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NITAAI-Veda.nyf > All Scriptures By Acharyas > Bhaktivedanta Prabhupada > In Search of the Ultimate Goal of Life > In Search of the Ultimata Goal of Life > Great Mystery

Great Mystery


There is another mystery within these transcendental pastimes, and it is that Shrimati Radharani arranges for the uniting of Her associates with Shri Krishna, although the sakhis have no such desire. By doing this, Shrimati Radharani enjoys more happiness than by Her personally uniting with Shri Krishna and for this reason the sakhis accept this arrangement for Her happiness. By all these mutual arrangements of Shri Radha and the sakhis, Shri Krishna becomes still more happy, and therefore the whole arrangement causes Radha and Krishna to become even more enlivened in their transcendental pastimes.

The natural divine love of the cowherd girls for Shri Krishna is never to be considered as or compared to material lust. The two, love and lust, are explained in similar terms because there appears to be a similarity between them, but the Bhakti-rasamrita-sindhu (1.2.285) explains otherwise:


premaiva gopa-ramanam

kama ity agamat pratham

ity uddhavadayo ‘py etam

vanchanti bhagavat-priyah


“People customarily describe and understand the love of the cowherd girls for Shri Krishna in the light of mundane lust, but in fact it is different because such a standard of love for Shri Krishna was desired even by the highest devotees like Uddhava and others.”

Mundane lust is meant for one’s personal enjoyment; transcendental love of Godhead is meant for the happiness of the Supreme Personality Shri Krishna. There is therefore a very wide gulf of difference between the two.

The cowherd girls of Vraja had no desire for self-satisfaction by personally contacting Shri Krishna, yet they were always ready to render all varieties of services for the benefit of Shri Krishna. Anything short of this spirit amounts to lust. As confirmed in the Shrimad-Bhagavatam, mundane desire is mundane lust. In the Vedas, the three modes of nature—goodness, passion, and ignorance—are described in different terms according to one’s desire for different benefits—followers, sons, wealth, and so on. All these are but different categories of mundane lust. Such lust is presented in the flowery language of the Vedas as religiosity. Lust is called by different names: altruism, karma-kanda, fruitive work, social obligations, the desire for liberation, family tradition, affection for kinsmen, and fear of chastisement and rebuke from relatives. All these are different forms of lust passing in the name of religiosity. There is nothing in these activities except one’s own sense gratification.