Srimad Bhagavatam – 10.63.1-6 | HH Bhanu Swami Maharaj | ISKCON Japan | 9th May 2025
Text 1
श्रीशुक उवाच
अपश्यतां चानिरुद्धं तद्बन्धूनां च भारत ।
चत्वारो वार्षिका मासा व्यतीयुरनुशोचताम् ॥ १ ॥
śṛī-śuka uvāca
apaśyatāṁ cāniruddhaṁ
tad-bandhūnāṁ ca bhārata
catvāro vārṣikā māsā
vyatīyur anuśocatām
Synonyms
śrī-śukaḥ uvāca — Śukadeva Gosvāmī said; apaśyatām — who did not see; ca — and; aniruddham — Aniruddha; tat — His; bandhūnām — for the relatives; ca — and; bhārata — O descendant of Bharata (Parīkṣit Mahārāja); catvāraḥ — four; vārṣikaḥ — of the rainy season; māsāḥ — the months; vyatīyuḥ — passed; anuśocatām — who were lamenting.
Translation
Śukadeva Gosvāmī said: O descendant of Bharata, the relatives of Aniruddha, not seeing Him return, continued to lament as the four rainy months passed.
Text 2
नारदात्तदुपाकर्ण्य वार्तां बद्धस्य कर्म च ।
प्रययु: शोणितपुरं वृष्णय: कृष्णदैवता: ॥ २ ॥
nāradāt tad upākarṇya
vārtāṁ baddhasya karma ca
prayayuḥ śoṇita-puraṁ
vṛṣṇayaḥ kṛṣṇa-daivatāḥ
Synonyms
nāradāt — from Nārada; tat — that; upākarṇya — hearing; vārtām — news; baddhasya — about Him who was captured; karma — actions; ca — and; prayayuḥ — they went; śoṇita-puram — to Śoṇitapura; vṛṣṇayaḥ — the Vṛṣṇis; kṛṣṇa — Lord Kṛṣṇa; daivatāḥ — having as their worshipable Deity.
Translation
After hearing from Nārada the news of Aniruddha’s deeds and His capture, the Vṛṣṇis, who worshiped Lord Kṛṣṇa as their personal Deity, went to Śoṇitapura.
Texts 3-4
प्रद्युम्नो युयुधानश्च गद: साम्बोऽथ सारण: । नन्दोपनन्दभद्राद्या रामकृष्णानुवर्तिन: ॥ ३ ॥ अक्षौहिणीभिर्द्वादशभि: समेता: सर्वतोदिशम् । रुरुधुर्बाणनगरं समन्तात् सात्वतर्षभा: ॥ ४ ॥
pradyumno yuyudhānaś ca
gadaḥ sāmbo ’tha sāraṇaḥ
nandopananda-bhadrādyā
rāma-kṛṣṇānuvartinaḥ
akṣauhiṇībhir dvādaśabhiḥ
sametāḥ sarvato diśam
rurudhur bāṇa-nagaraṁ
samantāt sātvatarṣabhāḥ
Synonyms
pradyumnaḥ yuyudhānaḥ ca — Pradyumna and Yuyudhāna (Sātyaki); gadaḥ sāmbaḥ atha sāraṇaḥ — Gada, Sāmba and Sāraṇa; nanda-upananda-bhadra — Nanda, Upananda and Bhadra; ādyāḥ — and others; rāma-kṛṣṇa-anuvartinaḥ — following Balarāma and Kṛṣṇa; akṣauhiṇībhiḥ — with military divisions; dvādaśabhiḥ — twelve; sametāḥ — assembled; sarvataḥ diśam — on all sides; rurudhuḥ — they besieged; bāṇa-nagaram — Bāṇāsura’s city; samantāt — totally; sātvata-ṛṣabhāḥ — the chiefs of the Sātvatas.
