Hare Krsna,

There are two wonderful lessons I draw from this lesson – (a) eagerness to serve and please Krsna spontaneously, as demonstrated by the brahmana wives, and (b) perfection of hearing leading to Krsna’s darshan and service.

“Immediately upon hearing this, the wives of the brāhmaṇas became anxious for Kṛṣṇa and Balarāma. These reactions were spontaneous. They did not have to be convinced of the importance of Kṛṣṇa and Balarāma; immediately upon hearing Their names, they became very anxious to see Them. Being advanced by thinking of Kṛṣṇa constantly, they were performing the greatest form of mystic meditation. All the wives then became very busily engaged in filling up different pots with nice foodstuff. Due to the performance of the sacrifice, the various food was all very palatable. After collecting a feast, they prepared to go to Kṛṣṇa, their most lovable object, exactly in the way rivers flow to the sea.” (Texts 13-23: Kṛṣṇa Book)

This shows that Krsna reciprocates according to one’s level of surrender and devotion – ya yatha mam prapadyante (BG 4.11). Depending on what we desire earnestly, Krsna reciprocates accordingly. Being the Supersoul in everyone’s heart, Krsna knew that the wives of the brahmanas had been eagerly waiting to serve Him. And thus they were given the opportunity to serve Him, Lord Balarama and Their cowherd friends.

There is a similar pastime in Ramayana – a heartwarming tale of Lord Rama and Shabri’s half-eaten berry fruit. Seeing her faith and devotion, Shabari had been blessed by her spiritual master (Sage Matanga) that she will have the good fortune of having the darshan of Lord Shri Rama. She waited and waited for years on end.  She became old and feeble, but the assurance in her heart that Lord Rama would arrive, remained ever-fresh. At last in search of Mother Sita, Lord Rama and Lakshman arrived at Sage Matanga’s ashram, after killing the demon Kabandh.  Shabari welcomed them and washed their feet reverentially with the tears that flowed from her eyes.  Lord Rama asked her to fetch some fruit.  Shabari offered him berries (ber) and fruits but before giving them to Lord Rama, she tasted each one of the berries, drowned in devotion. She forgot that she was feeding Lord Rama with berries that were bitten and therefore unfit and impure for offering.  But swayed by her intense devotion, Lord Rama ate the berries with joy.  It was a moment when the devotee and divine were joined in immense love and devotion.  Laxman, with tears rolling down his cheeks, was silently observing the pure love between God and the devotees.  Similarly, Lord Krsna reciprocated with the pure love of His devotee brahmana wives by asking them for food.

The second lesson is the result of perfecting the art of hearing about Krsna.

“O ruler of men, for a long time those brāhmaṇa ladies had heard about Kṛṣṇa, their beloved, and His glories had become the constant ornaments of their ears. Indeed, their minds were always absorbed in Him. Through the apertures of their eyes they now forced Him to enter within their hearts, and then they embraced Him within for a long time. In this way they finally gave up the pain of separation from Him, just as sages give up the anxiety of false ego by embracing their innermost consciousness.” (SB 10.23.23)

Srila Visvanatha Cakravarti Thakura writes that their ears had become successful by hearing repeatedly about the excellent qualities of their beloved, and thus their minds became absorbed in Kṛṣṇa. This mood of the ladies is called śuddha or nirguṇa-bhakti (pure devotion). In Śrīmad-Bhāgavatam 3.29.11-12, Lord Kapiladeva said to his mother, Devahūti,

“O Mother! If one simply hears about my virtues, his mind flows without interruption to me, living in the hearts of all, like the Gaṅgā flows to the sea. Such causeless and ceaseless devotion to me, the Supreme Person, has been spoken of as a characteristic of nirguṇa-bhakti-yoga.”

This perfection of hearing by the wives of the brahmanas led to direct vision of Krsna.

In Sārārtha-darśinī-ṭīkā on Śrīmad Bhāgavatam 1.2.21, Srila Visvanatha Cakravarti Thakura describes fourteen steps of a jīva’s journey to attain the highest attainment]: (1) the grace of sādhus, (2) service to a great person, (3) śraddhā, (4) taking shelter at the feet of a guru, (5) desire for [engagement in] practices of bhakti (bhajana), (6) bhakti [i.e., engagement in sādhana-bhakti], (7) disappearance of anarthas, (8) niṣṭhā [i.e., fixity in the practice of bhakti], (9) ruci (taste), (10) āsakti (affinity), (11) rati [i.e., bhāva-bhakti], (12) prema (divine love), (13) darśana [i.e., direct perception of Bhagavān], and then (14) experience of his mādhurya (mellifluousness).”

satāṁ kṛpā mahat-sevā śraddhā guru-padāśrayaḥ |

bhajaneṣu spṛhā bhaktir anarthāpagamas tataḥ ||

niṣṭhā rucir athāsaktī ratiḥ premātha darśanam |

harer mādhuryānubhava ity arthāḥ syuś caturdaśe ||

As we can see, stage 13 is darśana [i.e., direct perception of Bhagavān]. The wives of the brahmanas attained this stage of bhakti by constantly hearing about the Lord and attaining prema.

This is the power of chanting and hearing about Krsna.

All glories to Srila Prabhupada!

Hare Krsna,

Krsna declares in BG 4.8: “To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I Myself appear, millennium after millennium.”

Although the chapter is titled “Delivering the Wives of the Brāhmaṇas Performing Sacrifices,” Krsna is not only delivering the wives of the ritualistic brahmanas but also delivering the brahmanas in an indirect way. Citing the example of Mahārāja Prahlāda, Srila Prabhupada mentions in SB 1.19.2 that the family members of a devotee also share the effects of a devotee’s service unto the Lord. Mahārāja Prahlāda saved his demon father by his personal devotional service. Therefore, why should the brahmanas be deprived of the effects of their wives’ pure bhakti?

