Prayers of Queen Kunti Srimad Bhagavatam 1.8.21 tathä paramahaàsänäà munénäm amalätmanäm bhakti-yoga-vidhänärthaà kathaà paçyema hi striyaù TRANSLATION Let me therefore offer my respectful obeisances unto theLord, who has become the son of Vasudeva, the pleasure ofDevaké, the boy of Nanda and the other cowherd men ofVåndävana, and the enlivener of the cows and the senses.
PURPORT by HIS DIVINE GRACE A.C. BHAKTIVEDANTA SWAMI PRABHUPADA The Lord, being thus unapproachable by any materialassets, out of unbounded and causeless mercy descendson the earth as He is in order to show His special mercy upon His unalloyed devotees and to diminish the upsurges of the demoniac persons. Queen Kuntéspecifically adores the incarnation or descent of Lord Kåñëa above all other incarnations because in thisparticular incarnation He is more approachable. In the Räma incarnation He remained a kings son from His very childhood, but in the incarnation ofKåñëa, although He was the son of a king, He at once left the shelter of His real father and mother (King Vasudeva and Queen Devaké) just after His appearanceand went to the lap of Yaçodämäyé to play the part of an ordinary cowherd boy in the blessed
PURPORT by HIS DIVINE GRACE A.C. BHAKTIVEDANTA SWAMI PRABHUPADA Therefore Lord Kåñëa is more merciful than Lord Räma. He wasundoubtedly very kind to Kuntés brother Vasudeva and the family. Had He not become the son of Vasudeva and Devaké, Queen Kunté could not claim Him to be her nephew and thus address Kåñëa in parental affection. But Nanda and Yaçodä are more fortunate because they could relish the Lords childhood pastimes, whichare more attractive than all other pastimes. There is no parallel to His childhood pastimes as exhibited at Vrajabhümi, which are the prototypes of His eternal affairs in the original Kåñëaloka described as the cintämaëi-dhäma in the Brahma-saàhitä [Bs. 5.29]. Lord Çré Kåñëa descended Himself at Vrajabhümi with all His transcendental entourage and paraphernalia. Çré Caitanya Mahäprabhu therefore confirmed that no one is as fortunate as the residents of Vrajabhümi, and specifically the cowherd girls, who dedicated their everything for the satisfaction of theLord. His pastimes with Nanda and Yaçodä and His pastimes with the cowherd men and especially with the cowherd boys and the cows have caused Him to be known as Govinda. Lord Kåñëa as Govinda is
Prayers of Queen Kunti Srimad Bhagavatam 1.8.23 yathä håñékeça khalena devaké kaàsena ruddhäticiraà çucärpitä vimocitähaà ca sahätmajä vibho TRANSLATION tvayaiva näthena muhurO Håñékeça, master of the senses vipad-gaëät and Lord of lords, You have released Your mother, Devaké, who was long imprisoned and distressed by the envious King Kaàsa, and me and my children from a series of constant dangers.
PURPORT by HIS DIVINE GRACE A.C. BHAKTIVEDANTA SWAMI PRABHUPADADevaké, the mother of Kåñëa and sister of King Kaàsa, wasput into prison along with her husband, Vasudeva, becausethe envious King was afraid of being killed by Devakés eighthson (Kåñëa). He killed all the sons of Devaké who were bornbefore Kåñëa, but Kåñëa escaped the danger of child-slaughter because He was transferred to the house of NandaMahäräja, Lord Kåñëas foster father. Kuntédevé, along withher children, was also saved from a series of dangers. ButKuntédevé was shown far more favor because Lord Kåñëadid not save the other children of Devaké, whereas He savedthe children of Kuntédevé. This was done because Devakéshusband, Vasudeva, was living, whereas Kuntédevé was awidow, and there was none to help her except Kåñëa. Theconclusion is that Kåñëa endows more favor to a devoteewho is in greater dangers. Sometimes He puts His puredevotees in such dangers because in that condition ofhelplessness the devotee becomes more attached to the
Prayers of Queen Kunti Srimad Bhagavatam 1.8.25 vipadaù santu täù çaçvat tatra tatra jagad-gurobhavato darçanaà yat syäd apunar bhava-darçanam TRANSLATIONI wish that all those calamitieswould happen again and again sothat we could see You again andagain, for seeing You means thatwe will no longer see repeated births and deaths.
