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Raas-Rasa

BY

Swami Akhandanand Saraswati

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Publisher :
Satsahitya Prakashan Trust
Vipul, 28/16 B. G. Kher Marg
Malabar Hill, Mumbai - 400 006
Phone : 23627976

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 Blessings

Our Gurudev, Swami Akhandanand Saraswatiji, was considered to be one of

the highest authorities on the Shrimad Bhagwat Mahapuran. The Bhagwat is
considered to be the most important Purana because of its emphasis on
bhakti for the Lord Shri Krishna.

The famous Raas-leela of Shri Krishna is given in five chapters in the tenth
canto of the Bhagwat. This description of a mystic experience has been
much misunderstood. Some people consider it an interpolation, and some
say that it is profane.

Maharajji has explained that the purpose of Bhagwan’s Raas Leela is to

make people give thought to Him, give them discrimination, and the intellect
that leads them to enlightenment, so that they can ultimately savor the sweet
essence of a pristine existence of pure bliss.

Maharajji’s concise summery of the subtle significance of Shri Krishna’s

frolic with the gopis of Vrindavan is presented in the form of ‘Raas Rasa’.
The talks were transcribed by Smt. Satishbala Mahendralal Jethi, and are
now translated into English by [Link] [Link]. Shri Pankaj Roy
has painstakingly edited the English version and included the Nagari script. I
believe it will bring clarification and benefit to all who read and savor the
enriching emotions awoken by the divine episode of the Raas leela.

My blessings to all who have contributed in the publication of this book.

Vrindavan Swami Sacchidananda Saraswati

May 2008

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 INDEX

Page

1. CHAPTER - I .................................................... 7

2. CHAPTER - II ..................................................... 18

3. CHAPTER - III ..................................................... 31

4. CHAPTER - IV ..................................................... 44

5. CHAPTER - V ..................................................... 56

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 Raasa-Rasa

CHAPTER - I

(The sweetness of Shri Krishna’s Raas Leela).

Bhagwan protects Dharma (eternal righteousness) predominantly through

His ºÉiÉ +Æ¶É sat ansha (the Sat part of His essence that is Sacchidananda.
Sat=existence, Chit=consciousness, Anand=bliss). He protects the tradition
of Gnan through His Chit ansha, and He protects His Anand ansha through
±ÉÒ±ÉÉ leelaa (sport or frolics) like the ®úÉºÉ ±ÉÒ±ÉÉ raasa-leelaa (the frolic of
dancing with the gopis of Vrindavan).
Bhagwan is Sacchinanda; He has Sat, He has Chit, and He has Anand. He is
the +ÊuùiÉÒªÉ iÉk´É adviteeya tattva (the non-dual essence), and so He is beyond
the divisions of EòiÉÉÇ-Eò¨ÉÇ kartaa-karma (the doer and the action) in Dharma,
the YÉÉiÉÉ-YÉäªÉ gyaataa-gye`ya (the knower and the known) in Chit, or in the
={Énäù¶É upade`sha – the sermon or advice. Nor does His Anand have the
divisions of ¦ÉÉäCiÉÉ-¦ÉÉäMªÉ bhoktaa-bhogya (the one who experiences and that
which is experienced). Sat, Chit, Anand, and Advitiya are the Bhagwan’s
essence.
Even in the Lord’s Avatars, Dharma was predominant in the Avatar as Shri
Rama. Gnan was predominant when He descended as Kapil and Dattatreya;
and Anand dominated the Krishnavatar. The +ÉxÉxnù-®úºÉ ananda-rasa (the
sweet emotion of bliss) manifested mostly at Vrindavan, during His leela at
Vraja (the area around Vrindavan).
Among the leelas He did there, there are different leelas that manifest the
anand rasa. There is the ºÉJªÉ®úºÉ sakhya rasa (the sweetness of friendship), in
which the MÉÉä{É gopa (cowherds) and M´ÉɱÉ-¤ÉÉ±É gwaala-baala (cowherd boys)
have |Éä¨É pre`ma (pure love) for Shri Krishna. Prema comes from prema. The
ʴɦÉÉ´É vibhaava (supporting factors) are the friends of Shri Krishna and Shri
Krishna Himself. The =qùÒ{ÉxÉ-ʴɦÉÉ´É udeepana vibhaava (the arousing factor) is
their prema.
There is the ´ÉÉiºÉ±ªÉ ®úºÉ vaatsalya rasa (the sweetness of motherly love).
Vatsalya is free of desire; there is only love in it. Yashoda Maiya’s love for
Krishna, and Krishna’s love for Maiya.
Then there is the EòÉxiÉÉ®úºÉ kaanta-rasa or ¨ÉvÉÖ®ú®úºÉ madhur rasa (the sweetness of
romantic love) of the gopis (the cowherd maids). This is the method of
savoring the rasa, because in ºÉkÉÉ sattaa (pure existence) the end result is

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Samadhi (deep meditation). There is no Ê´ÉIÉä{É vikshe`pa (disturbance) In
Gnan, there is no consideration for the presence or absence of vikshep. Gnan
remains unaffected whether the mind is restless or at peace. In Anand, there
is no Samadhi, and no consideration of vikshep. There is only a carefree joy
– a ¨ÉºiÉÒ masti! Musical instruments are played, people sing and dance, and
do dramas. The Atma’s anand that abides in the heart is manifested.
The thing is that the musical instruments play outside the body, dancing is
done by movements of the body, +ʦÉxÉªÉ abhinay (expressing emotions) is
done through facial expressions and body postures, and singing is done with
the support of the voice, to manifest rasa. This raas-leela of Bhagwan is a
form of this rasa.
The Upanishads said, ®úºÉÉä ´Éè ºÉ:* ®úºÉÆ Áä´ÉɪÉÆ ±É¤P´ÉÉ +ÉxÉxnùÒ ¦É´ÉÊiÉ* ‘Raso vai sah.
Rasam hye`vaayam labdhvaa aanandi bhavati.’ Rasa is Bhagwan’s essence,
and our mind has a greater propensity for rasa. Sat is sufficient for right
behavior and Samadhi. Chit is sufficient for getting Gnan and becoming free
of duality. However, our mind will not linger anywhere, without Anand.
Bhagwan arranged for the leela of +ÉxÉxnù-®úºÉ aananda-rasa (the sweet emotion
of bliss) to draw the minds of people towards Him. In his commentary of the
Shrimad Bhagwat, Shri Shridhar Swami has said that Bhagwan did this leela
to attract people who are filled with lustful desires, and also to attract the
liberated Mahapurush (enlightened Saints) who are freed from all dualities
and worldly obligations.
In Sanskrit, the word ±ÉÒ±ÉÉ ‘leelaa’ means, to give a heartfelt embrace. A
leela that is akin to the Lord’s embracing us and holding us close to His
heart. It is for those who want only Bhagwan. A desire for wealth is
different, a desire for learning is different, and so is a desire for Samadhi.
The people who want to cling to Bhagwan and become one with Him, want
¦ÉMÉ´Éi|Éä¨É bhagwatpre`ma (pure love for Bhagwan).
It is altogether a different thing to want wealth and worldly indulgences, and
it is something quite different to want Dharma and Moksha (liberation from
the cycle of rebirth). Bhagwan manifested this raas-leela for those who
wanted only the flavor of the rasa of Bhagwan, and to merge into Him.
®úºÉ: B´É ®úɺÉ:* ®úºÉÉxÉÉÆ ºÉ¨ÉÚ½þÉä ®úɺÉ:*
‘Rasa e`va raasah. Rasaanaam samooho raasah.’
Raas means a kind of dance. Bharat Muni has described it. In the different
kinds of dance, this is called the ½þ±±ÉÒºÉEò xÉÞiªÉ halleesak nritya. In the science
of the performing arts, the form of this dance is that there is only one male
dancer, and many female dancers. The male dancer is surrounded by the
women dancers. He moves so rapidly that every one of the hundred lady

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dancers feels that he is before her. This kind of dancing is called the
‘Hallasik Nritya’, in the field of performing arts.
Take it like this; Shri Krishna is your heart, and the movement all around
(your thoughts) is the lady dancers who dance continuously. Shri Krishna is
in the center, and the gopis are the continuously shifting of the mind.
+RÂóMÉxÉɨÉRÂóMÉxÉɨÉxiÉ®äú ¨ÉÉvÉ´ÉÉä ‘Anganaamananaamantare` maadhavo’. Shri Krishna
stands in the middle, playing His flute. He goes round so swiftly that every
gopi sees Him before her, looking at her. ‘He is looking only at me; He is
dancing with me alone.’
Another kind of dance is that one Krishna stands between two gopis. It is not
that there is one Krishna and one gopi. There are two gopis and one Krishna
in-between. Then again, two gopis and one Krishna, and so on. Shri Krishna
rests one hand on the shoulder of the gopi on either side. The gopis forget
themselves as they dance. Then, the situation changes, and every gopi finds
herself dancing alone with Shri Krishna. There is one Krishna with every
gopi.
Thus, there are three types of raas leelas – one Krishna with many gopis, one
Krishna with two gopis, and one Krishna with one gopi.
Take your mind to where the Yamuna is flowing gently, where Shri Giriraj
(the hill called Govardhan) stands with his head held high, where there are
rows of green trees. The flowering creepers smile with bright, fragrant
flowers, and even the birds and animals are so quiet that they seem to be
meditating. All are having the nù¶ÉÇxÉ darshan (vision) of this leela. Shri
Krishna stands among the gopis, wearing His ¨ÉÉä®ú-¨ÉÖEÖò]õ mora-mukut (crown
with peacock feathers). He has a ÊiɱÉEò tilak (auspicious mark) of saffron on
His forehead. Ear rings dangle from His ears. He twists His eyebrows
quizzically, and gives enchanting sidelong glances. A slight smile hovers on
His lips. His dangling ear rings seem to dance on His cheeks, as His {ÉÒiÉɨ¤É®ú
peetaambara (golden yellow stole) flutters gently in the breeze.
The ornaments on Shri Krishna’s ankles, wrists and waist tinkle musically as
He frolics and dances with the gopis. Watch this scene with love. If you see
that someone is thirsty, offer her some water to drink. If any of the bells fall
off the anklets, gather them up for the gopi. Fan someone who needs a
cooling breeze. Play the drums, cymbals, or any other musical instrument.
Lose your consciousness and dance with them.
This is not a leela of entertainment. It signifies our state of ÊxÉÊnùvªÉɺÉxÉ
nididhyaasana (one of the steps in Yoga, where the mind is brought back
repeatedly to the object of meditation). One ´ÉÞÊkÉ vritti (mental impulse) and
one Chaitanya (Consciousness), one vritti and one Consciousness. The

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Chaitanya is the link of all mental impulses. It is the ºÉÉIÉÒ saakshee (witness),
and the thoughts are modified consciousness; hence, they are not separate
from consciousness. This is a Gnan that had great depth. It is a Gnan that is
filled with happiness. It is a Gnan that dances joyfully. Raas leela is that,
which makes Gnan a dancing blissful exhilaration. It is not a leela of a
lustful man and women. It is a wonderful, divine leela that is consciousness
itself. It is filled with rasa (deep, enriching emotion), sweetness, song and
dance. Bhagwan manifests this leela to draw the minds of people towards
Him. The Mahatmas describe it for the same reason. Shridhar Swami has
described it as a victory over lust.
iɺ¨ÉÉpùɺÉGòÒb÷ÉÊ´Éb÷¨¤ÉxÉÆ EòɨÉÊ´ÉVɪÉJªÉÉ{ÉxÉɪÉäiªÉä´É iÉk´É¨ÉÂ* ËEòSÉ ¸ÉÞRÂóMÉ®úEòlÉÉ{Énäù¶ÉäxÉ Ê´É¶Éä¹ÉiÉÉä ÊxÉ´ÉÞÊkÉ{É®äúªÉÆ
{É\SÉÉvªÉɪÉÒÊiÉ ´ªÉCiÉÉäEòÊ®ú¹ªÉɨÉ:**
Tasmaadraasakreedaavidambanam kaamavijayakhyaapanaaye`tye`va
tattvam. Kincha shringaarakathaapade`she`na vishe`shato nivrittipare`yam
panchaadhyaayeeti vyaktokarishyaamah.
The fact is that the purpose of the ®úɺÉ-{É\SÉÉvªÉɪÉÒ raasa panchaadhyayee (the
five chapters that describe the raas leela) is to induce a person’s thoughts to
lose interest in the world, and get focused on Bhagwan. Great men like Shri
Vallabhacharya and Shri Chaitanya Mahaprabhu have said, |É{ÉÆSÉ-ʴɺ¨ÉÉ®úhÉuùÉ®úÉ
º´ÉɺÉEòiªÉÖi{ÉÉnùxÉÉlÉǨÉ ‘Prapanchavismaaranadvaaraa
svaasaktyutpaadanaartham.’ Generally, the outlooks of Chaitanya
Mahaprabhu and Vallabhacharya differ in many ways. It is Bhagwan who
makes two people give different opinions, and causes confusion! He is full
of mischief! In this regard, however, both Chaitanya Mahaprabhu and
Vallabhacharya hold the same opinion. Both say that the reason Shri Krishna
does the raas leela is to turn our thoughts away from this interactive world.
He wants our thoughts to be focused on four points – the sweetness of His
form, the sweetness of His leela, the sweetness of His flute, and the
sweetness of His beloved. Shri Krishna wants the VÉÒ´É jeeva (Atma attached
to a body) out of this world. He wants us to forget the external world and
immerse ourselves in Him. Shridhar Swami laid the foundation.
¥ÉÀÉÊnù VɪɺÉÆ°üfønù{ÉÇEòxnù{ÉÇnù{ÉǽþÉ*
VɪÉÊiÉ ¸ÉÒ{ÉÊiÉMÉÉæ{ÉÒ®úɺɨÉhb÷±É¨Éhb÷xÉ:**
Brahmaadi jayasanroodhadarpakandarpahaa,
Jayati shreepatirgopeeraasamandalamandanah.
EòÉ¨É Kaama (the presiding deity of lust) overcame Brahmaji. Shankarji was
left. Kama made him naked before Mohini. Desire is always predominant in
Indra. Kama’s vanity was increased by his having conquered them all. ‘I
have won over Brahmaji, Shankarji, and many great Rishis (Sages).’ He

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thought. Shri Krishna sis the raas leela to shatter Kama’s vanity. Kama said,
‘ Maharaj, I have overpowered all others. Let us have a battle.’ Shri Krishna
said mentally, ‘Son, you’ve begun to challenge your father now!’
Pradyuman personifies Kama, and Shri Krishna is his father. ‘Very well,
where should we fight? Should we fight in the open field, or should I battle
him from within a fort?’
‘Fight in an open field, where there are many beautiful women who are in
love with you.’ It is difficult to conquer lust in such a situation, because
Kama’s entire Army is there.
Therefore, it is the ¶É®únÂù@ñiÉÖ sharad ritu (Autumn), the jasmine creepers are in
full bloom, and a full moon shines in the sky. This is where Shri Krishna
challenged Kama to a battle. He played His flute. The sound was such that
Saraswati (the goddess of learning and arts) was entranced and stupefied.
She turned into a bamboo plant, and became Shri Krishna’s flute.
When the blissful ripples of sound emerged from the flute that was
Saraswati in a bamboo form – VÉÉiɽþ¹ÉÇ ={É®ú¨¦ÉÊiÉ Ê´É·ÉÆ jaataharsha uparambhati
vishvam – Shri Krishna was filled with bliss. He embraced the whole world
through the sweet notes of His flute. The sound filled the sky. Shri Krishna’s
spirit filled the air. The sun and the moon stood still in amazement. The
flames in the fires that were burning became cool. The Yamuna stopped
flowing. The earth tingled with ecstasy. When the entire Creation was
entranced by the love-filled notes of Shri Krishna’s flute, the gopis got a
taste of its rasa.
There is no EòÉ¨É kaama (lust) here; there is only ¶ÉÖrù |Éä¨É shuddha pre`ma (pure
love). In the Sanskrit language, no word gives its common connotation.
People grasp the meaning of the word according to their eligibility. It is a nèù´ÉÒ
daivee (divine) matter. This ¨ÉɪÉÉ maayaa (the Lord’s power of illusion) is
itself, ÊSÉx¨ÉªÉÒ chinmayee (filled with consciousness). It is SÉäiÉxÉ che`tan
(conscious).
You see, MÉÉä{É gopa is a word. It means a man who tends to the cows. Very
well; the gopas are cowherds. Shri Krishna Himself becomes a cowherd, and
plays with them. The M´ÉÉ±É gwaala are also gopas, and so is Shri Krishna.
This is the obvious meaning.
Now, take the word ‘gopa’ further. Go means speech, and {É pa means the
one who protects. The learned Brahmins who study what is given in the
Vedas are gopas. And, the one who is always playing with them, in the form
of the meanings of the words of the Vedas – we are always playing with
words – is the second meaning.

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The third meaning is that go refers to the inclination of the mental
movements – our thoughts, moods, and innate urges. MÉSUôÎxiÉ Ê´É¹ÉªÉä¹ÉÖ <ÊiÉ MÉÉ´ÉÉ
|ÉiªÉªÉÉ ‘Gachhanti vishaye`shu iti gaavaa pratyayaa.’ A gopa is one who
guards the inclinations of the sense organs, stops our eyes, ears, nose, touch,
etc from indulging in their objects. Gopa refers to a man who is able to
control his sense organs and mental impulses. This gopa leela manifests
before people who have self restraint. A gopa is a person who hides the
profound meanings and experiences about Shri Krishna – MÉÖ{ÉÖ ®úIÉhÉä gopu
rakshane`.
Very well; let us go even deeper. MÉÉäʦÉ: <ÎxpùªÉè: <ÎxpùªÉ´ÉÞÊkÉ: Ê{ɤÉÎxiÉ ¸ÉÒEÞò¹hÉ-®úºÉÆ ‘Gobhih
indriyaih indriyavrittih pibanti shreekrishna-rasam.’ One who savors the
rasa of Shri Krishna through his sense organs and mental inclinations is a
gopa. A gopa imbibes |Éä¨É ®úºÉ pre`ma rasa (the rasa of pure love). This is why
people who say, ‘I have translated the mantras of the Vedas. I have
converted Sanskrit to Hindi,’ can never actually translate the Vedic verses
fully and accurately. The reason is that words reveal newer and deeper
meanings as the person evolves.
So, then, what is the meaning of MÉÉä{ÉÒ gopee (cowherd maiden)? A gopi is a
lady who listens to Shri Krishna with her ears, touches Him, sees Him with
her eyes, savors His sweetness with her tongue, and inhales His fragrance
through her nose. She experiences Shri Krishna with all five senses. Such a
lady is called a gopi.
The seductive gestures, looks, and indications of desire that are displayed in
the dramas about Shri Krishna have become folk dancing. The simple rustic
people show it as the love-play of humans. It is an extremely uncouth
representation of Shri Krishna leela. The leela of Shri Krishna has an
extremely profound mystic significance. It is the pulsating of the
Sacchidananda (the Brahman, whose essence is Sat=existence,
Chit=consciousness, and Anand=bliss) who is the non-dual Paramatma. º{Éxnù
<ǹÉiÉ SɱÉxÉä ‘Spanda eeshat chalane`.’ Rasa drips from this º{ÉxnùxÉ spandan
(pulsation). This rasa is given the name of ®úÉºÉ ±ÉÒ±ÉÉ ‘raasa leelaa’ (the frolic
of dancing). The gopi drinks the rasa of Paramananda (supreme bliss). Has
He not become the ¦ÉÉäMªÉ bhogya (that which is experienced)? He drinks the
gopi rasa. Who, then, is the ¦ÉÉäCiÉÉ bhoktaa (the one who experiences) and
who is the bhogya?
I will not tell you a few things about the raas leela. The gopi sees Shri
Krishna going and coming, every morning and evening.
iÉÆ MÉÉä®úVɶUÖôÊ®úiÉEÖòxiɱɤÉrù´ÉxªÉ - |ɺÉÚxɯûÊSÉ®äúIÉhÉSÉɯû½þɺɨÉÂ*
´ÉähÉÖÆ C´ÉÆhÉxiɨÉxÉÖMÉè®úxÉÖMÉÒiÉEòÒÍiÉ MÉÉä{ªÉÉä ÊnùqùÊIÉiÉq¶ÉÉ䦪ÉMɨÉxºÉ¨ÉäiÉÉ:**

