View source for Mother Yasoda was chanting some mantras to protect Krsna, that "He may not be put into some calamity." They never understood that Krsna is the Supreme Personality. But their natural love for Krsna so intense

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{{terms|"mother Yaṣodā was chanting some mantras to protect Kṛṣṇa, that "He may not be put into some calamity." They never understood that Kṛṣṇa is the Supreme Personality. But their natural love for Kṛṣṇa so intense"}}
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{{compiler|Soham}}
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[[Category:Krsna and His Mother - Yasoda]]
[[Category:Chanting the Mantra]]
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[[Category:Protecting Krsna]]
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[[Category:Calamities]]
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[[Category:Understanding Krsna]]
[[Category:Krsna Is The Supreme Honest Personality]]
[[Category:Natural Love for Krsna]]
[[Category:Intense]]
[[Category:Pages Needing Audio - SOHAM]]
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<h2>Conversations and Morning Walks</h2>
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<h3>1976 Conversations and Morning Walks</h3>
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Sometimes they see Kṛṣṇa's wonderful activities and they talk on: "Kṛṣṇa may be some demigod. He has come here." But they could never recognize that Kṛṣṇa is the Supreme Personality of Godhead. When Kṛṣṇa passed some dangerous position, so many demons were coming, mother Yaṣodā was chanting some mantras to protect Kṛṣṇa, that "He may not be put into some calamity." They never understood that Kṛṣṇa is the Supreme Personality. But their natural love for Kṛṣṇa so intense. Therefore Vṛndāvana life is so exalted.
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[[Vanisource:760701 - Conversation B - New Vrindaban, USA|760701 - Conversation B - New Vrindaban, USA]]
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So if he's eternal fragmental parts, how he can become one with the whole? The part is never equal to the whole. That is axiomatic truth. This is wrong conception, to become like God. The Māyāvādīs, they are trying to become God. That is impossible. They . . . Let them remain godly. Godly means servant of God. That will make him perfection, his life perfect. Vaiṣṇava philosophy is to remain . . . to act as servant of God. That is perfect. And if the servant tries to become like the master, that is artificial. Although in the spiritual world there is no difference between the master and the servant . . . Just like the boys, Kṛṣṇa's cowherd boy friends, they do not know Kṛṣṇa is God. They are playing with Him on equal terms. When Kṛṣṇa is defeated in the play He has to take His friend on His shoulder, and he rides on the shoulder. So there is no such distinction who is God and who is not God. So that is spiritual conception. But the difference is always there, God and the part and parcel. Kṛta-puṇya-puñjāḥ. We can attain that position after many, many lives' pious activities.

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:That is stated in the Śrīmad-Bhāgavatam.
:itthaṁ brahma-sukhānubhūtyā
:dāsyaṁ gatānāṁ para-daivatena
:māyāśritānāṁ nara-dārakeṇa
:sākaṁ vijahruḥ kṛta-puṇya-puñjāḥ 
:([[Vanisource:SB 10.12.7-11|SB 10.12.11]])
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These boys are playing with Kṛṣṇa. Who is Kṛṣṇa? He is the essence of Brahma-sukha, Param Brahman. So these boys are playing with Param Brahman. Itthaṁ brahma-sukhānubhūtyā dāsyaṁ gatānāṁ para-daivatena. And for the devotees He's the supreme master, and for the ordinary man He is ordinary child. But these other children who are playing, they have got this position, kṛta-puṇya-puñjāḥ. "After many, many births' pious activity, now I have got this position, playing with Kṛṣṇa on equal terms." So this is the conception of devotional service, that when you go to the Goloka Vṛndāvana you cannot distinguish . . . But they have got unflinching love for Kṛṣṇa. That is Vṛndāvana life. The cows, the calves, the trees, the flowers, the water, the elderly men, Nanda Mahārāja and Yaśodāmayī—everyone is attached, central point is Kṛṣṇa. Everyone is loving Kṛṣṇa. And there is no such knowledge that Kṛṣṇa is the Supreme Personality. Sometimes they see Kṛṣṇa's wonderful activities and they talk on: "Kṛṣṇa may be some demigod. He has come here." But they could never recognize that Kṛṣṇa is the Supreme Personality of Godhead. When Kṛṣṇa passed some dangerous position, so many demons were coming, mother Yaṣodā was chanting some mantras to protect Kṛṣṇa, that "He may not be put into some calamity." They never understood that Kṛṣṇa is the Supreme Personality. But their natural love for Kṛṣṇa so intense. Therefore Vṛndāvana life is so exalted. Arādha . . . What is called? Arādhyo bhagavān vrajeṣa-tanāya tad-dhāma vṛndāvanam. Therefore Caitanya Mahāprabhu says that first of all Kṛṣṇa, Vrajendra-nandana, the son of Nanada Mahārāja, He is arādhya. Tad-dhāma vṛndāvanam. And His dhāma, His abode, Vṛndāvana, is also worshipable. They are equal. Vṛndāvana-dhāma and Kṛṣṇa, they are equal.

So these are higher standard of understanding. Unless one is devotee, purified, he cannot understand that to become one with God is not the sublime idea. In Vṛndāvana one who wants to become the father or mother of God, to control God, that these Māyāvādīs cannot understand, Advaitavādīs. This is to be understood by the pure devotion, devotees. What is the benefit to become equal with God? Just become . . . Equal . . . Other Vaiṣṇava philosophies, they could not explain the our relationship with God, but Caitanya Mahāprabhu explained the higher relationship with God. That is called vatsalya-rasa and madhurya-rasa. Especially madhurya-rasa. Anarpita carīṁ cirāt karuṇayāvatirṇaḥ kalau samarpayitum unnatojvala-rasāṁ sva bhakti śriyam ([[Vanisource:CC Adi 1.4|CC Adi 1.4]]). Caitanya Mahāprabhu gave information of the madhurya-rasa, that our relationship can be with Kṛṣṇa in conjugal love. So unless one comes to the platform of devotional service, one cannot understand. But for general understanding this philosophy of acintya-bhedābheda, simultaneously one and different . . . That is explained in this verse: mamaivāṁśo jīva-bhūtaḥ ([[Vanisource:BG 15.7 (1972)|BG 15.7]]). The living entities are part and parcel of God. So if God is gold, then living entities are also gold. This is equality in quality. But God is great, and we are always subordinate. Eko yo bahūnāṁ vidadhāti kāmān. We are protected, we are maintained, we are predominated. That is our position. We cannot attain the position of predominator. That is not possible.
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