By His divine arrangement, Krsna engages the wives of the brahmanas in serving Him, Balarama and Their cowherd friends with food. After years or lifetimes of performing bhakti, the wives have finally reached the stage where they are able to feed the Lord and His associates directly. This is the perfection of their bhakti. And this is Krsna’s direct benediction on them.

“Requested in this way by Their friends, Lord Kṛṣṇa and Balarāma immediately showed compassion on certain wives of brāhmaṇas who were performing sacrifices. These wives were great devotees of the Lord, and Kṛṣṇa took this opportunity to bless them.” (Kṛṣṇa Book, 1-12)

On the other hand, the brahmanas are not Vaiṣṇavas. They are too engrossed in Vedic ritualistic sacrifices. They cannot even chant the names of Kṛṣṇa and Balarāma. They are very busy in chanting the Vedic hymns, although the purpose of Vedic knowledge is to find Krsna. (Kṛṣṇa Book, 1-12) In other words, the brahmanas are in “deep slumber of forgetfulness” of the Supreme Lord and His Holy Names. Therefore, Krsna sends His direct associates (the cowherd boys) to revive the brahmanas’ memory. Just as Lord Caitanya sent His direct associates such Lord Nityananda. Sri Advaita Acarya, Srila Haridas Thakura to go door to door and preach the Holy Names to the householders in Navadvipa, so too Krsna instructed His cowherd friends to preach the Holy Name to the brahmanas on the pretext of asking for some food. Just as most-merciful Lord Caitanya engaged Lord Nityananda to deliver Jagai-Madhai, so too Krsna has instructed His cowherd friends to invoke the name and blessings of Lord Balarama to preach to the brahmanas.

Kṛṣṇa said, “You should ask for rice, calling out Our names. Though those brahmanas are supposed to be intelligent, they must be woken from their deep slumber of forgetfulness by calling out Our names. You should call out Baladeva’s name first because those materialistic brahmanas will think that Balarama, being a ksatriya, is a worthy recipient of charity, whereas I, being a mere vaisya, am certainly unworthy. Even if they give a little, it is acceptable.” (Sārārtha-darśini; SB 10.23.4)

Krsna and Balarama being vaisya and ksatriya respectively are just material designations and varnasrama dharma. Both are transcendental to all material designations. They are the Supreme Lord Themselves.

In this way, Krsna is engaging the power of His Holy Name and the mercy of Lord Balarama (or Lord Nityananda in Gaura-lila) to benedict the forgetful living entities and awaken them to Krsna consciousness. In this way, Lord Krsna and Lord Balarama are re-establishing the principles of religion (yuga-dharma of Kali-yuga – Nama Sankirtana).

“When the brāhmaṇas did not respond to the cowherd boys’ initial request, the boys addressed them with a touch of sarcasm: “Of course you know the highest principles of religion, so what can we tell you about dharma and adharma?” The phrase dharma-vittamāḥ (best knowers of dharma) can also be taken as dharma-vi-tamaḥ, which means the ritualistic brahmanas were actually totally ignorant of religious principles.” (Sārārtha-darśini; SB 10.23.7)

Although the cowherd boys spoke with sarcasm, what they said is indeed true. The brahmanas were totally ignorant of religious principles. They are ignorant that Krsna is the Supreme Personality of Godhead and that there is no difference between Him and His Holy Name.

Thus, I can realize that Lord Krsna and Lord Balarama, through this pastime in Dvapara yuga, have given an indication of what is to follow in the next yuga (Kali-yuga) – the propagation of the congregational chanting of the Holy Name all over the world.

All glories to Srila Prabhupada!

Hare Krsna,

This is a challenging forum topic for me to meditate and comment upon as both (Arjuna and the Gopis) are at different stages in terms of their sambandha (relationship) with Krsna. Their level of surrender would also be different even though all of them are nitya-siddhas. Each of them has his/her own sthayi bhava with Krsna. For a conditioned soul like me to compare their level of surrender is like asking a dwarf to touch the moon.

Nevertheless, I would like to share little bit of my realization. It could be just mental speculation on my part and not completely based on scriptural references. That’s because I do not remember ever reading or hearing about the comparison of the level of surrender displayed by Arjuna and the gopis. Ontologically I do not exactly know Arjuna’s relationship with Krsna and His mood of surrender. Both the gopis and Arjuna are completely surrendered to Krsna, but in their own way and mood. There is no doubt about this.

In Mahabharata, Arjuna (even though a nitya-siddha himself) played the role of a conditioned suffering living entity who has lost his way and seeks guidance what he should do or not do. Being completely bewildered and hopeless with the turn of events leading to the great war, Arjuna accepts complete helplessness and turns to Krsna for help. He prays in BG 2.7:

“Now I am confused about my duty and have lost all composure because of weakness. In this condition I am asking You to tell me clearly what is best for me. Now I am Your disciple, and a soul surrendered unto You. Please instruct me.”

From then on, Lord Krsna speaks the message of the timeless Bhagavad Gita to enlighten Arjuna and ultimately show him the right path. Krsna eventually advises Arjuna to abandon everything, all varieties of religion and just surrender unto Krsna. Lest Arjuna is afraid of the consequences of surrendering, Krsna assures Arjuna not to worry. He (Krsna) will deliver Arjuna from all sinful reactions. (BG 18.66)

Arjuna finally takes complete shelter of Krsna and His advice. He says in BG 18.73: My dear Kṛṣṇa, O infallible one, my illusion is now gone. I have regained my memory by Your mercy. I am now firm and free from doubt and am prepared to act according to Your instructions.