Translation
With Lord Balarāma and Lord Kṛṣṇa in the lead, the chiefs of the Sātvata clan — Pradyumna, Sātyaki, Gada, Sāmba, Sāraṇa, Nanda, Upananda, Bhadra and others — converged with an army of twelve divisions and laid siege to Bāṇasura’s capital, completely surrounding the city on all sides.
Text 5
भज्यमानपुरोद्यानप्राकाराट्टालगोपुरम् ।
प्रेक्षमाणो रुषाविष्टस्तुल्यसैन्योऽभिनिर्ययौ ॥ ५ ॥
bhajyamāna-purodyāna-
prākārāṭṭāla-gopuram
prekṣamāṇo ruṣāviṣṭas
tulya-sainyo ’bhiniryayau
Synonyms
bhajyamāna — being broken; pura — of the city; udyāna — the gardens; prākāra — elevated walls; aṭṭāla — watchtowers; gopuram — and gateways; prekṣamāṇaḥ — seeing; ruṣā — with anger; āviṣṭaḥ — filled; tulya — equal; sainyaḥ — with an army; abhiniryayau — went out toward them.
Translation
Bāṇāsura became filled with anger upon seeing them destroy his city’s suburban gardens, ramparts, watchtowers and gateways, and thus he went out to confront them with an army of equal size.
Text 6
बाणार्थे भगवान् रुद्र: ससुत: प्रमथैर्वृत: ।
आरुह्य नन्दिवृषभं युयुधे रामकृष्णयो: ॥ ६ ॥
bāṇārthe bhagavān rudraḥ
sa-sutaḥ pramathair vṛtaḥ
āruhya nandi-vṛṣabhaṁ
yuyudhe rāma-kṛṣṇayoḥ
Synonyms
bāṇa-arthe — for Bāṇa’s sake; bhagavān rudraḥ — Lord Śiva; sa-sutaḥ — together with his son (Kārtikeya, the general of the demigods’ army); pramathaiḥ — by the Pramathas (mystic sages who always attend Lord Śiva, appearing in a multitude of forms); vṛtaḥ — accompanied; āruhya — riding; nandi — on Nandi; vṛṣabham — his bull; yuyudhe — he fought; rāma-kṛṣṇayoḥ — with Balarāma and Kṛṣṇa.
Translation
Lord Rudra, accompanied by his son Kārtikeya and the Pramathas, came riding on Nandi, his bull carrier, to fight Balarāma and Kṛṣṇa on Bāṇa’s behalf.
Purport
Śrīla Śrīdhara Svāmī states that the word bhagavān is used here to indicate that Lord Śiva is by nature all-knowing and thus well aware of Lord Kṛṣṇa’s greatness. Still, although Śiva knew Lord Kṛṣṇa would defeat him, he joined the battle against Him to demonstrate the glories of the Supreme Personality of Godhead. Śrīla Viśvanātha Cakravartī Ṭhākura states that Lord Śiva entered the battle for two reasons: first, to increase Lord Kṛṣṇa’s pleasure and enthusiasm; and second, to demonstrate that the Lord’s incarnation as Kṛṣṇa, although enacting humanlike pastimes, is superior to other avatāras, such as Lord Rāmacandra. Śrīla Viśvanātha Cakravartī further states in this regard that Yoga-māyā, Lord Kṛṣṇa’s internal potency, bewildered Lord Śiva just as she had bewildered Brahmā. In support of this statement, the ācārya cites the phrase brahma-rudrādi-mohanam from Bhakti-rasāmṛta-sindhu. Of course, Yoga-māyā’s job is to make fine arrangements for the Lord’s pastimes, and thus Śiva became enthusiastic to battle the Supreme Lord, Kṛṣṇa.
