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September 2019 | Issue 27 | Pagewww.vidyapitha.in 1
A Monthly E-Magazine from the Bhaktivedanta Vidyapitha with Illuminating Perspectives on the Srimad-Bhagavatam
September 2019 | Issue 27
Dedicated to His Divine Grace A. C. Bhaktivedänta Swämi Prabhupäda,
Founder-Äcärya of the International Society for Krishna Consciousness
The Supreme Worshiper 2
Complaints of Love 3
Pari Praçna 6
Verse of the Month 6
Bhägavata Praväha 7
Analogy Arena 9
COMPLAINTS OF LOVE

The form of the Lord with a flute in His hands is
most attractive, and the one who is most sublimely
attracted is Çrématé Rädhäräëé, Rädhikä. She enjoys
supremely blissful association with Kåñëa. Sometimes
people cannot understand why Rädhikä's name is not
mentioned in Çrémad-Bhägavatam. Actually, however,
Rädhikä can be understood from the word ärädhana,
which indicates that She enjoys the highest loving
affairs with Kåñëa. (SB 10.3.31 Purport)
THE SUPREME
WORSHIPER
FROM THE DESK OF
THE FOUNDER ÄCÄRYA
By His Divine Grace
A. C. Bhaktivedänta Swämi
Prabhupäda
In the mundane field, an outlook of doing good to others in the form of society,
community, family, country or humanity is a partial manifestation of the same
original feeling in which a pure living entity feels happiness by the happiness of the
Supreme Lord. (2.3.10 P)
In Våndävana all the pure devotees pray
for the mercy of Çrématé Rädhäräëé, the
pleasure potency of Lord Kåñëa. Çrématé
Rädhäräëé is a tenderhearted feminine
counterpart of the supreme whole,
resembling the perfectional stage of the
worldly feminine nature. Therefore, the
mercy of Rädhäräëé is available very
readily to the sincere devotees, and once
She recommends such a devotee to Lord
Kåñëa, the Lord at once accepts the
devotee's admittance into His association.
The conclusion is, therefore, that one
should be more serious about seeking
the mercy of the devotee than that of the
Lord directly, and by one's doing so (by
the good will of the devotee) the natural
attraction for the service of the Lord will
be revived. (SB 2.3.23 Purport)
Sometimes the Supreme Personality of
Godhead Himself wonders how much
transcendental pleasure is within Himself,
and in order to taste His own potency, He
sometimes takes the position of tasting
Himself. Lord Caitanya is Kåñëa Himself,
but He appears as a devotee to taste the
sweetness of the transcendental mellow
in Himself which is tasted by Çrématé
Rädhäräëé, the greatest of all
devotees. (SB 3.33.4 Purport)

Since a tree lives on the strength of its root and when the root is nourished with
water all the parts of the tree are nourished, one should worship the Supreme
Personality of Godhead, who is the original root of everything. (SB 8.3.30 P)
Isn’t it ironic to see a rich man steal like a
petty thief? Isn’t it even more astonishing to
see him steal food, as if he were a hungry,
poverty-stricken man?! What if God acts like
this?
Lord Kṛṣṇa is the supreme proprietor of all
the material and spiritual worlds, and is the
husband of the goddess of fortune. He was
the son of the king of Vṛndāvana, Nanda
Mahārāja, and was lovingly raised by queen
Yaśodā. Yet He was accustomed to stealing in
the houses of vraja-gopīs, the ladies of
Vṛndāvana. And what does He steal? Not gold
or wealth, but some milk and butter!
Kṛṣṇa’s pastimes are most enchanting, but when His devotees narrate them,
they taste even more nectarean, being mixed with their love.
COMPLAINTS OF LOVE
by Gauranga Darshan Das
Kṛṣṇa’s naughty pranks know no bounds. Although
the gopīs relish them, they rebuked Him externally.