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 xÉÒi´ÉÉ ¨ÉÖEÖòxnù¨ÉÖJɺÉÉ®úPɨÉÊIɦÉÞRóMÉè%ºiÉÉ{ÉÆ ¥ÉVɽÖþÌ´É®úVÉÆ µÉVɪÉÉäʹÉiÉÉä%μxÉ*
iÉiºÉiEÞòËiÉ ºÉ¨ÉÊvÉMɨªÉ Ê´É´Éä¶É MÉÉä¹`Æö ºÉµÉÒb÷½þɺÉÊ´ÉxɪÉÆ ªÉnù{ÉÉRÂóMɨÉÉäIɨÉÂ** -10-16, 42-43
Tam gorajashchhuritakunalabaddhavanya-
prasoonaruchire`kshanachaaruhaasam. Ve`num
kvanantamanugairaranugeetakeertim gopayo
didrikshitadrishobhyagamansame`tah. Peetvaa
mukundamukhasaaradhamakshibhringaistaapam vrajahurvirajam
vrajayoshitohni. Tatsatkritimsamadhigamya vive`sha goshtham
savreedahaasavinayam yadapaangamoksham.
(Shrimad Bhagwat 10.16. 42-43).
Shri Krishna is coming back with the cows He took for grazing early
morning. The cows walk in front, then comes Shri Krishna, and then the
gwaal baal. Just take a look at the scene. iÉÆ MÉÉä®úVɶUÖôÊ®úiÉEÖòxiÉ±É ‘Tam
gorajashchhuritakuntala’ – the dust raised by the hooves of the cows falls
on Shri Krishna’s hair and body. The dust is a sign of how hard He has
worked, herding the cows since early morning. A fine layer of white dust
covers His black hair and dark, blue-hued body. Just take one look at this
scene. I am not narrating some incident or story. Picture this scene with your
mind’s eye. Take your mind there, to Vrindavan.
±É]õÊEò ±É]õÊEò ¨ÉxÉ-¨ÉÉä½þxÉ +É´ÉÊxÉ
ZÉÚʨÉ-ZÉÚ欃 {ÉMÉ vÉ®úiÉ ¦ÉÚ欃 {É®ú,
MÉÊiÉ ¨ÉÉiÉÆMÉ ±ÉVÉÉ´ÉÊxÉ**
Lataki lataki mana-mohana aavani.
Jhoomi-jhoomi paga dharata bhoomi para,
Gati maatanga lajaavani.’
Shri Krishna leans towards this ºÉJÉÉ sakhaa (companion, friend), then
towards that sakha. He bends to the left and to the right, as He dances. He
glances up at the gopis watching from peepholes, and at the ones who stand
by the roadside. He comes forward, herding the cows in front of Him. The
cows keep turning their heads to look at Him. The road is long.
xÉ´ÉPÉxÉ {É®ú ¨ÉÉxÉÉä ZÉÉÒÊxÉ ¤ÉnùÊ®úªÉÉ ¶ÉÉä¦ÉÉ ®úºÉ ¤É®úºÉÉ´ÉÊxÉ*
Navaghana para maano jheeni badariyaa shobhaa rasa barasaavani.
It is as though a newly formed rain cloud covers the sky, and thin, white,
puffs of cloud wander among it. Every part of Shri Krishna’s body is
extremely lovely. This is a leela for dhyaana (meditating upon). A peacock
sheds his feather, as it dances to Shri Krishna’s flute. Shri Krishna picks it
up, and tucks it into His hair. His curly hair is jet black, profuse, and very
fine. Placing a peacock feather in it is a wonderful leela of His.
iÉÆ MÉÉä®úVɶUÖôÊ®úiÉEÖòx±É¤Érù´ÉxªÉ|ɺÉÚxÉ

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 Tam gorajashchhuritakuntalabaddhavanyaprasoona.
All the flowering plants in the forest are in bloom. Shri Krishna’s face is
very attractive. His smile is filled with sweetness. He plays His flute. ¶ÉÉxiÉÉ®úºÉ
Shaantaarasa (the bliss of peace), ¥ÉÀÉxÉxnù brahmaananda (the bliss of
Brahmaji) and ¨ÉÉäIÉÉxÉxnù mokshaananda (the bliss of liberation) all fade into
paleness beside the bliss of the sound of Shri Krishna’s flute. This ¤ÉÉĺÉÚ®úÒ
baansuree (bansa= bamboo; bansuri means a flute made of bamboo) is
pouring forth a stream of +ÉxÉxnù ®úºÉ ananda rasa (the enriching emotion of
bliss). The gopis look on, as the gwaal baal sing Shri Krishna’s praises. Shri
Krishna attracts everyone by showing a little shyness, a little love, and a
little smile. His ¯ûÊSÉ®ú ÊSÉiÉ´ÉxÉ ruchira chitavana (appealing appearance) attracts
all. In Sanskrit, the word ‘ruchir’ means that He draws all the people, with
their different inclinations, towards Him. ¯ûÊSÉ®ú ®úÉÊiÉ - +ÉnùkÉä* ®úÊSÉ nùÉxÉÉnùÉxɪÉÉä:
Ruchira raati-aadatte`. Rayi daanaadaanayoh.’
The gopis looked at Shri Krishna with eyes filled with thirst –
ÊnùoùÊIÉiÉoù¶ÉÉ䦪ÉMɨÉxºÉ¨ÉäiÉÉ: didrikshitadrishobhya gamansame`taah – the desire to
see did not stay in their heart. Where did it stay? It came into the eyes,
meaning, it became so strong that it left its normal place, and came into the
eyes – ÊnùqùÊIÉiÉqùnù¶ÉÉ didrikshitadridashaa.’ The gopis were coming towards Shri
Krishna in a group. The sweetness of Shri Krishna’s form is such that when
the gopis hear the sound of His flute, their heart comes into their ears. When
His anklets tinkle with the sound of ¯ûxÉ-ZÉÖxÉ run-jhun, or the flute is played,
the mind no longer remains in its own place. It comes into the ears.
When the fragrance of Shri Krishna’s body reached the gopi, her mind
doesn’t stay in her heart. It comes into her nose. When a gopi gets the
experience of His touch, her mind comes into her skin. When she gets a
glimpse of His beauty, her mind comes into her eyes.
Whenever any sense organ of a gopi experiences Shri Krishna, her entire
mind refuses to remain in her heart. It leaves its sphere and goes into that
<ÎxpùªÉ indreeya (sense organ). The gopis savor the rasa of Bhagwan through
that indriya. It may be due to the compassion of the Mahatmas, or it may be
the love that is the essence of Bhagwan, that rasa was converted into
something tangible. The rasa that is beyond everything came, and began to
dance before our very eyes. It became a sound that we could hear, music that
entered through the ears. It began to touch our skin, and come into our nose
as a fragrance. It became a tangible sweetness that entered our taste buds.
Every fiber of the body is thrilled by Him.
The gopis made a firm resolve that Shri Krishna is the only one worth
loving. They saw that the entire Creation was saturated with Shri Krishna’s

14
love. The Devis (wives of the Devtas) of Swarga (the Heaven where Indra is
King) are so entranced by seeing Shri Krishna that they forget their own
body.
Water lilies bloom out of season. Trees begin to ooze honey. Animals stop
chewing. They neither swallow, nor spit out the half chewed grass that is in
their mouth. The calves can neither swallow, nor spit out the milk that is in
their mouth. Their body thrills with bliss. Shri Krishna is in their heart, and
their heart is filled with love.
The river stops flowing, and birds stop chirping. Animals stand motionless.
All of Creation is enthralled with love for Shri Krishna. The gopis saw all
this. ‘How wonderful! They all have a deep love for Shri Krishna. We are
lacking in love for Him. We do µÉiÉ vrata (a fixed period of austerity for a
specific purpose). It is called the Katyayini puja – worship of Devi
Katyayini.’ All shame left the gopis. They leave their homes, arm in arm,
saying, ‘Krishna-Krishna! Krishna-Krishna!’ meaning, ‘My attractive
Beloved!’
Krishna means a magnet, a black magnet that attracts iron. The gopis say,
‘Our hearts may be made of iron. It may be the hardest of all matter, but Shri
Krishna is a magnet. He is EÞò¹hÉ-Eò¹ÉÇÊiÉ-+ÉEò¹ÉÇÊiÉ Krishna-karshita-aakarshita
(that, which attracts). He is the magnet that attracts our heart. He will pull us
towards Him. Come, Krishna!’ They cut away the +É´É®úhÉ aavarana (veil of
worldly considerations) that separates Shri Krishna from them.
This is the difference between bhakta (loving devotion) and Gnan. What is
the difference? In Gnan, the jeeva has to make the effort to do ¸É´ÉhÉ shravana
(listening to spiritual discourses), ¨ÉxÉxÉ manana (giving profound thought to
what he has heard), and ÊxÉÊnùvªÉɺÉxÉ nididhyaasana bringing the mind back
repeatedly to the object of meditation) etc. The jeeva has to do the +É´É®úhÉ-¦ÉÆMÉ
aavarana-bhanga (shatter the veil of Maya, that separates them from the
Brahman). The jeeva has to remove the veil by his own efforts, and merge
into the Brahman.
In bhakta, however, Bhagwan Himself tears away the veil that has fallen
over the intellect of the bhakta. That is called SÉÒ®ú-½þ®úhÉ cheera-harana (when
Shri Krishna steals the gopis’ garments). It is the leela of avaran-bhang. If a
small child come to his mother to drink milk, and she is shy in uncovering
her breast for him, neither will he get milk, nor will she get the joy of
feeding her baby. If a curtain separates a husband and wife, they will not
experience ¨ÉvÉÖ®ú ®úºÉ madhur rasa or EòÉxiÉ ®úºÉ kaanta rasa (romantic ecstasy) of
conjugal bliss.

15
In the same way, as long as there is a curtain that separates the VÉÒ´ÉÉi¨ÉÉ
jeevaatmaa (Atma attached to a body) from the Paramatma, the person will
not obtain the joy of meeting the Paramatma. Unless and until the Guru and
disciple are completely open with each other, the ¶ÉÎCiÉ{ÉÉiÉ shaktipaata (a
Yogic method of bestowing spiritual power to a disciple) cannot be done.
Unless ¸ÉrùÉ shraddhaa (faith) is wedded to +xÉÖOɽþ anugraha (Grace), rasa can
never arise.
Similarly, there is a veil that separates the bhakta from Bhagwan, the lover
from the Beloved, that bhakta tears away. There is a standing arrangement
between bhakta and prema, that in this, the Beloved – Bhagwan – Himself
shatters this veil of nescience. This is Bhagwan’s task. This is the cheer-
haran leela.
The ¨ÉxÉÉä®úlÉ manoratha (wish) of the gopis was fulfilled. Once this is done, no
further duties or obligations remain for a bhakta. Shri Krishna made the
Brahmins favorable. He captivated the hearts of their wives. He made the
Devtas favorably inclined. He crushed Indra’s ego. ‘Devtas!’ He said, ‘You
stay in Swarga. My Devta is on this earth. It is the earth of Vrindavan, the
rock of Vrindavan. My Devta lives in the world of mortals, not in Heaven.’
The Devtas were stupefied by Shri Krishna, so were the Brahmins. Varun,
the Devta of water was deluded by Shri Krishna. After doing all this, Shri
Krishna played the flute.
¯ûxvÉzɨ¤ÉÖ¨ÉÞiÉ: SɨÉiEÞòÊiÉ{É®Æú EÖò´ÉÇx¨ÉÖ½ÖþºiÉÖ¨¤É¯û
vªÉÉxÉÉnùxiÉ®úªÉxÉ ºÉxÉxnùxɨÉÖJÉÉxÉ ʴɺ¨ÉÉ{ɪÉxÉ ´ÉävɺɨÉÂ*
+ÉèiºÉÖCªÉÉ´ÉʱÉʦɤÉ걃 SÉ]Öõ±ÉªÉxÉ ¦ÉÉäMÉÒxpù¨ÉÉPÉÚhÉÇxÉÂ*
ʦÉxnùxÉ xÉxnùEò]õɽþΦýÉÊkɨÉʦÉiÉÉä ¥É§ÉÉ¨É ´ÉƶÉÒv´ÉÊxÉ:**

Rudhannambumritah chanatkritiparam kurvanmuhstumbarum

dhyaanaadantarayan sanandanamukhaan vismaapayan ve`dhasam,
Autsukhyaavalibhirbalim chatulayan bhogeendramaadhoornan,
Bhindan nandakataahabhittimabhito babhraama vansheedhvanih.
His flute plays. It played in such a way that the clouds stood still in the sky.
The celestial beings that lived on mountain tops began to feel stifled. The
Samadhi of the Sanakadis was broken. Brahmaji was amazed. Bali, who
lives in Patal (a land below the earth), became restless. ‘Where is this sound
coming from?’
Sheshnag (the thousand headed serpent on whom the Lord Narayana
reclines) became intoxicated. The dividing wall of the universe was
shattered. Millions of universes were filled with the sound of Shri Krishna’s
flute. The sound was all pervading and irresistible. This leela of His was

16
filled with rasa. It was filled with a divine sweetness, consciousness, and
joy. It attracted all Creation towards Him.
The flute played, and the gopis left the whole interactive world – including
their worldly duties. They gave up their tender, loving attachments. They
forgot their own body. They gave up all considerations of Artha (material
wealth), Dharma, Kama (worldly desires) and Moksha (liberation from
rebirth. These are the four principal achievements in a human life). They ran
towards Shri Krishna, and Shri Krishna stopped them there.
Shri Krishna and the gopis had a ¶ÉɺjÉÉlÉÇ shaastraartha (debate on what is
said in the Shastras). Shri Krishna said, ‘Dharma is the main thing. This is
the opinion of the Purva Mimansa school of thought.’ The gopis said, ‘No;
the opinion of the Uttar Mimansa is right.’
ªÉnù½þ®äú´É Ê´ÉVÉäiÉ iÉnù½þ®äú´É |É¥ÉVÉäiÉÂ* ‘Yadahare`va viraje`t tadahare`va pravraje`t.’
We have become |Éä¨É-ºÉÆxªÉÉʺÉxÉÒ pre`ma-sannyaasinee (given up the world for
love), and come to you. Your sermon does not apply to us.’
‘No! No!’ said Shri Krishna. ‘Human beings should adhere to their own
Dharma.’
The gopis said, ‘We should give up the world when we get renunciation.’
I will tell you more about this discussion tomorrow.

Om Shantih! Shantih! Shantih!

17
 Raas-Rasa

Chapter II

I will first tell you a little about the basic rasa of raas. Actually, the word
‘raas’ signifies many meanings. The letters ®ú ra and ±É la are considered the
same, and so, ‘raas’ becomes ±ÉɺªÉ laasya, meaning dance. Since ±Éú la and b÷
da are also considered to be the same, raas means dance. Regarding the
experience of how the rasa of raas is experienced, the experts on literature
have four opinions that are supplementary.
One opinion is that Shri Krishna was born in the area of Vrindavan –
Vrajabhoomi – five thousand years ago. Shri Radharani and the gopis who
were a part of her essence, also manifested at the same time. Some of them
were ÊxÉiªÉ ʺÉrù nitya siddhaa (had achieved prema bhakta from before), some
were ºÉÉvÉxÉ ÊºÉrùú saadhan siddhaa (achieved prema bhakta through efforts for
spiritual progress), and some were EÞò{ÉÉ ÊºÉrùú kripaa siddhaa (achieved prema
bhakti through Grace). There are many grades of prema in the gopis. Some
were +YÉÉiÉ-ªÉÉè´ÉxÉÉ agyaata-yauvanaa (absolutely innocent and very young),
some were ¨ÉÖMvÉÉ mugdhaa (entranced), some were |ÉÉègøÉ praudha (experienced)
some were {É®úEòÒªÉÉ parakeeya (hostile), some were EÖò¨ÉÉ®úÒú kumaari (unwed),
etc.
When we listen to discourses about them – or see a performance of the raas
leela – our mind is immersed in the raas that took place five thousand years
ago. Then, we obtain the rasa of that {É®úÉäIÉ paroksha (unseen) raas leela of
long ago. We remember it, and obtain the enriching experience of the raas.
When we read the Shrimad Bhagwat, in some places it seems that neither
was Shri Krishna a young man, nor were the gopis young women. Shri
Krishna was less than eleven years old, and the gopis were even younger.
Shri Krishna was seven when He lifted up the Giriraj (King of the
mountains) Govardhan and the raas took place when He was eight or nine
years old. These days, we see children being dressed up like grown-ups, and
made to talk and act like adults. It seems to me that this raas of long ago is
described in a similar way, as a dance of a young man with young women.
So, those who cast aspersions at the raas leela being profane should feel
satisfied that a boy who was less than eleven, and girls who were even
younger, were merely imitating the gestures of the grown-ups.
BEòÉnù¶ÉºÉ¨ÉÉ ºiÉjÉ MÉÚføÉÌSÉ: ºÉ¤É±ÉÉä%´ÉºÉiÉÂ*
E`kaadashasamaa statra goodhaarchih savalovasat.

18
This is written clearly in the third canto of the Shrimad Bhagwat. However,
when we reflect upon this leela, the description is as though a young man is
frolicking with young women, even though they may be just imitating their
elders. Then, our mind enters that unknown leela, and identifies with it, and
we experience the rasa that we imagine them to have experienced.
Another method is that when we hear the descriptions of this leela, and see it
enacted, and then the raas leela described in the ballads begins to glimmer
before our eyes. We obtain the ®úºÉɺ´ÉÉnùxÉ rasaasvaadana (the flavor of the
rasa).
The first is the opinion of the followers of the Nyaya school of thought
among the literates. The second is the opinion of the Mimansak (researchers)
of literature. The third is the opinion of Abhinav Gupta, of the Kashmiri
Shaivas. They say that it is immaterial whether the leela actually happened
or not. Our mind becomes Vrindavan when we do ¸É´ÉhÉ shravana (listen to),
or nù¶ÉÇxÉú darshan (see) of this leela. The Yamuna begins to flow in our mind.
The Kadam Kunj (the arbor of Kadam trees) comes into our mind. Our mind
takes on the form of Krishna, it becomes the gopis, and begins to do raas in
the Vrindavan of our mind. For a little while, we identify with that situation,
and get a direct glimpse of that rasa.
So, the order is that the first opinion is the paroksha rasa of the Naiyayiks.
The second opinion is that of the Mimansaks – of a |ÉiªÉIÉ pratyaksha (seen;
experienced by the senses), and the third is that of our Bharat Muni –
Abhinav Gupta, who defined xÉÉ]õ¬¶ÉɺjÉú naatyashaastra (the Shastra of
Performing Arts).
The fourth is the method of the Vedantis, and that is, that the ºlÉɪÉÒ ¦ÉÉ´ÉÉ´ÉÎSUôzÉ
SÉèiÉxªÉú sthaayee bhaavaavachhinna chaitanya (the Consciousness of that
enduring love of which we are always aware) becomes one with the +ɱɨ¤ÉxÉ
¦ÉÉ´ÉÉ´ÉÎSUôzÉ aalamban bhaavaachhinna chaitanya (the supporting factors of the
feeling that is not separate from the Consciousness), then we are Krishna, we
are Radha, we are the gopis, and we are Vrindavan. We multiply ourselves
into many, and experience our own rasa. This is the Atmarasa. Madhusudan
Saraswati has given an excellent description of this rasa in ‘Bhaktirasayana.’
The people of Vrindavan say that this is the rasa that is predominant in
‘Bhaktirasamritasindhu’ written by Rupa Goswami. Even before his time,
Mahakavi Karnapura has established the prema rasa in ‘Alankara-Kaustubh.’
Prema is an independent rasa.
Bhavabhuti has established the Eò¯ûhÉÉ ®úºÉ karunaa rasa (the rasa of pathos).
BEòÉä ®úºÉ: Eò¯ûhÉ B´É*ú E`ko rasah karunaa e`va.

