Mahanidhi Madan Gopal Das

Srimad Bhagavatam is called the “king of all spiritual books” (Grantha Raja) for good reason. Within this triguna-free, transcendental treatise, the amala-purana, which showcases the absolutely selfless, divine love of Srimati Radharani, one can find all the sweet, majestic and beautiful truths about the sadhana and sadhya (daily practice and perfection) of Gaudiya Vaisnavism.

In his most compassionate and wonderful shastra, Sri Chaitanya Caritamrita, Sri Krishna Dasa Kaviraja summarizes the teachings of Sri Caitanya Mahaprabhu and the six Goswamis of Vrindavana by mentioning the same Bhagavatam verses that they used to substantiate their sublime instructions. To emphasize the importance of these particular verses for all Gaudiya Vaisnavas, the same Bhagavatam verse is often mentioned two, three or more times in the Sri Chaitanya Caritamrta.

This series of posts presents these verses, along with selected tikas of our acharyas and the compiler. We will cover the beautiful truths, tattvas, of Krishna, Radha, Vaisnavas, Sri Guru, Bhakti Sadhana, Nama, Prema and more.

Bhakti Brings Good Qualities

The Bhagavata says that all good qualities reside in a devotee who is engaged selflessly in Sri Krishna’s service:

yasyasti -bhaktir -bhagavaty -akincana
sarvair -gunais -tatra -samasate -surah
harav -abhaktasya -kuto -mahad -guna
mano-rathenasati -dhavato -bahih

The devatas and all their good qualities constantly dwell in one who has pure bhakti for Bhagavan Sri Krishna. However, there are no good qualities in the non-devotee who chases after temporary material objects with desires for sense pleasure. (Srimad Bhagavatam 5.18.12)

Sri Jiva Goswami

Sri Radha has the highest degree of pure love for Sri Krishna. Thus, all good qualities and opulences are present within Radharani. (Krishna Sandarbha 190)

Visvanatha Cakravartipada

This verse praises the devotee who attains bhakti and all its good qualities by association. Good qualities always reside within devotees who distribute Hari-katha and relish the sweetness of Sri Krishna.

Mahanidhi Madan Gopal Das 

Bhagavan Sri Krishna personally mentions the twenty-eight qualities of a Krishna bhakta in Srimad Bhagavatam (11.11.29-31):

(1) Krpalu. A devotee is merciful to others by helping them become Krishna conscious.

(2) Akrta-droha. A devotee never uses the mind, body or words to injure any living entity.

(3) Titikshu. A devotee tolerates all and forgives and forgets any offense against oneself.

(4) Satya-sara. One who lives by truth and whose strength comes from truthfulness.

(5) Anavadya-atma. One free from envy, jealousy and the tendency to agitate or criticize others.

(6) Sama. A devotee remains steady and equal in happiness or distress, fame or infamy.

(7) Sarvopakaraka. Endeavoring as far as possible for the spiritual welfare of others.

(8) Kamair ahata-dhi. One’s intelligence is not disturbed by material desires.

9) Danta. Controlling the senses.

10) Mridu. Devotee is gentle and sublime.

(11) Shuci. Clean, pure and well-behaved

(12) Akinchana. A devotee is free from possessiveness.

(13) Aniha. A devotee is free from worldly affairs.

(14) Mita-bhuk. Controlled eater.

(15) Shanta. Peaceful by controlling the mind.

(16) Sthira. Remaining steady in one’s duty.

(17) Mat-sharana. Accepts Bhagavan Sri Krishna as the sole shelter.

(18) Muni. A devotee is thoughtful and confronts all problems with steady Krishna consciousness.

(19) Apramatta. One who is cautious and sober.

(20) Gabhiratma. Grave and unchanging.

(21) Dhrtiman. Remaining steady and patient even in distress.

(22) Jita-shad-guna. One who conquers the six material qualities, namely hunger, thirst, lamentation, illusion, old age and death.

(23) Amani. A devotee is without desire for prestige.

(24) Mana-da. A devotee offers all respects to others.

(25) Kalya. A devotee is expert in making people understand the truth of Krishna bhakti.

(26) Maitra. A devotee is the true friend of everyone.

(27) Karunika. A devotee always shows compassion to others.

(28) Kavi. A devotee is completely learned.

Ultimately, the most important quality is # 17, mat-sharana or Krishnaika-sharana, taking complete shelter of Krishna because Krishna can easily award all good qualities to a sincere devotee.

