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TEACHINGS OF QUEEN KUNTĪ
Devakī) just after His appearance and went to the lap of Yaśodāmayī to play the part of an ordinary cowherd boy in the blessed Vrajabhūmi, which is very sanctified because of His childhood pastimes. Therefore Lord Kṛṣṇa is more merciful than Lord Rāma. He was undoubtedly very kind to Kuntī's brother Vasudeva and the family. Had He not become the son of Vasudeva and Devakī, Queen Kuntī could not claim Him to be her nephew and thus address Kṛṣṇa in parental affection. But Nanda and Yaśodā are more fortunate because they could relish the Lord's childhood pastimes, which are more attractive than all other pastimes. There is no parallel to His childhood pastimes as exhibited at Vrajabhūmi, which are the prototypes of His eternal affairs in the original Kṛṣṇaloka, described as the  cintāmaṇi-dhāma  in the  Brahma-saṁhitā . Lord Srī Kṛṣṇa descended Himself at Vrajabhūmi with all His transcendental entourage and paraphernalia. Śrī Caitanya Mahāprabhu therefore confirmed that no one is as fortunate as the residents of Vrajabhūmi, and specifically the cowherd girls, who dedicated their everything for the satisfaction of the Lord. His pastimes with Nanda and Yaśodā and His pastimes with the cowherd men and especially with the cowherd boys and the cows have caused Him to be known as Govinda. Lord Kṛṣṇa as Govinda is more inclined to the  brāhmaṇas  and the cows, indicating thereby that human prosperity depends more on these two items, namely brahminical culture and cow protection. Lord Kṛṣṇa is never satisfied where these are lacking.
In the beginning of her prayers, Kuntīdevī said,  namasye puruṣaṁ tvādyam īśvaraṁ prakṛteḥ param : "I offer my obeisances unto the person,  puruṣa , who is  prakṛteḥ param , beyond this material manifestation." Thus in the beginning Kuntīdevī gave us the understanding that God is the supreme  puruṣa , the Supreme Person. He is not impersonal. He is a person, but He is not a person of this material world or this material creation, and He does not have a material body. This is to be understood. The poor fund of knowledge held by the impersonalists cannot accommodate how the Supreme Absolute Truth can be a person, because whenever they think of a person they think of a person of this material world. That is their defect. Why should God be a person of this material world? Therefore in the beginning Kuntīdevī cleared away this misunderstanding by saying that the Lord is  prakṛteḥ param , beyond this material creation. Yet He is a person, and now by the grace of Kuntī we can understand that this Supreme Person, although  alakṣyam , invisible, has now visibly appeared as Kṛṣṇa.
Kuntīdevī says,  kṛṣṇāya vāsudevāya . The word  vāsudeva  is sometimes understood to mean "the all-pervading." The impersonalists have this