They went to mother Yaśodā and lodged complaints
against Kṛṣṇa. At times Yaśodā defended her darling
Kṛṣṇa. The following is just a sample verse from the
Bhagāvatam (10.8.29) that the gopīs spoke to Yaśodā,
describing the stealing activities of naughty Kṛṣṇa.
vatsān muncan kvacid asamaye krośa-sanjāta-hāsaḥ
steyaṁ svādv atty atha dadhi-payaḥ kalpitaiḥ steya-yogaiḥ
markān bhokṣyan vibhajati sa cen nātti bhāṇḍaṁ bhinnatti
dravyālābhe sagṛha-kupito yāty upakrośya tokān

Pure devotees of the Lord are all paramahaàsas, and they are like the swans, who
know the art of sucking milk out of a mixture of milk and water.(SB 2.3.14 P)
Releases calves at odd times
(vatsān muñcan kvacid asamaye)
The gopīs said in agitation, “Kṛṣṇa comes to our
houses and releases the calves (vatsān muñcan).”
Yaśodā said, “What is Kṛṣṇa’s fault in this? He cares
for the calves.”
The gopīs, “But He does it when it is not milking
time (kvacid asamaye). The calves naturally drink all
the milk, and when we go for milking the cows, we
don’t get any milk!”
Yaśodā, “Kṛṣṇa is just a child. He has done this out
of ignorance. There are many people in the house.
Can they not prevent it?”
The gopīs, “No, this boy comes when they are busy
in various household engagements, and then
releases our calves.”
Yaśodā, “Why don’t you frighten Him?”
Mellows down anger with a smile
(krośa-sañjāta-hāsaḥ)
The gopīs, “When we become angry (krośa-sañjāta) at
Him and shout, ‘Beat Him, tie Him up…’ He merely
smiles (hāsaḥ). Smitten by His intoxicating smile,
we just helplessly watch Him do His dirty work.”
Yaśodā asked, “But, why does He release the calves
at all?”
Eats milk products by stealing
(steyaṁ svādv atty atha dadhi-payaḥ)
Laughing, the gopīs imitate Kṛṣṇa’s answer, “‘I want
to drink milk!’” They described, “Kṛṣṇa releases the
calves to make people run here and there. And then
He enters our houses, steals whatever He likes and
eats (steyaṁ atty atha) our tasty (svādv) milk and curd
(dadhi-payaḥ). Yet, we are unable to do anything,
while He drinks the milk and curd even as He
relishes the spoils of His thievery right in front of
our eyes! He just sits there and eating, not even
posturing to running away, while we stand there
watching His antics bewildered by His smile.”
Yaśodā said, “Oh you are so unkind! Why didn’t you
just give Him some milk before He takes it by
Himself? The boy must be hungry. Why don’t you
just let Him eat till His belly’s full?”
With smiling brows, the gopīs said, “His belly is
always full, since He is always being fed by you.
It is not a question of hunger. He has a taste for
stealing! He wants stolen milk only, not the
milk which we give Him. If we give Him milk,
He will not drink it.”
Yaśodā said, “Fine! But what is the loss if He
takes little milk from your storehouse?”
The gopīs replied, “He takes the tastiest milk
(svādv) that we set aside for our husbands.”
Yaśodā defended Kṛṣṇa, “It is not possible for
an untaught, innocent child to steal from you,
for you are very clever.”
Invents ways of stealing
(kalpitaiḥ steya-yogaiḥ)
The gopīs described Kṛṣṇa’s expertise in
stealing, “Innocent! Your son is uncannily
intelligent. He has invented (kalpitaiḥ)
innovative methods of stealing (steya-yogaiḥ)
unseen or unheard of. He is so skillful that He
releases our calves even whilst we are directly
watching, mystifying us with His smile.”
Yaśodā said, “This is the result of piety of your
ancestors that Kṛṣṇa is enjoying at your homes
what is not given by you misers. Why don’t
you accept this joyfully?”

