Expanding the intersection of our emotional circle and Krishna’s emotional circle

Hare Krishna Hare Krishna Krishnaya Vasudevaya Devaki Nandanaya cha Devaki Nandanaya cha Govindaya namo namaha Govindaya namo namaha Krishna Krantaraj Srimad Bhagavatam Canto 10 Chapter 39 Chapter entitled Akrura's Vision Verse 30 Yo Ahana Kshaye Prajam Ananta Sakaha Parito Gopair Vishan Khur Rajas Churitalaka Israka Venam Kwanan Smita Kataksha Nrikshanena Chittam Kshinotya Amum Rite Nu Katham Bhavema Yo Ahana Kshaye Prajam Ananta Sakaha Parito Gopair Vishan Khur Rajas Churitalaka Israka Venam Kwanan Smita Kataksha Nrikshanena Chittam Kshinotya Amum Rite Nu Katham Bhavema Yo Ahana Kshaye Prajam Ananta Sakaha Parito Gopair Vishan Khur Rajas Churitalaka Israka Venam Kwanan Smita Kataksha Nrikshanena Chittam Kshinotya Amum Rite Nu Katham Bhavema Yo Ahana Kshaye Prajam Ananta Sakaha Parito Gopair Vishan Khur Rajas Churitalaka Israka Venam Kwanan Smita Kataksha Nrikshanena Chittam Kshinotya Amum Rite Nu Katham Bhavema Yo Ahana Prajam Ananta Sakaha Parito Gopair Vishan Khur Rajas Churitalaka Israka Venam Kwanan Smita Kataksha Nrikshanena Chittam Kshinotya Amum Rite Nu Katham Bhavema Yo Ahana Kshaye Prajam Ananta Sakaha Parito Gopair Vishan Khur Rajas Churitalaka Israka Venam Kwanan Smita Kataksha Nrikshanena Chittam Kshinotya Amum Rite Nu Katham Bhavema Yaha Hu Ahana Of the day Kshaye At the demise Prajam The village of Vraja Ananta Of Ananta Lord Balaram Sakaha The friend Krishna Parita Accompanied On all sides Gopai By the cowherd boys Vishan Entering Khura Of the hoof prints Of the cows Rajaha With the dust Churita Smeared Alaka The locks Of his hair Shraka And his garlands Venam His flute Kwanan Playing Smita Smiling Kataksha From the corners of his eyes Nrikshanena Nrikshanena With glances Chittam Our minds Shanoti He destroys Amum Him Rite Without Nu Indeed Katham How Bhavema We can exist Translation How can we exist Without Ananta's friend Krishna Who in the evening Would return to Rajaha In the company of the cowherd boys His hair and garland Powdered with the dust Raised by the cow's hooves As he played his flute He would captivate our minds With his smiling Side-long glances There's no purport. 31st verse Shri Shuka Vacha Evam Bruhana Viruha Turabhrusham Rajashtriya Krishna Visakta Manasaha Visrujya Lajjam Rudhus Masusaram Govinda Damodara Madhaveti Translation in purport by the followers of Srila Prabhupada Translation Shukadeva Goswami said After speaking these words The ladies of Rajah Who were so attached to Krishna Felt extremely agitated by their Imminent separation from him They forgot all shame And loudly cried out O Govinda O Damodara O Madhava Purport For a long time The gopis had carefully hidden Their conjugal love for Krishna But now that Krishna was Leaving The gopis were so distressed That they could no longer Hide their feelings Om Gyanatmirandhasya Gyananjanushalakaya Chakshurunmilitam yena Dasmai Shri Guruvenamaha Shri Chaitanyamano Bhishtam Stapitam yena bhutale Svayamropahapadamayam Tadatisvapadantikam Vandeham Shri Guru Shriyutapadakamalam Shri Guru Vaishnavamscha Shri Roopam Saagrachatam Sahaganaraghunathanvitam Tamsa Jeevam Sadhvaitam Saavadhutam Parijanasahitam Krishnachaitanya Devam Shri Radha Krishna Padaan Sahagan Lalita Shri Vishakhanvitamscha Namao Vishnupadaya Krishnaprasthaya Bhutale Shrimate Bhaktivedanta Swametinamine Namaste Saraswati Devi Gauravani Pracharine Nirvishesha Shunyavadi Ashyatya Deshitarine Namo Mahavadanyaya Krishnaprema Pradayate Krishnaya Krishnachaitanya Namne Gauratvise Namaha He Krishnakarunasindho Dinbandho Jagatpate Gopesh Gopikakanta Radhakanta Namostute Taptakanchana Gaurangi Radhe Madhava Radhe Vrindavaneshwari Rishabhanusute Devi Pranamami Hare Priya Vanchakalpatarubhascha Krupasindhubhyaya Vacha Patitanampavaneb Vaishnavebhyo Namo Namaha Jai Shri Krishnachaitanya Prabho Nithyananda Shri Advaita Gadadhara Shivasadhi Gaurabhakta Vrinda Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare Hare Krishna I seek the blessings of all the devotees so that I can speak something worthwhile for the glorification of the Lord and for the purification of my heart. So today morning we are at what is one of the highest pitches of the agony of ecstasy.

