Unless God has got inconceivable energy, He's not God. This has been discussed by Jiva Gosvami. If you do not accept inconceivable energy of God, then there is no God. This is inconceivable. Ajo 'pi sann avyayatma bhutanam isvaro 'pi san, sambhavamy atma-mayaya [Bg. 4.6]. Paritranaya sadhunam. This is God. How it happens, how it is possible, if you understand properly, then you become liberated simply by understanding this, that Bhagavan, why He shall not appear as the son? Why you shall restrict? God is not under your restriction. That is God. If He becomes under your rules and regulation, then He's not God. That is inconceivable. How ajo 'pi, although unborn, how He takes birth. Ajo 'pi sann avyayatma bhutanam isvaro 'pi. Bhutanam isvarah. He's the Supreme Controller, but He likes to be controlled by mother Yasoda. Bhutanam isvaro 'pi san. He controls everyone, but why He accepts one lady, innocent lady, not very educated, not Vedantist, a village lady, interested in churning curd and butter. Not Vedantist. And He has become just like a very affectionate son of this village lady. "Mother, let me suck your breast."

So this is God's pastimes. Ajo 'pi sann avyayatma. He is eko hi...bahunam vidadhati kaman. He is supplying the necessities of life to all the living entities. Nityo nityanam cetanas cetananam eko yo bahunam vidadhati kaman (Katha Upanisad 2.2.13). But He is begging from mother Yasoda, "Kindly allow Me to suck your breast." And when mother refuses, He becomes angry. He breaks the pot of butter and so on, so on. You know this. This is called transcendental pastimes. And at the same time when it is required, He immediately lifts the Govardhana Hill. Immediately. Although He is dependent on mother Yasoda, Nanda Maharaja. Nanda Maharaja is seeing, "Oh, this little boy has lifted Govardhana Hill? Oh! How it is possible? Let me help." He's trying to help Him by sticking the stick on the Govardhana Hill that it may not fall down. You see? He has already lifted. Still, because father, affectionate, he's thinking, "The childish boy, he has lifted the Govardhana Hill. It may now fall down. Let me help Him." This is going on. This is called transcendental pastimes.

And those who are not devotees, they cannot understand that "How it is possible?" They say it is, what is called? Mythology. It is mythology. It is not mythology, it is fact. Vyasadeva, such a learned person, vidvan. Lokasyajanato vidvams cakre satvata-samhitam [SB 1.7.6]. He is vidvan. He has written this satvata-samhita with some mythology, some fiction, some imagination? It is rascaldom to consider it like that. It is not mythology; it is fact. That is Bhagavan. He has wasted his time to describe some mythology? But they have no common sense. And not only that, Vyasadeva has written. Later on all big, big commentators like Sridhara Svami, Vijayadhvaja, Viraraghavacarya, Visvanatha Cakravarti Thakura, Sanatana Gosvami, many. They have never said that this is mythology. Never said. Never said. You'll not find in any of the comments of these big, big stalwart acarya. Viraraghavacarya, he is very learned scholar belonging to the Ramanujacarya Sampradaya. They have never said it is mythology. Where do you get this idea of mythology? That is possible. God is all-powerful. He can do anything. He can appear. Why should you restrict Him not to become the son of Devaki? Why should you restrict? Is He under your control or you are under His control? He can become the Devaki-suta. He can become a small child to be chastised by mother Yasoda. He likes it. Everyone offers Him with reverence all respect. Nobody dares to restrict Him and chastise Him. Nobody goes to God, that "You cannot do this. You are fool, You are rascal." Nobody says. But still He wants to hear all this. That is a pastime.

Just like a big rich man. He eats so many nice things. But sometimes he says, "Give me some puffed rice." Puffed rice is not his food, but he likes sometimes. Similarly, everyone prays to God with reverence and vow and obedience, but He wants to be chastised sometimes. That chastisement, from where this chastisement will come? It will come from His devotee, not ordinary. If ordinary man chastises, imitating Yasodamayi, he will be offender. He will be punished. But where He agrees to be chastised, "Mother you chastise Me," that is bhakti. That is devotional service. So there is nothing extraordinary when it is said here, bhagavan devaki-suta. He can become Devaki-suta. It is His mercy.

