Hare Kṛṣṇa,

Another splendid section of the Gopī-gītā. The gopīs’ separation from Kṛṣṇa—their anguish, their glorification of Him, and their extraordinary poetic genius—seem to deepen with every verse.

In this lesson, I was able to draw two striking parallels to the pastimes of Śrī Mahāprabhu.

The gopis said, “O Kṛṣṇa, You exactly resemble Dhanvantari, the crest-jewel of physicians. Please give us some medicine, for we are fainting from the disease of lust. The medicinal nectar of Your lips enhances erotic pleasure and removes the pain of separation. You should not say, ‘How can I give such valuable medicine for free’, because You are a great hero in giving charity. Therefore, You should give it away freely, even to the most wretched persons. Consider that we are losing our lives and that now You can save us by giving us that nectar. After all, even Your flute, which is just a hollow bamboo stick, fully tastes the nectar of Your lips, and then exhales sweet melodies.”

Kṛṣṇa: “But the people in this world follow a very unhealthy diet of attachment to wealth, family, followers and so forth. I will not give the particular medicine you’ve requested to such people.”

Gopis: “But the medicinal nectar of Your lips makes one forget all other attachments. We have directly experienced that this remarkable medicine acts like a powerful herbal drug which counteracts bad dietary habits. Therefore, please give that nectar to us, O hero, since You are most charitable.” (SB 10.31.14 Saratha Darsini)

[Please kindly excuse me—I am exercising a bit of author’s liberty in extending this discussion further.

Kṛṣṇa thinks: My beloved gopīs are truly the most deserving recipients of the medicinal nectar of My lips. They are the best of devotees, knowing no one but Me. Having given up everything, they are fully surrendered unto Me.

But what of the pitiable living beings of the soon-to-arrive Kali-yuga? They are the most unfortunate—short-lived, quarrelsome, lazy, misguided, unlucky, and always disturbed (SB 1.1.10). They are burning in the blazing fire of material existence. They, more than anyone, need this medicinal nectar. They have no shelter and no hope other than Me. I am the Supreme Lord and the best well-wisher of all. How can I be unfair to them?]

Fast-forward five thousand years: Kṛṣṇa appears as Śrī Caitanya Mahāprabhu to freely distribute the medicinal nectar of His lips. That nectar is the Hare Kṛṣṇa mahā-mantra. Śrīman Mahāprabhu did not consider our qualification or disqualification, nor did He mind our unhealthy diet of attachments to wealth, family, followers, and so on. He simply bestowed the mahā-mantra without restriction, giving it freely to all.

In the song Emona Durmati, Saṁsāra Bhitore, Śrīla Bhaktivinoda Ṭhākura further reaffirms this truth.

nanda-suta jini, caitanya gosai,

nija nama kori’dana

tarilo jagat, tumi-o jaiya,

loho nija-paritrana

Translation:  “Sri Caitanya, who is Krishna Himself, the son of Nanda, has saved the world by freely distributing His own holy name. Go also and receive your deliverance.”

Therefore, Srila Rupa Goswami glories Śrī Caitanya Mahāprabhu in CC Madhya 19.53,

namo mahā-vadānyāya
kṛṣṇa-prema-pradāya te
kṛṣṇāya kṛṣṇa-caitanya-
nāmne gaura-tviṣe namaḥ

“O most munificent incarnation! You are Kṛṣṇa Himself appearing as Śrī Kṛṣṇa Caitanya Mahāprabhu. You have assumed the golden color of Śrīmatī Rādhārāṇī, and You are widely distributing pure love of Kṛṣṇa. We offer our respectful obeisances unto You.” (CC Madhya 19.53)

*******

Another realization is the gopīs’ intense separation from Kṛṣṇa, where they anguishingly declare that even “a tiny fraction of a second becomes like a millennium.”

Gopis: When You go off to the forest during the day, a tiny fraction of a second becomes like a millennium for us because we cannot see You. And even when we can eagerly look upon Your beautiful face, so lovely with its adornment of curly locks, our pleasure is hindered by our eyelids, which were fashioned by the foolish creator. (SB 10.31.15)

In Text 15, the Gopis further says: “When You go to the forest of Vrndavana, a truti (1/1700 of a second) seems like a millennium (yugāyate) for us because we cannot see You. The pain of separation makes the eight hours You are away in the forest seem like three months for the other inhabitants of Vraja. But for us gopis, this eight hour-period seems as long as a billion ages. There is no cause for this except our bad fortune. Even when we get the opportunity to see Your face at the end of the day, the foolish creator makes us suffer by giving us eyelids to interrupt our vision of You. Thus even in seeing You we are thrown into an insurmountable ocean of suffering. The fraction of a second that an eyelid blinks is an interruption to our sight of You. Although it only takes nine hundred trutis for the eye to blink, it seems like nine hundred yugas to us. Thus we are so unfortunate that we suffer whether we see You or not.”

