Krishna Charitra Series by HG Chaitanya Charan Prabhuji – Part 2 – Lord Krishna in Mathura

Spiritual Discourse: Krishna’s Journey to Mathura and Lessons in Devotion

Thank you all for coming today. It seems there are always challenges that arise during our gatherings, but your patience and determination are truly appreciated. As Krishna says in the Bhagavad Gita, “Yatantash cha dridhavratah”—those who strive with determination will achieve their goals.

Today, we will discuss Lord Krishna’s entry into Mathura, focusing on the 31st verse of the text. Before we begin, let us recite:

Chant:
Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare
Hare Rama, Hare Rama, Rama Rama, Hare Hare.

Krishna’s Arrival in Mathura
When Krishna entered Mathura on Akrura’s chariot, the entire city was filled with excitement. The residents, known as Pauris (those residing in the city), welcomed Krishna with great enthusiasm, chanting “Jai Jai!” despite the presence of Kamsa, the tyrant ruler.

This moment demonstrates how even in the face of fear and oppression, devotion and reverence can triumph. The people of Mathura recognized Krishna’s divinity, celebrating his arrival as a blessing, even under Kamsa’s shadow.

Faith and Devotion vs. Ritual and Manipulation
The qualities of a Brahmin are described in the Bhagavad Gita. These include faith in scripture (Shraddha), belief in higher powers (Astikya), and adherence to the Vedic tradition. However, there is a distinction between religion as a system of rituals and true devotion (bhakti).

Religion, in many cases, is about manipulating nature through rituals to fulfill desires. For example:

• Performing sacrifices for rain or prosperity.
• Following precise rituals to achieve specific outcomes.

While such practices can be seen as a form of technology, devotion is fundamentally different. In devotion, the mood is one of surrender:
“Aham tu akhantah tava bhaktah”—”I am your eternal servant, and you are my eternal Lord.”

In contrast, figures like Hiranyakashipu and Kamsa exemplify the manipulative approach. Hiranyakashipu sought immortality through clever loopholes in Brahma’s boon, but Krishna, being the master of all, found ways to outmaneuver his manipulations. Similarly, Kamsa worshipped the goddess (Devi) devoutly, yet his motives were self-serving.

Lessons from Kamsa’s Encounter with Devi
When the goddess emerged from Devaki’s womb, Kamsa was stunned. He had expected to kill the Ashtam Garbha (eighth child) but found himself face-to-face with a divine manifestation. This moment of unexpected divinity confused and unsettled him.

Kamsa’s inability to process this event shows the limitations of material intelligence and the futility of opposing divine will. His confusion also highlights how even the most calculated plans can be undone by the divine.

Devotion as the Path to Liberation
True devotion arises when one surrenders unconditionally, acknowledging the supremacy of the divine. While rituals and practices have their place, they must lead to a deeper understanding and connection with God. As Krishna demonstrates through his lilas (divine pastimes), it is love, faith, and surrender that ultimately bring liberation (moksha).

Let us end with the following verse, which encapsulates the mood of surrender and devotion:

Tathāso e jayasītabhāshī, Govinda Dāmodara Mādhaveti.

May we all strive to cultivate true devotion in our hearts, aligning ourselves with the eternal truth that Krishna represents.

Hare Krishna!

Kamsa’s Ego, Actions, and Downfall: A Spiritual Discourse

Kamsa is portrayed as a tyrannical and ego-driven ruler whose actions were dictated by fear and a desire to prove his superiority, even over the devatas (demigods). This discourse explores the interplay of his insecurities, manipulative actions, and eventual downfall.

The Nature of Apologies and Kamsa’s Justifications

When people apologize, the sincerity of the apology often determines its impact. However, if an apology is followed by excuses—“I’m sorry, but…”—it loses its genuineness. This is akin to offering an apology with one hand and taking it back with the other. Kamsa, too, uses justifications to rationalize his heinous actions, such as killing innocent babies and his own nephews.