Krishnadas Kaviraja Goswami described one great Vaishnava of his time: “The chief pujari at the Govindaji temple in Vrindavan was Haridasa Pundit. His reputation as a virtuous man spread throughout the world. Haridasa was polite, tolerant, peaceful, generous, grave, sweet in his words and endeavors, as well as sober.

“Haridasa was respectful to everyone and acted for the welfare of all. His heart was free from duplicity, envy, and malice.” (Chaitanya Charitamrita 1.8.24-27)

We pray to the compassionate guardians of devotion like Sri Haridasa Pujari to bless us all with the shelter of Radha Govinda Yugal.

Jai Jai Sri Radhe!

Mahanidhi Madan Gopal Das

Srimad Bhagavatam is called the “king of all spiritual books” (Grantha Raja) for good reason. Within this triguna-free, transcendental treatise, the amala-purana, which showcases the absolutely selfless, divine love of Srimati Radharani, one can find all the sweet, majestic and beautiful truths about the sadhana and sadhya (daily practice and perfection) of Gaudiya Vaisnavism.

In his most compassionate and wonderful shastra, Sri Chaitanya Caritamrita, Sri Krishna Dasa Kaviraja summarizes the teachings of Sri Caitanya Mahaprabhu and the six Goswamis of Vrindavana by mentioning the same Bhagavatam verses that they used to substantiate their sublime instructions. To emphasize the importance of these particular verses for all Gaudiya Vaisnavas, the same Bhagavatam verse is often mentioned two, three or more times in the Sri Chaitanya Caritamrta.

This series of posts presents these verses, along with selected tikas of our acharyas and the compiler. We will cover the beautiful truths, tattvas, of Krishna, Radha, Vaisnavas, Sri Guru, Bhakti Sadhana, Nama, Prema and more.

Krishna Pays All Your Debts

The Srimad Bhagavatam says:

devarshi-bhutapta-nrnam -pitrnam
na -kinkaro -nayam -rni -ca -rajan

sarvatmana -yah -sharanam -sharanyam
gato -mukundam -parihrtya -kartam

“One who gives up all varnashrama duties and takes full shelter of the lotus feet of Mukunda, who shelters everyone, is not a debtor to or servant of the universal controllers, great sages, ordinary living beings, relatives or forefathers.” (Srimad Bhagavatam 11.5.41)

Srila Sridhar Swami tika:

“The Krishna bhakta’s accomplishment of spontaneously giving up rules and regulations is described here. The word aptah means ‘dependent people or family members.’ Devas means the five yagya-devatas (Prakrti, Surya, Ganesa, Siva and Vishnu). Ordinary people devoid of vishnu-bhakti are indebted to these devas and must serve them by daily performing five kinds of yagyas.

But those who have taken full shelter of Mukunda Sri Krishna do not have to do this because they see everything as Sri Vasudeva Krishna, the origin of everything. As pouring water on the root of a tree nourishes and satisfies all the branches and twigs, pleasing Vasudeva Sri Krishna satisfies all the devatas, forefathers, spirits and so on who automatically receive a thousand times more joy than they would by being worshiped themselves.

Therefore, if a Vaishnava is born in their family, the forefathers in Pitrloka dance in great joy thinking, “Our descendent will be the liberator of our family!” All the devas, feeling most favorable toward the bhaktas who perform Sri Krishna bhajana, continuously praise them by saying “bravo! bravo!”

Sri Jiva Goswami tika:

Giving up all obligations (parihrtya -kartam) here means that the devotee rejects the distraction of one’s attention caused by thinking that Indra or Candra must be worshipped. Having surrendered (sharanam -gatah), the Krishna bhakta has destroyed all prarabdha-karmas, and consequently destroys being situated in varnashrama and is no longer obliged to perform regular varnashrama duties.” (Bhakti-rasamrita-sindhu 1.2.68)

“The Krishna bhakta is not a servant of the devatas, sages, pitrs but a servant of Bhagavan Sri Krishna. The Krishna bhakta does not see the devatas as independent of Sri Krishna. Thus, Garuda Purana (1.235.20) says:

“As long as one does not worship Vishnu one should offer respects to devatas, sages, Brahma and Brhaspati.” (Bhakti Sandarbha 173)

Sri Mukunda Dasa Goswami tika:

The word ‘sarvatmana’ in the text means one’s surrendering to and taking refuge in Sri Krishna with the firm faith that Bhagavan Sri Krishna alone is the supreme object of all devotional services, that bhakti is the supreme sadhana, and Krishna prema is the supreme goal of life. One who thus takes shelter at Krishna’s lotus feet is not bound by any karma or relative duties.” (Bhakti-rasamrita-sindhu 1.2.68)

Visvanatha Cakravartipada tika

This verse shows that bhakti is devoid of the troubles caused by daily and occasional duties such as shraddha rites and tarpanas. Apta refers to those who give nourishment such as mother and father. One involved in karmas is a debtor and servant of the devatas, sages, living beings, parents, and Pitrs.

