4 Gopi gita 7-9 Making sense of Krishna’s plan BCEC

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Hare Krishna So today we continue the discussion on the Gopi Geet and we’ll be covering some of the more well-known verses from the Gopi Geet today. So essentially the Gopis are calling to Krishna, please return, and from different perspectives they are making this call. And in the previous two verses they said, Krishna, why did you abandon us like this? Is it because there is lust in our hearts? Then it is you who can purify us of that lust.

Is it because of pride? Then it is your beautiful smile that will destroy our pride. So please return, Charudarsheya. And now as they are trying to figure out, maybe it is some other cause, but ultimately what keeps us away from our Lord is paap, is some kind of wrongdoing in our hearts.

So they are saying, the way the paap will be destroyed is if you come and we offer our obeisances to you. Pranat dehinam, that embodied beings, their very embodiment is an indication of their sinfulness, at least at some level. So dehinam, paap karishanam, that our body may be a result of whatever kind of karma, but if we use this body to serve the Lord, if we offer our obeisances to the Lord, paap karishanam, then the Lord may say that, why should I come before you? Why should I give you an opportunity to offer obeisances to me? Saying that, my dear Lord, you make your lotus feet accessible to everyone.

And they are talking about the lotus feet, that truna charanugam, that truna chara, that is, truna is grass, chara is to eat, so the cows, so your lotus feet follow the cows, truna charanugam. So Krishna is a cowherd, and is saying that your lotus feet, you make them accessible to even the cows. Yes, they are very exalted, and they are very, very divine and transcendental, and yet, by your mercy, you make them accessible.

Truna chara anugam. Anugam means to follow. So generally there are different ways in which different professions are meant to function.

Kshatriyas lead from the front. Vaishyas lead from the back. When the Kshatriya is fighting, the king should be in the front, an example of courage, not hiding behind others.

But Vaishyas, Kshatriyas are meant to lead people. Vaishyas are meant to protect livestock. So when Krishna takes the cows for herding, he is behind them.

Are they going in the right direction? If they are going off, Krishna watches and gets them back. So if a Kshatriya has to keep turning and watching behind, are people following me? Then that Kshatriya is not really a Kshatriya. Kshatriyas need to have that charisma, that command by which people are inspired to follow them.

But that kind of charisma or command doesn’t work for animals. So for them, there has to be a constant watch. So Anugam, Krishna follows the cows to protect them.

So those lotus feet, which are Shriniketanam, that which are actually the abode of the goddess of fortune, those which are pressed by Lakshmidevi, as her greatest fortune, that she who is the goddess of fortune considers the opportunity to serve the Lord’s lotus feet as her greatest fortune. Those lotus feet are so divine and yet, they are made accessible, they are following those who are Trunachara. Now, while Trunachara is an interesting way of describing cows, the idea is that from a material standpoint, cows are not very impressive.

Okay, they just eat grass which is there. So, the point is they are not very significant in the sense of any material power or position. But even then, you are following.

And somebody may say, okay, at least cows are considered pious. So the idea is they are comparing here with animals that you bestow your mercy even to cows, can you not bestow your mercy to us? Okay, but among animals, cows are pious. Okay, but then, you have bestowed your mercy to another animal which was not pious at all.

Who is that? Kaliya. So, and the way they are describing it is also funny phanaarpitam. So, funny phana.

So there is alliteration. And actually what Krishna did was not offer his lotus feet to Kaliya. He danced on the lotus feet.

Sorry, he danced with the lotus feet on his hoods. And for him, those hoods were like thunderbolts pounding on him. And he was completely overwhelmed.

Like somebody hitting us on the head, repeatedly. But the gopis are seeing with a vision of love. While at the material level, yes, Krishna was pounding on Kaliya with his feet, which at one level are so tender like a lotus.

But at the same time, they can be harder than a thunderbolt. So while they were seeing that, they were seeing also beyond that. They were seeing that this is ultimately Krishna’s love for Kaliya.

The ego of Kaliya, which is coming between him and Krishna, that ego is being destroyed. And when that ego is destroyed, then Kaliya also will be filled with love for Krishna. So ego.

Ego, what does it mean? What does ego do? It edges God out. You know, when ego is there, God is not in one moment pushed away, but gradually edged out, edged out, edged out. The more ego becomes, God goes out of the heart.