So we have to understand that, how Bhagavan, sad-aisvarya-purna. Bhagavan means sad-aisvarya-purna. Aisvaryasya samagrasya viryasya yasasah sriyah (Visnu Purana 6.5.47). All powerful. He can appear anywhere, without any restriction. But still, He appears as Devaki-suta. Janma karma ca divyam me yo janati. We have to understand through the sastra. And that tattvatah understanding is possible only through bhakti. Not by any other means. Not by jnana or yoga. That is not possible. It is simply through... Bhaktya mam abhijanati yavan yas casmi tattvatah [Bg. 18.55]. The jnanis, yogis... Karmis, they are third-class, they cannot. The yogis, jnanis, yogis, they have got spiritual advancement, but still, until they come to the platform of bhakti, it is not possible to understand. Janma karma ca me divyam tattvatah [Bg. 4.9].

So, mahajano yena gatah sa panthah [Cc. Madhya 17.186]. Maharaja Yudhisthira is dharma-suta. He is not ordinary person. He is the son of Dharmaraja, Yamaraja. Maharaja Yudhisthira's mother, Kunti, had the power to call any demigod. She got this benediction from Durvasa Muni. So he (she) had his (her) three sons, means Maharaja Yudhisthira, Bhima, and Arjuna. She got Maharaja Yudhisthira from Dharmaraja, Arjuna from Indra, and Bhima from Varuna..., Vayu, yes. Similarly, still she is one of the chaste women. These things are there. But still, they are not polluted. But in the Kali-yuga these things are prohibited. Devarena sutotpattim kalau panca vivarjayet [Cc. Adi 17.164].

In the Kali-yuga people are very much polluted. They cannot transgress. This is not transgression, this is powerful. Just like you are prohibited to go to the filthy place, prohibited. But the sunshine goes. Sunshine goes. Sunshine is not prohibited, that "Here is a filthy place, lavatory. Sunshine, you do not come here." No, sunshine doesn't require your permission. It can go anywhere. But it is not polluted. Tejiyasam na dosaya [SB 10.33.29]. One who is teji... Don't try to imitate teji. You must become teji. Then... Just like for Bhagavan everything is perfect. Apapa-viddham. Bhagavan is never affected by any so-called sin. For Him there is no sinful activities. Apapa-viddham. You'll find in the Isopanisad. There is the mantra, Vedic mantra. And if you think, consider, that "Krsna is doing so many things, this is sinful." No. Therefore God is always good. God is good. There is a common word. Even if you see that He is doing something wrong, that is not wrong. That is right. Tejiyasam na dosaya [SB 10.33.29]. He's so powerful, for Him there is no wrong. He's never wrongdoer.

Therefore devotees, they do not expect that "Krsna will always be very kind upon me. He may be harsh, but that is also good." Krsna or Krsna's devotee, even he is harsh, he is unkind, so-called unkind, it is also good. Just like Narada Muni cursed the Yamalarjuna. What is that? Their name? The Kuvera's sons? They were cursed to become tree, but what was the result? The result was that although they became trees they were fortunate enough to see Krsna personally. So God or His devotee, Krsna and Krsna devotee, you should always take that they're always good. God is good. And the devotee is good. Either we see that He's merciful... He's always merciful. Therefore devotees never take anything as not merciful. Tat te anukampam. They take everything from Krsna as sympathy, anukampa. Tat te 'nukampam su-samiksamanah [SB 10.14.8]. One who can see this anukampa in reverse condition of life, the compassion of the Supreme Personality of Godhead, mukti-pade sa daya-bhak. His right to become liberation becomes guaranteed. If anyone accepts the mercy of God in any circumstances, and he does not do anything wrong to anyone, such person is guaranteed to be liberated. That is the injunction of the sastra. Thank you very much. (end)