Tag: SB 2.8.4

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SB 2.9.1 Note – 12/01/21  

KEY TAKEAWAYS FROM HH HARIVILAS MAHARAJ’S MORNING BHAGAVATAM CLASS ON SB 2.9.1 TODAY (12/01/21):  

  • In this verse Maharaj Parikshit’s two questions are perfectly answered. 
  • Question 1- how a living entity began his material life, although he is apart from the material body and mind?
  • Answer– The spirit soul is distinct from the material conception of his life, but he is absorbed in such a material conception because of being influenced by the external energy of the Lord, called ātma-māyā.
  • The external energy is controlled by the Lord, and the living entities are controlled by the external energy — by the will of the Lord. Therefore, although the living entity is purely conscious in his pure state, he is subordinate to the will of the Lord in being influenced by the external energy of the Lord.
  • Perfect vision of the Absolute Truth is possible only by the linking process of devotional service.
  • One can perfectly realize the Absolute Truth Personality of Godhead only by the process of devotional service, and one can enter into the kingdom of God by such perfect knowledge. 
  • Imperfect realization of the Absolute by the partial approach of the impersonal Brahman or localized Paramātmā does not permit anyone to enter into the kingdom of God. 
  • Devotional service, or bhakti-yoga, is the function of the internal energy; thus there is no place for the inferior energy, or material energy, just as there is no place for darkness in the effulgence of spiritual light. 
  • Question 2 – Why does the Lord influence the living entity to such consciousness and forgetfulness.
  • Answer – The answer is that the Lord clearly wishes that every living entity be in his pure consciousness as a part and parcel of the Lord and thus be engaged in the loving service of the Lord as he is constitutionally made; but because the living entity is partially independent also, he may not be willing to serve the Lord, but may try to become as independent as the Lord is.
  • All the nondevotee living entities are desirous of becoming equally as powerful as the Lord, although they are not fit to become so.
  • Therefore the first sinful will of the living entity is to become the Lord, and the consequent will of the Lord is that the living entity forget his factual life and thus dream of the land of utopia where he may become one like the Lord. 
  • The Lord does not desire that a living being be illusioned by external energy. The external energy is aware of this fact, but still she accepts a thankless task of keeping the forgotten soul under illusion by her bewildering influence. 
  • The Lord does not interfere with the task of the illusory energy because such performances of the illusory energy are also necessary for reformation of the conditioned soul. 
  • The Supreme Lord descends from His kingdom upon the kingdom of the illusory energy and personally gives relief in the form of the Bhagavad-gītā, wherein He personally suggests that although the ways of the illusory energy are very stiff to overcome, one who surrenders unto the lotus feet of the Lord is set free by the order of the Supreme.
  • The Lord has suggested, therefore, that by the influence of the speeches of saintly persons who have actually realized the Supreme, conditioned souls are engaged in His transcendental loving service. 
  • This means that the conditioned souls are being reclaimed by the Lord both ways, namely by the process of punishment by the external energy of the Lord, and by Himself as the spiritual master within and without.

SB 2.9.1 TRANSLATION:

Śrī Śukadeva Gosvāmī said: O King, unless one is influenced by the energy of the Supreme Personality of Godhead, there is no meaning to the relationship of the pure soul in pure consciousness with the material body. That relationship is just like a dreamer’s seeing his own body working.

Q.1 – Mahārāja Parīkṣit’s question as to how a living entity began his material life, although he is apart from the material body and mind, is perfectly answered. The spirit soul is distinct from the material conception of his life, but he is absorbed in such a material conception because of being influenced by the external energy of the Lord, called ātma-māyā. This has already been explained in the First Canto in connection with Vyāsadeva’s realization of the Supreme Lord and His external energy. The external energy is controlled by the Lord, and the living entities are controlled by the external energy — by the will of the Lord. Therefore, although the living entity is purely conscious in his pure state, he is subordinate to the will of the Lord in being influenced by the external energy of the Lord. In the Bhagavad-gītā (15.15) also the same thing is confirmed: the Lord is present within the heart of every living entity, and all the living entity’s consciousness and forgetfulness are influenced by the Lord.

