View source for In the five principal transcendental relationships, awe and veneration are sometimes impediments to one’s service to the Lord

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[[Category:five]]
[[Category:principal]]
[[Category:transcendental]]
[[Category:Relationships]]
[[Category:awe]]
[[Category:veneration]]
[[Category:are]]
[[Category:sometimes]]
[[Category:Impediment]]
[[Category:One (as in someone)]]
[[Category:Service of the Lord]]
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<div id="Other_Books_by_Srila_Prabhupada" class="section" sec_index="3" parent="compilation" text="Other Books by Srila Prabhupada"><h2>Other Books by Srila Prabhupada</h2>
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<div id="Teachings_of_Lord_Caitanya" class="sub_section" sec_index="0" parent="Other_Books_by_Srila_Prabhupada" text="Teachings of Lord Caitanya"><h3>Teachings of Lord Caitanya</h3>
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<div id="TLC1_1" class="quote" parent="Teachings_of_Lord_Caitanya" book="OB" index="7" link="TLC 1" link_text="Teachings of Lord Caitanya, Chapter 1">
<div class="heading">In the five principal transcendental relationships, awe and veneration are sometimes impediments to one's service to the Lord. When there is friendship, parental affection or conjugal love, such awe and veneration are impediments. For example, when Kṛṣṇa appeared as the son of Vasudeva and Devakī, they prayed to the Lord with awe and veneration because they understood that the Supreme Lord Kṛṣṇa or Viṣṇu had appeared before them as their little child. This is confirmed in Śrīmad-Bhāgavatam (10.44.51): "Devakī and Vasudeva, knowing their son to be the Supreme Personality of Godhead, began to pray to Him although He was present before them as their child." Similarly, when Arjuna saw the universal form of the Lord, he was so afraid that he begged pardon for his dealings with Kṛṣṇa as an intimate friend. As a friend, Arjuna often behaved unceremoniously with the Lord, and upon seeing the awesome universal form.
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<span class="link">[[Vanisource:TLC 1|Teachings of Lord Caitanya, Chapter 1]]: </span><div class="text" style="display: inline; "><p style="display: inline; ">In general, attachment to Kṛṣṇa is of two kinds. The first kind is attachment with awe and veneration. Characterized by a lack of freedom, such attachment is exhibited in Mathurā and on the Vaikuṇṭha planets. In these abodes of the Lord, the flavor of transcendental loving service is restricted. But in Gokula (Vṛndāvana) love is freely exchanged, and although the cowherd boys and damsels of Vṛndāvana know that Kṛṣṇa is the Supreme Personality of Godhead, they do not show awe and veneration, because of the great intimacy of their relationship with Him through thick and thin. In the five principal transcendental relationships, awe and veneration are sometimes impediments to one's service to the Lord. When there is friendship, parental affection or conjugal love,  such awe and veneration are impediments. For example, when Kṛṣṇa appeared as the son of Vasudeva and Devakī, they prayed to the Lord with awe and veneration because they understood that the Supreme Lord Kṛṣṇa or Viṣṇu had appeared before them as their little child. This is confirmed in Śrīmad-Bhāgavatam (10.44.51): "Devakī and Vasudeva, knowing their son to be the Supreme Personality of Godhead, began to pray to Him although He was present before them as their child." Similarly, when Arjuna saw the universal form of the Lord, he was so afraid that he begged pardon for his dealings with Kṛṣṇa as an intimate friend. As a friend, Arjuna often behaved unceremoniously with the Lord, and upon seeing the awesome universal form, Arjuna said: </p>
:sakheti matvā prasabhaṁ yad uktaṁ
:he kṛṣṇa he yādava he sakheti
:ajānatā mahimānaṁ tavedaṁ
:mayā pramādāt praṇayena vāpi
<p>"My dear Kṛṣṇa, sometimes I insulted You by calling You "my dear friend Kṛṣṇa" without knowing the greatness of your inconceivable power. Please forgive me. I was mad to address You like a common friend or a common man." (Bhagavad-gītā 11.41) </p>
<p>Similarly, when Kṛṣṇa was playing jokes on Rukmiṇī, she feared that He might leave her and became so perturbed that she dropped the fan with which she was fanning Him and fainted, falling unconscious to the floor as her hair scattered. She resembled a plantain tree blown down by a blast of wind. </p>
<p>But as far as Yaśodā, Kṛṣṇa's mother in Vṛndāvana, is concerned, Śrīmad-Bhāgavatam 10.8.45 states: </p>
:trayyā copaniṣadbhiś ca   sāṅkhya-yogaiś ca sātvataiḥ
:upagīyamāna-māhātmyaṁ   hariṁ sāmanyatātmajam
<p>"Mother Yaśodā thought that the Personality of Godhead, who is worshiped by all the Vedas and Upaniṣads, as well as by the sāṅkhya system of philosophy and all authorized scriptures, had been born from her womb." It is also stated in Śrīmad-Bhāgavatam (10.9.14) that Mother Yaśodā bound the child Kṛṣṇa with a rope as if He were an ordinary son born of her body. Another description of Kṛṣṇa's being treated as an ordinary person appears in Śrīmad-Bhāgavatam 10.18.24. There it is stated that when Kṛṣṇa was defeated in games with His friends, the cowherd boys, He had to carry Śrīdāmā on His shoulders.</p>
<p>Regarding the gopīs' dealings with Śrī Kṛṣṇa in Vṛndāvana, Śrīmad-Bhāgavatam 10.30.36–38 describes how when Śrī Kṛṣṇa took Śrīmatī Rādhikā alone from the rāsa dance, She proudly thought, "My dear Lord Kṛṣṇa has left the other gopīs, although they are as beautiful as I am, and He is satisfied with Me alone." In the forest She told Kṛṣṇa, "My dear Kṛṣṇa, I am unable to move anymore. Now if You like You can take Me wherever You desire." Kṛṣṇa replied, "You can climb on My shoulder," but as soon as He said this He disappeared, whereupon Śrīmatī Rādhikārepented very much.</p>
<p>When Kṛṣṇa disappeared from the scene of the rāsa dance, all the gopīs began to repent, saying, "Dear Kṛṣṇa! We have come here and left aside our husbands, sons, relatives, brothers and friends! Neglecting their advice, we have come to You, and You know very well the reason for our coming here. You know that we have come because we are captivated by the sweet sound of Your flute. But You are so cunning that in the dead of night You have left girls and women like us! This is not very good of You."</p>
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