A Lily for Krishna

One Summer’s day earlier this year, I was exhausted.

Having worked hard to serve Krishna and His dear ones in the Vaishnava Sanga Festival, in the kitchen, but not being expert in that kind of service, I was exhausted.

I set out to be alone, walk around, “do nothing”. My elderly father, visiting us from India, who doesn’t see me much, was so glad to be with me at last. He tried to strike up a conversation but quickly found out that I needed to be alone.

So I set about exploring the beautiful trails, with no aim in mind. I chanted Hare Krishna half-heartedly with my beads, taking in the soothing natural beauty, but felt a little aimless, restless, going here-and-there, searching for fulfillment.

There is a lake on the property, and there were some canoes there. So I decided to take one out. It was beautiful, everything was very nice, but I was still restless.

Then I spotted one, it was beautiful bright yellow, suddenly the thought came to my mind “let me get one for Krishna, to take back”.

So I paddled over near one. I’m not an expert, so I missed it. Of course, when you’re in a canoe, it is easy to fall in, and I almost fell in. But I didn’t. I got one.

Then I saw another one, and paddled to the next one.

And the next one.

And the next one.

All of a sudden, it was exciting, I was on a mission, for Krishna, I had a worthy purpose, and I didn’t care for myself so much. I paddled around and with an expertise I didn’t know I had, I scooped up one Water Lily after another, taking care to leave most behind.

What started as an aimless and restless outing “to be alone”, suddenly turned to be a most enjoyable adventure, and the turning point was the moment I thought about doing something for Krishna.

“Being alone”, “Doing nothing” and “relaxing in the great outdoors”, “being on the lake” for my own sake were all just OK, not fully satisfying. But the nicest, most fulfilling experience was collecting those beautiful yellow water lilies for Krishna, doing something for Krishna – the all-attractive One.

Just like that.

We can transform any moment, any day, and any life into a mission.

Krishna with Water Lilies
Krishna Mercifully accepts the Water Lilies.

And once I had successfully offered those hard-earned lilies to Krishna, I felt very satisfied, and afterwards, everyone else, including my father, felt very satisfied with me too.

Is Krishna Govardhana or Meru? One or the other, or both?

Krishna says He is Meru. Krishna also says He is Govardhan? And in some places it is mentioned that Govardhan is a devotee of Krishna. How is all this possible?

Brajanath Das, 12 November 2016

Hare Krishna Dear Devotees,

I offer to you my respectful obeisances!

All glories to Srila Prabhupada!

All glories to Srila Gurudeva!

Please help me to understand –

In Bg 10.23 Krishna says “… and of mountains I am Meru.” Then who is Govardhana? Govardhana is Krishna or His devotee?

your servant,
Brajanath Das

Mahabhagavat Das SDA, 03 December 2016

Dear Brajanath Prabhu,

Please accept my humble obeisances.
All glories to Srila Gurudeva.
All glories to Srila Prabhupada.

Wrt. “In Bg 10.23 Krishna says “… and of mountains I am Meru.” Then who is Govardhana? Govardhana is Krishna or His devotee?”

It is incorrect to think that Krishna can be either one or the other. Krishna is unlimited.

In SB 10.24.35, this is the direct statement of Krishna:

kṛṣṇas tv anyatamaṁ rūpaṁ
 gopa-viśrambhaṇaṁ gataḥ
śailo ’smīti bruvan bhūri
 balim ādad bṛhad-vapuḥ

“Kṛṣṇa then assumed an unprecedented, huge form to instill faith in the cowherd men. Declaring “I am Govardhana Mountain!” He ate the abundant offerings.”

The purport states this:

quote
In Chapter Twenty-four of Kṛṣṇa, the Supreme Personality of Godhead, Śrīla Prabhupāda writes: “When everything was complete, Kṛṣṇa assumed a great transcendental form and declared to the inhabitants of Vṛndāvana that He was Himself Govardhana Hill in order to convince the devotees that Govardhana Hill and Kṛṣṇa Himself are identical. Then Kṛṣṇa began to eat all the food offered there. The identity of Kṛṣṇa and Govardhana Hill is still honored, and great devotees take rocks from Govardhana Hill and worship them exactly as they worship the Deity of Kṛṣṇa in the temples. The followers of the Krsna consciousness movement may therefore collect small rocks or pebbles from Govardhana Hill and worship them at home, because this worship is as good as Deity worship.”

Lord Kṛṣṇa had induced the residents of Vṛndāvana to assume a significant risk on His behalf. He convinced them to neglect a sacrifice to what is, after all, the powerful government of the universe and to worship a hill called Govardhana instead. The cowherd community did all this simply out of love for Kṛṣṇa, and now to convince them that their decision was correct, Lord Kṛṣṇa appeared in an unprecedented, huge transcendental form and demonstrated that He Himself was Govardhana Hill.

unquote

Also, in the 10th chapter of Bhagavad Gita, Krishna is answering these questions by Arjuna:

Bg 10.16 — Please tell me in detail of Your divine opulences by which You pervade all these worlds.
Bg 10.17 — O Kṛṣṇa, O supreme mystic, how shall I constantly think of You, and how shall I know You? In what various forms are You to be remembered, O Supreme Personality of Godhead?
Bg 10.18 — O Janārdana, again please describe in detail the mystic power of Your opulences. I am never satiated in hearing about You, for the more I hear the more I want to taste the nectar of Your words.

The words of Krishna describe His opulences. But His opulences are unlimited, still Krishna wants to give a hint of His greatness.
For example, it is not that Krishna is every shark or every banyan tree, or the Gandharva named Chitraratha…
But we can understand that the opulence of every shark, every banyan tree, that is a spark of Krishna’s splendor.

Srila Prabhupada writes this in the purport to BG 10.40:

“As stated in the Vedic literature, although the opulences and energies of the Supreme are understood in various ways, there is no limit to such opulences; therefore not all the opulences and energies can be explained. Simply a few examples are being described to Arjuna to pacify his inquisitiveness.”

Srila Prabhupada writes in the purport to BG 10.42:

“The Supreme Lord is represented throughout the entire material universes by His entering into all things as the Supersoul. The Lord here tells Arjuna that there is no point in understanding how things exist in their separate opulence and grandeur. He should know that all things are existing due to Kṛṣṇa’s entering them as Supersoul. From Brahmā, the most gigantic entity, on down to the smallest ant, all are existing because the Lord has entered each and all and is sustaining them.”

your servant,
Mahabhagavat Das

Shyamapriya devi dasi, 19 December 2016

Hare Krishna! Brajanath Prabhu,

Please accept my humble obeisances.
All glories to His Grace Sriman Sankarshan Das Adhikari Srila Gurudeva.