According to Maitreya Rsi, “The time duration needed for the integration of three trasareṇus is called a truṭi, and one hundred truṭis make one vedha. Three vedhas make one lava. The duration of time of three lavas is equal to one nimeṣa, the combination of three nimeṣas makes one kṣaṇa.” (SB 3.11.6)”

Sri Caitanya Mahaprabhu also felt the same separation.

yugayitam nimeshena
chakshusha pravrishayitam
shunyayitam jagat sarvam
govinda-virahena me

“O Govinda! Feeling Your separation, I am considering a moment to be like twelve years or more. Tears are flowing from my eyes like torrents of rain, and I am feeling all vacant in the world in Your absence.” (Siksastakam 7)

Such is the deep, consuming separation felt by the gopīs—and echoed in Mahāprabhu’s heart. In this way, Śrī Kṛṣṇa Caitanya’s inner pastimes appear as a continued unfolding of the gopīs’ love in separation during the rāsa-līlā. It is this very love that Śrī Kṛṣṇa longed to relish.

***********

When will I, so fallen and unqualified, develop even a trace of the gopīs’ pure love and experience that sacred mood of separation from Kṛṣṇa, His intimate associates, Śrī Guru, and the Vaiṣṇavas? When will my heart soften enough to cry while chanting the Holy Name in separation? When will even an instant of forgetfulness of Kṛṣṇa burn within me like a punishment worse than hell?

All glories to Srila Prabhupada!

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!

Hare Kṛṣṇa,

The gopī-gītā are the wonderful songs sung by the gopīs overwhelmed by feelings of separation from Kṛṣṇa.

My material mind thinks that separation is typically painful; it is devoid of joy and blisṣ. At times I  wonder how could the gopīs live in constant pain and misery. Even Lord Caitanya Mahaprabhu, during His later pastimes, was always crying in separation from Kṛṣṇa.

It is therefore said in the Caitanya-bhāgavata:

yata dekha vaiṣṇavera vyavahāra duḥkha
niścaya jāniha tāhā paramānanda-sukha

“A Vaiṣṇava is always firmly situated in transcendental bliss because of engagement in devotional service. Although he may appear to suffer material pains, his position is called transcendental bliss in separation (viraha). The emotions a lover and beloved feel when separated from one another are actually very blissful, although apparently painful.” (as quoted in SB 5.19.5)

“Because the gopīs had dedicated their minds and very lives to Kṛṣṇa, they were beside themselves with the transcendental pain of separation. But their crying, which appears like evidence of misery, actually shows their exalted state of transcendental bliss…Thus each of the gopīs began addressing Lord Śrī Kṛṣṇa according to her individual mode of ecstasy, and they all prayed for Him for His mercy.” (SB 10.31 Introduction)

Feeling constant separation while engaged in the service of the Lord is the perfection of Kṛṣṇa consciousness. To acquire this strong feeling of separation is the teaching of Lord Caitanya and His direct disciplic succession of Gosvāmīs. When we are not in physical contact with Kṛṣṇa, we can associate with Him like the gopīs, through feelings of separation. Kṛṣṇa’s transcendental form, qualities, pastimes, and entourage are all identical with Him.

“Devotional service to Kṛṣṇa in feelings of separation elevates the devotee to the highest perfectional level, to the level of the gopīs… Those who are in the disciplic succession of the Mādhva-Gauḍīya-sampradāya should also feel the separation of Kṛṣṇa, worship His transcendental form, and discuss His transcendental teachings, His pastimes, His qualities, His entourage and His associations. The spiritual masters should enrich the devotees to the highest devotional perfection.” (Kṛṣṇa book, 34)

I am also captivated by the gopīs’ masterful metaphors—poetic garlands woven to glorify Kṛṣṇa.

For example, the gopīs pray, “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?” (SB 10.31.2)

Similarly, there is a verse found in the Govinda-līlāmṛta (8.4), “‘My dear friend, the luster of Kṛṣṇa’s body is more brilliant than that of a newly formed cloud, and His yellow dress is more attractive than newly arrived lightning. A peacock feather decorates His head, and on His neck hangs a lovely necklace of brilliant pearls. As He holds His charming flute to His lips, His face looks as beautiful as the full autumn moon. By such beauty, Madana-mohana, the enchanter of Cupid, is increasing the desire of My eyes to see Him.’ ” (as quoted in CC Antya 15.63)

The Gopī-gītā is an ever-deepening ocean—every study, every rereading, uncovers yet another hidden jewel.

All glories to Srila Prabhupada!

