9 Gopi Gita Texts 17-19 Remember to desire Krishna Pune BCEC

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हरे कृष्णा!
And we are all going to be quiet today.

Today, we will try to cover the last three verses of this section of the Gopi Geet. In the previous verse, we discussed how the gopis felt abandoned by Krishna, expressing their longing to Him by saying: “Do we give up everything for You, only to be abandoned by You?”

Here, Krishna seems so cold-hearted and apathetic. But previously, He was so loving. The gopis describe this in their private discussions: रहसी संवितम् — He spoke words that deeply touched their hearts, रुच्योदयम् — expressions of affection, intimacy, and great, great love. These words have remained as permanent treasures in their hearts. It is by remembering Krishna’s words of love that they endure separation from Him.

However, the loving words of the past and Krishna’s present actions, which seem so unloving, just don’t align. प्रहसिताननम् प्रेमवीक्षणम् — It wasn’t just soft or sweet words spoken to deceive them; they saw His expressions. Sometimes, people can be deceptive, but it’s very difficult to be a liar 100% of the time—something always gives them away. It was not just the words Krishna spoke. Sometimes, a person may speak warm, welcoming words, but their eyes are cold, and the welcoming words don’t match their expressions.

But Krishna’s words were affectionate, His face was smiling with joy, and His eyes were filled with love. It was with love that He glanced at them. वीक्षणम्, specifically, refers to a sidelong glance. The gopis repeatedly mention Krishna’s वीक्षणम् because one-on-one moments with Him are very rare.

While Krishna interacts with the gopis, other Vrajavasis, or herds the cows, He often casts sidelong glances. It’s a way of looking at one thing while secretly looking at something else. These glances reflect Krishna’s hidden affection. While He fulfills societal obligations—because Krishna and the gopis are not formally related through marriage—His heart longs to be with them.

This longing is conveyed through the sidelong glances. For example, imagine you attend a ceremony or meet someone, but someone else you want to meet is also there. Out of politeness, you talk to the first person, but your eyes are searching anxiously for the other. In the same way, Krishna’s sidelong glances reflect His longing for the gopis.

प्रेमवीक्षणम् — Krishna’s heart is with the gopis, and they have inferred this from His loving glances.

बृहद उर: श्रीयो

The gopis say to Krishna, “You embraced us, and You gave us shelter on Your chest—a chest so large and broad, offering immense comfort and refuge.” ब्रूहद उरश्रियो—When we were sheltered there, we remembered वीक्षधामते, the abode of the Goddess of Fortune. It is on that chest, where Lakshmi Devi resides, that You gave us shelter. Remembering those intense expressions of love and those profound experiences we shared with You, we find ourselves recalling them again and again.

मूहोर—We are remembering them repeatedly. अथी स्प्रूहा—Our desire, स्प्रूहा, grows increasingly intense. Generally, desire can exist in varying degrees. For example, a mild desire may not prompt immediate action: “I feel like eating something, but maybe I’ll do it later.” However, as desire becomes stronger, it compels movement. When the urge is powerful—such as an alcoholic’s craving for alcohol—it drives a person to act.

When desire becomes overwhelming, it can bind or blind us. Binding desires are like a puppeteer’s strings—they control and pull us in specific directions. Blinding desires, on the other hand, render us incapable of seeing consequences or even deciding what to do. For instance, if an alcoholic is placed in a recovery center with no access to alcohol, their overwhelming craving might leave them bewildered, unable to think or act. Similarly, मूहियते मनः—our minds become bewildered by such strong desires.

Desire can differ across the three gunas. In सत्त्व, desire is mild and refined. However, in रजस, desire drives intense activity, while in तमस, desire leads to lethargy and inaction. Externally, a person in सत्त्व and one in तमस may appear the same—both may be sitting quietly. However, the one in सत्त्व is absorbed in contemplation, while the one in तमस is aimlessly waiting, thinking, “When can I stop thinking and just sleep?”

The gopis express that their longing for Krishna has reached its peak. मूहोर अथी स्प्रूहा—The desire has become so strong that they don’t know what to do anymore. This brings up an important connection between memories and desires. Memories can deeply influence desires. In bhakti, we are instructed to “always remember Krishna.” This remembrance can either be intellectual or emotionally infused.

While both forms of remembrance are important, the emotional aspect is more significant in bhakti. Emotionally surcharged remembrance intensifies the connection with Krishna. For example, on Janmashtami, I once wrote a beautiful article describing Krishna for the Times of India. I detailed His hair, His face, and His divine appearance, feeling very pleased with the description. The next morning, during darshan at 4:30 am, I found myself recalling the words I had written and immersing myself in them. But then it struck me—I was relishing the words describing Krishna more than Krishna Himself.

This realization wasn’t entirely negative; after all, Krishna’s beauty and His descriptions are interconnected. Sometimes, we may focus on Krishna’s attire or decorations, appreciating the artistry behind them, but forget to see beyond them to Krishna Himself. Similarly, the gopis’ memories are deeply personal, centered on Krishna’s attributes and their intimate connection with Him.

The ultimate test of our remembrance is whether it leads to an increase in our desire for Krishna. For the gopis, their longing and love for Krishna grow ever stronger as they reflect on their past experiences with Him. Their emotions, memories, and desires are all directed toward Him, forming the essence of their devotion.

This theme is also discussed by Krishna in Bhagavad Gita 12.9:
अतचित्तम् समाधातु नशक्नुसी मैस्तिरम्—If you cannot fix your mind steadily on Me, then अभ्यास योगेन—practice remembering Me. Krishna says that remembrance must eventually translate into a desire to attain Him: माम इच्छाप्तुम् धनं जया. The practice of remembrance should culminate in a longing for Krishna.

In the Western world, there’s a concept called SBNR—“Spiritual but Not Religious.” This term refers to people who aspire to be spiritual but reject organized religion. It’s a large and growing demographic, increasingly prevalent in India as well. Many popular spiritual teachers cater to this group, often distancing themselves from traditional scriptures like the Ramayana, Bhagavatam, or Vedas. In fact, these teachers gain credibility by admitting their lack of scriptural study, as quoting scripture is often perceived by this demographic as a lack of independent thinking or originality.

The notion of “mind control” is particularly sensitive in the West. Unlike in India, where mind control can mean mastering one’s mind, in the West, it often refers to external manipulation by cults or groups. For this reason, spiritual teachers avoid phrases like “control your mind” and instead use terms like “be mindful” or “manage your mind.” This sensitivity highlights the divide between those who reject institutionalized practices (SBNR) and those who strictly adhere to rituals, often labeled as RBNS—“Religious but Not Spiritual.”

The RBNS critique suggests that some people are overly diligent in following religious rules while neglecting the spiritual values these practices are meant to cultivate. For instance, in bhakti, practices like chanting are meant to foster love for Krishna, compassion for others, and sensitivity. However, sometimes we become so focused on the practices themselves that we forget the values they are meant to nurture. This overemphasis on ritual without inner transformation can lead to judgmental attitudes and a cold demeanor toward others.

Bhakti Thakur explains that bhakti softens the heart. This softened heart, when directed toward Krishna, manifests as prema (divine love). When directed toward others, it becomes daya (compassion). Both are manifestations of the same softening process. However, if we focus solely on rigid discipline without developing these values, we risk losing sight of the purpose of our practices, like missing the forest for the trees.