HH Bhanu Swami Maharaj:
So here we see Shiva fighting with Krishna. And we know that Shiva is not actually a devata, he’s superior to devatas, he’s almost like Vishnu. So it looks a little bit contradictory to have the Supreme Lord fighting with the Supreme Lord [Laughs]. Of course, we see other seemingly contradictory fights also. The devatas are devotees of the Lord, they’re appointed by the Lord, and we see Indra fighting with Krishna. So we should never think that they actually are guided by the modes of material nature. We see Brahma tries to fool Krishna by taking all the cows and cowherd boys. And he’s at the top of the universe, above the devatas. Brahma is the head of our Sampradaya. How can the head of our Sampradaya fall in Maya ? [Laughs]. So there has to be some sort of explanation for all of this. We don’t need an explanation if Ravana fights with Brahma, or Hiranyakashipu fights with Narsimhadeva, because they’re demons.
So therefore, the Acharyas explain to us how this can take place. Of course, we know that even though Shiva is considered Supreme Lord, he’s put in a lesser position than Vishnu. Of course, we also put Vishnu in a lesser position than Krishna. Yeah, they’re all perfect. It’s described that Lord Shiva has an eternal body of Sat-chit-ananda. How can he fall into ignorance? [Laughs]. So he is not like a Jiva, a little small particle of consciousness. So as the purport here explains, there is a Shakti called Yoga Maya. So of course, Maya means illusion. So normally we talk about the Maya of the material world, that is Maha-maya. So this is never praised, it causes illusion for the Jivas, it causes karma, etc. And Supreme Lord and the great devotees are not affected by that Maya.
But we have this Yoga Maya, which is a spiritual Maya, and that affects the devotees, and even Lord Shiva [Laughs]. So in relation to the story of Brahma stealing the cows and cowherd boys, then Vishvanatha Chakravarti defines this Yoga Maya in one way. So Brahma was looking at all the cows and cowherd boys and was wondering, “wow, they were in the cave, sleeping [Laughs], how can they be outside playing?” [Laughs]. And suddenly he saw Vishnu in place of all the cows and cowherd boys. And then suddenly they all disappeared again [Laughs]. And then he just saw Krishna. So he explains that is the effect of Yoga Maya. Yoga Maya makes things appear or disappear. This of course is a spiritual potency of the Lord, not the Maha-maya connected with Prakriti. So the Lord uses this Yoga Maya in relation to the devotees. So then the devotees can see things or not see things because of this potency of the Lord. So this Yoga Maya has a necessary function in the spiritual world.
Like the Lord, the devotees in the spiritual world have knowledge, no ignorance. So therefore, they should know everything. So all the devotees here should know what Krishna is going to do before he does it [Laughs]. So there will be no excitement [Laughs]. So therefore, even in the spiritual world, something happens, the devotees are astonished, “ah !, how did that happen?” [Laughs]. So each devotee has his own area of awareness, but he’s not really aware of what others are doing. That looks like it’s ignorance also. Nanda and Yasoda never know that Krishna is going out and having Rasalila. How is it possible? So we say, they don’t know, that means they’re ignorant [Laughs]. So that’s not the same as material ignorance. All this is caused by Yoga Maya !!
So Yoga Maya will limit the consciousness and awareness of each individual Jiva there, so that they don’t know everything about everything. So this is necessary in the spiritual world to create pastimes and Rasa. So by this Yoga maya, then it appears that sometimes devotees don’t know something. So in this case we have Shiva, and then suddenly his Yoga Maya, and then he’s not aware that Krishna and Balarama are Supreme Lords. So we cannot blame Shiva for this, this is the action of Krishna’s Yoga Maya Shakti. And the same with Brahma, how he gets bewildered, it is the Yoga Maya Shakti of the Supreme Lord.
So Krishna is the most powerful, and then he controls the Shakti, and you cannot do anything against it, you’re powerless. So not only it affects the devotees, it also affects the Supreme Lord. So Balarama gets affected by Yoga Maya. So for one year, he was not aware that Krishna had expanded himself into all the cows and cowherd boys. Of course, no one else was aware also. After almost one year, then Balarama saw this as a bit strange. Why are the cows so attracted to the elder cows? They’ve given birth to new cows, they don’t care for those cows, they’re so attracted to the older cows who are Krishna.