Hare Kṛṣṇa,

CC Madhya 8.160: “The essential part of love of Godhead is called mahābhāva, transcendental ecstasy, and that ecstasy is represented by Śrīmatī Rādhārāṇī.

CC Adi 4.69: Śrī Rādhā Ṭhākurāṇī is the embodiment of mahābhāva. She is the repository of all good qualities and the crest jewel among all the lovely consorts of Lord Kṛṣṇa.

In the purport to above verse, Srila Prabhupada says, “The unadulterated action of the hlādinī-śakti is displayed in the dealings of the damsels of Vraja and Śrīmatī Rādhārāṇī, who is the topmost participant in that transcendental group. The essence of the hlādinī-śakti is love of Godhead, the essence of love of Godhead is bhāva, or transcendental sentiment, and the highest pitch of that bhāva is called mahābhāva. Śrīmatī Rādhārāṇī is the personified embodiment of these three aspects of transcendental consciousness. She is therefore the highest principle in love of Godhead and is the supreme lovable object of Śrī Kṛṣṇa.”

Similarly in Nectar of Devotion (28), it is mentioned, “There is a supreme symptom of ecstatic love which is called mahābhāva. This mahābhāva expression was possible only in Rādhārāṇī, but later on when Śrī Kṛṣṇa Caitanya appeared to feel the mode of love of Rādhārāṇī, He also expressed all of the symptoms of mahābhāva. Śrī Rūpa Gosvāmī says in this connection that when the symptoms of ecstatic love become the most bright, that stage is accepted as mahābhāva.”

Teachings of Lord Caitanya (Chapter 31), “When the pleasure potency is further condensed, it is called mahābhāva. Śrīmatī Rādhārāṇī, the eternal consort of Kṛṣṇa, is the personification of that mahābhāva. In this regard, in the Ujjvala-nīlamaṇi (4.3) Rūpa Gosvāmī states that there are two competitors in loving Kṛṣṇa—Rādhārāṇī and Candrāvalī. When they are compared, it appears that Rādhārāṇī is superior, for She is mahābhāva-svarūpa. The term mahābhāva-svarūpa, ‘the personification of mahābhāva,’ is applicable to Rādhārāṇī only, and no one else. Mahābhāva is full of the pleasure potency, and it is an exhibition of the highest love for Kṛṣṇa. Rādhārāṇī is therefore known throughout the world as the most beloved of Kṛṣṇa, and Her name is always associated with Kṛṣṇa as Rādhā-Kṛṣṇa.”

Śrīmatī Rādhārāṇī’s glories are limitless and unfathomable. It is also quite inconceivable to understand that every aspect of Her bodily features are completely spiritual. How can this material mind grasp the concept that “She takes Her first bath in the shower of the nectar of compassion, and She takes Her second bath in the nectar of youth”. Or that “Her affection for Kṛṣṇa is Her upper garment, which is pinkish in color. She then covers Her breasts with another garment, composed of affection and anger toward Kṛṣṇa.” (CC Madhya 8.151-197)

The key takeaway is that in “His spiritual form, Kṛṣṇa enjoys His spiritual energy, and that is the sum and substance of the Rādhā-Kṛṣṇa pastimes. These pastimes can be understood only by elevated devotees. One should not try to understand the Rādhā-Kṛṣṇa potencies and pastimes from the mundane platform. Generally people misunderstand these as being material.” (TLC 31)

Therefore Srila Prabhupada writes a lengthy purport wherein he quotes Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura stating that “the spiritual mellow can be realized only when one is situated on the transcendental platform beyond the material stage of goodness. That platform is called viśuddha-sattva. Realization of the viśuddha-sattva is beyond the pale of the material world and is not perceived by bodily senses or mental speculation. Our identification with the gross body and subtle mind is different from spiritual understanding. Since the intelligence and mind are material, the loving affairs of Śrī Rādhā and Kṛṣṇa are beyond their perception.” (CC Madhya 8.193 Purport)

The best we can do to understand these transcendental topics is to constantly and gradually work on purifying our senses. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam. when we are free from all material designations and our senses are completely purified by the bhakti process, we can understand the sense activities of the Absolute Truth (hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate).

The goal of life cannot be achieved unless one practices the process. (CC Madhya 8.197)

For us, the process is to purify our consciousness and material senses by chanting the Holy Name of the Lord – the maha-mantra which is also completely spiritual like Rādhā-Kṛṣṇa. This maha-mantra contains both the seed and the fruit of love of Godhead.

All glories to Srila Prabhupada!

Hare Kṛṣṇa,

Even though this lesson is titled ‘Glories of Śrīmatī Rādhārāṇī’, it describes Krsna’s glories more. Which makes sense since we must understand and appreciate Krsna’s glories fully before understanding and appreciating Śrīmatī Rādhārāṇī glories.