All glories to Srila Prabhupada.
By the mercy of Sri Guru and Gauranga, I had a great fortune to go on Vraj Mandal Parikrama this year. On the day of Govardhan Parikrama (22 0ct 2016), all devotees (about 1200 in number) reached Govind Kund. And we had a Srimad Bhagavatam class there. The speaker was His Holiness Prabodhananda Sarasvati Swami Maharaj and His Holiness Radha Raman Swami Maharaj and His Holiness Bhakti Narasimha Swami Maharaj were among the audience.

The question Prabodhanana Sarasvati Swami Maharaj ji put to the audience was

“Is Govardhan- Krishna or Bhakta? Or both?”

Maharaj ji asked us to raise hands. Many hands were in the air for Govardhan is ‘Krishna’. Many hands again for Govardhan is ‘bhakta’. And of the few hands raised for Govardhan is both-Krishna and His devotee, my hand (hesitatingly!) was up too. I remember from a lecture that Govardhan is both Krishna and His devotee but apparently, forgot the details.

Maharaji beautifully explained how Sri Giri Govardhan is both Bhagavan and bhakta.

Inconceivable, but a fact! And this is how we can understand.

[Please note that I am writing on the strength of what I noted down in my journal during the SB class (mentioned above), personal query to His Holiness Lokanath Swami Maharaj and from various lectures I came across (by His Holiness Radhanath Swami Maharaj, His Holiness Giriraj Swami Maharaj, His Holiness Radha Govind Swami Maharaj and His Holiness Lokanath Swami Maharaj)]

Sri Giri Govardhan – Sri Krishna Himself

Mahabhagavat Prabhu has already quoted and given many references to explain this in detail.

Also, Sri Chaitanya Mahaprabhu gives a Govardhan shila to Srila Raghunath Das Goswami (with the thumb impression of Mahaprabhu on it) and says, He could see this Giriraj Shila as Brajendra Nandan, Lord Himself. Even today one can visit Sri Sri Radha Gokulananda Temple in Vrindavan and have darshan of this shila. I remember, Srila Gurudeva and Srimati Gurumataji took all of us to this temple during their Vrindavan visit last kartik (year 2015).

Sri Giri Govardhan – devotee

The simple-hearted Gopi-girls of Vraja say:

hantayam adrir abala hari-dasa-varyo
yad rama-krsna-carana-sparasa-pramodah
manam tanoti saha-go-ganayos tayor yat
paniya-suyavasa-kandara-kandamulaih

“Of all the devotees, this Govardhana Hill is the best! O my friends, this hill supplies Krsna and Balarama, along with Their calves, cows and cowherd friends, with all kinds of necessities water for drinking, very soft grass, caves, fruits, flowers and vegetables. In this way the hill offers respects to the Lord. Being touched by the lotus feet of Krsna and Balarama, Govardhana Hill appears very jubilant.” (SB 10.21.18)

Srila Prabhupada translates, hanta, “oh” (expression reflecting how Gopis were so happy and with great joy talking with other Gopi girls) ayam adrir, “this hill (Govardhan)” is hari-dasa-varyah, “the best among the servants of the Lord (Hari)”, “which is touched by the lotus feet of Sri Krishna and Sri Balaram”- rama-krishna-carana-sparasa. And “he appears very jubilant” (pramodah).

So here is a devotee, who descended from Goloka (a wonderful story of Sri Govardhan’s appearance on planet Earth is described in Garga samhita), only to please the Supreme Personality of Godhead, Sri Krishna. And he is considered the best of the devotees of Sri Krishna (hari-dasa-varyo) because he dedicates his entire body in the service of the Lord and His associates (cowherd boys, girls and cows etc.) He supplies them nourishment by providing clean, refreshing drinking water, different varieties of fruits and roots to eat. The caves and green lustrous pastures on the hill became the sporting grounds for the Lord to play with His friends and for herding His cows and calves. And it is very significant to note here that Gopis mention that Sri Govardhan was so happy and joyfully rendering this service (pramodah). The servant is so happy serving his master and the master is so happy that His servant is so happy serving Him as if a transcendental competition is set between the duo.

This wonderful reciprocation between the Lord and his devotee is further seen in the Govardhan lila- the puja of Govardhan followed by the attack by Indra and how Lord lifts Govardhan on His little (pinky) finger and how Govardhan faced the brunt of the ferocious, thunderous attacks by the ‘pralaya’ clouds (I forgot the name of the clouds summoned during the devastation of the material creation) with great joy just for the Lord and to protect His devotees.

So the conclusion is Giriraj is both Sri Krishna and His devotee simultaneously.

Then the obvious question may arise:

What mood we sadhakas should develop so we get full mercy of Sri Krishna or Sri Giri Govardhan?

Being followers of Sri Chaitanya Mahaprabhu, who came in the mood of Lord Hari’s servant and taught us gopi-bhartuh pada-kamalayor dasa-dasanudasah, by becoming and serving the servant of the servant of the Lord, we become recipients of Sri Krishna’s full mercy. And sastras show many pastimes of the Lord where a devotee of the Lord exhibited more mercy and compassion.

No doubt, it is equally potent to worship Sri Govardhan as both Sri Krishna or His devotee, but by following the mood of Lord Chaitanya, the mood of the gopis, the mood of becoming the servant of the servants of the Lord we will always get more mercy and please Sri Guru and Sri Krishna is the conclusion of the lecture.


In the same regard, couple of years ago, in a personal meeting (myself with my brother and parents) I had an opportunity to ask a question to His Holiness Lokanath Swami Maharaj.

(The following is based on what little I could remember from the conversation with His Holiness Lokanath Swami Maharaj, on evening walk outside his asrama, at the foot hill of Sri Govardhan, and also from a lecture by His Holiness on Govardhan Puja, this year 2016 at Barsana)

Q: What is the significance of Govardhan Pastime? (My doubt was why this pastime had to take place for 7 days and nights when the All Mighty, Sri Krishna could have stopped it immediately)

A: It gave an opportunity to all the living entities of Vrindavan to have personal and close association of Sri Krishna. They all spent 7 days and nights at the lotus feet of Sri Krishna. And there were many reciprocations between Krishna and every devotee (which of course were very special and unique to each individual.)

And while remembering and writing all this, it suddenly dawned on me what the above answer meant. This pastime clearly shows- when we take shelter of a devotee (Sri Govardhan) we get direct shelter of the Lotus feet of Sri Krishna.

