“I can understand that you are expert in reuniting two opposing parties, but at the same time you must know that I cannot place My reliance upon you, nor upon your master, Kṛṣṇa. We left our husbands, children and relatives only for Kṛṣṇa, yet He did not feel any obligation in exchange. At last He left us forlorn. Do you think we can place our faith in Him again? We know that Kṛṣṇa cannot live for a moment without the association of young women. That is His nature. He is finding difficulty in Mathurā because He is no longer in the village among innocent cowherd girls. He is in aristocratic society and must be feeling difficulty in making friendships with other young girls. Perhaps you have come here to canvass again or to take us there. But why should Kṛṣṇa expect us to go there? He is greatly qualified to entice all other girls, not only in Vṛndāvana or Mathurā but all over the universe. His wonderfully enchanting smile is so attractive and the movements of His eyebrows are so beautiful that He can call for any woman from the heavenly, middle or plutonic planets. Even Mahā-Lakṣmī, the greatest of all goddesses of fortune, hankers to render Him some service. In comparison to all these women of the universe, what are we? We are very insignificant.
“Kṛṣṇa advertises Himself as magnanimous, and He is praised by great saints. His qualifications would be perfectly utilized if He would only show us some mercy, for we are so much downtrodden and neglected by Him. You poor messenger, you are only a less intelligent servant. You do not know much about Kṛṣṇa, how ungrateful and hardhearted He has been, not only in this life but in His previous lives also. We have all heard this from our grandmother Paurṇamāsī. She has informed us that Kṛṣṇa was born in a kṣatriya family previous to this birth and was known as Rāmacandra. In that birth, instead of killing Vāli, an enemy of His friend, in the manner of a kṣatriya, He killed him just like a hunter. A hunter takes a secure hiding place and then kills an animal without facing it. So Lord Rāmacandra, as a kṣatriya, should have fought with Vāli face to face, but, instigated by His friend, He killed him from behind a tree. Thus He deviated from the religious principles of a kṣatriya. Also, He was so attracted by the beauty of Sītā that He converted Śūrpaṇakhā, the sister of Rāvaṇa, into an ugly woman by cutting off her nose and ears. Śūrpaṇakhā proposed an intimate relationship with Him, and as a kṣatriya He should have satisfied her. But He was so henpecked that He could not forget Sītā-devī and converted Śūrpaṇakhā into an ugly woman. Before that birth as a kṣatriya, He took His birth as a brāhmaṇa boy known as Vāmanadeva and asked charity from Bali Mahārāja. Bali Mahārāja was so magnanimous that he gave Him whatever he had, yet Kṛṣṇa as Vāmanadeva ungratefully arrested him just like a crow and pushed him down to the Pātāla kingdom. We know all about Kṛṣṇa and how ungrateful He is. But here is the difficulty: in spite of His being so cruel and hardhearted, it is very difficult for us to give up talking about Him. And it is not only we who are unable to give up this talk, but great sages and saintly persons also engage in talking about Him. We gopīs of Vṛndāvana do not want to make any more friendships with this blackish boy, but we do not know how we shall be able to give up remembering and talking about His activities.”
Since Kṛṣṇa is absolute, His so-called unkind activities are as relishable as His kind activities. Therefore saintly persons and great devotees like the gopīs cannot give up Kṛṣṇa in any circumstances. Lord Caitanya therefore prayed, “Kṛṣṇa, You are free and independent in all respects. You can either embrace Me or crush Me under Your feet—whatever You like. You may make Me brokenhearted by not letting Me see You throughout My whole life, but You are My only object of love.”
“In My opinion,” Śrīmatī Rādhārāṇī continued, “no one should hear about Kṛṣṇa, because as soon as a drop of the nectar of His transcendental activities is poured into the ear, one immediately rises above the duality of attraction and rejection. Being completely freed from the contamination of material attachment, one gives up attachment for this material world, including family, home, wife, children and everything else materially dear to every person. Being deprived of all material acquisitions, one makes his relatives and himself unhappy. Then he wanders in search of Kṛṣṇa, either as a human being or in other species of life, even as a bird, and voluntarily accepts the profession of a mendicant. It is very difficult to actually understand Kṛṣṇa—His name, His qualities, His form, His pastimes, His paraphernalia and His entourage.”
Śrīmatī Rādhārāṇī continued to speak to the black messenger of Kṛṣṇa: “Please do not talk anymore about Kṛṣṇa. It is better to talk about something else. We are already doomed, like the black-spotted she-deer in the forest who are enchanted by the sweet musical vibration of the hunter. In the same way, we have been enchanted by the sweet words of Kṛṣṇa, and by thinking of the rays of His toenails again and again, we are becoming more and more lusty for His association. Therefore, I request you not to talk of Kṛṣṇa anymore.”
These talks of Rādhārāṇī with the bumblebee messenger, including Her accusing Kṛṣṇa in so many ways and at the same time expressing Her inability to give up talking about Him, are signs of the topmost transcendental ecstasy, called mahā-bhāva. The ecstatic mahā-bhāva manifestation is possible only in the persons of Rādhārāṇī and Her associates. Great ācāryas like Śrīla Rūpa Gosvāmī and Viśvanātha Cakravartī Ṭhākura have analyzed these mahā-bhāva speeches of Śrīmatī Rādhārāṇī and described their different varieties, such as udghūrṇā, or bewilderment, and jalpa-pratijalpa, or talking in different ways. These are the signs of ujjvala-rasa, or the brightest jewel of love of God.