“The name Madana refers to Cupid, but Kṛṣṇa is the spiritual Madana. His body is not material like the body of Cupid in this material universe. Kṛṣṇa’s body is all-spiritual-sac-cid-ānanda-vigraha. Therefore He is called Aprākṛta-madana. He is also known as Manmatha-madana, which means that He is attractive even to Cupid.” (CC Madhya 8.139 Purport)

“Śrīla Rūpa Gosvāmī has stated that devotional service attracts even Kṛṣṇa. Kṛṣṇa attracts everyone, but devotional service attracts Kṛṣṇa. The symbol of devotional service in the highest degree is Rādhārāṇī. Kṛṣṇa is called Madana-mohana, which means that He is so attractive that He can defeat the attraction of thousands of Cupids. But Rādhārāṇī is still more attractive, for She can even attract Kṛṣṇa. Therefore devotees call Her Madana-mohana-mohanī—the attractor of the attractor of Cupid.

To perform devotional service means to follow in the footsteps of Rādhārāṇī, and devotees in Vṛndāvana put themselves under the care of Rādhārāṇī in order to achieve perfection in their devotional service. In other words, devotional service is not an activity of the material world; it is directly under the control of Rādhārāṇī. In Bhagavad-gītā it is confirmed that the mahātmās, or great souls, are under the protection of daivī prakṛti, the internal energy—Rādhārāṇī. So, being directly under the control of the internal potency of Kṛṣṇa, devotional service attracts even Kṛṣṇa Himself.” (Nectar of Devotion, 1)

For practitioners like us, it is important to understand that neither Krsna and the gopis have any tinge of material inebriety in them.

“The gopīs are also of the same spiritual quality (nija-rūpatayā) because they are expansions of Kṛṣṇa’s pleasure potency. Neither Kṛṣṇa nor the gopīs have anything to do with lumps of matter or the material conception.“(CC Madhya 8.139 Purport)

Those who are still in bodily consciousness should not be mistaken to think that we are same as the gopis.

“One cannot compare the lusty desires of a materialistic man to the transcendental lusty desires of Kṛṣṇa. Unless one is advanced in spiritual science, he cannot understand the lusty desires between Kṛṣṇa and the gopīs. In the Caitanya-caritāmṛta the lusty desire of the gopīs is compared to gold. The lusty desires of a materialistic man, on the other hand, are compared to iron. At no stage can iron and gold be compared. The living entities-moving and nonmoving-are part and parcel of Kṛṣṇa; therefore they originally have the same kind of lusty desire as His. But when this lusty desire is expressed through matter, it is abominable. When a living entity is spiritually advanced and liberated from material bondage, he can understand Kṛṣṇa in truth.” (CC Madhya 8.139 Purport)

The process of bhakti (especially the chanting of the Holy Name) gradually liberates us from material conditioning and we can thus understand Kṛṣṇa.

“When one can understand Kṛṣṇa as He is (tattvataḥ), one actually lives in the spiritual world, although apparently living within the material body. This technical science can be understood when one is actually spiritually advanced.” (CC Madhya 8.139 Purport)

“Since every living entity is part and parcel of Kṛṣṇa, Kṛṣṇa is naturally attractive. Due to material covering, one’s attraction for Kṛṣṇa is checked. One is not usually attracted by Kṛṣṇa in the material world, but as soon as one is liberated from material conditioning, he is naturally attracted. Therefore it is said in this verse, sarva-cittākarṣaka: “Everyone is naturally attracted by Kṛṣṇa.” This attraction is within everyone’s heart, and when the heart is cleansed, that attraction is manifest (ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇam).” (CC Madhya 8.139 Purport)

All glories to Srila Prabhupada!

Hare Kṛṣṇa,

Text 98: “Among the loving affairs of the gopīs,” Rāmānanda Rāya continued, “Śrīmatī Rādhārāṇī’s love for Śrī Kṛṣṇa is topmost. Indeed, the glories of Śrīmatī Rādhārāṇī are highly esteemed in all revealed scriptures.”

yathā rādhā priyā viṣṇos

tasyāḥ kuṇḍaṁ priyaṁ tathā

sarva-gopīṣu saivaikā

viṣṇor atyanta-vallabhā

Text 99: “ ‘Just as Śrīmatī Rādhārāṇī is most dear to Śrī Kṛṣṇa, Her bathing place [Rādhā-kuṇḍa] is also dear to Him. Among all the gopīs, Śrīmatī Rādhārāṇī is supermost and very dear to Lord Kṛṣṇa.’