PURPORT by HIS DIVINE GRACE A.C. BHAKTIVEDANTA SWAMI PRABHUPADAGenerally the distressed, the needy, the intelligent and theinquisitive, who have performed some piousactivities, worship or begin to worship the Lord.Others, who are thriving on misdeeds only, regardless ofstatus, cannot approach the Supreme due to being misled bythe illusory energy. Therefore, for a pious person, if thereis some calamity there is no other alternative than to takeshelter of the lotus feet of the Lord. Constantlyremembering the lotus feet of the Lord means preparingfor liberation from birth and death. Therefore, even thoughthere are so-called calamities, they are welcome becausethey give us an opportunity to remember the Lord, whichmeans liberation.One who has taken shelter of the lotus feet of theLord, which are accepted as the most suitable boat forcrossing the ocean of nescience, can achieve liberation aseasily as one leaps over the holes made by the hoofs of acalf. Such persons are meant to reside in the abode of the
PURPORT by HIS DIVINE GRACE A.C. BHAKTIVEDANTA SWAMI PRABHUPADA – cont’dLess intelligent persons prepare plans to adjust to thosecalamities without knowing that the nature of this place isitself full of calamities. They have no information of theabode of the Lord, which is full of bliss and without traceof calamity. The duty of the sane person, therefore, is to beundisturbed by worldly calamities, which are sure tohappen in all circumstances. Suffering all sorts ofunavoidable misfortunes, one should make progress inspiritual realization because that is the mission of humanlife. The spirit soul is transcendental to all materialcalamities; therefore, the so-called calamities are calledfalse. A man may see a tiger swallowing him in a dream, andhe may cry for this calamity. Actually there is no tiger andthere is no suffering; it is simply a case of dreams. In thesame way, all calamities of life are said to be dreams. Ifsomeone is lucky enough to get in contact with the Lord bydevotional service, it is all gain. Contact with the Lord byany one of the nine devotional services is always a forwardstep on the path going back to Godhead.
Prayers of Queen Kunti Srimad Bhagavatam 1.8.26janmaiçvarya-çruta-çrébhir edhamäna-madaù pumän naivärhaty abhidhätuà vai tväm akiïcana-gocaram TRANSLATION My Lord, Your Lordship caneasily be approached, but only by those who are materially exhausted. One who is on the path of [material] progress, trying to improve himself with respectableparentage, great opulence, high education and bodily
PURPORT by HIS DIVINE GRACE A.C. BHAKTIVEDANTA SWAMI PRABHUPADABeing materially advanced means taking birth in anaristocratic family and possessing great wealth, aneducation and attractive personal beauty. All materialisticmen are mad after possessing all these materialopulences, and this is known as the advancement of materialcivilization. But the result is that by possessing all thesematerial assets one becomes artificially puffedup, intoxicated by such temporary possessions.Consequently, such materially puffed up persons areincapable of uttering the holy name of the Lord byaddressing Him feelingly, "O Govinda, O Kåñëa." It is said inthe çästras that by once uttering the holy name of theLord, the sinner gets rid of a quantity of sins that he isunable to commit. Such is the power of uttering the holyname of the Lord. There is not the least exaggeration in thisstatement. Actually the Lords holy name has such powerfulpotency. But there is a quality to such utterances also. Itdepends on the quality of feeling. A helpless man can
PURPORT by HIS DIVINE GRACE A.C. BHAKTIVEDANTA SWAMI PRABHUPADA – cont’dTherefore, the four principles of materialadvancement, namely (1) high parentage, (2) good wealth, (3)high education and (4) attractive beauty, are, so tospeak, disqualifications for progress on the path ofspiritual advancement. The material covering of the purespirit soul is an external feature, as much as fever is anexternal feature of the unhealthy body. The general processis to decrease the degree of the fever and not to aggravateit by maltreatment. Sometimes it is seen that spirituallyadvanced persons become materially impoverished. This isno discouragement. On the other hand, such impoverishmentis a good sign as much as the falling of temperature is agood sign. The principle of life should be to decrease thedegree of material intoxication which leads one to be moreand more illusioned about the aim of life. Grosslyillusioned persons are quite unfit for entrance into thekingdom of God.