A devotee does not consider a dangerous position to be dangerous, for in such a
dangerous position he can fervently pray to the Lord in great ecstasy. (SB 8.3.32 P)
Distributes Butter to Monkeys
(markān bhokṣyan vibhajati)
The gopīs said, “We are happy if He eats our butter,
even with His friends. But before He eats it, He
divides it (vibhajati) and gives it to the monkeys to
eat (markān bhokṣyan). But the monkeys had
overeaten already and their bellies were already
full.”
Breaks pots
(sa cen nātti bhāṇḍaṁ bhinnatti)
The gopīs continued, “So they don’t eat. Even if one
monkey does not eat the butter (sa cen na atti),
Kṛṣṇa also does not eat it! He would say, ‘Without
you, what is the use of My eating? I will not eat.’”
Then, in distress, He simply breaks the pots
(bhāṇḍaṁ bhinnatti). And sometimes, since He has
eaten already, He does not eat the stolen food but
still breaks the pots and blames others.”
Yaśodā said, “If you know all this, why don’t you
hide the pots? By not doing so, you are making my
playful child agitated.”
Becomes angry
(dravyālābhe sagṛha-kupito)
The gopīs replied, “We tried hiding our pots. But if
Kṛṣṇa can’t find the eatables (dravya alābhe), He (sa)
becomes angry at the residents of the house (gṛha-
kupito). He becomes furious when the gopīs do not
follow His order to give butter to the monkeys that
have come to the door. He would say, ‘Stay there, and
I will come tomorrow morning with a flaming coal in my
hand. If you don’t give Me yogurt, I will burn your house
down along with the elders and children.’”
Pinches babies
(yāty upakrośya tokān)
The gopīs continued, “Then He would pinch and
irritate the babies (upakrośya tokān) or scratch them
with His nails, and run away (yāty).”
In this way, there was no end to the complaints of
the gopīs about Kṛṣṇa. Sometimes, as the gopīs
spoke, Kṛṣṇa would be present there, but displayed
very gentle behavior, as if He were so innocent and
the gopīs’ complaints were all lies.
Sometimes mother Yaśodā defended Kṛṣṇa in
front of the gopīs, but sometimes she also
chastised Kṛṣṇa to discipline Him and teach Him
good conduct. That was her absorption in her
eternal mood as the mother of Kṛṣṇa, the
Supreme Godhead, acting as the Supreme Thief.
By stealing butter, however, Kṛṣṇa was actually
stealing the butter-like hearts of the gopīs. He was
not hungry for milk, but was hungry for the milk
of their motherly love.
It was actually the greatest pleasure of the gopīs
to see Kṛṣṇa stealing from their homes. In fact,
they prepared all kinds of milk products in
anticipation that Kṛṣṇa would come and steal
them. Although the gopīs relished the stealing
activities of Kṛṣṇa, they rebuked Him externally.
These simple gopīs were very much appreciative
of Yaśodā’s fortune in being Kṛṣṇa’s mother. But
they thought she must be bereft of the pleasure
of witnessing Kṛṣṇa’s stealing pastimes, for He
wouldn’t steal butter in her house. To give the
same pleasure to Yaśodā, the gopīs went to her
house to narrate Kṛṣṇa’s pastimes of stealing in
the garb of complaining against Him.
Kṛṣṇa’s pastimes are most enchanting, but when
His pure devotees like the gopīs or Śukadeva
Gosvāmī in the Bhāgavatam narrate them, they
taste even more nectarean, being mixed with the
love of these devotees. Thus, Mother Yaśodā
experienced a greater pleasure upon hearing
about Kṛṣṇa’s stealing pastimes from the gopīs
than the gopīs did by witnessing them firsthand.
The gopīs’ apparent angry complaints were
nothing but expressions of their loving affection
for Kṛṣṇa, the Supreme butter thief (makhana-
cora) who steals everyone’s pure heart.
This article is based on the commentaries of Śrīla Prabhupāda,
Śrīla Viśvanātha Cakravarti Thākura and Śrīla Jīva Gosvāmī
on Śrīmad Bhāgavatam 10.8.29.