Smrti says one should perform karmas to destroy one’s debts. But this does not apply to the devotee who has surrendered completely to Mukunda Sri Krishna. It is just like a person who becomes a servant of the emperor need not serve the local king.

When one worships Vishnu all worship of devatas and Pitrs is automatically accomplished as giving water to the root of a tree satisfies its branches, twigs and leaves, and by supplying food to the stomach one satisfies the whole body. Similarly, by engaging in the transcendental service of Bhagavan Sri Krishna one automatically satisfies the devatas and all other living entities.

Mahanidhi Madan Gopal Das comments:

To Sri Krishna’s father Vasudeva, Devarshi Narada explains the unique position and privilege of persons surrendered to Bhagavan Sri Krishna Sri Rama or Sri Vishnu. The Vedic shastras say that civilized humans are indebted to many living entities from whom they derive the essentials of life i.e., food, air, water, light, healthy environment, education, culture, character, moral values etc. This verse shows the “debtor list” which include:

1) DEVAS like Surya, Chandra, Indra, Varuna, who supply us with sun and moonlight, water, and oxygen.
2) SAGES (rshis) like Narada, Vyas, Vashishta, Patanjali, and Dhanvantari who teach us how to keep healthy and attain spiritual perfection
3) LIVING ENTITIES (bhuta) like cows and bulls, horses, singing birds, etc.
4) RELATIVES & FRIENDS (apta)
5) OTHER PERSONS (nrnam)
6) FOREFATHERS (pitrnam)
7) SERVANTS (kinkara)

Devotees who give up all material designations and take full shelter Sri Krishna are no longer debtors to the devatas, ancient saints or anyone else. For most people, who are not Krishna bhaktas, they must daily do five yagyas described in the karma-kanda section of the Vedas to liquidate their five kinds of debts to the devatas, great sages, forefathers, living entities and common people.

But Krishna bhaktas only need to do ONE YAGYA, Sri Hari nama sankirtana-yagya.

The only Vedic injunction for Krishna bhaktas is to worship Bhagavan Sri Krishna, offer Krishna-prasada to the forefathers and share Krishna with friends, relatives, servants, cows, birds, fish and all living entities.

Sri Gita’s conclusion is that Bhagavan Sri Krishna will liberate those who give up their attachment and dependence on all other dharmas and fully surrender to Sri Krishna, the ultimate, all-attractive form of beauty, charm and sweetness!

Param vijayate Sri Krishna sankirtan ki jai! Jai Jai Sri Radhe!

Mahanidhi Madan Gopal Das

Srimad Bhagavatam is called the “king of all spiritual books” (Grantha Raja) for good reason. Within this triguna-free, transcendental treatise, the amala-purana, which showcases the absolutely selfless, divine love of Srimati Radharani, one can find all the sweet, majestic and beautiful truths about the sadhana and sadhya (daily practice and perfection) of Gaudiya Vaisnavism.

In his most compassionate and wonderful shastra, Sri Chaitanya Caritamrita, Sri Krishna Dasa Kaviraja summarizes the teachings of Sri Caitanya Mahaprabhu and the six Goswamis of Vrindavana by mentioning the same Bhagavatam verses that they used to substantiate their sublime instructions.

To emphasize the importance of these particular verses for all Gaudiya Vaisnavas, the same Bhagavatam verse is often mentioned two, three or more times in the Sri Chaitanya Caritamrta.

This series of posts presents these verses, along with selected tikas of our acharyas and the compiler. We will cover the beautiful truths, tattvas, of Krishna, Radha, Vaisnavas, Sri Guru, Bhakti Sadhana, Nama, Prema and more.