19
Bhojdeva has established the ¸ÉÞÆMÉÉ®ú ®úºÉ shringaara rasa (the rasa of romantic
love).
¸ÉÞÆRÂóMÉÉ®ú¨Éä´É ®úºÉxÉÉpùºÉxÉɨxÉÉú Shringaarame`va rasanaadrasanaamnaa.
And, Shri Rupa Goswami established the bhakti rasa (the rasa of loving
devotion), and stated that it has five categories. They are, ¶ÉÉxiÉú shaanta
(tranquil), nùɺªÉ daasya (servitude), ºÉJªÉ sakhya (friendship), ´ÉÉiºÉ±ªÉ vaatsalya
(maternal), and shringar.
Madhusudan Saraswati has first given a sharp rebuke to the literates. ‘You
consider ®úÉèpù raudra (anger) to be a rasa, ¤ÉÒ¦ÉiºÉ beebhatsa (hideous) to be a
rasa, and ¦ÉªÉÉxÉEò bhayaanaka (frightening) to have the properties of rasa; but
you do not the rasa in bhakti? Doesn’t bhakti have ºÉÆSÉÉ®úÒ sanchaari (rhetoric
that strengthens the main sentiment)? Doesn’t it have ´ªÉʦÉSÉÉ®úÒ vyabhichaari
(unchaste attitudes)? Aren’t the =qùÒ{ÉxÉ Ê´É¦ÉÉ´É uddeepana vibhaava (the
awakening factors) and +ɱɨ¤ÉxÉ Ê´É¦ÉÉ´Éú aalamban vibhaava (supporting
factors) present in bhakti? Isn’t the ºlÉɪÉÒ ¦ÉÉ´É sthaayee bhaava (the enduring
feeling) present in bhakti? Then, why don’t you people accept bhakti to be a
rasa?’
Bhakti is something that is full of rasa; it is a thing to be savored. The
special quality in bhaktas is that they believe that Bhagwan is such that He
becomes a small child and plays in Maiya’s lap. He manifests with the ¤ÉPÉxÉJÉÉ
vaaghnakhaa (a pendent with tiger claws, believed to protect children) round
His neck, and a ®úIÉÉ ÊiɱÉEòú rakshaa tilak (a protective mark) on the forehead.
Maiya showers love on Him. He becomes a sakha of the gwaal baal, and
turns into a young man when He is with the gopis. This is the remarkable
quality of Bhagwan. Actually, all of them are children – the gopis as well as
Shri Krishna.
However, in the episode of raas, the Lord’s unimaginable infinite,
benevolent leela changes Shri Krishna – who is the form of Dharma – into a
young man. It changes the gopis – who are the form of vɨÉÔ dharmee (one
who believes in Dharma) – into young women. The leela manifests the
natural qualities of young lovers in them, and they frolic with Bhagwan.
There is another factor. The modern intellectuals have modern outlooks. The
Arya Samaji, Brahmo Samaji, and others, do not approve of the raas leela.
They say that it is an interpolation inserted later on. Lokmanya Tilak,
Gandhiji, and Vinoba Bhave did not approve of the Gita’s ascertainment of
Sanyas, because they were Karma Yogis. They did not approve of
renouncing the world. Similarly, these people feel that this leela with the
gopis – the raas leela – is the Sanyas leela. It contains the philosophy of the
Uttar Mimansa (the later philosophy about righteous living). Shri Krishna

20
takes the side of the Purva Mimansa (the earlier philosophy), saying that life
should be filled with Dharma. The gopis speak in favor of Uttar Mimansa,
saying that once a person obtains prema for Bhagwan, and renunciation for
the world, he should give up the world and immerse himself in ¦ÉMÉ´ÉnÂù ®úºÉú
bhagvad-rasa (the rasa of Bhagwan).
So, ´ÉºiÉÖiÉÉä ÊxÉ´ÉÞÊkÉ ®úɺÉ{É\SÉÉvªÉɪÉÒ ‘Vastuto nivrittipare`yam
raasapanchaadhyaayee.’ In fact, the Raas Panchadhyayi contains the
description of ÊxÉ´ÉÞÊkɱÉÒ±ÉÉú nivritti leelaa (the leela of withdrawing from the
world). The gopis leave everything and go to Shri Krishna, and they have a
debate. Shri Krishna says that to look after the home and family, and follow
the Dharma of a house-holder is the right thing for them. The gopis say that
the right thing for them is to have prema for Bhagwan, and have an
inclination to renounce the world. Shri Krishna is compelled to accept defeat
in this debate. Purva Mimansa is always defeated by Uttar Mimansa.
There is a hidden factor in this. Love does not flow towards the defeater; it
flows towards the one who is defeated. The flow of the rasa of prema – the
Ganga of prema – flows from the Himalayan peak down to the plains lower
down. Similarly, the Ganga of prema does not flow into the life of someone
who is seated high on the throne of arrogance. It comes to the one who is
lower, bends his head, and has humility. Shri Krishna accepted defeat before
the gopis. The gopis gave such irrefutable arguments!
¨Éè´ÉÆ Ê´É¦ÉÉä%½ÆþÊiÉ ¦É´ÉÉxÉ MÉÊnùiÉÖÆ xÉÞ¶ÉƺÉÆ ºÉxiªÉVªÉ ºÉ´ÉÇʴɹɪÉÉƺiÉ´É {ÉÉnù¨ÉڱɨÉÂ*
¦ÉCiÉÉ ¦ÉVɺ´É nÖù®ú´ÉOɽþ ¨ÉÉ iɪÉVÉɺ¨ÉÉxÉ näù´ÉÉä ªÉlÉÉ%%Ênù{ÉÖ¯û¹ÉÉä ¦ÉVÉiÉä ¨ÉÖ¨ÉÖIÉÚxÉÂ** 10.29.31
Maivam vibhohanti bhavaan gaditum nrishansam santyajya
sarvavishayaanstava paadamoolam,
Bhaktaa bhajasva duravagraha maa tyajaasmaan de`vo yathaadipurusho
bhajate`mumukshoon.
(Bhagwat 10. 29. 31)
This is definitely Uttar Mimansa – ¦ÉVÉiÉä ¨ÉÖ¨ÉÖIÉÚxÉ bhajate` mumukshoon.
Maivam maivam. ‘What You are saying, Shri Krishna, is faulty. It is wrong.
It is illogical. We have given up the interactive world. ºÉxiªÉVªÉ ºÉ´ÉÇʴɹɪÉÉĺiÉ´É
{ÉÉnù¨ÉڱɨÉ ¦ÉCiÉÉ:ú Santyajya sarvavishayaanstava paadamoolam bhaktaah. We
have come to You after giving up everything in this world.’
Shri Shukdevji Maharaj has testified that this is true. Here was no trace of
desire in the gopis’ heart – iÉnùlÉÇ Ê´ÉÊxÉ´ÉÌiÉiÉ ºÉ´ÉÇEòɨÉÉ: tadarthavinivartita
sarvakaamaah. The gopis had given up all other desires for Shri Krishna’s
sake. Shri Shukdevji says, ‘The gopis have given up all worldly desires.’
The gopis say, ‘We have given up all Ê´É¹ÉªÉ vishay (sense objects).’ This is not

21
a worldly sport; it is a divine leela of love for Bhagwan. There is no trace of
lust in it. The gopis have stated, in every sentence,
ªÉi{ÉiªÉ{ÉiªÉºÉÖ¾þnùɨÉxÉÞ´ÉÞÊkÉ®úRÂóMÉ ºjÉÒhÉÉÆ º´ÉvɨÉÇ <ÊiÉ vɨÉÇÊ´ÉnùÉ i´ÉªÉÉäCiɨÉÂ*
+ºi´Éä´É¨ÉäiÉnÖù{Énäù¶É{Énäù i´ÉªÉÒ¶Éä |ɹ`öÉä ¦É´ÉÉƺiÉxÉÖ¦ÉÞiÉÉÆ ÊEò±É ¤ÉxvÉÖ®úÉi¨ÉÉ** 10.29.32
Yatpatyapatyasuhridaamanuvrittisanga streenaam svadharma iti
dharmavidaa tvayoktam,
Astve`vame`tadupade`shapade` tvayeeshe` prashtho bhavaanstanubritaam
kila bandhuraatmaa.
(Bhagwat 10. 29. 32)
‘You are the Atma. Love for the husband is love for the Atma; so is love for
another man. Love for our well-wishers is also love for the Atma. All those
we love in this world, are loved for the sake of the Atma. {ÉÖjÉÉiÉ ªÉÉä Ê´ÉkÉÉiªÉÉä
+xªÉº¨ÉÉiÉ ºÉ´ÉǺ¨ÉÉiÉ |ÉäªÉÉxÉÂú Putraat yo vittaatyo anyasmaat sarvasmaat pre`yaan.
The Atma is dearer than the son, dearer than wealth, and dearer than a
husband or wife. You are the Atma, and that is why we have prema for You.
You are the ºÉ´ÉÉÇÊvɹ`öÉxÉ sarvaadhishthaana (the substratum of everything),
º´ÉªÉÆ|ÉEòÉ¶É svayamprakaasha (self-effulgent), our Atma. You are the non-dual
Brahman. So, just as a Sanyasi gives up everything in the world and places
his faith in his Atma, his essence, that is the Brahman, we place our faith in
You.’
The gopis revealed the complete faith they had in Shri Krishna. ‘If You
don’t accept us, we will meditate on You till our body drops dead. Then we
will become Your essence. Since the day we touched Your feet, we have not
felt like even standing in front of anyone else.’
‘O gopis,’ said Shri Krishna. ‘You want to stay at My feet, but there is
always a crowd of bhaktas there.’
‘Yes, we will stay in the crowd.’
‘Yes, but your ºÉÉèiÉ sauta (the husband’s other wife), Tulsi, stays there.’
‘So what? We will also stay there. Look; even Laxmi prefers to stay at Your
feet, rather than on Your chest. So, we gopis can also leave everything and
stay there.
i´ÉiºÉÖxnù®úκ¨ÉiÉÊxÉ®úÒIÉhÉiÉÒµÉEòɨÉiÉ{iÉÉi¨ÉxÉÉÆ {ÉÖ¯û¹É¦ÉÚ¹ÉhÉ näùʽþ nùɺªÉ¨ÉÂ* 10.29.38ú
Tvastundarasmitanireekshanateevrakaamataptaatmanaam
purushabhooshana de`hi daasyam.
(Bhagwat 10. 29. 38)
We are captivated by Your beauty, Your smile, and Your eyes. Give us the
opportunity to serve You. We want to serve You, to give You comfort and
pleasure.’

22
So this, ºÉ´ÉÉÇÊ{É ºÉè´É {É®Æú EòɨÉÉä xÉ Ê´ÉtiÉäú ‘Sarvaapi saiva param kaama na vidyate`,’
all the actions are done there, but Shri Vallabhacharyaji says that there is not
even a whiff of lust. The gopis say,
´ÉÒIªÉɱÉEòÉ´ÉÞiÉÆ ¨ÉÖJÉÆ iÉ¤É EÖòhb÷±É¸ÉÒMÉhb÷ºlɱÉÉvÉ®úºÉÖvÉÆ ½þʺÉiÉɴɱÉÉäEò¨ÉÂ*
nùkÉɦɪÉÆ SÉ ¦ÉÖVÉnùhb÷ªÉÖMÉÆ Ê´É±ÉÉäCªÉ ´ÉIÉ: ʸɪÉèEò®ú¨ÉhÉÆ SÉ ¦É´ÉÉ¨É nùɺªÉ:** 10.29.39ú
Veekshyaalakaavritam nukham tava
kundalashreegandasthalaadharasudham hasitaavalokam,
Dattaabhyam cha bhujadandayugam vilokya vakshah shreeyaikaramanam
cha bhavaam daasyah.
(Bhagwat 10. 29. 39)
‘Your black curls are dancing on Your cheeks. Your dangling ear rings
touch Your cheeks. The nectar of Your lips touches Your cheeks. Your
smile and Your glances – the Gnan in Your glance, and the Anand in Your
smile – create a combination of Gnan and Anand. Your broad chest that
gives +¦ÉªÉ nùÉxÉ abhay daan (the gift of being free of fear) all attract us. We
want to serve You.
EòÉ ºjɪÉRóMÉ iÉä Eò±É{ÉnùɪÉiɨÉÚÐSUôiÉäxÉ ºÉ¨¨ÉÉäʽþiÉÉ%%ªÉÇSÉÊ®úiÉÉzÉ SɱÉÉäÎijɱÉÉäCªÉɨÉÂ*
jÉè±ÉÉäCªÉºÉÉè¦ÉMÉʨÉnÆù SÉ ÊxÉ®úÒIªÉ °ü{ÉÆ ªÉnÂù MÉÉäÊuùVÉpÖù¨É¨ÉÞMÉÉ: {ÉÖ±ÉEòÉxªÉʤɧÉxÉÂ** 10.29.40
Kaa stryanga te` kalapaadaayatamoorchhite`na
sammohitaaryacharitaannaa chalotrilokyaam,
Trailokyasaubhagamidam cha nireekshya roopam yad
godvijadrumamrigaah pulakaanyabibhran.
(Bhagwat 10. 29. 40).
Seeing the sweetness of Your form – the form that emits waves of divine
beauty – cows thrill with love. Birds are filled with bliss. Trees start oozing
sap that is as sweet as honey. Creepers begin to smile. Deer gaze at You with
their large eyes. When this is the state of trees, birds, cows, and deer, how
can it be possible for us – Your gopis – to stay away from You?’
The gopis expressed their anguish about what would happen if Shri Krishna
refused to accept them ?
ʺÉ\SÉÉRÂóMÉ xɺi´ÉnùvÉ®úɨÉÞiÉ{ÉÚ®úEäòhÉ ½þɺÉɴɱÉÉäEòEò±ÉMÉÒiÉVɾþSUôªÉÉÎMxɨÉÂ*
xÉÉä SÉänÂù ´ÉªÉÆ Ê´É®ú½þVÉÉMxªÉÖ{ɪÉÖCiÉnäù½þÉ vªÉÉxÉäxÉ ªÉÉ¨É {ÉnùªÉÉä: {Énù´ÉÓ ºÉJÉä iÉä** 10.29.35
Sinchaanga tastvadadharaamritapoorake`na
haasaavalokakalageetajahrichhayaagnim,
No che`d vayam virahajaagnyupayuktade`haa dhyaane`na yaama padayoh
padaveem sakhe` te`.
(Bhagwat 10. 29. 35)
‘We will give up our lives in the fire of meditation. We have no intention of
going back! Has anyone ever gone back, after having come to Your feet?’

23
Please note one thing; with regard to Bhagwan, the jeeva can have two
states. One is that he can experience that he is with Bhagwan. He can feel,
‘Bhagwan is in my heart, He is before my eyes. I am laughing with Him
talking to Him, joining Him, and playing with Him.’ A person who
experiences this will have the experience of Paramananda (supreme bliss).
(If he does not have this experience, he should develop it by experiencing
Ê´É®ú½þ viraha (the pain of separation).
Viraha contains such an intense yearning that the heart leaves its place of
+ɺÉÎCiÉú aasakti (attachment). Otherwise, everyone in the world is attached to
some object with a name and form, in this world. We need to experience the
pangs of viraha. We need to lament, ‘It is a matter of great sorrow that I
remain alive for even a minute, without being united with the infinite ºÉkÉÉ
sattaa (existence) because of which I am alive; because of whose Gnan I
know things, because of whose Anand I feel happy; the one who inspires
me; in whose breath I breathe, and who is the apple of my eye.’
+¨ÉÚxªÉvÉxªÉÉÊxÉ ÊnùxÉÉxiÉ®úÉÊhÉ ½þ®äú iɤÉɱÉÉäúEòxɨÉxiÉ®äúhÉ Amoonyadhanyaani dinaantaraani
hare` tavaalokanamantare`na.
‘It is quite deplorable that my days are slipping by without getting Your
darshan (vision).
+xÉÉlɤÉxvÉÉä Eò¯ûhÉèEòʺÉxvÉÉä ½þÉ ½þxiÉ ½þÉ ½þxiÉ EòlÉÆ xɪÉÉʨÉ*
Anaathabandho karunaikasindho haa hanta haa hanta katham nayaami.
O Master! Please tell me, how am I to go through this difficult time?’
½äþ nèù´É ½äþ nùªÉÊiÉ ½äþ ¦ÉÖ´ÉxÉèEò¤ÉxvÉÉä
½äþ EÞò¹hÉ ½äþ SÉ{É±É ½äþ Eò¯ûhÉèEòʺÉxvÉÉä
½þÉ xÉÉlÉ ½þÉ ®ú¨ÉhÉ ½þÉ xɪÉxÉÉʦɮúɨÉ
½þÉ ½þÉ EònùÉxÉÖ¦ÉÊ´ÉiÉÉ漃 {Énù qù¶ÉÒ¨Éå!
He` de`va he` dayati he` bhuvanaikabandho he` krishna he` chapala he`
karunaikasindho,
Haa naatha haa ramana haa nayanaabhiraama haa haa kadaanubhavitaasi
pada drishorme`!
When will that moment come into my life, when I will obtain Your darshan
with these eyes of mine?’
It is foolish to try to weigh and assess the possibility or impossibility of
having Bhagwan’s darshan. The intense desire for His darshan is more
important than the darshan itself.
|ÉhɪÉ{É]ÖõÊ{É{ÉɺÉÉ{ÉÒÊb÷iÉÉxÉt |ÉÉhÉÉxÉ EòlɨÉÊ{É EòlɪÉÉ%½Æþ ½þÉ EòlÉÆ ºÉÉxi´ÉªÉÉʨÉ*
+ºÉ½þÊxÉVÉÊ´ÉEòh`öÉ: Eòh`ö¨ÉÖiEòh`öªÉÉ%%{iÉÉxÉÖxÉÖ iÉ¤É ¨ÉÖJÉʨÉxnÖÆù pù¹]Öõ¨ÉäiÉä i´É®úÎxiÉ**ú
Pranayapatupipaasaapeeditaanadya praanaan kathamapi kathayaaham haa
katham saantvayaami,

24
 Asahanijavikanthaah kanthamutkanthayaaptaananu tava mukhamindu
drashtume`te` tvaranti.
‘My life spirit suffers acutely because of my intense thirst for being with
You, my Beloved. How can I hold it back for even one moment? My life
spirit can’t even endure my breathing. It cannot bear its own anguish. My
life spirit has come up to my throat in its eagerness to fly to You. It is
impatient to get a darshan of Your lotus face. It is in a great hurry.’
There are two states in viraha. One is the state of +ªÉÉäMÉ ayoga, and the other
is a state of ʴɪÉÉäMÉ viyoga. Ayoga is the viraha when we have not yet met the
Beloved, and are anxious to meet Him. Viyoga is the viraha of being
separated, after having met Him once. This is filled with an anxious
restlessness. Both these types are seen in the lives of the gopis.
Only some rare Mahapurush (great Saint) can say that a person who has had
the experience of meeting Bhagwan has merged into the Ishwara. However,
as far as the experience of the Ishwara’s viraha is concerned, anyone can
have this experience. The methods of experiencing the two kinds of prema
for the Ishwara – that of separation and that of meeting Him – are not taught
in schools and colleges. The common prema of the world always contains a
degree of desire. There is a desire to enjoy a physical relationship with the
person who is present physically. There is a desire to see, touch, be with, and
conjugate, which makes us worldly people.
However, when the Beloved is hidden, and we have an ardent desire to be
with Him, there is no physical consideration. We forget our body. Our mind
experiences the union or the separation. We become immersed in that mental
experience. This has been mentioned earlier.
nÖù:ºÉ½þ|Éä¹`öÊ´É®ú½þiÉÒµÉiÉÉ{ÉvÉÖiÉɶÉÖ¦ÉÉ:*
vªÉÉxÉ|ÉÉ{iÉÉSªÉÖiÉɶ±Éä¹ÉÊxÉ´ÉÞÇiªÉÉIÉÒhɨÉRÂóMɱÉÉ:**
iɨÉä´É {É®ú¨ÉÉi¨ÉÉxÉÆ VÉÉ®ú¤ÉÖnÂùvªÉÉÊ{É ºÉRÂóMÉiÉÉ:*
VɽÖþMÉÖÇhɨɪÉÆ näù½Æþ ºÉt: |ÉIÉÒhɤÉxvÉxÉÉ:** 10-20, 10-11
Dusahapre`shthavirahateevrataapadhutaashubhaah,
Dhyaanapraaptaachyutaashle`shanirvrityaaksheenamangalaah.
Tame`va paramaatmaanam jaarabuddhayaapi sangataah,
Juhurgunamayam de`ham sadyah praksheenabandhanaah.
(Bhagwat 10 – 20, 10 – 11)
When the gopis experienced the anguish of separation, the intensity of their
suffering melted their heart. All the worldly ºÉƺEòÉ®ú sanskaara (subtle
subconscious impressions) of several past lives’ attachments and possessive
feelings, were erased. The Ê´ÉEòÉ®ú vikaara (mental distortions) were burnt. The
fire in the heart of the gopis was so fierce that the combined sins of the past,