So when Krishna was pounding on Kaliya, he was in one sense edging the ego out of his heart. So you offered phani phanaar pitam te padam bhujam. At those lotus feet, you offered to Kaliya, who was impious.

Snakes in general are considered envious. And that does not mean all snakes have to be hated. But there is past life karma by which one gets certain bodies.

The snake body or the scorpion body is considered to be a result of past life’s negative karma. And on top of that, even among snakes, Kaliya was the most toxic snake. But even such an embodiment of envy and toxicity, Krishna, you have blessed that snake.

So if you can bless such a being also, Krishna, you can surely bless us. So kruna kucheshuna krundhiruchayam. Krishna, please come and place those lotus feet on our heart.

And whatever sinful desire, whatever sinful residue is there in our hearts, please destroy that. Please destroy that. So that is the appeal of the gopis to Krishna over here.

See, we don’t know what sin it is that is keeping us away from you. But whatever it is, it is when you come, you can destroy that. So in the Bhagavad Gita, Krishna says, samoham sarvabhuteshu, I am equal to all.

Now, Krishna’s equality, what does it mean for us? Now, sometimes we may try to chant the holy names of Krishna and we hear about the saints who seem to experience a flood of divine emotion when they chant. And we chant, leave alone a flood, there doesn’t seem to be even a drop of divine emotion. Sometimes we chant, we take out the beads from the bead bag.

Somebody replace 108 with 1008 beads. The round is not getting over. So, we sometimes feel no emotion at all.

And we may start thinking that, will I ever get to that state? Anywhere near that state of divine ecstasy. And we may feel that, maybe there is something intrinsically wrong with me, I will never get there, I am too fallen. Well, it is important for us to remember that Krishna is equal.

That means, what Krishna has done for anyone, he can do for everyone. He can do, not only can do, and will do for everyone. Krishna does not discriminate.

Rather than feeling discouraged, thinking that, oh, I am so far away from that kind of ecstasy, what we should focus on is that, this, the ecstatic states of the great saints, this is the gift that Krishna wants to give me. This is the gift that Krishna wants me to make my heart ready so that he can give me. This is the gift that Krishna wants to help me make my heart ready so that he can give it to me.

So, Krishna is with us even now. It’s not that Krishna is just far away and we have to struggle through a vast desert on a seemingly endless marathon till we get to Krishna. No, Krishna is here with us right now.

And just as Krishna has blessed so many devotees throughout history, many, many have been blessed, so we too will be blessed. So for us, if we see some other devotees advancing in bhakti, rather than thinking, oh, why are they advancing? Why am I not advancing? If Krishna can bless them, Krishna will surely bless me. And in that way, that can increase the urgency of our prayers, the intensity of our prayers.

So if we understand Krishna’s equality, then now we can either focus on our inability, whatever it may be. It may be our conditioning, it may be our impurity, whatever it is. But instead, we can focus on Krishna’s ability.

So Krishna’s ability can raise us above our inability. And therefore, seeing Krishna bestowing mercy on others can inspire us to seek him more, to focus on him more. When we are in the world, let us say, if we consider Krishna is here, and say, we are here, now if we see someone else becoming bigger than us, now they could be bigger in the sense of it could be in the service, which is external, they get bigger results, or it could be even in terms of devotion, they actually have greater absorption in Krishna, greater attraction to Krishna.

So if we keep ourselves only in this reference point, of why this person has become bigger than me, then this will lead to envy, this will lead to insecurity, this will lead to inferiority, this will lead to jealousy. But instead, if our reference point is Krishna, that it is Krishna who has blessed this person, and that Krishna will bless me also. So by seeing others being blessed, as the gopis are praying to Krishna, just as you have blessed them Krishna, please bless me also.

Whatever is the contamination in my heart, Krishna, you please come and remove that contamination from my heart. So for us, to be Krishna conscious is not just thinking of Krishna or chanting Krishna’s name. That means Krishna should become the base point for our perception of everything.

If I am here and you are here, and if my base point is myself, then what will happen is, I will compare. Oh, you are better than me, or you are worse than me. But if my base point of reference is Krishna, that I am a part of Krishna, and he or she is a part of Krishna, then that will help us to see everything in this world as an impetus for deepening our prayer to Krishna, for intensifying our longing for Krishna’s mercy.