Therefore, Arjuna’s surrender is more focused on a devoted disciple-like relationship, seeking guidance and protection from a spiritual master. Krsna had to inspire Arjuna with convincing words to bring him to the level of complete surrender. This is the situation with most of the conditioned living entities. We need training to understand the meaning and process of surrender. Thus, in a way Arjuna’s surrender is like the surrender of a sadhaka. It is like a baby learning to walk the first steps of his life – slow, fumbling, guided, cautious, regulated, and unaware of the next step or goal.

Arjuna surrenders to Krsna seeking wisdom and support during a moral dilemma on the battlefield, highlighting a more intellectual and duty-bound aspect of devotion and surrender. Let’s just call Arjuna’s surrender as ‘regulated surrender.’

The gopis’ surrender, on the other hand, is completely spontaneous. They are acting purely on the level of prema. They are acting on the highest platform of madhurya-rasa. Their surrender is out of pure love for Krsna. They have no other motivation other than to please Krsna and have Krsna as their husband. They do not have any tinge of selfish desire, inhibitions, self-consciousness, societal awareness, or family considerations. They just want to be with Krsna. They know of nothing other than Krsna. Their surrender is condition-less; they don’t care that the Personality they are surrendering to is the same Personality who forced them to stand naked in from of Him.

“Even though the gopis were treated contemptuously, they still acted favorably toward their beloved by doing what would have been impossible for others to do.” (SVT commentary on 10.22.22)

The gopis’ mood of surrender is described by Lord Caitanya Mahāprabhu when He prays, “My dear Lord Kṛṣṇa, You may embrace Me or trample Me under Your feet, or You may make Me brokenhearted by never being present before Me. Whatever You like, You can do, because You have complete freedom to act. But in spite of all Your dealings, You are My Lord eternally, and I have no other worshipable object.” This is the attitude of the gopīs toward Kṛṣṇa. (Krsna book 20-38)

Seeing the level of gopis’ love, devotion and surrender, Krsna, in reciprocation, comes under their control. Krsna comes under the control of His prema-bhaktas.

Kṛṣṇa said, “O chaste women! Though out of modesty you have not mentioned that your real purpose in worshiping Me was to please Me, I know and I accept it. Because your desire was pure it will be fulfilled. Since I am controlled by prema, nothing is impossible for My premi-bhaktas to attain.” (SVT commentary on 10.22.25)

Krsna further said to the gopis, “O women, although you are perfected (siddha) beings, you have taken the role of sadhakas (practicioners) to increase the sweetness of My pastimes on earth. In the near future you will enjoy with Me, and thus fulfill the purpose for which you undertook austerities in worshiping Durga. O pure women!.” (SVT commentary on 10.22.27)

Thus, I can say Arjuna’s surrender is ‘regulated’ and the gopis’ surrender is ‘spontaneous’. Similar to vaidhi-sadhana bhakti (as exemplified by Arjuna) and raghanuga/bhava/prema bhakti (as exemplified by the gopis of Vraja).

All glories to Srila Prabhupada!

Hare Krsna,

Lord Krsna’s supreme instruction in Bhagavad-Gita (18.66) is to abandon all varieties of religion and just surrender unto Hiṃ. While this sounds straight forward but difficult, what is little known is the test one has to go through to prove one’s complete surrender to Krsna. This is also partly a reason why many people fear surrendering. What do they have to go through? What do they have to give up? Therefore, Krsna assures Arjuna, “mā śucaḥ. Do not fear.”

Depending on one’s devotional aspiration and stage of bhakit, one’s test of surrender would be different. The test the gopis went through is the highest epitome of surrender. Of course, their aspiration is also the highest. They wanted Krsna as their beloved husband. They wanted the highest rasa with Krsna – madhurya rasa. Therefore, the test that Krsna put them through is both highest and extreme. It is relatively easier to give up one’s body, wealth, possessions, family, mind, heart, etc. to surrender to Krsna. But what is the greatest wealth a woman could possess? It’s her chastity. Giving up chastity is worse than death for a respectable woman. In traditional India deeply rooted in Vedic culture, dishonor is worse than death. We often hear cases where a woman gives up her life if she is molested, raped or falsely accused to adultery. This is also a reason why many Indian women cover their heads and faces with a dupatta or sleeve of her saree to protect being seen by opposite sex. Similar practices exist in other cultures too. Pious Muslim women cover themselves with an abaya/burka and hijab. Christian nuns also cover their heads as a symbol of piety and modesty. This practice is known as Christian veiling. In essence these women are protecting their chastity. And Krsna is basically asking the gopis, “Are you ready to give up Your shyness and chastity to attain Me as your husband?”

According to Srila Visvanatha Cakravarti Thakura’s commentary on verse 15, the gopis said, “We, being Your maidservants, will carry out Your word. Moreover because You are very beautiful we have to become Your servants, and thus under the guise of being servants, we will offer our very selves to You.”

Krsna, in response, is saying, “Very well! Prove your truthfulness!”

Kṛṣṇa then spoke, “We will now test the truthfulness of your words. If you are really My servants, then you will do whatever I say. Please come forward with a smile and take your clothes. If you are not true to your words and fail this test of dharma, then I will not return your clothes.” (Text 16)

The gopis felt trapped.

“The gopis talked among themselves, “O sakhis! We have been defeated by our own words. Now, if we delay any longer some other man may come along, and then we will be sunk in an ocean of shame. Our desire to touch Kṛṣṇa’s body has become even stronger, and cannot be put to death even by drowning in the water. Therefore it seems our fate has been written on our foreheads, and we can do nothing to change it. Therefore, yielding to His demands, we must put aside our embarrassment, send our obstinacy to hell and close our eyes. In that darkness we will cover our bodies and rise up from the water.” (Text 17)

Thus assuring each other that there was no alternative, the gopis rose up out of the water to meet Kṛṣṇa.

Feeling satisfied with pure unalloyed love (sudda-bhāva) of the gopis,  Krsna thought, “Out of love for Me these gopis have done something which is very difficult for any woman. But there remains something even more difficult, and I wonder if they can do it? Now let Me test the power of their love.” 

