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Husband of... (CC and Other Books)

Sri Caitanya-caritamrta

CC Adi-lila

CC Adi 3.37, Translation:

White, red and yellow—these are the three bodily lusters that the Lord, the husband of the goddess of fortune, assumes in the ages of Satya, Tretā and Kali respectively.

CC Adi 10.119, Purport:

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya, “Śrī Mādhavācārya was the husband of Lord Nityānanda's daughter, Gaṅgādevī. He took initiation from Puruṣottama, a branch of Nityānanda Prabhu. It is said that when Nityānanda Prabhu's daughter married Mādhavācārya, the Lord gave him the village named Pāṅjinagara as a dowry. Mādhavācārya's temple is situated near the Jīrāṭ railway station on the Eastern Railway. According to the Gaura-gaṇoddeśa-dīpikā (169), Śrī Mādhavācārya was formerly the gopī named Mādhavī. Kamalākānta belonged to the branch of Śrī Advaita Prabhu. His full name was Kamalākānta Viśvāsa.”

CC Adi 10.130, Purport:

Sārvabhauma Bhaṭṭācārya wrote a book of one hundred verses named Caitanya-śataka or Suśloka-śataka. Two other verses he wrote, beginning with the words vairāgya-vidyā-nija-bhakti-yoga (CC Madhya 6.254) and kālān naṣṭaṁ bhakti-yogaṁ nijaṁ yaḥ, are very famous among Gauḍīya Vaiṣṇavas. The Gaura-gaṇoddeśa-dīpikā (119) states that Sārvabhauma Bhaṭṭācārya was an incarnation of Bṛhaspati, the learned scholar from the celestial planets.

Gopīnātha Ācārya, who belonged to a respectable brāhmaṇa family, was also an inhabitant of Navadvīpa and a constant companion of the Lord. He was the husband of Sārvabhauma Bhaṭṭācārya's sister. In the Gaura-gaṇoddeśa-dīpikā (178) it is described that he was formerly the gopī named Ratnāvalī. According to the opinion of others, he was an incarnation of Brahmā.

CC Adi 13.119, Translation:

In this way mother Śacīdevī and Jagannātha Miśra, having obtained a son who was the husband of the goddess of fortune, had all their desires fulfilled. Their house was always filled with riches and grains. As they saw the beloved body of Śrī Caitanya Mahāprabhu, day after day their pleasure increased.

CC Adi 16.54, Purport:

The third fault is that of viruddha-mati, or contradictory conception, in the words bhavānī-bhartuḥ. The word bhavānī refers to the wife of Bhava, Lord Śiva. But since Bhavānī is already known as the wife of Lord Śiva, to add the word bhartā, "husband," thus forming a compound meaning "the husband of the wife of Lord Śiva," is contradictory, for thus it appears as if the wife of Lord Śiva had another husband.

The fourth fault is punar-ukti, or redundancy, which occurs when the verb vibhavati ("flourishes"), which should have ended the composition, is further qualified by the unnecessary adjective adbhuta-guṇā ("endowed with wonderful qualities"). The fifth fault is bhagna-krama, which means "broken order." In the first, third and fourth lines there is anuprāsa, or alliteration, created by the sounds ta, ra and bha, but in the second line there is no such anuprāsa, and therefore the order is broken.

CC Adi 16.65, Translation:

“If someone says, "Place this charity in the hand of the husband of the wife of the brāhmaṇa," when we hear these contradictory words we immediately understand that the brāhmaṇa's wife has another husband.

CC Madhya-lila

CC Madhya 1.137, Translation:

Śrī Caitanya Mahāprabhu was invited to dine at the house of Sārvabhauma Bhaṭṭācārya. While He was eating sumptuously, the son-in-law of Sārvabhauma Bhaṭṭācārya (the husband of his daughter Ṣāṭhī) criticized Him. Because of this, Ṣāṭhī’s mother cursed him by praying that Ṣāṭhī would become a widow. In other words, she cursed her son-in-law to die.

CC Madhya 8.138, Purport:

The spiritual realm of Vṛndāvana is always spiritual. The goddess of fortune and the gopīs are always present there. They are Kṛṣṇa's beloveds, and all of them are as spiritual as Kṛṣṇa. In Vṛndāvana, Kṛṣṇa is the Supreme Person and is the husband of all the gopīs and the goddess of fortune. The trees in Vṛndāvana are wish-fulfilling trees. The land is made of touchstone, and the water is nectar. Words are musical vibrations, and all movements are dancing. The flute is the Lord's constant companion. The planet Goloka Vṛndāvana is self-luminous like the sun and is full of spiritual bliss. The perfection of life lies in tasting that spiritual existence; therefore everyone should cultivate its knowledge. In Vṛndāvana, spiritual cows are always supplying spiritual milk. Not a single moment is wasted there—in other words, there is no past, present or future. Not a single particle of time is wasted.