So Krishna’s equality means that he will bestow his mercy on everyone. What he has done for anyone, he can and will do for everyone. You can sing once.

Pranatadehinam Paapakarshanam Pranatadehinam Trenacharanogam Sriniketanam Fani Fanaarpitam Tepadambujam Trenokocheshunah Krenbherechhayam So now, they are calling out to Krishna and at the same time they are contemplating on Krishna’s various features. So now, they contemplate on Krishna’s lotus feet. The vision is moving upwards.

Now, they are contemplating on Krishna’s more personal, specific features, his speech specifically. So, Madhuraya Gira Valgu Vakyana So, Madhuraya Gira Gira is the voice. Some people have a naturally sweet voice.

Some people have a bit of a raspy voice. Some people have a hoarse voice because of a disease or whatever. So, Madhuraya Gira Some people may have a very sweet voice, but with a very sweet voice they can speak very harsh words.

But, Madhuraya Gira Valgu Vakyana Even the words that you speak Krishna are extremely sweet, they are saying. And, they are so sweet. Now, some people might be just sweet talkers.

That means they talk so sweetly that they take people for a ride. They fool people. But, Krishna, your words are charming even to the wise.

Buddha Mano Gyaya So, the minds of even the wise are attracted to your words. Pushkarekshana While they are describing Krishna’s speech, they are thinking about his mouth and the words that come from his mouth they are reminded of his eyes. And, they are saying, your eyes are like a lotus.

Pushkarekshana So, that’s Krishna. Vidhikareerima Veeramuhiyateer So, O Krishna, O hero, your words that emanate from your lips they are so potent. So, even we are bewildered, we are Buddha we are trying to use our intelligence to understand why you are displeased with us.

Why you have left us and gone away. But, we cannot understand. Muhiyateer We are in illusion.

We are confused. Therefore, With the nectar coming from your lips with the words that you speak please come and explain to us what is it that we did wrong? What is it that you want us to correct? Please, O Krishna, it is only when you come and explain we will be revived. Otherwise, without this nectar we are as if dead.

We are lifeless moving bodies right now. Please, Krishna, come back. You can sing once.

BUDDHA MANO GYAYA BUDDHA MANO GYAYA POSHKARE KSHANA BUDDHA MANO GYAYA POSHKARE VIDHIKARERI MA VIRAMUYIYATI VIDHIKARERI MA VIRAMUYIYATI ADHARA SIDHUNAPYAYAYASVANAH ADHARA SIDHUNAPYAYAYASVANAH So ultimately, what Krishna does and why he does only he knows it. That even Bhishma Pitamah speaks the same thing right in the first canto. That Krishna’s way of functioning, Krishna’s plan, it is inconceivable.

Exact same thing comes when Bhishma is saying, is helping Yudhishthira make sense. He says that ultimately no one can know. Arjuna also speaks the same thing in the Bhagavad Gita Swayam eva atmanatmanam vittatam purushottam Name vidhu suragana prabhavam namah arishaya That nobody knows Krishna.

When we say doesn’t know Krishna, there are many aspects to not knowing Krishna. What it especially means is that ultimately how Krishna is acting in the world. What is Krishna doing? Why is Krishna doing it? It is very very difficult to know that.

Bhishma is himself a pure devotee, Yudhishthira is a pure devotee and yet both of them suffered. So why is this? It’s difficult. If you see in the Bhagavad Gita, Arjuna was put in a very difficult situation that he had to fight against Bhishma and Drona.

The very people for whose pleasure he had learned archery. The very people for whom he wanted to live. Those people he had to fight against them.

He had to It’s very very difficult to do. It’s It’s an unimaginable situation. The pain that he was going through.

When you turn to Krishna, Krishna spoke the Bhagavad Gita, but Krishna did not give any mystical revelation from a previous life. Oh Arjuna you were so and so in this life and Bhishma was so and so in that life and then the two of you had met and you had done this and he had done that and that had happened and that’s why now you are in this situation. So in one sense, Krishna did not give an explanation to Arjuna of why he was in that situation.

Why did he have to be put in a place where he had to make such a difficult choice? But Krishna spoke words and those words consoled Arjuna. So Krishna’s words when we say here they are talking about Krishna’s words. There are two things.