Krishna’s Expertise in Fulfilling Desires

As a compassionate father gives his children whatever they ask, Bhagavan Sri Krishna also fulfils the desires of His devotees.   satyam -disaty -arthitam -arthito -nrnam
narvarthado -yat -punar -arthita -yatah
svayam -vidhatte -bhajatam -anicchatam
iccha -pidhanam -nija -pada -pallavam

“Bhagavan Sri Krishna certainly fulfills the material desires of a devotee, but Krishna  does it in a way that the devotee will not ask for more material things. Even though the devotee does not aspire for it, Sri Krishna mercifully gives the devotee shelter at His lotus feet, which satisfy all one’s desires.” (Srimad Bhagavatam 5.19.27)

Sri Sanatana Goswami tika:

If Sri Krishna does not give what is requested, Krishna’s reputation as the fulfiller of desires will be destroyed. However, Krishna gives what is valuable, not what is worthless (artha-dah).

What is that valuable thing that Krishna gives? Krishna gives bhakti to His lotus feet. Since bhakti includes all types of bliss, by attaining bhakti one becomes indifferent to everything else. (Brhad Bhagavatmrita 3.2.131-132)

Sri Jiva Goswami tika:

Being requested, Krishna gives what humans ask for. But by just giving, material desire will not be extinguished and again the person will request the desired object (yatah-punar- arthita). Manu-samhita confirms: “Desires are not extinguished by enjoying the objects of desire, just as fire increases by adding ghee.” (Bhakti Sandarbha 98)

Visvanatha Cakravartipada tika:

Even if one has material desires the bhakti sadhaka becomes successful. Being requested by His worshippers for desired objects, Krishna gives those objects. But Krishna does not give the object in such a way that object is again requested after enjoyment. What does this mean? Krishna gives His lotus feet which satisfy all desires (iccha-pidhanam).

Srila Prabhupada tika:

Sri Krishna is so kind even to a sakama-bhakta, a motivated devotee, that He satisfies his desires in such a way that one day he becomes an akama-bhakta [desireless].

Dhruva Maharaja, for example, became a bhakta with the motive of getting a better kingdom than his father. But finally, Dhruva became an akama-bhakta and said, “My dear Lord, I am very satisfied simply to serve Your lotus feet. I do not want any material benefits.”

Sometimes it is found that a small child eats dirty things but his parents take away the dirty things and offer him a sandesh or some other sweetmeat. Devotees who aspire for material benedictions are compared to such children.

Sri Krishna thinks, “Why should I give such a foolish person the dirty things of material enjoyment? It would be better for Me to give the shelter of My lotus feet, then one will give up all material desires and become My eternal servant.”

Mahanidhi Madan Gopal Das:

In Sri Gita 2.59, Bhagavan Sri Krishna says:

vishaya -vinivartante
niraharasya -dehinah
rasa-varjam -raso ‘py -asya
param -drstva -nivartate

“One who refrains from eating stops the sense objects from functioning, but the desire for tasting remains. Having experienced the highest taste, one can stop the desire for tasting material pleasures.”

Sri Chaitanya Mahaprabhu taught the same principle in Sri Chaitanya-caritamrita (2.22.41):

kama -lagi -krsne -bhaje, paya -krsna-rase
kama -chadi -dasa -haite -haya -abhilashe

“One who worships Krishna to fulfill desires receives a taste for Krishna, Krishna rasa. Then one gives up desires and aspires to become Krishna’s loving servant.”

The “highest taste” of Krishna bhakti bhajan is so powerful that the sweet taste of devotion makes one forget all material desires as seen in Balak Dhruva.

Sri Krishna is the transcendental form of supreme sweetness, raso-vai-sah. Thus, when a devotee tastes the sweetness of Krishna’s nama, rupa, guna and lila, all sense objects become completely tasteless and detestable.

Relishing Krishna bhakti-rasa ki jai! Jai Jai Sri Radhe!

Mahanidhi Madan Gopal Das

Srimad Bhagavatam is called the “king of all spiritual books” (Grantha Raja) for good reason. Within this triguna-free, transcendental treatise, the amala-purana, which showcases the absolutely selfless, divine love of Srimati Radharani, one can find all the sweet, majestic and beautiful truths about the sadhana and sadhya (daily practice and perfection) of Gaudiya Vaisnavism.

In his most compassionate and wonderful shastra, Sri Chaitanya Caritamrita, Sri Krishna Dasa Kaviraja summarizes the teachings of Sri Caitanya Mahaprabhu and the six Goswamis of Vrindavana by mentioning the same Bhagavatam verses that they used to substantiate their sublime instructions.