CC Madhya 8.145, Translation:

“He also attracts Nārāyaṇa, who is the incarnation of Saṅkarṣaṇa and the husband of the goddess of fortune. He attracts not only Nārāyaṇa but also all women, headed by the goddess of fortune, the consort of Nārāyaṇa.

CC Madhya 15.241, Translation:

“In Vṛndāvana You also have Your father's elder brothers, Your father's younger brothers, maternal uncles, husbands of Your father's sisters and many cowherd men. There are also cowherd boyfriends, and You eat twice a day, morning and evening, in the house of each and every one.

CC Madhya 15.241, Purport:

As stated by Śrīla Rūpa Gosvāmī in his Bṛhat Śrī Śrī Rādhā-kṛṣṇa-gaṇoddeśa-dīpikā (32), upanando ‘bhinandaś ca pitṛvyau pūrva-jau pituḥ: "The elder brothers of Nanda Mahārāja were Upananda and Abhinanda." Similarly, in the same verse the names of the younger brothers of Nanda Mahārāja are given: pitṛvyau tu kanīyāṁsau syātāṁ sannanda-nandanau. “Sannanda and Nandana (also known as Sunanda and Pāṇḍava) were the younger brothers of Kṛṣṇa's father, Nanda Mahārāja.” Śrī Kṛṣṇa's maternal uncles are also described in this book (in verse 46): yaśodhara-yaśodeva-sudevādyās tu mātulāḥ. "Yaśodhara, Yaśodeva and Sudeva were the maternal uncles of Kṛṣṇa." Also mentioned in the Rādhā-kṛṣṇa-gaṇoddeśa-dīpikā (38) are Kṛṣṇa's uncles who were the husbands of Nanda Mahārāja's sisters: mahānīlaḥ sunīlaś ca ramaṇāv etayoḥ kramāt. “Mahānīla and Sunīla are the husbands of Kṛṣṇa's aunts.”

CC Madhya 15.245, Translation:

At this time the Bhaṭṭācārya had a son-in-law named Amogha, who was the husband of his daughter Ṣāṭhī. Although born in an aristocratic brāhmaṇa family, Amogha was a great faultfinder and blasphemer.

CC Madhya 20.38, Translation:

In Hājipura there was a gentlemen named Śrīkānta, who happened to be the husband of Sanātana Gosvāmī’s sister. He was engaged there in government service.

Other Books by Srila Prabhupada

Teachings of Lord Caitanya

Teachings of Lord Caitanya, Chapter 30:

There are different names for the Supreme Lord, and these names have different purposes and meanings. For instance, He is known as Paramātmā, the Supersoul, Brahman the Supreme Absolute, Sṛṣṭikartā the creator, Nārāyaṇa the transcendental Lord, Rukmiṇīramaṇa the husband of Rukmiṇī, Gopīnātha the enjoyer of the gopīs, and Kṛṣṇa. In this way the Lord has different names, and these names indicate different functions. The aspect of the Supreme Lord as the creator is different from the aspect of the Lord as Nārāyaṇa. Some of the names of the Lord as the creator are conceived by materialistic men. One cannot fully realize the essence of the Supreme Personality of Godhead by understanding the name of the creator because this material creation is a function of the external energy of the Supreme Lord. Thus the conception of God as the creator includes only the external feature. Similarly, when we call the Supreme Lord Brahman, we cannot have any understanding of the six opulences of the Supreme Lord.

Teachings of Lord Caitanya, Chapter 30:

The devotees of Kṛṣṇa do not relish devotional service to Nārāyaṇa because devotional service to Kṛṣṇa is so attractive that Kṛṣṇa's devotees do not desire to worship any other form. Thus the gopīs of Vṛndāvana do not like to see Kṛṣṇa as the husband of Rukmiṇī, nor do they address Him as Rukmiṇīramaṇa. In Vṛndāvana Kṛṣṇa is addressed as Rādhākrṣṇa, or Kṛṣṇa, the property of Rādhārāṇī. Although the husband of Rukmiṇī and Rādhā's Kṛṣṇa are on the same level in the ordinary sense, still, in the spiritual world, the names indicate different understandings of various aspects of Kṛṣṇa's transcendental personality. If one equalizes Rukmiṇīramaṇa, Rādhāramaṇa, Nārāyaṇa or any other name of the Supreme Lord, he commits the fault of overlapping tastes, which is technically called rasābhāsa. Those who are expert devotees do not accept such amalgamations which are against the conclusions of pure devotional service.

Nectar of Devotion

Nectar of Devotion 22:

In the Bṛhad-vāmana Purāṇa, the Lord says, "Although I have many fascinating pastimes, whenever I think of the rāsa-līlā, which I perform with the gopīs, I become eager to have it again."