In a way, Krsna is also going through His own test of surrendering to His pure unalloyed devotees. He is wondering, “Out of love for Me these gopis have done something which is very difficult for any woman. But there remains something even more difficult, and I wonder if they can do it? Now let Me test the power of their love.” (Text 18)

And then Krsna said to the gopis, “O gopis, you have said that you are My servants, and that you will follow My words. Now I am going to test you. If you come out of the water and stand before Me, I will give you your clothing along with My body, mind and soul.” (Text 18)

Thus we see that this surrendering process is mutual and reciprocal. Krsna is also willing to give up Himself – His body, mind and soul to His fully surrendered devotees. And in this sweet exchange of surrender, it is the devotee who ultimately wins. And it reaches a point where Krsna has nothing more to offer, leading to the famous verse na pāraye ’haṁ.

“ I am not able to repay My debt for your spotless service, even within a lifetime of Brahmā. Your connection with Me is beyond reproach. You have worshiped Me, cutting off all domestic ties, which are difficult to break. Therefore please let your own glorious deeds be your compensation.” (SB 10.32.22)

Mundane people often misinterpret this beautiful pastime as another example of Krsna’s lusty behavior. Serious and sincere sadhakas will see this as a great lesson in humility and total surrender to the most desirable Personality – Sri Krsna.

We chant the Holy Name with the prayer, ”O Radhe, O Krsna, please engage me in Your service.” Krsna will ask, “What can you give up to attain My service?” Are we ready to completely surrender like the gopis, giving up even our most precious wealth (like shyness and chastity)? Deep points to ponder!!!

All glories to Srila Prabhupada!

Hare Krsna,

Generally, people go to the demigods for material benefit, as indicated in Bhagavad Gita 7.20:

kāmais tais tair hṛta-jñānāḥ prapadyante ’nya-devatāḥ
taṁ taṁ niyamam āsthāya prakṛtyā niyatāḥ svayā

“Those whose intelligence has been stolen by material desires surrender unto demigods and follow the particular rules and regulations of worship according to their own natures.”

In this pastime we see that the gopīs of Vṛndāvana were performing Kātyāyanī-vrata, a vow dedicated to Goddess Kātyāyanī (a form of Durgā) to attain Śrī Kṛṣṇa as their husband. Does it imply that they are (a) worshipping a demigoddess for (b) some material benediction? In the case of Vraja-gopis, both these factors are incorrecṭ.

We cannot say that the gopis worshipped Kayayani devi for some material benedictioṇ. Their intent was not material but purely spiritual—to serve Kṛṣṇa in the most intimate mood of madhurya-rasa (conjugal love). This is stated in Śrīmad-Bhāgavatam 10.22.4:

“Each of the young unmarried girls performed her worship while chanting the following mantra. “O goddess Kātyāyanī, O great potency of the Lord, O possessor of great mystic power and mighty controller of all, please make the son of Nanda Mahārāja my husband. I offer my obeisances unto you.”

“The Pracetās received benediction from Lord Śiva, and as a result they attained the shelter of the lotus feet of Lord Viṣṇu. This is real benediction. The gopīs also worshiped Lord Śiva in Vṛndāvana, and the lord is still staying there as Gopīśvara. The gopīs, however, prayed that Lord Śiva bless them by giving them Lord Kṛṣṇa as their husband. There is no harm in worshiping the demigods, provided that one’s aim is to return home, back to Godhead.” (4.30.38 Purport)

Therefore, it is not at all wrong on the part of the Vraja-gopis to worship Katayani devi. As long as the end goal is to obtain Krsna, such worship is valiḍ.

“Generally, people worship goddess Durgā for some material benediction. Here, the gopīs prayed to the goddess to become wives of Lord Kṛṣṇa. The purport is that if Kṛṣṇa is the center of activity, a devotee can adopt any means to achieve that goal. The gopīs could adopt any means to satisfy or serve Kṛṣṇa. That was the superexcellent characteristic of the gopīs.” (Krsna book, 22)

The second point regarding Katayani devi being a demigod is addressed elaborately by Srila Visvanatha Cakravarti Thakura.

“The goddess Durgā mentioned in this verse is not the illusory energy of Kṛṣṇa called Maha-maya but rather the internal potency (cit-sakti) of the Lord known as Yoga-māyā… We can thus understand that the internal and external potencies of the Supreme Lord are personified as Yoga-māyā and Mahā-māyā, respectively…  To confuse the Yoga-maya Durga with the Maha-maya Durga is a mistake. Furthermore, although the pastimes of Vraja are on the platform of pure transcendence (suddha-sattva), they somewhat resemble material pastimes in appearance. Therefore, there is no fault in the gopis’ worship of Durga or Maha-maya. Independent thinkers who think that the name of Durga and Maha-maya refer exclusively to the external potency of the Lord have no chance of getting even a touch of the breeze carrying the scent of prema on their body. This is from Vaisnava-tosani by Śrīla Sanātana Gosvāmī.” (SVT commentary on SB 10.22.4)

Therefore the Vraja-gopis were not actually worshipping a demigod by Yoga-maya – the internal potency of the Lorḍ. This shows that their worship is completely spiritual and there is nothing material in their mode of worship and intentioṇ.

As an interesting sidenote, it is mentioned in Brhad Vaisnava Tosani (Srila Sanatana Goswamiś commentary on the 10th Canto) that according to Padma Purana, in a previous birth these girls had been sages during the time of Lord Rama. From that context, their desire to obtain Krsna as their husband is completely appropriate.

All glories to Srila Prabhupada!