To emphasize the importance of these particular verses for all Gaudiya Vaisnavas, the same Bhagavatam verse is often mentioned two, three or more times in the Sri Chaitanya Caritamrta.

This series of posts presents these verses, along with selected tikas of our acharyas and the compiler. We will cover the beautiful truths, tattvas, of Krishna, Radha, Vaisnavas, Sri Guru, Bhakti Sadhana, Nama, Prema and more.

Where Does Bhakti Come From?

In Uddhava-gita, Sri Krishna answers this question saying:

yadrcchaya -mat-kathadau
jata-sraddhas -tu -yah -puman
na -nirvinno -nati-sakto
bhakti-yogo -’sya -siddhi-dah

If by unexpected association with devotees one develops faith in hearing hari-katha, such a person, who is neither completely detached from sense gratification nor too much attached to it, can attain perfection by practicing bhakti-yoga.  (Srimad Bhagavatam 11.20.8)

Comments Mahanidhi Madan Gopal Das:

Some translate the word yadrcchaya as “by good fortune”.  However, the dictionary meaning of yadrcchaya is “complete independence” or “freedom of will and action” and that is the meaning in this verse.

Sri Jiva Goswami tika:

The cause of bhakti is faith alone. That is explained in this verse. Faith arises from associating with devotees (yadrcchaya). The person develops faith in Krishna-katha and thinks, “This Krishna-katha is the best.” One then becomes disgusted with other activities.

However, one cannot give up objects of enjoyment which are the remnants of results of pious acts from previous lives even though one knows they give suffering. This person is not completely detached and not too attached. This is the devotee’s initial state. (Bhakti Sandarbha 171)

Visvanatha Cakravartipada tika:

A person develops faith (jata-shraddha) in Krishna-katha by the merciful association of devotees (yadrcchaya). That is the meaning of yadrcchaya in this verse. By the unexpected association of the devotee, even a person extremely attached to sense objects becomes qualified for bhakti.

The cause of a devotee’s mercy manifesting itself is bhakti itself residing within the devotee’s heart. Without the devotee having bhakti, there is no possibility of the devotee manifesting mercy to others. Bhakti causes the devotee’s mercy which causes bhakti in another person. Bhakti causes bhakti. The self-manifesting, causeless, independent nature of bhakti is thus concluded.

Pandit Sri Ananta Dasji Maharaja tika:

That bhakti manifests in an individual without any reason is the intent of this text. The word yadrcchaya, “by chance,” appears repeatedly in the Bhagavatam. Bhakti’s appearance in an individual does not depend on any external cause.

One may ask, if devotion is truly spiritual, then how can it manifest in a devotee’s material senses? The answer is that an iron bar put into fire attains the qualities of fire—brilliance, heat and the power to burn. So too bhakti, by its own potency, destroys the material nature of a person’s senses and spiritualizes them.

Shruti and Smriti describe bhakti as sac-cid-ananda-mayi just like Bhagavan Sri Krishna and as a self-manifesting aspect of Sri Krishna’s svarupa-shakti. It is only by the mercy of devotees that ordinary human beings can attain bhakti. As Krishna is under the control of His devotees, His mercy follows that of a devotee.

By carefully considering this point, one can understand that it is bhakti herself, residing in the heart of a devotee, that causes the devotee to give mercy to others. The conclusion is that bhakti alone is the cause of bhakti. Bhakti does not depend on any other cause for its appearance. Bhakti residing in a devotee’s heart, inspires one to act mercifully to others.

Krishna on the other hand is always absorbed in His own divine bliss and can therefore not feel the pain of the conditioned souls. Compassion arises only when one becomes aware of another’s misery. As Sri Krishna is the embodiment of concentrated bliss, it is impossible for even the omnipotent Krishna to truly feel pity for the bound jiva.

The only way the misery-bound souls can attain liberation is through the independent kindness of a Vaishnava. However, Vaishnavas also exist in the realm of bliss, but they can remember the miseries of their previous lives.

Sri Krishna has given full independence to His devotees to give blessings to others, and these blessings are the only way to reach Bhagavan Sri Krishna. The conclusion is that the jivas can only receive Krishna’s grace through the form of a devotee and not directly from Him. (Madhurya Kadambini tikas)

Comments Mahanidhi Madan Gopal Das:

Vaishnavas are the personified forms of Sri Krishna’s mercy, krpa-shakti-murtis. Vaishnavas have direct experience of the struggles, anxiety, tension, stress, frustration, pain and miseries of material existence.

