“This was because Kṛṣṇa and Balarāma could not joke freely and Yaśodā could not liberally pamper the boys because of the presence of Nanda and his brothers. However for Kṛṣṇa’s relatives the evening meal was a hundred times more blissful because the entire family could eat with Kṛṣṇa. It was a million times more blissful for Yāśodā because of seeing the bliss of the relatives.” – Sri Govinda Lilamrta 20.52
Throughout “Sri Govinda Lilamrta,” which is arguably the most prominent book which details Sri Krsna’s eightfold daily pastime periods (ashta-kaliya-lila,) one can come to experience and become aware of the many wonderful līlās Sri Yashoda shares with the beloved prince of Vraja, Yashodanandana Krsna. Not only that, but Sri Yashoda’s example will be used in this essay to understand an important broader truth of life in Vraja.
Before progressing with this essay, it should be clearly noted that such discussions of Krsna and His associates should always be taken very gravely. Furthermore, such discussions only take place in order to glorify Krsna’s eternal parikaras (associates) and enliven the aspiring vraja-bhaktas in their journey towards siddhi (perfection.) It is a form of Krsna-kirtana, and one that delights all who have sincere intent.
One prominent category of such pastimes in which Sri Yashoda is a central figure, is the “eating pastimes.” And naturally so, as Sri Yashoda is the pan-ultimate mother figure in Goloka Vrindavan. Surely she wants to see to it that Krsna is fed sumptuously so He will grow up to be a strong and healthy boy! She also knows He needs plenty of strength for His daily cowherd pastimes out in the forests of Vraja. Indeed, there are certainly more reasons, but that is generally beyond the comprehension of mere mortals.
That being said, Sri Yashoda’s role in these pastimes is not always the same. How her involvement effects her inner status of premananda (ecstatic bliss) will be discussed herein. The purpose being to showcase the broader truth of how ecstasy manifests in Vraja, not just for Sri Yashoda, but for all the vraja-vasis.
The first pastime to be discussed is Sri Krsna’s breakfast lila. In brief, Sri Krsna along with many of His sakhas (friends,) gather at His home after a long morning of milking cows, playing games, and roughhousing. With appetites excited, Sri Yashoda ushers them to the dining area and has them all seated.
In this scene, Sri Yashoda and Sri Rohini are the only parental figures present and at their aid are young gopikas (cowherd girls) who help prepare many dishes to the satisfaction of Sri Yashoda. In addition, Sri Nanda Maharaja, his relatives, the cowherd men, and other Vraja folk are not accounted for at this time.
That being the case, Sri Yashoda has full authority in this scene. She does not even slightly try to restrain her overwhelmingly strong motherly love and service attitude. And why would she? The breakfast meal is truly one of the līlās where she gets the most chance to serve. With unabashed fervor, she pressures Krsna and His friends to eat more and more. She achieves such ends via strong words, emotional strength, and direct physical action. Seeing such overt behavior, the boys headed by Sri Rama and Sri Krsna simply comply and thus give Sri Yashoda great paramananda (the highest bliss.)
In contrast, the evening meal proves to be one of very different circumstance. What is meant by this? In short, it is a scene which doesn’t “outwardly accentuate” the epic proportions of Mother Yashoda’s internal feelings in the same way. And as a result of her inner feelings being concealed, her excessive outward behavior born of her love for serving her Son is similarly reigned in.
This evening supper lila consists of Sri Krsna, Sri Balarama, and an assembly of family members. Sri Nanda Maharaja is a central figure in this scene and sits next to his two brilliantly effulgent Boys. Surrounding them for dinner are Krsna’s cousins such as Subhadra, and sometimes Krsna’s uncles. In this assembly Sri Nanda Maharaja and his brothers are given the utmost opportunity to exchange loving affections with Krsna and Balarama. In this way, fatherly love (and the love of Krsna’s other relatives) shines like a million suns. It is a chance for them to drown themselves in the ocean of prema-rasa. To feel a special type of closeness (yoga) to Krsna that can only be had by directly interacting with Him.
So why does Mother Yashoda’s love have to be externally subdued here? Simply put, it is only natural that the ladies of Vraja headed by Sri Yashoda would exhibit a shy nature in front of Sri Nanda Maharaja and his brothers. As is dictated by the vedic etiquettes of intimate household and village respect. Unfortunately this ideal may be lost on many of the modern age. Nonetheless, divine truth does not change according to the whims of the public.
That being said, the verse above describes something very wonderful. Sri Yashoda, having less direct interaction and freedom to exhibit her love for Krsna, yet seeing that all of Krsna’s relatives have the chance to interact with Him, her bliss became millions of times greater than during the morning meal, where she “ran the show,” so to speak. This very much proves that a lover of Krsna is vastly more satisfied when they see others directly engaged in loving Krsna, than when they themselves are directly involved in such interaction. This holds true for a bhakta who is situated in siddhi (perfection) as well as sadhana (practice.) Indeed, the sadhaka knows their heart is moving in the right direction of transformation when they derive great bliss on seeing others excel in sadhana and obtain closeness with Krsna. It exemplifies a state of being which lacks envy of others, and egoistic pride for oneself.
But the satisfaction of the vraja-vasis, seems to not have been the only reason why her bliss was vastly compounded in this lila. In a way it can be understood that she was also experiencing a special type of separation (ayoga) from Krsna. A separation from her desired direct service of Krsna. Even though she was very close in proximity, the state of separation can occur anywhere at anytime. It is largely brought on by ones inner experience. So this type of separation caused an overwhelming type of greedy love to erupt in Sri Yashoda’s heart, which also has an extremely elevated state of rapturous bliss associated with it.
For example, think of a volcano which is erupting with explosive lava. Then imagine trying to put a lid on it. What will happen? Such retention creates more and more power, weather it is seen or not is another thing. Though, surely in due course such power must come forth to the external view. Similarly, one can see Sri Yashoda’s volcanic energy for serving Hari in the other times of day. Thus is the powerful dance of yoga and ayoga with Krsna that each and every vraja-vasi experiences in one way or another.
So in conclusion it can be said, albeit through crude language, that in Goloka Vrindavan, the “loser is the winner.” And by “loser,” it is meant that ones core desire for serving Krsna in a specific way is not met in every circumstance, but as described, it is without consequence. Indeed there never really is a “negative consequence” in the plane of vishuddha-sattva!
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