So he was at Govardhan Hill, and the cowherds were on Govardhan Hill, they were grazing all the cows on the hill. And at the bottom of the hill were the cowherd boys and the calves, which were actually Krishna. And when the cows saw the calves, they came running down the hill, and they started licking their calves, not the new calves, but the calves which were older. So the cowherd men who were looking after the cows, running after those cows, and they were cursing them and trying to stop them, but they couldn’t stop them. And they were very angry at the cows. But when they got to the bottom of the hill, then they saw their sons. They forgot all about the cows, and they began embracing their sons, who were actually Krishna.
So then Balaram began wondering, why are those cows so attracted to the older calves? Why are these parents so attracted to their sons now? And then he thought, it cannot be like the Devatas are doing something, and cannot be demons doing something, and then finally, the only one who can do this is Krishna! Only Krishna can fool me. So he looked very carefully and said, “ah everything is Krishna ! [Laughs]”. So our Acharya commented there, that you can see from this that, Krishna’s yoga maya is stronger than Balaram’s yoga maya [Laughs]. So because Balaram is also a Supreme Lord and he has his yoga maya, but Krishna’s yoga maya is so strong that Balaram also gets bewildered.
So if Balaram can be bewildered by Krishna’s maya, why not Shiva also [Laughs]? So here Shiva then begins to fight with Balaram and Krishna. But we know it’s not because Shiva is a demon and he hates the Lord. Of course he was obliged to protect Banasura city, he made that promise to him. But Krishna also had his own plan. So as mentioned in the Purport, one plan is that, by this fight between Shiva and Krishna, the Lord gets pleasure. So the Lord has different rasas and by those rasas he gets pleasure. So one of the rasas, a secondary rasa is – virya. So this means feelings of valour or courage. And one of the ways of doing this is fighting. We know Kshatriyas are famous because they like to fight. They like to show their prowess and their skill in fighting. We know even in the material world some people are professional fighters, they like to fight [Laughs]. So normal people think, well you get hurt, but they don’t care [Laughs]. So when virya rasa is expressed, the person has a desire to fight and show courage. And they get satisfaction from that.
In the story of Jaya and Vijaya, it’s explained that, Jaya and Vijaya got angry at the Kumaras, etc. And then they got cursed and came in the material world. How could they become angry? Because they’re eternal servants of the Lord. Kumaras are Brahmins, they’re Brahmacharis, and they’re also Shakti-avesha avatars of the Lord. How can they become angry at the Kumaras? So, this is also an arrangement of the Lord, Yogamaya acting. But why the Lord made the arrangement? He understood that Jaya and Vijaya had a desire. So Jaya and Vijaya understood the Lord likes to fight. But most of the people he fights with are useless, powerless. So we would like to be equal, good fighters against the Supreme Lord. And this will satisfy the Lord’s desire for virya rasa. So therefore, the Lord made this arrangement, and they came in the material world, and they became Hiranyakasha and Hiranyakasipu, and they fought with the Lord [Laughs]. So when Narasimhadeva fights with Hiranyakasipu, he displays his virya. It’s described how they were fighting and fighting, and then somehow it looked like Hiranyakasipu was winning. But it’s described that this is actually done on purpose by the Lord. It’s like Garuda, he catches a snake. But then he just lets the snake go. So he’s playing with it [Laughs]. So then Narasimhadeva is playing with Hiranyakasipu more or less. So in this way, the Lord gets the joy out of this virya rasa.