Brajanath Prabhu, I thank you very much and appreciate for asking this wonderful question on this forum, for while attempting this exercise, it helped me drive home with the following message that Indirectly we get the direct benefit of associating with Lord Sri Krishna, when we serve the devotee(s) of the Lord.

Hope this answer is of some help.

And if further inputs or corrections needed in the above, I humbly beg the readers to add/ point them out for better understanding.

Your servant,

Shyamapriya devi dasi


Nashvin, 20 December 2016

Hare Krsna!

Yes, an important aspect of the reason for the Govardhana pastime is that Krsna wanted to associate with all His various devotees. Generally, He associates with different groups of devotees at different times (with cowherd boys during the day, gopis during the night etc). However, during this pastime, He was able to exchange loving glances and feelings with all the residents of Vrndavana, simultaneously.

your servant,
Nashvin

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Love of God – the ultimate variety

Some Fear God though God Loves Everyone… But what about our Love for God? Infinite Variety! Read on…

We discussed how, for a beginner who does not yet really know God or is not following the instructions of God, Fear of God is a powerful motivator.

On one beautiful afternoon, during a long walk with one of my brothers in Christ, Steve, we discussed both Fear of God, and Love. He is very much in the stage of feeling Fear of God, but I urged him to go deeper into Love instead of staying on in fear. He then said that in the Bible, these types of love are described…

  • Eros – sensual, or romantic love
  • Storge – familial love, parents and children, brothers and sister…
  • Philia – brotherly love – usually between those of faith
  • Agape (prounounced uh-gaap-eh) – God’s love, or Love of God – immeasurable and incomparable to other types of love

I brought up how our spiritual masters teach us that everything that exists in the material world is a perverted reflection of everything pure that exists in the spiritual world.

So every relationship in the material world, which is, more often than not, selfish and in fact, more lust than love, is simply a perverted reflection of the original relationships that exist in the spiritual realm.

When “Agape” that pure love of God is fully and perfectly reciprocated back towards God by the living entities, then it manifests as the following five types of mellows (called “rasas”) of relationship with God.

  • Shanta – the mood of neutrality
    • I know you’re God, but I’m over here, not actively interacting or serving You, even though I’m in the spiritual world
  • Dasya – the mood of servitude
    • actively serving, often in the mood of great awe and reverence
  • Sakhya – the mood of friendship
    • see God as a Friend, no awe and reverence
  • Vatsalya – the mood of parental love
    • see God as a Son, actually subordinate to yourself, feel protective, and feel that God is your dependent
  • Madhurya – the mood of conjugal love
    • this is the most nuanced and complex of them all, but basically seeing God as your husband or lover

In addition to these, there are the following seven secondary rasas, or mellows…

  • laughing
  • astonishment
  • chivalry
  • compassion
  • anger
  • dread
  • ghastliness

When these five primary mellows combine with each other and with the seven secondary mellows, an unlimited variety of mellows is generated, and these wonderful mellows are relished by those who are purely reflecting the Pure Love of God back to God.

Some combinations of mellows are incompatible of course, whereas others are perfectly compatible. This is an intricate science, this knowledge of rasa (mellow) and rasabhaas (the pretense of a mellow).

These mellows of loving devotional service cannot be imitated. They are manifested by perfectly pure devotees only, those who have not the slightest tinge of material attachment or material inebriety. Not to be imitated or artificially put on. If a soul who is not fully and completely in perfect spiritual consciousness tries to artificially force themselves into an advanced mellow of personal relationship, such as person is known as an offender against God.

One great saint, Srila Rupa Goswami, in the 16th Century AD, combed through vast volumes of Vedic Literature and extracted the essence of all Vedic Literature, among his incredible contributions, left behind for us a delightful text called the Bhakti Rasamrita Sindhu (The Ocean of the Unending and Unlimited Nectar of Pure Devotion to God).

Another great modern-day saint, A. C. Bhaktivedanta Swami Prabhupada, wrote a summary study of Rupa Goswami’s Bhakti Rasamrita Sindhu, calling it the Nectar of Devotion.

This subject matter is very vast, and very deep. And to be honest, I am not qualified to delve into most aspects of this subject.

However, I’d like to bring out a few of my appreciations for how the theology from different traditions connects and expands our understanding of God The Supremely All-Attractive One. Even though one scripture, say from the Abrahamic traditions may not contain all this detail that is mentioned in another scripture, say, from the Vedic tradition, it must be understood that all genuine scriptures talk about the same One Supreme Absolute Truth. And genuine saintly souls, advanced in their understanding of their own scripture, will understand, accept, and relish this.

As for the others, the analogy is “stay on the tree”, which refers to how a sour mango on a branch of a mango tree reputed for giving sweet mangoes, just by staying on the branch, becomes sweet. In other words, someone who cannot appreciate higher aspects of our tradition or other traditions should, instead of blaspheming other traditions, seek inward purification and consequent broader and deeper understanding from God about His Glories.

More on purely spiritual relationships in future posts, but the important takeway is that spiritual life doesn’t mean negation of relationships, it means harmonizing all relationships through perfecting that one very special relationship each of us has, with our eternal emanator. In fact, the very raison-de’etre for our existence is so that the Supreme can enjoy these relationships with us.

Yes, the taste of an individual soul’s relationship is absolutely unique, no two souls can give the exact same taste to God. Even though there are unlimited millions, billions, trillions of us in this Universe and in other Universes.

Not just those in “human” forms, but every single living entity has a unique irreplaceable relationship with Krishna.

Would you not like to awaken your personal relationship with your best well-wisher and friend? Try this mantra, if you really want to get in…

Hare Krishna Hare Krishna

Krishna Krishna Hare Hare

Hare Rama Hare Rama

Rama Rama Hare Hare

The Hare Krishna Mahamantra

If you want to go deeper, then best to cultivate being a servant of the servant of the servant of the servant…. (ad inifinitum) God – easier said than done! Leave a comment or contact me.

Sri Guru and Gauranga – what does this mean?

If you have ever been to a Hare Krishna program, there is this time when one person begins to chant some prayers, and everyone else drops to the floor and offers obeisances periodically saying “jay”, “jay”. This can be confusing to someone who doesn’t know what’s going on, this article describes what they are doing… quite profound.

Premananda das, 20th August 2016

Hare Krsna Devotees

Please accept my humble obeisances
All glories to Srila Gurudeva
All glories to Srila Prabhupada

I hear in the Prema dhvani several times “All glories to Sri Guru and Gauranga “
What does Sri Guru represent only spiritual masters in discipline succession or other meaning too.
What does Sri Gauranga stand for in this context ,only Sri Krsna or His unlimited expansion or some other meaning too.
Kindly give your understanding on Sri Guru and Gauranga.

your servant
Premananda Das

Sacinandana Das, 21st August 2016

Hare Krishna Prabhu ji,

Please accept my humble obeisances.