Unless there is a brähmaëa to guide, a kñatriya to rule perfectly, and a perfect vaiçya to
produce food and protect the cows, how will people live peacefully? It is impossible. (SB
7.2.12 P)
nivåtta-tarñair upagéyamänäd
bhavauñadhäc chrotra-mano-'bhirämät
ka uttamaçloka-guëänuvädät
pumän virajyeta vinä paçughnät
“Glorification of the Supreme Personality of
Godhead is performed in the paramparä
system; that is, it is conveyed from spiritual
master to disciple. Such glorification is relished
by those no longer interested in the false,
temporary glorification of this cosmic
manifestation. Descriptions of the Lord are the
right medicine for the conditioned soul
undergoing repeated birth and death.
Therefore, who will cease hearing such
glorification of the Lord except a butcher or
one who is killing his own self?”
(10.1.4 – Çukadeva Gosvämé to
Mahäräja Parékñit)
The Unparalleled Glory
of Kåñëa-Katha
Question: How to understand that all living entities act
under the direction of the Supersoul?
Answer: The Supreme Lord, as the Supersoul, is situated
within the heart. The living entity cannot do anything without
the sanction of the Supersoul. The Supersoul is acting at
every moment, but the living entity cannot understand the
form and activities of the Supersoul by manipulating his
senses. Consider the example of the eyes and the bodily
limbs.
Although the different parts of the body do not have the
power to see the eyes, the eyes direct the movements of the
body's different parts. The legs move forward because the
eyes see what is in front of them, and the hand touches
because the eyes see touchable entities. Similarly, every living
being acts according to the direction of the Supersoul, who is
situated within the heart. If the limbs could see, they could
walk forward without the help of the eyes, but that is
impossible. Similarly, the living entities cannot act without the
direction of the Supersoul. Although one cannot see the
Supersoul in one's heart through sensual activities, His
direction is necessary. (SB 6.3.16 P)
Question: When does thieves, plunderers and rogues
increase in the state?
Answer: There is an instance in Srimad Bhägavatam 4.5.8
wherein it is said, “it is not possible that this dust storm
could be raised by plunderers, for there is still the strong
King Barhi, who would punish them.”
Although the king Barhi was old, he was still living, and he
was a very strong ruler. Thus there was no possibility of an
invasion by thieves and plunderers. Indirectly it is stated
here that thieves, plunderers, rogues and unwanted
population can exist only in a state or kingdom where there
is no strong ruler. When, in the name of justice, thieves are
allowed liberty, the state and kingdom are disturbed by
such plunderers and unwanted population. (SB 4.5.8 P)
PARI PRAÇNA
Mail us at pradipika@vidyapitha.in your questions on
Çrémad-Bhägavatam. Answers to shortlisted questions shall
be published in the next issue of Bhägavata Pradépikä.
VERSE OF THE MONTH

The more one becomes the servant of the servant, the more one becomes perfect
in devotional service. (SB 7.9.42 P)
ANALOGY ARENA
When one's mind and senses are
attracted to sense objects for
enjoyment, the mind becomes
agitated. As a result of
continually thinking of sense
objects, one's real consciousness
almost becomes lost, like the
water in a lake that is gradually
sucked up by the big grass straws
on its bank. (SB 4.22.30)
Just as a person not
inclined to die must
nonetheless give up his
longevity, opulence, fame
and everything else at the
time of death, so, at the
appointed time of
victory, one can gain all
these when the Supreme
Lord awards them by His
mercy. (SB 6.12.13)
Great personalities of power
and opulence never become
proud, and the example is
given that a tree which is full
of fruits and flowers does
not stand erect in pride but
instead bends downwards to
show submissiveness.
(SB 4.21.5 P)
The foolish embodied living entity,
inept at controlling his senses and
mind, is forced to act according to
the influence of the modes of
material nature, against his desires.
He is like a silkworm that uses its
own saliva to create a cocoon and
then becomes trapped in it, with no
possibility of getting out.