Ecstasy is normally considered to be something which is very positive, very joyful. But the Vedic scriptures especially the Gaudiya Vaishnava tradition reveals spiritual life in its completeness. So spiritual life has not only happiness, there is not only ecstasy but there is also agony in spiritual life.

So there is a western philosopher who had the idea that if God is the source of everything then why should God be the source only of the good? God should also be the source of the bad. So in the theology of the Abrahamic religions, the source of the bad has no explanation. That's why they create some idea of Satan, who is a being independent of God, competing with God, almost as powerful as God.

But the Vedic scriptures explain that God is the source of everything and God can manifest in a very attractive form as Krishna and he can manifest in a very fearsome form as Narasimha. Now, from the external point of view, when Krishna manifests as Narasimha he is very fearsome. Blood is there on his face, his jaws are coming out and his eyes are blazing with such fury that no one can behold him.

No one except his pure devotee Prahlad. So from the external point of view this form looks very fearsome. It's not attractive.

But that is only the external perspective. So God has a fearsome form also and that anger is an expression of affection. When love is there love expresses itself not just as happiness.

Yes, whenever there is love, there is happiness. So when a mother is with her child and she is caressing the child and breastfeeding the child, maybe moving in the cradle, she is happy. But that is not the only emotion that comes in love.

Along with that the child is out of sight. The mother is filled with anxiety. Where is my child? If somebody comes to hurt the child, that love expresses itself as anger.

So, spiritual life in its totality includes all different kinds of emotions. So love is the substratum. But on that substratum of love there is a variety of emotions.

So, Lord Narasimhadev for the devotee is not a fearsome form of the Lord. Although the form looks fearsome, but the devotee understands that this fearsome form is a manifestation of the love of the Lord for his devotees. And that's why that fearsomeness is also encompassed included within the gamut of love.

And similarly here the gopis are in a state of heartbroken agony. And even this is an expression of love. So, on the path of yoga, Patanjali in the Yoga Sutra says, Yogas chitta vritti nirodaha.

He says that the perfection of yoga is chitta vritti. Chitta is the movement of consciousness. So actually there are two terms.

There is chitta and there is chitta. They are two different things. Chitta is the original spiritual consciousness of the soul.

So atma is sat-chit-ananda. That is chit. So with the original chit, the soul can perceive spiritual reality.

The soul can perceive Krishna. Now, the soul is here in the heart. Next to it is the super soul.

So with chit, the soul can perceive Krishna. But chitta is different from chit. Chitta is conditioned consciousness.

Now Krishna in the start of the Bhagavad Gita says in 2.17 that He says that, that which pervades the body is imperishable. It comes from the soul. So consciousness comes from the soul.

He says that very clearly. In fact that is one of the symptoms of consciousness. But if you look at Krishna's analysis in Sankhya in 13.7 He says that So he says that Iccha, Dvesha attachment, desire and aversion Sukha, Dukha, happiness and distress Sanghatas, the aggregate of all this.

Chetana, consciousness and Dhruti. Dhruti is conviction or determination. All these he says So the Kshetra is described in the previous verse 13.6 and this is Kshetravikara.

So transformation of the Kshetra, of the material territory where the soul has control. Prakriti is in general material nature. Whereas Kshetra is the specific area within material nature over which a soul has control.

So for example this whole room is Prakriti. But my body is my Kshetra. I have some control over it.

So now Krishna is telling over here Chetana is Kshetravikara. Consciousness is the transformation of Kshetra. Transformation of material nature.

Now we say consciousness comes from the soul. So how can consciousness be the transformation of material nature? The original consciousness comes from the soul but the conditioned consciousness exists. For example each of us has our own individual likes and dislikes.

We have our own Iccha, Dvesha, Sukha, Dukha. We have our likes and dislikes and based on that correspondingly we have our happinesses and distresses. When we get what we like, according to our Iccha, there is Sukha.

When we get what we don't like, according to the Dvesha, there is Dukha. So all these are different from each one of us. And they are different for us also at different times.