In pure state we have the qualities of the lord but we can never be equal to God…

We can never be independent, we are always dependent on the lord whether liberated state or conditioned state. 

SB 1.7.4

Thus he (Vyasadeva)  fixed his mind, perfectly engaging it by linking it in devotional service [bhakti-yoga] without any tinge of materialism, and thus he saw the Absolute Personality of Godhead along with His external energy, which was under full control.

Perfect vision of the Absolute Truth is possible only by the linking process of devotional service. This is also confirmed in the Bhagavad-gītā. One can perfectly realize the Absolute Truth Personality of Godhead only by the process of devotional service, and one can enter into the kingdom of God by such perfect knowledge. Imperfect realization of the Absolute by the partial approach of the impersonal Brahman or localized Paramātmā does not permit anyone to enter into the kingdom of God. Śrī Nārada advised Śrīla Vyāsadeva to become absorbed in transcendental meditation on the Personality of Godhead and His activities. The absolute vision is the Personality of Godhead, as it is confirmed in the Bhagavad-gītā (7.19): vāsudevaḥ sarvam iti. In the Upaniṣads also it is confirmed that Vāsudeva, the Personality of Godhead, is covered by the golden glowing hiraṇmayena pātreṇa veil of impersonal Brahman, and when that curtain is removed by the mercy of the Lord the real face of the Absolute is seen. The Absolute is mentioned here as the puruṣa, or person. The Absolute Personality of Godhead is the perfect person. The Supreme Person has manifold energies, out of which the internal, external and marginal energies are specifically important. The energy mentioned here is the external energy, as will be clear from the statements of her activities. The internal energy is there along with the Absolute Person as the moonlight is there with the moon. The external energy is compared to darkness because it keeps the living entities in the darkness of ignorance. The word apāśrayam suggests that this energy of the Lord is under full control. The internal potency or superior energy is also called māyā, but it is spiritual māyā, or energy exhibited in the absolute realm. When one is under the shelter of this internal potency, the darkness of material ignorance is at once dissipated. And even those who are ātmārāma, or fixed in trance, take shelter of this māyā, or internal energy. Devotional service, or bhakti-yoga, is the function of the internal energy; thus there is no place for the inferior energy, or material energy, just as there is no place for darkness in the effulgence of spiritual light. Such internal energy is even superior to the spiritual bliss attainable in the conception of impersonal Brahman. It is stated in the Bhagavad-gītā that the impersonal Brahman effulgence is also an emanation from the Absolute Personality of Godhead, Śrī Kṛṣṇa. The parama-puruṣa cannot be anyone except Śrī Kṛṣṇa Himself, as will be explained in the later ślokas.

Q.2 – Now the next question automatically made will be why the Lord influences the living entity to such consciousness and forgetfulness. The answer is that the Lord clearly wishes that every living entity be in his pure consciousness as a part and parcel of the Lord and thus be engaged in the loving service of the Lord as he is constitutionally made; but because the living entity is partially independent also, he may not be willing to serve the Lord, but may try to become as independent as the Lord is. All the nondevotee living entities are desirous of becoming equally as powerful as the Lord, although they are not fit to become so. The living entities are illusioned by the will of the Lord because they wanted to become like Him. Like a person who thinks of becoming a king without possessing the necessary qualification, when the living entity desires to become the Lord Himself, he is put in a condition of dreaming that he is a king. Therefore the first sinful will of the living entity is to become the Lord, and the consequent will of the Lord is that the living entity forget his factual life and thus dream of the land of utopia where he may become one like the Lord. 

Three concomitant factors of the sex desire – Profit, distinction, adoration

Space ship – needs supply chain

Devas do not need a supply chain, they have their own means of propelling to space.. They use Bull, rat, swans,..

Utopia – Imagined ideal place.. 

The child cries to have the moon from the mother, and the mother gives the child a mirror to satisfy the crying and disturbing child with the reflection of the moon. Similarly, the crying child of the Lord is given over to the reflection, the material world, to lord it over as karmī and to give this up in frustration to become one with the Lord. Both these stages are dreaming illusions only. 

SB 1.7.5 

Due to this external energy, the living entity, although transcendental to the three modes of material nature, thinks of himself as a material product and thus undergoes the reactions of material miseries.