Hare Krsna,

Growing up in India, we had a conception (or misconception) that samadhi is a deep state of consciousness achieved only through meditation. We would visualize yogis sitting in the Himalayas, eyes closed, legs folded in an asana pose, head, neck and trunk in a straight line. In Buddhism, samadhi is the last of the eight steps leading to enlightenment. From Vedic standpoint, samadhi is the final stage of eight-fold astanga yoga. We had this belief that only rare souls achieve the stage of samadhi after prolonged meditation. Think of Lord Buddha.

However, in Krsna consciousness, Srila Prabhupada gives a totally different understanding of samadhi. He says that samadhi is smartavyaṁ satato viṣṇuḥ – always remembering Visnu or Krsna. Being Krsna conscious 24/7 is samadhi. If we are fully Krsna conscious, that is samadhi. Samadhi is not restricted to dhyana (meditation) stage. We can be in samadhi even when we are physically active throughout the day – engaging in devotional service such as chanting, hearing, remembering, doing services at the temple, book distribution, cooking, cleaning, etc. This is a stage that anyone practicing Krsna bhakti can attain; it is not restricted to selected few like the yogis.

In this lesson on Venu-gita, we can practically see how the gopis are in samadhi – always thinking about Krsna and His pastimes.

“While Kṛṣṇa was engaged in tending the cows in the forest of Vṛndāvana or on Govardhana Hill, the gopīs in the village were always absorbed in thinking of Him and discussing His different pastimes. This is the perfect example of Kṛṣṇa consciousness: to somehow or other remain always engrossed in thoughts of Kṛṣṇa. The vivid example is always present in the behavior of the gopīs; therefore Lord Caitanya declared that no one can worship the Supreme Lord by any method which is better than the method of the gopīs. The gopīs were not born in very high brāhmaṇa or kṣatriya families; they were born in the families of vaiśyas, and not in big mercantile communities but in the families of cowherd men. They were not very well educated, although they heard all sorts of knowledge from the brāhmaṇas, the authorities of Vedic knowledge. The gopīs’ only purpose was to remain always absorbed in thoughts of Kṛṣṇa.” (Krsna book, Chapter 21)

Krsna says in BG 9.34 – man-manā bhava. Engage your mind always in thinking of Me. Elsewhere in BG 6.47, Krsna again says “And of all yogīs, the one with great faith who always abides in Me, thinks of Me within himself and renders transcendental loving service to Me – he is the most intimately united with Me in yoga and is the highest of all. That is My opinion.” Srila Prabhupada explains in the purport that to become Kṛṣṇa conscious is the highest stage of yoga. If one is fortunate enough to come to the point of bhakti-yoga, it is to be understood that he has surpassed all other yogas.

And how did the gopis attain the platform of samadhi? Srila Visvanatha Cakravarti Thakura writes (in text 20) that the gopis attained the platform of being filled with Kṛṣṇa by describing Kṛṣṇa’s flute playing, forest rambling and cow herding pastimes. The gopis would take one aspect of Krsna and meditate on it, speak about it and share it with others. In this chapter, they described Krsna’s flute, about its good fortune, and how its sweet sound mesmerized every living and non-living entity (the birds, cows, rivers, trees, deer, the gopis themselves, etc.). This is how we can remain absorbed in Krsna. Samadhi means “fixed mind.” When the mind is fixed in meditating on Krsna’s name, form, quality, paraphernalia, pastime, abode, etc., it can be said to be in samadhi. Just like the way the gopis were fixated in Krsna’s flute.

If we read the chapter carefully, we will find a nectarian instruction left behind for us by the gopis on how to follow in their footsteps to attain the stage of Krsna samadhi. They advise that we should take shelter of great devotees to have our desires fulfilled.

The gopis talk among themselves, “O sakhis! Without taking shelter of a great devotee our desires will never be fulfilled. We have heard from Gargi [daughter of Gargamuni] about the glories of Hari’s devotees, and that Govardhana Hill is the best amongst them. Therefore, let’s go there today, bathe in Manasa Ganga, and take darsana of Harideva, the presiding deity of that place. Certainly even our elders will not object to this. Moreover, Kṛṣṇa is playing on the slope of Govardhana.” (SVT commentary on Text 18)

Thus narrating to one another the playful pastimes of the Supreme Personality of Godhead as He wandered about in the Vṛndāvana forest, the gopīs became fully absorbed in thoughts of Him. (SB 10.21.20)

All glories to Srila Prabhupada!

Hare Krsna,

The Vraja gopis’ separation from Krsna in this lesson is a great lesson on humility. Gopi-bhava refers to the extraordinary loving sentiments manifest in the hearts and demeanor of the gopis of Vrajadham, Sri Vrindavan. Caitanya Mahāprabhu said, ramyā kācid upāsanā vraja-vadhu-vargeṇa yā kalpitā (Caitanya-manjusa): there is no more better worship than what was conceived by the gopīs. So gopīs are the topmost devotees. There is no comparison with the devotion of the gopīs.

But here we see the gopis’ extreme humility and lamentation in separation from Krsna. They are all situated in madhurya-rasa (the highest rasa) – the most coveted rasa among the Gaudiya Vaisanavas – and still they think they are the most unfortunate. Rather they praise the devotees situated in other rasas about their good fortune to see and serve Krsna. There is not a tinge of pride in the gopis. They are the living manifestation of ‘trnad api sunicena’ principle.

The gopis praise the bucks and the does (husband and wife deers) because not only are they attracted by the dress of Kṛṣṇa and Balarāma, but as soon as they hear the playing of the flute, they deer offer respectful obeisances unto the Lord by looking at Him with great affection. The gopīs thought themselves not so fortunate because whenever they wanted to go to Kṛṣṇa, their husbands were not very happy. The deer may be considered situated in santa-rasa. (SB 10.21.11)

The gopis never think, “Oh! Krsna belongs to us. He will come to us eventually. Do not worry. Let’s get on with our chores.” No, they don’t think like that. They are in extreme separation from Krsna as if their life depends on Him.