There is make sense of life. I mentioned make sense of things, make sense of life. I mentioned earlier how philosophy is meant to help us make sense of things that don’t make sense.

So ultimately philosophy comes from Krishna. Vedaishya Sarvairhamev Vedantakrit He is the giver of philosophy. But even with Krishna’s personal presence it may well be that things happen and terrible things happen in the world and sometimes we just can’t make sense.

So there is making sense of life and there is making sense in life. So what is the difference between the two of them? Suppose there is a firefighter. I have a friend in California who is becoming a devotee now.

He is a firefighter. California is known for huge forest fires. Of course Australia has brush fires which are much bigger.

But California has fires which are often close to places where humans are inhabiting. So he says whenever we are called to douse a fire the first thing we want to know is what caused this fire? Was it some electricity? Was it some matchstick? Some cigarette? Was it an act of arson? Was it somebody poured fuel? Because then that helps us decide how to attack that fire. But sometimes that information is just not available.

And much of life is working with the information that we have. Sometimes you have to make huge decisions based on tiny information. So if we don’t know, we can’t figure out what is the cause of the fire.

That doesn’t mean we don’t fight with the fire. We still try to decide. This fire is here.

There are civilians over here. The first thing you do is cut off the fire from going there. And then maybe later sometimes we can find the cause of the fire.

Sometimes we cannot. So similarly, in this world many fires are set. And for us we would like to understand sometimes what caused this fire.

This person was so friendly towards me. Why has this person become so hostile to me? Sometimes we try to make sense. Sometimes people’s behavior just doesn’t make sense.

Sometimes the way things work just don’t make sense. So making sense of life means why are things happening this way? That sometimes we can understand, sometimes we can’t. But even with Krishna’s presence, Krishna doesn’t give an explanation to Arjuna of this making sense of life.

But Krishna helps Arjuna make sense in life. Okay, the fire is there now. What is the best thing we can do? Krishna says that You are my part.

So play your part right now. So when we turn to Krishna also and seek nectar from Krishna’s words. So when we hear Krishna Katha, when we study the Bhagavad Gita, when we recite the verses of the Gita.

So these are the words of Krishna. For the Gopis, Krishna was accessible or at least they were hoping Krishna would be accessible to them right in front of them. But for us, that opportunity is not there.

That does not mean that Krishna is completely inaccessible. That does not mean that Krishna’s words are not accessible. Krishna’s words are very much there with us.

The Gita is very much there. The Gita is both a timeless and a timely conversation. The Gita discussion is timely in the sense that it happened at a particular time between Krishna and Arjuna.

But just as Krishna and Arjuna were in a chariot, the Supersoul and the soul are in the bodily chariot. And the Gita is not just a book that we are meant to read. The Gita is actually meant to trigger, stimulate, activate a conversation between the Supersoul and the soul.

So those words are meant to live within us. Live within us as the guiding force for our lives. So Krishna’s words can calm us.

Krishna’s words can soothe us. Krishna’s words can revive us. As the Gopis are crying, saying, Krishna, please come and speak.

Krishna may explain the specifics of why something is happening to us. But even if Krishna doesn’t explain that, for us sometimes, hearing Krishna’s words reminds us that even if things seem chaotic around us, Krishna is still in control. And Krishna is moving things for some purpose.

So what that purpose is, why Krishna has to move things in this particular way only, that we may not know. But Krishna is in charge. Krishna has a purpose.

And we try to play our part. So we have a service. We have a role.

We just do our role. Now we often philosophically emphasize this 15.7. We are parts of Krishna. But we are parts of Krishna, not just parts of Krishna.

We are always parts of Krishna. So we use a Sanatana. मुविवाम्शो जीवलोके जीवभूता सनातना So at a philosophical level, we emphasize it a lot.

But it has a psychological implication that is even more important. The psychological implication is that if we are always parts of Krishna, that means we always have parts in Krishna’s plan. Krishna is the leader of the team.

And we are a part of the team. So suppose somebody is selected in the Indian cricket team. Then if they are a part of the team, that means they have a part in the team.

And now what exactly their part will be? That may vary. It may be you are a fast bowler, you are a spin bowler, you are an opening batsman, you are a middle order batsman. There is that.