One devotee has said, "I know about Nārāyaṇa, the husband of the goddess of fortune, and I also know about many other incarnations of the Lord. Certainly all the pastimes of such incarnations are exciting to my mind, but still the pastimes of the rāsa-līlā performed by Lord Kṛṣṇa Himself are wonderfully increasing my transcendental pleasure."

Nectar of Devotion 28:

One gopī addressed Rādhārāṇī thus: "My dear Rādhārāṇī, You are rebuking the sunshine unnecessarily, but I can understand that You are perspiring only because of Your becoming too lusty at seeing Kṛṣṇa."

Perspiration caused by fearfulness was exhibited by Raktaka, one of the servants of Kṛṣṇa. One day Kṛṣṇa dressed Himself just like Abhimanyu, the husband of Rādhārāṇī. Abhimanyu did not like Rādhārāṇī's association with Kṛṣṇa, and therefore when Raktaka saw Kṛṣṇa in the dress of Abhimanyu and thus mistook His identity, he began to strongly rebuke Him. As soon as Raktaka finally understood that it was Kṛṣṇa in the dress of Abhimanyu, he began perspiring. This perspiration was caused by fearfulness.

Perspiration due to anger was exhibited by Garuḍa, the eagle who is the carrier of Viṣṇu. Once the heavenly king, Indra, was sending torrents of rain over Vṛndāvana. Garuḍa was observing the incident from above the clouds, and because of his anger, he began perspiring.

Nectar of Devotion 29:

There is a statement in the Hari-vaṁśa wherein Satyabhāmā, one of the queens of Kṛṣṇa in Dvārakā, tells her husband, "My dear Kṛṣṇa, since I heard Nārada glorifying Rukmiṇī before You, I can understand that there is no need of any talking about myself!" This is an instance of disappointment caused by envy. Rukmiṇī and Satyabhāmā were co-wives, and because Kṛṣṇa was husband of both, there naturally was some feminine envy between them. So when Satyabhāmā heard the glories of Rukmiṇī, she was envious of her and thus became disappointed.

In the Tenth Canto, Fifty-first Chapter, verse 47, of the Śrīmad-Bhāgavatam, there is this statement: "My dear Kṛṣṇa, I cannot say that it is only other people who are implicated in material existence, because I too am much entangled with the bodily concept of life. I am always too anxious about my family, home, wife, wealth, land and kingdom. And because I have been so maddened by this material atmosphere, I am thinking now that my life has been simply spoiled."

Nectar of Devotion 45:

Smiling in which the teeth are slightly visible is called hasita smiling. One day Abhimanyu, the so-called husband of Rādhārāṇī, was returning home, and at that time he could not see that Kṛṣṇa was there in his house. Kṛṣṇa immediately changed His dress to look exactly like Abhimanyu and approached Abhimanyu's mother, Jaṭilā, addressing her thus: "My dear mother, I am your real son Abhimanyu, but just see—Kṛṣṇa, dressed up like me, is coming before you!" Jaṭilā, the mother of Abhimanyu, immediately believed that Kṛṣṇa was her own son and thus became very angry at her real son who was coming home. She began to drive away her real son, who was crying, "Mother! Mother! What are you doing?" Seeing this incident, all the girl friends of Rādhārāṇī, who were present there, began to smile, and a portion of their teeth was visible. This is an instance of hasita smiling.

Nectar of Devotion 45:

Sometimes there are indirect sarcastic remarks which also create atihasita circumstances. An example of one such remark is a statement which was made by one of the cowherd girls to Kuṭilā, the daughter of Jaṭilā and sister of Abhimanyu, the so-called husband of Rādhārāṇī. Indirectly Kuṭilā was insulted by the following statement: "My dear Kuṭilā, daughter of Jaṭilā, your breasts are as long as string beans—simply dry and long. Your nose is so gorgeous that it defies the beauty of the noses of frogs. And your eyes are more beautiful than the eyes of dogs. Your lips defy the flaming cinders of fire, and your abdomen is as beautiful as a big drum. Therefore, my dear beautiful Kuṭilā, you are the most beautiful of all the cowherd girls of Vṛndāvana, and because of your extraordinary beauty, I think you must be beyond the attraction of the sweet blowing of Kṛṣṇa's flute!"

Nectar of Devotion 50:

Incompatibility was expressed by a great devotee on the platform of neutrality when he sarcastically prayed, "I am very anxious to see Kṛṣṇa, the Supreme Personality of Godhead, who is many millions of times more affectionate than the Pitās (forefathers) in the Pitṛloka and who is always worshiped by the great demigods and sages. I am a little surprised, however, that although Kṛṣṇa is the husband of the goddess of fortune, His body is often marked with the nail pricks of ordinary society girls!" Here is an example of incompatibility due to a mixture of neutrality and high conjugal love.