Next the gopis praise the demi-goddesses and demigods. They may be considered situated in dasya-rasa. The gopis are amazed that even the demi-goddesses become mad after Kṛṣṇa seeing His exquisite form and sterling qualities. (SB 10.21.12)

Next the gopis praise the cows and calves because even they know how to cry for Kṛṣṇa and embrace Him heart to heart. They know the transcendental art of hearing the sweet sound of Kṛṣṇa’s flute. (SB 10.21.13)

Srila Prabhupada says in Nectar of Devotion 9 that “One should learn how to cry for the Lord. One should learn this small technique, and he should be very eager and actually cry to become engaged in some particular type of service. This is called laulyam, and such tears are the price for the highest perfection. If one develops this laulyam, or excessive eagerness for meeting and serving the Lord in a particular way, that is the price to enter into the kingdom of God.”

The gopis are marveling that the cows and calves have unalloyed pure love for Kṛṣṇa because they can meet Kṛṣṇa. The cows can be considered situated in vatyalsa-rasa.

It is said that an uttama adhikari devotee thinks that, except for himself/herself, everyone else is a pure devotee of Krsna. This is the same mood manifested by the gopis. They think that all other living entities have unalloyed love for Krsna. They compare the birds to munis (sages) because they live in the forest, keep their eyes closed, observe silence and remain motionless. They say thateven the branches of the trees are transformed in ecstasy when struck by the vibration of Kṛṣṇa’s flute-song, and begin to sprout new leaves out of ecstasy. 

Next the gopis praise the river Yamuna because she, “being desirous to embrace the lotus feet of Kṛṣṇa after hearing the transcendental vibration of His flute, broke her fierce waves to flow very nicely with lotus flowers in her hands, just to present flowers to Mukunda with deep feeling.” (SB 10.21.15)

Next the gopis praise the clouds because it constructed out of his own body, with its multitude of flower-like droplets of water, an umbrella to shield Krsna and Balarama from the intense heat of the sun. In this way the cloud gives pleasure to Kṛṣṇa, but they (the gopis) do not get an opportunity to please Him. The clouds can be considered situated in sakhya-bhava. (SB 10.21.16)

“Śrī Caitanya Mahāprabhu had assumed the mood of the gopīs, so much so that everywhere He looked He saw Kṛṣṇa standing with His flute to His lips. Absorbed in the ecstatic mood of the gopīs, Śrī Caitanya Mahāprabhu wandered here and there. He began to inquire after Kṛṣṇa by quoting verses to all the trees and creepers.” (CC Antya 14.32 and CC Antya 15.31)

In this connection, one prayer by Rūpa Gosvāmī is sufficient to exemplify this hopefulness. He says, “I have no love for Kṛṣṇa nor for the causes of developing love of Kṛṣṇa—namely, hearing and chanting. And the process of bhakti-yoga, by which one is always thinking of Kṛṣṇa and fixing His lotus feet in the heart, is also lacking in me. As far as philosophical knowledge or pious words are concerned, I don’t see any opportunity for me to execute such activities. But above all, I am not even born of a nice family. Therefore I must simply pray to You, Gopī-jana-vallabha (Kṛṣṇa, maintainer and beloved of the gopīs). I simply wish and hope that some way or other I may be able to approach Your lotus feet, and this hope is giving me pain, because I think myself quite incompetant to approach that transcendental goal of life.” The purport is that under this heading of āśā-bandha, one should continue to hope against hope that some way or other he will be able to approach the lotus feet of the Supreme Lord. (Nectar of Devotion, 18)

In this way, the gopis are teaching us that we should never consider ourselves advanced devotees but rather should think that we are not devotees at all. Everyone has love for Krsna except us. In line with Mahaprabhu’s teachings, we should remain humble always and remember Krsna in separation.

The gopis’ mood is very relevant to me personally because they lament that they are not able to see and meet Krsna because of being held back in their homes due to responsibilities towards their husband, children and family. But still, they are able to remember Krsna every moment. I am also unable to serve Krsna consistently due to job and other responsibilities. Thus, the gopis example is a great example of serving Krsna in remembrance.   

All glories to Srila Prabhupada!

Hare Krsna,

Para bhakti or pure bhakti (supreme devotion) means bhakti which follows in the wake of the gopis of Vraja (ramya kacid-upasana vrajavadhu-vargena ya kalpita). This lesson on Venu-Gīta (song of the flute of Krsna) shows us the art of thinking, feeling, and willing in the mood of the gopis for Krsna. The activities and mood of the gopis in this pastime epitomizes the activities of devotees filled with prema for the Lord.

Thinking: The Vraja gopis are showing us how to always think or meditate on Krsna. Their mood is the mood of separation. We have learned that one should meditate on the name, form, qualities, pastimes, abode of the Lord. The gopis are doing all of these things at the same time. They are meditating on Krsna beautiful form dressed as the best of dancers. They visualize Krsna wearing a peacock-feather upon His head, blue karṇikāra flowers on His ears, a yellow garment as brilliant as gold, and the Vaijayantī garland. They are meditating on how Krsna fills the holes of His flute with the nectar of His lips. They are meditating on the Krsna’s cowherd friends (how they are singing His glories); on the beautiful land of Vrindavan (including the animals, trees and creepers, lakes, mountains, bumble bees, the autumn season). In this way the gopis are teaching us how to attain the perfection of samadhi (trance) – constant remembrance of Krsna.