There can be different roles. But if you are in the team, there is some thought why you have been put in the team, why you are included in the team. And similarly we are all a part of team Krishna.

And we always have a part. And even sometimes a captain has a plan and things just fall apart. But an expert captain, if the plan A doesn’t work, plan B is there, plan C is there.

There are multiple plans. So Krishna always has plans. Krishna’s plans are always working.

So when we have a prayerful attitude, Krishna please engage me in your service. Krishna will guide us. So Krishna’s words can revive us.

And the gopis are saying, Krishna please come and speak. So that we can make sense of what is happening in our lives. We can sing it once, then we will go to the next verse.

Thank you. Vidhikarir maa viramuhiyate Vidhikarir maa viramuhiyate As the gopis are thinking about Krishna and Krishna’s words and how they provide relief, they are remembering that this is not the first time they are separated from Krishna. That every day when Krishna goes out, they can no longer see him.

Even when Krishna is at home, they can’t see him. That at such times, how do they relieve their agony of separation? It is by speaking about him, it is by hearing about him. So in fact, it is described that while the gopis were searching for Krishna, they were also enacting Krishna’s pastimes.

One gopi was becoming Kali, another gopi was bouncing on her. One gopi was acting as if they knew Kasu, another gopi was, I will beat you, I will kick you. So the gopis were doing various pastimes.

They were speaking about Krishna, they were playing the role of Krishna, and they were remembering Krishna. So here they are saying, in your absence Krishna, our hearts are burning. So it is, there are the great souls, in one sense they are referring to the saints and sages who speak about Krishna, they are also referring to each gopi, referring to the other gopis, that you speak about Krishna and you relieve us of the agony of separation from him.

So your katha is like nectar. Our lives are afflicted. For them, they are afflicted by longing for Krishna.

For us, we are afflicted by longing for maya. So our hearts are burning. It is a different kind of fire, but still it is a fire.

They are saying, So now, they are saying that, Krishna, by speaking about you, we are trying to find some solace. The wise people speak about Krishna and So they are saying that, yeah, speaking about Krishna can relieve us of some kalmasha, whatever impurities are there because of which Krishna has given us. While Krishna is away, while Krishna has not yet come back, we will speak about him and that will remove the kalmasha from our heart.

Shravanamangalam, that hearing about you is auspicious. For them, the only auspiciousness they are seeking is that Krishna should come back. Shreemadatatam, that if our prayers don’t seem to have the power to call you back, just speaking about you, that is said to have great power.

Shreemadatatam, it is very powerful, very auspicious. Bhuvigrananti je bhuridha chana That there are great saints in this world, they also are separated from you. They don’t have your manifest presence in front of them.

What do they do? They speak about you. And thus, they relieve others of material affliction and they relieve themselves of spiritual affliction. They relieve themselves of the agony of being away from you.

So bhuvigrananti, they go around the earth. Bhuridha chana, such people are very great souls. So, while you are not there, there are these great souls who are saving our lives.

So they are in one sense exhorting each other, let’s keep speaking about Krishna. That is what will keep us. And whoever among you, so each gopi is speaking one one word, so whoever among you speaks about Krishna, even if Krishna is not hearing us, even if Krishna is not responding to us, even if Krishna seems to be not caring for us, still, we have Krishna through his katha.

Let us recite that. Whoever does that, bhuridha chana, a person is very special. Once.

Once. Bhuvigrananti ye bhuridha chana. Bhuridha chana.

So here, when we talk about Tavaktaamritam, so tapta jeevanam, our life is burning, it’s afflicted. Now this is true for everyone. Everybody is agitated, everybody is afflicted.

So everyone in the world is dissatisfied. When we say distress in the world, distress can range to dissatisfaction. From dissatisfaction, dissatisfaction is, oh, things are not as nice as I thought they would be.

We go for a feast, and there’s some delicacy, it’s not so well cooked. That’s dissatisfaction. So that is distress, but distress can range from dissatisfaction to devastation.

Devastation means, things are totally the opposite of what I wanted. It’s like, somebody gets a job, and they find, oh, the job is not good enough, the pay is not good enough, the work environment is not good enough. That’s dissatisfaction.