There is the following statement by a gopī: "My dear Kṛṣṇa, the first thing You should do is just embrace me with Your strong arms. Then, my dear friend, I shall first smell Your head, and then I shall enjoy with You." This is an example of incompatibility in which conjugal love is the whole and servitorship is the part.

Krsna, The Supreme Personality of Godhead

Krsna Book 2:

Taking advantage of Your appearance, all of them can now very easily understand the nature and form of the Supreme Personality of Godhead. Persons who belong to the four divisions of the social order (the brahmacārīs, gṛhasthas, vānaprasthas and sannyāsīs) can all take advantage of Your appearance.

“Dear Lord, husband of the goddess of fortune, devotees who are dovetailed in Your service do not fall down from their high position like the impersonalists. Being protected by You, the devotees are able to traverse over the heads of many of Māyā’s commanders in chief, who can always put stumbling blocks on the path of liberation. Dear Lord, You appear in Your eternal transcendental form for the benefit of the living entities so that they can see You face to face and offer their worshipful sacrifices by ritualistic performance of the Vedas, mystic meditation and devotional service as recommended in the scriptures.

Krsna Book 29:

At the same time, they continued to hope that Kṛṣṇa would be their husband. Their attitude toward Kṛṣṇa was that of paramour love. Therefore, the loving affairs of Kṛṣṇa with the gopīs are called parakīya-rasa. The attitude of a married man who desires another wife or a wife who desires another husband is called parakīya-rasa.

Actually, Kṛṣṇa is the husband of everyone because He is the supreme enjoyer. The gopīs wanted Kṛṣṇa to be their husband, but factually there was no possibility of His marrying all the gopīs. But because they had that natural tendency to accept Kṛṣṇa as their supreme husband, the relationship between the gopīs and Kṛṣṇa is called parakīya-rasa. This parakīya-rasa is ever-existent in Goloka Vṛndāvana, in the spiritual sky, where there is no possibility of the inebriety which characterizes parakīya-rasa in the material world. In the material world, parakīya-rasa is abominable, whereas in the spiritual world it is present in the superexcellent relationship of Kṛṣṇa and the gopīs.

Krsna Book 33:

The gopīs became tired after long singing and dancing. Kṛṣṇa was dancing beside them, and to alleviate their fatigue they took Śrī Kṛṣṇa's hand and placed it on their raised breasts. Kṛṣṇa's hand, as well as the breasts of the gopīs, are eternally auspicious; therefore when they combined, both of them became spiritually enhanced. The gopīs so enjoyed the company of Kṛṣṇa, the husband of the goddess of fortune, that they forgot that they had any other husbands in the world, and upon being embraced by the arms of Kṛṣṇa and dancing and singing with Him, they forgot everything. Śrīmad-Bhāgavatam thus describes the beauty of the gopīs while they were rāsa dancing with Kṛṣṇa. There were lotus flowers over both their ears, and their faces were decorated with sandalwood pulp. They wore tilaka, and there were drops of perspiration on their smiling mouths. From their feet came the tinkling sound of ankle bells and bangles. The flowers within their hair were falling to the lotus feet of Kṛṣṇa, and He was very satisfied.

Krsna Book 33:

Another important point is that none of the gopīs who danced with Kṛṣṇa were in their material bodies. They danced with Kṛṣṇa in their spiritual bodies. All their husbands thought that their wives were sleeping by their sides. The so-called husbands of the gopīs were already enamored with the influence of the external energy of Kṛṣṇa; so by dint of this very energy they could not understand that their wives had gone to dance with Kṛṣṇa. What then is the basis of accusing Kṛṣṇa of dancing with others' wives? The bodies of the gopīs, which were their husbands’, were lying in bed, but the spiritual parts and parcels of Kṛṣṇa were dancing with Him. Kṛṣṇa is the supreme person, the whole spirit, and He danced with the spiritual bodies of the gopīs. There is therefore no reason to accuse Kṛṣṇa in any way.

Krsna Book 39:

Akrūra was warmly received by Lord Kṛṣṇa and Nanda Mahārāja and offered a resting place for the night. In the meantime, the two brothers Balarāma and Kṛṣṇa went to take Their supper. Akrūra sat on his bed and began to reflect that all the desires he had contemplated while coming from Mathurā to Vṛndāvana had been fulfilled. Lord Kṛṣṇa is the husband of the goddess of fortune; being pleased with His pure devotee, He can offer whatever the devotee desires. But the pure devotee does not ask anything from the Lord for his personal benefit.

After taking Their supper, Kṛṣṇa and Balarāma came to bid goodnight to Akrūra and asked him how Kaṁsa was dealing with Their friends and relatives. Kṛṣṇa then inquired into Kaṁsa's plans. The Supreme Personality of Godhead then informed Akrūra that his presence was very welcome. He inquired from him whether all his relatives and friends were well and free from all kinds of ailments.