Kamsa believed everything was controlled by fate (Ashtam or destiny). When confronted, he looked at Vasudeva and repeated the argument: “Everything is controlled by Ashtam, so if your children are killed, it is inevitable. Forgive me—it was destined.”

Kamsa’s Reaction to the Goddess

When the goddess appeared after the birth of the eighth child, Kamsa was stunned. She mocked him, saying, “You fool, the one who will kill you has already been born elsewhere.” This shook Kamsa, as he realized the prophecy was still valid. Initially, he sought to make amends by releasing Vasudeva and Devaki, but his paranoia returned. Fearing for his life, he ordered the mass killing of children across the land.

Kamsa sent demons like Putana and others to Vrindavan to eliminate Krishna. However, each attempt failed, and the demons met their demise at Krishna’s hands. Reports of Krishna’s extraordinary feats, such as slaying demons, reached Mathura. Despite his confidence, Kamsa began to sense that something was amiss in Vrindavan.

Lessons from Ravana and Kamsa’s Mistakes

Both Ravana and Kamsa, despite their power and cunning, made critical errors due to their ego. Ravana, in Lanka, had the advantage of home territory and a powerful army, yet he sent his generals and brothers one by one to fight. Similarly, Kamsa placed overconfidence in his demons, believing each could defeat Krishna individually. This piecemeal strategy led to their systematic failure.

Kamsa’s ego further clouded his judgment. Some devotees wonder why he kept Vasudeva and Devaki together instead of separating them to prevent the birth of the eighth child. The answer lies in Kamsa’s pride. Having already defeated the devatas, Kamsa wanted to falsify their prophecy by killing the child himself. He believed this would undermine people’s faith in the devatas and elevate his power as supreme.

Kamsa’s Desperation and Krishna’s Arrival in Mathura

As more of his demons fell to Krishna, Kamsa realized he could no longer rely on others. He decided to summon Krishna to Mathura, believing he could eliminate the boy himself. To achieve this, he used cunning tactics. Like Duryodhana sending Vidura to invite Yudhishthira to the infamous dice game, Kamsa sent Akrura, a respected figure, to bring Krishna to Mathura. Krishna, out of respect for Akrura, agreed to come.

From Vrindavan’s perspective, Krishna was leaving for the first time. However, texts by acharyas (spiritual teachers) like Jiva Goswami explain that Krishna has dual manifestations—Vasudeva Krishna in Mathura and Vrindavan Krishna. This duality emphasizes that Krishna exists simultaneously in different forms and places.

Mathura’s Reaction and Kamsa’s Envy

In Mathura, the people’s reaction to Krishna’s arrival was overwhelming. Despite Kamsa’s oppressive rule, many Mathuravasis celebrated Krishna’s entry with joy and chants of “Jai Jai!” However, not everyone openly showed their devotion out of fear of Kamsa. Tyrants like Kamsa may command people’s actions but rarely win their hearts.

When the wrestling match began, the crowd’s cheers for Krishna far surpassed those for Kamsa’s wrestlers. This enraged Kamsa, further fueling his hatred and insecurity. His inability to win the hearts of his subjects mirrored his ultimate failure as a ruler and as a person.

Kamsa’s Ego vs. Krishna’s Divinity

Kamsa’s downfall was rooted in his ego and his futile attempts to control the inevitable. His belief that he could outwit destiny led him to underestimate Krishna. Despite his intelligence and cunning, Kamsa’s decisions were driven by fear and pride, which blinded him to the divine nature of Krishna.

In contrast, Krishna’s actions embody humility, love, and divine purpose. Through his lilas (pastimes), Krishna shows that no amount of manipulation, cunning, or force can prevail over devotion and truth.

Conclusion
The story of Kamsa serves as a timeless lesson on the dangers of ego, the futility of opposing divine will, and the power of devotion. As Krishna says in the Bhagavad Gita, “Sarva-dharman parityajya mam ekam sharanam vraja”—surrender unto me alone, and I shall deliver you from all sin. Kamsa’s refusal to surrender led to his destruction, while Krishna’s devotees found liberation and joy.

Let us take inspiration from these teachings and strive to cultivate humility and devotion in our lives.