Prayers of Queen Kunti Srimad Bhagavatam 1.8.27 namo kiïcana-vittäya nivåtta-guëa-våttaye ätmärämäya çäntäya kaivalya-pataye namaù TRANSLATIONMy obeisances are unto You, who are the property of the materially impoverished. You have nothing to do with the actions and reactions of thematerial modes of nature. You are self-satisfied, and therefore You are the most gentle and are master of the
PURPORT by HIS DIVINE GRACE A.C. BHAKTIVEDANTA SWAMI PRABHUPADAA living being is finished as soon as there is nothing topossess. Therefore a living being cannot be, in the real senseof the term, a renouncer. A living being renounces somethingfor gaining something more valuable. A student sacrifices hischildish proclivities to gain better education. A servant givesup his job for a better job. Similarly, a devotee renouncesthe material world not for nothing but for somethingtangible in spiritual value. Çréla Rüpa Gosvämé, SanätanaGosvämé and Çréla Raghunätha däsa Gosvämé and othersgave up their worldly pomp and prosperity for the sake ofthe service of the Lord. They were big men in the worldlysense. The Gosvämés were ministers in the governmentservice of Bengal, and Çréla Raghunätha däsa Gosvämé wasthe son of a big zamindar of his time. But they lefteverything to gain something superior to what theypreviously possessed. The devotees are generally withoutmaterial prosperity, but they have a very secret treasure-house in the lotus feet of the Lord. There is a nice story
PURPORT by HIS DIVINE GRACE A.C. BHAKTIVEDANTA SWAMI PRABHUPADA – cont’d 1He therefore asked him for the most valuable thing, andthen he was given the holy name of the Lord. Akiïcana meansone who has nothing to give materially. A factualdevotee, or mahätmä, does not give anything material toanyone because he has already left all material assets. Hecan, however, deliver the supreme asset, namely thePersonality of Godhead, because He is the only property of afactual devotee. The touchstone of Sanätana Gosvämé, whichwas thrown in the rubbish, was not the property of theGosvämé, otherwise it would not have been kept in such aplace. This specific example is given for the neophytedevotees just to convince them that material hankerings andspiritual advancement go ill together. Unless one is able tosee everything as spiritual in relation with the SupremeLord, one must always distinguish between spirit andmatter. A spiritual master like Çréla SanätanaGosvämé, although personally able to see everything asspiritual, set this example for us only because we have no
PURPORT by HIS DIVINE GRACE A.C. BHAKTIVEDANTA SWAMI PRABHUPADA – cont’d 2Advancement of material vision or material civilization is agreat stumbling block for spiritual advancement. Suchmaterial advancement entangles the living being in thebondage of a material body followed by all sorts ofmaterial miseries. Such material advancement is calledanartha, or things not wanted. Actually this is so. In thepresent context of material advancement one uses lipstickat a cost of fifty cents, and there are so many unwantedthings which are all products of the material conception oflife. By diverting attention to so many unwantedthings, human energy is spoiled without achievement ofspiritual realization, the prime necessity of human life. Theattempt to reach the moon is another example of spoilingenergy because even if the moon is reached, the problems oflife will not be solved. The devotees of the Lord are calledakiïcanas because they have practically no material assets.Such material assets are all products of the three modesof material nature. They foil spiritual energy, and thus the
PURPORT by HIS DIVINE GRACE A.C. BHAKTIVEDANTA SWAMI PRABHUPADA – cont’d 3The Supreme Personality of Godhead has no directconnection with material activities. All His acts anddeeds, which are exhibited even in this material world, arespiritual and without affection for the modes of materialnature. In the Bhagavad-gétä the Lord says that all Hisacts, even His appearance and disappearance in and out of thematerial world, are transcendental, and one who knowsthis perfectly shall not take his birth again in this materialworld, but will go back to Godhead.The material disease is due to hankering after and lording itover material nature. This hankering is due to an interactionof the three modes of nature, and neither the Lord nor thedevotees have attachment for such false enjoyment.Therefore, the Lord and the devotees are called nivåtta-guëa-våtti. The perfect nivåtta-guëa-våtti is the SupremeLord because He never becomes attracted by the modes ofmaterial nature, whereas the living beings have such a
PURPORT by HIS DIVINE GRACE A.C. BHAKTIVEDANTA SWAMI PRABHUPADA – cont’d 4Because the Lord is the property of the devotees, and thedevotees are the property of the Lord reciprocally, thedevotees are certainly transcendental to the modes ofmaterial nature. That is a natural conclusion. Suchunalloyed devotees are distinct from the mixed devoteeswho approach the Lord for mitigation of miseries andpoverty or because of inquisitiveness and speculation. Theunalloyed devotees and the Lord are transcendentallyattached to one another. For others, the Lord has nothing toreciprocate, and therefore He is called ätmäräma, self-satisfied. Self-satisfied as He is, He is the master of allmonists who seek to merge into the existence of the Lord.Such monists merge within the personal effulgence of theLord called the brahmajyoti, but the devotees enter intothe transcendental pastimes of the Lord, which are never tobe misunderstood as material.