Krsna Book 41:

Some of them were in the bathroom taking their baths, but without properly finishing their baths, they went to see Kṛṣṇa and Balarāma. Some were engaged in feeding their children breast milk, but they put their babies aside and went to see Kṛṣṇa and Balarāma. Passing by very slowly and smiling, Lord Kṛṣṇa immediately stole their hearts. He who is the husband of the goddess of fortune passed through the street like an elephant. For a very long time the women of Mathurā had heard about Kṛṣṇa and Balarāma and Their uncommon characteristics, and they were very much attracted and eager to see Them. Now when they actually saw Kṛṣṇa and Balarāma passing on the street and saw Them sweetly smiling, the ladies' joy reached the point of ecstasy. When they actually saw Them with their eyes, they took Kṛṣṇa and Balarāma within their hearts and began to embrace Them to their fullest desire. Their bodily hairs stood up in ecstasy.

Krsna Book 47:

Another gopī said, “Kṛṣṇa has killed His enemy, and He has victoriously achieved the kingdom of Kaṁsa. Maybe He is married with a king's daughter by this time and living happily among His kinsmen and friends. Therefore, why should He come to this village of Vṛndāvana?”

Another gopī said, "Kṛṣṇa is the Supreme Personality of Godhead, the husband of the goddess of fortune, and He is self-sufficient. He has no business either with us, the girls in the Vṛndāvana forest, or with the city girls in Mathurā. He is the great Supersoul; He has nothing to do with any of us, either here or there."

Krsna Book 47:

"We constantly remember various attractive features of beautiful Kṛṣṇa—His walking, His smiling, His joking words. We have all become lost by the dealings of Kṛṣṇa, and it is impossible for us to forget Him. We always pray to Him, exclaiming, "Dear Lord, dear husband of the goddess of fortune, dear Lord of Vṛndāvana and deliverer of the distressed devotees! We are now fallen and merged in an ocean of distress. Please, therefore, come back to Vṛndāvana and deliver us from this pitiable condition." "

Uddhava minutely studied the transcendental abnormal condition of the gopīs in their separation from Kṛṣṇa, and he thought it wise to repeat again and again all the pastimes the gopīs had enjoyed with Him. Materialistic persons are always burning in a blazing fire of material miseries. The gopīs were burning in a transcendental blazing fire due to separation from Kṛṣṇa.

Krsna Book 48:

She dressed herself with nice garments, valuable jewelry, ornaments and flower garlands. After chewing betel nut and other intoxicating eatables and spraying herself with scents, she appeared before Kṛṣṇa. Her smiling glance and moving eyebrows were full of feminine bashfulness as she stood gracefully before Lord Kṛṣṇa, who is known as Mādhava, the husband of the goddess of fortune. When Kṛṣṇa saw Kubjā hesitating to come before Him, He immediately caught hold of her hand, which was decorated with bangles. With great affection, He dragged her near Him and made her sit by His side. Simply by having previously supplied pulp of sandalwood to the Supreme Lord, Kṛṣṇa, Kubjā became free from all sinful reactions and eligible to enjoy with Him. She then took Kṛṣṇa's lotus feet and placed them on her breasts, which were burning with the blazing fire of lust. By smelling the fragrance of Kṛṣṇa's lotus feet, she was immediately relieved of all lusty desires.

Krsna Book 52:

You are the supreme lion among human beings, the supreme person among persons. Any girl, though not yet having left her home, or even any woman of the highest chastity, would desire to marry You, being captivated by Your unprecedented character, knowledge, opulence and position. I know that You are the husband of the goddess of fortune and are very kind toward Your devotees; therefore I have decided to become Your eternal maidservant. My dear Lord, I dedicate my life and soul unto Your lotus feet. I have selected Your Lordship as my husband, and I therefore request You to accept me as Your wife. You are the supreme powerful, O lotus-eyed one. Now I belong to You. If that which is enjoyable for the lion to eat is taken away by the jackal, it will be a ludicrous affair; therefore I request You to immediately take care of me before I am taken away by Śiśupāla and other princes like him. My dear Lord, in my previous life I may have done public welfare work like digging wells and planting trees, or pious activities such as performing ritualistic ceremonies and sacrifices and serving superiors like the spiritual master, brāhmaṇas and Vaiṣṇavas.

Krsna Book 58:

When Kṛṣṇa approached him, he offered the Lord a suitable sitting place and articles for reception. Everything appeared very elegant. Kṛṣṇa also offered him respectful obeisances, thinking him to be His future father-in-law.