Our Iccha, Dvesha, Sukha, Dukha as a child are different from our Iccha, Dvesha, Sukha, Dukha as a young person. And they will be different as we become middle aged or as we become elderly. So these are shaped by our Kshetra.

Prabhupada gives the example that a soul in a human body finds human excreta as abhorrent. But that same soul may later transfigure it to a hog's body and then that same thing which was intolerable, insufferable, becomes irresistible. So how does this transformation takes place? This consciousness, this conditioned consciousness is actually Kshetravikar.

So Chitta refers to this conditioned consciousness. So like, to give an example, to make this clear, suppose a person is watching TV. Now we know there are these two Shaktis, Avaranatmika and Prakshepatmika.

So we know Avaranatmika means that which covers. And Prakshepatmika is that which pushes. Pushes into illusion.

So when people go to watch a movie in a theatre, so two things happen. First lights go off and then light goes on. So the other lights go off.

That is Avaranatmika Shakti. Forget everything else. And then the light on the screen goes on.

And consciousness gets dragged towards that. That is Prakshepatmika Shakti. So that's how, now the person who is watching a movie in a theatre has the capacity to see who is sitting in the neighbourhood, who is coming from the door, who is coming from different places, what is overhead on the roof.

But the consciousness is so caught on the screen that although the capacity is there, the inclination is not there. One is caught in that. So now the consciousness which has the capacity to perceive the whole theatre, that is Chitta.

That is the original spiritual consciousness also. But the consciousness that is reverted to the movie theatre screen, that is Chitta. So Chitta is the original consciousness that is rooted into the body and through the body to the outside world.

So all of us even now, we have the capacity to perceive Krishna. But because of the persistent attachments to material things that we have cultivated over many lifetimes, there is no inclination. And that's why that capacity is almost as if lost.

So the soul's consciousness is rooted through the subtle body, through the gross body into the external world. So this is Chitta. So Chitta, a pure consciousness is inaccessible to us.

What is accessible right now to us is Chitta. The path of yoga involves what? Yoga's Chitta Vritti Nirodha. That stop the movement of consciousness.

Stop the emotions which cause the movement of consciousness. That means, Chitta Vritti Nirodha means, don't get caught up in whatever is being displayed on the movie theatre screen. So Krishna also talks about this in the 6th chapter of the Gita.

In 6.20 he says, So he says, So Chitta that is there, means stop. Seize the movement of consciousness. And then, by the practise of yoga, come to the stage of Nirodha.

Nirodha. Nirodha is the verb which comes in sentence form. It's ablative.

Nirodha is the state of consciousness. So Yogasutra describes that there are five states of consciousness. There is Mudha, Kshita, Vikshita, Ekagrata and Nirodha.

So Mudha is the sleeping state of consciousness. Tamoguna. Then Kshita is the hyper agitated state of consciousness.

The Vikshita is distracted. One is trying to concentrate. So for example now, the class is going on.

Some of us may be in Mudha. Now we are asleep. Some of us may be in Kshita.

That means, oh I have to do this after the class, I have to go there, I have to do this, that person said that. So the mind is wandering all over. Vikshita is, I am trying to concentrate.

But although I am trying to concentrate, there is something that is distracting me. Ekagrata is where the mind is concentrated. So Krishna asked Arjuna in 18.72, if you have to hear effectively, the hearing has to be Ekagrata.

Have you heard attentively? So Ekagrata has a general meaning, that okay, attentiveness. But in the yogic terminology, it has a specific meaning. Where the consciousness is fixed.

Ekagrata. And then after that, the fifth stage is Nirodha. Nirodha means, the material movement of consciousness stops.

So that's why Yatra uparamate chittam. So many translators of the Gita translate this verse as, when the mind stops. Prabhupada translates this as, when the material mind stops.

When the material mind stops. That means, that the soul has original capacity for emotions, original capacity for perception, original capacity for reciprocation. That is lost right now.

So the process of yoga involves stopping all material activities first. Stopping not just material activities, that are stopped when a person starts pratyahara only. But by this time, when one comes to samadhi, then one stops all material emotions also.

And then, what is the idea? Further, Patanjali doesn't talk much. Now there are some inferences that have been drawn from the Yoga Sutra, which indicate that Patanjali was a Vaishnava. And he also talks about Ishwara pranidhana, as one of the limbs of yoga.

Surrender to Ishwara. So that also indicates that he talks about, he has some personal idea, personal conception. But the Yoga Sutra themselves, don't talk about the personal absolute much.

They don't give the explanation of who is the Ishwara. So, bhakti offers an alternative way to spiritual realisation. Now Krishna talks about yatro paramate chittam, and this is the state of samadhi.