And they themselves are the recipients of mercy, krpa-patras, from other kind-hearted, compassionate Vaishnavas. Thus, without the mercy of a Vaishnava no one can attain bhakti and the eternal loving service of Radha Govinda Yugal in Goloka Vrindavan!

Vaishnava krpa-shakti murtis ki jai! Jai Jai Sri Radhe!

Mahanidhi Madan Gopal Das

Srimad Bhagavatam is called the “king of all spiritual books” (Grantha Raja) for good reason. Within this triguna-free, transcendental treatise, the amala-purana, which showcases the absolutely selfless, divine love of Srimati Radharani, one can find all the sweet, majestic and beautiful truths about the sadhana and sadhya (daily practice and perfection) of Gaudiya Vaisnavism.

In his most compassionate and wonderful shastra, Sri Chaitanya Caritamrita, Sri Krishna Dasa Kaviraja summarizes the teachings of Sri Caitanya Mahaprabhu and the six Goswamis of Vrindavana by mentioning the same Bhagavatam verses that they used to substantiate their sublime instructions.

To emphasize the importance of these particular verses for all Gaudiya Vaisnavas, the same Bhagavatam verse is often mentioned two, three or more times in the Sri Chaitanya Caritamrta.

This series of posts presents these verses, along with selected tikas of our acharyas and the compiler. We will cover the beautiful truths, tattvas, of Krishna, Radha, Vaisnavas, Sri Guru, Bhakti Sadhana, Nama, Prema and more.

* POWER of VAISNAVA ASSOCIATION

tulayama -lavenapi, na -svargam napunar -bhavam
bhagavat-sangi-sangasya, martyanam -kim -utashisha

A moment’s association with a Krishna bhakta cannot be compared to elevation to Svarga, attaining mukti, or what to speak of any blessings in this world. (Srimad Bhagavatam 1.18.13)

Sri Jiva Goswami:

Bhagavat-sangi-sanga means association with persons who are attached to Bhagavan Sri Krishna. A moment’s association with such a person cannot be compared to attaining the heavenly planets. The affectionate nature (snigdha) of devotees should be implied from the verse. (Bhakti-rasamrita Sindhu 1.2.228)

Sri Vallabhacharya:

In association of Krishna bhaktas one enjoys unlimited happiness by relishing Krishna’s nectarine lilas. Even one second’s association with a true bhakta gives rise to bliss! (Subodhini tika)

Visvantha Cakravartipada:

Here the sages at Naimisharanya glorify the influence of Suta Goswami. The fruits of karma, jnana, or worldly enjoyments are insignificant compared to the benefit one gains by bhagavat-sangi, a moment’s association with a Krishna bhakta. By this one receives the bhakti-beeja which results in prema. Thus, there is no possibility of comparing this with the fruits of karma and jnana. It is like comparing a mustard seed to Mount Meru. (Bhakti-rasamrita Sindhu 1.2.228)

Srila Prabhupada:

One cannot compare the association of a pure devotee to anything material. The pure devotees are factually liberated even in the material world because they are engaged in a transcendental loving service of Bhagavan Sri Krishna.

Devotional service is eternal; it has no end because it is spiritual. Association with Krishna bhaktas is always desirable; it is worshipable, it is praiseworthy, and one may accept it as the highest goal of life.

Pandit Sri Ananta Dasaji Maharaja:

Without sadhu-sanga, no one is able to engage in bhagavad-bhajana with a mind freed from the vile decoction of attachment and aversion and the pollution of beginningless karma-samskaras.

Bhagavan Sri Krishna is filled with profound transcendental joy and always enjoying His prema-lilas. Thus, the miseries of the jivas can never touch Him. Even though the full power of compassion exists within Krishna, it is impossible for Krishna to directly express it toward the suffering jivas.

“Then how will they be delivered?” Sri Krishna’s compassion is present in the hearts of the sadhus. The rays of bhakti spread from their hearts in all directions and infuse pure love into the hearts of those around them. Such is the enormous power of sadhu-sanga.

Thus, it is the supremely merciful sadhus living in this world who help the illusion-bound suffering jivas. Other than sadhu-sanga, there is no way to obtain the mercy of Bhagavan Sri Krishna. 

Vaishnava sadhu sanga ki jai! Srimad Bhagavatam ki jai! Jai Jai Sri Radhe!