When Satyā understood that Kṛṣṇa Himself had come to marry her, she was very much pleased that the husband of the goddess of fortune had so kindly come there to accept her. For a long time she had cherished the idea of marrying Kṛṣṇa and was following the principles of austerities to obtain her desired husband. She then began to think, "If I have performed any pious activities to the best of my ability, and if I have sincerely thought all along to have Kṛṣṇa as my husband, then Kṛṣṇa may be pleased to fulfill my long-cherished desire." She began to offer prayers to Kṛṣṇa mentally, thinking, “I do not know how the Supreme Personality of Godhead can be pleased with me. He is the master and Lord of everyone.

Krsna Book 58:

King Nagnajit continued his request: “Kṛṣṇa, if You’ll kindly bridle the seven bulls and bring them under control, then undoubtedly You will be selected as the desired husband of my daughter, Satyā.” After hearing this statement, Kṛṣṇa could understand that the King did not want to break his vow. Thus, in order to fulfill his desire, He tightened His belt and prepared to fight with the bulls. He immediately divided Himself into seven Kṛṣṇas, and each one of Them immediately caught hold of a bull and bridled its nose, thus bringing it under control as if it were a plaything.

Kṛṣṇa's dividing Himself into seven is very significant. It was known to Satyā, the daughter of King Nagnajit, that Kṛṣṇa had already married many other wives, but still she was attached to Kṛṣṇa. In order to encourage her, Kṛṣṇa immediately expanded Himself into seven. The purport is that Kṛṣṇa is one, but He has unlimited forms of expansions. He married many thousands of wives, but this does not mean that while He was with one wife the others were bereft of His association. Kṛṣṇa could associate with each and every wife by His expansions.

Krsna Book 60:

He does not require anyone's help for His satisfaction. He is ātmārāma, self-satisfied; He can derive all pleasure by Himself, without anyone's help. But when the Lord descends to play the part of a human being, He plays a role either as a husband, son, friend or enemy in full perfection. As such, when He was playing as the perfect husband of the queens, especially of Rukmiṇījī, He enjoyed conjugal love in complete perfection.

According to Vedic culture, although polygamy is allowed, none of one's wives should be ill-treated. In other words, one may take many wives only if he is able to satisfy all of them equally as an ideal householder; otherwise it is not allowed. Lord Kṛṣṇa is the world teacher; therefore, even though He had no need for a wife, He expanded Himself into as many forms as He had wives, and He lived with them as an ideal householder, observing the regulative principles, rules and commitments in accordance with the Vedic injunctions and the social laws and customs of society.

Krsna Book 68:

All right! If your thinking is like that, you deserve to be taught a very good lesson. You have thought it wise that the royal insignias like the whisk, fan, white umbrella, royal throne and other princely paraphernalia not be used by the Yadu dynasty. Does this mean that even Lord Kṛṣṇa, the Lord of the whole creation and the husband of the goddess of fortune, cannot use this royal paraphernalia? The dust of Kṛṣṇa's lotus feet is worshiped by all the great demigods. The Ganges water inundates the whole world, and since it emanates from His lotus feet, its banks have turned into great places of pilgrimage. The principal deities of all planets engage in His service and consider themselves most fortunate to take the dust of the lotus feet of Kṛṣṇa on their helmets. Great demigods like Lord Brahmā, Lord Śiva and even the goddess of fortune and I are simply plenary parts of His spiritual identity, and still you think that He is not fit to use the royal insignia or even sit on the royal throne?

Krsna Book 76:

Usually such foolish demons take shelter of a demigod like Lord Śiva to execute their ulterior plans, and so in order to get strength, Śālva took refuge at the lotus feet of Lord Śiva. He underwent a severe type of austerity during which he would eat no more than a handful of ashes daily. Lord Śiva, the husband of Pārvatī, is generally very merciful, and he is very quickly satisfied if someone undertakes severe austerities to please him. So after continued austerities by Śālva for one year, Lord Śiva became pleased with him and asked him to beg for the fulfillment of his desire.

Śālva begged from Lord Śiva the gift of an airplane which would be so strong that it could not be destroyed by any demigod, demon, human being, Gandharva or Nāga, or even any Rākṣasa. Moreover, he desired that the airplane be able to fly anywhere and everywhere he would like to pilot it, and be specifically very dangerous and fearful to the dynasty of the Yadus.

Krsna Book 80:

The wife was not anxious for her personal comfort, but she felt concerned for her husband, who was such a pious brāhmaṇa. She trembled due to her weak health, and although she did not like to dictate to her husband, she spoke as follows.

“My dear lord, I know that Lord Kṛṣṇa, the husband of the goddess of fortune, is your personal friend. You are also a devotee of Lord Kṛṣṇa, and He is always ready to help His devotee. Even if you think that you are not rendering any devotional service to the Lord, still you are surrendered to Him, and the Lord is the protector of the surrendered soul. Moreover, I know that Lord Kṛṣṇa is the ideal personality of Vedic culture. He is always in favor of brahminical culture and is very kind to the qualified brāhmaṇas. You are the most fortunate person because you have as your friend the Supreme Personality of Godhead. Lord Kṛṣṇa is the only shelter for personalities like you because you are fully surrendered unto Him.