But then, same Krishna and the same Bhagavad Gita says, the highest yogi is not one who is yatro paramate chittam. The highest yogi is madgatenandaratmana. Not just stopping the movement of consciousness, but connecting the consciousness with Krishna.

So, the perfection of spiritual life is not silencing our emotions. It is shifting the centre of our emotions. Right now, going back to the movie again, metaphor, the centre of emotions for a person watching the movie is, the movie screen.

And everything that is happening over there, hero gets beaten, the villain gets beaten, there are all different emotions that come up. Now, all those emotions are being experienced. But those emotions have got nothing to do with the real life of the person.

So, those emotions are kshetra vikar. So, those emotions definitely have to be stopped. But, rather than stopping those emotions, which is a negative process, no, don't get excited, don't get agitated, don't get tempted.

Bhakti offers an alternative way that direct the emotions elsewhere. Direct those emotions towards Krishna. So, we don't silence our emotions, we shift the centre of our emotions.

Shift the centre of our emotions from this illusory material world to Krishna and things connected with Krishna. And that shifting of the emotions and the resulting divine emotions are demonstrated in Vrindavan. And especially by the Gopis.

Normally, in material life, when emotions go out of control, that is considered a blemish, that is considered a contamination, that is a dushana. Now, Krishna tells Arjuna, Do not lament. A wise person does not lament.

Why are you lamenting? So, emotions going out of control is considered to be a dushana, is considered to be a contamination in material life, especially by people who are spiritually advanced. But, the same emotions, when they go out of control in spiritual life, in connection with Krishna, that is considered the perfection of spiritual life. So here, the Gopis are remembering Krishna.

Akrura has come to take Krishna away, and the Gopis are devastated. And here they are discussing, they are remembering Krishna. It is a very personal remembrance of Krishna.

Remember how Krishna used to play the boney, how he used to play the flute, how he used to smile, how he used to cast endearing side-long glances at us. And as they are remembering all this, they are becoming overwhelmed. And as they are overwhelmed, the next verse marks one of the highest points of contemplation within the tradition of love and separation.

This verse has been taken and expanded by the great Acharya, Bilvamangal Thakur, in his Govinda Damodara Sotra. So the Govinda Damodara Sotra has almost 69 verses, and all of them end with this chorus. Govinda Damodara Madhaveti.

And one of those verses over there, which is actually, I gave another class where I analysed all the 69 verses, how they are flowing together one by one. So, this verse, which evam bruhana viraha turavrusham vrajastriya krishna visakta manasa visrujya lajjam rudhus masusvaram govinda damodara madhaveti. So, this is the heart of that whole set of prayers, Govinda Damodara Sotra.

What is this verse saying? That those gopis, they were speaking like this, evam bruhana, what they spoke, they were sharing their remembrances of Krishna. And as they were sharing those remembrances, the affection in their heart, it overflowed. And viraha turavrusham viraha atura vrusham By the viraha, by the separation, atura, they became extremely agitated.

Vrusham, it was fierce, it was intolerable. And because of the intolerable separation, what happened? Prajastriya krishna visakta manasa They were at one place, but their consciousness, manasa, was abducted away. It was not there where they were.

It was with Krishna. In fact, Rupa Goswami and his lover Madhava, describes elaborately the condition of the gopis when they heard that Krishna was going to go. Radharani fainted in agony.

Just couldn't contemplate the thought that Krishna will no longer be here. The other gopis, Vrata, Vishaka, they were trying to console Radharani and they themselves could not. They had, on one side, they had seen the condition of Radharani, they were heartbroken.

On the other hand, they also had their relationship with Krishna. And they were heartbroken because of that also. And they were completely overwhelmed.

Now, the very prospect of Krishna leaving Vrindavan, inundated whole of Raja in an ocean of agony. And the most buffeted, buffeted means tossed and thrown here and there, the most buffeted by this inundation were the gopis. Just couldn't tolerate the thought of separation from Krishna.

And what happened here? Vishrujya Lajjam Rudhusmasusmaran Vishrujya Lajjam So, Lajja here is translated as shame. It also refers to modesty. So, in the Vedic culture, the male-female attraction is not exhibited publicly.

It is cherished. Dharma, Artha, Kama, Moksha. Kama does not just refer to sexuality.

Kama refers to holistic material satisfaction. And it is considered an important part of life. But it is not publicly exhibited.

So, that is considered to be something which is to be treasured and cherished, but in private. So, the gopis, they had their affection for Krishna. They would never exhibit it.

Vedic culture is such that even a married husband and wife, they don't show their affection in public. They don't exhibit their affection in public. And what to speak of? The gopis had a relationship of parakhiya with Krishna.

