Rain (Other Books)

Other Books by Srila Prabhupada

Teachings of Lord Caitanya

Teachings of Lord Caitanya, Chapter Prologue:

Mahāprabhu preached Vaiṣṇavism and nāma-saṅkīrtana throughout the journey. At Raṅgakṣetra He stayed for the four months of the rainy season in the house of one Veṅkata Bhaṭṭa. There He converted the whole family of Veṅkata from Rāmānuja Vaiṣṇavism to kṛṣṇa-bhakti, along with the son of Veṅkata, a boy of ten years named Gopāla, who afterwards came to Vṛndāvana and became one of the Six Gosvāmīs, prophets serving under their leader Śrī Kṛṣṇa Caitanya. Trained up in Sanskrit by his uncle Prabodhānanda Sarasvatī, Gopāla wrote several books on Vaiṣṇavism.

Teachings of Lord Caitanya, Chapter Mission:

O Govinda! Feeling Your separation, I am considering a moment to be like twelve years or more. Tears are flowing from My eyes like torrents of rain, and I am feeling all vacant in the world in Your absence.

Teachings of Lord Caitanya, Chapter 10:

Kṛṣṇa is known as Madana-mohana because He conquers the mind of Cupid. He is also known as Madana-mohana due to His bestowing favors upon the damsels of Vraja and accepting their devotional service. After conquering Cupid's pride, the Lord engages in the rāsa dance as the new Cupid. He is also known as Madana-mohana because of His ability to conquer the minds of women with His five arrows of form, taste, smell, sound and touch. The pearls of the necklace hanging on Kṛṣṇa's neck are as white as ducks, and the peacock feather decorating His head is colored like a rainbow. His yellow garment is like lightning in the sky, and Kṛṣṇa Himself is like a newly arrived cloud. The gopīs are like food grains in the field, and when the cloud pours rain on those grains, it appears that Kṛṣṇa is nourishing the hearts of the gopīs by calling down His pastime rain of mercy. Indeed, ducks fly in the sky during the rainy season, and rainbows can also be seen at that time. Kṛṣṇa freely moves among His friends as a cowherd boy in Vṛndāvana, and when He plays His flute, all living creatures, mobile and immobile, are overwhelmed with ecstasy. They quiver, and tears flow from their eyes.

Nectar of Devotion

Nectar of Devotion 9:

The Cāturmāsya ceremony is observed during the four months of the rainy season in India (approximately July, August, September and October), beginning from Śrāvaṇa. During these four months, saintly persons who are accustomed to travel from one place to another to propagate Kṛṣṇa consciousness remain at one place, usually a holy place of pilgrimage. During these times, there are certain special rules and regulations which are strictly followed. It is stated in the Skanda Purāṇa that during this period, if someone circumambulates the temple of Viṣṇu at least four times, it is understood that he has traveled all over the universe. By such circumambulation, one is understood to have seen all the holy places where the Ganges water is flowing, and by following the regulative principles of Cāturmāsya one can very quickly be raised to the platform of devotional service.

Nectar of Devotion 17:

An example of rising to the stage of ecstatic love by executing the regulative principles of devotional service is given in the life story of Nārada, which is described to Vyāsadeva in Śrīmad-Bhāgavatam. Nārada tells there of his previous life and how he developed to the stage of ecstatic love. He was engaged in the service of great devotees and used to hear their talks and songs. Because he had the opportunity to hear these pastimes and songs of Kṛṣṇa from the mouths of pure devotees, he became very attracted within his heart. Because he had become so eager to hear these topics, he gradually developed within himself an ecstatic love for Kṛṣṇa. This ecstatic love is prior to the pure love of Kṛṣṇa, because in the next verse Nārada confirms that by the gradual process of hearing from the great sages he developed love of Godhead. In that connection, Nārada continues to say in the First Canto, Fifth Chapter, verse 28, of the Bhāgavatam, "First I passed my days in the association of the great sages during the rainy autumn season. Every morning and evening I heard them while they were singing and chanting the Hare Kṛṣṇa mantra, and thus my heart gradually became purified. As soon as I heard them with great attention, the influence of the modes of material ignorance and passion disappeared, and I became firmly fixed in devotional service to the Lord."

Nectar of Devotion 21:

A person who can speak meaningful words and with all politeness and good qualities is called vāvadūka, or fluent. There is a nice statement in Śrīmad-Bhāgavatam regarding Kṛṣṇa's speaking politely. When Kṛṣṇa politely bade His father, Nanda Mahārāja, to stop the ritualistic offering of sacrifice to the rain-god, Indra, a wife of one village cowherd man became captivated. She later thus described the speaking of Kṛṣṇa to her friends: "Kṛṣṇa was speaking to His father so politely and gently that it was as if He were pouring nectar into the ears of all present there. After hearing such sweet words from Kṛṣṇa, who will not be attracted to Him?"

Kṛṣṇa's speech, which contains all good qualities in the universe, is described in the following statement by Uddhava: "The words of Kṛṣṇa are so attractive that they can immediately change the heart of even His opponent. His words can immediately solve all of the questions and problems of the world. Although He does not speak very long, each and every word from His mouth contains volumes of meaning. These speeches of Kṛṣṇa are very pleasing to my heart."

Nectar of Devotion 21:

The promise of Kṛṣṇa that His devotees are never vanquished had also previously been admitted by Indra when he was defeated in the govardhana-līlā. When Kṛṣṇa stopped the villagers of Vraja (Vṛndāvana) from worshiping Indra, Indra became angry and therefore inundated Vṛndāvana with continuous rain. Kṛṣṇa, however, protected all of the citizens and animals of Vṛndāvana by lifting Govardhana Hill, which served as an umbrella. After the incident was over, Indra surrendered to Kṛṣṇa with many prayers, in which he admitted, "By Your lifting Govardhana Hill and protecting the citizens of Vṛndāvana, You have kept Your promise that Your devotees are never to be vanquished."

Nectar of Devotion 24:

It is said that a person is great if he is decorated with the qualities of being very merciful toward the unfortunate, very powerful, superior, chivalrous, enthusiastic, expert and truthful. These decorations were manifested in the character of Kṛṣṇa during His govardhana-līlā. At that time the whole tract of land in Vṛndāvana was being disturbed by the rains sent by Indra, as described elsewhere. At first Kṛṣṇa thought, "Let Me retaliate against this vengeance of Indra by destroying his heavenly kingdom," but later on, when He thought of the insignificance of the King of heaven, Kṛṣṇa changed His mind and felt merciful toward Indra. No one is able to tolerate the wrath of Kṛṣṇa, so instead of retaliating against Indra, He simply showed His compassion for His friends in Vṛndāvana by lifting the whole of Govardhana Hill to protect them.

Nectar of Devotion 27:

As far as breathing heavily is concerned, it is stated, "Lalitā (one of the gopīs) is just like a cātakī bird, which only takes water falling directly from the rain cloud and not from any other source." In this statement Kṛṣṇa is compared to the dark cloud, and Lalitā is compared to the cātakī bird seeking only Kṛṣṇa's company. The metaphor continues to say, "As a heavy wind sometimes disperses a mighty cloud, so the heavy breath from Lalitā's nostrils caused her to miss Kṛṣṇa, who had disappeared by the time she recovered herself."

Nectar of Devotion 28:

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:

Similarly, just to please Kṛṣṇa, Akrūra stole the Syamantaka maṇi, a stone which can produce unlimited quantities of gold, but later on he repented his stealing. This is another instance of ecstatic love for Kṛṣṇa in doubt caused by stealing.

When the King of heaven, Indra, was causing torrents of rain to fall on the land of Vraja, he was advised to surrender himself at the lotus feet of Kṛṣṇa. At that time Indra's face became very dark because of doubt.

Nectar of Devotion 29:

Emotion is caused by something very dear, by something very detestable, by fire, by strong wind, by strong rainfall, by some natural disturbance, by the sight of a big elephant or by the sight of an enemy. When there is emotion caused by seeing something very dear, one can speak very swiftly and use kind words. When there is emotion caused by seeing something detestable, one cries very loudly. When there is emotion caused by seeing fire, one tries to flee. There may also be trembling of the body, closing of the eyes and tears in the eyes. When one becomes emotional on account of a strong wind, one tries to run very swiftly and rubs his eyes. When one is emotional because of rainfall, one takes an umbrella, and there is tension in his body. When there is emotion due to a sudden disturbance, one's face becomes discolored, one becomes struck with wonder, and there is trembling of the body. If there is emotion from seeing an elephant, one may jump and show various signs of fear, and sometimes one may keep looking behind him. When there is emotion due to the presence of an enemy, one looks for a fatal weapon and tries to escape.

Nectar of Devotion 29:

The whirlwind demon known as Tṛṇāvarta once carried Kṛṣṇa off from the ground and blew Him around, along with some very big trees. At that time, mother Yaśodā could not see her son, and she was so disturbed that she began to walk this way and that. This is an instance of emotion caused by severe wind.

In the Tenth Canto, Twenty-fifth Chapter, verse 11, of Śrīmad-Bhāgavatam, there is a description of Indra's causing severe torrents of rain at Vṛndāvana. All the cows and cowherd boys became so afflicted by the wind and cold that they all gathered together to take shelter under the lotus feet of Kṛṣṇa. This is an instance of emotion caused by severe rainfall.

Nectar of Devotion 34:

In this connection Śrī Rūpa Gosvāmī gives an example of the clouds in the sky. The clouds in the sky arise from the ocean, and when the clouds become water again and fall to the ground, they glide back to the ocean. Thus the pleasure potency of Kṛṣṇa is compared to the ocean. The pure devotee is the pleasure-possessing cloud, and when he is filled with transcendental loving service, then he can bestow his mercy as a downpour of rain—and the pleasure potency returns to the ocean of Kṛṣṇa.

Nectar of Devotion 42:

When Kṛṣṇa used to play on His flute, the vibration appeared just like the roaring of clouds in the sky during the constellation of Svātī. According to Vedic astronomical calculation, if there is rain during the constellation of the Svātī star, any rain falling on the sea will produce pearls, and rain falling on a serpent will produce jewels. Similarly, when Kṛṣṇa's flute roared like a thundercloud under the Svātī constellation, the resulting perspiration on Śrīdāmā's body appeared to be just like pearls.

Nectar of Instruction

Nectar of Instruction 6, Translation:

Being situated in his original Kṛṣṇa conscious position, a pure devotee does not identify with the body. Such a devotee should not be seen from a materialistic point of view. Indeed, one should overlook a devotee's having a body born in a low family, a body with a bad complexion, a deformed body, or a diseased or infirm body. According to ordinary vision, such imperfections may seem prominent in the body of a pure devotee, but despite such seeming defects, the body of a pure devotee cannot be polluted. It is exactly like the waters of the Ganges, which sometimes during the rainy season are full of bubbles, foam and mud. The Ganges waters do not become polluted. Those who are advanced in spiritual understanding will bathe in the Ganges without considering the condition of the water.

Nectar of Instruction 9, Purport:

The interior forests of Vṛndāvana are considered superior to Mathurā because of the presence of the twelve forests (dvādaśa-vana), such as Tālavana, Madhuvana and Bahulāvana, which are famous for the various pastimes of the Lord. Thus the interior Vṛndāvana forest is considered superior to Mathurā, but superior to these forests is the divine Govardhana Hill because Kṛṣṇa lifted Govardhana Hill like an umbrella, raising it with His lotuslike beautiful hand to protect His associates, the denizens of Vraja, from the torrential rains sent by the angry Indra, King of the demigods. It is also at Govardhana Hill that Kṛṣṇa tends the cows with His cowherd friends, and there also He had His rendezvous with His most beloved Śrī Rādhā and engaged in loving pastimes with Her. Rādhā-kuṇḍa, at the foot of Govardhana, is superior to all because it is there that love of Kṛṣṇa overflows. Advanced devotees prefer to reside at Rādhā-kuṇḍa because this place is the site of many memories of the eternal loving affairs between Kṛṣṇa and Rādhārāṇī (rati-vilāsa).