Krsna Book 80:

They wondered how Lord Kṛṣṇa could personally receive a brāhmaṇa who was poor, not very neat or clean, and poorly dressed; but at the same time they could realize that the brāhmaṇa was not an ordinary living being. They knew that he must have performed great pious activities; otherwise why was Lord Kṛṣṇa, the husband of the goddess of fortune, taking care of him so much? They were still more surprised to see that the brāhmaṇa was seated on the bedstead of Lord Kṛṣṇa. They were especially surprised to see that Lord Kṛṣṇa had embraced him exactly as He embraced His elder brother, Balarāmajī, because Lord Kṛṣṇa used to embrace only Rukmiṇī or Balarāma, and no one else.

After the brāhmaṇa had been received nicely and seated on Lord Kṛṣṇa's own cushioned bed, he and Kṛṣṇa took each other's hands and began to talk about their early life, when they had both lived under the protection of the gurukula (a boarding school). Lord Kṛṣṇa said, “My dear brāhmaṇa friend, you are a most intelligent personality, and you know very well the principles of religious life.

Krsna Book 81:

He thus began to think, “From the beginning of my life I have been extremely poverty-stricken, so what could be the cause of such great and sudden opulence? I do not find any cause other than the all-merciful glance of my friend Lord Kṛṣṇa, the chief of the Yadu dynasty. Certainly these are gifts of Lord Kṛṣṇa's causeless mercy. The Lord is self-sufficient, the husband of the goddess of fortune, and thus He is always full with six opulences. He can understand the mind of His devotee, and He sumptuously fulfills the devotee's desires. All these are acts of my friend Lord Kṛṣṇa. My beautiful dark friend Kṛṣṇa is far more liberal than the cloud, which can fill the great ocean with water. Without disturbing the cultivator with rain during the day, the cloud brings liberal rain at night just to satisfy him. And yet when the cultivator wakes up in the morning, he thinks that it has not rained enough. Similarly, the Lord fulfills the desire of everyone according to his position, yet one who is not in Kṛṣṇa consciousness considers all the gifts of the Lord to be less than his desire.

Krsna Book 83:

After this, Jāmbavatī replied to Draupadī’s question. She said, "My dear Draupadī, when Lord Kṛṣṇa attacked my father, Jāmbavān, the King of the ṛkṣas, my father did not know that Lord Kṛṣṇa was his former master, Lord Rāmacandra, the husband of Sītā. Not knowing the identity of Lord Kṛṣṇa, my father fought with Him continuously for twenty-seven days. After this period, when he became fatigued, he could understand that since no one but Lord Rāmacandra could defeat him, his opponent, Lord Kṛṣṇa, must be the same Lord Rāmacandra. He thus came to his senses and immediately returned the Syamantaka jewel. Furthermore, to satisfy the Lord, he presented me to Him to become His wife. In this way I was married to the Lord, and thus my desire to be a servitor of Kṛṣṇa life after life was fulfilled."

Krsna Book 84:

The priests, the demigods, the people in general, the forefathers, the ghosts and the Cāraṇas were all sufficiently remunerated by being offered ample gifts and respectful honor. Then all the persons assembled there took permission from Lord Kṛṣṇa, the husband of the goddess of fortune, and while glorifying the perfection of the sacrifice made by Vasudeva, they departed to their respective homes.

At that time, when King Dhṛtarāṣṭra, Vidura, Yudhiṣṭhira, Bhīma, Arjuna, Bhīṣmadeva, Droṇācārya, Kuntī, Nakula, Sahadeva, Nārada, Lord Vyāsadeva and many other relatives and kinsmen were about to depart, they felt separation and therefore embraced each and every member of the Yadu dynasty with great feeling. Many others who were assembled in that sacrificial arena also departed. After this, Lord Kṛṣṇa and Lord Balarāma, along with King Ugrasena, satisfied the inhabitants of Vṛndāvana, headed by Mahārāja Nanda and the cowherd men, by profusely offering all kinds of gifts to worship them and please them.

Krsna Book 90:

Therefore, while Kṛṣṇa stayed on this planet as the Supreme Personality of Godhead, His opulences of wealth and beauty had no comparison within the three worlds. Kṛṣṇa enjoyed sixteen thousand beautiful wives, and it is most significant that He lived at Dvārakā as the only husband of these thousands of beautiful women. This is specifically stated—that He was the only husband of sixteen thousand wives. It is of course not unheard of in the history of the world that a powerful king would keep many hundreds of queens, but although such a king might be the only husband of so many wives, he could not enjoy all of them at one time. Lord Kṛṣṇa, however, enjoyed all of His sixteen thousand wives simultaneously.