Hare Krishna!

Now Kamsa had made multiple arrangements to ensure Krishna’s defeat. His first plan involved the deadly elephant, Kuvalayapida, positioned strategically at the entrance to prevent Krishna’s advance. However, Krishna effortlessly outmaneuvered the elephant. Displaying remarkable skill, he dodged Kuvalayapida’s charges, broke off its tusks, and used them as weapons to defeat the beast—humiliating Kamsa even further. It was as if Krishna was demonstrating his dominance by defeating the enemy using its own strength.

With the elephant slain, Krishna moved on to the wrestling arena, where Kamsa had arranged a match with professional wrestlers. Initially, Krishna and Balarama appeared reluctant, pointing out that they were mere boys, untrained in wrestling, while the opponents were experienced professionals. However, Kamsa insisted on the match proceeding. What ensued was nothing short of spectacular.

The crowd initially perceived the contest as unfair, as Krishna and Balarama faced off against opponents much larger and more skilled. But as the battle progressed, Krishna and Balarama defeated the wrestlers one by one. Despite the strategic advantage wrestlers usually have in exhausting their opponent through successive matches, Krishna showed no signs of fatigue, defeating each rival effortlessly. The spectators were awestruck, and their cheers grew louder with each victory, defying Kamsa’s oppressive rule.

For a tyrant like Kamsa, the growing cheers for Krishna were intolerable. Fear and respect are the pillars of a tyrant’s power, and seeing his people lose their fear enraged him. Unable to tolerate this public humiliation, Kamsa snapped. He ordered his soldiers to arrest Nanda, Vasudeva, and all those cheering for Krishna. He even commanded the destruction of Gokul. This reckless abuse of power marked Kamsa’s descent into panic and desperation.

At this point, Krishna decided enough was enough. He leaped onto the raised platform where Kamsa sat. Kamsa, armed with a sword, was prepared to defend himself, but Krishna’s speed was blinding. Before Kamsa could react, Krishna overpowered him, dragged him down into the wrestling arena, and dealt the final blow. The once-feared tyrant was defeated in mere moments, with no chance to retaliate. The ease with which Krishna vanquished Kamsa was almost anticlimactic, showcasing Krishna’s unmatched power.

This victory wasn’t just a personal triumph for Krishna but a dramatic statement to the people of Mathura. Krishna, previously an unknown element from a small village, had come to the city and effortlessly defeated its most powerful and feared ruler. The Mathura-vāsīs were filled with pride and relief, celebrating Krishna as their savior.

Krishna, however, displayed remarkable humility even in victory. Instead of claiming the crown for himself, he took it from Kamsa’s lifeless body and placed it on the head of Ugrasena, Kamsa’s father, who was the rightful king. This act of respect and humility won over the hearts of everyone present. True greatness, Krishna demonstrated, lies in using power for good while remaining humble.

The Yadavas, overjoyed by Kamsa’s defeat, urged Krishna to accept his place as Vasudeva’s son and stay in Mathura. However, Krishna firmly identified himself as a Vrajavāsi, the son of Nanda and Yashoda. He insisted that his place was with the people of Gokul, rejecting the notion of royal lineage.

This episode not only solidified Krishna’s reputation as a protector and hero but also served as a profound lesson in leadership. Krishna’s actions underscored the importance of humility, the power of justice, and the courage to stand against tyranny. The celebrations that followed were not just for the defeat of Kamsa but for the dawn of a new era of hope and righteousness in Mathura.

In some ways, the Yadavas have been portrayed as the ones who keep Krishna from returning to Vrindavana. When it comes to convincing Krishna to stay, it isn’t Vasudeva alone who takes the lead; rather, the collective Yadavas express their concerns. They approach Krishna with a pragmatic argument:

They say, “Krishna, you have saved us from Kamsa, but if you leave now, we will be in even greater danger. Kamsa’s allies will seek revenge, and at the same time, other ambitious kings may see an opportunity to seize power in the absence of Kamsa. Without you, we will face attacks from both Kamsa’s supporters and his enemies. You must stay here to protect us.”