25
present and future, of all the people in all three worlds began to tremble.
‘This suffering of the gopis is so great that all of us put together are
incapable of inflicting anything remotely close to it.’
And then, when the gopis experienced the joy of meeting Shri Krishna in
their meditations, all the {ÉÖhªÉ punya (fruit of meritorious deeds) of the past,
present and future, of all the people in all the three worlds gathered, and
paled in comparison. ‘We do not have the capacity to bestow this degree of
joy to anyone, ever!’ they said. Hence, the purpose of describing the raas
leela is that people get the experience of the intense sorrow of viyoga
(separation), and the intense joy of ºÉƪÉÉäMÉ sanyoga (union) with Bhagwan.
Shri Chaitanya Mahaprabhu has said: ºÉRÂóMÉÊ´É®ú½þÊ´ÉEò±{Éä
‘Sangamavirahavikalpe`. If someone were to ask me whether I want viyog
or sanyog, I will ask for viyog. ºÉè¹ÉÉ ºÉè¹ÉÉ uèùiÉ´ÉÉnù: Saishaa saishaa
dvaitavaadah.’ The Sahitya Darpan says, ‘What is this ‘advaita’? |ÉÉiÉÉnäù¶ÉÉ {ÉlÉ
{ÉÊlÉ SÉ ºÉ EòÉäªÉ¨ÉuèùiÉ´ÉÉnù: Praataade`shaa pathipathi cha sa koyamadvaitavaadah.
What is this theory of non-dualism? All round people speak of Advaita!’ So,
this description of the raas is given in order to awaken in our hearts, the joy
of meeting the Ishwara, and the sorrow of being separated from Him. The
description of the raas is an example of the bhakti in sanyog and viyog.
It was necessary to expose the acute eagerness the gopis had for being with
Shri Krishna. Else, how would people have known about it? Shri Krishna’s
refused to accept them. He told them to go back to their homes. ¨ÉÉ EÞòuÆù
¤ÉxvÉÖºÉÉv´ÉºÉ¨É ‘Maa kridvam bandhusaadhvasam – your family is worried about
you. You children are crying, and your husbands are hungry – and you have
come here?’ Had He not rebuked them and told them to go back to their
homes, the deep love in their hearts would never have been known to any
other. When the gopis spoke of their feelings, {ÉÖ¯û¹É¦ÉÚ¹ÉhÉ näùʽþ nùɺªÉ¨ÉÂ
‘Purushabhooshana de`hi daasyam,’ Shri Krishna said, ‘Very well.’
A bhakta should have the kind of avid eagerness, excitement and longing to
meet Bhagwan that the gopis had. The purpose of the Lord’s Avatar –
{ÉÊ®újÉÉhÉÉªÉ ºÉÉvÉÚxÉÉÆ paritraayaana saadhunaam (to save the pious people) – was
fulfilled.
<ÊiÉ Ê´ÉC±ÉÊ´ÉiÉÆ iÉɺÉÉÆ ¸ÉÖi´ÉÉ ªÉÉäMÉä·É®äú·É®ú:*
|ɽþºªÉ ºÉnùªÉÆ MÉÉä{ÉÒ®úÉi¨ÉÉ®úɨÉÉä%{ªÉ®úÒ®úiɨÉÂ** 10-39-42
Iti viklavitam taasaam shrutvaa yoge`shvare`shvarah, prahasya sadayam
gopeeraatmaaraamopyareeramat.
(Bhagwat 10. 39. 42)
The gopis’ intense yearning for Shri Krishna was revealed. It is not that Shri
Krishna was unaware of the depth of their love. Bhagwan has no need to test

26
anyone. Only those who don’t know need to test, to find out the depth of the
love in the other. Bhagwan is ºÉ´ÉÉÇxiɪÉÉǨÉÒ sarvaantaryaami (knows what is in
everybody’s heart). He even hears the footsteps of an ant. He knows the
depth of love and level of eligibility of every person.
However Bhagwan wanted people to be aware of the acute eagerness of a
bhakta, and his anguish at being separated from the Lord. That is why He
induced the gopis to reveal their innermost feelings – <ÊiÉ Ê´ÉC±ÉÊ´ÉiÉÆ iÉɺÉÉÆ ¸ÉÖi´ÉÉ
ªÉÉäMÉä·É®äú·É®ú: iti viklavitam taasaam shrutvaa yoge`shvare`shvarah. He wanted
everybody to be aware of the gopis’ deep and pure love.
There are many Yogis who do Yoga for themselves. A Yogeshwara is one
who obtains the fruit of Yoga without doing Yoga. Shri Krishna is the
Ishwara of the Yogeshwaras. He is in a position where no Yoga is needed,
and no fruit of any Yoga needs to be given. This Bhagwan, full of rasa, is
+Éi¨ÉÉ®úɨÉÉä%Ê{É aatmaaraamopi – He has no need for any other. He is completely
happy and fulfilled within Himself.
Shri Krishna started smiling. ‘Gopis, how well you hide your feelings! How
you pretend! How skillfully you keep your feelings hidden! Today,
everything has been exposed!’ |ɽþºªÉ ºÉnùªÉÆ Prahasya sadayam – Shri Krishna’s
heart is filled with compassion.
Now, the Lord wanted to start the raas that dissolves the pride in the gopis.
So – +Éi¨ÉÉ®úɨÉÉä{ªÉ®úÒ®ú¨ÉiÉ Aatmaaraamopyareeramat. The Vrajavasis (people of
Vraja) say that ‘Atma’ means ‘Radhika’. In the sects of Haridasji,
Harivanshji, and Shri Harivyasdevji – the three main sects who savor the
rasa of Shri Krishna, and are called ‘Hari’ – the descriptions given are such
that I hesitate to speak on it outside Vrindavan. This is the special feeling of
the people who live in Vrindavan.
¨ÉÉäEòÉå iÉÉä ¦ÉÉ´ÉiÉÒ `öÉè®ú {ªÉÉ®ú Eäò xɪÉxÉxÉ ¨Éå
{ªÉÉ®úÉä ¦ÉªÉÉä SÉɽäþ ¨Éä®äú xÉèxÉxÉ Eäò iÉÉ®äú
Moko to bhaavatee thaura pyaare`ke` nayanana mein,
Pyaaro bhayo chaahe` me`re` nainana ke` tare`.
‘I always long to stay in the eyes of my Beloved. That is what appeals to me.
And, my Beloved wants that He should always be the apple of my eye.’
VÉÉä<Ç VÉÉä<Ç {ªÉÉ®úÉä Eò®èú ºÉÉä<Ç ¨ÉÉäʽþ ¦ÉÉ´Éä*
VÉÉä<Ç ¨ÉÉäʽþ ¦ÉÉ´Éä ºÉÉä<Ç ºÉÉä<Ç Eò®äú {ªÉÉ®úÉ**
Joyee joyee pyaaro kare` soyee mohi bhaave`,
Joyee mohi bhaave` soyee soyee kare` pyaaro.
‘My Beloved does all the things that I like, and I like all that He does.’ This
kind of identification removes the triple factors of the |Éä¨ÉÒ pre`mi (lover),

27
Ê|ɪÉiÉ¨É priyatam (Beloved) and |Éä¨É pre`ma (love). The lover and the loved one
become one.
So, the meaning of the word ‘Atma’ is Radha. It is written in ‘Shri
Krishnayamal’ that Radha – or Radhika – is a name of the Atma. The one,
who is the dearest of all, is called the Atma; and the +É®úÉÊvÉEòÉ aaraadhikaa
(the one who worships, or the one who is worshipped) is Radhika. She is the
one whose +É®úÉvÉxÉÉ aaraadhanaa (worship) is done by Bhagwan Himself. Or,
Radhika is the one who does the aradhana of Bhagwan. That is not the case.
It is being stated here that it is similar to the great VÉÒ´Éx¨ÉÖCiÉ jeevanmukta
(liberated) Mahapurush being fully content, established in his own Atma.
Just as Brahma is Atmaram (happy within his Self), so is Shri Krishna. They
have no desire and no need for any other. However, Shri Krishna sees, ‘these
+YÉÉxÉÒ agnaani (without Gnan) people are turned away from Me. They are
filled with the sorrows of the world.’ So, He frolics with them without
having the slightest need or desire for personal gratification. He does this to
liberate them from all worldly sorrows, and give them a taste of His own
supreme rasa. The use of the word +®úÒ®ú¨ÉiÉ areeramat indicates that He gave
happiness to the gopis.
The Lord first wandered round Vrindavan with the gopis. Vrindavan means
a ´ÉxÉ van (forest) of Vrinda (the Tulsi plant); a forest of love. Vrindavan
means the forest of Vrinda, the lady loved so deeply by Vishnu Bhagwan
that He gave up His godliness, and romanced with her. Tulsi is always
placed on the head of Shaligram (a round stone worshipped as Vishnu
Bhagwan). Vrindavan is Vrinda’s forest. There are no harmful trees in it. It
is the forest that is pervaded by Radha – who is also Vrinda. It is a forest that
protects good people. This is Vrindavan! Look at its creepers; look at the
trees! See this earth, saturated with rasa and prema! See the moonlight that
fills the heart with joy!
Shri Krishna sings. He plays the flute. You know that music is the speech of
love. It cannot be taught. Every little child in Vraja knows how to sing,
without getting any lessons! He doesn’t need to be taught how to sing.
VÉÉä ®úºÉ ¤É®úºÉ ®úÁÉä ¤É®úºÉÉxÉä ºÉÉä ®úºÉ ¤ÉèEÖòh`ö½ÖÄþ ¨Éå xÉÉʽþ Jo rasa barasa rahyo barasaane` so
rasa vaikuntha mein naahi. The rasa that showers constantly in Barsana –
the birthplace of Radha, is not found even in Vaikunth, the abode of Lord
Vishnu. Small children sing blithely, because music is the voice of love. The
people of Vraja are immersed in prema, as they walk. Their feet skip and
prance in rhythm, and their voice is automatically in tune.
Shri Krishna says, ‘Look at the moonlight.’ The gopis say, ‘Krishna!
Krishna!’ Shri Krishna says, ‘Look at the beauty of the forest.’ The Gopis

28
say, ‘Krishna! Krishna!’ Shri Krishna says, ‘See how the Jamuna flows
gently, how beautiful her blue waters are.’ The gopis say, ‘Krishna!
Krishna!’ Shri Krishna says, ‘See the sandy bank of the Jamuna.’ The gopis
say, ‘Krishna! Krishna!’
Imagine that Jamunaji has used the ripples, like hands, to create a mingling
of black and white grains of sand on her banks. ¶ªÉɨÉ-¶ªÉÉ¨É Shyaama-shyaama
(dark-dark) Krishna, and MÉÉè®ú-MÉÉè®ú gaura-gaura (fair-fair) Radhika. It is as
though countless Krishna and Radha have turned into grains of sand, and are
embracing each other. That bank of the Yamuna, the sandy beach of
Yamuna! The leela continues –
¤ÉɽÖþ|ɺÉÉ®ú-{ÉÊ®ú¨¦ÉEò®úɱÉEòÉä°ü xÉÒ´ÉÒºiÉxÉɱɦÉxÉxɨÉÇxÉJÉOÉ{ÉÉiÉè:*
I´É䱪ÉɴɱÉÉäEò½þʺÉiÉèµÉVɺÉÖxnù®úÒhÉɨÉÖkɨ¦ÉªÉxÉ ®úÊiÉ{ÉÊiÉÆ ®ú¨ÉªÉɶSÉEòÉ®ú**
Baahuprasaara-parimbhakaraalakoroo
neeveestanaalabhananarmanakhaagrapaataih,
Kshve`lyaavalokahasitaivrajasundareenaamuttambhyan ratipatim
ramayaashchakaara.
Shri Krishna spreads wide His arms and dances. He holds the gopi in a close
embrace as He dances. He catches her hand and dances. He touches the sand
as He dances. All the modes of dancing are used. =kɨ¦ÉªÉxÉ ®úÊiÉ{ÉËiÉ
‘Uttambhayan ratipatim.’ Kama (desire), the husband of Rati (passionate
desire) descended from the sky. He saw the scene and was stunned. He stood
as though he had been turned into a pillar – =kɨ¦ÉªÉxÉ ®úÊiÉ{ÉËiÉ-=iÉ =v´ÉǨÉä´É ºiɨ¦ÉªÉxÉÂ
uttambayan ratipatim – uta urdhvame`va stambhayan. Kama did not dare to
go before Shri Krishna. He fell unconscious. He lost his senses. This was the
kind of leela Shri Krishna did.
Now, in such a leela, where was the scope for any Ê´ÉPxÉ vighna (obstacle)?
Vighna arises when the sakha (friends) leave Shri Krishna behind, and
wander off to admire the beauty of the forest. Vighna comes when Mother
Yashoda puts down Shri Krishna from her lap, and goes to take off the pot
of milk from the fire. Maiya’s vision was diverted to the object that served
Shri Krishna. The sakha’s attention was diverted by the beauty of the forest,
and they walked into the mouth of Aghasur (the demon in the form of a huge
serpent.
The gopis’ attention, however, never goes to any other. They don’t see the
beauty of the forest; nor do look at anyone else. They don’t even look at
other gopis. Then, where did their mind go to? It focused on themselves, on
their own beauty. Where is the vighna in prema? The attention of a premi
(one who loves) does not go to the world, or any other, or even the Self. The
‘I’ emerges in prema. ‘I am so lovely, so appealing, and so fortunate, that

29
Krishna is charmed by me. He follows me.’ Ego arose. Vanity is a great
obstacle in prema.
iÉɺÉÉÆ iÉiÉ ºÉÉè¦ÉMÉ˨Énù ´ÉÒIªÉ ¨ÉÉxÉÆ SÉ Eäò¶É´É:*
|ɶɨÉÉªÉ |ɺÉÉnùÉªÉ iÉjÉè´ÉÉxiÉ®úvÉÒªÉiÉ** 10-29-48
Taasaam tat saubhagamida veekshya maanam cha ke`shavah,
Prashamaaya prasaadaaya tatraivaantaradheeyata.
(Bhagwat 10. 29. 48)
They disdained Shri Krishna. Unless the ‘I’ is thrown out, the rasa of prema
will not ripen. In prema, the obstacle is no iÉiÉÂ ‘tat’ (that); it is not <nÆù idam’
(this); the obstacle in prema is the +½Æþ ‘aham’ (I). It is internal. If prema had
considerations of idam or tat, it would be adulterated. It would not remain
pure love. However, when the aham comes in, the happiness of the Beloved
is no longer the focus, even if the love remains pure.
Bhagwan said, |ɶɨÉÉªÉ |ɺÉÉnùÉªÉ ‘Prashamaaya prasaadaaya – I should shower
Grace on them. I should be benevolent and be free of any reservations.’
How? ‘It is essential to subdue the ego that has arisen in their mind.’
Therefore, iÉjÉè´É +xiÉ®úvÉÒªÉiÉ ‘Tatraiva antaradheeyata.’ He did not go anywhere.
The gopi was in her own world of self-admiration. ‘I dance so well! I sing so
well! I am so beautiful!’ She was intoxicated with such thoughts. Her +ÉägøxÉÒ
odhnee (half sari) fell off. Shri Krishna swiftly picked it up and covered
Himself with it. He began to dance along with the gopis as though He was
one of them.
Then He said, ‘Oh! Where is Krishna?’ Everyone began to look for Krishna.
They became so desperate, so agitated, that He was nowhere to be seen, that
they began to see the Atma in everything.
iÉɺiÉÉ Ê´ÉSÉä¹]õÉ VÉMÉÞ½ÖþºiÉnùÉÎi¨ÉEòÉ:* 10-30-2
Taastaa viche`shtaa jagrihustadaatmikaah.
(Bhagwat 10. 30. 2)
The gopis asked the trees. They asked the creepers. They asked the Tulsi
shrubs and Jasmine creeper, ‘Where is Krishna? Did you see where Krishna
went?’ Then, they forgot the circumstances, and began to enact His leelas.
The gopis were immersed in Shri Krishna to such an extent that – EÞò¹hÉÉä%½Æþ
{ɶªÉiÉ MÉËiÉ ±ÉʱÉiÉɨÉ krishnoham pashya gatim lalitaam – look! I am Krishna!
See how I dance!’ ‘Look! I am Krishna. See how I lift up the Govardhan.’
The gopis were so totally immersed in thoughts of Shri Krishna that they
forgot that they were gopis. They lost themselves in His leela.
Tomorrow, I will tell you what happened after this.

Om Shantih! Shantih! Shantih!

30
 Raas Rasa

Chapter III

We feel love for a person who has the qualities of humility, decency, and
love. The gopis left everything to obtain Shri Krishna. This is a ÊxÉ´ÉÞÊkÉ ±ÉÒ±ÉÉ
nivritti leelaa – a leela of withdrawing from worldly activities. The gopis
came to Shri Krishna after giving up the four Purusharthas (principal
achievements) of Artha (material wealth), Dharma, Kama (worldly desires)
and Moksha (liberation from rebirth). They also gave up their ±ÉÉäEò-|ɱÉÉäEò
loka-paraloka (the comforts of this world and the lands after death). Shri
Krishna told them to go back. He showed doubt regarding the rightness of
their actions. Then the gopis used the arguments of the Uttar Mimansa
philosophy to refute the Purva Mimansa school of thought. Shri Krishna lost
the argument, and accepted what the gopis said.
After Shri Krishna acquiesced, the music started, and the dancing
commenced. Later, the vanity that is an obstacle in prema arose. The
equilibrium of rasa in prema is destroyed by vanity! The special quality of
the prema of Vraja is that they consider prema to be ºÉ¨É®úºÉ sama-rasa, where
both the lover and the Beloved get equal rasa. Shri Krishna had as much
prema for the gopis as they had for Him. The prema of the gopis was as deep
as Shri Krishna’s prema. Prema is increased when the lover sees the prema
of the Beloved. Prema is the =qùÒ{ÉxÉ uddeepana (awakening factor) of prema.
This is what those who are learned in the prema rasa have stated. How will
the prema in my heart increase? It will increase when I see prema in the
heart of the premi.
One day, Shri Radharani noticed that Shri Krishna was looking at her from
behind some trees and creepers. He thought that Radharani could not see
how the sight of her delighted Him. When Shri Radharani saw Shri
Krishna’s delight at seeing her, she was delighted, too. Shri Krishna
understood that Shri Radharani is delighted to see His delight, and felt
doubly elated. This doubled Shri Radhikarani’s happiness. Now, a wave of
ºÉÖJÉ sukha (complete happiness) came from both sides. They forget
themselves. Shri Krishna forgot Himself, and Shri Radharani forgot herself.
The people of Vraja – who are connoisseurs of the leela of Shri Radha-
Krishna sing –
xÉ +ÉÊnù xÉ +xiÉ Ê´É±ÉÉºÉ Eò®éú nùÉä>
±ÉÉ±É Ê|ɪÉÉ ¨Éå ¦É<Ç xÉ ÊSÉx½þÉ®úÒ*
Na aadi na anta vilaasa kare` dou,

31
 Laala priyamain bhayee na chinhaaree.
Shri Krishna turns into Radha, and Radha has become Shri Krishna. Who
can separate them? Who can separate the water in the ripple from the water
in the lake? They become one. That means, they lose their sense of
individuality. The rasa of prema is the +½Æþ-¦ÉÉ´É aham-bhaava – the feeling of
‘I’. The aham-bhava arose in the gopis as they danced.
You see, our ®úʺÉEò rasika (lovers of Shri Krishna leela) say that the aham-
bhava does not arise in the gopis’ heart. The gopis merely acted as though it
did. Why did they do this play acting? They did it so that people would
know that the ego is an obstacle in prema rasa. They wanted people to learn
this. And, Shri Krishna disappeared.
iÉjÉè´ÉÉxiÉ®úvÉÒªÉiÉ Tatraivaantaradheeyata. The commentary on this is that Shri
Krishna did not go anywhere. He hid Himself adroitly, without going
anywhere. The Vrajavasis say that when the gopis became engrossed in
admiring their own beauty, sweetness and love, their odhnis slipped off. Shri
Krishna quickly picked up one odhni and covered Himself with it. He
became a gopi.
The gopis were unable to guess where Shri Krishna was. The old time rasiks
of prema will know that I am now talking about Rasa Darshan – the
philosophy of rasa. The ego of being a premi does not arise in prema.
xÉ IÉÉänùÒªÉÉxÉÊ{É ºÉÊJÉ ¨É¨É |Éä¨ÉMÉxvÉÉä ¨ÉÖEÖòxnäù
GòxnùiÉÓ ¨ÉÉÆ ÊxÉVɺÉÖ¦ÉMÉiÉÉJªÉÉ{ÉxÉÉªÉ |ÉiÉÒʽþ*
JÉä±ÉnÂù´ÉƶÉÒ ´É±ÉʪÉxɨÉxÉɱÉÉäCªÉÆ iÉÆ ´ÉCjÉʤɨ¤ÉÆ
v´ÉºiÉɱɨ¤ÉÉ ªÉnù½þ ¨É½þ½þ|ÉÉhÉEòÓ]õ ʤɦĘ́É**
Na kshodeeyaanapi sahki mama pre`magandho mukunde` krandanteem
maam nijasubhagataakhyaapanaaya prateehi,
Khe`ladvanshee valayinamanaalokya tam vaktrabimbam dhvastaalambaa
yadaha mahahapraanakeetam vibharmi.
Lalita sakhi said to Shri Radharani, ‘Swamini (Mistress), you are an ocean
of love.’
Priyaji replied, ‘There is not even a whiff of prema in me.’
‘Then why do you weep, and become restless for Him?’
‘To advertise my good fortune! Otherwise, how could I still be living
without seeing Him, on whose lips the flute is always playing? I nurture my
|ÉÉhÉ praana (life spirit) even though it stings me every moment. What greater
suffering could there be?’
Shri Krishna disappeared to subdue the ego of the gopis, and to cleanse their
minds. This is a trick to remove the hardness that comes into the heart.