But suppose somebody is fired with such a red mark that they just can’t get any job after that. That is devastation. Somebody has a dream relationship, and they have that relationship, they succeed in getting that, but then everybody finds out that things are not as good as they thought it would be.

Love is blind, but marriage is an eye-opener. So, there may be some dissatisfaction. But then, somebody in our family just suddenly passes away.

And that is not just dissatisfaction, that is devastation. So basically, in our life, there is always some distress or the other. It can range from dissatisfaction, where things are not good enough.

But things are, devastation means, totally terrible. So, not all the time life is devastating, but life is disappointing, life is dissatisfying. So there is always some kind of distress or the other.

And many times, so when distress is universal, we, the cause, the diagnosis that we do, that is what is often mistaken. See, we all have desires, and we think the frustration of desire is the cause of my distress. I wanted things to be like this, but they are not like this.

Well, there is some truth to that. That frustration of desire is the cause of distress. But actually, a far bigger cause is domination by desire.

It is because I have this desire, that’s why I am in this situation, where I am suffering, in whatever way it is. So, it is that everybody understands that there is something wrong in life. Even materialists understand that.

But for materialists, their diagnosis is, my desire is not being fulfilled. And if somehow I can get my desire fulfilled, then life will be wonderful. But, if we are becoming spiritualists, we need to understand that the problem is not frustration of desire.

The problem is domination by desire. That this desire has become so important for me, that the non-fulfillment of this desire is afflicting. See, we all have the experience, sometime or the other, that fulfillment of desires.

We all want our desires to be fulfilled. Whatever it may be. Okay, I want this kind of relationship, I want this kind of financial security, I want this kind of reputation, I want this kind of job satisfaction.

We all have different kinds of desires. And some of the desires do get fulfilled. But what we do notice is, fulfillment of desires does not lead to fulfillment of heart.

Even when the desire gets fulfilled, what happens is, okay, what next? Some other desire pops up. So, we can never be desire-less. To be conscious is to have desires.

But the problem is, when we let a desire become so important, that its satisfaction becomes the sole basis of our satisfaction. We think, okay, desires are there and they are a part of life. They don’t have to become a defining part of life.

Okay, if this food item was not as good as I thought. In the past, I’ve eaten this food item, it was good. But you know, that does not make my life successful.

The fulfillment of the desire for eating this particular thing doesn’t necessarily make my life fulfilled. This person is just not listening to me. Maybe my child, my spouse, my colleague, whoever.

But okay, even when people do listen to me, that doesn’t solve all the problems of my life. So, it is desires become too important for us. So, Tapta Jeevanam.

It is the desire that afflicts our heart. That’s what causes our life, our heart to burn. Tapta, our life to burn.

Burn with dissatisfaction, burn with distress. Now, what do we do? When we hear about Krishna, and we really immerse ourselves in hearing about Krishna, sometimes we come to Krishna also for seeking relief from distress. Krishna, I have this problem, and please solve this problem.

See, people who come to Krishna for relief from distress, they are not really interested in hearing Krishna. They don’t want to hear from Krishna, they want Krishna to hear from them. Krishna, I have this problem, you understand how serious this problem is, and you solve it right now.

So, most people come to God to speak to God, not to listen to God. Most people’s idea is when they come to temple, they come to pray, and praying is basically, God, you listen to me. Please listen to me.

So, what they want to do is, when they seek relief from distress, that means, they want God to hear them. Krishna, you hear me, and you, this desire is not being fulfilled, you please fulfill this desire. And such people, to come and sit in here, what is the point of it all? But, it is, okay, God can be a fulfiller of our desires, but God can do something much more.

Krishna can provide us relief from distress, but Krishna can provide us relief amid distress. That the distress doesn’t have to go away, but if we hear about Krishna, Krishna becomes the bigger reality. And even in the presence of the distress, we experience some relief.

Yeah, this problem is there, but Krishna is in charge, Krishna is my Lord, I am His part, and things are okay. So, that is Krishna’s capacity to give us fulfillment of heart, without even the fulfillment of desire. This understanding is vital for our devotion to be steady.

See, when we, our conception of Krishna, say, the evolution of devotion, how does this happen? This is from 7.16 to 19. So, at 7.16, it is Artho Jijnasur Artharthi, that verse is there. So, at this point, our conception of Krishna as a fulfiller of desires, that, oh, I come to Krishna, I have this problem, Krishna will solve it.