Similar verse is also mentioned in Sri Upadesamrta (Nectar of Instruction 11),

“Of the many objects of favored delight and of all the lovable damsels of Vraja-bhūmi, Śrīmatī Rādhārāṇī is certainly the most treasured object of Kṛṣṇa’s love. And, in every respect, Her divine kuṇḍa is described by great sages as similarly dear to Him. Undoubtedly Rādhā-kuṇḍa is very rarely attained even by the great devotees; therefore it is even more difficult for ordinary devotees to attain. If one simply bathes once within those holy waters, one’s pure love of Kṛṣṇa is fully aroused.”

All glories to Śrīmatī Rādhārāṇī!

I thank our dear teachers for posting this beautiful section of the conversation between Lord Caitanya and Rāmānanda Rāya.

What stands out for me from this lesson is a contrast between the section in Srimad Bhagavatam (Chapter 10.30) where the gopis search for Krsna and finds Radharani alone, and this section from CC. In that section of Srimad Bhagavatam, Srimati Radharani cried out,

“O master! My lover! O dearmost, where are You? Where are You? Please, O mighty-armed one, O friend, show Yourself to Me, Your poor servant!” (SB 10.30.39)

However in this lesson from Sri Caitanya Caritamrta, it is evident that Krsna was searching for to Śrīmatī Rādhārāṇī.

“When Rādhārāṇī left the rāsa dance out of anger and resentment, Lord Śrī Kṛṣṇa became very anxious because He could not see Her… When Kṛṣṇa went out to search for Śrīmatī Rādhārāṇī, He wandered here and there. Not finding Her, He became afflicted by the arrow of Cupid and began to lament.” (CC Madhya 8.112-115)

It is thus obvious that Śrīmatī Rādhārāṇī is the most exalted gopi. So much so that the rāsa-līlā is incomplete without Her.

“Lord Kṛṣṇa’s desire in the rāsa-līlā circle is perfectly complete, but Śrīmatī Rādhārāṇī is the binding link in that desire. The rāsa dance does not shine in the heart of Kṛṣṇa without Śrīmatī Rādhārāṇī. Therefore, He also gave up the circle of the rāsa dance and went out to search for Her. The rāsa dance does not shine in the heart of Kṛṣṇa without Śrīmatī Rādhārāṇī. Therefore, He also gave up the circle of the rāsa dance and went out to search for Her.” (CC Madhya 8.113-116)

This knowledge is so elevated, esoteric and confidential that Lord Sri Caitanya Mahaprabhu Himself felt satisfied hearing this from Sri Ramananda Raya.

After hearing this, Lord Caitanya Mahāprabhu said to Rāmānanda Rāya, “That for which I have come to your residence has now become an object of truth in My knowledge. Now I have come to understand the sublime goal of life and the process of achieving it. Nevertheless, I think that there is something more ahead, and My mind is desiring to have it.” (CC Madhya 8.117-118)

It is pure nectar hearing these topics in the association of advanced devotees. Thank you, dear teachers and exalted classmates!

All glories to Srila Prabhupada!

Hare Kṛṣṇa,

This chapter and lesson contain multiple layers of profound philosophical insights woven together.

There is an important lesson on how pride is not a desirable quality in bhakti. Srimati Radharani, like the other gopis, was also intoxicated with pride over Her good fortune on associating with Kṛṣṇa alone. This is when Kṛṣṇa disappeared to enhance the separation.

Another philosophical point that stands out it that “even though Kṛṣṇa is self-satisfied, He enjoyed with Radha because His own pleasure increases in Her company. In other words, Kṛṣṇa does not experience the same happiness in His own self-satisfaction as He does in association with Radhika… Kṛṣṇa takes great effort to eagerly enjoy with Radha because He does not obtain the same happiness from His inner self-satisfaction (atmarama)” (SB 10.30.34, Sārārtha-darśini). Similarly, we living entities can assist Kṛṣṇa in giving Him pleasure and enhancing His enjoyment. In the Vedas it is stated that the one becomes many (eko bahu syām). The Supreme Personality of Godhead expands Himself in various forms — viṣṇu-tattva, jīva-tattva and śakti-tattva.

There is also a deeply rasik point where “Kṛṣṇa acted as He did to show rasikas (those who can understand and taste transcendental mellows) that the man becomes subservient in pleading for satisfaction and the woman responds by showing reluctance. This is all done for the nourishment of rasa.” (SB 10.30.34, Sārārtha-darśini).

“If both lovers show the same nature of being cooperative or uncooperative, there can be no tasting of rasa. Rasa becomes tasteful when it properly follows the emotions of the woman.” (SB 10.30.38, Sārārtha-darśini).

I think this is an important philosophical point to understand in order to appreciate the pastime of the rasa dance.

Then there is another key takeaway where Kṛṣṇa behaved the way He behaved in order to glorify the greatness of Radharani’s love for Him. Her love for Krsna does not diminish even when She feels separation from Him.