The ideal state in spiritual life is to balance practices and the values they aim to develop. If we have the practices but not the values, it is still a positive starting point, provided we are moving in the right direction. However, if we stagnate or let our practices foster fanaticism, it becomes counterproductive. On the other hand, having values without practices, while commendable, may not lead to a deeper connection with Krishna or love for God. Practices are essential for transcending mundane goodness and reaching the divine.

This discussion ties into the gopis’ experience. Their memories of Krishna intensify their longing for Him:
मूहोर अथी स्प्रूहा—The gopis’ memories are infused with emotion, leading to a deep and overwhelming desire to be with Krishna. Their longing is not just an intellectual exercise but an emotional and spiritual yearning that defines the essence of bhakti.

The gopis’ expressions in this verse, such as prahasita (smiles), samshita (graceful gestures), and prema vekshanam (loving glances), encapsulate the profound joy they felt in Krishna’s presence. His broad chest (bruhad urahashriya) provided them shelter, symbolizing not just physical proximity but also emotional and spiritual refuge. The gopis reflect on their longing for Krishna, expressed in muhur ati spruha—a deep and intense desire that leaves their minds bewildered (muhyate manaha).

They remember the times when Krishna would interact with the people of Vraja (vraja vanaukasam) through playful gestures and captivating movements (trakate rangate). These memories evoke a mix of pain and joy, as they cherish their experiences but are simultaneously anguished by His absence. Their longing stems from both emotional connection and the spiritual realization of Krishna’s divine nature.

This remembrance is not merely nostalgic; it is transformative. In the Bhagavad Gita, Krishna emphasizes the importance of remembrance leading to desire for Him: अभ्यास योगेन—practice remembrance so that it eventually deepens into a heartfelt longing (माम इच्छाप्तुम् धनं जया). Similarly, the gopis’ memories are emotionally charged, intensifying their love and devotion for Krishna.

The power of remembering Krishna lies in its ability to awaken devotion and inspire creativity in His service. For instance, talents like singing, decorating, or crafting beautiful phrases become aids for others to remember Krishna. When someone sings melodiously for Krishna or uses their artistic skills in His service, it creates an atmosphere that fosters remembrance and devotion. Each of us requires such aids to deepen our connection with Krishna, and using our abilities for His service not only enriches our bhakti but also inspires others to connect with Him.

This remembrance, however, is not meant solely for personal spiritual growth. It holds a broader purpose: to bring about jagat mangalam—auspiciousness for the whole world. The gopis’ devotion exemplifies how love for Krishna can radiate compassion and goodwill, benefiting all living beings. By seeking Krishna’s presence in their hearts, they not only nurture their own bhakti but also contribute to the spiritual upliftment of the world.

The gopis, in their intense longing, describe Krishna as their only medicine. They are overwhelmed by desire—an extraordinary longing for Krishna that paralyzes them. Generally, desire functions like a current that activates the body. When the current is too weak, the body remains inert, and when it’s too strong, it overwhelms the system. For most of us, our material desires are excessive, leaving little room for spiritual desires. The gopis, however, experience the opposite—they are consumed by their spiritual longing for Krishna, to the point of complete disorientation and pain.

Their suffering resembles withdrawal symptoms, as if they are separated from something vital to their existence. In such situations, a remedy is needed to stabilize the system. For the gopis, Krishna’s remembrance is that remedy. When they remember Him, even amidst their pain, their longing becomes a source of solace. Through remembrance, they momentarily relive His presence, which alleviates their anguish.

For us, however, the problem is often the lack of sufficient spiritual desire. We may not naturally long for Krishna in the same way, but we can cultivate what Jiva Goswami calls the “desire for the desire” for Krishna. This means that even if we lack spontaneous attraction, we can intellectually recognize Krishna’s value and consciously seek to develop a connection with Him.

This process is guided by the intellect (buddhi). Jiva Goswami explains in the Sandarbhas that until we develop preeti (spontaneous love and attraction) for Krishna, it is our intellect that sustains our practice of bhakti. The buddhi helps us stay on the path of devotion, even when the heart does not yet feel a natural attraction. However, if both buddhi and preeti are weak, maintaining our connection with Krishna becomes difficult.

The gopis’ prayer highlights two important lessons for us. First, remembrance of Krishna is not just a means to satisfy spiritual longing but also a remedy to invigorate and stabilize our devotion. Second, even when natural love for Krishna is absent, our intellect can guide us to cultivate this love. As the gopis plead for Krishna’s return, their remembrance becomes both their solace and their strength, showing us the transformative power of longing for the Lord.

The gopis’ devotion demonstrates a remarkable blend of love (preethi) and deep concern for Krishna’s well-being. Their longing for Krishna is rooted in the delicate balance between emotion and conviction, which is central to understanding devotion.

In the Bhagavad Gita, Krishna speaks of buddhi-dhruti-gruhita, the conviction born of intelligence, which is essential for sustaining devotion. For the pure devotees (siddhas), their hearts and minds are fully surrendered to Krishna, described as mayi arpita mano buddhir—where both preethi and buddhi coexist harmoniously. However, for practitioners (sadhakas), while their buddhi (intellect) may be strong, their preethi (spontaneous love) is still developing.

In contrast, the sahajiyas (those who rely solely on sentimentality) might display preethi, but it lacks the anchor of buddhi. This can lead to misdirection or inconsistency in their devotion. Meanwhile, materialists (bhautikas) have neither the desire for Krishna nor the conviction of His presence. Their consciousness remains clouded by insatiable material desires, as described in the Bhagavad Gita: asatyam apratishtham te—they lack faith in Krishna’s existence or concern for them. Such desires lead to an unhealthy and unfulfilled state of being.

For spiritual practitioners, buddhi plays a critical role in cultivating remembrance of Krishna, which gradually manifests as preethi. The gopis exemplify this state in the concluding verse of their prayer, spoken with fervent emotion:

yat te sujata charanam buruham sthaneshu
bhita shanai priya dadhi mahikarkasheshu
te naatavim matasi tadvyathe na kim sve
kurpadi bher brahmati dhir bhavadayusham naham

In this verse, the gopis tenderly reflect on Krishna’s lotus feet (charanam buruham), which are exquisitely soft (sujata). They express concern that even placing His feet on their bosoms may hurt Him, as their bodies feel too rough in comparison. Their anxiety deepens as they think of Krishna wandering barefoot in the forest, stepping on stones and thorns. This thought torments their minds, as their lives are entirely devoted to Him (bhavadayusham naham).

The gopis’ concern transcends their own pain. They call out to Krishna, not merely for their relief but out of selfless worry for His comfort. This mood reflects a recurring theme in their prayers, seen earlier in jayati te dhikam janmanaavraja, where they express, tvayi dhrutasavas tvam vichinuvate—our lives are surrendered to You, Krishna, and every breath we take is in search of You.

In this context, Rupa Goswami, in the Bhakti Rasamrita Sindhu, describes two moods of devotion: tadiyya and madiyya. Tadiyya refers to the devotee’s offering of their entire being to Krishna—”I am Yours.” Madiyya, on the other hand, reflects the sense of Krishna belonging to the devotee—”You are mine.” These two moods create an intimate interpenetration of being, where Krishna resides in the devotee, and the devotee resides in Krishna, as stated in the Gita: ye bhajanti tu mam bhaktya maite teshu chaapyaham—“I am in them, and they are in Me.”

This verse beautifully encapsulates the essence of bhakti as both selfless love and complete surrender, showing how the gopis’ devotion remains the highest ideal of spiritual longing.