Krishna cannot deny the gravity of their concerns. He recognizes the risks they face and feels responsible for ensuring their safety. This puts Krishna in a difficult position—his heart yearns to return to Vrindavana and reunite with the Vrajavasis, yet his duty compels him to stay in Mathura.

The burden of explaining this to the Vrajavasis falls upon Krishna himself. This is no easy task, as the Vrajavasis are deeply attached to Krishna, and the fear of separation weighs heavily on them. The younger Gopis, in particular, express their emotions with a striking urgency. Despite the conservative culture of their time, which would typically demand modesty, they cast aside all shyness and rush out to stop Krishna from leaving. Their fear of losing Krishna is so overpowering that they abandon societal norms entirely.

In contrast, Yashoda’s emotions are expressed more subtly, but they run just as deep. Her concern is not just the fear of separation from Krishna but also anxiety for his safety. She knows Kamsa’s reputation as a cruel and dangerous ruler—one who has even imprisoned his own father. The Rajavasis are aware of Kamsa’s ruthlessness, and this makes Yashoda worry endlessly about the dangers Krishna might face in Mathura.

However, the Rajavasis seem largely unaware that Kamsa has been sending demons to Gokul with the sole purpose of killing Krishna. If they had known this, they would never have agreed to let Krishna go. To them, Krishna’s departure to Mathura was framed as an innocent invitation. Akurura had conveyed Kamsa’s message as an official royal request for Krishna to participate in a wrestling match. He had said, “Your son is renowned for his strength and skills. This is an invitation from the king—how can it be declined?” It was presented as a matter of duty and honor, leaving Nanda and the others little choice but to allow Krishna to go.

For the Vrajavasis, however, the pain of separation from Krishna outweighs any sense of obligation or duty. Their hearts are consumed by the fear that Krishna may never return. While the younger Gopis are overt in their distress, Yashoda’s grief is quieter but no less intense. She worries not only about the separation but also about the perils Krishna might face in Kamsa’s court.

Krishna, too, is torn between his love for the Vrajavasis and his sense of responsibility toward the Yadavas. As much as his heart longs to return to Vrindavana, he knows that for now, he must remain in Mathura. Yet, even as he stays, Krishna’s thoughts remain with the Vrajavasis, and he resolves to fulfill his duty while finding a way to bring solace to the hearts of those who love him so dearly.

Let’s recite this. You know that such a thing will never happen again. She is in her inner chamber, crying. She is inside her chamber, tears streaming down her face. She is crying endlessly, overwhelmed by emotion.

Krishna, too, is experiencing a deep inner turmoil. He is in tears, singing a song to express his sorrow. Krishna is crying, filled with a mix of divine power and human vulnerability.

In a way, Krishna is caught in the middle of a custody battle. When a wife is separated from her child, both sides fight for possession, but here, the conflict is not solely over the child. The child must communicate to both parties. Krishna is omnipotent, but in this situation, he must also navigate his role as the beloved child of the Vrajavasis. He must speak to them both, but also maintain his own dignity.

At that moment, when Krishna finally speaks, Lata Maharaj sees him. Just by looking at Krishna’s expression, he can tell that Krishna has been struggling to contain his emotions. “What happened?” Lata Maharaj asks. “Why are you so upset? You should be celebrating. What’s wrong with you?”

Krishna, sensing the underlying tension, responds. He shares his fear, acknowledging that something bad might happen. Lata Maharaj, with a sarcastic laugh, replies, “It’s our fortune that the great ones claim what is ours, not theirs. Fine, if they want you to stay here, then we will all stay with you.”

Krishna responds with a firm refusal. “You cannot stay here. We are humans, and we must tend to our cows. Our herds have grown so large that there is no grazing land left for them.”

Lata Maharaj, trying to make light of the situation, says, “Then I will come to stay with you.”

But Krishna, with a sorrowful tone, says, “No, you cannot come. I have made many enemies, and if they find out how dear you are to me, they will attack you to hurt me. I cannot protect both you and my people. Let the world think that I have no attachment to you anymore. Let them believe I stayed only because my father was in prison. Once he regained power and came back, I returned to my duties. Let them think I have no further connection to you.”