“These gopis have perceived the greatness of Radha’s good fortune when She is embracing Me. Now let the other gopis see the exceptional condition Radha attains in separation from Me.” (SB 10.30.38, Sārārtha-darśini)

I believe this is the same greatness of Radharani’s love that Kṛṣṇa wanted to taste in His incarnation as Sri Caitanya Mahaprabhu.

“Desiring to understand the glory of Rādhārāṇī’s love, the wonderful qualities in Him that She alone relishes through Her love, and the happiness She feels when She realizes the sweetness of His love, the Supreme Lord Hari, richly endowed with Her emotions, appeared from the womb of Śrīmatī Śacī-devī, as the moon appeared from the ocean.”(CC Adi 1.6)

Then there is Kṛṣṇa’s masterstroke where He changed the gopis attitude and brought them all to the same level of mood to inaugurate the rasa dance.

“Let the subterranean fire of Radha’s separation from Me later ignite the flame of separation in all of them. Then, when Radha has experienced the fullness of both direct union and separation, this sweet mellow of conjugal love will have become complete. When by My expertise I have made Radha feel separation, then after My dispelling all Her pain of separation, all the gopis will share the same mood, and I will be able to properly inaugurate the rasa dance tonight. Otherwise, if I were to appear in front of the other gopis after having enjoyed privately with only Radha, their minds would not be settled.” (SB 10.30.38, Sārārtha-darśini)

“The nature of the conjugal rasa is that enmity and hatred among competitors turns into affection when they all experience the disturbance of separation from Kṛṣṇa. The scripture says in this regard: “separation reveals externally a spontaneous affection in their hearts.” (SB 10.30.40, Sārārtha-darśini)

Finally, there is beautiful evidence of the greatness of Srimati Radharani’s love where She pleads to Her Lord to save Her life, not for Her sake but rather for Kṛṣṇa’s. 

Radha: “But You are My dearmost (preṣṭha). I will feel Your unhappiness millions of times more than You. Even if I’ve already died, I still will not be able to tolerate the pain that even one spot on the nails of Your lotus feet may experience. Indeed, to prevent such pain I am ready to throw My life away millions and millions of times. Kindly show Yourself and drive away that unhappiness.” (SB 10.30.39, Sārārtha-darśini)

There is also a demonstration of Radha’s utter humility where She blames Herself for separating Kṛṣṇa from the other gopis.

“Neglecting all of You, who have thousands of times more love for Him than Me, and causing you to burn in the fire of separation from Him, Kṛṣṇa enjoyed with Me alone…That was My hard-heartedness, for by saying this I have obtained such dishonor. In this way My mind fell into the greatest sorrow for two reasons (His wickedness and Mine). Radha thus exhibited enmity toward Her lover, humility before the gopis, and wretchedness toward Herself.” (SB 10.30.41, Sārārtha-darśini)

Finally, there is the philosophical point where the Vraja-gopis establish the philosophical conclusion that Kṛṣṇa reveals Himself according to His free will. He is fully independent and will reveal Himself only to the person whom He chooses. “In other words, only by Kṛṣṇa’s mercy can we see Him. By chanting His name, we will surely attain Kṛṣṇa’s mercy.” (SB 10.30.44, Sārārtha-darśini)

Therefore, the best we can do, whether in union or separation, is to chant the Holy Name of Sri Sri Radha Krsna (the Hare-Krsna mahamantra) while meditating on this beautiful and extremely deep pastime.

There are so many deep and spiritually nourishing conclusions in this chapter—each inviting us to ponder, reflect, and deepen our meditation on the Lord’s pastimes.

All glories to Srila Prabhupada!

Hare Kṛṣṇa,

“Remembrance of Lord Kṛṣṇa’s lotus feet destroys everything inauspicious and awards the greatest good fortune. It purifies the heart and bestows devotion for the Supreme Soul, along with knowledge enriched with realization and renunciation.” (SB 12.12.55)

Śrī Caitanya Mahāprabhu further inquired, “Out of many types of meditation, which is required for all living entities?”

Śrīla Rāmānanda Rāya replied, “The chief duty of every living entity is to meditate upon the lotus feet of Rādhā and Kṛṣṇa.” (CC Madhya 8.253)

Krsna’s lotus feet are the perfect object of meditation because they sever the attachment to material life and fulfill the desires of the devotees. By chanting Krsna’s holy names one attains both peace and purity. One can then immediately take shelter of Krsna’s lotus feet by chanting His holy names. The Lord’s lotus feet symbolizes shelter because they protect the devotee from the dangers of material life.