This theme highlights the profound connection between Krishna and His devotees—a connection that goes beyond simple bonding. A bond suggests a relationship between two separate entities, but the relationship between Krishna and His devotees is an interpenetration of beings. As Krishna declares:

“Sādhavo hṛdayaṁ mayi, sādhūnāṁ hṛdayaṁ tv aham.”
“The sadhus reside in My heart, and I reside in their hearts.”

This intimate connection stands in contrast to Krishna’s relationship with material nature. While Krishna acknowledges the material world’s dependence on Him (mayi teṣu), He also distinguishes Himself from it. As stated in the Bhagavad Gita (9.4):

“Mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā, mat-sthāni sarva-bhūtāni na cāhaṁ teṣv avasthitaḥ.”
“I pervade the entire creation in My unmanifest form; all living entities are situated in Me, but I am not situated in them.”

This verse emphasizes Krishna’s transcendence over material nature. However, when Krishna speaks of His relationship with devotees, the tone is entirely different. In the bhakti section of the Bhagavad Gita (chapters 7 and 9), Krishna expresses a personal, intimate relationship: “I am in you, and you are in Me.”

This relationship is built on mutual surrender:

1. The devotee offers themselves to Krishna, saying, “I am Yours.”
2. Krishna, in turn, offers Himself to the devotee, saying, “You are Mine.”

However, this progression must follow a proper sequence. First, the devotee must surrender with humility: “I am Yours.” Only then can they truly claim, “Krishna, You are Mine.”

If one prematurely asserts “Krishna is Mine” without first offering themselves to Him, this can lead to ego-driven, fanatical claims—“My God is better than your God.” Such attitudes misrepresent devotion and lead to sectarianism. True devotion begins with surrender, as exemplified by the conclusion of the Bhagavad Gita:

“Kārṣṇyaṁ tvam aham śaraṇam gacchāmi.”
“I surrender to You, Krishna. I will follow Your will.”

This attitude aligns the devotee’s will with Krishna’s will, fostering a union of hearts and minds. Krishna values such surrender immensely. While He grants mukti (liberation) easily, bhakti (devotion) is rare and precious because it binds Krishna to the devotee. In bhakti, Krishna does not merely liberate the devotee but allows Himself to become their possession.

This does not mean Krishna withholds His care until the devotee surrenders. Krishna always cares for us, even when we are unaware of His presence. However, His care is not about fulfilling our every wish. “God is on our side” does not mean Krishna will always support us in every conflict or desire. Instead, it means Krishna seeks our ultimate well-being.

Sometimes, we may pursue desires or engage in battles that are not aligned with our long-term good. Krishna’s care is not about granting every request but guiding us toward spiritual growth and fulfillment.

Thus, the progression in devotion is as follows:

1. Faith: Believing that Krishna cares for us and is on our side.
2. Surrender: Choosing to be on Krishna’s side by offering ourselves to Him.

The Bhagavad Gita illustrates this progression through Arjuna’s journey. Initially, Arjuna doubted Krishna’s support and care. By the end, he declared:

“Kariṣye vacanaṁ tava.”
“I will act according to Your will.”

This marks the union of Krishna and His devotee, where surrender culminates in a devotional bond.

The epitome of surrender is exemplified by Bali Maharaj, who offered everything—his kingdom, possessions, and even his own self—to Krishna. Bali Maharaj is celebrated as an emblem of complete surrender, embodying the spirit of “I am Yours.”

This mutual surrender creates the perfect devotional union, where the devotee resides in Krishna, and Krishna resides in the devotee, eternally bound by love.

This theme encapsulates the progression of devotion, where the devotee begins with “I am Yours” and evolves into the deeper union of “You are mine.” This devotional union is not one of entitlement but of spiritual alignment and surrender.

The journey starts with recognizing that Krishna is on our side, which calls for offering ourselves to Him. The more we offer ourselves to Krishna, the more we earn the spiritual right to say, “Krishna, You are mine.”

Śrīla Prabhupāda demonstrated this principle profoundly. When he arrived in the West with meager resources, he constructed a simple shed and prayed to Krishna, “Please stay here. I will build a temple for You.” This personal promise exemplified his spirit of surrender—“I am Yours.”

Had Prabhupāda reversed the progression and claimed Krishna as his own without first surrendering, it could have led to undue attachment to his expectations. Yesterday, we discussed the dangers of being overly attached to expectations, even in spiritual life.

Prabhupāda’s life was a testament to tireless service for Krishna. While his efforts exceeded his own expectations in many ways, one of his most challenging and cherished projects was the Juhu temple. Despite immense struggles, this temple was inaugurated just two months after Prabhupāda departed this world.

Prabhupāda could have easily prayed, “Krishna, please let me stay for just two more months to see the temple opening.” This desire was purely spiritual, born out of a lifetime of selfless service. Yet, when asked toward the end of his life if he had any last desires, Prabhupāda humbly replied: “Kuch icchā nahi” (I have no desires).

This was the exalted level of his surrender. Letting go of material desires is one thing, but letting go of spiritual desires, even those aligned with Krishna’s service, is the pinnacle of devotion. Prabhupāda understood that he was a significant part of Krishna’s plan, but also just one part among many across generations. His surrender was complete:

“Krishna, I am Yours. If You wish for me to live and see this temple, I will live. If You wish otherwise, I am still Yours.”

This attitude reflects the ultimate devotion, where Krishna’s will takes precedence over even the devotee’s purest desires.

Expectations in Devotion

At the material level (karmakāṇḍa), we may see Krishna as an order-supplier, fulfilling our desires. At the spiritual level, Krishna does reciprocate with His devotees’ desires. However, this does not mean that every single desire, even if it is pure and spiritual, will always be fulfilled. True devotion lies in accepting Krishna’s will, regardless of the outcome.

A devotee’s heart is fully surrendered to Krishna. Yet, in their selflessness, their concern is often for Krishna’s well-being, not their own.

The Selflessness of the Gopīs

The gopīs exemplify this selflessness. In their plea to Krishna, their concern is not for themselves but for Him. They cannot bear the thought that Krishna, upset with them, is wandering barefoot in the forests of Vṛndāvana, where His tender feet might be hurt by stones, thorns, and brambles.

At one level, we understand that Vṛndāvana is transcendental, and there are no sharp objects to harm Krishna’s feet. In fact, the pastime reveals that when Krishna first ventured into the forest barefoot, He told Mother Yaśodā, “If I wear shoes, then all the cows must also wear shoes.” Since making shoes for all the cows was impossible, Krishna chose to go barefoot.

By Yogamāyā’s arrangement, the cows, with their hard hooves, pounded the ground, turning any stones into soft, smooth dust. Thus, there was nothing in Vṛndāvana that could hurt Krishna’s feet.

Still, the gopīs’ apprehension remained. Their love for Krishna was so pure and selfless that they imagined and feared even the slightest discomfort for Him. Their plea for Krishna to return was not born out of selfish longing but out of genuine concern for His well-being.

The Concluding Note: Selfless Concern

The gopīs’ love culminates in selflessness. They express:
“Krishna, whether You reciprocate with us or not, our concern will always remain for You.”

Such is the nature of pure devotion, where the devotee’s only desire is for Krishna’s happiness, even at the cost of their own. This ultimate expression of love and surrender is the highest teaching of bhakti.

In any relationship, if we feel that the other person doesn’t care for us, we may question why we should continue caring for them. However, the gopīs, in their love for Krishna, express the opposite. Even if Krishna doesn’t care for them, they will always care for Him. They vow to remain devoted, no matter how Krishna reciprocates.