Prayers of Queen Kunti Srimad Bhagavatam 1.8.28 manye tväà kälam éçänam anädi-nidhanaà vibhum samaà carantaà sarvatra bhütänäà yan mithaù kaliù TRANSLATION My Lord, I consider YourLordship to be eternal time, the supreme controller, without beginning and end, the all- pervasive one. In distributing Your mercy, You are equal to everyone. The dissensionsbetween living beings are due to social intercourse.
PURPORT by HIS DIVINE GRACE A.C. BHAKTIVEDANTA SWAMI PRABHUPADAKuntédevé knew that Kåñëa was neither her nephew nor anordinary family member of her paternal house. She knewperfectly well that Kåñëa is the primeval Lord who lives ineveryones heart as the Supersoul, Paramätmä. Anothername of the Paramätmä feature of the Lord is käla, oreternal time. Eternal time is the witness of all ouractions, good and bad, and thus resultant reactions aredestined by Him. It is no use saying that we do not know whyand for what we are suffering. We may forget the misdeedfor which we may suffer at this present moment, but wemust remember that Paramätmä is our constantcompanion, and therefore He knows everything, past, presentand future. And because the Paramätmä feature of LordKåñëa destines all actions and reactions, He is the supremecontroller also. Without His sanction not a blade of grasscan move. The living beings are given as much freedom asthey deserve, and misuse of that freedom is the cause ofsuffering.
PURPORT by HIS DIVINE GRACE A.C. BHAKTIVEDANTA SWAMI PRABHUPADA – cont’dThe devotees of the Lord do not misuse their freedom, andtherefore they are the good sons of the Lord. Others, whomisuse freedom, are put into miseries destined by theeternal käla. The käla offers the conditioned souls bothhappiness and miseries. It is all predestined by eternal time.As we have miseries uncalled-for, so we may have happinessalso without being asked, for they are all predestined bykäla. No one is therefore either an enemy or friend of theLord. Everyone is suffering and enjoying the result of hisown destiny. This destiny is made by the living beings incourse of social intercourse. Everyone here wants to lord itover the material nature, and thus everyone creates his owndestiny under the supervision of the Supreme Lord. He is all-pervading and therefore He can see everyones activities. Andbecause the Lord has no beginning or end, He is known also asthe eternal time, käla.
Prayers of Queen Kunti Srimad Bhagavatam 1.8.30janma karma ca viçvätmann ajasyäkartur ätmanaù tiryaì-nèñiñu yädaùsu tad atyanta-viòambanam TRANSLATION Of course it is bewildering, O soul of the universe, that You work, though You are inactive, and that You take birth, though You are the vital force and the unborn. You Yourself descend amongstanimals, men, sages and aquatics. Verily, this is bewildering.
PURPORT by HIS DIVINE GRACE A.C. BHAKTIVEDANTA SWAMI PRABHUPADAThe transcendental pastimes of the Lord are not onlybewildering but also apparently contradictory. In otherwords, they are all inconceivable to the limited thinkingpower of the human being. The Lord is the all-prevailingSupersoul of all existence, and yet He appears in the formof a boar amongst the animals, in the form of a human beingas Räma, Kåñëa, etc., in the form of a åñi like Näräyaëa, and inthe form of an aquatic like a fish. Yet it is said that He isunborn, and He has nothing to do. In the çruti mantra it issaid that the Supreme Brahman has nothing to do. No one isequal to or greater than Him. He has manifold energies, andeverything is performed by Him perfectly by automaticknowledge, strength and activity. All these statementsprove without any question that the Lords activities, formsand deeds are all inconceivable to our limited thinkingpower, and because He is inconceivably powerful, everythingis possible in Him.
PURPORT by HIS DIVINE GRACE A.C. BHAKTIVEDANTA SWAMI PRABHUPADA - continuedTherefore no one can calculate Him exactly; every action ofthe Lord is bewildering to the common man. He cannot beunderstood by the Vedic knowledge, but He can be easilyunderstood by the pure devotees because they areintimately related with Him. The devotees therefore knowthat although He appears amongst the animals, He is not ananimal, nor a man, nor a åñi, nor a fish. He is eternally theSupreme Lord, in all circumstances.