So, they are eternally Krishna's consorts. But, in the leela, they are acting as if they are not his wedded wives. So, because of that, they could not publicly exhibit their affection for Krishna.

And, but at this particular time, Visrujjalajam, that modesty which was there, they cast it aside. Actually, Krishna arranged everything in such a way that when he played his flute, the gopis would, if you look at the Bhagavatam, in the 19th and 20th chapters, it is the first time the madhura rasa of the gopis, Anandanaam Jampu calls it as the purvaraga. Purvaraga refers to the affection that arises before the meeting.

So, that is described in the 19th and 20th chapters of the 10th canto. And therein, the gopis are talking among themselves. Okay, how beautiful Krishna is! How captivating his complexion is! So, they talk among themselves, but it is confidential among themselves.

Even in the 23rd chapter, when it is described that the gopis perform tapasya. So, Anandanaam Jampu mentions that the gopis don't say why they are doing tapasya. They are doing tapasya to Kakyani so that they will have Krishna as their husband.

But, when their mothers ask, why are you doing such tapasya? What is the need for it? So, they just smile shyly and don't speak anything. Now, they don't tell anyone that actually we want Krishna as our lord. Even in the 29th chapter, when Krishna plays his flute and at that time, the gopis leave everyone and go away.

That, the gopis are telling in 31st chapter in Gopi Gita, that our relatives and associates, they all opposed us. Our brothers, our husbands, our relatives, they all obstructed us. that we overcame all those obstacles and we came to you.

So, the gopis are aware that their relatives opposed and despite the opposition of the relatives, they came. However, Krishna arranges by his yoga maya in such a way at the end of the past time, in the 33rd chapter, before the past time ends, it is described that when the gopis came back, at that time, their husbands and their other relatives did not feel any objection because Krishna had arranged other forms of the gopis, substitutes to be there with them. So, what happened is, for the relatives, when they opposed, you should not go.

Then, for them, it appeared as if they had succeeded in restraining the gopis. So, they never realised that the gopis have not gone. So, when the gopis came back, they thought, oh, they have been here only.

They did not go to Krishna. So, the point which I am making over here is that the gopis generally do not exhibit their attraction for Krishna publicly. Because that was the culture of modesty at that time.

But at this particular time, when Krishna is about to depart, Visrujyalajam, Visrujyalajam, that modesty that is there, they abandon it. And what happens? Rudhus must move smaran. That rudhus, they start crying publicly.

They cannot tolerate it. And, in the Gaudiya Vaishnava tradition, it is described that the tears for Krishna, tears because of separation from Krishna, because of the fear that one will lose Krishna, those tears are the summit of spiritual ecstasy. So, the tears indicate a very strong emotional attachment.

Generally, children may cry over small, small things. But as we grow older, even when we are dejected or devastated also by something, it is not so often that we start crying. When we cry, especially when we are grown up, only when the devastation and desolation is so total and so irredeemable that one feels there is no way out.

What can I do? At that time, one breaks down into tears. So, that is the intensity of the emotion of the Gopis. rūḍhu smasmu smaran That visrujjalajam, their modesty which made them conceal their attraction for Krishna, that modesty they cast it away.

Everything that we have is for the pleasure of Krishna, for the service of Krishna. If Krishna goes away, what is the use of even our life? If our life is of no use, then what is the use of our modesty? Visrujjalajam. And what they cried out? For a devotee, when there is separation from Krishna, then the only resort is to take shelter of Krishna's holy names and to experience His presence thereof.

So, govinda dāmodara mādhaveti He started calling out, O Govinda, O dāmodara, O mādhava. So, now this particular mood of the Gopis is taken by Bilvamangal Thakur in his Govinda dāmodara stotra. And then he says, how this same mood, maybe not with the same level of intensity, but with the same kind of mentality, kind of devotional attitude of taking helpless shelter is exhibited by all the devotees.

For example, he says that when Ravana was kidnapping Sita and taking her away, so at that time what did Sita do? She called out Lord Rama's names and then she said, Govinda dāmodara mādhaveti or for that matter, he gives various, when Draupadi, he was being desperately, you know, she was being dishonoured and disrobed, at that time she called out, Govinda dāmodara mādhaveti and like that, the whole Govinda dāmodara stotra is a meditation of different devotees in different circumstances, where those circumstances promote, provoke or promote, provoke in a positive sense, provoke in an agitating sense, promote or provoke very strong devotional emotions and when these devotional emotions are stimulated, the devotees seek relief and release through calling out the names of Krishna. So, relief means that they are agitated, they need some shelter, some solace and release means those emotions have to come out, so they come out. Relief and release they get through calling out the holy names.