The concluding verse of the Śikṣāṣṭakam beautifully expresses this sentiment:

“Āśliṣyavā
Pādaratāṁ pināṣṭumām
If You choose to embrace me, I will accept it.
Or, if You trample me under Your feet, I will still be Yours.”

This verse conveys that even if Krishna acts harshly or leaves, the devotee’s love remains unwavering. The devotee’s commitment is encapsulated in the line: “You are the Lord of my life; it is You for whom I live, and for You, I would die.” This profound surrender is expressed by the gopīs, showcasing their selfless devotion.

Summary of Today’s Discussion:

1. First Verse: The Role of Remembrance
   We discussed how remembrance of Krishna leads to desire. In bhakti, remembrance is key, and for the gopīs, their remembrance is filled with intimate recollections of Krishna. For us, cultivating remembrance of Krishna in our hearts, whether through emotional or intellectual means, should lead to a stronger desire for Him. We should strive to reach a place where we desire to desire Krishna.
2. Second Verse: The Blessing for All
   In this verse, the gopīs express their hope that Krishna return, not just for their sake but for the good of everyone. The blessings we give in bhakti should extend beyond our own needs and desires. When we create something beautiful—whether a temple, a class, or any act of devotion—it is a vibhūti (divine manifestation) that can inspire others and help them remember Krishna. The blessings we receive and give are intended to guide others toward Krishna.
3. Third Verse: The Path of Selflessness
   We explored the progression of bhakti:
   • First, we develop faith that Krishna cares for us.
   • Then, through surrender, we commit to aligning with Krishna’s will: “I am Yours, Krishna.”
   • Finally, there is a devotional union, a communion where both the devotee and Krishna claim each other: “I am Yours, and You are mine.”

For a devotee, surrender involves having desires for serving Krishna, but these desires should not limit the devotion. The desire for Krishna should always be greater than the desire to serve Him. This was exemplified by Śrīla Prabhupāda, who despite not being able to see the completion of the Juhu temple, gracefully accepted Krishna’s will and departed this world.

The gopīs’ love for Krishna provides us with the highest example of selflessness. They care for Krishna regardless of His actions toward them, and their devotion remains pure. Through their prayers and actions, we learn that devotion is not about receiving from Krishna but giving our love and care to Him.

Let us all pray that through the gopīs’ exalted devotion, we too can cultivate this selfless love and take steps forward in our own bhakti journey, eventually entering into this intimate realm of love for Krishna.

Śrī Gopijit ki
Śrī Krishna Bhagavān ki
Śrīla Prabhupāda ki

Disclaimer: This transcript was generated using AI and may contain occasional errors or inaccuracies.

Disclaimer: This transcript was generated using AI and may contain occasional errors or inaccuracies.

