Hare Kṛṣṇa,
One of the twenty-six qualities of a devotee is that he or she is naturally poetic. We see this quality beautifully manifested in our ācāryas and ultimately in the gopīs themselves. The Gopī-gīta stands as a sublime example—an unparalleled outpouring of devotion expressed through poetry of the highest order.
Every Sanskrit poetry has literary ornaments called alaṅkāra. They are literary devices that enhance a poem’s aesthetic and expressive qualities. They are broadly categorized into sound-based ornaments (śabda-alaṅkāra) which focus on rhythm and musicality (like alliteration), and meaning-based ornaments (artha-alaṅkāra) which add layers of interpretation and deeper meaning (like metaphors and similes). These ornaments are not just decorative but are a fundamental part of Sanskrit poetics, transcending ordinary language to create a sublime experience.
One example of sound-based ornaments (śabda-alaṅkāra) is in the first verse – “jayati te’dhikaṁ janmanā vrajaḥ” (10.31.1). These are repetition of similar sounds to create musicality, producing a gentle lyrical rhythm that matches the gopīs’ mood of praise. Technically this ornament is called Anuprāsa (Alliteration). Śrīla Viśvanātha Cakravartī Ṭhākura himself acknowledged, “In this verse the second syllable (ya) of each line is the same. Also, for most of the verses in the Gopi-gītā, in each line the first and seventh syllables begin with the same consonant, as do the second syllables of all four lines.” (SVT commentary on 10.31.1)
Similarly, there are many meaning-based ornaments (artha-alaṅkāra). For example, one meaning-based ornament is called Vyājastuti – a form of praise that is expressed as criticism. In text 2, the gopis sing, “O Lord of love, in beauty Your glance excels the whorl of the finest, most perfectly formed lotus within the autumn pond. O bestower of benedictions, You are killing the maidservants who have given themselves to You freely, without any price. Isn’t this murder?”
Another artha-alaṅkāra is called Rūpaka (metaphor) – it signifies a direct comparison where one thing is said to be another. As an example, gopis sing on text 2, “…in beauty Your glance excels the whorl of the finest, most perfectly formed lotus within the autumn pond.”
There are many such alaṅkāras found throughout the Gopī-gīta. I am not an expert in Sanskrit or Sanskrit poetics, and a true rasika-bhakta would be far more qualified to thoroughly explain the ornaments woven into these divine verses.
Another feature of the Gopī-gīta that especially stands out to me is the gopīs’ exquisite glorification of hari-kathā. They describe:
- Sri Kṛṣṇa’s lotus-like hand, which holds the hand of the goddess of fortune, grants fearlessness to those who approach Your feet out of fear of material existence. (SB 10.31.5)
- Krsna’s smile shatters the false pride of His devotees (SB 10.31.6)
- His lotus feet destroy the past sins of all embodied souls who surrender to them. (SB 10.31.7)
- His sweet voice and charming words attract the minds of the intelligent. (SB 10.31.8)
- The nectar of His words and the descriptions of His activities are the life and soul of those suffering in this material world. (SB 10.31.9)
- These narrations, transmitted by learned sages, eradicate one’s sinful reactions and bestow good fortune upon whoever hears them. These narrations are broadcast all over the world and are filled with spiritual power. (SB 10.31.9)
These two paragraphs from Śrīla Viśvanātha Cakravartī Ṭhākura’s commentary on SB 10.31.9 stand out to me. I am even considering printing them as a daily reminder of the importance of regularly hearing hari-kathā.
“Topics about You give life to those who are tormented by the cycle of birth and death, terrible diseases, and other causes of suffering. They give life to those who are suffering in separation from You. Thus hari-kathā is better than both the nectar of heaven and the nectar of liberation. This is confirmed by great devotees like Prahlada and Dhruva, who said: ‘My Lord, the transcendental bliss derived from meditating upon Your lotus feet or hearing about Your glories from pure devotees is so unlimited that it is far beyond the stage of brahmānanda.’ (SB 4.9.10) Since brahmānanda is also defeated by the transcendental bliss derived from devotional service, then what to speak of the temporary joy of elevating oneself to the heavenly planets, which is ended by the separating sword of time? Although one may be elevated to the heavenly planets, he falls down in due course of time.
“The nectar of Your topics destroys the effects of all stages of sin, (sinful reactions from which one is suffering at present)]. The nectar of Svarga does not destroy sins, but rather it increases lusty desire, which is a cause for sin. Even the nectar of liberation does not destroy prārabdha-karma, though it destroys apraradha, kuta and bija. The nectar of hearing about You is most auspicious because just by hearing one becomes attracted to You and attains the ultimate goal of life. This is not so with the nectar of Svarga or moksa. The nectar of Your topics, being constantly broadcast by Your devotees, bestows all wealth up to prema. The other two nectars cannot do this. Those who glorify You in kirtana are bestowing the greatest treasure. Though one may give that person everything he owns, he can never repay him.”
This same commentary also highlights Vyājastuti alaṅkāra – a form of praise that is expressed as criticism.
“Topics about You are disseminated by evil men who, blinded by the intoxication of their wealth, hope that everyone will die by hearing about You. To accomplish this they spend money lavishly by going from country to country and village to village, hiring pandits to narrate the Purāṇas. Therefore those pandits who sing Your glories in this world cause the death. Thus, while spreading their trap of these topics and sitting peacefully as if they were gentle souls, these pandits are actually committing genocide. For this reason, intelligent persons avoid these pandits, keeping them at a further distance than even a contagious disease.” This point is explained in the Bhagavatam (10.47.18): “For those who relish just a single drop of the nectar of Kṛṣṇa’s daily pastimes, their dedication to material duality is ruined. Many such persons have suddenly given up their wretched homes and families and, themselves becoming wretched, traveled here to Vṛndāvana to wander about like birds, begging for their living.” (SVT commentary on SB 10.31.9)
“This dialogue of the gopis is glorification on the pretext of condemnation. Using the ploy of criticism, the gopis are actually expressing the super excellence of topics about Sri Kṛṣṇa and also of the pandits who narrate them.” (SVT commentary on SB 10.31.9)
Overall, I am amazed by the depth, beauty, clarity, ornamentation and countless layers of the Gopī-gīta. It is no wonder that Śrīla Rūpa Gosvāmī identified himself as gopī-bhartuḥ pada-kamalayor dāsa-dāsānudāsaḥ –I identify Myself only as the servant of the servant of the servant of the lotus feet of Lord Śrī Kṛṣṇa, the maintainer of the gopīs. (Padyāvalī 74 quoted in CC Madhya 13.80)
All glories to Srila Prabhupada!
Krsna Katha 