Krsna, The Supreme Personality of Godhead

Krsna Book 3:

On hearing the prayers of Devakī, the Lord replied, "My dear mother, in the millennium of Svāyambhuva Manu, My father Vasudeva was living as one of the Prajāpatis. His name at that time was Sutapā, and you were his wife named Pṛśni. At that time, when Lord Brahmā was desiring to increase the population, he requested you to generate offspring. You controlled your senses and performed severe austerities. By practicing the breathing exercises of the yoga system, both you and your husband could tolerate all the influences of the material laws: the rainy season, the onslaught of the wind, and the scorching heat of the sunshine. You also executed all religious principles. In this way you were able to cleanse your heart and control the influences of the material laws. In executing your austerity, you used to eat only the leaves of the trees which fell to the ground. Then with a steady mind and controlled sex drive, you worshiped Me, desiring some wonderful benediction from Me. Both of you practiced severe austerities for twelve thousand years by the calculation of the demigods. During that time, your mind was always absorbed in Me. When you were executing devotional service and always thinking of Me within your heart, I was very much pleased with you. O sinless mother, your heart is therefore always pure. At that time also I appeared before you in this form just to fulfill your desire, and I asked you to ask whatever you desired. At that time you wished to have Me born as your son. Although you saw Me personally, instead of asking for your complete liberation from material bondage, under the influence of My energy you asked Me to become your son."

Krsna Book 3:

In the Caitanya-caritāmṛta it is said that Kṛṣṇa is just like sunlight and that wherever there is Kṛṣṇa, the illusory energy, which is compared to darkness, cannot remain. When Vasudeva was carrying Kṛṣṇa, the darkness of the night disappeared. All the prison doors automatically opened. At the same time there was thunder in the sky and severe rainfall. While Vasudeva was carrying his son Kṛṣṇa in the falling rain, Lord Śeṣa in the shape of a serpent spread His hood over the head of Vasudeva so that he would not be hampered by the rainfall. Vasudeva came onto the bank of the Yamunā and saw that the water of the Yamunā was roaring with waves and that the whole span was full of foam. Still, in that furious feature, the river gave passage to Vasudeva to cross, just as the great Indian Ocean gave a path to Lord Rāma when He was bridging over the gulf. In this way Vasudeva crossed the river Yamunā. On the other side, he went to the place of Nanda Mahārāja, situated in Gokula, where he saw that all the cowherd men were fast asleep. He took the opportunity to silently enter the house of Yaśodā, and without difficulty he exchanged his son for the baby girl newly born there. Then, after entering the house very silently and exchanging the boy for the girl, he returned to the prison of Kaṁsa and silently put the girl on the lap of Devakī. He again clamped the shackles on himself so that Kaṁsa could not recognize that so many things had happened.

Krsna Book 16:

When Mother Yaśodā arrived, she wanted to enter the river Yamunā, and being checked, she fainted. Her friends, who were equally aggrieved, were shedding tears like torrents of rain or waves of the river, but in order to bring Mother Yaśodā to consciousness, they began to speak loudly about the transcendental pastimes of Kṛṣṇa. Mother Yaśodā remained still, as if dead, because her consciousness was concentrated on the face of Kṛṣṇa. Nanda and all the other cowherd men, who had dedicated everything, including their lives, to Kṛṣṇa, were ready to enter the waters of the Yamunā, but Lord Balarāma checked them because He was in perfect knowledge that there was no danger.

Krsna Book 20:

The killing of Pralambāsura and the devouring of the devastating forest fire by Kṛṣṇa and Balarāma became household topics in Vṛndāvana. The cowherd men described these wonderful activities to their wives and to everyone else, and all were struck with wonder. They concluded that Kṛṣṇa and Balarāma were demigods who had kindly come to Vṛndāvana to become their children. In this way, the rainy season ensued. In India, after the scorching heat of the summer, the rainy season is very welcome. The clouds accumulating in the sky, covering the sun and the moon, become very pleasing to the people, and they expect rainfall at every moment. After summer, the advent of the rainy season is considered to be a life-giving source for everyone. The thunder and occasional lightning are also pleasurable to the people.

The symptoms of the rainy season may be compared to the symptoms of the living entities who are covered by the three modes of material nature. The unlimited sky is like the Supreme Brahman, and the tiny living entities are like the covered sky, or Brahman covered by the three modes of material nature. Originally, everyone is part and parcel of Brahman. The Supreme Brahman, or the unlimited sky, can never be covered by a cloud, but a portion of it can be covered. As stated in the Bhagavad-gītā, the living entities are part and parcel of the Supreme Personality of Godhead. But they are only an insignificant portion of the Supreme Lord. This portion is covered by the modes of material nature, and therefore the living entities are residing within this material world.

Krsna Book 20:

During the rainy season, there are strong winds blustering all over the country and carrying clouds from one place to another to distribute life-giving water to the needy living entities. Water is urgently needed after the summer season, and thus the clouds are just like a rich man who, in times of need, distributes his money even to the point of exhausting his whole treasury. So the clouds exhaust themselves by distributing water all over the surface of the globe.

When Mahārāja Daśaratha, the father of Lord Rāmacandra, used to fight with his enemies, it was said that he approached them just like a farmer uprooting unnecessary plants and trees. And when there was need of giving charity, he used to distribute money exactly as the cloud distributes rain. The distribution of rain by clouds is so sumptuous that it is compared to the distribution of wealth by a great, munificent person. The clouds' downpour is so profuse that the rains even fall on rocks and hills and on the oceans and seas, where there is no need for water. The clouds resemble a charitable person who opens his treasury for distribution and who does not discriminate whether the charity is needed or not. He gives in charity openhandedly.

Krsna Book 20:

Before the rainfall, the whole surface of the globe becomes almost depleted of all kinds of energies and appears very lean. After the rainfall, the whole surface of the earth becomes green with vegetation and appears to be very healthy and strong. Here a comparison is made to the person undergoing austerities for fulfillment of a material desire. The flourishing condition of the earth after the rainy season is compared to the fulfillment of material desires. Sometimes, when a country is subjugated by an undesirable government, persons and parties undergo severe penances and austerities to get control of the government, and when they attain control, they flourish by giving themselves generous salaries. This temporary profit is like the flourishing of the earth in the rainy season. Actually, one should undergo severe austerities and penances only to achieve spiritual happiness. In Śrīmad-Bhāgavatam it is recommended that tapasya, or austerity, should be accepted for realizing the Supreme Lord. By accepting austerity in devotional service, one regains his spiritual life, and as soon as one regains his spiritual life, he enjoys unlimited spiritual bliss. But if someone undertakes austerities and penances for some material gain, it is stated in the Bhagavad-gītā that the results are temporary and that they are desired by persons of less intelligence.

Krsna Book 20:

During the rainy season, in the evening there are many glowworms visible about the tops of trees, hither and thither, and they glitter just like lights. But the luminaries of the sky—the stars and the moon—are not visible. Similarly, in the Age of Kali, persons who are atheists or miscreants become very prominently visible, whereas persons who are actually following the Vedic principles for spiritual emancipation are practically obscured. This age, Kali-yuga, is compared to the cloudy season of the living entities. In this age, real knowledge is covered by the influence of the material advancement of civilization. The cheap mental speculators, atheists and manufacturers of so-called religious principles become prominent like the glowworms, whereas persons strictly following the Vedic principles or scriptural injunctions become covered by the clouds of this age. People should learn to take advantage of the actual luminaries of the sky—the sun, moon and stars—instead of the glowworms' light. Actually, the glowworms cannot give any light in the darkness of night. As clouds sometimes clear, even in the rainy season, and sometimes the moon, stars and sun become visible, so even in this Kali-yuga there are sometimes advantages. For example, sometimes Lord Caitanya's Vedic movement of distributing the chanting of the Hare Kṛṣṇa mantra is heard. People seriously eager to find real light should take advantage of this movement instead of looking toward the light of mental speculators and atheists.

Krsna Book 20:

After the first rainfall, when there is a thundering sound in the clouds, all the frogs begin to croak, like students suddenly engaged in reading their studies. Students are generally supposed to rise early in the morning. They do not usually arise of their own accord, however, but only when there is a bell sounded in the temple or other spiritual institution. By the order of the spiritual master they immediately rise, and after finishing their morning duties they sit down to study the Vedas or chant Vedic mantras. Everyone is sleeping in the darkness of Kali-yuga, but when there is a great ācārya, by his calling only, everyone takes to the study of the Vedas to acquire actual knowledge.

During the rainy season, many small ponds, lakes and rivulets become filled with water; otherwise, the rest of the year they remain dry. Similarly, materialistic persons are dry, but sometimes, when they are in a so-called opulent position, with a home or children or a little bank balance, they appear to be flourishing, but immediately afterwards they become dry again, like the small rivulets and ponds. The poet Vidyāpati said that in the society of friends, family, children, wife, etc., there is certainly some pleasure, but that pleasure is compared to a drop of water in the desert. Everyone is hankering after happiness, just as in the desert everyone is hankering after water. If in the desert there is a drop of water, it may of course be said that water is there, but the benefit from that drop of water is very insignificant. In our materialistic way of life, which is just like a desert, we are hankering after an ocean of happiness, but in the form of society, friends and mundane love we are getting no more than a drop of water. Our satisfaction is never achieved, as the small rivulets, lakes and ponds are never filled with water in the dry season.

Krsna Book 20:

Due to rainfall, the grass, trees and other vegetation look very green. Sometimes the grass is covered by a certain kind of red insect, and when the green and red combine with the umbrellalike mushrooms, the entire scene changes, just like a person who has suddenly become rich. The farmer then becomes very happy to see his field full of grain, but the capitalists—who are always unaware of the activities of a supernatural power—become unhappy because they are afraid of a competitive price due to abundant production. In some places certain capitalists in government restrict the farmers' production of grain, not knowing the actual fact that all food grains are supplied by the Supreme Personality of Godhead. According to the Vedic injunction, eko bahūnāṁ yo vidadhāti kāmān: the Supreme Personality of Godhead maintains this creation; therefore, He arranges for a supply of whatever is required for all living entities. When there is a population increase, it is the business of the Supreme Lord to feed the people. But atheists or miscreants do not like abundant production of food grains, especially if their business might be hampered.

Krsna Book 20:

During the rainy season, all living entities in the land, sky and water become very much refreshed, exactly like one who engages in the transcendental loving service of the Lord. We have practical experience of this with our students in the International Society for Krishna Consciousness. Before becoming students, they were dirty-looking, although they had naturally beautiful personal features; due to having no information of Kṛṣṇa consciousness they appeared very dirty and wretched. Since they have taken to Kṛṣṇa consciousness, their health has improved, and by their following the rules and regulations, their bodily luster has increased. When they are dressed with saffron-colored cloth, with tilaka on their foreheads and beads in their hands and on their necks, they look exactly as if they have come directly from Vaikuṇṭha.

Krsna Book 20:

In the rainy season, when the rivers swell and rush to the oceans and seas, they appear to agitate the ocean. Similarly, if a person who is engaged in the mystic yoga process is not very much advanced in spiritual life, he can become agitated by the sex impulse. Although during the rainy season the high mountains are splashed by torrents of rain, they do not change; similarly, a person who is advanced in Kṛṣṇa consciousness, even if put into difficulties, is not embarrassed. A person who is spiritually advanced accepts any adverse condition of life as the mercy of the Lord, and thus he is completely eligible to enter into the spiritual kingdom.

In the rainy season some of the roads are not frequently used, and they become covered with long grasses. These roads are exactly like a brāhmaṇa who is not accustomed to studying and practicing the reformatory methods of the Vedic injunctions—he becomes covered with the long grasses of māyā. In that condition, forgetful of his constitutional nature, he forgets his position of eternal servitorship to the Supreme Personality of Godhead. By being deviated by the seasonal overgrowth of long grasses created by māyā, a person identifies himself with the māyic production and succumbs to illusion, forgetting his spiritual life.

Krsna Book 20:

During the rainy season, lightning appears in one group of clouds and then immediately in another group of clouds. This phenomenon is compared to a lusty woman who does not fix her mind on one man. A cloud is compared to a qualified person because it pours rain and gives sustenance to many people; a man who is qualified similarly gives sustenance to many living creatures, such as family members or many workers in a business. Unfortunately, his whole life can be disturbed by a wife who divorces him; when the husband is disturbed, the whole family is ruined, the children are dispersed or the business is closed, and everything is affected. It is therefore recommended that a woman desiring to advance in Kṛṣṇa consciousness live peacefully with a husband and that the couple not separate under any condition. The husband and wife should control sex indulgence and concentrate their minds on Kṛṣṇa consciousness so their life may be successful. After all, in the material world a man requires a woman and a woman requires a man. When they are combined, they should live peacefully in Kṛṣṇa consciousness and should not be restless like the lightning, flashing from one group of clouds to another.