A devotee should never take the association of karmis, One can maintain work as long as they have a big community of Hare Krsna to fall back on. It is very important to have sadhu sanga on a regular basis. If not one falls down very easily by associating with karmis. 

The root cause of suffering by the materialistic living beings is pointed out with remedial measures which are to be undertaken and also the ultimate perfection to be gained. All this is mentioned in this particular verse. The living being is by constitution transcendental to material encagement, but he is now imprisoned by the external energy, and therefore he thinks himself one of the material products. And due to this unholy contact, the pure spiritual entity suffers material miseries under the modes of material nature. The living entity misunderstands himself to be a material product. This means that the present perverted way of thinking, feeling and willing, under material conditions, is not natural for him. But he has his normal way of thinking, feeling and willing. The living being in his original state is not without thinking, willing and feeling power. It is also confirmed in the Bhagavad-gītā that the actual knowledge of the conditioned soul is now covered by nescience. Thus the theory that a living being is absolute impersonal Brahman is refuted herein. This cannot be, because the living entity has his own way of thinking in his original unconditional state also. The present conditional state is due to the influence of the external energy, which means that the illusory energy takes the initiative while the Supreme Lord is aloof. The Lord does not desire that a living being be illusioned by external energy. The external energy is aware of this fact, but still she accepts a thankless task of keeping the forgotten soul under illusion by her bewildering influence. The Lord does not interfere with the task of the illusory energy because such performances of the illusory energy are also necessary for reformation of the conditioned soul. An affectionate father does not like his children to be chastised by another agent, yet he puts his disobedient children under the custody of a severe man just to bring them to order. But the all-affectionate Almighty Father at the same time desires relief for the conditioned soul, relief from the clutches of the illusory energy. The king puts the disobedient citizens within the walls of the jail, but sometimes the king, desiring the prisoners’ relief, personally goes there and pleads for reformation, and on his doing so the prisoners are set free. Similarly, the Supreme Lord descends from His kingdom upon the kingdom of the illusory energy and personally gives relief in the form of the Bhagavad-gītā, wherein He personally suggests that although the ways of the illusory energy are very stiff to overcome, one who surrenders unto the lotus feet of the Lord is set free by the order of the Supreme. This surrendering process is the remedial measure for getting relief from the bewildering ways of the illusory energy. The surrendering process is completed by the influence of association. The Lord has suggested, therefore, that by the influence of the speeches of saintly persons who have actually realized the Supreme, conditioned souls are engaged in His transcendental loving service. They get a taste for hearing about the Lord, and by such hearing only are they gradually elevated to the platform of respect, devotion and attachment for the Lord. The whole thing is completed by the surrendering process. Herein also the same suggestion is made by the Lord in His incarnation of Vyāsadeva. This means that the conditioned souls are being reclaimed by the Lord both ways, namely by the process of punishment by the external energy of the Lord, and by Himself as the spiritual master within and without. Within the heart of every living being the Lord Himself as the Supersoul (Paramātmā) becomes the spiritual master, and from without He becomes the spiritual master in the shape of scriptures, saints and the initiator spiritual master. This is still more explicitly explained in the next śloka.

There is no necessity of tracing out the history of when the living entity desired this. But the fact is that as soon as he desired it, he was put under the control of ātma-māyā by the direction of the Lord. Therefore the living entity in his material condition is dreaming falsely that this is “mine” and this is “I.” The dream is that the conditioned soul thinks of his material body as “I” or falsely thinks that he is the Lord and that everything in connection with that material body is “mine.” Thus only in dream does the misconception of “I” and “mine” persist life after life. This continues life after life, as long as the living entity is not purely conscious of his identity as the subordinate part and parcel of the Lord.

In his pure consciousness, however, there is no such misconceived dream, and in that pure conscious state the living entity does not forget that he is never the Lord, but that he is eternally the servitor of the Lord in transcendental love.

SB 2.8.4 

Text 4: Persons who hear Śrīmad-Bhāgavatam regularly and are always taking the matter very seriously will have the Personality of Godhead Śrī Kṛṣṇa manifested in their hearts within a short time.