32
Five points are given in the second chapter of the Raas Panchadhyayi. One is
the sorrow, desperation, and anguish in the Ê´É®ú½þ viraha (pain of separation)
of the Beloved.
=kÉÉ{ÉÒ {ÉÖ]õ{ÉÉEòiÉÉä%Ê{É MÉ®ú±ÉÆ OÉɨÉÉnùÊ{É IÉÉä¦ÉhÉä
nù¨¦ÉÉä±Éä®úÊ{É nÖù:ºÉ½þ: Eò]Öõ®ú±ÉÆ ¾þx¨ÉMxɶɱªÉÉnùÊ{É*
iÉÒµÉ: |ÉÉèføʴɺÉÚÊSÉEòÉ ÊxÉSɪÉiÉÉä%{ªÉÖSSÉè¨ÉǨÉɪÉÆ ¤É±ÉÒ
¨É¨ÉÉÇhɪÉt ʦÉxÉÊkÉ MÉÉäEÖò±ÉªÉiÉä̴ɶ±Éä¹ÉVÉx¨ÉÉ V´É®ú:**
Uttaapee putapookatopi garalam graamaadapi kshobhane` dambhole`rapi
duhsahah katuralam hrinmagnashalyaadapi,
Teevrah praudhavisoochikaa nichayatopyuchchairmamaayam balee
mamaniyadya bhinatti gokulayate`vishle`ghajanmaa jvarah.
‘It is like molten gold. What did out heart become? It became liquid gold
that simmered. It became a deadly poison. The pain was greater than being
hit by a thunderbolt. It was like a triangular arrowhead that pierced the heart.
This was my condition when I became separated from Shri Krishna.’
So, first there was the pain of pain. Then, the condition of the gopis
deteriorated so much that it seemed they were close to dying. Shri Krishna’s
±ÉÒ±ÉÉ ¶ÉÎCiÉ leela shakti (the power of His leela) came and saved them. Earlier,
they had forgotten Shri Krishna because they became immersed in thinking
about their own beauty and sweetness. Now, when they felt the anguish of
viraha, they forgot themselves, and became engrossed in thoughts of Shri
Krishna’s beauty and sweetness.
Viraha gives both heat and light. In the Shastra of rasa, viraha is compared
to the sun. Just as the sun gives us light, but also gives an unbearable heat,
the memory of the qualities of the Beloved are awakened in the premi. This
is the light in which the premi sees the Beloved’s good qualities, and
realizes, ‘I did not do right.’ However, there is an acute suffering, because
the pain of separation burns the heart of the premi. The love flows in a
steady stream.
nùÉä¹ÉähÉ IÉʪÉiÉÉÆ MÉÖhÉäxÉ MÉÖhÉiÉÉ EòɨÉ{ªÉxÉÉiÉx´ÉiÉÒ
|Éä¨É º´ÉÉ®úʺÉEòºªÉ iɺªÉ ÊSÉÊnùªÉÆ Ê´ÉGòÒb÷iÉÒ ÊGòªÉÉ*
Doshe`na kshayitaam gune`na gunataa kaamapyanaatanvatee pre`ma
svaarasikasya tasya chidiyam vikreedatee kriyaa. Prema is a rasa of our own
heart. It is natural; it is not artificial. Hired prema is not prema. There is no
imitation in prema. Prema is that, which does not reduce even when the
Beloved’s faults are clearly seen. Nor does it increase when good qualities
are seen. That means, prema is unaffected by the virtues and faults of the
Beloved.

33
Prema does not reduce even when the Beloved is far away; nor does it
increase when He is close. Prema is unaffected by proximity or distance. It is
unaffected by the place. It makes no difference to the prema whether the
Beloved comes after many days, or stays with the premi. Prema is a rasa that
is the essence of the Paramatma incarnate – ®úºÉÉä ´ÉèºÉ:* ®úºÉÆ Áä´ÉɪÉÆ ±É¤Év´ÉÉ +ÉxÉxnùÒ
¦É´ÉÊiÉ raso vai sah. Rasam hye`vaayam labdhvaa aanandee bhavati. Once
this rasa is obtained, there is only anand. The gopis did not remain gopis;
they became Krishna. And, they began to enact Krishna’s leelas. This total
immersion is described in the second chapter...
EòºªÉÉζSÉiÉ {ÉÚiÉxÉɪÉiªÉÉ: EÞò¹hÉɪÉxiªÉÊ{ɤÉiÉÂ*
Kasyaachit pootanaayantyaah krishnaayantyapibat.
One gopi climbed on another’s shoulders. ‘You are the Kaliya nag, and I am
Krishna. I am dancing.’ Another gopi picked up a sari and said, ‘I have lifted
up the Goverdhan. I am Krishna.’ One gopi said, ‘I am Krishna. I am
drinking the milk of Putana.’ Yet another gopi said, ‘See how gracefully I
walk!’ One gopi began to break the demon Shatkasura with her foot.
The gopis forgot their own beauty. They became engrossed in Shri Krishna’s
beauty. Viraha caused pain, and the pain made the gopi forget themselves.
When they forgot themselves, they became engrossed in Shri Krishna. They
began to look for Him. They searched all round, trying to investigate His
movements. Today, you people will say it is an exaggeration, but when I
used to walk on the road – I walked for hundreds, even thousands of miles =
my hands and legs would get almost too weary to function. I would ask
whoever I met, how far the closest village was.
|Éä¨ÉÉRÂóMÉÉ |ÉEÞòÊiÉÊ´ÉSɱÉÉ SÉäiÉxÉÉ SÉäiÉxÉä·É®ú*
Pre`maangaa prakritivichalaa che`tanaa che`tane`shvara.
When people have become desperate with prema, they do not realize who
they are asking. The gopis asked the banyan trees, ‘You are tall, and can see
all round. Where is Krishna?’ They asked the other large trees. What would
these trees say? They were full of arrogance. The gopis went to the trees on
the bank of the Yamuna, but they were iÉÒlÉÉǴɺÉÒ teerthavaasi (people who live
in pilgrim places). They expected these trees to be compassionate, and tell
them where Shri Krishna had gone. However, the people who live in the
teerthas merely enjoy the benefit of other people’s wealth. They are born in
the teerthas in order to get money out of the pilgrims and tourists who come
there. The trees on the banks of the Yamuna have no compassion, and no
affection.
The gopis went to the jasmine shrubs. ‘You are blooming! He has touched
you as He went by.’

34
‘Tulsi! You are very dear to Him.’
This is research. It is a search for the Beloved. It is ÊVÉYÉɺÉÉ jigyaasaa (a desire
to know) the Brahman who is ®úºÉ-º´É°ü{É rasa-svaroopa (the essence of rasa).
®úºÉÉä ´Éè ºÉ:* ®úºÉÆ Áä´ÉɪÉÆ ±É¤v´ÉÉ +ÉxÉxnùÒ ¦É´ÉÊiÉ Raso vai sah. Rasam hye`vaayam
labdhvaa aanandee bhavati. The gopis saw some footprints on the path.
They followed the footprints and met Shri Radharani. Her vanity had been
destroyed. The gopis wandered in the forest along with Shri Radharani.
Prema arose there. The prema that was free of vanity – +É®úÉvÉxÉÉ aaraadhanaa.
iɨÉ:|Éʴɹ]õ¨ÉɱÉIªÉ iÉiÉÉä ÊxÉ´É´ÉÞiÉÖ: κjɪÉ: Tamahpravishtamaalakshya tato nivavrituh
striyah.
When the gopis went deeper into the forest, they saw that the darkness was
becoming dense, One sakhi said, ‘Oh, sakhi, you are looking for our
Beloved. If He does not want to meet us, He will go deeper into the forest to
avoid us. He will go into the shadow of the trees. Suppose a thorn pricks His
foot? Suppose His tender feet are cut by a sharp stub of grass? Suppose His
pitambar gets entangled in some wild creeper? He may even get hurt by a
sharp branch or stump! He will face discomfort. No! No! It is not proper to
look for Him any further. He will meet us when He pleases. Our strength
and effort are useless. It is His Grace, His being pleased, His generosity, His
nobility, and the love He has for us that will prevail. So, there is no need to
search in the dark forest.’
Another gopis said, ‘Then what should we do?’
You see – ªÉjÉ ªÉzɹ]Æõ iÉjÉè´É iɱ±É¦ÉiÉä yatra yannashtam tatraiva tallabhate`. A thing
that is lost is found in the place where it was lost. It can’t be found if you
look for it in another place. An example is given in Shridhar Swami’s
commentary on the Bhagwat. An old woman was looking for something
under the light of the roadside at night. A kindhearted gentleman was
passing by. “Mother, what are you looking for?’ he asked.
‘I am looking for a needle.’
‘Mother, where was it lost?’
‘It was lost in the house.’
‘The why are you looking for it on the roadside?’
‘There is no light in the house. There is light on the roadside, so I came here
to look.’
MÉÞ½äþ xɹ]Æõ ´ÉxÉä ¨ÉÞMªÉiÉä Grihe` nashtam vane` mrigyate`. It is useless to search in the
forest for something that has been misplaced in the house. Bhagwan abides
in our heart. If we can’t get His darshan there – if you don’t try to look for
Him in your own heart, and go to the East, West, North and South in search

35
of Him, how will you find Him? Seek Him within. A poet of long ago has
written –
¨Éé ½þÒ ½ÚÄþ µÉVÉ ¨ÉÉä¨Éå ¤ÉºÉiÉ ½èþ ´ÉÞxnùÉ´ÉxÉ
Mein hee hun vraja momein basata hai vrindaavana.
‘I am Vraja. Vrindavan is in my heart. The sport of Radha-Krishna is also in
my heart. What is the point of going outside to look for it?’
I will tell you about this merely as an indication. The ={ÉɺÉxÉÉ upaasanaa
(worship) of the Brahman is described in the fourth part of the Kena
Upanishad. There, the van (forest) has been described for the ¦ÉÉèÊiÉEò bhautik
(material) worship. iÉrù iÉnÂù ´ÉxÉÆ xÉÉ¨É Tassha tad vanam naama. There is a van
where the trees are the Brahman, the creepers are the Brahman, and the
leaves, flowers and fruits are all the Brahman. The earth itself is the
Brahman – iÉrù ´ÉxÉÆ xÉÉ¨É tad vanam naama.
Come, let us give up VÉc÷iÉÉ jadataa (being inanimate, inert and insensate), and
look for the Paramatma in that van.
The Shukla Yajurveda says, ËEò iÉnÂù ´ÉxÉÆ* Eò = ´ÉÞIÉ +ÉºÉ ‘Kim tad vanam. Ka u
vriksha aasa.’ Which van is that? What is that tree? The words have been
changed in the Krishna Yajurveda. ¥ÉÀ iÉnÂù ´ÉxÉÆ* ¥ÉÀ = ´ÉÞIÉ +ÉºÉ ‘Brahm tad
vanam. Brahm u vriksha aasa.’ The Brahman is the van, and the Brahman is
the trees. The Vrindavan you are meditating upon – the Vrindavan that
comes into your heart – is the näù½þ dhe`ya Vrindavan, the Vrindavan of
meditation. It is not a gross Vrindavan. It is a Vrindavan to meditate upon.
After the description of the +ÉÊvɦÉÉèÊiÉEò oùι]õ aadhibhautik drishti (the material
viewpoint), comes the +ÉÊvÉnèùÊ´ÉEò oùι]õ aadhidaivik drishti (the divine
viewpoint).
Ê´ÉtÖiÉÉä ´ªÉtÖiÉ Vidyuto vyadyuta.
Lightening crackles. Just as flashes of lightening appear suddenly among
thick dark clouds, Shri Krishna is like a blue rain cloud, and His pitambar
flashes intermittently. Sometimes, His teeth shine, and the luster of His nails
is glimpsed. Thus, the gopis get flashes of Shri Krishna that are like flashes
of lightening in the dark clouds. Then, the +ÉvªÉÉÎi¨ÉEò aadhyaatmik
(metaphysical) ={ÉɺÉxÉÉ upaasanaa (worship) is described.
±ÉɱɪÉiÉÒ´É* vªÉɪÉiÉÒ´É Laalayateeva. Dhyaayateeva.
Our mind does vªÉÉxÉ dhyaana (meditation), and then it wanders. It becomes
restless at times, and it becomes steady at times. We should not feel
apprehensive. This is a search for Shri Krishna.
iÉnÂù Ê´ÉÊVÉYÉɺɺ´É Tad vijigyaasasva.

36
Come to this Brahman. Come; let us immerse our minds in this light that
flashes as brightly as lightening. We should repeatedly bring our focus back
to Him, and not falter if the mind is fickle.
All the gopis gathered on the bank of Jamunaji. You all know that the ºÉÉvÉÖiÉÉ
sadhootaa (goodness) of Jamunaji is somewhat different from that of
Gangaji and the others. Here, the dark grains of sand are forms of Shri
Krishna, and the golden grains of sand are forms of Shri Radha. It is as
though countless pairs of dark and fair frolic together. If the trees are
Krishna, the creepers that cling to them are Radha.
In Vraja, the females of the animals, birds and clay are also Radha-Krishna.
The flowers are the smiles of the creepers. The sap of the trees is the fruit.
Don’t see this Vrindavan in a gross form. See the Vrindavan in your heart.
Yamunaji is lost in meditating on Shri Krishna. She is blue, and flows with a
stately gentleness. Meditating on Shri Krishna has made her blue.
Our people of Vrindavan – who delight in Shri Krishna’s leelas – give a
description of an incident. Shri Radha-Krishna once went to Yamunaji to
play in the river. They decided to play a game of hide and seek in the water.
When Shri Radha went underwater, Shri Krishna would try to find her, and
catch her. Then He would go underwater and she would look for Him. They
would swim towards a lotus flower, to see who could reach it first.
Now, when Shri Krishna swam underwater, His blue-hued form would be
concealed in Yamunaji’s blue waters. When Shri Radharani went
underwater, her fair form would gleam in the water, and Shri Krishna would
immediately catch her. ‘This Yamunaji is partial to You,’ said Shri
Radharani. ‘We won’t play this game in the Yamunaji. Let us go and play in
some lake.’
The feeling in Vraja is exceptional. I will narrate an example. One day, the
cows were walking, with Shri Krishna behind them. The sunlight was
extremely hot. You will call this an exaggeration. There was a spot where
Shri Krishna stopped. He turned His back to the sun, and bent forward. He
would go no further. The gwaal baal went on ahead with the cows.
Lalita sakhi saw this from afar. ‘Oh! Shri Krishna is standing in this hot sun!
The earth is heated by the intense heat of the sunlight.’ She came closer, and
was amazed at what she saw. She saw Shri Radharani’s footprints on the
ground, shaded by Shri Krishna’s body. Shri Krishna said, ‘The heat of the
sun should not touch Shri Radharani’s footprints.’ This is why He stood
there, shading them with His body. What a tender feeling! The sentiments of
the Vrajvasis are very tender.

37
The gopis began to think of how Shri Krishna could be induced to come.
One gopi said, ‘Shri Krishna is very fond of music. He goes and stands
quietly wherever music is played.’
xÉɽÆþ ´ÉºÉÉ欃 ¤ÉèEÖòh`äö ªÉÉäMÉxÉÉÆ ¾þnùªÉä xÉ SÉ*
¨ÉnÂù¦ÉCiÉÉ: ªÉjÉ MÉɪÉÎxiÉ iÉjÉ Êiɹ`öÉ欃 xÉÉ®únù**
Naaham vasaami vaikunthe` yoginaam hridaye` na cha,
Madbhaktaah yatra gaayanti tatra tishthaami naarada.
‘I do not live in Vaikunth. Nor do I stay in the hearts of Yogis. I stay where
My bhaktas talk lovingly about Me. I stand there and listen to the sweet
voices of My bhaktas.’
‘This is a good method,’ said one gopi. ‘Come; let us sing. He will surely
come to hear our songs.’ This is called ‘Gopi Geet’ – the song of the gopis.
It is the third chapter of the Raas Panchadhyayi.
VɪÉÊiÉ iÉä%ÊvÉEÆò VÉx¨ÉxÉÉ µÉVÉ: ¸ÉªÉiÉ <Îxnù®úÉ ¶É·ÉnùjÉ Ê½þ*
nùʪÉiÉ où¶ªÉªÉÉÆ ÊnùIÉÖ iÉÉ´ÉEòɺi´É滃 vÉÞiÉɺɴɺi´ÉÉÆ Ê´ÉÊSÉx´ÉiÉä*
¶É®únÖùnùɶɪÉä ºÉÉvÉÖVÉÉiɺÉiºÉ®úʺÉVÉÉänù®ú¸ÉÒ¨ÉÖ¹ÉÉ où¹ÉÉ*
ºÉÖ®úiÉxÉÉlÉ iÉä%¶ÉÖ±EònùÉʺÉEòÉ ´É®únù ÊxÉPxÉiÉÉä xÉä½þ ËEò ´ÉvÉ:**
Jayati te`dhikam janmanaa vraja shrayata indiraa shashvadatra hi,
Dayita drishyataam dikshu taavakaastvayi dhritaasavatvaam vichinvate`.
Sharadudaashaye` saadhujaatasatsarasijodarashreemushaa drishaa,
Suratanaatha te`shulkadaasikaa varada nighnato ne`ha kim vadhah.
The gopis sing mellifluously. Musicians sing this song to the
accompaniment of a veena or sitar, and tables. There is great pathos in it.
The gopis said, ‘Vraja is a naturally superior place. However, ever since You
have come, it has become the most superior place in the world. Laxmi – who
is worshipped by the whole world – has come here, and is serving the
creepers and trees of Vraja. The Mistress of Vaikunth is a servant in Vraja.
She purifies every tree, creeper and grain of earth as she walks, because the
feet of her Beloved will walk there.
However, Krishna, You are very hard-hearted. Look; just take one look! It
seems that You have shut Your eyes; You have gone far away. Open Your
eyes and see the gopis who love You. Your loved ones are wandering about
at night looking for You. How can You bear this?
Just see the condition of Your gopis! Where have You hidden Yourself? Let
us play a game, that we catch a glimpse of You, and You catch a glimpse of
us, and then we see You again. Your beauty and Your attractive form have
captivated us. If we were to die because of being separated from You, this
thought is unbearable. Had we died by Kaliya nag’s poison, at least Your
reputation would not have been tarnished! If we die now, because of You,

38
You will be held responsible for our death. And, we know that You are not
merely the son of a gopi.
xÉ JɱÉÖ MÉÉäÊ{ÉEòÉxÉxnùxÉÉä ¦É´ÉÉxÉÊJɱÉnäùʽþxÉɨÉxiÉ®úÉi¨ÉoùEÂò*
Ê´ÉJÉxɺÉÉÌlÉiÉÉä Ê´É·ÉMÉÖ{iɪÉä ºÉJÉ =näùʪɴÉÉxÉ ºÉÉi´ÉÉÆ EÖò±Éä**
Na khalu gopikaanandano bhavaanakhilade`hinaamanataraatmadrik,
Vikhanasaarthito vishvaguptaye` sahka ude`yivaan saatvataam kule`.
You are not just a gopi’s son; You are the antaryaami (knower of everyone’s
thoughts) Narayana, who abides in all hearts.
An +rÇù EÖò¨¦É Ardha Kumbha was held at Prayag in 1936. I was giving
discourses on the Bhagwat there. The organizers had made a high platform
for me. At that time, I had not become a Sanyasi – I was still a married
householder. People would go and invite Mahatmas to come and listen to the
discourse. Shri Jayendrapuri Maharaj came, Shrautamuniji came,
Bhagwatanandji came, and Shri Udiyababaji Maharaj came, among others.
They would come and sit in the sand. I did not know them. I was giving the
meaning of this shloka:
xÉ JɱÉÖ MÉÉäÊ{ÉEòÉxÉxnùxÉÉä ¦É´ÉÉxÉ Na khalu gopikaanandano bhavaan. ‘Shri Krishna, xÉ
JɱÉÖ MÉÉäÊ{ÉEòÉ xÉxnùxÉÉä ¦É´ÉÉxÉ na khalu gopikaa nandano bhavaan – You are not the
son of a gopi. Had You been a gopi’s son, You would not have behaved in
such a hard-hearted way with us. xÉ JɱÉÖ MÉÉäÊ{ÉEòÉ xÉxnùxÉÉä ¦É´ÉÉxÉ Na khalu gopikaa
nandano bhavaan.’
Shri Krishna said, ‘That is true, gopis, I am the +xiɪÉÉǨÉÒ antaryaami (the one
who knows everybody’s thoughts), I am the pù¹]õÉ drashtaa (the observer). I
am the ºÉÉIÉÒ saakshee (the inner witness).’
xÉ JɱÉÖ näùʽþxÉɨÉxiÉ®úÉi¨ÉoùEÂò ‘Na khalu de`hinaamantaraatmadrik – You are not even
an antaryaami; otherwise, You would have seen the pain in our heart! How
could You bear to see our suffering?’
‘No, I am the drashtaa; the sakshi.’
‘Oh! Can a drashtaa or sakshi be so pitiless?’
‘O gopis! Brahmaji prayed to Me to come and protect the world. That is why
I have come. I am Narayana.’
The gopis said, xÉ JɱÉÖ, Ê´ÉJÉxɺÉÉÌlÉiÉÉä Ê´É·ÉMÉÖ{iɪÉä ‘Na khalu, vikhanasaarthito
vishvaguptaye`. Brahmaji did not pray to You at all! Had You come to
protect the world, wouldn’t you have protected us, as well?’
‘O gopis, then who am I?’
ºÉJÉ =näùʪɴÉÉxÉ ºÉÉi´ÉiÉÉÆ EÖò±Éä ‘Sakha ude`yivaan saatvataam kule`. You are like
someone who has dropped out of the sky. You have come like a cloud-
flower that falls from the sky. You have no pity. No affection and no heart!
Where are You hiding, to harass us?’ This is how the gopis talk.