Krsna Book 20:

Sometimes, in addition to the roaring thunder of the clouds, there is an appearance of a rainbow, which stands as a bow without a string. Actually, a bow is in the curved position because it is tied at its two ends by the bowstring; but in the rainbow there is no such string, and yet it rests in the sky so beautifully. Similarly, when the Supreme Personality of Godhead descends to this material world, He appears just like an ordinary human being, but He is not resting on any material condition. In the Bhagavad-gītā, the Lord says that He appears by His internal potency, which is free from the bondage of the external potency. What is bondage for the ordinary creature is freedom for the Personality of Godhead. In the rainy season, the moonlight is covered by clouds but is visible at intervals. It sometimes appears that the moon is moving with the movement of the clouds, but actually the moon is still; due to the clouds it also appears to move. Similarly, for one who has identified himself with the moving material world, his actual spiritual luster is covered by illusion, and with the movement of material activities he thinks that he is moving through different spheres of life. This is due to false ego, which is the demarcation between spiritual and material existence, just as the moving cloud is the demarcation between moonlight and darkness. In the rainy season, when the clouds appear for the first time, the peacocks dance with joy upon seeing them. The peacocks can be compared to persons who are very much harassed in the materialistic way of life. If they can find the association of a person engaged in the loving devotional service of the Lord, they become enlightened and dance just like peacocks. We have practical experience of this: many of our students were dry and morose previous to their coming to Kṛṣṇa consciousness, but having come into contact with devotees, they are now dancing like jubilant peacocks.

Krsna Book 20:

The barriers around an agricultural field sometimes break due to heavy torrents of rain. Similarly, the unauthorized atheistic propaganda in the Age of Kali breaks the boundary of the Vedic injunctions. Thus people gradually degenerate to godlessness. In the rainy season, the clouds, tossed by the wind, deliver water which is welcomed like nectar. When the Vedic followers, the brāhmaṇas, inspire rich men like kings and members of the wealthy mercantile community to give charity in the performance of great sacrifices, the distribution of such wealth is also nectarean. The four sections of human society, namely the brāhmaṇas, the kṣatriyas, the vaiśyas and the śūdras, are meant to live peacefully in a cooperative mood; this is possible when they are guided by expert Vedic brāhmaṇas who perform sacrifices and distribute wealth equally.

Krsna Book 20:

Vṛndāvana forest improved from the rains and was replete with ripened dates, mangoes, blackberries and other fruits. Lord Kṛṣṇa, the Supreme Personality of Godhead, along with His boyfriends and Lord Balarāma, entered the forest to enjoy the new seasonal atmosphere. The cows, being fed by new grasses, became very healthy, and their milk bags were all very full. When Lord Kṛṣṇa called them by name, they immediately came to Him out of affection, and in their joyful condition the milk flowed from their bags. Lord Kṛṣṇa was very much pleased when passing through the Vṛndāvana forest by the site of Govardhana Hill. On the bank of the Yamunā He saw all the trees decorated with beehives pouring honey. There were many waterfalls on Govardhana Hill, and their flowing made a nice sound. Kṛṣṇa heard them as He looked into the caves of the hill. When the rainy season was not ended completely but was gradually turning to autumn, sometimes, especially when there was rainfall within the forest, Kṛṣṇa and His companions would sit under a tree or within the caves of Govardhana Hill and enjoy eating the ripened fruits and talking with great pleasure. When Kṛṣṇa and Balarāma were in the forest, Mother Yaśodā used to send Them some fruits, sweetmeats and rice mixed with yogurt. Kṛṣṇa would take them, sit down on a slab of stone on the bank of the Yamunā, and call His friends to join Him. While Kṛṣṇa and Balarāma and Their friends were eating, they watched the cows, calves and bulls. The cows appeared to be a little tired from standing with their heavy milk bags. By sitting and chewing grass, they became happy, and Kṛṣṇa was pleased to see them. He was proud to see the beauty of the forest due to the rainy season, which was nothing but the manifestation of His own energy. At such times Kṛṣṇa would praise nature's special activities during the rainy season. It is stated in the Bhagavad-gītā that the material energy, or nature, is not independent in its actions. Nature is acting under the superintendence of Kṛṣṇa. This is confirmed in the Brahma-saṁhitā, which states that material nature, known as Durgā, is acting as the shadow of Kṛṣṇa. Whatever order is sent from Kṛṣṇa, material nature obeys. Therefore the natural beauty created by the rainy season was acted out according to the indications of Kṛṣṇa, who thus felt very proud of material nature's beautiful activities.

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While Kṛṣṇa and Balarāma were enjoying the gifts of the rainy season in this way, the autumn season gradually arrived, when all the water reservoirs become very clean, and when pleasing and refreshing air blows everywhere. With the appearance of autumn, the sky was completely cleared of all clouds, and it recovered its natural blue color. The blooming lotus flowers in the clear water in the forest appeared like persons who have fallen down from yoga practice but have again become beautiful by resuming their spiritual life. Everything becomes naturally beautiful with the appearance of the autumn season. Similarly, when a materialistic person takes to Kṛṣṇa consciousness and spiritual life, he also becomes as clear as the sky and water in autumn.

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Kṛṣṇa immediately takes away all unclean habits from anyone who takes to Kṛṣṇa consciousness. The clouds of autumn are white, for they do not carry any water. Similarly, a retired man, being freed from all responsibility of family affairs (namely, maintaining the home, wife and children) and taking completely to Kṛṣṇa consciousness, becomes freed from all anxieties and looks as white as clouds in autumn. Sometimes in autumn the falls come down from the top of the hill to supply clean water, and sometimes they stop. Similarly, sometimes great saintly persons distribute clear knowledge, and sometimes they are silent. The small ponds, which were filled with water because of the rainy season, gradually dry up in autumn. As for the small aquatics living in the reservoirs, they cannot understand that their ponds are diminishing day by day, just as the materially engrossed persons cannot understand that their duration of life is being reduced day by day. Such persons are engaged in maintaining cows, property, children, wife, society and friendship. Due to the reduced water and scorching heat from the sun in the autumn season, the small creatures living in small reservoirs of water are very much disturbed; they are exactly like uncontrolled persons who are always unhappy from being unable to enjoy life or maintain their family members. The muddy earth gradually dries up, and newly grown fresh vegetation begins to wither. Similarly, for one who has taken to Kṛṣṇa consciousness, desire for family enjoyment gradually dries up.

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Because of the appearance of the autumn season, the water of the ocean becomes calm and quiet, just as a person developed in self-realization becomes free from disturbance by the three modes of material nature. In autumn, farmers save the water within the fields by building strong walls so that the water contained within the field cannot run out. There is hardly any hope for new rainfall; therefore they want to save whatever is in the field. Similarly, a person who is actually advanced in self-realization protects his energy by controlling the senses. It is advised that after the age of fifty one should retire from family life and conserve the energy of the body for utilization in the advancement of Kṛṣṇa consciousness. Unless one is able to control the senses and engage them in the transcendental loving service of Mukunda, there is no possibility of salvation.

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Although the Vedas contain instructions for pursuing knowledge (jñāna), for practicing mystic yoga and for engaging in karmic activities in the form of sacrifices, the ultimate purpose of the Vedas is stated in the Bhagavad-gītā: one has to accept Kṛṣṇa consciousness after thoroughly studying the Vedas. Therefore the clean heart of a devotee in Kṛṣṇa consciousness can be compared to the clean sky of the autumn season. During autumn, the moon looks very bright along with the stars in the clear sky. Lord Kṛṣṇa Himself appeared in the sky of the Yadu dynasty, and He was exactly like the moon surrounded by the stars, or the members of the Yadu dynasty. When there are ample blooming flowers in the gardens in the forest, the fresh, aromatic breeze gives great relief to the persons who have suffered during the summer and rainy seasons. Unfortunately, such breezes could not give any relief to the gopīs because of their hearts' dedication to Kṛṣṇa. People in general might have taken pleasure in that nice autumn breeze, but the gopīs, not being embraced by Kṛṣṇa, were not very much satisfied.

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In Vṛndāvana the autumn season was very beautiful then because of the presence of the Supreme Personality of Godhead, Kṛṣṇa and Balarāma. The mercantile community, the royal order and great sages were free to move about in order to achieve their desired benedictions. Similarly, the transcendentalists, when freed from the encagement of the material body, also achieve their desired goal. During the rainy season, the mercantile community cannot move from one place to another and so do not get their desired profit. Nor can the royal order go from one place to another to collect taxes from the people. As for saintly persons, who must travel to preach transcendental knowledge, they also are restrained by the rainy season. But during the autumn, all of them leave their confines. In the case of the transcendentalist, be he a jñānī, a yogī or a devotee, because of the material body he cannot actually enjoy spiritual achievement. But as soon as he gives up the body, or after death, the jñānī merges into the spiritual effulgence of the Supreme Lord, the yogī transfers himself to the various higher planets, and the devotee goes to the planet of the Supreme Lord, Goloka Vṛndāvana or one of the Vaikuṇṭhas, and thus enjoys his eternal spiritual life.

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Later Kṛṣṇa, in the company of His cowherd boyfriends, took shelter of the shade of some trees and became very happy. Thus He addressed the inhabitants of Vṛndāvana: "My dear Stoka-kṛṣṇa, My dear Varūthapa, My dear Bhadrasena, My dear Sudāmā, My dear Subala, My dear Arjuna, My dear Viśāla, My dear Ṛṣabha—just look at these most fortunate trees of Vṛndāvana. They have dedicated their lives to the welfare of others. Individually they are tolerating all kinds of natural disturbances, such as hurricanes, torrents of rain, scorching heat and piercing cold, but they are very careful to relieve our fatigue and give us shelter. My dear friends, I think they are glorified in this birth as trees. They are so careful to give shelter to others that they are like noble, highly elevated charitable men who never deny charity to one who approaches them. No one is denied shelter by these trees. They supply various kinds of facilities to human society, such as leaves, flowers, fruit, shade, roots, bark, flavor extracts and fuel. They are the perfect example of noble life. They are like a noble person who has sacrificed everything possible—his body, mind, activities, intelligence and words—for the welfare of all living entities."

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On hearing this inquiry from Kṛṣṇa, Mahārāja Nanda replied, "My dear boy, this ceremonial performance is more or less traditional. Because rainfall is due to the mercy of King Indra and the clouds are his representatives, and because water is so important for our living, we must show some gratitude to the controller of this rainfall, Mahārāja Indra. We are arranging, therefore, to pacify King Indra because he has very kindly sent us clouds to pour down a sufficient quantity of rain for successful agricultural activities. Water is very important: without rainfall we cannot farm or produce grain, and without grain we cannot live. Therefore rain is necessary for successful religious ceremonies, economic development and, ultimately, liberation. So we should not give up this traditional ceremonial function; if one gives it up, being influenced by lust, greed or fear, then it does not look very good for him."

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Mahārāja Nanda and other elder members argued that without satisfying the predominating god one cannot derive any good result simply by material activities. This is actually the fact. For example, it is sometimes found that in spite of first-class medical help and treatment by a first-class physician, a diseased person dies. It is concluded, therefore, that first-class medical treatment or the attempts of a first-class physician are not in themselves the cause for curing a patient; there must be the hand of the Supreme Personality of Godhead. Similarly, a father's and mother's taking care of their children is not the cause of the children's comfort. Sometimes it is found that in spite of all care by the parents, the children go bad or succumb to death. Therefore material causes are not sufficient for results. There must be the sanction of the Supreme Personality of Godhead. Nanda Mahārāja therefore advocated that in order to get good results for agricultural activities, they must satisfy Indra, the superintending deity of the rain supply. Lord Kṛṣṇa nullified this argument, saying that the demigods give results only to persons who have executed their prescribed duties. The demigods cannot give any good results to the person who has not executed the prescribed duties; therefore demigods are dependent on the execution of duties and are not absolute in awarding good results to anyone. So why should one care about them?