Hare Krishna So today we'll try to cover So today we'll try to cover the last three verses from this section of the Gopi Geet In the previous verse we discussed about how the Gopis felt abandoned by Krishna and they are expressing that longing to Him by saying that Do we give up everything for you? How can you abandon us? That same theme is being continued when they are saying that Krishna you actually were not so unloving In fact, the current behavior is completely opposite to the way you have yourself behaved with us before Here you seem so cold hearted and apathetic but previously you were so loving So, they are describing here Rahasi Samvidam that in our private discussions Ruchayodayam you spoke words that deeply touched our hearts there are expressions of affection, expressions of intimacy expressions of great great love you have spoken those words and those words have stayed as permanent treasures in our heart that is how by remembering your words of love we continue in separation from you but now those loving words and the present actions which seem so unloving that just doesn't chill So, Prahasitananam Premavikshanam and were they just soft words spoken sweet words spoken to delude us No we saw your expressions sometimes some people can be very deceptive but it's very difficult to be a liar 100% of the time there are always some some things which give us away and so, it was not just the words you are speaking sometimes somebody may speak very warm words welcome but their eyes are so cold isn't it you know that welcoming words don't seem to reflect on their face but it is that Prahasitananam Premavikshanam we saw that not only were your words affectionate but also your face was smiling with joy and Premavikshanam your eyes were filled with love and it was with love that you were glancing at us so, now the Vikshanam Ikshanam is to see Vikshanam refers to to see from the side side long glance and the Gopis repeatedly refer to this Vikshanam of Krishna because the times when they meet Krishna on a one to one basis are very few but while Krishna is talking with the Gopas while Krishna is talking with other Vrajivasis while Krishna is herding the cows Krishna often is a side long glance so that is looking at one thing but is also looking somewhere else and that shows Krishna's interest in affection that yes Krishna has an obligation that is they live in a particular society and the Gopis and Krishna are not related formally through marriage so Krishna cannot publicly be with the Gopis but still his heart's longing is to be with Krishna that's what is indicated through his through the emphasis on the side long glances say you know we have come to a particular ceremony or even to meet a particular person and then somebody else meets us and is hogging all our time now we will be talking with them out of politeness but our eyes are anxious where is that other person I hope that person doesn't leave I want to meet them before that person so what happens is our eyes are going elsewhere while you are talking with them so like that Premavikshanam Krishna's heart is with the Gopis and that's what they have inferred from his loving glances Bruhadhura Shriyo and then they are saying that Krishna you embraced us and you gave us shelter on your chest and your chest so large and broad in sheltering Bruhadhura Shriyo and when we were sheltered on those and that chest of yours we remembered that Vikshadhamate that Shriya that is actually this is the abode of the goddess of fortune so where Lakshmidevi gave shelter there you have given us shelter and remembering those intense expressions of love and those experiences that we have had what is happening is Muhur we are remembering them again and again and Atispruha that spruha is desire that desire is becoming extremely strong Muhur Atispruha Muhiyate Manaha generally desire can be at different degrees so when the desire you could say if you consider say if you consider say desire and say movement so normally if the desire is weak it doesn't cause much movement you know I feel like eating something I feel like watching something but maybe I will do it later but as the desire starts becoming stronger and stronger then the urge to move if the urge to eat something is very strong if alcoholic has a very strong desire to drink alcohol then that desire makes them move but then when the desire becomes extremely strong it becomes so strong that a person doesn't even know what to do the desire can desire can sometimes be binding binding means it binds us but not the way say a prisoner is bound to a cellar to a prison cell the desire they bind us they are like puppeteers strings they bind us and they pull us but the desire can also be blinding so blinding means sometimes we are blind to the consequences of what we are doing but sometimes we become blind to even think what should I do now like if somebody who is an alcoholic and they have been put in a alcohol recovery centre where they are put in restraints there is no alcohol available there is no way to escape from there and the urge becomes very strong just don't know what to do now so muhyate manaha so which is the desire has become so strong that our mind has become bewildered just don't know what to do so normally desire can so when you say sattva the desire is relatively weak then if you see externally sattva and tamas look very similar a person sattva guna and a person tama guna both may be sitting but one person is sitting and thinking and the second is sitting and thinking when I can stop thinking when I can just go to sleep or when I can get out of here just wondering so in rajas especially there is strong activity so now the gopis are saying that we have done what we could but we just don't know what to do anymore so muhur atis puruha the desire has become very strong for us now this particular correlation between these two things that our memories and our desires this is something which is important for us to figure out often when we think about remembering krishna they said always remember krishna so remembrance can be more of an intellectual activity or remembrance can also be emotionally infused emotionally permeated emotionally surcharged now both aspects are important but among these two which one is more important in bhakti the emotional aspect is more important once on janmashtami day or before janmashtami i had written an article about krishna for newspaper times of india and i had described krishna in very beautiful ways you know his hair and his face and his whole appearance and i felt very happy about the way krishna had been described and then when janmashtami we came for darshan in the morning 4.30 so i was taking darshan and i was remembering the description of krishna that i had written and i was very immersed and then somehow during that immersion it struck me that actually i was relishing more the words describing krishna than krishna himself it is now that's not a bad thing like sometimes we may we may look at the beauty of krishna if we have done the dressing then we may look at the dressing and the dressing is connected with krishna no doubt but sometimes we focus on the dressing and delight in the dressing more than krishna so what happens is that for all of us the remembrance it has to move toward krishna now for the gopis they have a very personal relationship with krishna and for them they are describing personal attributes so the test of whether what we are remembering generally after remembrance our desire needs to increase now this is the thing which krishna talks about in 12.9 also atachittam samadhatum nashaknosi maisthiram that nashaknosi that if you cannot remember me constantly then practice remembering me abhyasa yogena tato what should happen after that mam icchaptum dhananjaya so the abhyasa the practice of remembrance needs to translate into the desire for krishna so so what happens sometimes is that in the western world you may have heard this phenomena called sbnr anyone heard this sbnr yes spiritual but not religious so that some people often say that i want to be spiritual i want to be open minded i want to explore its a whole demographic of people large demographic increasingly its coming to india also and there are quite a few very popular spiritual teachers who cater to this demographic and they will often very proudly say actually i have not read any ramayana i have not read any bhagavatam i have not read any vedas and in those audiences by saying this you actually gain credibility you dont lose credibility because for these audiences spiritual but not religious if you quote too much scripture their idea is that it just shows you cant think for yourself that just shows that you have no original thought at all all that it shows is you are just like a ventriloquist or a dummy and you have let yourself become brainwashed and you are letting someone else control you thats why mind control is an extremely deadly word in the western world because in india when we use the word mind control we talk about we controlling our mind but in the west mind control refers to others controlling your mind so thats why mind control groups and mind control cults things like that so we practically how to control your mind no no never give a class like that in the west they talk about how to be mindful how to manage your mind but control your mind now its control is actually a trigger word for most people but anyway so there is this whole group of spiritual but not religious now and they often criticize certain groups of people and they use the other acronym RBNS what is that yes religious but not spiritual so they say that you people are so diligent in following your rules but what is the result of that and it can happen sometimes see ultimately there are practices we all have our particular practices we may have our morning waking up we may have our chanting a particular number of rounds other religions may have their own particular practices now the practices are meant to lead to certain values so for example for us chanting is meant to lead us to love for Krishna or if love for Krishna is far away we can say at least you know compassion for others kindness sensitivity absorption whatever you want to say so love for Krishna Bhaktivinoda Thakur says it is translated into love for other living beings so sometimes in our practice of bhakti what happens is when we are practicing we get too focused on the practices and we forget the values that are meant to be developed through the practices and we value diligence in the practice much more than the values that are to be developed through the practice so when that happens this is actually one of this is like the breeding ground for fanaticism so if we become very very diligent about our practices that's good but if you forget the values that are supposed to come through it then we become very judgmental about everyone based on whether they are adhering to those practices or not and then that can make us very cold in dealing with others so the point is that for us the remembrance of Krishna which we try to practice through our sadhana is meant to soften our heart soften our heart with love for Krishna and love for others not love for others at least kindness for others compassion towards others sensitivity towards others so Bhaktivinoda Thakur basically says that bhakti he talks about this in multiple places but especially in Chaitanya Shiksha Amrit bhakti leads to a softened heart and softened heart directed toward Krishna is prema and when directed towards others it is taya it is compassion so the same softening of the heart but if we get too caught in just the rigid discipline of the practice it's important no doubt it's not a down plate but it is as they say in English sometimes we miss the forest for the woods we get so caught in looking at the trees that we miss the forest so like that there is the there is the ideal situation is where there are the practices and there are the values which are meant to be developed for the practices but the best is we have the practices and we have the values now if we have the practices and not the values it is good if we are moving in this direction if we are not moving in that direction moving anywhere else then that will make us fanatical now if we have values but not the practices that is also good but eventually one should move in this direction like can some people just be kind and compassionate and regulated without necessarily practicing anything it is possible they might have a good upbringing they might have good samskaras from a previous life and that is why they have those values but then just those values are not necessarily going to take them to Krishna just those values are not going to automatically translate into love of God so practice is also required so if the values don't take them away from practice then it becomes just mundane goodness which may not last for very long now of course if there are no values and there are no practices then that is definitely a bad thing so for here we see the Gopi's memory the reason why we're talking about in this particular verse is the Gopi's memories are leading to desires leading to longing for Krishna so we are very strongly longing for you Krishna so let's sing this once and then we'll go to the next verse so so the Gopis are saying that as they're singing to Krishna they're on the banks of the Yamuna and they're observing the lotus lotus plants over there the lotus flower they're observing the wilderness and they're saying Krishna that your disappearance has not just affected us it's affected everyone all the living beings in Raja are feeling desolate abandoned they're feeling completely pointless that it is only your manifestation vyakthir vyakthir is the manifestation your appearance anga oh beloved when you appear oh dear one vrujin hantriyalam that the agony that everybody is feeling because of your non-manifestation because of your disappearance that you alone can remove it vishwamangalam and you can bring auspiciousness to the whole universe tyajamanakchanas tvat spruhatmanam so they're saying that that same mood of spruha ati spruha was there so tvat spruhatmanam they're saying it's not just desires are present within us but actually our mind is made of nothing but desires this spruhatmanam is similar in the Bhagavad Gita to kamatmanah svargapara so not just they have kama but it's almost as if their atma is made of kama that becomes the defining driving desire and there's nothing being is made of desire longing for you tyajamanakchanas so they're saying that this mind that is filled with such desire that it is tormented by such desire so the mind which is like this tyaj it's only you can release it from that lock of desire that is tormented so swajana rudrajam yannishudanam so this lock that the desire for you has placed on our heart on our inner world it is like a disease and you oh lord are medicine tyaj mana swajana rudrajam so rudrajam is the disease of your own people so yannishudanam you oh lord are the one by your appearance you can counter this so in this way basically they're saying for all living beings and especially for us please return yes we can sing once Many thanks Vraja vanah kasaam yathira rakidhe Vraja vanah kasaaam yathira rakidhe Vrijenahantryalam Veshwamangalam Vrijenahantryalam Veshwamangalam Vrijenahantryalam Vrijenahantryalam Vrijenahantryalam Vrijenahantryalam Vrijenahantryalam Vrijenahantryalam Vrijenahantryalam and you are leaving has not just left us abandoned, it has left everyone else abandoned. So please return. Well, there are many ways they are making the request.

Here the request has two distinct dimensions. One is it is for everyone else and the second is it's only you who can free us from the agony that we are going through. So in bhakti, we understand that actually a blessing for one is meant to be a blessing for everyone.

A blessing for one. So if somebody has been blessed, say with the ability to sing, with the ability to speak, with the ability to decorate the deities, that blessing for one is meant to be a blessing for everyone. So through the way they use their blessing in Krishna's service, then that can become a blessing for everyone.

Because in general remembrance of Krishna, it is difficult. So it is difficult, but it can be made not easy, but easier. And easier it can be made through various aids, various resources.

And generally speaking, if we consider the principle of Vibhuti, and it's interesting, which chapter in the Bhagavad Gita talks about Vibhuti? Chapter 10. Now if you see in chapter 10, that the Jatur Shloki Gita, and what does 10.8 state, the first verse in the Gita? Aham sarvasya prabhavo. It says, I am the source of everything.