“In the weakest stage of unmada, the gopis regain their self-awareness and inquire from the creepers and other unconscious living beings.” (SB 10.30.24: Sārārtha-darśini)

In the medium stage of unmāda there is imitation of the beloved’s behavior with some self awareness.  (SB 10.30.24: Sārārtha-darśini)

While the gopīs were thus imitating Kṛṣṇa’s pastimes and asking Vṛndāvana’s creepers and trees where Kṛṣṇa, the Supreme Soul, might be, they happened to see His footprints in a corner of the forest.  (SB 10.30.24: Sārārtha-darśini)

Even though not explicitly mentioned, I can ascertain that this state of the gopis when they meditate on Krsna’s lotus feet comprises the highest stage of unmāda.

The benefits of meditating on Krsna’s lotus feet are told throughout Srimad Bhagavatam and other scriptures:

“O lotus-eyed Lord, by concentrating one’s meditation on Your lotus feet, which are the reservoir of all existence, and by accepting those lotus feet as the boat by which to cross the ocean of nescience, one follows in the footsteps of mahājanas [great saints, sages and devotees]. By this simple process, one can cross the ocean of nescience as easily as one steps over the hoofprint of a calf.” (SB 10.2.30)

What is even more wonderful is that the dust of Govinda’s lotus feet is so sacred that even Brahmā, Śiva and the goddess Ramā take that dust upon their heads to dispel sinful reactions. “Blessed is the dust of Kṛṣṇa’s feet, for Brahma and Siva hold that dust on their heads in order to remove the sorrow they feel in separation from the Lord. Every evening at about five o’clock, Kṛṣṇa returns from the cow pastures with His cowherd boyfriends. At that time great demigods like Brahmā and Śiva come down from heaven to take the dust of Kṛṣṇa’s feet on their heads.” (SB 10.30.29: Sārārtha-darśini

At a sadhaka stage, it may be hard to remember and meditate on various symbols of Sri Sri Radha and Krsna. But one can obtain the same benefits by chanting the Holy Name of the Lord.

Śrī Caitanya Mahāprabhu further advised Subuddhi Rāya: “Begin chanting the Hare Kṛṣṇa mantra, and when your chanting is almost pure, all your sinful reactions will go away. After you chant perfectly, you will get shelter at the lotus feet of Kṛṣṇa.” (CC Madhya 25.199)

[Isvara Puri to Lord Caitanya]: “‘Simply by chanting the holy name of Krsna one can obtain freedom from material existence. Indeed, simply by chanting the Hare Krsna mantra one will be able to see the lotus feet of the Lord.’” (CC Adi 7.73)

“May our minds be attached to the lotus feet of your Lord Kṛṣṇa, may our tongues chant His holy names, and may our bodies lie prostrate before Him.” (CC Adi 6.60)

All glories to Srila Prabhupada!

Hare Kṛṣṇa

“In four verses (19-22) Sri Sukadeva Gosvāmī describes how the gopis, who were totally absorbed in meditating upon and acting out Kṛṣṇa’s pastimes, came under the sway of the saṇcāri-bhāva known as unmāda. Thus they lost their own self-awareness and totally identified themselves with Kṛṣṇa, exclaiming, “I am Kṛṣṇa and walk around with My arm resting on the shoulders of Subala. Just see My graceful actions!” (SB 10.30.19: Sārārtha-darśini)

I am not very familiar with the various phases of sañcārī-bhāva, so I looked it up. Śrīla Bhaktivinoda Ṭhākura discusses this topic in detail in Jaiva Dharma. Below is a conversation in Chapter 27 entitled Rasa-Tattva.

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Vrajanatha: Prabhu, we have understood vibhava, anubhava and sattvika-bhavas, as well as the difference between sattvika-bhava and anubhava. Now please describe the vyabhicari-bhavas.

Gosvami: There are thirty-three vyabhicari-bhavas. Vi means ‘distinctly’, abhi means ‘towards’, and cari means ‘moving’. These thirty-three bhavas are called vyabhicari because they move distinctly towards the sthayibhava. They are also called sancaribhavas, because they are communicated through words, limbs and sattva and thus travel (sancarita) throughout the system.  They are like waves in the nectar ocean of the sthayibhava, for they rise up, causing it to swell, and then they merge back into the ocean again.

     The thirty-three sancari-bhavas are: 1) regret or indifference (nirveda), 2) despair (visada), 3) humility (dainya), 4) physical and mental debility (glani), 5) fatigue (srama), 6) intoxication (mada), 7) pride (garva), 8) suspicion (sanka), 9) fear (trasa), 10) agitation (avega), 11) madness (unmada), 12) confusion or absence of mind (apasmrti), 13) disease (vyadhi), 14) fainting or delusion (moha), 15) death (mrtyu), 16) laziness (alasya), 17) inertness (jadya), 18) bashfulness (vrida), 19) concealment of emotions (avahittha), 20) remembrance (smrti), 21) deliberation or reasoning (vitarka), 22) anxiety (cinta), 23) resolve or wisdom (mati), 24) fortitude (dhrti), 25) jubilation (harsa), 26) ardent desire (autsukata), 27) ferocity (augrya), 28) impatience and indignation (amarsa), 29) envy (asuya), 30) restlessness (capalyam), 31) sleep (nidra), 32) deep sleep (supti), 33) awakening (bodha).