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Kṛṣṇa further explained to His father: "This cosmic manifestation is going on under the influence of three modes of material nature—goodness, passion and ignorance. These three modes are the causes of creation, maintenance and destruction. The cloud is caused by the action of the mode of passion; therefore it is the mode of passion which causes the rainfall. And after the rainfall, the living entities derive the result—success in agricultural work. What, then, has Indra to do with this affair? Even if you do not please Indra, what can he do? We do not derive any special benefit from Indra. Even if he is there, he pours water on the ocean also, where there is no need of water. So he is pouring water on the ocean or on the land; it does not depend on our worshiping him. As far as we are concerned, we do not need to go to another city or village or foreign country. There are palatial buildings in the cities, but we are satisfied living in this forest of Vṛndāvana. Our specific relationship is with Govardhana Hill and Vṛndāvana forest and nothing more. I therefore request you, My dear Father, to begin a sacrifice which will satisfy the local brāhmaṇas and Govardhana Hill, and let us have nothing to do with Indra."

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Ordered by King Indra, all the dangerous clouds appeared above Vṛndāvana and began to pour water incessantly, with all their strength and power. There was constant lightning and thunder, blowing of severe wind, and incessant falling of rain. The rain seemed to fall like piercing sharp arrows. By pouring water as thick as pillars, without cessation, the clouds gradually filled all the lands in Vṛndāvana with water, and there was no visible distinction between higher and lower land. The situation was very dangerous, especially for the animals. The rainfall was accompanied by great winds, and every living creature in Vṛndāvana began to tremble from the severe cold. Unable to find any other source of deliverance, they all approached Govinda to take shelter at His lotus feet. The cows especially, being much aggrieved from the heavy rain, bowed down their heads, and taking their calves underneath their bodies, they approached the Supreme Personality of Godhead to take shelter of His lotus feet. At that time all the inhabitants of Vṛndāvana began to pray to Lord Kṛṣṇa. "Dear Kṛṣṇa," they prayed, "You are all-powerful, and You are very affectionate to Your devotees. Now please protect us, who have been much harassed by angry Indra."

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Upon hearing their prayer, Kṛṣṇa could understand that Indra, being bereft of his sacrificial honor, was pouring down rain that was accompanied by heavy pieces of ice and strong winds, although all this was out of season. Kṛṣṇa understood that this was a deliberate exhibition of anger by Indra. He therefore concluded, "This demigod who thinks himself supreme has shown his great power, but I shall answer him according to My position, and I shall teach him that he is not autonomous in managing universal affairs. I am the Supreme Lord over all, and I shall thus take away his false prestige, which has risen from his power. The demigods are My devotees, and therefore it is not possible for them to forget My supremacy, but somehow or other he has become puffed up with material power and thus is now maddened. I shall act in such a way as to relieve him of this false prestige. I shall give protection to My pure devotees in Vṛndāvana, who are at present completely dependent on My mercy and whom I have taken completely under My protection. I must save them by My mystic power."

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Thinking in this way, Lord Kṛṣṇa immediately picked up Govardhana Hill with one hand, exactly as a child picks up a mushroom from the ground. Thus He exhibited His transcendental pastime of lifting Govardhana Hill. Lord Kṛṣṇa then addressed His devotees, "My dear brothers, My dear Father, My dear inhabitants of Vṛndāvana, you can now safely enter under the umbrella of Govardhana Hill, which I have just lifted. Do not be afraid of the hill and think that it will fall from My hand. You have been too much afflicted from the heavy rain and strong wind; therefore I have lifted this hill, which will protect you exactly like a huge umbrella. I think this is a proper arrangement to relieve you of your immediate distress. Be happy along with your animals underneath this great umbrella." Being assured by Lord Kṛṣṇa, all the inhabitants of Vṛndāvana entered beneath the great hill along with their property and animals, and they all appeared to be safe.

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When all the cowherd men had very attentively heard the statements of Gargācārya through Nanda Mahārāja, they better appreciated the wonderful activities of Kṛṣṇa and became very jubilant and satisfied. They began to praise Nanda Mahārāja, because by consulting him their doubts about Kṛṣṇa were cleared. They said, "Let Kṛṣṇa, who is so kind, beautiful and merciful, protect us. When angry Indra sent torrents of rain, accompanied by showers of ice blocks and high wind, Kṛṣṇa immediately took compassion upon us and saved us and our families, cows and valuable possessions by picking up Govardhana Hill, just as a child picks up a mushroom. He saved us so wonderfully. May He continue to glance mercifully over us and our cows. May we live peacefully under the protection of wonderful Kṛṣṇa."

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"My dear Lord, You are the Supreme Personality of Godhead. I offer my respectful obeisances unto You because You are the Supreme Person and the Supreme Soul. You are the son of Vasudeva, and You are the Supreme Lord, Kṛṣṇa, the master of all pure devotees. Please accept my prostrated obeisances. You are the personification of supreme knowledge. You can appear anywhere, according to Your desire, in any one of Your eternal forms. You are the root of all creation and the Supreme Soul of all living entities. Due to my gross ignorance, I created a great disturbance in Vṛndāvana by sending torrents of rain and a heavy hailstorm. I acted out of severe anger caused by Your stopping the sacrifice which was to be held to satisfy me. But, my dear Lord, You are so kind to me that You have bestowed Your mercy upon me by destroying all my false pride. I therefore take shelter of Your lotus feet. My dear Lord, You are not only the supreme controller but also the spiritual master of all living entities."

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The Govardhana-pūjā ceremony took place on the new-moon day. After this, there were torrents of rain and hailstorms imposed by King Indra for seven days. Nine days of the waxing moon having passed, on the tenth day King Indra worshiped Lord Kṛṣṇa, and thus the matter was satisfactorily settled. After this, on the eleventh day of the full moon, Ekādaśī, Mahārāja Nanda observed fasting for the whole day, and just early in the morning of the next day, Dvādaśī, he went to take a bath in the river Yamunā. He entered deep into the water of the river, but he was arrested immediately by one of the servants of Varuṇadeva. This servant brought Nanda Mahārāja before the demigod Varuṇa and accused him of taking a bath in the river at the wrong time. According to astronomical calculations, the time in which he took a bath was considered demoniac. The fact was that Nanda Mahārāja wanted to take a bath in the river Yamunā early in the morning before the sunrise, but somehow or other he was a little too early, and he bathed at an inauspicious time. Consequently he was arrested.

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In Śrīmad-Bhāgavatam it is stated that the rāsa dance took place on the full-moon night of the śarat season. From the statements of previous chapters, it appears that the festival of Govardhana-pūjā was performed just after the dark-moon night of the month of Kārttika, and thereafter the ceremony of Bhrātṛ-dvitīyā was performed; then the wrath of Indra was exhibited in the shape of torrents of rain and hailstones, and Lord Kṛṣṇa held up Govardhana Hill for seven days, until the ninth day of the moon. Thereafter, on the tenth day, the inhabitants of Vṛndāvana were talking amongst themselves about the wonderful activities of Kṛṣṇa, and the next day, Ekādaśī, was observed by Nanda Mahārāja. On the next day, Dvādaśī, Nanda Mahārāja went to take a bath in the Ganges and was arrested by one of the men of Varuṇa; then he was released by Lord Kṛṣṇa. Then Nanda Mahārāja, along with the cowherd men, was shown the spiritual sky.

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One gopī assumed the form of Bakāsura, and another forced her to fall down as the demon Bakāsura did when he was killed; similarly, another gopī defeated Vatsāsura. Just as Kṛṣṇa used to call His cows by their different names, so the gopīs imitated Him, calling the cows by their respective names. One of the gopīs began to play on a flute, and another praised her the way Kṛṣṇa's boyfriends praised Him while He played on His flute. One of the gopīs took another gopī on her shoulders, just as Kṛṣṇa used to take His boyfriends. Absorbed in thoughts of Kṛṣṇa, the gopī who was carrying her friend began to boast that she was Kṛṣṇa herself: "All of you just see my movement!" One of the gopīs raised her hand with her covering garments and said, “Now don’t be afraid of the torrents of rain and severe hurricanes. I’ll save you!” In this way she imitated the lifting of Govardhana Hill. One gopī forcibly put her feet on the head of another gopī and said, "You rascal Kāliya! I shall punish you severely. You must leave this place. I have descended to this earth to punish all kinds of miscreants!" Another gopī told her friends, "Just see! The flames of the forest fire are coming to devour us. Please close your eyes and I shall immediately save you from this imminent danger."

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Another gopī said, “My dear Kṛṣṇa, You are the life and soul even of the lotus flower that grows on the water of lakes made transparent by the clear rains of autumn. Although the lotus flowers are so beautiful, without Your glance they fade away. Similarly, without You, we are also dying. Actually, we are not Your wives but are Your slaves. You never spent any money for us, yet we are simply attracted by Your glance. Now, if we die without receiving Your glance, You’ll be responsible for our deaths. Certainly the killing of women is a great sin, and if You do not come to see us and we die, You will suffer the reactions of sin. So please come see us. Do not think that one can be killed only by certain weapons. We are being killed by Your absence. You should consider how You are responsible for killing women. We are always grateful to You because You have protected us many times: from the poisonous water of the Yamunā, from the serpent Kāliya, from Bakāsura, from the anger of Indra and his torrents of rain, from the forest fire and so many other incidents. You are the greatest and most powerful of all. It is wonderful for You to protect us from so many dangers, but we are surprised that You are neglecting us at this moment.

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Kṛṣṇa is accepted as the friend of the cloud because both the cloud and Kṛṣṇa satisfy the people when they are disturbed. When the people are burning due to excessive heat, the cloud satisfies them with rain. Similarly, when people in materialistic life become disturbed by the blazing fire of material pangs, Kṛṣṇa consciousness gives them relief like a cloud. The cloud and Kṛṣṇa, having the same bodily color also, are considered to be friends. Desiring to congratulate its superior friend, the cloud poured not water but small flowers and covered the head of Kṛṣṇa just like an umbrella to protect Him from the scorching sunshine.

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The gopīs prayed to the demigods to create some natural disturbance, such as a hurricane, storm or heavy rainfall, so that Kṛṣṇa could not go to Mathurā. They then began to consider, "Despite our parents and guardians, we shall personally stop Kṛṣṇa from going to Mathurā. We have no alternative but to take this direct action. Everyone has gone against us to take away Kṛṣṇa from our sight. Without Him we cannot live for a moment." The gopīs thus decided to obstruct the passage through which the chariot of Kṛṣṇa was supposed to pass. They began to talk among themselves: "We have passed a very long night—which seemed only a moment—engaged in the rāsa dance with Kṛṣṇa. We looked at His sweet smile and embraced Him and talked with Him. Now, how shall we live even for a moment if He goes away from us? At the end of the day, in the evening, along with His elder brother Balarāma, Kṛṣṇa would return home with His friends. His face would be smeared with the dust raised by the hooves of the cows, and He would smile and play on His flute and look upon us so kindly. How shall we be able to forget Him? How shall we be able to forget Kṛṣṇa, who is our life and soul? He has already taken away our hearts in so many ways throughout our days and nights, and if He goes away, there is no possibility of our continuing to live."

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Akrūra said, "Although the minds of those who are devotees of the demigods are fixed on a particular demigod, because You are the Supersoul of all living entities, including the demigods, worship of the demigods indirectly goes to You. Sometimes, after flowing down from the mountains during the rainy season, small rivers fail to reach the sea; some reach the sea and some do not. Similarly, the worshipers of the demigods may or may not reach You. There is no guarantee. Their success depends on the strength of their worship."

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Akrūra continued to pray, “My dear Lord, the whole world is filled with the three material modes of nature, namely goodness, passion and ignorance. Everyone within this material world is covered by these modes, from Lord Brahmā down to the nonmoving plants and trees. My dear Lord, I offer my respectful obeisances unto You because You are beyond the influence of the three modes. Except for You, everyone is being carried away by the waves of these modes. My dear Lord, fire is Your mouth, the earth is Your feet, the sun is Your eye, the sky is Your navel, and the directions are Your ears. Space is Your head, the demigods are Your arms, the oceans and seas are Your abdomen, and the winds and air are Your strength and vitality. All the plants and herbs are the hairs on Your body, the clouds are the hair on Your head, the mountains are Your bones and nails, the days and nights are the blinking of Your eyelids, Prajāpati (the progenitor) is Your genitals, and the rains are Your semen.