All glories to Srila Gurudev and Srimati Gurumata ji.
All glories to Srila Prabhupada.

Sri Guru means the Spiritual Master and Gauranga means Shri Chaitanya Mahaprabhu. Krishna could not understand how her devotee Srimati Radharani who is also known as Gaurangi is getting more pleasure than him. Krishna thought I am the Supreme Enjoyer and my devotee Srimati Radharani is getting more pleasure than me. So He came as Gauranga to understand the mood of Srimati Radharani. This is very intense mood. Love in seperation. Vipramlamba Bhav. We can take a mundane example a girlfriend and boyfriend who are different cities when the love letter each other it is very very intense. So Chaitanya Mahaprabhu is feeling seperation from Krishna like Radharani and Brijwasi’s felt when He was not in Vrindavan. They were almost about to die. This is the mood of Gauranga.It is very very intense. Mahaprabhu ia known as Gauranga because Her bodily colour is golden like Srimati Radharani.

your servant,
Sacinandana Das

Premananda das, 22nd August 2016

Hare Krsna

All glories to Srila Gurudeva
All glories to Srila Prabhupada

Thank you Sacinandan prabhu for clear answer to Sri Guru and Garuanga.

your servant
Premananda Das

Mahabhagavat Das SDA, 22nd August 2016

Dear Premananda Prabhu,

Please accept my humble obeisances.
All glories to Srila Gurudeva.
All glories to Srila Prabhupada.

Thank you for the nice question, and also Sacinandana Prabhu thank you for the nice answer.
The Prema Dhvani prayers, which are an expression of gratitude and glorification, are usually recited after an Arati and also sometimes after a Kirtan or before a class.
These prayers, for those unfamiliar go something like written below, usually the seniormost person or the person who did the Kirtan or who is giving the class recites these prayers.

Everyone else present bows on the ground and says “Jaya” in unison after each of these are recited.

There are no hard-and-fast scripts for these, other holy personalities, special days, festivals, activities, etc., can also be glorified.

1.Jaya-nitya-lila-pravishta om Vishnu-pada paramahamsa parivrajakacharya ashtottara-shata Shri Srimad His Divine Grace Srila A. C. Bhaktivedanta Swami Maharaja Prabhupada ki jaya.
2.Jaya om Vishnu-pada paramahamsa parivrajakacharya ashtottara-shata Shri Srimad Bhaktisiddhanta Sarasvati Goswami Maharaja Prabhupada ki jaya.
3.Iskcon founder acharya Srila Prabhupada ki jaya.
4.Ananta-kotivaishnava-vrinda ki jaya.
5.Namacharya Haridasa Thakura ki jaya
6.Premse kaho Shri-Krishna-Caitanya, Prabhu Nityananda, Shri Advaita, Gadadhara, Shrivasadi-gaura-bhakta-vrinda ki jaya.
7.Shri-Shri-Radha-Krishna Gopa-Gopinatha, Shyama Kund, Radha Kund, Giri Govardhana ki jaya.
8.Vrindavana-dhama ki jaya.
9.Mathura-dhama ki jaya.
10.Navadvipa-dhama ki jaya.
11.Jagannatha-puri dhama ki jaya.
12.Ganga-mayi ki jaya
13.Yamuna-mayi ki jaya.
14.Tulasi-devi ki jaya.
15.Bhakti-devi ki jaya.
16.Harinam Sankirtan ki jaya.
17.Srila Prabhupada book distribution ki jaya.
18.Samaveta-bhakta-vrinda ki jaya.
19.Gaura-premananda Hari Hari bol,
20.All glories to the assembled devotees. (Hare Krishna) All glories to the assembled devotees. (Hare Krishna) All glories to the assembled devotees. (Hare Krishna)

  1. All glories to Sri Guru and Gauranga.

Sri Guru refers not only to one’s own initiating spiritual master but to all spiritual masters. Primarily of course it refers to the original spiritual master, Lord Balaram, also known as Lord Nityananda. All spiritual masters are expansions of the original spiritual master. It also refers to Krishna as Paramatma, who, as supersoul, guides all wayward souls lost in the material world back to their homes in the spiritual world. This refers to all spiritual masters in disciplic succession, but also all spiritual masters who contributed to us getting to the point of devotional service, so it refers also to our parents and other teachers who made us fit to sit and hear from Sri Guru. Not only did we have spiritual masters in this life, but also we had spiritual masters in previous lives, so this expresses gratitude to all of them. And this also includes those spiritual masters we don’t remember consciously today but who have helped us get to where we are today in the service of Krishna.

When we glorify Krishna, who is the source of all the incarnations of God, or Lord Gauranga, who is Krishna Himself in the mood of His devotee Srimati Radharani, we automatically glorify all the incarnations of God. In the Chaitanya Charitamrita, there is a description of Avatara and Avatari as follows:

sṛṣṭi-hetu yei mūrti prapañce avatare
sei īśvara-mūrti ‘avatāra’ nāma dhare

“The form of the Lord that descends into the material world to create is called an avatāra, or incarnation.

māyātīta paravyome sabāra avasthāna
viśve avatari’ dhare ‘avatāra’ nāma

“All the expansions of Lord Kṛṣṇa are actually residents of the spiritual world. But when they descend into the material world, they are called incarnations [avatāras].

This is from Chaitanya Charitamrita Madhya Lila verses 264-265, further verses quote reference from Srimad Bhagavatam first and second canto.

So yes, when we glorify Lord Gauranga, who is Krishna, all other incarnations of Krishna are automatically glorified.

And by glorifying the Guru Tattva, all those who have helped us get to where we are in spiritual life are glorified.

your servant,
Mahabhagavat Das

Rantideva das, 23rd August 2016

My dear Mahabhagavat Das,

Please accept my humble obeisances.
All glories to Sri Guru and Sri Gauranga.
All glories to Srila Prabhupada.

I trust that you are well.

This discussion brings up a question of proper grammar. I’ve seen all three of these but I’m not sure which one would be most proper;

Sri Guru and Gauranga
Sri Guru and Sri Gauranga
Sri Sri Guru and Gauranga

I personally use the second as you can see above. The third doesn’t seem grammatically correct to me, and the first I’m not sure of. Are they all correct or is any one more so than others? Just something I’ve been curious about, but never thought to ask anyone until this topic showed up here.

I remain your worthless servant,

Rantideva das

Mahabhagavat Das SDA, 23rd August 2016

Dear Rantideva Prabhu,

Please accept my humble obeisances.
All glories to Srila Gurudeva.
All glories to Srila Prabhupada.