So, the whole gamut of devotional literature have this principle, the devotees take shelter of Krishna and Bilvamangal Thakur, he describes how different devotees whatever be their different circumstances, you know, it's fascinating that in the 1st Canto 15th chapter where Krishna's departure is being announced by Arjuna to Yudhishthira Maharaj, at that time, Arjuna says that, how Bhishma, Drona, Guru Karna, Shalya, Nathru, Trigarta, so he gives a list of various kings who attacked, Astrani, Mahimani, Amoghani, Rupitani, Nopasprashir, Narayidasa, Mevasurani, so he says that all these great warriors from Bhishma, Drona, Shalya, Nathru, Trigarta, Bhurishrava and all those great kings, they all had Astrani, Amogha, Mahimani, Rupitani, they had Amoghastra, weapons which were irresistible and there are many weapons, many warriors and they all discharged their weapons and what happened? He says, Nopasprashir, that they didn't even touch me and he gives a very odd seeming example, he says, the example how I was protected was Narayidasa, Mevasurani, who is Narayidasa? It is Prahlad Maharaj. Now if we see from the external perspective, there is a huge difference between Prahlad Maharaj and Arjuna. Now, Prahlad Maharaj was so small, he neither knew any weapons nor did he use any weapons.

So he did nothing to defend himself and Arjuna was a great warrior and he was vigorously fighting. So at one level we can say, Prahlad Maharaj was protected by Narasimhadeva. That is true.

It is definitely true. But to compare Krishna protecting Arjuna with Narasimhadeva protecting Prahlad. Now if these two are to be compared as Arjuna is doing, that means one has to see beyond externals.

Arjuna is not thinking, I have got my bow and arrow, I have my Gandiva, I am the world's best archer, I am protecting myself. He says, I have all this, but ultimately my lord, you are my protector. And that's why to explain how he was protected, he is giving an example of someone else who had nothing and did nothing for his own protection and still he was protected.

So this is the principle of devotion that ultimately it is we who have to take shelter of Krishna, whatever be the external situations. So the Gopis love for Krishna is extremely exalted. It is so exalted that we can't even begin to fathom it at our stage of conditioning.

Often it seems very much like the material affection between male and female. And there can be very few misunderstandings that can be as grievous as misunderstanding Krishna's love for the Gopis to be material. So one of my friends is in an arts college and there in that arts college, when they study Indian literature, they study Gita Govinda as a part of the Indian literature.

And then when they study Gita Govinda without any philosophical understanding, then they get a very distorted understanding of what Krishna and the Gopis relationships are. And although they may study Gita Govinda, even from a literary point of view, is an excellent book. The poetic ornaments, the various literary devices, the figures of speech that are used, they are beautiful.

Because the devotee poets, even when they are glorifying Krishna, they want to, they are expressing the affection of their heart for Krishna. But along with that, they are also using all their best talents for glorifying Krishna. So Jayadeva Goswami, even from the material point of view, is a great poet.

And the kind of ornament that he uses in his speech, they are beautiful. But, the Gita Govinda's speciality is not just, it is a poetic work. It is a work about divine poetry.

And the poetic aspect, one may understand by analysing the text. But the divine aspect, we need to understand it in the tradition, through Guru Sadhu Shastra. Otherwise, one gets lot of misunderstandings.

this basic principle, what the Gopis are exhibiting over here is that, actually, our emotions can be directed towards Krishna. And, that direction of the emotions towards Krishna is indicative of our spiritual advancement. That principle applies to all of us also.

When the Juhu temple was being, land was being got and the temple was being constructed, at that time, there were huge amounts of trouble. And then, Tamal Krishna Maharaj was in charge of that project, initially. And then he came to Prabhupada.

And he told Prabhupada that, Prabhupada, this whole land dealings are causing me so much anxiety that it is disturbing my japa. So, Prabhupada said, yes, it is disturbing my japa also. So, he was taken aback.

So, Prabhupada did not, especially when he was dealing with devotees, he did not, he was always at transcendental level, but he also came down to the level of other devotees to explain to them how to practise. And he said, then Prabhupada said, it is your anxiety for serving Krishna that will take you back to Krishna. So, we have our own emotional circle.

And then there is Krishna's emotional circle. Emotional circle means that what are the things related with which I experience emotions. That is my emotional circle.

So, for example, if I, now as an Indian, I don't even know what is baseball. So, if some team wins a baseball match or loses a baseball match, that may be like a catastrophic event for the fans of that team. But for me, there is no difference.

For most Indians, there is no difference. Why? Because that is not within our emotional circle. Whereas that baseball may be very much at the centre of the emotional circle of Americans, American baseball fans.