Those words strike Nandamaraj deeply. His heart trembles at the thought that Krishna might truly feel detached from him. “How long will this last?” he asks.

Krishna reassures him, “Just wait until I finish dealing with the demons. Then I will return.”

“Okay,” Nandamaraj replies, though his heart is heavy with grief. “Send the sentient beings as your messengers. They should not appear as messengers from Krishna.”

Krishna returns to Mathura, and Nandamaraj, with a heart full of sorrow, goes back, feeling the weight of this painful separation.

When we live in a community, we interact with different people, each with their own expectations. We must act with the right emotion in each situation. For example, when a mother is with her young child and there is a moment of fear, the child might say, “Mom, I’m scared,” but if the mother responds with fear, too, it will not help the child. The mother must show strength and calm to comfort the child.

In the same way, Krishna, though divine, must navigate his human relationships with care, balancing his divine duties and his love for those in Vrindavana.

Even though the mother might have her own emotions, she must suppress them in order to comfort and pacify the child. In a similar way, Krishna is overwhelmed with grief, but now he must act with responsibility.

What does Krishna do at this moment? He draws closer to those around him and begins to speak. He demonstrates something extraordinary in his actions. As I mentioned earlier, in the Bhan Leela (the Vrindavan Leela), the focus is mostly on relationships. Most of Krishna’s actions there are not necessarily inevitable, and there are not many clear life lessons we can draw from them. It’s possible to do so, but it is a bit more challenging. However, when Krishna is in Mathura, he shows a different attitude and begins to demonstrate profound wisdom.

When Krishna is with his parents, they are likely filled with mixed emotions. After being separated for so long, they might feel a sense of sorrow that Krishna, who couldn’t protect them, is now returning. Sometimes, when a child is given away for some reason, and grows attached to other people or places, they may return to their biological parents and feel distant, even resentful. They might question why they were abandoned, just as Karna does when he speaks of Kunti. He argues that she abandoned him, so why should he go back to her? This is a reasonable argument. But in Karna’s case, his return isn’t just about reuniting with his mother—it’s about understanding the larger context of his abandonment.

In Krishna’s case, when his parents see him, they may feel guilt or regret. Krishna speaks to them, acknowledging the hardships they have endured because of him. He explains that, because of his birth, they have witnessed the death of many of their children. A child is meant to serve and protect the parents, but even before he was born, he had already caused them grief. After his birth, he went away, and their suffering continued. Yet, now that Kamsa is dead, Krishna can finally fulfill his duty to them.

Whatever feelings of guilt or remorse Krishna may have had are completely removed by his sweet words and his actions. This is similar to the way Bhishma responds when Arjuna expresses guilt over the destruction caused by the war. Bhishma, seeing Arjuna’s sorrow, reassures him by saying, “You are Dharma’s son. You are the son of righteousness. Yet you have had to suffer so much.” This completely changes the dynamic of their conversation and dispels the feeling of guilt.

Krishna does the same with his life—by his actions, he helps those who have suffered. For instance, Krishna arranges for Bhishma’s sons to return to their rightful place, fulfilling his mother’s desire to offer her best to her children. She, like many mothers, wishes the best for her children, and Krishna fulfills that wish.

By this time, Krishna has long passed the age of breastfeeding—he’s now almost 10 years old. But through mystical means, Krishna fulfills the desires of his mother, Devaki, by providing the care and affection she missed when he was younger. He offers her the fulfillment of raising him, even though he has grown beyond infancy.

This is also when Krishna arranges for Subhadra to return, although the details of her whereabouts are not elaborated here. The key point is that Krishna gives back to his parents everything they had lost. He not only returns to them, but also provides more than they ever expected.

Despite these acts of kindness, Krishna himself is in great pain. He longs for the love and affection he left behind in Vrindavana. He is like a child whose family was taken away and given heavy responsibilities to bear. While he strives to fulfill his duties, he still feels the ache of separation.