And yet one of the last verses is 41, which says, yad yad vibhuti mad sattvam srimadur jitamevavah tat tad evavah gacchatvam mamate jo amsa sambhava. So Krishna is saying here, the attractiveness of everything attractive comes from me. Now in one sense, if everything comes from Krishna, then it's implied that the attractiveness of attractive things also comes from Krishna.

So why does Krishna have to specifically state and emphasize that? That the attractiveness of everything attractive is, that has come from me, but he also adds one important detail is, mamate jo amsa sambhava. It's just a spark. It's just a part of my splendor.

So why does he need to emphasize that? If somebody says, oh, everything in this house is owned by me, that particular trophy, that is also mine. That particular sofa, that's mine. That jewelry is mine.

Well, if everything in the place is that person's, then obviously specifics are also belonging to that person. But the point is that, yes, Krishna is the source of everything, is a philosophical truth. But Krishna is the source of everything attractive.

That is a practical aid for remembrance. What happens is, although everything comes from Krishna, it is not that everything attracts our consciousness. It is not that everything in this world is what we are drawn to remember.

We meet many people, but some people may have some special attribute. Maybe they are very good looking. Maybe they are very well spoken.

Maybe they are very intelligent. When we see somebody with something special, then that's what we remember that person. That's how we remember that person.

And that's what we remember about that person. Isn't it? So everyone comes from Krishna ultimately. But when we think about people, we remember those who have special attributes, generally speaking.

Now, of course, you have to have a deeper relationship. We try to understand the person deeper and then we find that everybody has something special. But some people's speciality just stands out.

And some people's speciality is buried deep within. And that has to be dug out. So the thing is that when Krishna is talking about remembering him, which was the theme that came afterwards.

Arjuna's question was also. How can I remember you, O Lord? So then Krishna is telling over here, the things that you tend to remember in this world, the things that you get attracted to and that you remember in this world, know that their capacity to attract you, that comes from me. So in this way, there's a philosophical truth, everything comes from Krishna.

But a practical aid for remembrance is that the attractiveness of everything attractive comes from Krishna. So therefore, when I said that a blessing in one is a blessing meant to be a blessing for everyone, then what are the aids? The aids are attractive things in bhakti. So somebody who has singing ability, when they sing beautifully, everybody may sing, but some people's singing is so captivating.

Then if they use it in Krishna's service, then that becomes an aid for others to remember. Everybody may decorate the deities, everybody who is trained and certified as a pujari. But then some people may have exquisite decorating ability.

And when they decorate, it just captivates. Everybody may speak Krishna's message, but some people may have a way with words. When they speak those words, when they use their way with words to come up with some memorable phrases, then that becomes an aid for us to remember.

So the idea is that each one of us, we need aids for remembering and it is important for us to create those aids. So when we seek the remembrance of Krishna in our heart, it is not just for our selfish purposes. It is not just for our elevation.

We are meant to actually also express our devotion, express even our desire for devotion using whatever blessings we have. So in one sense, in our bhakti, there is the world around us, there is Krishna above us. So with Krishna, there is a connection that we establish.

And toward the world, there is a contribution. And that contribution among the many things is in terms of aids for remembrance. So now when we have a temple over here, we have a center over here, this is an aid for remembrance.

All of you are working together to build a magnificent temple. That is going to be a more attractive aid for remembrance for many more people. So in one sense, even our seva is about remembrance.

Our seva is to help create aids for others to remember Krishna. So the gopis, when they are talking about Vishwamangalam and Krishna, when you manifest, it is not just for me, it is for everyone. When we chant the invocation prayers before we give classes, it is so that Krishna will manifest through our words, so that Krishna will attract others' hearts also.

So Krishna's appearance, when we seek it, it is for Vishwamangalam, it is for the benefit of everyone. What is that verse? So Jagat Mangalam, the glorification of the Lord is meant to bring about auspiciousness for the whole world. So this is our purpose.

The second point the Gopis are making over here is that, Krishna, you are the medicine. You are the medicine. Tvats pruhatmanam.

See, generally speaking, if we talk about desire, like I earlier mentioned, that the desire can be either too little or it can be too much. And either extreme becomes a problem. So if somebody has no desire for something, even in material life if they have no desire, then actually they cannot take up any responsibility.

Why would anybody do something? If somebody has too much desire, then that can also overwhelm them. What happens is we have, we are souls, we have our minds and then we have our body. So now desire is present in the mind.

Now the desire is meant to activate the body. But if the desire is too little, then it's like the current is not enough to activate the body. But it's like energy, current, it's energy.

It has to be activated. So if we consider desire to be like a current, then it is too little. Like some people, if they have no desire to chant and then they fall asleep.

We wake them up and then they again fall asleep. Now if somebody is just sleeping again and again, how often can we wake them up? They have to have some desire. We can help those who are unable, but we can never help those who are unwilling.

So some desire has to be there inside, then we can actually be of some assistance to them. So it's too little, then there is practically no motion. But then if the desire becomes too much, it's like the desire is so much in the mind that our entire consciousness gets caught in the mind only.

When the desire is too much in the mind, then it does not come out to the level of the body. So that can also become a problem because a person with the desire starts imagining, fantasizing and they can just become disconnected with the physical reality because the desire in the mind has created a mental image which completely consumes them. So it's like somebody's loved one has passed away.

If their desire for them is too strong, they keep seeing that person everywhere. And they may even talk with that person, they have apparitions they feel they have. Now that may be a natural part of grieving and healing, but eventually that has to decrease.

We have to let go of that person. So desire is too strong or too weak is a problem. Now for us in bhakti, we can talk about desire in terms of material desires or we can talk about desire in terms of spiritual desires.

So for us, if we consider in material, it's too less and too much. So which is the extreme for us? Generally speaking, for us material desires generally are too much. And as compared to spiritual desires, what happens is less and much.

It is too less for us. So this is our situation generally speaking. But either way, if the material desires, the spiritual desires are too little, it can be a problem.

So this is our situation. Too less. But the Gopi's situation is here.

The desire is too much for them. And they are saying because of this desire, we are completely overwhelmed. Let's say is to give the example of this extreme desire when somebody is into drugs and suddenly they stop taking drugs.

Then there is not just the craving inside that increases, there are physical symptoms. There is withdrawal pain, they call it. And sometimes people have to take some other medicinal drugs to try to decrease the symptoms of the withdrawal from that particular drug.

So sometimes the craving may manifest as physical transformation also. So if there is too much and a person is going through withdrawal pains, they just can't do anything at that time. So now the remembrance of Krishna is a medicine for both.

It is a medicine for those who have too much desire. We have the Nivrutta Tarshair Upagiyamanad Bhava Aushadaj Shotra Manobhiramaad. So Bhava Aushadaj.

It is the medicine for material existence. But Yatma Shloka Gunanuvada Pumanvirajye Na Vashubnad. So they are talking here about for those who are materially attached, the remembrance of Krishna can activate their spiritual desires.

For those who are already attracted to Krishna, for them it is Manobhiramaad. Their mind will start delighting in that. And just in that remembrance itself, they start feeling the presence of Krishna.

And that's how they will get relief. So for us, it is that our remembrance of Krishna may not be because we have so much desire for his presence. It is for us to activate the desire for Krishna.

So in that sense, remembrance can be out of the desire for Krishna. Because we have so much desire for Krishna, so we are remembering him. But it can also be for the desire for the desire for Krishna.