Material conception of life is artificial. We are in the material world trying to enjoy sense gratification with money, gadgets, etc., None of us are pure devotees, we are all contaminated. But we have a chance now by the mercy of Lord Caitanya to throw off that contamination. But it is very difficult to do. Very difficult and impossible to do. If we follow the instructions of acharyas and gurus we can try to do. 

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SB 2.8.4 Notes – 11/13/21 

KEY TAKEAWAYS FROM HH HARIVILAS MAHARAJ’S MORNING BHAGAVATAM CLASS ON SB 2.8.4 TODAY (11/13/21): 

  • Cheap devotees or materialistic devotees of the Lord are very much desirous to see the Lord personally without meeting the requisite qualifications. 
  • The pseudo devotee  is very anxious to see the Lord according to his whims, not making any serious effort to hear Śrīmad-Bhāgavatam regularly and without detachment from material benefit.
  • Mahārāja Parīkṣit personally recommends that one hear Śrīmad-Bhāgavatam regularly, nityam, always by one’s own effort and with serious devotion also. That will help one to see the Lord Śrī Kṛṣṇa manifested in one’s heart within no time.
  • To be fully engaged in hearing the transcendental narration described in the text of Śrīmad-Bhāgavatam means to constantly associate with the Supreme Soul, Śrī Kṛṣṇa.
  •  Lord Kṛṣṇa is like the sun, and material contamination is like darkness. As the presence of the sun dissipates darkness, constant engagement in the association of the Lord Śrī Kṛṣṇa frees one from the contamination of the material qualities.
  • Contamination by the material qualities is the cause of repeated birth and death, and liberation from material qualities is transcendence.
  • Mahārāja Parīkṣit was now a realized soul by this secret of liberation, through the grace of Śukadeva Gosvāmī.
  • One should continue hearing till the end of one’s life so that one can actually have the transcendental association of the Lord and thus be liberated simply by hearing Śrīmad-Bhāgavatam.
  • Queen Kuntī affirms that the Lord, although both within and without all living beings, is still invisible. The Lord is, so to speak, a puzzle for the common man.
  •  He reserves the right of not being exposed to persons who are not surrendered souls. This checking curtain is called the māyā energy of the Supreme Lord, and it controls the limited vision of the rebellious soul.
  • The less intelligent persons are those who rebel against the authority of the Lord. Such persons are known as asuras. The asuras cannot recognize the Lord’s authority.
  • This is partially due to their poor fund of knowledge and partially due to their stubborn obstinacy, which results from various misdeeds in the past and present.
  • The Supreme Truth, the Absolute Personality of Godhead, is beyond the range of the thinking power of the greatest philosopher. He is unknowable by great learning or by the greatest brain. He is knowable only by one who has His mercy. Others may go on thinking about Him for years together, yet He is unknowable.
  • Women in general are unable to speculate like philosophers, but they are blessed by the Lord because they believe at once in the superiority and almightiness of the Lord, and thus they offer obeisances without reservation. The Lord is so kind that He does not show special favor only to one who is a great philosopher. He knows the sincerity of purpose
  • This simplicity of acceptance of the Lord’s authority is more effective than showy insincere religious fervor.
  • Śrī Caitanya Mahāprabhu confirmed that no one is as fortunate as the residents of Vrajabhūmi, and specifically the cowherd girls, who dedicated their everything for the satisfaction of the Lord. 
  • His pastimes with Nanda and Yaśodā and His pastimes with the cowherd men and especially with the cowherd boys and the cows have caused Him to be known as Govinda.
  • Human prosperity depends more on these two items, namely brahminical culture and cow protection. Lord Kṛṣṇa is never satisfied where these are lacking.

SB 2.8.4 TRANSLATION:

Persons who hear Śrīmad-Bhāgavatam regularly and are always taking the matter very seriously will have the Personality of Godhead Śrī Kṛṣṇa manifested in their hearts within a short time.