So sometimes that virya rasa is displayed against demons. So this actually is not the true virya rasa. Because real rasas are being with devotees of the Lord. So therefore we have in the spiritual world, we have virya rasa expressed between Krishna and devotees. No demons there [Laughs]. But how can Krishna fight with devotees? So in Krishna’s pastimes in Vrindavan, we have cowherd boys in Krishna. So sometimes they have games in which they wrestle and fight. So this is how the virya rasa is expressed in the spiritual world between Krishna and devotees. So that’s the real virya rasa, because that rasa is based upon primary rasas [Laughs]. So because there is sakya rasa between Krishna and the cowherd boys, therefore they can also have virya rasa. In the fight between Narashima deva and Hiranyakasipu, there is no sakya rasa, no major rasa there at all, only secondary rasa. So therefore, sometimes the Lord likes to display this virya rasa. And He may choose a demon, or sometimes we have devotees, like even Shiva. So the purpose of rasa is ultimately to give bliss. So in the spiritual world, the Lord gets bliss from this rasa, and so does the devotee. So that is one reason why the Lord fought with Lord Shiva.
And the second reason given here is that by this it is shown that Krishna is the supreme form of Bhagavan. So sometimes we have stories in different Puranas, like Shiva Purana, or Skanda Purana, or Linga Purana [Laughs], and they will show Shiva is victorious over Vishnu. But we don’t take those Puranas as authoritative. There is a principle in scripture, and that is that where there are contradictory statements, the statements of the Sattvic Puranas are stronger than those of the Rajasic or Tamasic Puranas.
Just as the statements of Jnana Khanda, Upanishads, and the Vedas are stronger than those statements in Karma Khanda [Laughs]. So, in Karma Khanda, it says, svarga is the ultimate destination, because it is eternal. And Jnana Khanda, says opposite. Svarga is useless [Laughs]. So contradiction is there, and Jnana kanda is stronger [Laughs]. In the Tamasic Purana, it is glorified that Shiva is the supreme, but Sattvic Purana has glorified Vishnu as Supreme. And then Srimad Bhagavatam shows that Krishna is supreme among all the different forms of Vishnu. So here this battle between Shiva and Krishna shows that he is superior to Shiva. But to do that, then he has to fight with him and defeat him. So therefore, the Lord arranges for this Yogamaya to operate on Shiva himself. So this type of bewilderment should not be criticized. It’s not the fault of Shiva, it’s not the fault of Brahma or the Devatas when they get bewildered by Yogamaya. It’s under the control of the Supreme Lord and they can no way counteract that [Laughs].
Q & A:
1.) Please explain about sakya rasa based on secondary virya rasa with cowherd boy. On the other hand in Kurukshetra, Krishna’s fight with Bhismadev.
So, Bhisma is also a Nitya Siddha, an eternal devotee of the Lord. And we see he was fighting on the opposite side. So therefore, it’s a Virya Rasa on the part of Bhisma Deva to fight. And then he’s against Krishna, and they’re actually a devotee. He’s a devotee of Krishna and fighting against him. So therefore, that’s another type of real Virya Rasa. That’s a secondary, not of demons. Of course, his Rasa is not Sakya rasa, more like Dasya. But still, they can express this virya with each other.
2) There are different varieties of virya – sakhya + virya also dasya + virya, so which one is more tasty ?
So we have major rasas – Shanta, Dasya, Sakya, Vatsalya, Madhurya. So the major Rasas will manifest the secondary Rasas, which will appear and then disappear. So the seven secondary Rasas, let’s say, some of them are favourable like Hasya, joking. And then we may get some unfavourable, looks like unfavourable at least, anger or fear Rasa. So they could manifest in someone with Dasya Rasa, Sakyarasa, Vatsalya Rasa, or Madhurya Rasa.
Now with Sakyarasa, Krishna and the devotee are equal. So therefore, the virya Rasa that is expressed between them would be superior. And if it’s Dasya, generally the person in Dasya is inferior and Krishna is superior. So they can display virya, but it’s a little bit unequal. So it’s more freely expressed in Sakya rasa. I don’t know if there’s any examples in Madhurya Rasa or Vatsalya. I don’t think it’s possible [Laughs].