Devaki, on one side, is overjoyed to have Krishna back. But what she doesn’t fully notice is that while she showers Krishna with affection, he, in turn, doesn’t seem entirely comfortable with her. This is important. Sometimes, adults act like children—moody, emotionally unbalanced, throwing tantrums, which can be unappealing. On the other hand, when children take on the qualities of adults and assume responsibility, it is admirable.

But as parents, you don’t want your children to miss out on the experience of childhood. Sometimes, life can be difficult, and children are forced to grow up very quickly because they have to shoulder a lot of responsibility.

Krishna is putting on a brave face, but it’s clear that he’s not completely comfortable. He isn’t behaving like a child with Devaki, which is understandable. That’s when he calls Rohini back. He thinks that Rohini can be a source of constancy in his life. Children need some stability, especially if their parents’ circumstances keep changing. If children have to move from one school to another, or from one home to another, it can be very difficult for them. Krishna’s environment has changed completely, with a shift in the people around him. It’s not just Vasudev and Devaki anymore, but the other Yadus who surround him.

The Yadus don’t hate Vrindavan or want Krishna to forget it. However, they fear that Krishna might leave them and return to Vrindavan, and they want Krishna to stay with them for their protection. Whenever Krishna mentions Vrindavan, they disapprove, not wanting to lose him. Krishna, not wanting to displease them, avoids discussing Vrindavan.

At this point, Vasudev thinks that at least Rohini will be a constant presence for Krishna. Of course, there is one more constant for Krishna—who is that? Balaram. Balaram is still a child, but the Yadus and the Vrindavasis know that Balaram is Vasudev’s son. They don’t fear that Balaram will go back to Vrindavan or leave them. Since Balaram is still a child, his words don’t carry as much weight in these matters.

When Rohini arrives, Krishna and Balaram run to embrace her and pour out their hearts to her. Rohini, in turn, expresses her love for them. She talks to them about how much the Vrindavasis love Krishna and how much Krishna loves them. The Yadus, however, respond, “You are meant to be on our side, not theirs! What do the Vrindavasis do for you? Do they feed you sweets to make you forget where you belong?” Rohini is caught in the middle, unable to speak further on the matter.

During this time, Krishna and Balaram are always very close to each other, but with so many gopas around, they remain close companions. It is also at this time that Krishna makes one more friend. Can we discuss Uddhava and leave it for tomorrow, or should we address it now?

How many of you have questions at this point? Okay, one, two, three, four. We can try to discuss Uddhava as well, since he is in Varka. We’ll cover this more when we talk about Varka.

To summarize what we discussed: We talked about two main relationships. One was Krishna’s relationship with Kamsa, where Kamsa’s ego drove him to want to kill Krishna. Kamsa’s pride and fear of losing power were at the core of his actions, and he couldn’t accept the possibility of his downfall. We also touched on Krishna’s relationship with others and the emotional challenges he faces as he grows older and navigates the complexities of being both a child and a protector.

We discussed how religion and science were very similar at that time, didn’t we? Both involve tapping into a higher power and the purposeful manipulation of forces.

Now, what Krishna does is not just defeat Kamsa; he demolishes his ego as well. Krishna kills effortlessly, destroying all the demons he encounters and removing every obstacle in his path. The anti-climax comes when Kamsa is killed. But this anti-climax is actually fitting, as it culminates in Krishna’s dramatic entry, showing how someone who was meant to instill terror in the whole universe is no match for him. Krishna doesn’t just kill Kamsa—he destroys the ego that was building Kamsa’s power.

Then, we move on to Krishna’s relationship with Vasudev and Devaki. We also discuss the Yadus, who act as unnamed villains in an emotional sense. They don’t understand Krishna’s actions or his pattern. Krishna, like a child who is not acting like an adult, pacifies the situation, sending the Maharajani back to her story. He has to be the adult now.

Krishna respects his parents in such a way that instead of making them feel guilty for abandoning him, he takes on that guilt himself. He wins their hearts and fulfills their desires. All the pain that Devaki has gone through is healed when Krishna brings her sons back, fulfilling her heart’s desire. Vasudev sees what is happening, and Devaki joins him in this moment of reconciliation.