“Sri” is an honorific that is prefixed in front of honorable personalities endowed with opulence of any kind… for example a person may be wealthy or beautiful or wise or renounced or any kind of opulence such as the possessor of a good family and so on. Literally “Sri” means “Goddess of Fortune” or “Lakshmidevi”, and in this context, means “One who is blessed by Good Fortune”.

One can say “Krishna” or “Sri Krishna” or “Lord Krishna”, and all of them are grammatically correct, it comes down to context and one’s understanding of what is etiquette.

Generally though, we understand that both Guru and Gauranga are honorifics in themselves. It is technically redundant (but we can and do say Sri even 108 times before in the “astottara sata sri”) to say “Sri” to Guru because obviously no one could be Guru without being endowed with the opulence of devotional service, and who can be more opulent than Krishna Himself as we know Gauranga is?

So then it comes down to a matter of personal preference in this case, there are no hard-and-fast rules for this.

Of course, some might argue over this, but we have bigger problems in life 🙂 Or maybe that’s just me.

your servant,
Mahabhagavat Das

Shridhar Das, 23rd August 2016

Hare Krishna,
Please accept my humble obeisance!

All glories to Srila Gurudeva!
All glories to Srila Prabhupada!

I always wish to thank the devotees who question, which gives us all an opportunity to test our understanding and improve it by research by dwelling into the teachings of Srila Prabhupada, as desired by Srila Gurudeva.

I had concluded the following from my research which is already concluded by His Grace Mahabhagavat Prabhu. The most important part is what Srila Prabhupada originally said.

Guru means teacher in any sense. In material world the relationship of disciple and guru takes place even in terms of musical lessons, Sanskrit classes, etc. Shastra asks us to see the guests of Krishna as God Himself. Wife is also asked to see the husband as guru. Even when we guide someone on the basis of received experience and clarity on a subject matter, we act as guru. But every guru in reality is expected to be a deliverer of his dependents:

gurur na sa syāt sva-jano na sa syāt
 pitā na sa syāj jananī na sā syāt
daivaṁ na tat syān na patiś ca sa syān
 na mocayed yaḥ samupeta-mṛtyum

One who cannot deliver his dependents from the path of repeated birth and death should never become a spiritual master, a father, a husband, a mother or a worshipable demigod. (SB 5.5.18).

Confirming the conclusions shared by Prabhuji from Srila Prabhupada’s teachings:

Who is a Guru?

Prabhupāda: And Caitanya Mahāprabhu, Kṛṣṇa, He says, yei kṛṣṇa tattva vettha sei guru haya: “Anyone who knows the science of Kṛṣṇa, he’s guru.” And what is the guru’s business? Yāre dekha, tāre kaha ‘kṛṣṇa’-upadeśa: (CC Madhya 7.128) “Whomever you meet, you just try to impress upon him about the instruction of Kṛṣṇa.” Sarva-dharmān parityaja… So in this way, if we take it up, very seriously—”This is my duty”—then you are a sannyāsī. That’s all. (Conversation with Devotees — April 12, 1975, Hyderabad)

Caitanya Mahāprabhu said: yei kṛṣṇa-tattva vetta sei guru haya (CC Madhya 8.128). Guru does not become. Guru is not so cheap thing. One must know what is kṛṣṇa-tattva. One must know what is Kṛṣṇa. (Lecture on Brahma-samhita, Lecture — Bombay, January 3, 1973)

When we say Guru, it is a very deep purport as Prabhuji has revealed already.

Guru tattva

Guru cannot be different. Guru is one, one who knows the science of Kṛṣṇa. (Room Conversation — January 31, 1977, Bhuvanesvara)

Elaboration on above concept…

Therefore the guru is offered first the respectful prayers, vande gurūn. And gurūn, bahu-vacana, plural number, that many gurus. But they are not many; they are one, guru-tattva. Just like Kṛṣṇa has many forms, but that does not mean Kṛṣṇa is different. No. Kṛṣṇa is one. Similarly, guru, there may be many gurus, it doesn’t matter, but their philosophy must be one: to teach everyone that Kṛṣṇa is the Supreme Personality of Godhead. So there may be thousands of gurus, but the guru’s business is to teach the disciple that Kṛṣṇa is the Supreme Personality of Godhead. (Lecture on CC Adi-lila 1.1 — Mayapur, March 25, 1975)

Srila Gurudeva has often clarified, that Guru is one but that doesn’t mean all gurus are one. Then it is like Mayavada philosophy. One in purpose, difference in individuality. Srila Prabhupada further clarifies:

Sometimes a dīkṣā-guru is not present always. Therefore one can take learning, instruction, from an advanced devotee. That is called the śikṣā-guru. Śikṣā-guru does not mean he is speaking something against the teachings of the dīkṣā-guru.( Lecture on BG 17.1-3 — Honolulu, July 4, 1974)

Balarāma means guru-tattva. Balarāma represents guru. Yasya prasādād bhagavat-prasādaḥ **. If we want to understand Caitanya Mahāprabhu, if we want to understand Kṛṣṇa, then we must take shelter of Balarāma. (Lord Nityananda Prabhu’s Avirbhava Appearance Day Lecture — Bhuvanesvara, February 2, 1977)

But offering gratitude in a menial mood, as a fallen servant as Srila Gurudeva has often instructed, to spiritual master is sufficient to offer it to all in parampara. And now and very often in services, we must offer to Lord Nityananda, Gauranga whomever we may have recently heard the glories of. But we perceive Krishna more directly through the medium of Guru, so we must definitely be attached to Sri Guru, in my opinion. Srila Prabhupada clarifies:

Many of our Temples are now requiring pictures of Pancatattva and Acaryas, principally your Spiritual Master and my Spiritual Master, for their Guru Gauranga worship. (Letter to Vasudeva — Tokyo 15 August, 1970)

Regarding Guru & Gauranga, this is the actual purport/importance

That is His mercy. So by the mercy of Caitanya Mahāprabhu, so many people are becoming vāsudeva-parāyaṇāḥ. But otherwise, it is not possible. Therefore we first offer our obeisances to Guru-Gaurāṅga, by whose mercy we get Kṛṣṇa. This is the system. Adau gurvāśrayam. (Lecture on SB 6.1.15 — Los Angeles, June 27, 1975)

Since everyone within this material world is more or less influenced by sinful activities, in the beginning it is essential that one take to the worship of Guru-Gaurāṅga and ask their favor, for thus despite all his disqualifications one will very soon become qualified to worship the Rādhā-Kṛṣṇa vigraha. (CC Adi 8.31, Purport)