But, as we evolve, and sometimes that evolution may take many lifetimes, Bahunam Janmanam Ante, but as we evolve, by 7.19, what we understand is Vasudeva Sarvamiti, that Krishna is Himself the fulfillment of desire. He is not just a fulfiller of desires, that, actually, my heart’s deepest desire is not just to get this and get that and to fix this and make that happen. My heart’s deepest desire is to be with Krishna.

And if Krishna manifests in my heart, that is the fulfillment of desire. So, hearing about Krishna does not necessarily fulfill our desires. There is some phalashruti given about you do this desire, you hear this pastime and you get this result.

But the ultimate phalashruti is that Krishna becomes manifest in our heart. So, this Tatta Jeevanam that is there, by hearing about Krishna, how is that relieved? Because by hearing about Krishna, we start understanding Krishna is the most important reality. Krishna Himself, if He manifests in my heart, the enrichment, the contentment I get, that is far greater than anything else.

That Krishna is right here with me, Krishna is present, that realization we start getting. So, the gopis are praying that, kavibhiriditam kalmashapam The sages and saints who speak about Krishna, they have nothing practically. They are often, from the material perspective, penniless.

But they are supremely wealthy because they are with Krishna. namo akinjanavitaya And then, kalmashapam, ultimately what is the kalmasha in our heart that is there? There are many kalmashas, but the kalmasha ultimately is that Krishna’s creation is greater than Krishna. That something in this world that is produced by Krishna, that will give me more satisfaction than Krishna.

That is the ultimate kalmasha. To think that anything is meaningful, riteyartham yadityetan apratiyet chaatmani So, that kalmasha is removed by hearing about Krishna. Shravanam mangalam The mangala that comes is, we start realizing that Krishna is Krishna’s greatest present.

That Krishna can bless us in many ways. But Krishna’s greatest blessing is Krishna himself. Shreemadatatam That power, not just to fulfill our desires, but that power to realize that we do not need our desire to be fulfilled for our heart to be fulfilled.

That realization Krishna can give us. Bhuvigrananti je bhuridha jana The great saints, Prabhupada travelled across the world and Prabhupada gave this insight to people and he through his tradition can give us all that insight. That Krishna is all that we need.

And that Krishna is there with us if we just turn and seek to realize his presence. So, I’ll summarize what we discussed. We discussed mainly three points today.

Based on the three verses. The first verse was about the point of how Krishna’s lotus feet. So, is it sin that is stopping us? Then, Krishna, please come before us.

We will bow down to you. And it was Krishna’s lotus feet that they can remove all sins. So, there we discussed about Krishna’s equality.

The Gopis are saying that you have blessed cows who are pious and you have blessed snake, the Kaliya, who is impious. Like that you can bless everyone. So, what Krishna has done for one, he can and will do for everyone.

So, seeing others advancing should not make us insecure. It should make us more intense that Krishna will bless us also. Then, they are saying that we just can’t make sense.

Next verse was about Krishna’s words. Krishna’s words can sometimes make, they always help us make sense. Now, sometimes they can help us make sense of life, why things are happening, but sometimes they can make a sense of in life.

That means, by hearing Krishna’s words, what we understand is Krishna is still in charge. That Krishna’s plan is still working, everything is at work. And then, we have a part within it.

And let us play our part. So, that way, that can revive us. The Gopis are saying, please Krishna, come and speak and revive.

And lastly, it is words about Krishna, Tavakatha. If Krishna, you don’t speak, then others will speak the words. And these words about Krishna, what do they do? They basically shift our understanding.

That we often think our distress, we misdiagnose the cause, it is because of frustration of desire. But the actual cause is domination by desire. We think that this desire needs to be fulfilled for me to be happy.

But Krishna, we understand that Krishna can provide us fulfillment of heart, even when there is no fulfillment of desire. So, Krishna can fulfill our desires, and that’s how most people approach Him. But when they become realized, and it is hearing Krishna Katha, initially, we want Krishna to hear us.

But we want to hear Krishna and hear about Krishna. And thus, our understanding evolves. Shri Gopi Geet ki Jai! Shri Krishna Bhagwan ki Jai! Shri Prabhupada ki Jai! Jai Gaur Premanand!