This is also the time when Krishna and Balaram grow closer. They are the only two who are regularly present, and this gives Krishna the opportunity to talk openly.

Finally, we will discuss how Krishna deals with the world and what happens in Dwarka in our next session.

Are there any questions? Please raise your hand.

Audience Question: D. Krishnamurthy: In the Bhagavata, sometimes we read that when Krishna kills a demon, they go to the spiritual world, and sometimes we read that they go to Brahma Jyoti. Could you clarify this?

Answer: It depends on the context. Generally, the Bhagavad Gita focuses on Krishna’s special merciful potency. As a devotee of Krishna, regardless of your past actions, contact with Krishna purifies you. Even demons, when they come into Krishna’s presence, are purified. Some demons might be punished for their sins, but Krishna’s mercy transforms them. The Bhagavad Gita emphasizes that connection with Krishna, no matter the individual’s background or motive, brings purification.

For example, not all the gopis were pure devotees—some were divine beings (Deva Kanyas, Apsaras) who were attracted to Krishna’s beauty. Through this attraction, they became purified. The point is, Krishna’s presence is so powerful that it purifies anyone, regardless of their initial state.

The focus of the Bhagavad Gita is not just about the destination of the demons but about Krishna’s mercy. The demon’s destination may vary, but Krishna’s mercy purifies them. We should focus more on the mercy of Krishna rather than the specifics of where the demons end up.

In the tradition of Rupa Goswami, the focus is on serving Krishna and pleasing him. For instance, the calculation of liberation, like in the case of Ramanicharya, might be seen as selfish knowledge. The real goal is to serve Krishna, not just to seek liberation through him. While the demons might go to the spiritual world or Brahma Jyoti after coming into Krishna’s presence, the point is the purification that occurs through Krishna’s contact.

Ultimately, whether the demons go to the spiritual world or Brahma Jyoti depends on their background, but the point of the Bhagavad Gita is to emphasize the incredible mercy of Krishna. When a person connects with Krishna, they are purified, no matter their history.

Say, if someone goes to the spiritual world but doesn’t have love for Krishna, then they enter the spiritual world where everyone is constantly talking about Krishna. They might wonder, “What’s the latest cricket match?” The desire for Krishna cannot be forced upon anyone. What Krishna can do, however, is magnify a small desire. If someone has a tiny attraction to Krishna, Krishna can reveal his attractiveness in such a splendid way that their small desire can grow. But that small desire must come from us, or at least some expression of it.

For example, Uttara, when she first saw Krishna, may have thought, “This is a sweet baby; I want to feed him.” That thought was fleeting, but at least it was there for a moment. It was a minor desire, even though it was overshadowed by other, more prominent thoughts. Still, because there was even a small desire, she eventually became a nurse in the spiritual world.

Similarly, demons who have some attraction, appreciation, or service attitude towards Krishna can go to Krishna’s abode and become his associates. However, those who have no such desire will be cleansed and go to Brahmajyoti, which is a state of neutrality, for further purification.

Krishna is merciful, but He is not forceful. He does not override the soul’s freedom. If a soul does not have a desire to be with Krishna, Krishna won’t force that person. When Krishna was in Vrindavan, Yashoda and Nanda had no idea that Krishna was the Supreme Personality of Godhead. They were full of love and affection for Him, thinking of Him simply as their child. Even though Krishna performed many miracles, they were oblivious to His divine identity.

When Krishna entered Mathura, Yashoda and Nanda did not instantly recognize that He was the Supreme Lord. However, when they eventually understood Krishna’s true nature, it was not necessary for them to stop treating Him as their child. Their parental love was so deep that it transcended the understanding of Krishna as the Supreme Being.

Even when someone knows Krishna is God, it’s not always at the forefront of their consciousness. For example, Arjuna, even though he knows Krishna is God, primarily relates to Him in a friendly manner. The same applies to the residents of Vrindavan. While they may be aware of Krishna’s divinity, their primary relationship with Him is based on parental love or friendship, not as the Supreme Lord.