So this is at the Siddha level. We already have a desire for Krishna. Like we say the only prize for Krishna, for Krishna Consciousness is what? Lauliya.

That Lauliya seems very difficult. The only prize is something that we don't have. What do we do then? I don't have Lauliya.

What do I do? Then I try to have the desire for the desire for Krishna. So this is our Sadhaka stage. The Sadhaka stage is that sometimes we may not have a natural desire for something, but we can intellectually create the desire for that thing.

It's more like the desire for the desire for that thing. I appreciate the value of this. And therefore, I will seek to connect with it.

So now the remembrance of Krishna is a medicine. For the Gopis, they are saying we are filled with so much desire that we are paralyzed Krishna. And your remembrance is the only medicine for what we are going through.

So please, O Krishna, return. For us, we will be paralyzed because we have too little desire. But Krishna, please, please appear.

Please manifest, O Lord. And if you manifest, that is when I will become energized with desire for you. But right now, I want to have this desire for you.

So the desire for Krishna may naturally manifest in the mana. But the desire for the desire for Krishna has to manifest through the buddhi. That's why Jiva Goswami says in the Sandarbhas that till we have priti for Krishna, till we have the natural attraction for Krishna, it is our buddhi that will keep us in bhakti.

If our buddhi is not strong, and if our priti is also not strong, then it's going to be very difficult to stay on with Krishna. We will think, what am I doing over here? So again, if we consider the same perspective, it is our buddhi and our priti. We can say it's conviction here.

Not just intelligence, but the buddha dhruti gruhite, Krishna talks about it in the Bhagavad Gita. So it's the conviction that is developed with our intelligence. So for the pure devotees, for the siddhas, it is what? Mayi arpita mano buddhir.

Both are there. They have the priti and they also have the buddhi. For the sadhakas, we have the buddhi, but we may not have the priti right now.

For the sahajiyas, what happens is, they have the priti, but they do not use their buddhi. And then what happens? Sometimes the priti is there, and sometimes the priti goes, and sometimes the priti gets misdirected. So, now of course, this is for the bhautikas, for the materialists.

So people who are simply in materialistic consciousness. They have neither the desire for Krishna, nor do they have the conviction. Asatyam patishtham te, that is talking about they don't have any conviction when Krishna exists or Krishna cares.

And then after that, the next verse is, kamam ashritya dushpuram. That their desire becomes insatiable. So, this is definitely an unhealthy state.

So ideally, these are good. This is questionable. This is definitely what something we don't want.

So for us, the buddhi can keep us in the cultivating the remembrance of Krishna, by which gradually the priti will start manifesting. So, let us go to the last verse now. This is a different meter.

The concluding verse over here is spoken with a fervent emotion. So, I will quickly explain the meaning. yatte sujata charanamburuham sthaneshu That, O Krishna, your lotus feet, amburuham, charanamburuham, that water lotus, lotus charanamburuham, that your feet which are like lotus form in water, sujata, they are very exquisite, very gentle, very soft, sujata, sthaneshu.

So, when we put your lotus feet on our bosoms, bhita shanai, we are actually afraid. priya dadimai karakasheshu So, we feel that even the softest part of our body is too hard because your feet are so soft. And as we are thinking that those feet, dadimai karakasheshu, so we think this is too rough for you.

tena tavim atasi tadvyatate kimsved That, those lotus feet, atatim, in the forest, that they are there. And earlier also this theme has been talked about. shilatrunam kurai siddhati tinah So, tadvyatate nakimsved So, we are vyatate, we are afflicted, we are tormented, that thinking that those lotus feet are going in the forest.

kurupadhipir brahmati There are small stones and other things in the forest. And there they are wandering. Your lotus feet are going.

dheer bhavatayushyam naha So, our mind is very distressed by this. O Krishna, our life is devoted to you. So, they have expressed various emotions, but at the end are saying, they are emphasizing, Krishna, our concern for you, we are calling you, not just for our sake, but it is for your sake.

bhavatayushyam naha The gopis do not know that Krishna is going to come or not going to come. But, they are saying, our ayushya, our life is devoted to you. Now, if you see, this was a similar theme in the first verse also.

jayatite dhikam janmanavraja shrayat indira shashvaditrati dhaitadrishyatam dhikshatavakas tvayi dhrutasavas tvam vichinnuvate So, tvayi dhrutasavas, our life is devoted to you. We are constantly thinking about you. So, there is that cyclicity is there in the overall mood of the prayer.