Some sancari-bhavas are independent (svatantra), and some are dependent (paratantra). There are two types of dependent sancari-bhavas: superior (vara) and inferior (avara). The superior category is also divided into two types, namely direct (saksat) and separated, or secondary (vyavahita). The independent sancari-bhavas are divided into three types: those that are devoid of rati (rati-sunya); subsequently contacting rati (ratianusparsana); and having a trace of rati (rati-gandha).

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Therefore, as we can see in this chapter “the internal love of the gopis had developed to the stage of unmāda, madness. While in the midst of searching for Kṛṣṇa, each of the gopis thought “I should take the opportunity to make myself appear like Kṛṣṇa and act out His pastimes so as to give some momentary pleasure to myself and these distraught gopis too.” !” (SB 10.30.14: Sārārtha-darśini)

These are highly elevated and deeply esoteric topics, far beyond the range of my experience or understanding. It is therefore best not to overanalyze them through my limited material intellect. Rather, I should try to grasp their essence—which, for me, lies in the gopīs’ complete absorption in Kṛṣṇa.

For a sādhaka like me, such single-minded absorption—by the causeless mercy of the Lord and His devotees—may gradually lead to the stage of bhāva. Only then will one become qualified to truly understand and experience the various stages and post-stages of sthāyi-bhāva.

The path to that stage lies in offenseless chanting the Holy Name of the Lord, for within that Name rests Kṛṣṇa-prema in its seedlike essence.

All glories to Srila Prabhupada!

Hare Kṛṣṇa,

Today marks the last day of Śrī Bhīṣma Pañcaka. The final five days of Kārtika, known as Bhīṣma Pañcaka, are especially recommended for reciting the prayers of Śrī Bhīṣmadeva (SB 1.9.32–42). While chanting these verses, I was particularly drawn to one prayer in which Bhīṣmadeva recalls the actions of the gopīs when Kṛṣṇa hid Himself from them.

He prays:

“Let my mind be fixed upon Lord Śrī Kṛṣṇa, whose motions and smiles of love attracted the damsels of Vrajadhāma [the gopīs]. The damsels imitated the characteristic movements of the Lord [after His disappearance from the rāsa dance].” (SB 1.9.40)

Srila Prabhupad explains in the purport, “Bhīṣma’s aspiration to remember the gopīs is a prayer to have their mercy also at the last stage of his life. The Lord is satisfied more when His pure devotees are glorified, and therefore Bhīṣmadeva has not only glorified the acts of Arjuna, his immediate object of attraction, but has also remembered the gopīs, who were endowed with unrivalled opportunities for rendering loving service to the Lord.”

Śrī Bhīṣmadeva teaches us the art of leaving the body at the time of death. In the Śrīmad-Bhāgavatam (First Canto), Mahārāja Parīkṣit inquires from Śrī Śukadeva Gosvāmī about what one should do at the moment of death.

“You are the spiritual master of great saints and devotees. I am therefore begging you to show the way of perfection for all persons, and especially for one who is about to die. (SB 1.19.37)

Please let me know what a man should hear, chant, remember and worship, and also what he should not do. Please explain all this to me.” (SB 1.19.38)

In response, Sri Sukadeva Goswami replied, “The highest perfection of human life, achieved either by complete knowledge of matter and spirit, by practice of mystic powers, or by perfect discharge of occupational duty, is to remember the Personality of Godhead at the end of life.” (SB 2.1.5)

Bhīṣmadeva is a living example of this truth—showing us, through his own departure, how to remember Kṛṣṇa at life’s final moment.

“Bhīṣmadeva, as a pure devotee of the Lord, entered the spiritual realm in one of the Vaikuṇṭha planets where the Lord in His eternal form of Pārtha-sārathi predominates over the unconditioned living beings who are constantly engaged in the service of the Lord. The love and affection which bind the Lord and devotee are exhibited in the case of Bhīṣmadeva. Bhīṣmadeva never forgot the Lord in His transcendental feature as the pārtha-sārathi, and the Lord was present personally before Bhīṣmadeva while he was passing to the transcendental world. That is the highest perfection of life.” (SB 1.9.44 Purport)

Therefore, by studying these chapters describing the gopīs’ separation from Kṛṣṇa, may we also become qualified to remember Him always in that same mood of loving separation.

All glories to Srila Prabhupada!