“Persons who are constantly engaged in the transcendental meditation of seeing Kṛṣṇa, internally and externally, by thinking of Him playing the flute and entering the Vṛndāvana forest, have really attained the perfection of samādhi. Samādhi (trance) means absorption of all the activities of the senses on a particular object, and the gopīs indicate that the pastimes of Kṛṣṇa are the perfection of all meditation and samādhi. It is also confirmed in the Bhagavad-gītā that anyone who is always absorbed in the thought of Kṛṣṇa is the topmost of all yogīs.” (Krsna book, Chapter 21)

Feeling: As Krsna enters the forest of Vrndavana with Balarama, cowherd friends, and their cows, and Krsna is playing the flute, the gopis are feeling separation from Him due to staying back at the village. When they heard the song of Kṛṣṇa’s flute, which arouses the influence of Cupid, some of them privately began describing Kṛṣṇa’s qualities to their intimate friends.

“Hearing Kṛṣṇa’s flute song, the gopis began describing indirectly to their friends about Kṛṣṇa entering the forest. The word paroksa (indirectly) is used because the gopis were located far away from Kṛṣṇa in the village of Vraja.” (Srila Visvanatha Cakravarti Thakura commentary on Text 3)

Willing: Due to intense separation from Krsna, the Vraja gopis are praising the good fortune of Krsna’s flute and wishing how rather they deserve to have the good fortune that the flute is manifesting, who they think is totally undeserving (being dull, lifeless and unqualified and, moreover, a male). They are willing how their beautiful eyes should realize its purpose by seeing the most wonderful thing there is to see, Kṛṣṇa. Their desire to see Krsna (or even to receive His side-long glance) is so strong that they are willing to abandon all family tradition, shyness and self-control. They desire to see, touch, hear and smell Kṛṣṇa. Due to Krsna surrounded by Balarama and Their friends, the gopis are willing to get a glimpse of Krsna stealthily peering through the leaves of the creepers.

“Another gopi said, “O sakhis! We intensely desire to relish Kṛṣṇa’s dancing, singing and flute playing, and to see all those beasts, deer, doves and birds assembled on the hill slopes, who have become stunned in bliss.” (Srila Visvanatha Cakravarti Thakura commentary on Text 10)

Even Srila Visvanatha Cakravarti Thakura expresses that his only goal in life is the Vraja-gopis, who, being attracted by the nectar shower from Kṛṣṇa’s flute ran out of their houses, and whose sweet words repeated here enable us to relish that nectar too. (Srila Visvanatha Cakravarti Thakura commentary on Text 7)

In this way, the supreme Vraja gopis are teaching us how to engage our senses, mind and heart in always remembering Krsna.

In case we feel unqualified to attain the mood and pure bhakti of the gopis, we can take inspiration from Krsna’s flute. Like the flute, I may be dull, lifeless and unqualified for pure devotional service. However by the sound vibration of the Holy Name that exudes from my mouth and enters the ears, minds and heart where Krsna resides, I pray that Krsna will cast His sidelong glance on me and make me as successful as He did with the flute.

“ Then, considering the flute to be dull, lifeless and unqualified for such work, the vibration exudes from its holes and enters the ears and minds of the Vraja-gopis. The implication is that the flute vibration makes itself successful in accomplishing its purpose of fully exhibiting its powers by conquering the Vraja-gopis with Cupid.” (Srila Visvanatha Cakravarti Thakura commentary on Text 6)

Thus, this first part of the Venu-gita is a magnificent portrayal of Vraja gopis’ prema, humility, separation from Krsna, appreciation of Vrindavana and everything related to it (animals, trees, water, season, etc.) and a divine lesson for us sadhakas to imbibe and follow. Especially for those devotees who aspire to follow in their footsteps and attain the platform of raganuga-bhakti.

All glories to Srila Prabhupada!

Hare Krsna,

In this lesson (SB 10.20.32-49), Srila Prabhupada and Srila Visvanatha Cakravarti Thakura beautifully describes the symbolism of the autumn season in relation to spiritual life, drawing parallels between natural transformations and the journey of a devotee in Kṛṣṇa consciousness. It highlights how the cleansing and clarifying effects of autumn—such as the disappearance of clouds, the drying up of muddy water, and the calming of the ocean—reflect the purification and serenity that come with surrender to Kṛṣṇa.

I was meditating on the transition from the rainy season to autumn can also symbolically apply to the chanting the Holy Name in relation to our spiritual life.

With the arrival of autumn, the sky clears, shedding the burden of dark clouds. Similarly, when one takes to the chanting of the Holy Name, the accumulated impurities of lifetimes—lust, anger, and greed—gradually dissipate, revealing the natural brilliance of the soul. Just as the autumn sky regains its vast blue expanse, the heart of a devotee becomes expansive with divine realization, purified by the transcendental sound vibration of the Name.

The rivers and lakes, once muddied by the torrents of the rainy season, settle into clarity with the touch of autumn’s breath. So too, the mind—disturbed by endless worldly desires—finds tranquility when immersed in the melodious recitation of Kṛṣṇa’s Names. The waters of material existence, once agitated by the storms of karma and illusion, become still and reflective, allowing the devotee to see clearly the truth of their eternal relationship with the Lord.

The white autumn clouds, light and free, no longer burdened with torrents of rain, mirror the heart of one who chants sincerely. The worries and anxieties of material life no longer weigh heavily, for the Holy Name of Kṛṣṇa, being non-different from Him, lifts all burdens and grants freedom from entanglement. Just as the aged householder gradually relinquishes worldly responsibilities and dedicates himself to the pursuit of Kṛṣṇa consciousness, the sincere chanter of the Holy Name finds detachment from fleeting pleasures, embracing the eternal joy of spiritual life.

During autumn, waterfalls either flow gracefully with pure water or recede into silence. Likewise, saintly persons, nourished by the nectar of the Holy Name, distribute their wisdom generously or remain absorbed in silent meditation on the Divine. The small creatures who thrive in shallow waters are disturbed when the pools dry up; in the same way, those attached to the temporary gains of material life suffer as time erodes their possessions. But one who takes shelter of the Holy Name transcends this fear, knowing that the wealth of devotion is never lost.