Irregularity in worshiping Guru and Gauranga can be tolerated, as they are always kind and forgiving, but irregularity in worshiping Lord Jagannatha and Sri Sri Radha Krishna is not good. (Letter to Karandhara — Calcutta 19 September, 1970)

your servant
Shridhar Das

Premananda das, 23rd August 2016

Hare Krsna

All glories to Srila Gurudeva
All glories to Srila Prabhupada
All glories to Sri Guru and Gauranga

Thank you Sacinandan prabhu,Mahabhagavat prabhu,Rantindeva prabhu and Shridhar prabhu.
The answers were all enlightening and inspiring to understand Sri Guru and Gauranga.

your servant
Premananda Das

Ekanga Radha Devi Dasi, 21st December 2016

Hare Krishna Dandavats Pranam,

Very Good explanation Prabhu

Sincerely yhs
Ekanga Radha Devi Dasi

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Are Krishna and Rama mentioned in the Vedas?

Are Krishna and Rama even mentioned in the Vedas? Is this worship of Rama and Krishna somehow new and concocted by modern religious teachers? What about Chaitanya Mahaprabhu? Is this just a case of a man masquerading as God?

Nikhil Mishra, 02nd August 2016

Hare Krsna devotees

All glories to guru and gauranga.

Humble obeisance to all of you.

A question came in my mind. That ” was reference of krsna or ram mentioned in any of the four vedas “? Kindly enlighten me on this matter.

Sincerely
Nikhil

Mahabhagavat Das SDA, 04th August 2016

Dear Sriman Nikhil,

Hare Krishna!

Please accept my humble obeisances.
All glories to Srila Gurudeva.
All glories to Srila Prabhupada.

This is an important question. Thank you for asking.

Many persons from other traditions question Vaishnava practices on the plea that the Vedas are bona fide literatures, the other Vedic literature is not, therefore the tradition of accepting Lord Rama or Lord Krishna as the Supreme is wrong. Many preachers actually attempt to use this argument to discredit the Bhagavad Gita and Srimad Bhagavatam as authoritative.

Nothing could be further from the truth.

First of all, yes, Lord Vishnu is mentioned in the Vedas directly, several times. The Rig Veda alone mentions Lord Vishnu and established Him as the Supreme at least 9 times.

I humbly quote my spiritual master Srila Sankarshan Das Adhikari’s writing from 31st January 2010:

quote

Question: Is Krishna a Form of Vishnu or Vishnu a Form of Krishna?

I have a question about something you said the other day in your “Thought for the Day” Q&A section. You quoted the following verse:

“Those who are actually learned in the Absolute Truth look to the abode of and worship only the Vishnu form of the Supreme Personality of Godhead in any of His various forms such as Krishna, Rama, etc.”–Rig Veda (1.22.20)

This verse states that Krishna is a form of Vishnu. I don’t understand how this verse supports Krishna as the original Personality of Godhead. This verse seems to disagree with Krishna’s own statements in the Bhagavad-gita. I am very perplexed by this. How can I know if Vishnu is a form of Krishna or Krishna is a form of Vishnu? Please help me understand. Thank you very much.

Humbly,

C.B.


Answer: Since Krishna is the Original Vishnu, Both Are Correct.

Srila Prabhupada explains Rig Veda (1.22.20) in his Srimad Bhagavatam purport to SB 3.16.4 that the qualified brahmanas worship only the Vishnu form of the Supreme Personality of Godhead, which means Krishna, Rama and all Vishnu expansions.

What is confusing you is that the term Vishnu is used in two different ways. Sometimes Vishnu is used as the name of the category of the Supreme Lord in any one of His unlimited forms. And sometimes it used for a specific four-armed form of the Supreme Lord such as Maha-Vishnu. When we speak of the Vishnu category of beings we understand that the original Vishnu is Krishna and that all the other Vishnu category personalities are emanating from Him. This is why devotees of Krishna are known as Vaisnavas, which means “devotees of Vishnu.”

So in summary, since Krishna is the original Vishnu from whom all other Vishnus expand, we can say both that Vishnu is a form of Krishna and that Krishna is a form of Vishnu.

Sankarshan Das Adhikari
unquote

Finally, to support my claim of how the text Srimad Bhagavad Gita and Srimad Bhagavatam are equally or more important than the Vedas, I invite you to please read this exchange between Sri Narada, and Sri Veda Vyasa, two foremost Vedic authorities:

http://www.vedabase.com/en/sb/1/5

Specifically, this part which involves the disciple Veda Vyasa, asking a question to his Guru Sri Narada:

SB 1.5.5 — Śrī Vyāsadeva said: All you have said about me is perfectly correct. Despite all this, I am not pacified. I therefore question you about the root cause of my dissatisfaction, for you are a man of unlimited knowledge due to your being the offspring of one [Brahmā] who is self-born [without mundane father and mother].

SB 1.5.8 — Śrī Nārada said: You have not actually broadcast the sublime and spotless glories of the Personality of Godhead. That philosophy which does not satisfy the transcendental senses of the Lord is considered worthless.
SB 1.5.9 — Although, great sage, you have very broadly described the four principles beginning with religious performances, you have not described the glories of the Supreme Personality, Vāsudeva.
SB 1.5.10 — Those words which do not describe the glories of the Lord, who alone can sanctify the atmosphere of the whole universe, are considered by saintly persons to be like unto a place of pilgrimage for crows. Since the all-perfect persons are inhabitants of the transcendental abode, they do not derive any pleasure there.
SB 1.5.11 — On the other hand, that literature which is full of descriptions of the transcendental glories of the name, fame, forms, pastimes, etc., of the unlimited Supreme Lord is a different creation, full of transcendental words directed toward bringing about a revolution in the impious lives of this world’s misdirected civilization. Such transcendental literatures, even though imperfectly composed, are heard, sung and accepted by purified men who are thoroughly honest.
SB 1.5.12 — Knowledge of self-realization, even though free from all material affinity, does not look well if devoid of a conception of the Infallible [God]. What, then, is the use of fruitive activities, which are naturally painful from the very beginning and transient by nature, if they are not utilized for the devotional service of the Lord?

Also, Sri Krishna describes the Vedas and their purpose thus:

http://www.vedabase.com/bg/15/1

And finally, Krishna derides the ritualistic followers of the Vedas thus also:

yām imāṁ puṣpitāṁ vācaṁ
pravadanty avipaścitaḥ
veda-vāda-ratāḥ pārtha
nānyad astīti vādinaḥ
kāmātmānaḥ svarga-parā
janma-karma-phala-pradām
kriyā-viśeṣa-bahulāṁ
bhogaiśvarya-gatiṁ prati
Men of small knowledge are very much attached to the flowery words of the Vedas, which recommend various fruitive activities for elevation to heavenly planets, resultant good birth, power, and so forth. Being desirous of sense gratification and opulent life, they say that there is nothing more than this. BG 2.42.43

I hope that this is useful and helpful.

