‘We know very well who that black boy Krishna really is. We have heard from Devi Purnamasi that in previous Yugas he came as Vaman dev and Raghunandan Ram, and in those forms also he was cheating others. As a young dwarf Brahman boy he went to the sacrificial arena of Mahraj Bali and, feigning innocence, asked for three steps of earth. When the pious King performed the sankalpa, oath, to grant him three steps of earth, this cheater expanded his form till he was gigantic and in the first two steps only covered the entire creation. Even after that he was not satisfied and with the third step he pushed the poor King into the nether regions. In the incarnation as Ram, he insulted the demon princess Shurpanakha, who had committed no crime and had simply come to him desiring his association. Not only that, being completely controlled by his wife, he was just like a henpecked husband and went after the deer on her insistence, even though Laxman kept warning him that it might be a demon. Therefore, O Uddhav!, do not try to tell us who Krishna is. We know him very well. With his unfathomable sweetness and charm, he made us leave behind our husbands, families, and even religious principals. He then made us taste the nectar of his lips just once, before going to Mathura and leaving us here to suffer for the rest of our lives in separation from him.’
The Super excellence of Vraja Rasa lies in the fact that even though the Vrajavasis may come to know about the position of Krishna as the Supreme Personality of Godhead, their sweet exchanges with the Lord which are always predominated by Madhurya are never covered by the oppolence or aishwarya of Krishna. Unlike the Dwarakavasis or other associates like the Pandavas, who, like Arjun upon seeing the Vishwaroop of the Lord, offer respectful obeisances to Krishna, knowing him to be the Supreme Personality of Godhead; the Vrajavasis, even when they come across pastimes of Krishna that clearly indicate his position as the Lord, are never in awe and reverence, but rather always think of Krishna as one of their own. The Gopis had heard from Purnamasi about the previous incarnations of Krishna, and they all believed Purnamasi, yet they always only saw Krishna as their dear-most beloved, and never as the Supreme Lord. Similarly, after Krishna lifted the Govardhan hill, the cowherd men of Vraja told Nanda Maharaj that Krishna is certainly not an ordinary boy and therefore you should not chastise him the way you do. Hearing this Nanda Maharaj was reminded of the statements of Gargacharya and he told them that even Gargacharya had said that Krishna is as good as Narayan himself. Even though the Godhood of Krishna was present right in front of Nanda Baba, due to his parental affection, he immediately declined, saying, ‘Krishna cannot be God, he steals and tells lies and when he is hungry, he goes to his mother and asks her for food. These are not the symptoms of God, and even he were to be God, he is still my son and I shall surely punish him when he is doing something wrong.’ Likewise, mother Yashoda did not think of Krishna as God when he lifted the Govardhan hill, instead she felt great satisfaction and transcendental pride to be the mother of such a glorious son. Even though all the residents of Vraja had witnessed how Krishna killed so many demons when he was just a toddler, yet it never occurred to any of them that he himself was performing all those amazing activities, rather they considered it the mercy of Lord Narayan that Krishna was saved from such difficulties.
Such is the glory of the love that the Vrajavasis have for Krishna, that even when they directly see that Krishna is the Lord himself, yet due to their intense affection for him they do not see him as such and just consider him to be one of them, a cowherd boy from Vraja. Srila Vishwanath Chakravarty Thakur has said that it is not that Aishwarya is not there is Vrindavan, for if there is no Aishwarya then there would be no difference between the activities of the ordinary human beings and the activities of the Supreme Personality of Godhead. Aishwarys is definetly there, but it is completely covered by Madhurya and is never a hindrance in the tasting of Rasa for Krishna and his eternal associates.