So, all of us have our own emotional circles. The things in connection with which we experience emotions. And there is Krishna's emotional circle.

The things about which Krishna is concerned, about which Krishna has anxiety. So, for example, Chaitanya Mahaprabhu is anxious. He has brought the fruits of love of God to Varanasi.

And when he is saying, there are no acceptors of these fruits, he is considering, how will I distribute these fruits? So, there Srila Prabhupada in the Parpot reveals to us, how we can enter into Krishna's emotional circle. He says, by taking up the anxiety which Krishna has. So, Krishna tells in the Bhagavad Gita that, he wants his message to be distributed far and wide.

He says, I am very, those who share my message with the world will become very dear to me. So, that means there is Krishna's circle of anxiety in which he is concerned about his devotees, about his temples, about his mission, about his message, about those seekers who are coming to his lotus feet. So then, our spiritual advancement will happen, not just by our coming to a temple or our chanting Hare Krishna Mahamantra.

These are important. But what are these meant to do? These are meant to create an increasing intersection between these two emotional circles. There is our emotional circle and there is Krishna's emotional circle.

So, by associating with devotees, by practising Krishna consciousness, these two circles will intersect more and more. That means, whatever causes anxiety for Krishna, whatever causes anxiety for devotees of Krishna, that also becomes our concern. That also becomes our source of emotions.

We feel for that. And when that happens, so Krishna is happy when his message is distributed. So, when we are happy, taking up anxiety so that Krishna's message gets distributed well, then that indicates that we are making spiritual advancement.

So, as I was saying that Krishna first talks about Chitta Pruthi Nirodha in 6.20, but then he concludes 6.47 by saying Madh Gatenantaratmana Turn the mind towards me. So, that he describes is the perfection of yoga. Then, in the 6th chapter ends and the 7th chapter begins.

In the 7th chapter, 7.1, Krishna gives an alternative way to come to that same level. That Madh Gatenantaratmana, which is the end of 6th chapter, is also phrased alternatively in the 7th chapter as Mayi Asaktamana. And there Krishna describes how can one become Mayi Asaktamana? That is by practising Bhakti Yoga.

So, that practise of Bhakti Yoga is described from chapters 7 to 12. And in the practise of Bhakti Yoga, what Krishna centres on, if we look at the 6 chapters which talk about Bhakti, it is primarily about positive spiritual emotions. In the first 6 chapters, there is focus primarily on negation.

Sukhe, Dukhe, Same, Krtva. Praharshet, Priyam, Prap, Pinod, Vijet, Prap, Picha, Priyam. That sort of equanimity is there.

But, in the middle 6 chapters, there is Satatam Girtayanto Mam Yatantasya Dhrudhavratah That, always glorifying me. Yatantasya Dhrudhavratah With determination. Machitta Madgata Prana Bodhayantah Parasparam Kathayantasya Mam Ityam Tushyanti Charam Anticha So, if you look at this middle 6 chapters, there is all positive spiritual emotions being talked about.

So, to the extent we can find out ways in which we can make our emotional circle intersect with Krishna's emotional circle. To that extent, our spiritual advancement will be swift. So, spiritual advancement is not just a matter of doing some rituals.

Rituals are important. But the rituals have a purpose. That purpose is to make our emotions similar to Krishna's emotions.

Of course, Krishna's emotional capacity is infinite. Ours is only very finite. But, still within our finite capacity, the more our emotions become spiritualised.

Spiritualised means, our emotions become similar to Krishna's emotions. Then, to that extent, we will move closer and closer to Krishna. And, that is exhibited by the Gopis over here.

In the 10th canto, where they are in complete heartbreak. Krishna, how will we live without you? So, I'll conclude with this point. If we want to understand whether I'm making spiritual advancement.

Spiritual advancement essentially means that, I have to, my attachment should shift from the material world to Krishna. My centre of emotion should shift from matter to Krishna. How do we know whether we are becoming attached to Krishna? Actually, our attachments are often deep inside us.

It's difficult to understand what our attachments are. But, the attachments express themselves as emotions. And, one of the strongest emotions is anxiety.

So, by looking at our anxieties, we can understand our attachments. So, what material activities cause us anxiety, and what spiritual activities cause us anxiety? To the extent material activities cause us anxiety, to the extent that means our material attachments are still there. To the extent some spiritual activities cause us anxiety.

What do you mean by spiritual activities causing us anxiety? That means if I have to chant, I have to do my japa. Am I chanting attentively? There are so many scriptures. Am I studying the scriptures properly? Devotees are interested in the service.

Am I doing the service properly? So, if this, our devotional activities, we feel emotions and connections, we feel anxiety. Yes, this is my responsibility. I must do it.