Devotees: I think, Radharani, Krishna & Vishaka they do have fights
HH Bhanu Swami Maharaj: In a sense, they become very passionate about fighting with each other and planning against each other. But it’s not so intense as Sakya rasa, where they’re actually fighting with each other, wrestling with each other. Yes.
3) Hare Krishna Maharaj. Thank you for the wonderful class. I have one question. Maharaj, you talked about karma khanda and jnana khanda. And we know that some acharaya said “karma khanda, jnana khanda, shakali visher bhanda.” I mean, they are all poison. And my understanding is that, karma khanda is for my own personal sense gratification. But karma yoga is also same, but Krishna is somewhere there. And karma khanda and jnana khanda, they are not in the yoga ladder. But I could not understand the difference between the jnana khanda and jnana yoga. So if you can explain between these two. I understand between the karma khanda and karma yoga. But what is the difference between jnana khanda and jnana yoga?
Actually, karma khanda and jnana khanda or upasana khanda are referring to sections of the Veda. Each Veda has four parts. Two parts are called Brahmanas and Aranyakas. They are karma khanda. So they deal with rules or sacrifice to go to svargaloka. Based on that, Jaimini has made a philosophy called karma mimamsa philosophy. So in that, he says you do yagyas, etc., you go to Svarga Loka.
So another section of the Vedas called jnana khanda, is the Upanishads. So these are works, more philosophical works. Based on that, Shankaracharya has produced his philosophy of Vedanta. Actually, Vedanta sutras are commentaries on explanations of statements of Upanishads. So now, the Upanishads are largely liberation. Now, in the jnana khanda, there is also bhakti Upanishads.
So, out of karma khanda, which is a section, we will get karma yoga process. We get a process, a method, a yoga. Karma yoga. And out of the jnana khanda, we will get jnana yoga as a process. We also get bhakti yoga. So therefore, karma yoga is related to karma khanda, and jnana yoga is related to jnana khanda.
Devotee: Okay, so jnana khanda is like a broader aspect ?
HH Bhanu Swami Maharaj: Yeah, it refers to a section of the Vedas.
Devotee: Ah, I understand.
HH Bhanu Swami Maharaj: And jnana yoga refers to the process from that to be practised. In terms of sat-darshana, the six darshanas, we sometimes include sankhya, and.. what is it, Vaisheshika philosophy as Jnana part. And also, Shankara’s interpretation of Vedanta, which is one of the six darshanas, is also considered all jnana yoga.
Devotee: And you said bhakti is also jnana khanda.
HH Bhanu Swami Maharaj: Yeah, within the jnana khanda, we have bhakti. Yeah. So, they will have some, like we have Krishna Upanishad, Vasudeva Upanishad, Garuda Upanishad, Gopal Tapani Upanishad. So, these are bhakti Upanishads.
Devotee: What about, you mentioned Brahmana and Aranyaka is the karma khanda. Yeah. And Upanishads are jnana khanda. Then, what about Samhitas ?
HH Bhanu Swami Maharaj: You mean upasana khanda?
Devotee: No, because Veda has four divisions – Brahmana, Aranyaka, Upanishad, and Samhita.
HH Bhanu Swami Maharaj: Oh, so all, each Veda, like Sama veda, Yajur veda, Rig Veda, Atarva Veda, will have four sections to it. So, the last one is called the Samhita section. This is Upasana khanda. So, that Samhita, or upasana khanda, consists of all these famous prayers we have, like Purusha Shukta, for instance. So, some of the prayers are for Devata, some are for Shiva, some are for Vishnu.
Devotee: Then, does this Upasana khanda apply for jnana khanda also, or karma khanda also?
HH Bhanu Swami Maharaj: Well, they use those mantras, or the verses, of upasana khanda for either karma khanda or jnana yoga or karma yoga.