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Kṛṣṇa next inquired from the citizens as to the location of the place of sacrifice. Kaṁsa had arranged for the sacrifice called Dhanur-yajña, and to designate this particular sacrifice he had placed a big bow near the sacrificial altar. The bow was very big and wonderful and resembled a rainbow in the sky. Within the sacrificial arena, this bow was protected by many constables and watchmen engaged by King Kaṁsa. As Kṛṣṇa and Balarāma approached the bow, They were warned not to go nearer, but Kṛṣṇa ignored this warning. He forcibly went up and immediately took the big bow in His left hand. After stringing the bow in the presence of the crowd, He drew it and broke it at the middle into two parts, exactly as an elephant breaks sugarcane in the field. Everyone present appreciated Kṛṣṇa's power. The sound of the bow cracking filled both sky and land and was heard by Kaṁsa. When Kaṁsa heard what had happened, he began to fear for his life. The caretakers of the bow, who were standing by watching, became very angry, and with their respective weapons in hand they rushed toward Kṛṣṇa, shouting, "Arrest Him! Arrest Him! Kill Him! Kill Him!" Kṛṣṇa and Balarāma were surrounded. When They understood the sinister motives of the guards, They became angry, and taking up the two pieces of the broken bow, They began to beat down all of Kaṁsa's caretakers. While this turmoil was going on, Kaṁsa sent a small group of troops to assist the caretakers, but Kṛṣṇa and Balarāma fought with them also and killed them.

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The citizens of Mathurā began to recite Kṛṣṇa's pastimes—His birth as the son of Vasudeva, His being taken into the care of Nanda Mahārāja and his wife in Gokula, and all those events leading to His coming to Mathurā to favor them. They spoke of the killing of the demon Pūtanā, as well as the killing of Tṛṇāvarta, who came as a whirlwind. They also recalled the deliverance of the twin brothers from within the yamala-arjuna trees. The citizens of Mathurā spoke among themselves: "Śaṅkhacūḍa, Keśī, Dhenukāsura and many other demons were killed by Kṛṣṇa and Balarāma in Vṛndāvana. Kṛṣṇa also saved all the cowherd men of Vṛndāvana from a devastating fire. He chastised the Kāliya snake in the water of the Yamunā, and He curbed the false pride of the heavenly king, Indra. Kṛṣṇa held up the great Govardhana Hill in one hand for seven continuous days and saved all the people of Gokula from incessant rain, hurricane and hailstorm." They also began to remember other enlivening activities: “The damsels of Vṛndāvana were so much pleased by seeing Kṛṣṇa's beauty and participating in His activities that they forgot the troubles of material existence. By seeing Kṛṣṇa and thinking of Him, they forgot all sorts of fatigue.” The Mathurā citizens discussed the dynasty of Yadu, saying that because of Kṛṣṇa's appearance in this dynasty the Yadus would remain the most celebrated family in the whole universe. The citizens of Mathurā then began to talk about Balarāma. They spoke of His very beautiful lotus-petal eyes, and they remarked of Him, "This boy has killed the Pralamba demon and many others also." While they were thus talking about the activities of Kṛṣṇa and Balarāma, they heard the vibrations of different bands announcing the wrestling match.

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The ocean is the source of water in a river. The cloud is created by the evaporation of ocean water, and the same water is distributed as rain all over the surface of the earth and then returns to the ocean in rivers. So Kṛṣṇa and Balarāma, the Supreme Personality of Godhead, are the source of all knowledge, but because They were playing like ordinary human boys, They set the example so that everyone would receive knowledge from the right source. Thus They agreed to take knowledge from a spiritual master.

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After traversing a very long distance, the brothers pretended to become tired. To mitigate Their weariness, They climbed up a mountain many miles above sea level. This mountain was called Pravarṣaṇa due to constant rain, for the peak was always covered with clouds sent by Indra. Jarāsandha took it for granted that the two brothers were afraid of his military power and had hidden Themselves at the top of the mountain. First he tried to find Them, searching for a long time, but when he failed he decided to trap and kill Them by setting fires around the peak. He therefore surrounded the peak with firewood and set it ablaze. As the fire spread more and more, Kṛṣṇa and Balarāma jumped from the top of the mountain down to the ground—a distance of eighty-eight miles. Thus, while the peak was burning up, Kṛṣṇa and Balarāma escaped, unseen by Jarāsandha or his men. Jarāsandha concluded that the two brothers had burned to ashes and that there was no need of further fighting. Thinking himself successful in his efforts, he left the city of Mathurā and returned to his home in the kingdom of Magadha. Gradually Kṛṣṇa and Balarāma reached the city of Dvārakā, which was surrounded by the sea.

Krsna Book 54:

To check their progress, the soldiers of the Yadu dynasty turned and faced them. Thus terrible fighting began between the two belligerent groups. The princes opposing Kṛṣṇa, who were led by Jarāsandha and were all expert in fighting, shot their arrows at the Yadu soldiers just as a cloud splashes the face of a mountain with torrents of rain. Gathered on the face of a mountain, a cloud does not move very much, and therefore the force of rain is much more severe on a mountain than anywhere else.

The opposing princes were determined to defeat Kṛṣṇa and recapture Rukmiṇī from His custody, and they fought with Him as severely as possible. Rukmiṇī, seated by the side of Kṛṣṇa, saw arrows raining from the opposing party onto the faces of the Yadu soldiers. In a fearful attitude, she looked upon Kṛṣṇa's face, expressing her gratefulness that He had taken such a great risk for her sake only. Her eyes moving, she appeared sorry, and Kṛṣṇa, who could immediately understand her mind, encouraged her with these words: “My dear Rukmiṇī, don’t worry. Please rest assured that the soldiers of the Yadu dynasty will kill all the opposing soldiers without delay.”

Krsna Book 57:

This was a kind of superstition, because while Lord Kṛṣṇa was present there could not be any pestilence, famine or natural disturbances. But in the absence of Akrūra there were apparently some disturbances in Dvārakā. The superstition arose for the following reason: Once in the province of Kāśī (Vārāṇasī) there was severe drought—practically no rain fell. At that time the King of Kāśī arranged the marriage of his daughter, known as Gāndinī, with Śvaphalka, the father of Akrūra. This was done by the King of Kāśī on the advice of an astrologer, and actually it so happened that after the marriage of the King's daughter with Śvaphalka there was sufficient rainfall in the province. Due to this supernatural power of Śvaphalka, his son Akrūra was considered equally powerful, and people were under the impression that wherever Akrūra or his father stayed there would be no natural disturbances, such as famine or drought. That kingdom is considered happy where there is no famine, pestilence or excessive heat and cold and where people are happy mentally, spiritually and physically. As soon as there was some disturbance in Dvārakā, people considered the cause to be the absence of an auspicious personality in the city. Thus there was a rumor that because of the absence of Akrūra inauspicious things were happening. After the departure of Akrūra, some of the elderly residents of the city also began to perceive inauspicious signs due to the absence of the Syamantaka jewel. When Lord Śrī Kṛṣṇa heard these rumors spread by the people, He decided to summon Akrūra from the kingdom of Kāśī.

Krsna Book 58:

Being requested by King Yudhiṣṭhira, Kṛṣṇa agreed to stay in Hastināpura for four months during the rainy season. The four months of the rainy season are called Cāturmāsya. During this period, the generally itinerant preachers and brāhmaṇas stop at a certain place and live under rigid regulative principles. Although Lord Kṛṣṇa is above all regulative principles, He agreed to stay at Hastināpura out of affection for the Pāṇḍavas. Taking this opportunity of Kṛṣṇa's residence in Hastināpura, all the citizens of the city got the privilege of seeing Him now and then, and thus they merged into transcendental bliss simply by seeing Lord Kṛṣṇa face to face.

Krsna Book 58:

Before this marriage of Satyā with Kṛṣṇa, there had been many competitive engagements with the bulls of King Nagnajit, and many other princes of the Yadu dynasty and of other dynasties as well had tried to win the hand of Satyā. When the frustrated princes of the other dynasties heard that Kṛṣṇa was successful in getting the hand of Satyā by subduing the bulls, naturally they became envious. While Kṛṣṇa was traveling to Dvārakā, all the frustrated and defeated princes encircled Him and began to shower their arrows on the bridal party. When they attacked Kṛṣṇa's party and shot arrows like incessant torrents of rain, Arjuna, the best friend of Kṛṣṇa, took charge of the challenge, and he alone very easily drove them off to please his great friend Kṛṣṇa on the occasion of His marriage. Arjuna immediately took up his bow, Gāṇḍīva, and chased away all the princes; exactly as a lion drives away all small animals simply by chasing them, Arjuna drove away all the princes, without killing even one of them. After this, the chief of the Yadu dynasty, Lord Kṛṣṇa, along with His newly married wife and the huge dowry, entered the city of Dvārakā with great pomp. Kṛṣṇa then lived there with His wife very peacefully.

Krsna Book 60:

Rukmiṇī was very eager to get the opportunity to serve her husband, the Supreme Personality of Godhead. She therefore wanted to serve the Lord personally and took the handle of the cāmara from the hand of a maidservant and began to move the fan. The handle of the cāmara was made of gold and bedecked with valuable jewels, and it became more beautiful when taken by Rukmiṇī because all of her fingers were beautifully set with jeweled rings. Her legs were decorated with jeweled ankle bells, which rang very softly between the pleats of her sari. Rukmiṇī’s raised breasts were smeared with kuṅkuma and saffron; thus her beauty was enhanced by the reflection of the reddish color emanating from her covered breasts. Her high hips were decorated with a jeweled lace girdle, and a locket of great effulgence hung on her neck. Above all, because she was engaged in the service of Lord Kṛṣṇa—although at that time she was old enough to have grown-up sons—her beautiful body was beyond compare in the three worlds. When we take account of her beautiful face, it appears that the curling hair on her head, the beautiful earrings on her ears, her smiling mouth and her necklace of gold all combined to shower rains of nectar, and thus it was definitely proved that Rukmiṇī was none other than the original goddess of fortune, who is always engaged in the service of the lotus feet of Nārāyaṇa.

Krsna Book 63:

When the four months of the rainy season passed and Aniruddha had still not returned home, all the members of the Yadu family became much perturbed. They could not understand how the boy was missing. Fortunately, one day the great sage Nārada came and informed the family about Aniruddha's disappearance from the palace. He explained how Aniruddha had been carried to the city of Śoṇitapura, the capital of Bāṇāsura's empire, and how Bāṇāsura had arrested him with the nāga-pāśa, even though Aniruddha had defeated his soldiers. This news was given in detail by Nārada, and the whole story was disclosed. Then the members of the Yadu dynasty, all of whom had great affection for Kṛṣṇa, prepared to attack the city of Śoṇitapura. Practically all the leaders of the family, including Pradyumna, Sātyaki, Gada, Sāmba, Sāraṇa, Nanda, Upananda and Bhadra, combined together and gathered twelve akṣauhiṇī military divisions into phalanxes. Then they all went to Śoṇitapura and surrounded it with soldiers, elephants, horses and chariots.

Krsna Book 63:

The Supreme Personality of Godhead, Śrī Kṛṣṇa, simply drove all these ghosts away from the battlefield with the arrows from His celebrated bow, Śārṅga-dhanur. Lord Śiva then began to release all his selected weapons against the Personality of Godhead. Lord Śrī Kṛṣṇa, without any difficulty, counteracted all these weapons with counterweapons. He counteracted the brahmāstra, similar to the atomic bomb, with another brahmāstra, and an air weapon with a mountain weapon. When Lord Śiva released a particular weapon bringing about a violent hurricane on the battlefield, Lord Kṛṣṇa presented just the opposing element, a mountain weapon, which checked the hurricane on the spot. Similarly, when Lord Śiva released his weapon of devastating fire, Kṛṣṇa counteracted it with torrents of rain.

Krsna Book 63:

In the meantime, Bāṇāsura somehow or other recovered from his setbacks and, with rejuvenated energy, returned to fight. This time Bāṇāsura appeared before Lord Kṛṣṇa, who was seated on His chariot, with different kinds of weapons in his one thousand hands. Very much agitated, Bāṇāsura splashed his different weapons upon the body of Lord Kṛṣṇa like torrents of rain. When Lord Kṛṣṇa saw the weapons of Bāṇāsura coming at Him, like water coming out of a strainer, He took His sharp-edged Sudarśana disc and began to cut off the demon's one thousand arms, one after another, just as a gardener trims the twigs of a tree with sharp cutters. When Lord Śiva saw that his devotee Bāṇāsura could not be saved even in his presence, he came to his senses and personally came before Lord Kṛṣṇa and began to pacify Him by offering the following prayers.