(SB 6.1.52)
If a person unaware of the effective
potency of a certain medicine takes
that medicine, it will act even without
his knowledge because its potency
does not depend on the patient's
understanding. Similarly, even though
one does not know the value of
chanting the holy name of the Lord, if
one chants knowingly or unknowingly,
the chanting will be very effective.
(SB 6.2.19)
The devotee should gradually
increase the culture of
devotional service by constant
hearing of the transcendental
qualities of the Supreme
Personality of Godhead. These
pastimes are like ornamental
decorations on the ears of
devotees.
(SB 4.22.25)

The process of going back home, back to Godhead, is to hear about the Supreme
Lord and His name, form, attributes, pastimes, paraphernalia and variegatedness.
(SB 2.1.2 P)
Dhruva takes revenge for the death of his younger brother Uttama (4.10). Svāyambhuva Manu advises Dhruva
Mahārāja to stop fighting by giving him good counsel (4.11). Learning his mistake Dhurva pleases Kuvera. He later
ascends to the spiritual abode (4.12).
Uttama Killed by Yakñas
Mahäräja Uttänapäda, being anxious for self-
realization, enthroned his son Dhruva and retired
to the forest, even before his son was married.
Dhruva Mahārāja later married two wives
Bhrami and Ilā and performed household duties.
Dhruva’s younger brother Uttama, who was still
unmarried, once went on a hunting excursion
and was killed by a powerful Yakṣa in the
Himālaya Mountains. Along with him, his
mother, Suruci also died in the forest fire.
Overwhelmed with lamentation and anger,
Dhruva got on his chariot and went out for
victory over the city of the Yakṣas, Alakāpurī.
Fight between Dhruva and Yakñas
On arrival at Alakāpurī, Dhruva immediately
blew his conchshell which frightened the wives
of the Yakṣas. Yakṣas, numbering 1,30,000,
unable to tolerate this, came forth from their city
with weapons and attacked Dhruva Mahārāja
who immediately began to kill them by
simultaneously discharging arrows three
BHĀGAVATA
PRAVĀHA
The Flow of Çrémad-Bhägavatam
The Power of Superior Intervention
Srémad-Bhägavatam, Canto 4 Chapters 10-12]
each. They thought they would be certainly
defeated. But, as heroes, they lauded the action of
Dhruva and retaliated by showering various types
of feathered arrows, iron bludgeons, swords,
tridents, lances, pikes and spears. Dhruva seemed
defeated. But his chariot rose suddenly, just as the
sun suddenly appears from within the foggy mist.
Dhruva began to shoot arrows incessantly, which
pierced the weapons, shields, and bodies of the
enemies. Very soon not one of the opposing soldiers
was left standing with proper weapons. But
Dhruva, doubtful of his mystic enemies, didn't
leave the battlefield.
As predicted by Dhruva, the Yakñas created many
illusions which confused Dhruva. Great sages,
understanding that this illusion is difficult to
overcome, prayed for his well-being and reminded
Dhruva of Näräyaëa weapon which is capable of
destroying such illusions. Dhruva Mahārāja joined
the nārāyaṇāstra to his bow, and the illusion
created by the Yakṣas was immediately vanquished
and by his arrows, he delivered all the Yakṣas to the
Brahmaloka.

This fear arises because of lack of Kṛṣṇa consciousness; otherwise there cannot be
any fear. (SB 10.13.13 P)
your grandfather you have given up your enmity.
You have not killed the Yakṣas, for the ultimate
cause of generation and annihilation is the
eternal time feature of the Supreme Lord. " thus
by similar such instructions, he advised Dhruva
to engage in devotional service and requested
him to take any benediction. Dhruva, being
elevated pure devotee, begged for unflinching
faith in and remembrance of the Supreme Lord.
Lord Kuvera, was very pleased, and happily
awarded the benediction. Thereafter he
disappeared from Dhruva’s presence and Dhruva
Mahārāja returned to his capital city.