Cheap devotees or materialistic devotees of the Lord are very much desirous to see the Lord personally without meeting the requisite qualifications. Such third-grade devotees should know well that material attachment and seeing the Lord face to face cannot go together. It is not such a mechanical process that the professional Bhāgavatam reciters can do the job on behalf of the third-grade materialistic pseudodevotee. The professional men are useless in this connection because they are neither self-realized nor interested in the liberation of the audience. They are simply interested in maintaining the material establishment of family attachment and earning some material benefits out of the profession. Mahārāja Parīkṣit had no more than seven days to live, but for others Mahārāja Parīkṣit personally recommends that one hear Śrīmad-Bhāgavatam regularly, nityam, always by one’s own effort and with serious devotion also. That will help one to see the Lord Śrī Kṛṣṇa manifested in one’s heart within no time.

The pseudo devotee, however, is very anxious to see the Lord according to his whims, not making any serious effort to hear Śrīmad-Bhāgavatam regularly and without detachment from material benefit. That is not the way recommended by an authority like Mahārāja Parīkṣit, who heard and benefited by hearing Śrīmad-Bhāgavatam.

Absolute focus on hearing SB everyday, by submission, offering service, and asking questions on every concept.. 

Develop ruchi

  1. Associating with devotees
  2. Relishing the association of devotees and learning the culture of KC
  3. Accepting initiation from bonafide spiritual master 
  4. Get rid of all bad habits  – anartha nivritti 
  5. Nishta – very very strong faith in Krsna
  6. Ruchi – strong taste for hearing, that they cannot do without hearing

SB 2.8.3 

To be fully engaged in hearing the transcendental narration described in the text of Śrīmad-Bhāgavatam means to constantly associate with the Supreme Soul, Śrī Kṛṣṇa. And to constantly associate with the Supreme Lord Kṛṣṇa means to be liberated from the qualities of matter. Lord Kṛṣṇa is like the sun, and material contamination is like darkness. As the presence of the sun dissipates darkness, constant engagement in the association of the Lord Śrī Kṛṣṇa frees one from the contamination of the material qualities. Contamination by the material qualities is the cause of repeated birth and death, and liberation from material qualities is transcendence. Mahārāja Parīkṣit was now a realized soul by this secret of liberation, through the grace of Śukadeva Gosvāmī, for the latter had informed the King that the highest perfection of life is to be in remembrance of Nārāyaṇa at the end of life. Mahārāja Parīkṣit was destined to give up his body at the end of seven days, and thus he decided to continue remembering the Lord by His association with the topics of Śrīmad-Bhāgavatam, and thus to quit his body in full consciousness of the presence of the Lord Śrī Kṛṣṇa, the Supreme Soul.

The hearing of Śrīmad-Bhāgavatam performed by professional men is different from the transcendental hearing of Mahārāja Parīkṣit. Mahārāja Parīkṣit was a soul realized in the Absolute Truth, Śrī Kṛṣṇa, the Personality of Godhead. The fruitive materialist is not a realized soul; he wants to derive some material benefit from his so-called hearing of Śrīmad-Bhāgavatam. Undoubtedly such an audience, hearing Śrīmad-Bhāgavatam from the professional men, can derive some material benefit as they desire, but that does not mean that such a pretense of hearing Śrīmad-Bhāgavatam for a week is as good as the hearing of Mahārāja Parīkṣit.

It is the duty of the sane to hear Śrīmad-Bhāgavatam from a self-realized soul and not be duped by professional men. One should continue such hearing till the end of one’s life so that one can actually have the transcendental association of the Lord and thus be liberated simply by hearing Śrīmad-Bhāgavatam.

Mahārāja Parīkṣit had already given up all his connections with his kingdom and family, the most attractive features of materialism, but still he was conscious of his material body. He wanted to be free of such bondage also by the constant association of the Lord.

One has the constant association of the lord by regularly hearing SB. 

Seeing is believing. YOu can see Krsna by hearing SB. 

7 coverings of material world – Bhumi… 

SB 1.8.18

Śrīmatī Kuntī said: O Kṛṣṇa, I offer my obeisances unto You because You are the original personality and are unaffected by the qualities of the material world. You are existing both within and without everything, yet You are invisible to all.