Thank you again for asking this important question! Devotees feel free to add to the answer if I have missed out anything and enrich this conversation and our collective understanding.

Sincerely,
Mahabhagavat Das

Nikhil Mishra, 04th August 2016

Thank you very much Mahabhagavat prabhu for taking out your time and address my question. Terming it as ‘ important’ , gives me a sense of humility and pride simultaneously.

Your answer makes sense to my cluttered mind.

I beg mercy of you and all devotees to overcome my physical , mental inertia so that i can start performing bhakti yoga in more sincere , regular way .

Hare krsna
Nikhil

Shreyas, 04th August 2016

Hare Krishna,
Please accept my humble obeisance!
All glories to Srila Prabhupada!

I would like to add that – It is astonishing that Lord Chaitanya’s appearance, who is the source of our Gaudiya Vaishnava Sampradaya, Krishna Himself, has been prophesied in many numbers throughout shruti and smriti. As far as 4 Vedas are concerned, the below verses confirm the same:

In the Atharva-Veda; Purusa-Bodini-Upanisad, it is said:

saptame gaura-varna-visnor ity aena sva-saktya
caikyam etya pratar avatirya saha svaih sva-manum siksayati

“In the seventh manvantara, in the beginning of the Kali-Yuga, the Supreme Personality of Godhead will, accompanied by His own associates, descend in a golden form to the earth. He will teach the chanting of His own names.”

In the Atharva Veda, the Supreme Person says:

itotham krta sannyaso’vatarisyami sa-guno nirvedo
niskamo bhu-girvanas tira-atho’ lakanandayah kalau
catuh-sahasrabdhopari panca-sahasrabhyantare
gaura-varno dirghangah sarva-laksana-yukta isvara
prarthito nija-rasasvado bhakta-rupo misrakhyo
vidita-yogah syam

“I will descend on the earth after the passage of four thousand years in the Kali-Age, [kalau chatuh sahasrabdhopari] and before the passage of five thousand years [pancha sahasra abhyantare].”

“I will come on the earth on the bank of the Ganges, [tira-sthah alakanandayah]. I will be a tall and saintly Brahmana devotee. I will have all the auspicious symptoms of an exalted person [dirghangah sarva-laksana-yuktah].”

“I will exhibit renunciation. I will have all auspicious signs. I will be a devotee, practicing bhakti yoga. I will taste the rasa of My own devotional service.”

In the Sama Veda, the Supreme Lord says:

tathaham krta sannyaso bhu-girvano ‘vatarisye
tire’lakanandayah punah punah isvara-prarthitah sa-
parivaro niralambo nirdhuteh kali-kalmasa-kavalita-
janavalambanaya

“I shall come to the earth, accompanied by My associates, in a place by the bank of the Ganges. I will advent to save the people who are afflicted and devoured by the sins of the age of Kali. I will manifest as an Avadhut Brahman Sannyasi.”

The descriptions of Lord Chaitanya’s descent are many throughout Upanishads, Mahabharata, Puranas, etc. However, I have only mentioned from 4 Vedas.

your servant
Shridhar Das

Todd Eberwine, 04th August 2016

Hare Krishna,
Please accept my humble obeisance!
All glories to Srila Prabhupada!

I just wanted to express my gratitude for these answers. I don’t often contribute to the conversations here but I am always following along, reading and learning from those more learned than I. Many thanks to all of you who take the time to give such wonderful answers to these wonderful questions.

Please subscribe to daily inspirational emails from His Grace Sriman Sankarshan Das Adhikari (Writings and lectures archived at www.sda-archives.com), written fresh every day from his travels around the world sharing the highest spiritual knowledge with everyone. Sign up now at www.joincourse.com

Allah is not your God? Krishna is not your God?

Are you a follower of Allah? Are you a follower of Krishna? Are you a follower of Rama? Are you a follower of Jehovah? Did you answer no to any of these questions but yes to at least one of these questions? Then read on!

In the world today, there is great strife between the followers of different spiritual and religious traditions about the name of God. In fact, some are so frustrated by this bickering that they take to atheism because at least the atheists agree that there is no God whatsoever.

Some say Allah is the Only God and there is none other. They say that Allah has 99 names and any other name does not refer to Allah.

Yet others say that Lord Rama or Lord Krishna is the True God.

Yet others say that Yahweh, not Krishna or Rama is THE name of God.

There is all this terrible discussion about “false gods”, and how the follower of this or that tradition is surely going to hell!

But you know, when a follower of Rama disparages Allah, they are disparaging their own beloved Rama?

When a follower of Jehovah disparages Krishna, do you know they are actually blaspheming Jehovah Himself?

Do you know that a person who commits sacrilege against the names Rama and Krishna are actually blaspheming Allah Himself?

Blasphemy of Any name of God is a blasphemy of All names of God. Be careful!

ŚB 10.14.7

गुणात्मनस्तेऽपि गुणान् विमातुं
हितावतीर्णस्य क ईशिरेऽस्य ।
कालेन यैर्वा विमिता: सुकल्पै-
र्भूपांशव: खे मिहिका द्युभास: ॥ ७ ॥ guṇātmanas te ’pi guṇān vimātuṁ
hitāvatīṛnasya ka īśire ’sya
kālena yair vā vimitāḥ su-kalpair
bhū-pāṁśavaḥ khe mihikā dyu-bhāsaḥ

In time, learned philosophers or scientists might be able to count all the atoms of the earth, the particles of snow, or perhaps even the shining molecules radiating from the sun, the stars and other luminaries. But among these learned men, who could possibly count the unlimited transcendental qualities possessed by You, the Supreme Personality of Godhead, who have descended onto the surface of the earth for the benefit of all living entities?

https://vedabase.io/en/library/sb/10/14/7/

No one tradition knows everything possible about God, because God is infinite! We all stand to gain from sharing the unlimited glories of God with each other.

This is called Sankirtan, or “samyak kirtan”, “complete glorification of God”.

Any name of God from a bona fide historical scripture that refers to the Supreme Absolute Truth refers to the exact SAME person!

Don’t believe me?