39
A voice came from one side. ‘Krishna! Pace Your hand on our head. ʶɮúʺÉ
vÉäʽþ xÉ; ¸ÉÒEò®úOɽþ¨É Shirasi dhe`hi naa shreekaraagraham. Please place Your
sweet hand – that is full of rasa, like a lotus flower, on our head.’
‘Excellent!’ said Shri Krishna. ‘I accept Your prayer. All of you stand in a
row. I will walk behind you, placing My hand on your heads one by one.
Your prayer will be answered.’
‘No,’ said the gopis. ‘Let us have a darshan of Your lovely face that is like a
lotus flower.’
‘All right. You all stand in line, and I will pass by in front.’
The gopis said, ‘No, not this.
|ÉhÉiÉnäùʽþxÉÉÆ {ÉÉ{ÉEò¶ÉÇxÉÆ iÉÞhÉSÉ®úÉxÉÖMÉÆ ¸ÉÒÊxÉEäòiÉxɨÉÂ*
¡òÊhÉ¡òhÉÉÌ{ÉiÉÆ {Énùɨ¤ÉÖVÉÆ EÞòhÉÖ EÖòSÉä¹ÉÖ xÉ: EÞòÎxvÉ ¾þSUôªÉ¨ÉÂ**
Pranatade`hiaam paapakarshanam trinacharaanugam shreenike`tanam,
Fanifanaarpitam te` padaambujam krina kuche`shu nah krindhi
hrichhayam.
And, placing You hand is not enough!’
To place a hand on someone’s head means to say, ‘You are mine.’
‘To give the darshan of Your ¨ÉÖJÉ®úÉÊ´Éxnù mukhaaravinda (face that is like a
lotus) is a common thing.’
‘Then?’
‘We want these lotus feet of Yours.’
‘Oh, why do you want My lotus feet, gopis?’
‘Your lotus feet are nùÉä¹É½þÉ®úÒ doshahaari – they have the power to remove all
our faults. By placing Your feet on our heart, any fault or sin we may have
will be removed. Come; place Your lotus-feet on our heat. Your lotus-feet
are |ÉhÉiÉnäùʽþxÉÉÆ {ÉÉ{ÉEò¶ÉÇxÉÆ pranatade`hinaam paapakarshanam – the sins of every
person who bows down to You are wiped away. The obstacles that prevent
us from meeting You, are removed.’
‘Oh, your heart is very hard, gopis! Your breast is so hard, and My feet are
so tender! I will get hurt if I place My feet over your heart.’
The gopis said, iÉÞhÉSÉ®úÉxÉÖMÉÆ ‘Trinacharaanugam. Your feet don’t get hurt when
You run after the calves and cows in the forest; and they’ll get hurt if You
place them on our breast?’
Shri Krishna said, ‘Oh, you think My feet are so hard, gopis?’
The gopis were imagining this conversation. It was the gopis who said these
things amongst themselves. The gopis said, ¸ÉÒÊxÉEäòiÉxÉÆ ‘Shreenike`tanam –
Laxmi herself stays at Your feet. You walk, placing Your feet on the breast
of Bhudevi (the goddess Earth, Narayana’s second wife), and Shridevi
(Laxmi) comes and insists that You place Your feet in her breast.’

40
‘No, gopis, there is some fault in your hearts, and so I cannot place My feet
over your heart.’
The gopis said,¡òÊhÉ¡òhÉÉÌ{ÉiÉÆ {Énùɨ¤ÉÖVÉÆ EÞòhÉÖ EÖòSÉä¹ÉÖ xÉ: EÞòÎxvÉ ¾þSUôªÉ¨É ‘Fanifanaarpitam te`
padaambujam krinu kuche`shu nah krindhi hrichhayam.’ You kept Your
feet on the hoods of Kaliya nag. His body was filled with venom. The water
of Yamunaji had become poisoned. ªÉnÂù ªÉnÂù ʶɮúÉä xÉ xɨÉiÉä Yad yad shire` namate`
- You stamped on each hood that he raised arrogantly. You are the one who
dances on the head of Kaliya nag, a serpent filled with deadly poison, and
You fear to place Your feet on our heart? EÞòhÉÖ EÖòSÉä¹ÉÖ xÉ: Krinu kuche`shu nah.’
‘No, gopis. There is a desire in your hearts. I never place My foot on the
heart of anyone who has desire, anger, or greed.’
‘All right,’ said the gopis. ‘We accept that we have desire in our heart.
However, when You place Your feet on it, all the desire will be destroyed.
The way to banish the serpent of desire that sleeps in our heart, is to place
Your foot over our heart.’
‘All right, gopis. I am prepared to do this, too. All of you lie down side by
side. I will walk placing My feet on your breast.’
‘No,’ said the gopis. ‘That is not enough.
¨ÉvÉÖ®úªÉÉ ÊMÉ®úÉ ´É±MÉÖ´ÉÉCªÉªÉÉ ¤ÉÖvɨÉxÉÉäYɪÉÉ {ÉÖ¹Eò®äúIÉhÉ*
Ê´ÉÊvÉEò®úÒÊ®ú¨ÉÉ ´ÉÒ®ú ¨ÉÖÁiÉÒ®úvÉ®úºÉÒvÉÖxÉÉ%%{ªÉɪɪɺ´É xÉ:**
Madhurayaa giraa valguvaakyayaa budhamanogyayaa pushkare`kshana,
Vidhikareerimaa veera muhyateeradharaseedhunaapyayayasvanah.
First, You captivated us with words as sweet as honey; the words of the
Vedas that expound on the greatness of bhakti and Your rasa. You enticed us
with Your eloquence and poetic talk. You entranced our heart with Your
eyes that are filled with love. Our prana is leaving us now. We need +¨ÉÞiÉ
amrita (the elixir that gives immortality).’
‘O gopis, shall I bring the amrit from Swarg (Indra’s Heaven?’
‘No! No! We don’t want that amrit. We don’t want the amrit that is stored.
We don’t want the vÉ®úÉ dharaa (of the earth) amrit, or the amrit that is kept in
a bottle. We want that amrit, which is not kept in another place. We have no
desire to get the amrit that was brought up at the churning of the inanimate
ocean. We want |Éä¨ÉɨÉÞiÉ pre`maamrita – the nectar of prema.’
‘All right. Will one or two drops suffice?’
‘No! +É{ªÉɪɪÉYÉ´É xÉ: Aapyayaayasva nah – saturate every pore of our body with
that amrit.’
‘O gopis, you have so much prema for Me in your heart! How is it that you
stayed alive without Me?’

41
This whole conversation is taking place in the minds of the gopis. This is
called +É{ÉäÊIÉEòÒ ºÉÆMÉÊiÉ ‘aape`kshikee sangati’ in Sanskrit.
The gopis said one thing, and then thought, ‘If Krishna says this in reply,
this is what I will say.’ She has this whole discussion in her own mind. That
means, Krishna told them telepathically that there is no Ê´É®ú½þ viraha in prema.
EèòiÉ´É®úʽþiÉÆ |Éä¨É xÉ ¦É´ÉÊiÉ ¨ÉÉxÉÖ¹Éä ±ÉÉäEäò*
ªÉÊnù ¦É´ÉÊiÉ EòºªÉ Ê´É®ú½þÉä Ê´É®ú½äþ ºÉiªÉÊ{É EòÉä VÉÒ´ÉÊiÉ**
Kaitavarahitam pre`ma na bhavati maanushe`loke`,
Yadi bhavati kasya virahee virahe` satyapi ko jeevati.
‘Look, gopis, ÊxɹEò{É]õ |Éä¨É nishkapat pre`ma (love that has no extraneous
considerations) is not possible in this world. No matter how much you love
another, there is always something that is not revealed to them. We cannot
have as much faith in another, as we have on our own self.’
‘What if someone gets such a faith?’
‘Then there is no viraha for that person.’
‘What if viraha comes to that person?’
‘Then they cannot remain alive. And, you are singing such lovely songs in
My viraha!’
‘Krishna, that is not my fault.’
‘Then whose fault is it?’
iÉ´É EòlÉÉ%¨ÉÞiÉÆ {ÉɪɪÉÎnÂù¦É ºÉÖEÞòÊiÉʦÉ: ´ÉÊ\SÉiɨÉÂ* ‘Tava kathaamritam paayayadribhi
sukitibhih vanchitam.
Your agents are spread everywhere. They are commissioned agents. They
have beguiled us by singing Your praises. They have spoken about Your
leela, Your magnanimity, and Your nobility. We have been cheated by their
descriptions of how sweet Your love is.
iÉ´É EòlÉɨÉÞiÉÆ iÉ{iÉVÉÒ´ÉxÉÆ EòÊ´ÉʦɮúÒÊb÷iÉÆ Eò±¨É¹ÉÉ{ɽþ¨ÉÂ*
¸É´ÉhɨÉRÂóMɱÉÆ ¸ÉÒ¨ÉnùÉiÉiÉÆ ¦ÉÖÊ´É MÉÞhÉÎxiÉ iÉä ¦ÉÚÊ®únùÉ VÉxÉÉ:**
Tava kathaamritam taptajeevanam kavibhireedhitam kalmashaapaham,
Shravanamangalam shreemadaatatam bhuvi grinanti te` bhooridaa janaah.’
One gopi said, ‘Their EòlÉÉ kathaa (discourses about Shri Krishna), and
everything connected to You, is amrit.’
One gopis said, ‘No! No! Whatever You say is amrit!’
‘All right. You say that talk about Me is amrit.’
‘No! We are not calling it the amrit that is kept in Swarg. The amrit of Your
katha is even more special.
iÉ{iÉVÉÒ´ÉxÉÆ Taptajeevanam – the amrit of Swarg is available only to the Devtas,
and to wealthy, high born, and powerful people. The poor cannot drink it.
However, this EòlÉɨÉÞiÉ kathaamrita of Yours gives the gift of life to the poor

42
and the troubled who burn with worldly sorrows. They burn because of their
sins. They burn with desires of all kinds, with vanity and ignorance. The
amrit of Swarg is not like Your kathamrit. The Mahatmas criticize that
amrit, and praise this one.
EòÊ´ÉʦɮúÒÊb÷iɨÉ Kavibhireeditam – one thing more. If someone goes to Swarg
and drinks amrit, it is like a person who deposits advance payment in a hotel.
Then he eats, drinks and lives there, as long as he has a credit balance. He is
asked to leave, when his deposit is exhausted. If he is unable to pay his bills,
they even confiscate his car. This amrit of Your katha, however, is
wonderful!
Eò±¨É¹ÉÉ{ɽþ¨É Kalmashaapaham – our {ÉÖhªÉ punya (the fruit of good deeds) is not
diminished when we drink this amrit.’ When we listen to the katha of
Bhagwan, our {ÉÉ{É paapa (sins) are destroyed, not our punya.
¸É´ÉhɨÉRÂóMɱɨÉ Shravanamangalam – we have to work hard to drink that amrit,
but this amrit brings good fortune as soon as we hear it.
¸ÉÒ¨ÉnùÉiÉiɨÉ Shreemadaatatam – that amrit is intoxicating, but this one is peace-
giving. That is small in quantity; this is much more. The people who give the
amrit of Your katha are great donors.’
One gopi said, ‘Oh, no! What you say is not correct.’
‘Then what is the correct meaning?’
‘It is iÉ´É EòlÉÉƨÉÞiÉÆ ‘tava kathaamritam’. That means, to hear Your katha is to
die. Your katha means death. Whoever hears it, dies as far as the world is
concerned. This is a lethal katha.
iÉ{iÉVÉÒ´ÉxÉÆ Taptajeevanam – it is like someone throwing a few drops of water
on a red hot iron saucepan. It only increases the heat.
EòÊ´ÉʦɮúÒÊb÷iÉÆ Kavibhireeditam – when the jesters praise someone, it is not
sincere praise; it is flattery. The poets sing Your praises in the same way. It
is not genuine praise.
Eò±¨É¹ÉÉ{ɽþ¨É Kalmashaapaham – the wealthy people have paid those who do
Your katha. They have given it great publicity. This kathamrit of Yours has
been our undoing.’
‘This is actually another form of eulogizing the kathamrit. It is because of
this that we have distanced ourselves from our home, family, relatives,
Dharma, and karma. We have given up everything, and come to meet You.
You are now flogging the dead. Please manifest quickly!’

Om Shantih Shantih Shantih.

43
 Chapter IV

We laugh and lament so many times in this world! That means, we feel
happy at times, and sad at times. There is no person who does not feel nÖù:JÉ
dukha (sorrow) and ºÉÖJÉ sukha (happiness) at some time, within twenty-four
hours.
¶ÉÉäEòºlÉÉxɺɽþºjÉÉÊhÉ ¦ÉªÉºlÉÉxɶÉiÉÉÊxÉ SÉ*
Ênù´ÉºÉä Ênù´ÉºÉä ¨ÉÚfÆø +ÉʴɶÉÉÎxiÉ xÉ {ÉÎhb÷iɨÉÂ**
Shokasthaanasahasraani bhayasthaanashtaani cha,
Divase` divase` moodham aavishanti na punditam.
This is the Gayatri of the Mahabharata. The Mahabharata has four Gayatris,
and this is one of them. ¶ÉÉäEò Shoka (unhappiness) comes a thousand times in
a day; so does ¦ÉªÉ bhaya (fear). This is because we forget our º´É°ü{É svaroopa
(essence); we forget Bhagwan. There is no question of either sorrow or fear
if we keep our focus on our swarup, because our essence is always happy
and limpid. It is unchanging, and it has great depth. Even if our focus is kept
on the Bhagwan in our heart, there is no question of feeling sad or afraid.
When we focus on the past or future, we forget Bhagwan. One Seth (wealthy
businessman) asked a Sant (Saint), ‘Maharaj, do you ever think about me?’
The Sant replied, ‘Seth, I do think about you, but only when I forget
Bhagwan.’
The word nÖùÊxɪÉÉ ‘duniyaa’ (the interactive world) comes from Sanskrit. The
word nÚùxÉ ‘doon’ indicates a state of unhappiness. There is a popular saying,
‘The King is unhappy, and the people are unhappy, and this makes the
Sadhu doubly unhappy.’ The only way to be free of sorrow is to not allow
ourselves to be effected by this world. All our joys and sorrows should be
connected to Bhagwan. If you want to fight, you should fight only with Him;
if you want to laugh, laugh with Him.
So, the sorrows of the world will be dispelled. What is needed for this is a
feeling of love for Bhagwan. In this world, when we love someone, and he
comes to know that we love him, he causes us much sorrow. He will begin
to harass us as soon as he finds out that we are emotionally dependent on
him. This is the way of the world. We have to divert our love from this
world, and direct it towards Bhagwan.
The first thing is that the heart must be tender. Look; if I hold a handkerchief
in my hand, I will have to harden my fist, and make sure it does not fall
down and taken away by someone. People who love worldly objects have to

44
keep their hearts hardened. They have to make sure that they are not
deceived and cheated, and that they don’t become unpopular.
When we love someone, we are always worried about them. We cling to
them. Our heart becomes hard. Our love for worldly objects should become
lax. The greater our attachment to the world, the harder our hearts will be.
And the more detached we are, our heart will be that much softer. So, our
attachment to the world should be lax, and our heart should be so malleable,
that it gets stamped permanently with ¨Éä®äú iÉÉä ÊMÉÊ®úvÉ®ú MÉÉä{ÉÉ±É nÚùºÉ®úÉä xÉ EòÉä<Ç ‘Me`re` to
giridhara gopaala doosaro na koyee.’ (Meera sang, ‘Only Girdhar Gopal is
mine. I have nobody else.) ¨É¨Éi´ÉÉÊiɶɪÉÉÎRÂóEòiÉ Mamatvaati shayaankita.
When this feeling is strengthened – ¦ÉÉ´É ºÉ B´É ºÉÉxpùi¨ÉÉ ¤ÉÖrèù: |Éä¨É ÊxÉMÉtiÉä bhaava sa
e`va saandraatmaa budhaih pre`ma nigadadyate` - it is called ‘prema’.
Now, if we get the feeling if ºÉƪÉÉäMÉ sanyoga (being with Bhagwan), we will
feel happy. And, if we get the feeling of ʴɪÉÉäMÉ viyoga (being separated from
Him) we will feel unhappy. You should know, however, that the sorrow
experienced for Bhagwan results in happiness.
I do not remember the year, when I saw a cinema called ‘Bharat Milap’, or
‘Ram Rajya’. In the cinema, it is shown that Shri Ramachandra is deeply
unhappy when He is separated from Sitaji. When He is alone, He clutches at
His heart in despair. His stomach has shrunk. Tears flow from His eyes. I sat
in my seat, weeping throughout this scene. However, when I came out of the
cinema hall, there was no thought of sorrow in my mind. I only thought of
how good the cinema was, and how much I enjoyed it.
Once, when I went to Mysore, I saw the museum of the Maharaja of Mysore.
When I saw the paintings that depicted ¨ÉvÉÖ®ú ®úºÉ madhur rasa (romance), I felt
romantic. When I saw the paintings of ½þɺªÉ ®úºÉ haasya rasa (humor), I began
to laugh. When I saw the pictures depicting Eò¯ûhÉÉ ®úºÉ karunaa rasa (pathos), I
felt compassion. When I came out of the museum, I felt that it had been a
very enjoyable experience.
Hence, when we begin to experience ºÉÖJÉ-nÖù:JÉ sukha-dukha in our heart, and
do not allow it to be connected to any external factor, then the ´ÉÞÊkÉ vritti
(mental inclinations) of both sukha and dukha become vrittis that give
happiness. This is due to prema for Bhagwan.
When there is anguish in the heart for obtaining Shri Krishna, even the
bitterness of poison pales in comparison. And, when the exquisite ecstasy of
meeting Shri Krishna is experienced, even the sweetness of ambrosia pales
beside it. Only a person who has attained prema for Shyamsundar Shri
Krishna knows how varied are the footsteps of prema. Some are crooked,
some are straight, some are sweet and some are bitter.