Dhruva’s glorious rule and retirement
Dhruva Mahārāja ruled over this planet for
36,000 years favorably executing – religiosity,
economic development, and satisfaction of all
material desires. In the end, realizing all his
possessions to be a product of Lord’s illusionary
energy, he left his kingdom and retired to the
forest in the Himālayas known as
Badarikāśrama.
Dhruva Maharaja Ascends to Dhruvaloka
Dhruva Mahārāja performed devotional service
due to which he exhibited ecstatic symptoms. At
that time, he saw a very beautiful airplane
inhabited to Nanda and Sunanda descend from
the sky. Dhruva Mahārāja immediately offered
obeisances and chanted and glorified the holy
names of the Lord.
Svāyambhuva Manu Advises Dhruva
Mahārāja
Svāyambhuva Manu seeing his grandson Dhruva
killing so many offenseless Yakṣas, approached
Dhruva with great sages to give him good
instructions. In summary, he spoke as follows:
"You have killed many innocent Yakñas, this is not
befitting our family, and is condemned by the
virtuous. Identifying with the body and killing
animals just as animals is not the path of devotees
of Lord. Especially for you, who by worshipping
the Lord achieved the supreme abode of the Lord.
The Supreme Lord, the soul of all beings, is pleased
when a devotee is tolerant of superiors, merciful to
inferiors, friendly towards equals, and takes others’
happiness and distress as his own. Therefore, my
dear Dhruva, please turn your attention to the
Supreme Person and by self-realization, you will
very soon forget the illusory understanding of “I”
and “my.” Please note that your actions have been
very disrespectful to Kuvera and Lord Śiva. Thus,
you should immediately pacify Kuvera with gentle
words and prayers." After instructing, Lord Manu
and the great sages went back to their respective
homes.
Offers benedictions to Dhruva
Learning that Dhruva Mahārāja’s anger has
subsided, Kuvera appeared and spoke to Dhruva
who stood before him with folded hands - “I am
very glad to know that under the instruction of
[To be continued…]

August 2019 | Issue 26 | Pagewww.vidyapitha.in 10
PUBLISHED BY
Bhaktivedänta Vidyäpéöha Research Center, ISKCON
Govardhan Eco Village (GEV), Galtare, Hamrapur (P.O),
Wada (Taluka), Palghar (District), Maharashtra, India,
421303.
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The Çrémad-Bhägavatam images, verses and quotes from the books
of His Divine Grace A. C. Bhaktivedanta Swami Prabhupäda are
copyright of The Bhaktivedanta Book Trust. Other images are
copyright of their respective artists / photographers/ websites.
NOMENCLATURE
SB: Çrémad-Bhägavatam
CC: Çré Caitanya-caritämåta
BG: Bhagavad-gétä
BS: Brahma-saàhitä
1.1.1: Canto 1, Chapter 1, Verse 1
1.1.1 P: From Çréla Prabhupäda’s
purport to SB 1.1.1 (If it is beyond
Canto 10 Chapter 13, it is from the
purport of Çréla Prabhupäda’s disciples)
1.1.1 V: From Çréla Viçvanätha
Cakravarti Öhäkura’s commentary on
SB 1.1.1.
What would be your response to someone’s mistake?
Can you excuse him or her wholeheartedly?
Errors cannot be endorsed, but disapproval of wrong-
doings need not make one apathetic to the wrongdoers.
In DISAPPROVED BUT NOT DISOWNED,
Gauranga Darshan Das describes the strict yet
sensitive dealings of God and godly people to
inspire a journey from apathy to empathy, and from
rejection to reformation, while responsibly dealing
with others’ mistakes. Through relevant episodes
from Srimad Bhagavatam, Sri Caitanya-caritamrita
and Ramayana, this book describes the nature of
loving, compassionate and forgiving hearts.
By pride, either artificial or real, the resultant action of austerity is spoiled; by too
much affection for female association, cleanliness is spoiled; by too much addiction to
intoxication, mercy is spoiled; and by too much lying propaganda, truthfulness is
spoiled.(SB 1.17.25 P)
“Hate the sin, not the sinner!”

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