So, let's recite this. yat te sujata charanam buruham sthaneshu Bhītāśanai Priyadadhimahikarkaśeṣu Tenātavimmatasitadyatate nakim sve Kurupādibhir brahmatidhir bhavadāyusā Kurupādibhir brahmatidhir bhavadāyusā Tadiya I offer my entire being to you and you offer your being to me Now this is like a interpenetration of being It's almost as if the devotee resides within Krishna and Krishna resides within the devotee ye bhajanti tumāṁ bhaktyā mayi te teśu cāpyaham Mayi te Krishna says I am in them and they are in me So this theme of devotees are not just bonded to each other Bonded means what? Like you are here, I am here and there is a bond, triangles together But it's not just a bond where a separate existence is there It's almost like an interpenetration of beings sādhavam hṛdayam mayyam sādhunām hṛdayam tadaham That Krishna is saying the sādhus reside in my heart and I reside in their heart Even with respect to material nature also Krishna says mayi te teśu No, what is that? ye caiva sātvika bhāva adhya sāsthāma sāsye matta eveti tāna matta eveti So Krishna says it comes from me but I do not come from it So there Krishna is making a difference Even in 9.4 mat-sthāni sarva-bhūtāni na cāhaṁ teśva-vastitā Sorry, how does the verse go? What was the first part? mayātata-vidhaṁ sarvaṁ jagad-abhyakta-mūrtina mat-sthāni sarva-bhūtāni Sorry, come again? I am thinking of some other verse na cāhaṁ teśva-vastitā That is situated in me but I am not situated in it So with respect to prakriti Krishna differentiates While in one sense Krishna is there in that also Krishna says andhāntara-stha parmānaṁśayāntara-stham But when Krishna is talking more in devotional terms of a relationship The 7th chapter and 9th chapter are both in the bhakti section of the Gita So in the bhakti section of the Gita Krishna differentiates that I in my personal manifestation I am there in the material nature But I am not there in the personal manifestation That as the Paramatma is there, as Bhagawan he is not there But Krishna with respect to devotees he says I am in you and you are in me So the idea over there is that there is a very intimate relationship with Krishna and the devotee Now these two senses A devotee offers oneself to Krishna And Krishna offers himself to the devotee Both of them lead to this great bond Now among these two I am yours This needs to come first And then we can claim Krishna you are mine Now if we start claiming Krishna is mine before that We may do that But what happens is This is where if there is two without one Then what happens is We claim my God And there are people who say my God My God becomes a fanatical claim My God is better than your God And people are fed up with it My God what are you saying So the idea is If we have not offered ourselves to Krishna And without that offering ourselves to Krishna We start claiming Krishna is mine He is my God Krishna I am yours The conclusion of the Bhagavad Gita is Not Krishna you are mine But I am yours I will do your will So when we have that mood Then gradually we align with Krishna And as we align with Krishna Then Krishna becomes ours That I give Mukti also very easily but not Bhakti Because through Bhakti A devotee becomes the possession of Krishna And Krishna will not give himself so easily So for us Now that does not mean that Till we offer ourselves to Krishna Krishna is not Krishna doesn't care for us But there is a difference between If you consider the progression There is Krishna cares for us That is the fundamental reality And all our philosophical understanding Our philosophical journey we could say One of the first things we need to understand is That Krishna is on my side In this world we may feel this is going wrong and that is going wrong And there are so many problems Does God exist? Does God care? God is on our side In the sense that God wants the best for us Now God is on our side does not mean That in every conflict that we have with everyone God will take our side That is not the meaning of that Because sometimes we may be in a battle which may not be good for us Sometimes we may be motivated by things that are bad for us in the long run So God is on our side does not mean That God will do whatever we want him to do But that God is on our side means He wants our ultimate well-being So this is what is the first thing Our studying of Shastra and our associating with devotees That Krishna cares And then after that I will be on Krishna's side That I will choose to be on Krishna's side Krishna is on my side I will be on Krishna's side So in one sense that this is faith That God cares God is on my side that is faith Now from faith comes surrender That I will be on Krishna's side So the whole Gita's philosophy was in one sense meant to help Krishna Arjuna understand that Krishna is on his side And then Arjuna said yes I will be on your side Krishna And then there is a union This is devotional union that comes up So when we say I will be on your side Krishna's side means we are telling Krishna I am yours That Whatever is mine Krishna by offering it all to you I am offering myself to you Bali Maharaj he offered his kingdom He offered everything good he had He offered his own head and he is the emblem of surrender Complete surrender of being So I am yours And that devotional union means that I am yours is there Also but along with that you are mine So we need to progress First understand Krishna is on my side But that means I need to offer myself to Krishna We offer ourselves to Krishna The more we offer ourselves to Krishna then We will have that spiritual right to say Krishna You are mine Prabhupada could just construct a shed and pray to Krishna Please stay here Please stay here And I will build a temple for you That was Prabhupada's personal promise that he made Now if what happens is if we don't say I am yours Before we claim from Krishna you are mine Yesterday we talked about having too much expectations from Krishna And how the problem can be of being attached to our expectations Now Srila Prabhupada endeavored enormously in Krishna's service And Prabhupada said that the success I got exceeded even my expectations At the same time among all the projects That Srila Prabhupada invested his time and energy in There was one project that he fought for the most Which was that Juhu project And if we see Srila Prabhupada departed in 1977, November 14th And the Juhu temple was inaugurated on January 14th Just two months later Prabhupada could have said to Krishna Krishna please let me stay just for two months So that I can see this temple opening And it was a completely spiritual desire It was something that Prabhupada had given his life for But then when Prabhupada was asked towards the end of his life Do you have any last desires? Prabhupada said, nothing good So that was the exalted surrender It is one thing to let go of our material desires But also sometimes you need to let go of our spiritual desires Prabhupada saw that Krishna had empowered him to do many wonderful things But Prabhupada also saw that he is one part In Krishna's plan that involves many many parts and many many people over many many generations Of course nobody's part will be anywhere near as significant as Srila Prabhupada's part But still it was a part And Prabhupada said, I am yours Krishna, if you want me to live so that I can see this temple Then I will live But if you don't, I am yours And Prabhupada surrendered to Krishna's will So we cannot, at a material level in Karmakand We make Krishna into our order supplier Now at a spiritual level we can say Krishna is eager to fulfill a devotee's desire But that does not mean necessarily that every single desire of a devotee will be fulfilled Even if it is pure, even if it is spiritual So that willingness to accept is very much there A devotee's heart is surrendered to Krishna But here the gopis when they are speaking they are saying Krishna our concern is not for us, it is for you We cannot bear that because of being upset with us Because of something that we may have done You have gone away and your feet are being pierced By the stones and the thorns and the bramble and the various things in Vrindavan The twigs and all the sharp things that are there in the Vrindavan forest Now at one level we can say there are no sharp things in the Vrindavan forest We know that when first time Krishna went out Krishna chose not to wear shoes Because he told mother Yashoda that if I am going to wear shoes Then all the cows should be having shoes And mother Yashoda said I don't have so many shoes So then Krishna said I am not going to wear shoes So that the cows and the cows hearing that So then by Yogamaya's arrangement the ropes got released And they went out in the forest with their hard hooves They pounded on all the places in Vrindavan And they reduced all the stone over there to small To fine powder basically to very smooth dust So in one sense there is nothing that will hurt Krishna's feet But that is the Gopi's apprehension That let there be nothing that may hurt Krishna So Krishna please return So that selflessness of the Gopi's concern for Krishna Is the concluding note That Krishna whether you reciprocate with me or not Our concern will always remain for you Normally in any relationship If we feel the other person doesn't care for us Then why should I care for you But the Gopi's are saying that even if you don't care for us We still care for you We will always care for you The concluding verse of the Shikshashtakam is what That if you come sometimes you may come And you may deal with me so harshly As if I feel as if you are trampling under your feet And sometimes you may just go away You may go away And bravely was broken hearted But you oh lord are the lord of my life You are my prananath It is you who I live for It is you for whom I will die It is You So that is the expression The concluding expression of the Gopi's love for Krishna I will summarize what we discussed today Three verses So we talked in the first verse about how Memories should lead to desires That for us in Bhakti We are trying to cultivate remembrance of Krishna Krishna. For the Gopis, their remembrance of Krishna's specifics, Bruhha, Dura, Shriya and also the intimate conversations, Rahasi, Samvidha, all those are leading that Ateez Bruhha.

So for all of us, the remembrance needs to lead to desires. And we talked here about how memories can be, they can be intellectual, they can be emotional. Whichever way it is, ultimately we want to come to the level of desiring Krishna.

And so if we want to have that desire for Krishna, that we need to cultivate, so sometimes we may have the desire coming from our mana, but otherwise we can have from our buddhi, the desire, for the desire for Krishna. So then in the second verse, we talked about this theme that the Gopis are saying that, you know, you please come back for everyone. So blessing, we discussed a blessing in one is meant to be a blessing for everyone.

So with our blessings, we try to create in some way the vibhutis, that we can say the blessing itself is a vibhuti, but that blessing is used to create vibhutis. So somebody creates a magnificent temple, somebody creates a beautiful dressing, somebody creates in the sense of gives a beautiful class. So through all of these, the vibhuti is a, it is a resource, it's an aid for remembrance.

And through this aid for remembrance, each one of us can be enhanced in our remembrance for Krishna. And then lastly, we talked about the theme of selflessness, that in the bhakti journey, we move from first, that Krishna, Krishna cares, that is faith, and I will do your will, I am yours. If Krishna is on my side, therefore I will be on Krishna's side.

That is our surrender. There is faith, then there is surrender. And then there is a devotional union, which is often called communion, which is Krishna, that I am, you are mine, and I am yours.

So I am yours also there, and you are mine. So for a devotee, the surrender means that the devotee has strong spiritual desires, but those desires don't limit the devotion, that the devotee has desires for Krishna, in the sense that desires for serving Krishna. And then there is the desire for Krishna.

And the desire for Krishna is always greater than the desire for serving Krishna. That's how Prabhupada was able to accept that even when Krishna didn't let him see the Juhu temple, Prabhupada gracefully departed from the world. So this is the beautiful contemplation of the Gopis' prayers to Krishna.

Let us all pray that we can also, through this glimpse of their very exalted devotion, get the inspiration and the motivation to take at least a few steps forward from where we are in our bhakti, so that we can also enter into this universe of exalted intimate love for Krishna. Shri Gopijit ki, Shri Krishna Bhagwan ki, Shri Prabhupada ki, Tai Gaur Premanande.