45
So, love for Bhagwan should be firmly established in the heart when a
person interacts in the world. Then, he will not get attached to the world.
Nor will his behavior be faulty, because improper behavior will result in his
forgetting Bhagwan, and so will his getting attached to the world. So, we
should keep Bhagwan in our heart, attach our mind to Him, and carry on
with our worldly interactions.
Now, I am taking you there – it is the ¶É®únÂù @ñiÉÖ sharad ritu (Autumn); it is a
moonlit night. The Yamuna flows with a stately gentleness. The banks are
sandy. A cool, fragrant breeze is blowing. The gopis’ minds are completely
immersed in Shri Krishna, after experiencing the anguish of separation.
They imagine that they are talking to Him. It is amazing! Shri Krishna is not
before the gopis, but they are conversing with Him. They feel that He is with
them, listening to them, and replying. All the conversation takes place in the
second person – you, you, you!
|ɽþʺÉiÉÆ Ê|ÉªÉ |Éä¨É´ÉÒIÉhÉÆ Ê´É½þ®úhÉÆ SÉ iÉä vªÉÉxɨÉRÂóMɱɨÉÂ*
®ú½þ漃 ºÉÆÊ´ÉnÆù ªÉÉ ¾þÊnùº{ÉÞ¶É: EÖò½þEò xÉÉä ¨ÉxÉ: IÉÉä¦ÉªÉÎxiÉ Ê½þ**
Prahasitam priya pre`maveekshanam viharam cha te` dhyaanamangalam,
Rahasi samvidam yaa hridisprishah kuhaka no manah kshobhayanti hi.
The Shastra of Performing Arts has defined the different kinds of smiles,
laughs and laughter. ‘When You laugh loudly, it seems that You have
attracted my attention that had wandered away from You. When I raise my
eyes to look at You, my eyes meet Your love-filled eyes. I see deep love on
Your countenance. Then, when You embrace one of Your companions, or
place Your hand on his shoulder, or stand in a posture of dance – ʴɽþ®úhÉÆ SÉ iÉä
viharanam cha te` - I remember these scenes, and meditate upon them. Then
I feel that everything is auspicious. If You meet me alone somewhere, and
say something – ®ú½þ漃 ºÉÆÊ´ÉnùÉä ªÉÉ ¾þÊnùº{ÉÞ¶É: rahasi samvido yaa hridisprishah –
Your speech touches my heart, tickles it, and gets imbedded in it.
Eò`öÉä®úÉ ¦É´É ¨ÉÞuùÒEòÉ |ÉÉhÉɺi´É¨É漃 ®úÉÊvÉEäò*
+κiÉ xÉÉxªÉ SÉEòÉä®úºªÉ SÉxpù®äúJÉÉÆ Ê´ÉxÉÉ MÉÊiÉ**
Kathoraa bhava mridveekaa praanaastvamasi raadhike`,
Asti naanyaa chakorasya chandrare`khaam vinaa gati.
Whether You choose to be hard-hearted, or soft-hearted, You are my prana.
Just as the SÉEòÉä®ú chakora (a mythological bird that is hopelessly in love with
the moon) has no choice but to love the moon, my life also depends on You.
When You stand alone with me, Your sweet words pierce my heart. But,
You are deceitful! I am only a simple rustic woman. EÖò½þEò xÉÉä ¨ÉxÉ: IÉÉä¦ÉªÉÎxiÉ Ê½þ
Kuhaka no manah kshobhayanti hi – these memories come and agitate me.’

46
This love of the gopis is wonderful! People feel supremely at peace when
they go to Bhagwan, and here, the gopis feel distress when they come close
to Shri Krishna. Prema is not ¶ÉÉÎxiÉ shaanti (peace). The state of peace in
Gnan is called Samadhi. This is a Ê´ÉÊIÉ{iÉ vikshipta (disturbed) state of Gnan.
Vikshipta means, how they dance, and how they move their hands. The eyes
move, the eyebrows move, the waist moves, and the feet move.
The Yogis discarded vikshep, considering it to be dukha, but the bhaktas
converted it into sukha and welcomed it. It is the greatness of bhakti that it
turns vikshep into Paramanand. Where the ¶ÉªÉxÉ shayana (sleeping) become
Paramanand, the xÉiÉÇxÉ nartan (dancing) also becomes Paramanand. The
vikshep also becomes Paramanand. The reason is that everything is done for
the sake of our Beloved, for our Prabhu (Master). The karma should be pure,
and the motive should also be pure. The EòiÉÉÇ kartaa (the doer) – the +ÊvÉEòÉ®úÒ
adhikaaree (eligible person) – must also be pure. However, if the object of
prema – the Beloved – is the essence of Paramanand, then the prema is also
Paramanand, and so is the |Éä¨ÉÒ pre`mi (the one who loves). This is the
greatness of prema.
Only the premi has the authority to call the Beloved EÖò½þEò; Eò{É]õÒ ‘kuhaka;
kapatee’ (deceitful). A person cannot utter such words unless he has prema.
This is not something that can be imitated. The word |ÉÒiÉ¨É ‘preetam’ (loved
one) comes from the Sanskrit word Ê|ɪÉiÉ¨É ‘priyatam’. I have seen people call
their loved ones Eò{É]õÒ ‘kapati’, or ¤Éä´ÉEÚò¡ò ‘be`vakoofa’ (idiot). The loved one
feels very happy to get such an adjective, because he considers it a sign of
love.
So, when anyone calls Bhagwan a kapati, He is filled with love, and He
starts dancing. Why does He dance? He says, ‘Oh! This person has taken My
real name! Other people take My false names, because I remain hidden in
spite of their great love. My premi has taken My real name today, and
pleased Me.’ This thought makes Him happy.
Look at what the gopis say:
SɱÉ漃 ªÉnÂù µÉVÉÉSSÉÉ®úªÉxÉ {ɶÉÚxÉ xÉʱÉxɺÉÖxnù®Æú xÉÉlÉ iÉä {Énù¨ÉÂ*
ʶɱÉiÉÞhÉÉRÂóEÖò®èú: ºÉÒnùiÉÒÊiÉ xÉ: EòʱɱÉiÉÉÆ ¨ÉxÉ: EòÉxiÉ MÉSUôÊiÉ*
Chalasi yad vrajaanchaarayan pashoon nalina sundaram naatha te` padam,
Shilatrinaakuraih seedateeti nah kalilataam manah kaanta gachhati.
‘When You go out of Vraja, we lament that You don’t follow us, gopis. You
don’t go ahead of us. You go with these animals, taking them to graze in the
forest. Sakhi, they are animals who have no xÉä¨É ne`ma (religious rules), or
prema in their heart. Who knows where they will lead You to? We are
always careful that the soles of Your feet are softer than lotus petals –

47
xÉʱÉxÉƺÉÖxnù®Æú nalinasundaram. They are even more beautiful than lotuses. We are
always alert that no thorn pricks them, that they are not scratched by any
sharp tuft of grass, or by a sharp-edged stone lying on the path. We are
always afraid that You may have pain or discomfort.
A debate starts in our mind. Eò±Éä Eò±É½þºªÉ ±ÉiÉÉ |ÉiÉÉxÉÆ ‘Kale` kalahasya lataa
prataanam’. The mind says, “If He follows the cows into the forest, how can
His feet not be pricked by thorns? The cows don’t inspect the path they
tread, to see whether it is smooth or not.”
Oh, but Krishna would be watchful.
“Yet, suppose a thorn pricks Him? It will cause so much discomfort!”
You go off to graze the cattle, but this debate rages in our mind all day.’
Another gopi shook her. ‘Oh, what are you thinking of, you fool?’
‘I am thinking about our Beloved.’
‘What is our Beloved?’
‘He is the EòÉÆiÉ kaanta (husband, or the desired one). EòºªÉ ºÉÖJɺªÉ +xiÉ: Êxɹ`öÉ
Kasya sukhasya antah nishthaa – there is no greater source of happiness in
our life. I am thinking that He should never have the discomfort of a hot
breeze.’
‘Oh, no! No! Kant is not the summit of sukha. He is kant – a ¤ÉEò baka (duck,
a gossip). He shows prema superficially, but there is no prema in Him. Else,
why would He have left us and gone away?’
Another gopi said, ‘Oh, sakhi, you spoke very moderately. This kant of ours
is an +xiÉEò antak (cause of the end) – He is death! He goes away to kill us,
so that we die without Him. So, He is a bak, He is antak, He is kuhaka.’ The
gopis say whatever they feel like.
‘Beloved, an inner battle starts in our heart as soon as You leave. Truly,
when You go to the forest, we begin to abuse Brahma – the ±ÉÉäEò Ê{ÉiÉɨɽþ ¥ÉÀÉ
loka pitaamaha brahmaa (the Grandsire of the human race) – VÉb÷ =nùÒIÉiÉÉÆ
{ÉI¨ÉEÞònÂù où¶ÉɨÉ jada udeekshataam pakshmakrid drishaam. He made eyelids
over our eyes, that blink, and disrupt our vision when we look at You. They
don’t allow us to see You continuously. This Brahma, who made our
eyelids, is an insensate fool. He has no understanding of the intense
suffering he inflicts on us gopis, by making eyelids over our eyes. What do
we want? One point is that every fiber in our body wants that You should
have no pain or discomfort.’
This is the essence of prema. A relationship that wants to give pleasure to
the Beloved is called prema. There is an episode in the ‘Shri Chaitanya
Charitamrit’, where this point is discussed. What is the difference between
prema and kama? There is a hair-line’s difference between prema and kama.

48
That, which pulls sukha towards us, is kama; and that which pushes sukha
towards the Beloved, is prema. So:
ªÉkÉä ºÉÖVÉÉiÉSÉ®úhÉɨ¤ÉÖ¯û½Æþ ºiÉxÉä¹ÉÖ ¦ÉÒiÉÉ: ¶ÉxÉè: Ê|ÉªÉ nùvÉÒ¨Éʽþ EòEÇò¶Éä¹ÉÖ*
iÉäxÉÉ]õ´ÉÒ¨É]õ漃 iÉnÂù ´ªÉlÉiÉä xÉ ËEòκ´ÉiÉ EÚò{ÉÉÇÊnùʦɧÉǨÉÊiÉ vÉÒ¦ÉÇ´ÉnùɪÉÖ¹ÉÉÆ xÉ:**
Yatte` sujaatacharanaamburuhum stane`shu bheetaaha shanaihi priya
dadheemahi karkashe`shu,
Te`naataveematasi tad vyathate` na kinsvit koorpaadibhirbhramati
dheerbhavadaayushaam nah.
‘Our life span depends on You. You alone are our life span, our life, our
prema and our Atma. We have nobody except You. We are nothing without
You. So, when we place Your feet – that are as tender as lotus petals – on
our breast, we do so with trepidation. We place them gently, incase the
hardness of our breast hurts the tender soles of Your feet.
iÉäxÉÉ]õ´ÉÒ¨É]õ漃 Te`naataveematasi – You are wandering in the forest on those
same tender feet. We feel anxious. Suppose a thorn pricks Your feet?
Suppose they are cut by a sharp blade of kusha grass, or grazed by a sharp
stone? We are half-dead, inert, and You are making Yourself uncomfortable
so that we become even more unhappy? Your intellect is not steady. It is
wavering. You are unable to decide whether we should live or die.’
This is called the ¨É½þɦÉÉ´É ‘mahaa bhaava’ (an overwhelming emotion) in the
states of prema. In the different stages of prema, this condition is known as
the maha bhava. That, which never breaks, is called prema.
+ɺÉÞ¹]äõ®úIÉʪɹhÉÖÆ ¾þnùªÉÊ´ÉvÉÖ¨ÉÊhÉpùÉ´ÉhÉÆ ´ÉGò¨ÉÉhÉÆ {ÉÚhÉÇi´Éä{ªÉÖuù½þxiÉÆ ÊxÉVɯûÊSÉPÉ]õªÉÉ ºÉÉv´ÉºÉÆ v´ÉƺɪÉxiɨÉÂ*
iÉx´ÉÉxÉÆ ¶ÉÆ |ÉnùÉä¹Éä vÉÞiÉxÉ´ÉxÉ´ÉiÉɺÉÆ {ÉnÆù ¨ÉÉnùxÉi´ÉÉiÉ +uèùiÉÆ xÉÉä欃 ®úÉvÉÉnùxÉÖVÉÊ´ÉVÉʪÉxÉÉä®únÂù¦ÉÖiÉÆ ¦ÉÉ´ÉSÉxpù¨ÉÂ**
Aasrishte`rakshayishnum hridayavidhumanidraavanam vakramaanam
poornatve`pyudvahantam nijaruchighatayaa saadhvasam dhvansayantam,
Tanvaanam sham pradoshe` dritanavanavataasam padam maadanatvaat
advaitam naumi raadhaadanujavijayinoradbhutam bhaavachandram.
‘Aasrishte` rakshayishnu’. This is a feeling, a relationship that has no
thought of ever being broken. That is called prema. It is called |ÉhɪÉ
‘pranaya’, and also ºxÉä½þ ‘sne`ha’. The moonstone of the heart melts, in this
state.
´ÉGò¨ÉÉhÉÆ {ÉÚhÉÇi´Éä{ªÉÖuù½þxiÉÆ
Vakramaanam poornatve`pyudvahantam.
That which moves in a somewhat crooked manner, is called ¨ÉÉxÉ ‘maana’ (an
artificial aloofness). Prema, sneha, pranay, maan, and ÊxɦÉǪÉiÉÉ nirbhayataa
(fearlessness) – in prema, there is no fear. When some fault is seen in the
Beloved, prema spreads all over him. Prema does not leave the Beloved
when his faults are seen. It does not lessen when faults appear. On the

49
contrary, the lover feels, ‘This is when I am needed. My prema will now be
revealed as service.’ The premi is filled with rasa.
Mother Yashoda is feeding her child, the little Shri Krishna, and she feels
apprehensive that the milk may be too hot or too cold. She wonders whether
she put in too much sugar, or too little. Fear is present in the heart, even
during the effort to give sukha.
After the maha bhava comes the +ÊvÉ°ügø ¨É½þɦÉÉ´É aadhiroodha bhaava. This is a
preamble to prema. It is of two kinds – ¨ÉÉänùxÉ modan (joy) in ºÉƪÉÉäMÉ sanyoga
(union with Shri Krishna), and ¨ÉÉnùxÉ maadan (intoxication) in ʴɪÉÉäMÉ viyoga
(separation from Shri Krishna). Just as the introduction of VÉÒ´ÉxɨÉÖÎCiÉ
jeevanmukti (liberation from rebirth) is described, our Shastras also describe
prema in different ways. They are not erroneous. They are not false; they are
not mere poems. All the descriptions given by the Alwars of South India, the
bhaktas of Vraja – including Haridasji, Harivanshji and Harivyasji – and the
love of Shri Chaitanya Mahaprabhu, contain wonderful episodes of prema.
So, this is the state of maha bhava, when apprehension is present even while
rendering service.
‘O gopi, do you know how hard your breast is? If you place Shri Krishna’s
tender feet on it, He will suffer discomfort. Why should you do anything that
causes Him discomfort?’
‘I know that He feels happy even in our giving Him this discomfort.’
So, every fiber of a premi longs to give pleasure and comfort to the Beloved.
There is a description:
<ÊiÉ MÉÉä{ªÉ: |ÉMÉɪÉxiªÉ: |ɱÉ{ÉxiªÉ¶SÉ ÊSÉjÉvÉÉ*
¯û¯ûnÖù: ºÉÖº´É®Æú ®úÉVÉxÉ EÞò¹hÉnù¶ÉÇxɱÉɱɺÉÉ:**
Iti gopyah pragaayantyah pralapantashcha chitradhaa,
Ruruduh susvaran raajan krishnadarshanalaalasaah.
Prema is MÉÉä{ÉxÉÒªÉ gopaneeya – it should be kept hidden. It is not meant to be
announced in the market place or advertised in the newspapers. The more it
is kept concealed, the stronger it grows. This is the nature of prema.
|Éä¨ÉÉuùªÉÉä ®úʺÉEòªÉÉä®úÊ{É nùÒ{É B´É ¾þuäù¶¨É ¦ÉɺɪÉÊiÉ ÊxɶSÉ±É B´É ¦ÉÉÊiÉ*
uùÉ®úÉuùªÉÆ ´ÉnùxɺiÉÖ ¤Éʽþ¹EÞòiÉäxÉ ÊxÉ´ÉÉÇÊiÉ ¶ÉÒQɨÉlÉ´ÉÉ ±ÉPÉÖiÉɨÉÖ{ÉèÊiÉ**
Pre`maadvayo rasikayorapi deepa e`va hridve`shma bhaasayati nishchala
e`va bhaati,
Dvaaraadvayam vadanastu bahishkrite`na nirvaati sheeghramathavaa
laghutaamupaiti.
This is a nùÒ{ÉEò deepak (lamp) that newly-wed ladies hide under the corner of
their sari, before going out of the house. You all would be using torches, so

50
you would have forgotten how vulnerable the flame of a lamp is, to the
slightest breeze.
What is prema? It is a lamp that burns brightly in the temple of the heart.
The flame is steady, but when it is brought out of the mouth – when it is no
longer protected under the sari – it flickers, and may even be blown out. This
is why every lady who is a |ÉäʨÉEòÉ pre`mikaa (lover) is called a ‘gopika.’
The parents are unaware, the parents-in-law are unaware, and the husband
and his younger brother are also unaware. This inner |Éä¨ÉɨÉÞiÉ pre`maamrita
(the elixir of prema), the sweet rasa of pure love, is savored by the gopis. No
gopi is named in the Bhagwat. People forcibly extract some names; I also
know how to do that. However, not a single name – not Radha, nor Lalita,
nor Vishakha, nor Chaitrarekha, nor Rangdevi – is mentioned in the Shrimad
Bhagwat. The names of the sakhas (friends) of Shri Krishna are given.
Mothers Yashoda and Rohini are mentioned. So are the fathers, Nanda and
Upananda, but no gopi is named. The reason is that they are gopikas – they
hide their love for Shri Krishna. Prema is something that is meant to be kept
hidden.
|Éä¨ÉÉuùªÉÉä ®úʺÉEòªÉÉä®úÊ{É nùÒ{É B´É ¾þuäù¶¨É ¦ÉɺɪÉÊiÉ ÊxɶSÉ±É B´É ¦ÉÉÊiÉ*
uùÉ®úÉuùªÉÆ ´ÉnùxɺiÉÖ ¤Éʽþ¹EÞòiÉäxÉ ÊxÉ´ÉÉÇÊiÉ ¶ÉÒQɨÉlÉ´ÉÉ ±ÉPÉÖiÉɨÉÖ{ÉèÊiÉ**
Pre`maadvayo rasikayorapi dosha e`va hriddve`shma bhaasayati nishchala
e`va bhaati,
Dvaaraadvayam vadanastu bahishkrite`na nirvaati sheeghramathavaa
laghutaamupaiti.
‘O, the ways of love are different. The cup is neither filled, nor emptied. In
love, there is never a feeling of complete satisfaction, nor of complete
emptiness. There is always a wish for more. There is no ‘enough’. This is the
way of love.
<ÊiÉ MÉÉä{ªÉ: |ÉÉMÉɪÉxiªÉ:
Iti gopyah pragaayantah.
The gopis, whose nature is to hide their prema, are so desperate, that they
begin to sing openly.
|ÉMÉɪÉxiªÉ:
Pragaayantyah.
They began to talk wildly. They became like paintings. What is a gopi? Do
their darshan – see them with reverence. The auspicious darshan of gopis.
EÞò¹hÉnù¶ÉÇxɱÉɱɺÉÉ:
Krishnadarshanalaalasaah.
They are personifications of ±ÉɱɺÉÉ laalasaa (coveting). Laalsa is something
that has no form. Nobody has seen what laalsa looks like; whether it is red or

51
yellow, or white; whether it is long or broad; fat or thin. It is a feeling. But at
that time, it appears as though the laalsa for the darshan of Shri Krishna has
taken on the form of the gopis, who are singing about Shri Krishna. They
have become desperate to obtain Him.
Truly, if only we could have that kind of desperate yearning for Shri
Krishna! Here, when someone talks about getting a darshan of Bhagwan,
people dismiss it as an illusion. I feel very sad about this. Is the darshan of
Bhagwan an illusion?
The darshan of Mummy is real. No! Even the darshan of Mummy is an
illusion. The darshan of your wife, or husband, is an illusion. The darshan of
your father is an illusion. Do you know who your Mummy is? Who is your
father? People will say, ‘I know my father.’ You don’t really know. You
were told by people and you believed it. You know neither you Mummy, nor
your Daddy, nor your brother, nor your husband or wife. How did you get
trapped in these illusions? You say that the darshan of Bhagwan is an
illusion, and accept these relationships you believe in, as real? This leela of
the gopis is a ÊxÉ´ÉÞÊkÉ{É®úEò nivrittiparak (promoting withdrawal from the world).
This is Sanyas. It is the Uttar Mimansa.
What is a gopi? She is the personification of yearning for the darshan of Shri
Krishna.
¯û¯ûnÖù: ºÉÖº´É®Æú ®úÉVÉxÉ EÞò¹hÉnù¸ÉxɱÉɱɺÉÉ:
iÉɺÉɨÉÉÊ´É®ú¦ÉÚSUôÉèÊ®ú: º¨ÉªÉ¨ÉÉxɨÉÖJÉɨɤÉÖVÉ:*
{ÉÒiÉɨ¤É®úvÉ®ú: »ÉM´ÉÉä ºÉÉIÉÉx¨Éx¨ÉlɨÉx¨ÉlÉ:**
Ruruduh susvaran raajan krishnadarshanalaalasaah.
Taasaamaavirbhootchshaurih smayamaanamukhaambujah,
Peetaambaradharah sragvee saakshaanmanmathamanmathah.
The Shastras say there is no better method for the removal of kama.
Ê´ÉGòÒÊb÷iÉÆ µÉVÉ´ÉvÉÚʦÉÊ®únÆù SÉ Ê´É¹hÉÉä: ¸ÉrùÉÊ´ÉxiÉÉä%xÉÖ¸ÉÞhÉÖªÉÉnùlÉ ´ÉhÉǪÉänÂù ªÉ:*
¦ÉÏCiÉ {É®úÉÆ ¦ÉMÉ´ÉËiÉ |ÉÊiɱɦªÉ EòɨÉÆ ¾þpùÉäMɨÉÉ·É{ÉʽþxÉÉäiªÉÊSÉ®äúhÉ vÉÒ®ú:**
Vikreeditam vrajavadhoobhiridam cha vishnoh
shraddhaanvitonushrunuyaadatha varnaye`d yah,
Bhaktim paraam bhagavatim pratilabhya kaamam
hridrogamaashvapahinotyachire`na dheerah.
EòÉ¨É Kaama (desire) and ±ÉÉä¦É lobha (avarice) are wandering about aimlessly.
If you can establish this episode of the raas leela in your heart, this disease
(desire and lust) of your heart will be removed. You will not be troubled by
it at all. This raas leela is the treatment for this disease. It is an infallible
cure.