Śrīmatī Kuntīdevī was quite aware that Kṛṣṇa is the original Personality of Godhead, although He was playing the part of her nephew. Such an enlightened lady could not commit a mistake by offering obeisances unto her nephew. Therefore, she addressed Him as the original puruṣa beyond the material cosmos. Although all living entities are also transcendental, they are neither original nor infallible. The living entities are apt to fall down under the clutches of material nature, but the Lord is never like that. In the Vedas, therefore, He is described as the chief among all living entities (nityo nityānāṁ cetanaś cetanānām). Then again He is addressed as īśvara, or the controller. The living entities or the demigods like Candra and Sūrya are also to some extent īśvara, but none of them is the supreme īśvara, or the ultimate controller. He is the parameśvara, or the Supersoul. He is both within and without. Although He was present before Śrīmatī Kuntī as her nephew, He was also within her and everyone else. In the Bhagavad-gītā (15.15) the Lord says, “I am situated in everyone’s heart, and only due to Me one remembers, forgets and is cognizant, etc. Through all the Vedas I am to be known because I am the compiler of the Vedas, and I am the teacher of the Vedānta.” Queen Kuntī affirms that the Lord, although both within and without all living beings, is still invisible. The Lord is, so to speak, a puzzle for the common man. Queen Kuntī experienced personally that Lord Kṛṣṇa was present before her, yet He entered within the womb of Uttarā to save her embryo from the attack of Aśvatthāmā’s brahmāstra. Kuntī herself was puzzled about whether Śrī Kṛṣṇa is all-pervasive or localized. In fact, He is both, but He reserves the right of not being exposed to persons who are not surrendered souls. This checking curtain is called the māyā energy of the Supreme Lord, and it controls the limited vision of the rebellious soul. It is explained as follows.

SB 1.8.19 

Being beyond the range of limited sense perception, You are the eternally irreproachable factor covered by the curtain of deluding energy. You are invisible to the foolish observer, exactly as an actor dressed as a player is not recognized.

In the Bhagavad-gītā Lord Śrī Kṛṣṇa affirms that less intelligent persons mistake Him to be an ordinary man like us, and thus they deride Him. The same is confirmed herein by Queen Kuntī. The less intelligent persons are those who rebel against the authority of the Lord. Such persons are known as asuras. The asuras cannot recognize the Lord’s authority. When the Lord Himself appears amongst us, as Rāma, Nṛsiṁha, Varāha or in His original form as Kṛṣṇa, He performs many wonderful acts which are humanly impossible. As we shall find in the Tenth Canto of this great literature, Lord Śrī Kṛṣṇa exhibited His humanly impossible activities even from the days of His lying on the lap of His mother. He killed the Pūtanā witch, although she smeared her breast with poison just to kill the Lord. The Lord sucked her breast like a natural baby, and He sucked out her very life also. Similarly, He lifted the Govardhana Hill, just as a boy picks up a frog’s umbrella, and stood several days continuously just to give protection to the residents of Vṛndāvana. These are some of the superhuman activities of the Lord described in the authoritative Vedic literatures like the Purāṇas, Itihāsas (histories) and Upaniṣads. He has delivered wonderful instructions in the shape of the Bhagavad-gītā. He has shown marvelous capacities as a hero, as a householder, as a teacher and as a renouncer. He is accepted as the Supreme Personality of Godhead by such authoritative personalities as Vyāsa, Devala, Asita, Nārada, Madhva, Śaṅkara, Rāmānuja, Śrī Caitanya Mahāprabhu, Jīva Gosvāmī, Viśvanātha Cakravartī, Bhaktisiddhānta Sarasvatī and all other authorities of the line. He Himself has declared as much in many places of the authentic literatures. And yet there is a class of men with demoniac mentality who are always reluctant to accept the Lord as the Supreme Absolute Truth. This is partially due to their poor fund of knowledge and partially due to their stubborn obstinacy, which results from various misdeeds in the past and present. Such persons could not recognize Lord Śrī Kṛṣṇa even when He was present before them. Another difficulty is that those who depend more on their imperfect senses cannot realize Him as the Supreme Lord. Such persons are like the modern scientist. They want to know everything by their experimental knowledge. But it is not possible to know the Supreme Person by imperfect experimental knowledge. He is described herein as adhokṣaja, or beyond the range of experimental knowledge. All our senses are imperfect. We claim to observe everything and anything, but we must admit that we can observe things under certain material conditions only, which are also beyond our control. The Lord is beyond the observation of sense perception. Queen Kuntī accepts this deficiency of the conditioned soul, especially of the woman class, who are less intelligent. For less intelligent men there must be such things as temples, mosques or churches so that they may begin to recognize the authority of the Lord and hear about Him from authorities in such holy places. For less intelligent men, this beginning of spiritual life is essential, and only foolish men decry the establishment of such places of worship, which are required to raise the standard of spiritual attributes for the mass of people. For less intelligent persons, bowing down before the authority of the Lord, as generally done in the temples, mosques or churches, is as beneficial as it is for the advanced devotees to meditate upon Him by active service.