Krsna Book 64:

King Nṛga proceeded to narrate the history of his degradation, caused by his karma-kāṇḍa activities. He said that he had been very charitably disposed and had given away so many cows that the total was equal to the number of particles of dust on the earth, stars in the sky or drops of water in a rainfall. According to the Vedic ritualistic ceremonies, a man who is charitably disposed is recommended to give cows to the brāhmaṇas. From King Nṛga's statement, it appears that he followed this principle earnestly; however, as a result of a slight discrepancy he was forced to take birth as a lizard. Therefore it is recommended by the Lord in the Bhagavad-gītā that one who is charitably disposed and desires to derive the benefit of his charity should offer his gifts to please Kṛṣṇa. To give charity means to perform pious activities by which one may be elevated to the higher planetary systems; but promotion to the heavenly planets is no guarantee that one will never fall down. Rather, the example of King Nṛga definitely proves that fruitive activities, even if very pious, cannot give us eternal blissful life. As stated in the Bhagavad-gītā, the result of work, either pious or impious, is sure to bind a man unless the work is discharged as yajña on behalf of the Supreme Personality of Godhead.

Krsna Book 67:

Again Lord Balarāma tore the tree to pieces, and the fighting continued. Each time the gorilla would bring out a big tree to strike Balarāma, Lord Balarāma would tear the tree to pieces by the striking of His club, and the gorilla Dvivida would clutch another tree from another direction and again attack Balarāma in the same way. As a result of this continuous fighting, the forest became treeless. When no more trees were available, Dvivida took help from the hills and threw large pieces of stone, like rainfall, upon the body of Balarāma. Lord Balarāma, in a great sporting mood, began to smash those big pieces of stone into mere pebbles. The gorilla, being bereft of all trees and stone slabs, now stood before Balarāma and waved his strong fists. Then, with great force, he began to beat Lord Balarāma's chest with his fists. This time Lord Balarāma became most angry. Since the gorilla was striking Him with his hands, Lord Balarāma would not strike him back with His own weapons, the club or the plow. Simply with His fists He struck the collarbone of the gorilla. This blow proved fatal to Dvivida, who immediately vomited blood and fell unconscious upon the ground. When the gorilla fell, all the hills and forests appeared to totter.

Krsna Book 68:

Lord Balarāma triumphantly reached Dvārakā, where He met with many citizens who were all His devotees and friends. When they all assembled, Lord Balarāma narrated the whole story of the marriage, and they were astonished to hear how Balarāma had made the city of Hastināpura tremble. It is confirmed by Śukadeva Gosvāmī that in those days the river flowing through the city of Hastināpura, present-day New Delhi, was known as the Ganges, although today it is called the Yamunā. From authorities like Jīva Gosvāmī it is confirmed that the Ganges and Yamunā are the same river flowing in different courses. The part of the Ganges which flows through Hastināpura to the area of Vṛndāvana is called the Yamunā because it is sanctified by the transcendental pastimes of Lord Kṛṣṇa. The part of Hastināpura which slopes toward the Yamunā becomes inundated during the rainy season and reminds everyone of Lord Balarāma's threatening to cast the city into the Ganges.

Krsna Book 73:

After delivering His instructions to the kings and princes, Lord Kṛṣṇa immediately arranged for their comfort and asked many servants and maidservants to take care of them. Lord Kṛṣṇa requested Sahadeva, the son of King Jarāsandha, to supply all necessities to the kings and show them all respect and honor. In pursuance of the order of Lord Kṛṣṇa, Sahadeva offered them all honor and presented them with ornaments, garments, garlands and other paraphernalia. After taking their baths and dressing very nicely, the kings appeared happy and gentle. Then they were supplied nice food. Lord Kṛṣṇa supplied everything for their comfort, as befitting their royal positions. Since the kings were so mercifully treated by Lord Kṛṣṇa, they felt great happiness, and their bright faces appeared just like the stars in the sky after the end of the rainy season. All nicely dressed and ornamented, their earrings glittering, they were then seated on chariots bedecked with gold and jewels and drawn by decorated horses. After seeing that each was taken care of, Lord Kṛṣṇa, in a sweet voice, asked them to return to their respective kingdoms. By His liberal behavior, unparalleled in the history of the world, Lord Kṛṣṇa released all the kings who had been in the clutches of Jarāsandha, and the kings, being fully satisfied, began to chant His holy name, think of His holy form, and glorify His transcendental pastimes as the Supreme Personality of Godhead.

Krsna Book 80:

Kṛṣṇa continued to talk with His brāhmaṇa friend: “My dear friend, I think you remember our activities during the days when we were living as students. You may remember that once we went to collect fuel from the forest on the order of the guru's wife. While collecting the dried wood, we entered the dense forest and by chance became lost. There was an unexpected dust storm and then clouds and lightning in the sky and the explosive sound of thunder. Then sunset came, and we were lost in the dark jungle. After this, there was severe rainfall; the whole ground was overflooded with water, and we could not trace out the way to return to our guru's āśrama. You may remember that heavy rainfall—it was not actually rainfall but a sort of devastation. On account of the dust storm and the heavy rain, we began to feel greatly pained, and in whichever direction we turned we were bewildered. In that distressed condition, we took each other's hand and tried to find our way out. We passed the whole night in that way, and early in the morning, when our absence became known to our gurudeva, he sent his other disciples to search us out. He also came with them, and when they reached us in the jungle they found us very much distressed.

Krsna Book 81:

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. On the other hand, when the Lord receives a little thing in love and affection from His devotee, He considers it a great and valuable gift. I am a vivid example of this: I simply offered Him a morsel of chipped rice, and in exchange He has given me opulences greater than those of the King of heaven.”

Krsna Book 82:

Once upon a time while Lord Kṛṣṇa and Balarāma were living peacefully in Their great city of Dvārakā, there was the rare occasion of a full solar eclipse, such as takes place at the end of every kalpa, or day of Brahmā. At the end of every kalpa the sun is covered by a great cloud, and incessant rain covers the lower planetary systems up to Svargaloka. By astronomical calculation, people were informed about this great eclipse prior to its taking place, and therefore everyone, both men and women, decided to assemble at the holy place in Kurukṣetra known as Samanta-pañcaka.

Krsna Book 84:

When the members of the Vṛṣṇi family saw all their friends and visitors departing, they observed that the rainy season was approaching, and thus they decided to return to Dvārakā. They were fully satisfied, for they regarded Kṛṣṇa as everything. When they returned to Dvārakā, they described with great satisfaction the sacrifice performed by Vasudeva, their meeting with various friends and well-wishers, and various other incidents that had occurred during their travels in the places of pilgrimage.

Krsna Book 86:

Sannyāsīs are generally meant to travel all over the country for preaching work, but during the four months of the rainy season in India, from July through October, they do not travel but take shelter in one place and remain there without moving. This nonmovement of the sannyāsī is called Cāturmāsya-vrata. When a sannyāsī stays in one place for these four months, the local inhabitants of that place take advantage of his presence to become spiritually advanced.

Arjuna, in the dress of a tridaṇḍi-sannyāsī, remained in the city of Dvārakā for the four months of the rainy season, devising a plan whereby he could get Subhadrā as his wife. None of the inhabitants of Dvārakā, including Lord Balarāma, could recognize the sannyāsī to be Arjuna; therefore all of them offered their respects and obeisances to the sannyāsī without knowing the actual situation.

Krsna Book 87:

In this connection the example of the rainy season is very appropriate. Seasonal rainfall may be taken as the agent for creation because after the rainfall the wet fields are favorable for growing different types of vegetation. Similarly, as soon as there is creation by the Lord's glancing over the material nature, immediately the living entities spring up in their different living conditions, just as different types of vegetation grow after a rainfall. The rainfall is one, but the creation of the different plants is varied. The rain falls equally on the whole field, but the different plants sprout up in different shapes and forms according to the seeds planted. Similarly, the seeds of our desires are varied. Every living entity has a different type of desire, and that desire is the seed which causes his growth in a certain type of body. This is explained by Rūpa Gosvāmī by the word pāpa-bīja. Pāpa means "sinful." All our material desires are to be taken as pāpa-bīja, or the seeds of sinful desires. The Bhagavad-gītā explains that our sinful desire is that we do not surrender unto the Supreme Lord. The Lord therefore says in the Bhagavad-gītā, "I shall give you protection from the reactions of sinful desires." These sinful desires are manifested in different types of bodies; therefore, no one can accuse the Supreme Lord of partiality in giving one type of body to a certain type of living entity and another type of body to another living entity.

Krsna Book 87:

One may argue that because this material world is created by the Lord, He is therefore responsible for its condition. Certainly He is indirectly responsible for the creation and maintenance of this material world, but He is never responsible for the different conditions of the living entities. The Lord's creation of this material world is compared to a cloud's creation of vegetation. In the rainy season the cloud creates different varieties of vegetation. The cloud pours water on the surface of the earth, but it never touches the earth directly. Similarly, the Lord creates this material world simply by glancing over the material energy. This is confirmed in the Vedas: "He threw His glance over the material nature, and thus there was creation." In the Bhagavad-gītā it is also confirmed that simply by His transcendental glance over the material nature, He creates different varieties of entities, both movable and immovable, living and dead.

Krsna Book 89:

He is known as Puruṣottama, the supreme or best Personality of Godhead, because from this form emanates within the material world another form of Viṣṇu, known as Garbhodakaśāyī Viṣṇu. The Mahā-Viṣṇu form of the Lord is also called Puruṣottama (Puruṣa-uttama) because He is beyond the material world. Tama means "darkness," and ut means "above, transcendental"; therefore, uttama means "above the darkest region of the material world." Arjuna saw that the bodily color of Puruṣottama, Mahā-Viṣṇu, was as dark as a new cloud in the rainy season. He was dressed in very nice yellow clothing, His face was beautifully smiling, and His eyes, which were like lotus petals, were very attractive. Lord Mahā-Viṣṇu's helmet was bedecked with valuable jewels, and His beautiful earrings enhanced the beauty of the curling hair on His head. Lord Mahā-Viṣṇu had eight arms, all very long, reaching to His knees. His neck was decorated with the Kaustubha jewel, and His chest was marked with the symbol of Śrīvatsa, which means "the resting place of the goddess of fortune." The Lord wore a garland of lotus flowers down to His knees. This long garland is known as a Vaijayantī garland.

Krsna Book 89:

Arjuna's wonderful experience due to the mercy of Kṛṣṇa is one of the many thousands of pastimes performed by Lord Kṛṣṇa during His stay in this material world. They were all unique and have no parallel in the history of the world. All these pastimes prove fully that Kṛṣṇa is the Supreme Personality of Godhead. Yet while present within this material world He played just like an ordinary man with many worldly duties. He played the part of an ideal householder possessing more than 16,000 wives, 16,000 palaces and 160,000 children, and in that role He performed many sacrifices just to teach the royal order how to live in the material world for the welfare of humanity. As the ideal Supreme Personality, He fulfilled the desires of everyone, from the brāhmaṇas, the highest persons in human society, down to the ordinary living entities, including the lowest of men. Just as King Indra is in charge of distributing rain all over the world to satisfy everyone in due course, so Lord Kṛṣṇa satisfies everyone by pouring down His causeless mercy. His mission was to give protection to the devotees and to kill the demoniac kings. Therefore He killed many hundreds and thousands of demons. Some of them He killed personally, and some were killed by Arjuna, who was deputed by Kṛṣṇa. In this way He established many pious kings such as Yudhiṣṭhira at the helm of world affairs. Thus, by His divine arrangement, He created the good government of King Yudhiṣṭhira, and there ensued peace and tranquillity.