This is also seen in the case of Devaki. When she first saw Krishna in His four-armed form, she offered prayers to Him. But towards the end, she prayed, “Please take your ordinary form, my child.” This maternal mood is dominant, even when Krishna reveals His divine form. The mood of service and parental affection takes precedence over the awareness of Krishna’s supreme status. Devaki felt it was her duty to protect Krishna, not the other way around.

Similarly, when Prabhupada came to build the Juhu temple, his prayer was not for Krishna to help him build the temple for his own sake. Instead, his prayer was, “Please tolerate staying in this simple place until the temple is built.” Prabhupada’s attitude was that he wanted to serve Krishna, not ask Krishna to serve him. Even though Prabhupada may have sought Krishna’s help at times, his overall mood was to serve Krishna.

Audience Question: “Prabhu ji, you have mentioned that there are two Krishnas born—one is in Mathura (Vasudev Krishna) and the other is in Vrindavan (Yashoda Krishna). Could you clarify this further?”

I also heard this in some other lectures from our own parampara, but what I want to check with you is, as far as my understanding goes, this is not mentioned anywhere in the Bhagavata. Please correct me if I am wrong. Is there any reference to this particular episode where two Krishnas are born, and it is said that Vasudeva Krishna is attracted to Yashoda Krishna and merges with him? Can you please enlighten us on this?

To some extent, the bhakti tradition is an honorable one. Krishna is mentioned in the Bhagavata literature, but He is described in much greater detail in the Puranas. Krishna’s activities are detailed even more in the writings of various Acharyas. In that sense, this is an honorable tradition. Krishna is not static; He is ecstatic.

Jiva Goswami, for instance, refers to more sources than others. He talks about different episodes, including one where Krishna is born in Mathura. But there’s also a reference to Krishna being born in Gokula and Vrindavan. Some argue that the Gopis might be ignorant of Krishna’s divinity, which is why they see Krishna as an ordinary person, but later, the Gopis acknowledge that Krishna is not just the son of Devaki, but the Supreme Lord Himself.

In the Gopi Gita, the Gopis don’t just pray as Gopis, but as souls who are deeply aware of Krishna’s true nature. They express their love in the mood of Madhuri Mahabhava, which indicates that they are aware of Krishna’s divinity and are still deeply attracted to Him.

Now, regarding the question of whether Vasudeva Krishna is attracted to Vrindavan Krishna, it’s true that Vrindavan Krishna has a unique and intimate connection with the Gopis. However, this particular pastime may not be explicitly mentioned in the Bhagavad Gita. But the Bhagavad Gita does discuss how Mahavishnu is attracted to Krishna. So, in that sense, this reference might not be unreasonable.

The understanding that I find most reasonable, though there might be other interpretations, is as follows: When Vasudeva Krishna is carried across the Yamuna by Vasudeva, the baby Krishna falls into the river. Vasudeva is frantic, wondering what has happened. Then, it’s said that Vasudeva Krishna enters the Yamuna and merges with the river. After this, Krishna is taken back to the maternity ward.

There are various ways to understand how this happened. One possibility is that two children were born, and one child was taken by Vasudeva, while the other remained with Yashoda. In another explanation, Vasudeva Krishna merges with Vrindavan Krishna as he enters the Yamuna and then returns to Vrindavan.

Some commentators suggest that when Krishna returns to Vrindavan, He does so in an unmanifested form. His divine presence becomes apparent later when He appears with Akrura. It’s also mentioned that Krishna and Balarama are Vishnu and Ananda Shesha in the water, and Vrindavan Krishna merges with the river before returning.

While the specifics of this event are difficult to piece together precisely, it’s important to note that each Acharya offers a unique perspective. The comments from different Acharyas should be harmonized, and we have to piece together the puzzle from various sources.

Thank you.

If there are any other questions, we can continue tomorrow. We’ll discuss this further then.

Thank you very much.

Shri Krishna Bhagwan Ki Jai!