SB 1.8.19 

You Yourself descend to propagate the transcendental science of devotional service unto the hearts of the advanced transcendentalists and mental speculators, who are purified by being able to discriminate between matter and spirit. How then can we women know You perfectly?

Even the greatest philosophical speculators cannot have access to the region of the Lord. It is said in the Upaniṣads that the Supreme Truth, the Absolute Personality of Godhead, is beyond the range of the thinking power of the greatest philosopher. He is unknowable by great learning or by the greatest brain. He is knowable only by one who has His mercy. Others may go on thinking about Him for years together, yet He is unknowable. This very fact is corroborated by the Queen, who is playing the part of an innocent woman. Women in general are unable to speculate like philosophers, but they are blessed by the Lord because they believe at once in the superiority and almightiness of the Lord, and thus they offer obeisances without reservation. The Lord is so kind that He does not show special favor only to one who is a great philosopher. He knows the sincerity of purpose. For this reason only, women generally assemble in great number in any sort of religious function. In every country and in every sect of religion it appears that the women are more interested than the men. This simplicity of acceptance of the Lord’s authority is more effective than showy insincere religious fervor.

SB 1.18.21

Let me therefore offer my respectful obeisances unto the Lord, who has become the son of Vasudeva, the pleasure of Devakī, the boy of Nanda and the other cowherd men of Vṛndāvana, and the enlivener of the cows and the senses.

The Lord, being thus unapproachable by any material assets, out of unbounded and causeless mercy descends to the earth as He is in order to show His special mercy upon His unalloyed devotees and to diminish the upsurges of the demoniac persons. Queen Kuntī specifically adores the incarnation or descent of Lord Kṛṣṇa above all other incarnations because in this particular incarnation He is more approachable. In the Rāma incarnation He remained a king’s son from His very childhood, but in the incarnation of Kṛṣṇa, although He was the son of a king, He at once left the shelter of His real father and mother (King Vasudeva and Queen Devakī) just after His appearance and went to the lap of Yaśodāmāyī to play the part of an ordinary cowherd boy in the blessed Vrajabhūmi, which is very sanctified because of His childhood pastimes. Therefore Lord Kṛṣṇa is more merciful than Lord Rāma. He was undoubtedly very kind to Kuntī’s brother Vasudeva and the family. Had He not become the son of Vasudeva and Devakī, Queen Kuntī could not claim Him to be her nephew and thus address Kṛṣṇa in parental affection. But Nanda and Yaśodā are more fortunate because they could relish the Lord’s childhood pastimes, which are more attractive than all other pastimes. There is no parallel to His childhood pastimes as exhibited at Vrajabhūmi, which are replicas of His eternal affairs in the original Kṛṣṇaloka, described as the cintāmaṇi-dhāma in the Brahma-saṁhitā. Lord Śrī Kṛṣṇa descended Himself at Vrajabhūmi with all His transcendental entourage and paraphernalia. Śrī Caitanya Mahāprabhu therefore confirmed that no one is as fortunate as the residents of Vrajabhūmi, and specifically the cowherd girls, who dedicated their everything for the satisfaction of the Lord. His pastimes with Nanda and Yaśodā and His pastimes with the cowherd men and especially with the cowherd boys and the cows have caused Him to be known as Govinda. Lord Kṛṣṇa as Govinda is more inclined to the brāhmaṇas and the cows, indicating thereby that human prosperity depends more on these two items, namely brahminical culture and cow protection. Lord Kṛṣṇa is never satisfied where these are lacking.

Prosperity, peace,  – cow protection and brahminical culture.