God vs Krishna

The residents of Vrindavana introduce us to a spiritual world which most have neither heard nor dreamt of. Most people worship and realise God in His usual role of being creator and controller of the cosmos. In Vrindavana, however, the residents are so overcome by God’s sweetness that they forget His ontological identity as the Supreme Lord. The love exchanged between Krishna and His devotees is such that He seeks His devotees as much as they seek Him. In Vrindavana, Krishna needs His devotees as much as they need Him, and He loves them as much as they love Him. Here, God is more human than Superhuman, more natural than Supernatural. In Vrindavana, God sheds His Godhood to relish an intimate relationship which is unlimitedly more special.

The Srimad-Bhagavatam thus paints the most intimate picture of God.

Generally, God is the one we fully depend on. Worshippers may see Him as the cosmic order-supplier, a convenient port of call in times of need and want. In the Bhagavatam’s conception, we witness how God becomes fully dependent on His devotees. He subordinates Himself to His parents, such that they feel the anxiety of protecting Him. We find stories of Krishna, for example, appearing as a helpless deity and requesting His devotees to ‘save’ Him.

Generally, God is of spotless character. He is the all-good, non-controversial, completely straightforward personality above all kinds of suspicion. In the Bhagavatam’s conception, God steals things, kills demons, dances with married girls and is known to tell untruths. The transgressions of religious principles by the Supreme Lord not only establish His Supreme position which is beyond limit and boundary, but also demonstrate how, for the purpose of sweet relationships, He may sideline such concerns.

Generally, God is the personality to whom everyone is indebted. We offer prayers of gratitude and thank Him for everything we have received. In the Bhagavatam’s conception, God becomes indebted to His devotees. Seeing their incredible sacrifice, He offers heartfelt gratitude to the gopis, and tells them: “I am not able to repay My debt for your spotless service, even within a lifetime of Brahma.” (SB 10.32.22)

Generally, God is that person who has all the answers. He provides the wisdom, guidance and enlightenment that we seek. We read in the Bhagavatam, however, of how God often takes advice from His own devotees. While in Dwaraka, news arrived of Jarasandha’s atrocities, and Krishna simultaneously heard of the Pandavas’ desire to perform the Rajasuya sacrifice. Desiring to intervene in both situations, Krishna turned to Uddhava for advice, who subsequently offered a perfect resolution. When Krishna appeared as Sri Chaitanya, He eagerly asked Ramananda Raya many profound questions, and deeply relished hearing his answers and realisations.

Generally, God is the one we all fear. People have a multitude of superstitions that they follow just to ensure they’re not on the receiving end of God’s wrath. In the Bhagavatam’s conception, God fears His own devotees. When Krishna broke pots of yoghurt that His mother was churning, she immediately ran after Him in anger: “[Seeing the whipping stick in His mother’s hand,] He is crying and rubbing His eyes again and again with His two lotus hands. His eyes are filled with fear, and the necklace of pearls around His neck, which is marked with three lines like a conchshell, is shaking because of His quick breathing due to crying. To this Supreme Lord, Sri Damodara, whose belly is bound not with ropes but with His mother’s pure love, I offer my humble obeisances.” (Satyavrata Muni, Damodarastakam, Verse 2)

Generally, God is the one who mercifully provides everything we need. In today’s world we find a plethora of prosperity churches which teach that faith, prayer, and contributions to the ministry will always improve one’s material situation. In the Bhagavatam’s conception, however, God may well bestow His special mercy by taking everything away: “If I especially favour someone, I gradually deprive him of his wealth. Then the relatives and friends of such a poverty-stricken man abandon him. In this way he suffers one distress after another.” (SB 10.88.8)

Generally, God is the one who is conservative, strict and somewhat distant from our day-to-day lives. He is depicted as an old father, the witness, who only really comes into play in the role of a judge. In the Bhagavatam’s conception, God is full of colour, character and happiness. He plays a flute, dons beautiful clothes, eats to His heart’s content, dances with His devotees, and is full of humour and charm. Frederick Nietzsche once quipped: “I would only believe in a God who knows how to dance.”

Srila Prabhupada beautifully sums up Krishna’s unique personality: “Sometimes the Lord, as the child of Mother Yasoda, requests His devotee for some food, as if He were very hungry. Sometimes He tells His devotee in a dream that His temple and His garden are now very old and that He cannot enjoy them very nicely. Thus He requests the devotee to repair them. Sometimes He is buried in the earth, and as if unable to come out Himself, He requests His devotee to rescue Him. Sometimes He requests His devotee to preach His glories all over the world, although He alone is quite competent to perform this task. Even though the Supreme Personality of Godhead is endowed with all possessions and is self- sufficient, He depends on His devotees. Therefore the relationship of the Lord with His devotees is extremely confidential. Only the devotee can perceive how the Lord, although full in Himself, depends on His devotee for some particular work.” (SB 6.19.5)