Devotee: Upasana khanda means worship, right?
HH Bhanu Swami Maharaj: Yeah, worship. So, they’re actually prayers. Prayers to Indra, prayers to Shiva, prayers to Vishnu.
Devotee: It means any yoga we can use for that ?
HH Bhanu Swami Maharaj: Yeah, yeah.
Devotee: Sometimes it’s said that bhakti is, I think in the Krishna book, bhakti is the Upasana khanda. Sometimes it’s said that bhakti is jnana khanda.
HH Bhanu Swami Maharaj: Yeah, so, of course, there are mantras for, let’s say, Vishnu. Majority, we can say, for Vishnu in the Upasana khanda, in the Samhita section. So, we can say it’s bhakti.
Devotee: Both. Yeah. Bhakti is the Upasana khanda.
Devotee: Thank you Maharaj, its clear now.
4) Maharaj, the success of jnana yogi is to obtain the Brahma Sayujya mukti. Am I right? And, Maharaj, in the Bhagavad Gita, among the Yoga ladder – Karma Yoga, there are a lot of explanations, and Ashtanga Yoga, and Bhakti Yoga, of course, there. But, jnana yoga, particularly, there is no discussion as such, Maharaj. Is it right, Maharaj? Like, in the Bhagavad Gita, there is no discussion about jnana yoga, I think.
HH Bhanu Swami Maharaj: Oh, well, actually, Chapter 2 is a lot of jnana yoga. Atma, not body.
Devotee: Ah, I understand.
HH Bhanu Swami Maharaj: And, our Acharyas also.. I think Chapter 5, also, is largely jnana, or sankha, he calls it. And then, from 13 to 18, there is a lot of jnana there, also.
Devotee: Ok, but that jnana is to preserve our bhakti ?
HH Bhanu Swami Maharaj: Not necessarily. We do that separately. That doesn’t matter.
Devotee: Thank you so much. Understood Maharaj.
5) Maharaj, in Vaikunta they don’t accept Krishna as Supreme personality, they accept Vishnu as supreme, so that is also the effect of Yoga Maya?
HH Bhanu Swami Maharaj: Where.. ? in Vaikunta ?
Devotee: Yeah.
HH Bhanu Swami Maharaj: So, in a sense, we can say it’s a limitation on awareness, that we are aware of Vishnu as God, and then we forget everything else. It’s like a limitation, so we can say, it’s kind of like yoga maya. But another way of saying it is, because of devotion to one particular deity, they don’t see anything else. So they don’t need yoga maya to cause that at all.
So the example is given, when Krishna shows the universal form to mother Yasoda when she looks into his mouth, so everything in Krishna its an universal form ! But then, Mother Yasoda just forgot completely. And she looked at Krishna, her son, and she thought, maybe some asuras are causing a problem, so she called the brahmanas to chant mantras at Krishna. So Krishna shows his great power – Aishwarya, and then she forgot.
So we can say yoga maya is making her forget. But then Vishwanatha Chakravarti says, no, it’s not yoga maya [Laughs]. It’s her great vatsalya rasa that makes her only remember Krishna. And seeing this Aishwarya aspect of Krishna is unfavourable, so therefore she rejects it completely.
6) Maharaj, the yoga maya in spiritual world appears as Durga Devi in material world, right ?
HH Bhanu Swami Maharaj : Yes.
Devotee: So those who worship her in material world become a servant of Yoga maya in spiritual world?
HH Bhanu Swami Maharaj: So generally those people who worship Durga Devi are not worshipping with pure bhakti. So they’re worshipping as a devata and trying to get material benefits. So that’s what they get [Laughs]. Durga Devi is in charge of the material world, so she can give them material benefits.
Hare Krishna !
Devotees: Thank you very much. Grantharaj Srimad Bhagavatham ki jai!!! HH Bhanu Swami Maharaj ki jai!!!