Light of the Bhagavata

Light of the Bhagavata Preface:

The chapter he selected was a description of the autumn season in Vṛndāvana, the place of Lord Kṛṣṇa's appearance. Śrīla Prabhupāda knew that the Oriental people were very fond of hearing descriptions of nature and that the time of the autumn season is particularly auspicious to them. Presenting spiritual philosophy by examples from nature would be best for their understanding. For each seasonal phenomenon, a parallel teaching could be given. For example, the dark, cloudy evening of the rainy autumn season when no stars are visible is compared to the present materialistic, godless civilization when the bright stars of the Bhāgavata's wisdom (the devotees and scriptures) are temporarily obscured. Altogether Śrīla Prabhupāda composed forty-eight commentaries to go along with the verses of the chapter.

Light of the Bhagavata 2, Translation:

The scorching heat of the sun evaporates water from the seas, rivers, lakes, and reservoirs, and there is little water anywhere. The people become thirsty and always look overhead for rain, but in despair. Yet just at the right moment, torrents of rain begin to fall everywhere in the land, even on the hard stones, and the land becomes overflooded.

Light of the Bhagavata 2, Purport:

The welfare state imposes upon its citizens scorching taxes in various forms—income tax, sales tax, land tax, terminal tax, excise tax, customs tax, and so many other taxes. But in due course, when the taxes accumulate into a large sum of money, they are utilized for the welfare of the citizens in various ways. Nonetheless, sometimes it happens that the benefits of the taxes fall like rains on stone-hearted men in the state who are unable to utilize the money properly and who squander it for sense gratification.

The common man supposes the unequal distribution of rain to represent nature's wrath for our sinful acts. There is truth in this. Thus to have an equal distribution of state-raised taxes, the citizens need to be scrupulously honest and virtuous. They should be honest in the payment of taxes to the state and should have honest representatives to look over the administration. In the modern setup of democratic states the citizens can have no cause for grievances, because the whole administration is conducted by the people themselves. If the people themselves are dishonest, the administrative machinery must be corrupt. Although a damned government of the people may be given a good or fancy name, if the people are not good they cannot have good government, regardless of which party governs the administration. Therefore good character in the consciousness of the mass of people is the first principle necessary for a good government and equal distribution of wealth.

Light of the Bhagavata 2, Purport:

Obedience is the first law of discipline. The people have become disobedient to the laws of God, and therefore neither rain nor wealth is equally distributed. A man who is ultimately disobedient cannot have any good qualifications. When disobedient leaders lead the disobedient people, the whole atmosphere of the administration becomes polluted and full of dangers, as when a blind man leads several other blind men. The state taxes, therefore, should be spent to build the character of the people in general. That will bring happiness to the citizens of the state.

Light of the Bhagavata 3, Translation:

Attracted by electricity throughout the sky and driven by forceful winds, clouds gradually cover the surface of the earth to satisfy the needy people by supplying water, which is the substance of their life. The clouds bestow rains upon man as the mercy of the Lord, who is always kind to the needy living being.

Light of the Bhagavata 3, Purport:

The Lord distributes His mercy in the form of rains on the scorched earth at times of dire necessity. He supplies rain when we are practically on the verge of death for want of water. God is merciful undoubtedly, but He bestows His mercy on us when we need it most. This is so because we forget God as soon as we obtain this mercy. We should therefore remember the mercy of God constantly if we want to avoid distress. We are eternally related with Him, despite the state of forgetfulness already described above. Bhagavad-gītā confirms that the laws of nature are stringent because they are conducted by three different modes. But one who surrenders unto the Lord overcomes the stringency of nature easily.

Light of the Bhagavata 4, Translation:

After heavy rain showers, the fields and forests in all directions appear green and healthy. Thus they resemble a man who has undergone severe austerities for some material gain and has achieved his end, for such a man is strong, hearty, and good-looking.

Light of the Bhagavata 4, Purport:

The greenery of the rainy season is but a temporary show. It looks very pleasant, but we must remember that it will not last. Similarly, there are persons who undergo severe austerities for some material gain, but those who are sane avoid this. Severe austerities for temporary gains are simply a waste of time and energy. Material loss and gain are destined in accordance with the formation of each particular body. There are 8,400,000 species of life, and each type of body is destined to enjoy and suffer in accordance with its particular formation. The bodily enjoyments and sufferings of a wealthy man's son are different from those of a poor man's son. Although no one undergoes severe austerities to obtain distress, it comes upon us uncalled. Similarly, the happiness we are destined to enjoy will come upon us even without our desires. Even though we may be able to avoid distress and artificially enjoy some material happiness by temporary achievements, this represents no factual gain in life. Our duty is to achieve permanent happiness and eternal life, and it is for that purpose only—for the ultimate gain—that we should undertake all sorts of penances and austerities.

Light of the Bhagavata 4, Purport:

We should not try to be beautiful like seasonal flowers or greenery that flourish in the rainy season but are weary in the winter. To be enlivened by the clouds of ignorance overhead and to enjoy the sight of temporary greenery is not at all desirable. One should try to live in the unlimited clear sky overflooded with the rays of the sun and moon. That is what we actually desire. A life of freedom in eternity, complete knowledge, and a blissful atmosphere is the heart's desire of an enlightened soul. We should undertake all sorts of penances and austerities to attain that permanent source of happiness.

Light of the Bhagavata 5, Translation:

The evening in the rainy season is dark all around. There is no sight of the twinkling stars on the horizon or the pleasing moon. They are covered by clouds. And the insignificant glowworms become prominent in the absence of the luminaries in the open sky.

Light of the Bhagavata 5, Purport:

As there are seasonal changes within a year, so there are changing ages in the duration of the manifest cosmic world. These changing ages are called yugas, or periods. As there are three modes of nature, there are also various ages dominated by these three modes. The period dominated by the mode of goodness is called Satya-yuga, the period of passion is called Tretā-yuga, the period of mixed passion and ignorance is called Dvāpara-yuga, and the period of darkness and ignorance (the last period) is called Kali-yuga, or the age of quarrel. The word kali means "quarrel." Kali-yuga is compared to the rainy season because many difficulties in life are experienced during this damp season.

In Kali-yuga there is a dearth of proper guidance. One may take guidance in the evening from the stars and moon, but in the rainy season the light of guidance comes from insignificant glowworms. The real light in life is the Vedic knowledge. Bhagavad-gītā affirms that the purpose of the Veda is to know the all-powerful Personality of Godhead. But in this age of quarrel there are quarrels even over the point of the existence of Godhead. In the godless civilization of the age of quarrel there are countless religious societies, them trying to banish God from religion. Glowworms want to be prominent in the absence of the sun and the stars, and these small groups following various religious conceptions are like glowworms trying to be prominent before the eyes of the ignorant mass of people. There are now a number of self-made incarnations people follow without authority from the Vedic literatures, and there is regular competition between one incarnation's group and another's.

Light of the Bhagavata 6, Translation:

On hearing the sound of the torrential rains, the frogs come out of the mountain caves and begin to chant, like brahmacārīs who chant the Vedic hymns by the order of the spiritual master.

Light of the Bhagavata 7, Purport:

Although the animal propensities of the body should be minimized, those who are extravagant temporarily overflow in material enjoyment. Nonetheless, as soon as the rainy season of life is over, they become as dry as dry river beds. Life is meant for the right cause, or sat—that which exists for all time. In the material world, nothing is sat, or eternal, but the bad bargain of the material world can be used for the best purpose. The mind dedicated to extravagance is a bad bargain, but one can make the best use of the mind by introspection.

Light of the Bhagavata 8, Translation:

The colorful greenery of the newly grown grass, the seasonal flowers, the frog's umbrellas, the butterflies, and the other variegatedness of the rainy season perfectly represent a well-to-do family absorbed in vanity over their personal assets.

Light of the Bhagavata 8, Purport:

When the same man was as dry as fallow land and had none of these opulences, he was plain in behavior, but since obtaining all these material means of enjoyment he has forgotten the principle that everything in the world comes and goes away like the changing seasons. The beautiful Red Fort and the Taj Mahal were built by Shah Jahan, who left the place long ago, and many others have also come and gone in the same place, like seasonal flowers. Material assets are like seasonal flowers only. Either the flowers wither, or the gardener himself leaves. This is the law of nature. Therefore, if we want permanent life, knowledge, and bliss, we must seek them somewhere else, not in the changeable, temporary rainy season, which is flooded with so many varieties of pleasing sights that vanish when the season ends.

Light of the Bhagavata 9, Purport:

With good rains, the farmer's business in agriculture flourishes. Agriculture is the noblest profession. It makes society happy, wealthy, healthy, honest, and spiritually advanced for a better life after death. The vaiśya community, or the mercantile class of men, take to this profession. In Bhagavad-gītā the vaiśyas are described as the natural agriculturalists, the protectors of cows, and the general traders. When Lord Śrī Kṛṣṇa incarnated Himself at Vṛndāvana, He took pleasure in becoming a beloved son of such a vaiśya family. Nanda Mahārāja was a big protector of cows, and Lord Śrī Kṛṣṇa, as the most beloved son of Nanda Mahārāja, used to tend His father's animals in the neighboring forest. By His personal example Lord Kṛṣṇa wanted to teach us the value of protecting cows. Nanda Mahārāja is said to have possessed nine hundred thousand cows, and at the time of Lord Śrī Kṛṣṇa (about five thousand years ago) the tract of land known as Vṛndāvana was flooded with milk and butter. Therefore God's gifted professions for mankind are agriculture and cow protection.

Light of the Bhagavata 10, Purport:

The residents of the water are the fish, frogs, and so on, and the residents of the land are the cows, deer, and so on. By constantly drinking and taking bath in the fresh rainwater of the rainy season, the tired and parched animals are refreshed, and their complexions become brilliant as their health is invigorated by the arrival of new rainwater. The lakes, ponds, and rivers are cleansed and invigorated by the downpour of new rainwater and thus become most beautiful. Similarly, a devotee of the Supreme Lord who takes advantage of the beautiful and invigorating downpour of the transcendental descriptions of God found in Vedic literature finds his spiritual consciousness invigorated and refreshed. In this way his spiritualized body becomes very beautiful.

Light of the Bhagavata 11, Translation:

In the rainy season, when the rivers swell and rush to the ocean, and as the wind blows the waves about, the ocean appears to be agitated. Similarly, if a person engaged in the mystic yoga process is not very advanced in spiritual life, he can be affected by the modes of nature and thus will be agitated by the sex impulse.

Light of the Bhagavata 11, Purport:

A person fixed in spiritual knowledge will not be attracted by the allurement of material nature in the form of beautiful women and the sex pleasure enjoyed in their association. One, however, who is still immature in the cultivation of spiritual knowledge may be attracted at any moment by the illusion of temporary happiness, just as the ocean is agitated by the rushing rivers and blowing wind that occur during the rainy season. It is therefore very important to fix oneself at the lotus feet of a bona fide spiritual master who is a representative of God so that one will not be carried away by sex agitation.

Light of the Bhagavata 12, Translation:

The mountains, although being struck by torrents of rain during the rainy season, are not shaken, just as those whose hearts are dedicated to the transcendental Personality of Godhead are never disturbed, even when harassed by great misfortune.

Light of the Bhagavata 12, Purport:

Because a person who is spiritually advanced accepts any adverse condition of life as the mercy of the Lord, he is completely eligible to enter into the spiritual kingdom. Even though a person takes to the devotional service of the Supreme Lord, he may sometimes become diseased, impoverished, or disappointed by life's events. A true devotee of the Lord always considers these sufferings to be due to past sinful activities, and thus without becoming disturbed he patiently awaits the mercy of the Supreme Lord. Such devotees are compared to high mountains, which are never agitated in any way, even when struck by powerful torrents of rain in the rainy season. Rather, such devotees remain humble in spiritual enlightenment. Free from pride and envy, they easily gain the mercy of the Lord and go back home, back to Godhead.

Light of the Bhagavata 13, Translation:

In the rainy season some of the roads are not frequently used and become covered with long grasses, and thus it becomes very difficult to see the road. Similarly, in this age the transcendental scriptures are not properly studied by the brāhmaṇas. Being covered by the effects of time, the scriptures are practically lost, and it becomes very difficult to understand or follow them.

