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