Prayers of Queen Kunti Srimad Bhagavatam 1.8.31gopy ädade tvayi kåtägasi däma tävad yä te daçäçru-kaliläïjana- sambhramäkñamvaktraà ninéya bhaya-bhävanayä sthitasya TRANSLATIONsä mäà vimohayati bhér api yad My dear Kåñëa, Yaçodä took up a bibheti rope to bind You when You committed an offense, and Your perturbed eyes overflooded with tears, which washed the mascara from Your eyes. And You were afraid, though fear personified is afraid of You. This sight is
PURPORT by HIS DIVINE GRACE A.C. BHAKTIVEDANTA SWAMI PRABHUPADAHere is another explanation of the bewilderment created bythe pastimes of the Supreme Lord. The Supreme Lord is theSupreme in all circumstances, as already explained. Here isa specific example of the Lords being the Supreme and atthe same time a plaything in the presence of His puredevotee. The Lords pure devotee renders service unto theLord out of unalloyed love only, and while discharging suchdevotional service the pure devotee forgets the position ofthe Supreme Lord. The Supreme Lord also accepts the lovingservice of His devotees more relishably when the service isrendered spontaneously out of pure affection, withoutanything of reverential admiration. Generally the Lord isworshiped by the devotees in a reverential attitude, but theLord is meticulously pleased when the devotee, out of pureaffection and love, considers the Lord to be less importantthan himself. The Lords pastimes in the original abode ofGoloka Våndävana are exchanged in that spirit. The friends ofKåñëa consider Him one of them. They do not consider Him tobe of reverential importance. The parents of the Lord (who
PURPORT by HIS DIVINE GRACE A.C. BHAKTIVEDANTA SWAMI PRABHUPADA - Continued - 1Similarly, He accepts the reproaches of His fiancees morepalatably than the Vedic hymns. When Lord Kåñëa waspresent in this material world to manifest His eternalpastimes of the transcendental realm of Goloka Våndävanaas an attraction for the people in general, He displayed aunique picture of subordination before His fostermother, Yaçodä. The Lord, in His naturally childish playfulactivities, used to spoil the stocked butter of motherYaçodä by breaking the pots and distributing the contents toHis friends and playmates, including the celebrated monkeysof Våndävana, who took advantage of the Lords munificence.Mother Yaçodä saw this, and out of her pure love shewanted to make a show of punishment for hertranscendental child. She took a rope and threatened theLord that she would tie Him up, as is generally done in theordinary household. Seeing the rope in the hands of motherYaçodä, the Lord bowed down His head and began to weepjust like a child, and tears rolled down His cheeks, washing
PURPORT by HIS DIVINE GRACE A.C. BHAKTIVEDANTA SWAMI PRABHUPADA - Continued - 2He is feared often by fear personified, yet He is afraid of Hismother, who wanted to punish Him just in an ordinarymanner. Kunté was conscious of the exalted position ofKåñëa, whereas Yaçodä was not. Therefore Yaçodäs positionwas more exalted than Kuntés. Mother Yaçodä got the Lordas her child, and the Lord made her forget altogether thather child was the Lord Himself. If mother Yaçodä had beenconscious of the exalted position of the Lord, she wouldcertainly have hesitated to punish the Lord. But she wasmade to forget this situation because the Lord wanted tomake a complete gesture of childishness before theaffectionate Yaçodä. This exchange of love between themother and the son was performed in a natural way, andKunté, remembering the scene, was bewildered, and shecould do nothing but praise the transcendental filial love.Indirectly mother Yaçodä is praised for her unique positionof love, for she could control even the all-powerful Lordas her beloved child.
Srimad Bhagavatam 10.43.17 mallänäm açanir nåëäà nara-varaù stréëäà smaro mürtimän gopänäà sva-jano satäà kñiti-bhujäà çästä sva- pitroù çiçuù måtyur bhoja-pater viräò aviduñäà tattvaà paraà yoginäà TRANSLATION våñëénäà para-devateti vidito raìgaà gataù sägrajaùThe various groups of people in the arena regarded Kåñëa in different ways when He entered it with His elder brother. The wrestlers saw Kåñëa as a lightning bolt, the men of Mathurä as the best of males, the women as Cupid in person, the cowherd men as their relative, the impious rulers as a chastiser, His parents as their child, the King ofthe Bhojas as death, the unintelligent as the Supreme Lords universal form, the yogés as the Absolute Truth and the Våñëis as their supreme worshipable Deity.