Light of the Bhagavata 14, Purport:

During the rainy season, lightning appears in one group of clouds and then immediately in another group of clouds. This phenomenon is compared to a lusty woman who does not fix her mind on one man. A cloud is compared to a qualified person because it pours rain and gives sustenance to many people; a man who is qualified similarly gives sustenance to many living creatures, such as family members or many workers in business. Unfortunately, his whole life can be disturbed by a wife who divorces him. When the husband is disturbed, the whole family is ruined, the children are dispersed, or the business is closed, and everything is affected. It is therefore recommended that a woman desiring to advance in Kṛṣṇa consciousness peacefully live with a husband and that the couple should not separate under any condition. The husband and wife should control sex indulgence and concentrate their minds on Kṛṣṇa consciousness so their life may be successful. After all, in the material world a man requires a woman, and a woman requires a man. When they are combined, they should live peacefully in Kṛṣṇa consciousness and should not be restless, like the lightning, flashing from one group of clouds to another.

Light of the Bhagavata 15, Translation:

In the midst of the thunder in the cloudy sky there appears a rainbow that has no string. Its appearance is compared to the appearance of the Supreme Personality of Godhead or His servants in the midst of the material atmosphere.

Light of the Bhagavata 16, Purport:

he Sanskrit word guṇa means "quality" or "mode," as well as "string" or "rope." When a rainbow appears during the rainy season, it is observed to be like a bow with no guṇa, or string. Similarly, the appearance of the Personality of Godhead or His transcendental servants has nothing to do with the qualitative modes of material nature. The phenomenal appearance of the Transcendence is free from the qualities of material nature, and thus it resembles a bow with no string.

The transcendental Supreme Lord is eternally the form of transcendental existence, knowledge, and bliss. The material energy works under His good will, and therefore He is never affected by the modes of material nature. When He appears before us in the midst of material interactions, He remains always unaffected, like a stringless rainbow. By His inconceivable energy, the Supreme Lord can appear and disappear like a rainbow, which appears and disappears without being affected by the roaring thunder and the cloudy sky. The Lord is eternally the biggest of the big and the smallest of the small. The living beings, who are His parts and parcels, are the smallest of the small, and He is the biggest of the big as the Absolute Truth, the Supreme Personality of Godhead.

Light of the Bhagavata 16, Purport:

At night in the rainy season the moving clouds reflecting the moonlight make the moon appear to be moving. This is called illusion. The spirit soul, or the living being, is the root of all the activities of the material body, but because of illusion the spirit soul remains covered by the gross and subtle material bodies. Thus covered, the conditioned soul identifies with the material body and becomes subject to the sense of false ego.

Light of the Bhagavata 18, Purport:

In Bhagavad-gītā it is said that when the daytime of Brahmā is over, the manifested creations of the universe all vanish, and after the end of Brahmā's night the creation is manifested again. Thus the cosmic creation, in its manifestation and nonmanifestation, resembles the creepers and plants that appear during the rainy season and gradually vanish when the season is over.

Even when the plants and creepers are no longer to be seen, their seeds remain, and these dormant seeds fructify in contact with water. Similarly, the seedlike spiritual sparks who are dominated by the desire to lord it over the material nature exist in a dormant state after the cosmic manifestation is annihilated; and when the cosmic manifestation reappears, all the silent living beings within the womb of material nature come out and engage in sense enjoyment, thereby growing luxuriously fat.

Light of the Bhagavata 20, Translation:

Fierce torrents of rain break over the strands and the partition walls of the paddy field. These disturbances resemble those created by the seasonal opponents of the standard principles of the Vedas, who are influenced by the age of Kali.

Light of the Bhagavata 20, Purport:

But all these different Vedic literatures were systematically distorted by the onslaught of the age of Kali, as the walls of the paddy field and the strand of the river are distorted by the onslaught of heavy rains. The attacks of distortion are offered by atheistic philosophers who are concerned only with eating, drinking, being merry, and enjoying. These atheists are all against the revealed scriptures because such persons are intimately attached to sense pleasures and gross materialism. There are also others who do not believe in the eternity of life. Some of them propose that life is ultimately to be annihilated and that only the material energy is conserved. Others are less concerned with physical laws but do not believe anything beyond their experience. And still others equate spirit and matter and declare the distinction between them to be illusory.

Light of the Bhagavata 21, Translation:

The wind carries the clouds to different parts of the globe, and the clouds distribute rains, to the satisfaction of the people in general, just as rich kings and merchants distribute their accumulated wealth, inspired by religious priests.

Light of the Bhagavata 22, Translation:

After the complete rainy season, the forest of Vṛndāvana was full of fruits like dates and blackberries ripening on the trees and bushes. Lord Śrī Kṛṣṇa, along with His elder brother, Śrī Baladeva, and other cowherd boys of the vicinity, entered the beautiful forest, accompanied by the cows, to display transcendental pastimes with His eternal friends.

Light of the Bhagavata 25, Translation:

The Lord reciprocated the feelings of the inhabitants of the forest of Vṛndāvana. When there was rainfall, the Lord took shelter at the feet of the trees or in the caves and enjoyed the taste of different fruits with his eternal associates the cowherd boys. He played with them, sat with them, and ate fruits with them.

Light of the Bhagavata 27, Translation:

After good rains the grazing ground for the animals was full of green pasture, and both the bulls and the cows sat down on the grass fully satisfied. The cows, followed by their calves, appeared tired of grazing, because of full milk bags. Calmly and quietly the cows and calves rested and ruminated, chewing their cud.

Light of the Bhagavata 28, Translation:

The fully beautiful scenery after the rainy season was attractive to the eyes of everyone, including Śrī Kṛṣṇa, the cause of all causes.

Light of the Bhagavata 29, Translation:

Thus the rainy season came to an end. The autumn began, and there were no more clouds in the sky. All the reservoirs of water became crystal clear, and the wind was no longer forceful. Lord Kṛṣṇa, along with His elder brother, Lord Baladeva, lived at Vṛndāvana in this auspicious season.

Light of the Bhagavata 31, Translation:

The four prominent features of autumn are that there is no water in the sky, the weeds that grew here and there in the rainy season all wither away, the muddy roads and fields dry up, and the ponds of water become crystal clear. These four features of the autumn atmosphere are compared to the four orders of life.

Light of the Bhagavata 31, Purport:

Householders who beget children without restriction, like weeds in the rainy season, become solitary as soon as they attain to the stage of devotional service. The family planning of a godless civilization cannot check weedlike unwanted population. People should learn to check sex life by voluntary restraint. This voluntary restraint is possible when one is dovetailed with the service of the Lord. This is confirmed in Bhagavad-gītā. Well-situated devotees of the Lord refrain from materialistic sense enjoyment, for they are attracted by the beauty of the Transcendence. Forcible restraint by regulative family planning or similar artificial means cannot work very long; one must be attracted by the Transcendence. Once can give up the inferior quality of enjoyment as soon as one receives the superior quality of spiritual enjoyment. So family planning is successful when one is engaged in the culture of the human spirit.

Light of the Bhagavata 33, Translation:

There are waterfalls flowing from the hills of the forest, but sometimes water does not flow from them. So the waterfalls are not like ordinary rainfall. They are compared to great reformers, who speak or do not speak, as the time requires.

Light of the Bhagavata 33, Purport:

There are two different kinds of religious preachers. One of them is called the professional preacher, and the other is called the ācārya. The professional preachers are like the rainfall from the sky, but the ācāryas are like waterfalls. The professional traders in Bhāgavatam and Rāmāyaṇa will speak from the portion of the scripture that will appeal to the mundane senses of the audience. For example, the professional Bhāgavatam reciter will generally speak on the subject of rāsa-līlā, which appears to the layman to be something like the dealings of ordinary men and women. Thus the professional reciters earn money from their so-called admirers. But an ācārya will never speak on rāsa-līlā to the general mass of people. The rāsa-līlā chapters of the Bhāgavatam are the most confidential part of the scripture, and they are meant for advanced students of spiritual realization. In the Bhāgavatam there are twelve cantos, and the rāsa-līlā is in the tenth. So before one comes to the Tenth Canto, the Bhāgavatam tries to convince him of the transcendental nature of the Absolute Truth. Unless one has grasped the spiritual status of the Supreme Personality of Godhead, one is sure to accept Him as an ordinary man and thereby commit offenses at His lotus feet by so many unwanted activities.

Light of the Bhagavata 33, Purport:

The ācārya is he who knows the scriptures well and teaches his disciples in terms of the disciple's capacity to understand and advance in spiritual realization. Therefore he sometimes speaks and sometimes does not speak. The holy messages of Godhead have to be received from the realized soul, and not from the professional man. Although rainwater and the waterfalls are the same, the water from the waterfalls has a different effect than ordinary rainwater. One should not accept messages from the professional men, as one should not accept milk touched by the tongue of a serpent. Milk is good, but as soon as it is touched by the snake it becomes poisonous. The ācārya, therefore, is not a mercenary order-supplier like the professional reciter of scriptures.

Light of the Bhagavata 34, Translation:

Small pools of water accumulate during the rainy season, and in the autumn they gradually dry up. The little creatures playing in those small pools do not understand that their days are now numbered and will end very soon. Thus they are like foolish men who, not caring for the nearing day of their death, become absorbed in the so-called enjoyment of family life.

Light of the Bhagavata 38, Translation:

After the rainy season, the farmers begin to rebuild the partitioning walls of the paddy fields so that the water will be conserved, just as yogīs try to use their conserved energy for self-realization.

Light of the Bhagavata 38, Purport:

As there is no chance of rain from the sky in autumn, we shall not immediately have a chance to get a human body again if we spend our conserved energy for sense enjoyment. The senses have their utility for the service of the Lord, and if properly engaged they can reach the highest perfection by being directly engaged in the service of the Lord in His personal presence. When the living entity thus goes back home, back to Godhead, and engages in the personal service of the Lord, he is said to have attained saṁsiddhi paramā, the highest perfection. This is confirmed in Bhagavad-gītā.

Light of the Bhagavata 45, Purport:

When Lord Kṛṣṇa and Baladeva were present, the good men of Vṛndāvana realized that it was due to the presence of the Lord that their supply of food grains was sufficient. Some of the people of Vṛndāvana, including Lord Kṛṣṇa's father, Nanda Mahārāja, used to perform sacrifices to propitiate King Indra, the king of heaven, because he is the controller of rains. Without good rains, grains cannot be produced, and therefore the people would offer sacrifices to Indra. Lord Śrī Kṛṣṇa, however, stopped this age-old ceremony and advised His father to offer the same sacrifice to the Supreme Lord. His purpose was to teach that we need not satisfy the various demigods in charge of the various departments of cosmic affairs; instead we must offer sacrifices to the Supreme Lord, for the Lord is the master and all others are His servants. The famous anna-kūṭa ceremony, performed in Vṛndāvana especially and also in all other parts of India, was thus introduced by the Lord, and people still follow this path by worshiping Govardhana Hill, where the Lord used to take pleasure in tending cows. People also worship Giri Govardhana as identical with the Lord, because there is no difference between God and His paraphernalia and pastimes.

Light of the Bhagavata 46, Purport:

The people in general—especially the merchants, preachers, kings, and students—are advised not to leave home during the four months of the rainy season. These four months are known as Cāturmāsya, and for everyone there are specific rules for observing this period, partly for the sake of health and partly for spiritual realization. During this period the merchants cannot do free business, dedicated souls like sannyāsīs cannot freely preach the doctrines of the Vedas, kings cannot go out to tour their states, and students cannot go to their schools, which are closed. But after the Cāturmāsya period they all get the freedom to go out and perform their respective duties, and by doing so they can achieve the results they desire.

Sri Isopanisad

Sri Isopanisad 4, Translation:

Although fixed in His abode, the Personality of Godhead is swifter than the mind and can overcome all others running. The powerful demigods cannot approach Him. Although in one place, He controls those who supply the air and rain. He surpasses all in excellence.

Sri Isopanisad 4, Purport:

Although His energies are innumerable, they can be divided into three principal categories: the internal potency, the marginal potency and the external potency. There are hundreds and millions of subheadings to each of these categories. The dominating demigods who are empowered to control and administer such natural phenomena as air, light and rain are all classified within the marginal potency of the Absolute Person. Lesser living beings, including humans, also belong to the Lord's marginal potency. The material world is the creation of the Lord's external potency. And the spiritual sky, where the kingdom of God is situated, is the manifestation of His internal potency.

Page Title:	Rain (Other Books)
Compiler:	Rishab, Mayapur
Created:	27 of Feb, 2012
Totals by Section:	BG=0, SB=0, CC=0, OB=126, Lec=0, Con=0, Let=0
No. of Quotes:	126