Krsna Book 90:

When Nārada visited the different palaces of Kṛṣṇa, he saw that Kṛṣṇa, in His different expansions, was variously engaged in each and every palace of the queens.

It is also said that Kṛṣṇa lived in Dvārakā as the husband of the goddess of fortune. Queen Rukmiṇī is the goddess of fortune, and all the other queens are her expansions. So Kṛṣṇa, the chief of the Vṛṣṇi dynasty, enjoyed with the goddess of fortune in full opulence. The queens of Kṛṣṇa are described as permanently youthful and beautiful. Although Kṛṣṇa had grandchildren and great-grandchildren, neither Kṛṣṇa nor His queens looked older than sixteen or twenty years of age. The young queens were so beautiful that when they moved they appeared like lightning moving in the sky. They were always dressed with excellent ornaments and garments and were always engaged in sportive activities like dancing, singing or playing ball on the roofs of the palaces. The dancing and tennis playing of girls in the material world are perverted reflections of the original pastimes of the original Personality of Godhead, Kṛṣṇa, and His wives.

Krsna Book 90:

We think, therefore, that you are just like us. You have turned lean and thin because you are not getting any water from your husband, the ocean, through the clouds.” The example given herewith by the queens is very appropriate. The riverbeds become dry when the ocean no longer supplies water through the clouds. The ocean is supposed to be the husband of the river and therefore is supposed to support her. Unless a woman is supported by her husband with the necessities of life, she also becomes as dry as a dry river.

One queen addressed a swan as follows: “My dear swan, please come here, come here. You are welcome. Please sit down and take some milk. My dear swan, can you tell me if you have any message from Śyāmasundara? I take you to be a messenger from Him. If you have any such news, please tell me. Our Śyāmasundara is always very independent. He never comes under the control of anyone.

Krsna Book 90:

Lord Kṛṣṇa is especially glorified for giving pleasure to the gopīs and the queens of Dvārakā. Śukadeva Gosvāmī glorifies Lord Kṛṣṇa for His enchanting smile, by which He enchanted not only the gopīs of Vṛndāvana but also the queens of Dvārakā. The exact words used in this connection are vardhayan kāma-devam. In Vṛndāvana, as the boyfriend of many gopīs, and in Dvārakā, as the husband of many queens, Kṛṣṇa increased their lusty desires to enjoy with Him. For God realization or self-realization, one generally has to undergo severe austerities and penances for many, many thousands of years, and then it may be possible to realize God. But the gopīs and the queens of Dvārakā, simply by enhancing their lusty desires to enjoy Kṛṣṇa as their boyfriend or husband, received the highest type of salvation.

Message of Godhead

Message of Godhead 2:

To understand a little better the principles involved, we can look at the mundane relationships around us. For example, the husband of our sister, who may have been unknown to us before he married her, nonetheless becomes our brother-in-law—simply by virtue of the shared central relationship with her. And thanks to that shared central relationship, this previously unknown man's sons and daughters become our nephews and nieces. Again, all these loving relationships center upon our sister. In this case, our sister has become the center of attraction.

If, for example, we make our country the center of attraction, we designate ourselves with some limiting and divisive national label, such as "Bengali," "Punjabi," or "English." Or when we profess a particular faith or religion and make this the center of attraction, again we designate ourselves with some sectarian label, such as "Hindu," "Muslim," or "Christian." Thus we have chosen a center of attraction that many others cannot share with us—because for them, our center of attraction is not all-attractive.

Mukunda-mala-stotra (mantras 1 to 6 only)

Mukunda-mala-stotra mantra 2, Purport:

Vasudeva and Devakī are confidential devotees of the Lord in the mood of parental love. Even greater than them are Nanda and Yaśodā, His foster parents in Vṛndāvana. The Lord takes great pleasure in being addressed as Devakī-nandana ("the son of Devakī"), Nanda-nandana ("the son of Nanda"), Yaśodā-nandana ("the son of Yaśodā"), Daśarathī ("the son of King Daśaratha"), Janakī-nātha ("the husband of Janakī"), and so on. The pleasure one gives the Lord by addressing Him by such names is many, many times greater than the pleasure He enjoys when He is addressed as the Supreme Father, the Greatest of the Great, Parameśvara, or anything of that nature, which indicate volumes of awe and veneration. Therefore the names King Kulaśekhara uses to glorify the Lord in this verse indicate his intimate transcendental relationship with the Lord.

Page Title:Husband of... (CC and Other Books)
Compiler:Visnu Murti, RupaManjari
Created:10 of Nov, 2012
Totals by Section:BG=0, SB=0, CC=13, OB=34, Lec=0, Con=0, Let=0
No. of Quotes:47