Just as farmers carefully store their harvested grains, recognizing the fleeting nature of the season, a sincere devotee guards the treasure of Kṛṣṇa’s Names, chanting with discipline and devotion. The wise conserve their energy, directing it toward remembrance of the Lord, rather than squandering it on fleeting pleasures. The Holy Name fortifies the soul, ensuring that, in the final season of life, the devotee is prepared to cross beyond the cycle of birth and death.

The scorching heat of the autumn sun reminds us of the exhaustion of material struggle, yet the cooling moonlight mirrors the soothing shelter of Kṛṣṇa’s mercy found in the Holy Name. Just as the gopīs found no solace in the autumn breeze without Kṛṣṇa’s embrace, the devotee finds no true joy in worldly comforts but only in the divine nectar of nāma-saṅkīrtana. The stars shining in the clear autumn sky are like the purified souls who, through constant remembrance of Kṛṣṇa, radiate transcendental wisdom and beauty.

The Holy Name is the ultimate harvest of spiritual life, ripening in the heart of a devoted chanter. Just as the new grains of autumn are first offered to the Lord in gratitude, the fruits of one’s chanting must be offered in selfless service. As autumn signifies renewal and purification in nature, the chanting of the Holy Name signals the soul’s awakening to its eternal home in Kṛṣṇa’s loving embrace.

In the sacred autumn of the soul, let the chanting of the Holy Name cleanse, uplift, and illuminate, until the heart itself becomes as clear as the autumn sky—where only Kṛṣṇa remains.

On deeper reflection, I can draw a parallel between the above comparison of the autumn season to the Holy Name and Sri Caitanya Mahaprabhu’s first verse of Sri Siksastakam.

“Let there be all victory for the chanting of the holy name of Lord Kṛṣṇa, which can cleanse the mirror of the heart and stop the miseries of the blazing fire of material existence. That chanting is the waxing moon that spreads the white lotus of good fortune for all living entities. It is the life and soul of all education. The chanting of the holy name of Kṛṣṇa expands the blissful ocean of transcendental life. It gives a cooling effect to everyone and enables one to taste full nectar at every step.” (Sri Siksastakam Text 1 as quoted in CC Antya 20.12)

All glories to Srila Prabhupada!

Hare Krsna,

This lesson is truly delightful to read and meditate upon. It is wonderful to see Kṛṣṇa taking time to marvel at the transcendental forests of Vṛndāvana and the changing seasons. His example teaches us the importance of stepping away from our busy schedules to appreciate the world around us—to marvel at the beauty of Kṛṣṇa’s creation.

I have always felt a deep connection with nature, and seeing that Kṛṣṇa, the Supreme Lord Himself, cherishes every intricate aspect of His own creation is profoundly inspiring. This appreciation for the natural world is not unique to the Vedic tradition; many other faiths also uphold the practice of honoring creation. For instance, if I am not mistaken, the Jewish festival of Shabbat is observed as a day of rest, commemorating the story of creation in the Torah, where God rested on the seventh day after completing the universe. This sacred observance encourages Jews to pause and reflect on the beauty and miracle of the world around them, much like Kṛṣṇa’s own appreciation of Vṛndāvana.

In Śrī Vṛndāvana Mahimāmṛta, a beautiful and profound text composed by Śrīla Prabhodānanda Sarasvatī, there are many instances where the forests (vanas) of Vṛndāvana and the changing seasons are glorified in relation to the divine pastimes of Rādhā and Kṛṣṇa. Throughout the Vṛndāvana Mahimāmṛta, Śrīla Prabhodānanda Sarasvatī repeatedly praises the forests of Vṛndāvana as places of transcendental beauty, decorated with blooming flowers, sweetly singing birds, and fragrant breezes that enhance Kṛṣṇa’s pastimes.

There are many verses that express this transcendental beauty:

Vṛndāvana is naturally free of all flaws; it transforms those who are reservoirs of faults into reservoirs of virtue. May it protect me, who have been excommunicated by every religion, and may it dry up all my terrible sins.” (Vṛndāvana Mahimāmṛta 1.39)

May beautiful Vrindavana, which is filled with cuckoos celebrating a great festival of singing, peacocks happily dancing, the sweetness of the music of bumblebees humming, trees, vines, and flowering-vine pavilions, and which fulfills the desires of Radha-Krishna’s sweet maidservants, appear before me. (Vṛndāvana Mahimāmṛta 19)

Similarly, the seasons in Vṛndāvana are not just natural phenomena; they are divine orchestrations that enhance the rasa-līlā and other pastimes of Śrī Kṛṣṇa.

“In the monsoon forests Kṛṣṇa saw the joyful Pulinda women, the honey pouring down the trees, the waterfalls flowing from the mountains, and far off caves, which appeared to be nearby from the echoing sound. When it rained Kṛṣṇa would run and enter the hollow of a tree or a cave and amuse Himself by eating radish. There are two types of radish: round ones and long ones.” (Srila Visvanatha Cakravarti Thakura’s Sārārtha-darśini – 27-28)

“Lord Kṛṣṇa watched the contented bulls, calves and cows sitting on the green grass and grazing with closed eyes, and He saw that the cows were tired from the burden of their heavy milk bags. Thus observing the beauty and opulence of Vṛndāvana’s rainy season, a perennial source of great happiness, the Lord offered all respect to that season, which was expanded from His own internal potency.” (SB 10.20.30-31)

In Śrī Vṛndāvana Mahimāmṛta, the forests and seasons of Vṛndāvana are not merely scenic descriptions but deeply connected to Kṛṣṇa’s pastimes. Each season brings a new mood (bhāva) that enhances the mādhurya (sweetness) of Vṛndāvana. The entire land of Vṛndāvana is depicted as a conscious being, completely dedicated to the service of Sri Sri Rādhā and Kṛṣṇa.

All glories to Srila Prabhupada!