And if things are not happening well, then we feel anxiety. Then, that indicates that we are developing devotional attachments. And to the extent, if I am apathetic, you know, if somebody goes for a book distribution, and then collects some, you know, we distribute books and we get some Lakshmi, and then, on the way, coming in the local, the Lakshmi falls out of the bucket.

And person loses it. And then the person, then the authority asks, yes, you distributed, where are the books, where is the Lakshmi? I lost the Lakshmi. You lost the Lakshmi? Hey, don't get agitated.

Sukhe, Dukhe, Same, Krutwala, Bhala, Bhujaya. Be equipoised with happiness and distress. Be equipoised with loss and gain.

Now, this equipoised is with respect to material things. You know, we should have anxiety. Prabhupada was so anxious that Lakshmi be used carefully in Krishna's service.

Especially in India, Prabhupada himself looked at the accounts. Why? Because this is Krishna's Lakshmi. So, the point is that, to the extent we feel anxiety with respect to our devotional services, various services, to that extent our attachment is shifting towards Krishna.

And to that extent we are making spiritual advancement. So, now we may not feel anxiety right now about anything. That is not a sign of spiritual advancement.

That is a sign of apathy. And apathy is not actually spiritual advancement. But we can find out what are the things within devotional service for which I can take up anxiety.

See, often the emotion of anxiety is considered to be negative. I don't want any tension. I don't want any anxiety.

Yes, that is true. Anxiety can be agitating. But, it is actually anxiety which can also be fulfilling.

Because anxiety, for a person whom we love, for the Supreme Lord, that fills our heart with thoughts of Krishna. So, we can find out according to our nature, according to our talents, according to our capabilities, what service can we take up for Krishna? And then the service that we take up for Krishna, within that service we take up anxiety. So, if we take up anxiety which is incompatible with our nature, that anxiety will just agitate us and crush us.

But if we take up anxiety which is according to our nature, that anxiety will lift us up. And that's why Krishna says, Svakaramanatam abhyarcha Siddhim vindati Siddhim vindati In 18.46 he says, Svakarmana, that by your work, Tamabhyarcha Worship that Supreme Lord. Who is that Supreme Lord? Yata pravrttir bhutanam Yena sarvam idam tatam That Lord is the source of everything.

Who is pervading everything, that Lord serve him. And, by that, Siddhim vindati, one will attain perfection. Some people translate the Svakarmanatam abhyarcha as Work is worship.

But Krishna is not saying work is worship. Krishna says, by your work, worship him. So, the Svakarmanatam abhyarcha, Sanskrit is very simple.

By your work, worship him. Work itself is not worship. So if work itself were worship, then the donkey would be the world's greatest worshipper.

Isn't it? That's not the case. But by our work, we can worship him. And then what will happen? Siddhim vindati manavah.

We can attain the supreme perfection of life. So, I'll summarise. I started by talking about how here the gopis are in enormous anxiety.

So, I talked about how spiritual life is not just the positive. The whole gamut of emotions, anxiety, fear, devastation, all of them are included on the foundation of love. So, God has a very attractive form as Krishna, but he has also a very fearsome form as Narasimha.

But that fearsome form is also manifested because of love. So, spiritual life includes all gamut of emotions. And then we discussed about the path of yoga, which involves silencing of emotions.

And then I discussed the difference between chitta and chitta. So, it is true that our material emotions have to be silenced. Person is caught up in watching a movie, switch off the lights of the movie.

So that the person will not see the movie. That illusion will stop. But that is only the beginning.

The real thing is okay, you have a real life apart from the movie, start that life. So, bhakti is about starting that life. And starting that life, the gopis exhibit that life in their immense feelings of agony.

So, we discussed how normally in a culture, emotions are restrained. So, say, male-female affection is restrained. The gopis would also restrain their affection for Krishna.

But, one sign of affection is that, it breaks through all restraints. So, at this stage, when the gopis are feeling devastated at the thought of losing Krishna's love, they give up their modesty and openly express their affection for Krishna. So, we discussed how we can also, although this platform is very high, the principle of directing our emotions towards Krishna, as Arjuna demonstrates through his life and comparing it with Narottara Laga, going beyond externals, the basic principle is that we take shelter of Krishna.

And taking shelter means bringing about the intersection of our circle of emotions and Krishna's circle of emotions. So, by finding out the services that are according to our nature, and taking up anxiety in those services, we can create an increasing intersection between these circles, and thereby, we can become emotionally closer and closer to Krishna, till we eventually attain love for Krishna. We'll attain perfection of the life.

Thank you very much. So, today we will be discussing.