American English: sun
Arabic: شَمْس
Brazilian Portuguese: sol
Chinese: 太阳
Croatian: sunce
Czech: slunce
Danish: sol
Dutch: zon
European Spanish: sol
Finnish: aurinko
French: soleil
German: Sonne
Greek: ήλιος
Italian: sole
Japanese: 太陽
Korean: 태양
Norwegian: sol
Polish: słońce
European Portuguese: sol
Romanian: soare
Russian: солнце
Latin American Spanish: sol
Swedish: sol
Thai: พระอาทิตย์
Turkish: güneş
Ukrainian: сонце
Vietnamese: mặt trời

Would it make sense for the Vietnamese person to say that mặt trời does not mean the same as the Ukranian word сонце or the Japanese word 太陽?

There is only ONE source to the Universe.

All of us from different spiritual traditions are but emanations of that ONE personality.

Krishna, for example means, “The All-Attractive One”. Is Allah not All-Attractive? So is Allah not Krishna? Is Jehovah not All-Attractive? So then, is Jehovah not Krishna?

The word Rama means “The source of All Pleasure”… Are Allah or Jehovah not the source of all pleasure? So are Allah and Jehovah not Rama?

Why fight over differences in language? Let’s learn each others’ languages! Use the comments section… What is the name of God in your language? And what does this name mean?

Significance of the Feeling of Insignificance

Souls in the material world feel important, very important, or most important. It is a root cause of all strife in the world. What about the feeling of insignificance, or humility? Is that significant?

Most of us consider ourselves highly significant. I am not immune to this either. But when I put my own life in context with the world around me, the other souls, especially in relation with God, I begin to feel insignificant.

But then, in many of my personal interactions, I begin to find this feeling of super-significance show itself again. It manifests itself as pride, arrogance, impatience, intolerance, condescension, holier-than-thou, or obnoxious bossy behaviour. Most people can’t stand it when they see it in someone else. But most of us carefully cultivate the root cause of those traits.

Of course, it’s easy to think that we’re super-significant, after all, we came out of the spiritual world to feel that way, and the material world is designed to make us feel that way too.

It all started with the envy of God. Envy, not jealousy. What is the difference, one may ask. One very advanced spiritualist, Chakri Dasa, a disciple of Srila A. C. Bhaktivedanta Swami Prabhupada made it very clear in a class in Durban, South Africa, many years ago… He said “Jealousy means you don’t like that someone has what they have”, he continued “But Envy, that is different, it means, I don’t like that you have what you have. I wish that I had what you have. I wish that you didn’t have it, I wish you were dead and I could have that instead”.

So, envy of God means that we want God to be subservient to us (or dead), and instead that we would rather be God. This is actually the “Original Sin”.

This is why the spirit soul comes to the material world. God says, “well, you are you, and I am Me, but if you want, I can send you to a place where you can think that you are God”. And reluctantly He makes arrangements for us to come here, but comes along with us as the Super-Soul or Paramatma!

Therefore, we have the unfortunate situation where everyone in material consciousness is trying to dominate one another.

Is it any wonder then, that as a recovering atheist, I still have these feelings of super-significance! I came here to be God in the first place! 🙂

By now I know that I am not God, but this tendency to try to lord it over the material world, and all others stubbornly persists.

But what is incredible, truly incredible, is that God Himself does not consider Himself very significant, whereas He sees service done unto Him as highly valuable! I found that amazing, and thought you might too.

किञ्चित्करोत्युर्वपि यत् स्वदत्तं
सुहृत्कृतं फल्ग्वपि भूरिकारी ।
मयोपनीतं पृथुकैकमुष्टिं
प्रत्यग्रहीत् प्रीतियुतो महात्मा ॥ ३५ ॥ kiñcit karoty urv api yat sva-dattaṁ
suhṛt-kṛtaṁ phalgv api bhūri-kārī
mayopaṇītaṁ pṛthukaika-muṣṭiṁ
pratyagrahīt prīti-yuto mahātmā

The Lord considers even His greatest benedictions to be insignificant, while He magnifies even a small service rendered to Him by His well-wishing devotee. Thus with pleasure the Supreme Soul accepted a single palmful of the flat rice I brought Him.

https://vedabase.io/en/library/sb/10/81/35/

In this chapter (and the previous one) of the Bhagavatam, there is an account of a saintly gentleman by the name of Sudama, who was a boyhood school friend of Krishna, in the school of Sandipani Muni.

While Krishna, as the husband of the Goddess of Fortune is Supremely Opulent, Sudama, as a simple spiritualist, was satisfied with whatever came of its own accord. When his wife, frustrated by the extreme poverty (bony bodies, torn clothes, starvation), persuaded Sudama to seek a favour from Krishna, his boyhood Friend, he reluctantly agreed, more joyful for the opportunity to meet Krishna than to ask for some benediction.

He joyfully went to see Krishna, taking a humble gift of 4 handfuls of flattened rice, begged by his wife from a neighbour. But when he saw the opulence of Krishna’s palace, he was too ashamed to give Krishna the humble gift.

He also forgot to ask Krishna for anything at all! He was just so happy to see Krishna, reminisce, etc.

Krishna of course, being the All-knowing Super Soul dwelling in everyone’s heart, knew everything, snatched the rag-parcel of flattened rice, and in return gave Sudama opulence equal to that of the king of heaven.

Sudama felt insignificant in front of Krishna. Krishna felt His gift of opulence insignificant in front of Sudama’s love.

अहो ब्रह्मण्यदेवस्य द‍ृष्टा ब्रह्मण्यता मया ।
यद् दरिद्रतमो लक्ष्मीमाश्लिष्टो बिभ्रतोरसि ॥ १५ ॥ aho brahmaṇya-devasya
dṛṣṭā brahmaṇyatā mayā
yad daridratamo lakṣmīm
āśliṣṭo bibhratorasi

[Sudāmā thought:] Lord Kṛṣṇa is known to be devoted to the brāhmaṇas, and now I have personally seen this devotion. Indeed, He who carries the goddess of fortune on His chest has embraced the poorest beggar.

https://vedabase.io/en/library/sb/10/81/15/

It is not possible for a person in material consciousness to feel that kind of humility. It is impossible to feign. Only a soul in pure spiritual consciousness, pure Allah/Christ/Yahweh/Adonai/Buddha/Krishna, consciousness can feel such deep humility…

Humility is a precious gift, and true humility comes from knowing and being in one’s own constitutional position as an infinitesimal fragmental part-and-parcel of our glorious emanator.

Oh! When will I feel the genuine insignificance felt by the pure spiritualist? When will I be free of my false pride? When will I actually recover from this horrible atheism I am afflicted with? Oh! My dear Krishna, how and why did I ever allow this horrible poisonous envy enter my heart?