52
When the gopis’ anxiety becomes unbearable, Shri Krishna appears before
them. They get Shri Krishna’s darshan. You say that Tulsidasji’s description
is an illusion. You say that the descriptions of the darshans of Surdasji and
Meera are illusions. That is a great audacity! It is a great impertinence! We
get Bhagwan’s darshan with these very eyes. It is just like my seeing you,
and our seeing each other, with our physical eyes.
Moreover, we can have as strong a relationship with Bhagwan as we have
with our father, husband, son, or mother. We can see Bhagwan even more
clearly than the world we see all around us. Bhagwan laughs with His
bhaktas, talks to them, eats with them, and plays with them.
What is this +ɦÉɺÉ-+ɦÉÉºÉ aabhaasa-aabhaasa (illusion-illusion) you talk
about? I feel astonished when even learned people talk about illusions. This
world is an illusion, and the wife is an illusion. She has not been born along
with you; she was connected with you later on. The husband is an illusion.
He was not born along with you; he got connected to you later on. How did
he become real? The mother is an illusion. You are just told that she is your
mother. It is the same with the father. Bhagwan is our ¾þnùªÉä·É®ú hridaye`shwara
– the Ishwara of our heart. He is the greatest wealth of our heart. He is the
|Éä¹`ö pre`shtha (Beloved) – how is He an illusion? It is our worldly
relationships that are illusions.
iÉɺÉɨÉÉÊ´É®ú¦ÉÚSUôÉèÊ®ú: º¨ÉªÉ¨ÉÉxɨÉÖJÉɨ¤ÉÖVÉ:*
Taasaamaavirbhoochhaurih smayamaanamukhaambujah.
Shri Krishna revealed Himself. He was smiling. His face was like a lotus in
full bloom. º¨ÉªÉ¨ÉÉxÉ Smayamaana – the gopis had ¨ÉÉxÉ maana at first. That
maan did not remain in the gopis; it went into Shri Krishna.
‘O gopis! How you pretended! How you harassed Me! Tell Me, what is the
state of your heart now? What is your mental condition? The truth of the
matter has now been exposed, isn’t it?’
Yes, it is a good thing that the truth of the matter was revealed to the world.
It became clear how we should behave with Bhagwan. When does Bhagwan
come?
iÉɺÉɨÉÉÊ´É®ú¦ÉÚSUôÉèÊ®ú: º¨ÉªÉ¨ÉÉxɨÉÖJÉɨ¤ÉÖVÉ:*
{ÉÒiÉɨ¤É®úvÉ®ú: »ÉM´ÉÒ ºÉÉIÉÉx¨Éx¨ÉlɨÉx¨ÉlÉ:**
Taasaamaavirabhoochhaurih smayamaanamukhaambujah,
Peetaambaradharah sragvee saakshaanmanmathamanmathah.
He did not come from some other place. He had not hidden Himself in the
Jamunaji, or some crevice close by. He had not gone into a mountain, or the
forest; nor had He climbed up a tree to hide. iÉɺÉÉÆ ¨ÉvªÉä B´É +ÉʴɦÉÚiÉÇ Taasaam

53
madhye` e`va aavirbhootah. The gopis were all around Him, and He
appeared in their midst, like a sudden flash.
What had happened? Shri Krishna had concealed Himself under the odhni of
one of the gopis, and remained among them. +É{Éʽþ +¨ÉÞiÉ +É{ÉÖ +¨ÉÊ®úiÉ PÉ]Öõ +É{Éʽþ
{ÉÒ´ÉxÉ ½þÉ®úÒ Aapahi amrita aapa amrita ghata, aapa hi peevana haaree. (He is
the amrit, He is the vessel in which the amrit is kept, and He is also the one
who drinks the amrit.) When the gopis were saying, ‘He will not be found
here,’ He quickly played the flute from under the odhni.
‘Oh! He is here, somewhere! Look for Him! Surround Him! Catch Him!’
Shri Krishna did not let the gopis lose hope. +ɶÉɤÉxvÉ: Aashaabandhah – He
kept their hopes alive, playing the flute when they began to get disheartened.
They could not make out where the sound of the flute came from. They
would start searching afresh.
‘Well, gopis?’ asked Shri Krishna smilingly, as He appeared in their midst.
Those who say that Shri Krishna leela is a Kama leela should know that it is
called the ‘Kama-vijay leela’ (the leela that gives victory over Kama) in the
Shastras. It is a victory over kama. It is not a kama leela.
You would have heard that Swami Rama Tirtha went to school when he was
young. The word @ñʹÉEÖò±É ‘rishikul’ (where Rishis taught young boys in
earlier times) turned into ‘school’, after it went abroad. Its head – the letter
‘ri’ was cut off. When people go abroad, they come back changed. There are
some changes in their lifestyle, eating and drinking, or in something else. So,
there are changes in words also. People give up their culture, decorum,
grammar, etc when they go abroad.
So, this ¨Éx¨ÉlɨÉx¨ÉlÉ:-¨ÉxÉÉä +lxÉÉÊiÉ <ÊiÉ ¨Éx¨ÉlÉ:* ¨Éx¨ÉlɺªÉÉÊ{É ¨Éx¨ÉlxÉÉÊiÉ <ÊiÉ ¨Éx¨ÉlɨÉx¨ÉlÉ:
manmathamanmathah - mano mathnaati iti manmathah. Manmathasyaapi
manmathnaati iti manmathamanmathah. The one who creates a churning in
our mind, is called a ¨Éx¨ÉlÉ: ‘manmath’ (Cupid, or Kamadev). And, the one
who causes ¨ÉxlÉxÉ manthan (churning) in the mind of ¨Éx¨ÉlÉ: manmath is called
¨Éx¨ÉlɨÉx¨ÉlÉ: ‘manmathamanmathah.’
Yes! So, Swami Rama Tirtha was studying at school. An Inspector visited
his school. He drew a line on the blackboard, and told the boys, ‘Can you
make this line small without touching it? Is anyone here clever enough to do
this?’
Swami Rama Tirtha stood up. He picked up a piece of chalk, and went to the
blackboard, and drew a long line beside the line drawn by the Inspector. He
did not touch the line drawn by the Inspector; but the bigger line he made the
first line short in comparison.

54
Prema for the world has filled our heart. We don’t even understand prema.
We don’t know what prema is. We think that kama is prema. The
unknowing youngsters get deluded and confused. When the long line
appeared, the first line became short. When the longer line of prema appears,
and we see what prema actually is, then the shallow feelings become
insignificant by comparison. ¨Éx¨ÉlɨÉx¨ÉlÉ: Manmathamanmathah.
iÉɺÉɨÉÉÊ´É®ú¦ÉÚSUôÉèÊ®ú: º¨ÉªÉ¨ÉÉxɨÉÖJÉɨ¤ÉÖVÉ:*
{ÉÒiÉɨ¤É®úvÉ®ú: »ÉM´ÉÒ ºÉÉIÉÉx¨Éx¨ÉlɨÉx¨ÉlÉ:**
Taasaamaavirabhootchhaurih smayamaanamukhaambujah,
Peetaambaradharah sragvee saakshaanmanmathamanmathah.
Shri Krishna is the manmath of manmath, and He appeared in the middle of
the gopis, wearing His {ÉÒiÉɨ¤É®ú peetaambara (golden yellow stole). Those
who know Sanskrit will know that it is not necessary to say, {ÉÒiÉɨ¤É®úvÉ®ú:
‘peetaambaradharah’ (wearing, or holding the pitambar). Grammatically, it
is enough to say {ÉÒiÉɨ¤É®ú: ‘peetaambarah’. They why did Shukdevji say
{ÉÒiÉɨ¤É®úvÉ®ú: ‘peetaambaradharah’? The Pundits of Sanskrit are extremely
careful in the usage of words.
This is an indication that Shri Krishna was holding His pitambar with both
hands. This is how a person who owes money comes, to apologize for being
unable to reply his debt. Holding the stole in both hands is a sign of
humility. Similarly, Shri Krishna appeared before the gopis, holding His
pitambar.
‘Gopis, I have caused you a great deal of suffering. Forgive Me!’ Shri
Krishna was filled with gratitude, as He showed Himself. This is called
{ÉÒiÉɨ¤É®úvÉ®ú: ‘peetaambaradharah’. When He appeared before the gopis, {ÉÒiÉɨ¤É®
vÉ®úɪÉÉÆ ªÉºªÉ ‘peetaambarah dharaayaam yasya.’ – His pitambar slipped, and
fell to the ground. Or else, {ÉÒiÉɪÉÉ: {ÉÒiÉ´ÉhÉÉǪÉÉ º´ÉhÉÇ´ÉhÉÉǪÉÉ: ®úÉvÉɪÉÉ: +¨¤É®Æú vÉ®úÊiÉ
peetaayaah peetavarnaayaa svarnavarnaayaah raadhaayaah ambaram
dharati – Shri Radharani’s sari is on His body! Oh, how wonderful this is!
It is changed. {ÉÒiÉɪÉÉ-{ÉÖxÉ: {ÉÖxÉ: {ÉÒiÉÉ vÉ®úÉ%¨ÉÞiÉɪÉÉ Peetaayaa – punah punah peetaa
dharaamritaayaa – He is wearing a garment of the color of the one who He
has tasted again and again! ºÉÉIÉÉx¨Éx¨ÉlɨÉx¨ÉlÉ: Saakshaanmanmathamanmathah.
Bhagwan manifested!
Tomorrow we will discuss what happened after this.

Om Shantih Shantih Shantih.

55
 Chapter V

+ÉxÉxnù¥ÉÀÊ´ÉtɨÉÊvÉÊVÉMÉʨɹɴɺiÉèÊkÉ®úÒªÉÉ MÉƦÉÒ®Æú,
¨ÉÒ¨ÉÉƺÉxiÉä º¨É Ê´É·ÉÆ iÉnÖùnùªÉʴɱɪÉÆ ÊxɦÉǪÉɺiÉiº´É°ü{ɨÉÂ*
Eò±ªÉÉhÉÒ EòÉh´É´ÉÉhÉÒ Ê´É¨ÉÞ¶ÉÊiÉ ¨ÉvÉÖ®Æú ´ÉÒhɪÉÎxiÉ SÉ iÉk´ÉÆ,
iÉi{ÉÚhÉÉÇxÉxnùiÉÒlÉæ ¨ÉvÉÖÊxÉ ´ÉªÉ¨ÉªÉÒ ÊxÉuÇùªÉÆ ±ÉұɪÉɨÉ:**ú
Aanandabrahmavidyaamadhijigamishavastaittireeyaa gambheeram,
Meemaansante` sma vishvam tadudayavilayam nirbhayaastatsvaroopam.
Kalyaani kaanavavaanee vimrishati madhuram veenayanti cha tattvam,
Tatpoornaanandateerthe` madhuni vayamayee nirdvayam leelayaamah.
In the opinion of Shridhar Swami, this Raas Panchadhyayi is a Sanyas leela.
He has written this clearly.
´ºÉiÉÖiÉ: ÊxÉ´ÉÞÊkÉ{É®äúªÉÆ {É\SÉÉvªÉɪÉÒ
Vastutah nivrittipare`yam panchaadhyaayee.
The gopis have left behind all four main human achievements of Artha,
Dharma, Kama and Moksha. It was like leaving behind the preliminary
ritualistic worship like Karma Kand and Mantra Samhita, and rising to the
level of the Upanishads. Shri Krishna is like the Upanishads, and the four
Purusharthas are like the preliminary steps to spiritual progress. The gopis
leave the world and set off to meet Shri Krishna.
This is Shridhar Swami’s commentary. Shri Dhanpati Suriji says that just as
the Shrutis (the Vedic verses, or richas) overtly take the names of different
Devtas like Indra, Varuna, Mitra, and Agni, but actually –
BEÆò ºÉnÂù Ê´É|ÉÉ ¤É½ÖþvÉÉ ¤ÉnùÎxiÉ E`kam sad vipraa bahudhaa vadanti.
(There is only one reality, but the Brahmins describe it in different ways)
they are different names of the one Paramatma. When we take a fleeting
look, it seems as though the Shrutis are establishing different Devtas.
However, when we go deeper into the matter, we see that all the Shrutis and
richas indicate the one Paramatma.
BEÆò ºÉnÂù ʴɤɦÉÚ´É Ê´É¨¤É¨ÉÂ*
BEòÉä +ÎMxÉ: ¤É½ÖþvÉÉ ºÉʨÉvªÉiÉä*ú
E`kam sad vibabhoova vimbam,
E`ko agnih bahudhaa samidhyate`.
So, what is the gopi? She is a Shruti, a richa, of the Vedas. Just as they
describe the one Paramatma using different names, it seems at first glance
that the gopis may be married to different gopas (cowherds), but they have
prema only for Shri Krishna. This is the commentary given by Shri Dhanpati
Suri, on these five chapters of the raas leela. He also says that this leela
promotes ÊxÉ´ÉÞÊkÉú nivritti (withdrawing from worldly activities).

56
The commentary of the Yoga Paksha (the viewpoint of Yoga) says that just
as there are three main channels of spiritual energy – the Ida, Pingla, and
Sushumna – and ultimately all the channels merge into the Paramatma, the
descriptions of the gopis is actually a description of these subtle channels.
The ´ÉÞÊkÉ {ÉIÉú vritti paksha (the viewpoint of the inclinations) has another
opinion. People believe that there are many Vedic Devtas, and that they are
indications of wonderful secret truths. The first point is that not a single
¨ÉVɽþ¤É majhab (religious school of thought) in the world accepts the Ishwara
as the +ʦÉzÉ ÊxÉʨÉkÉÉä{ÉÉnùÉxÉ EòÉ®úhÉú abhinna nimittopaadaana kaarana - the cause as
well as the matter – of all Creation. It is only the Vedic tradition that says
that the potter is also Bhagwan, and the clay is also Bhagwan. No other
majhab in the world believes that the clay is Bhagwan. This is why they
have to keep the Ishwara remote and apart.
The Ishwara is only ÊxÉ®úÉEòÉ®úú niraakaara (without form). He is the EòiÉÉÇú kartaa
(doer), ºÉ´ÉÇYÉ sarvagya (all-knowing), ºÉ´ÉǶÉÎCiÉ sarva-shakti (all-powerful). All
that is very well. However, the Vedic tradition is the only school of thought
that believes He is also everything. As a result, for us, everything in the
world is the essence of the Parameshwara. We see Him everywhere as we
walk, eat, drink, and talk. The other religions – like Islam, Christianity, the
Jews, Parsis, Sikhs, Arya Samajis and others, believe that the Ishwara is
without form only. He creates the world, but He is not the matter of which
the world is made. If we were to share this belief, idol worship would not be
possible for us. The special factor of the Vedic Sampradaya (sect) is that the
Ishwara is also the matter of all Creation; He is not limited to a formless
entity who sits apart.
Somebody asked Shri Udiyababaji Maharaj, ‘Maharaj, the Ishwara is
nirakara, isn’t He?’
‘Then, is your son ºÉÉEòÉ®úú saakaara (with form)?’ asked Baba. ‘If the Ishwara
was only nirakara, then what is sakara? Is it your child?’ This was the way
he talked. This was his lifestyle.
Those who don’t understand this principle accuse the Vedic Dharma of
worshipping many gods. They don’t understand even the ABC of the Vedic
Dharma. For us, the Parameshwara is present in all forms.
xÉ Ê½þ Ê´ÉEÞòËiÉ iªÉVÉÎxiÉ EòxÉEòºªÉ iÉnùÉi¨ÉiɪÉÉ º´ÉEÞòiɨÉxÉÖ|Éʴɹ]õʨÉnù¨ÉÉi¨ÉiɪÉÉ%´ÉʺÉiɨÉÂ*ú
Na hi vikritim tyajanti kanakasya tadaatmatayaa
svakritamanupravishtamidamaatmatayaavasitam.
Nobody gives up gold when it is made into a piece of jewelry. Nobody gives
up clay because it has been made into a pot, or just kept as a lump yet to be
used. Similarly, Bhagwan is the Atma of all. He may be in any form, like a

57
bel or banyan tree; He is worthy of worship in every form. He may be in the
form of a Shaligram or Shivalinga (stones worshipped as symbols of Vishnu
and Shiva). He may be a clay idol, or water, or fire, or the wind, or the sky.
¦ÉÚ®ú漃 ¦ÉÚʨɮúʺÉ* VɱɨÉɺÉÒiÉ +É|ÉSÉäiÉänÆù +É{ÉÉäʴɹ`öÉ* +MxɪÉä xÉªÉ ºÉÖ{ÉlÉÉ®úɪÉä* +ÎMxɨÉÒ±Éä {ÉÖ®úÉäʽþiÉÆ * ´ÉɪÉÉä
iɨÉä´É |ÉiªÉIÉÆ ¥ÉÀÉʺÉ* EÆò ¥ÉÀ* JÉÆ ¥ÉÀ* ¨ÉxÉÉä ¥ÉÀ* Ê´ÉYÉÉxÉÆ ¥ÉÀ* +ÉxÉxnùÉä ¥ÉÀ*
Bhoorasi bhoomirasi. Jalamaaseet aaprache`te`dam aapovishthaa. Agnaye`
naya supathaaraaye`. Agnimeede` purohitam. Vaayo tvame`va pratyaksham
brahmaasi. Kam brahma. Kham brahma. Mano brahma. Vignaanam
brahma. Anando brahma.
So, the inclinations we have cannot do raas with the Ishwara if He remains
aloof, formless, remote, unseen, and unknown. We must know that the
Paramatma is everything.
Sometimes, I feel reticent to do a katha on the Raas Panchadhyayi outside
Vrindavan. Here, however, it is only for five days, concluding today.
Otherwise, this is a subject that can be spoken on for years. At this point of
time, at least sixty or seventy commentaries of the Raas Panchadhyayi are
available. Therefore, I feel somewhat hesitant to speak among those who do
little Satsang (attend discourses).
The Shrimad Bhagwat says that five things are caused by +YÉÉxÉú agnaana
(lack of Gnan). They are all mentioned in one shloka.
VÉÊxɨɺÉiÉ: ºÉiÉÉä ¨ÉÞÊiɨÉÖiÉÉi¨ÉÊxÉ ªÉä SÉ Ê¦ÉnùÉÆ Ê´É{ÉhɨÉÞiÉÆ º¨É®úxiªÉÖ{ÉÊnù¶ÉÎxiÉ iÉ +ɯûÊ{ÉiÉè:*
ÊjÉMÉÖhɨɪÉ: {ÉÖ¨ÉÉÊxÉÊiÉ Ê¦ÉnùÉ ªÉnù¤ÉÉävÉEÞòiÉÉ i´É滃 xÉ iÉiÉ: {É®újÉ ºÉ ¦É´Éänù´É¤ÉÉävÉ®úºÉä**
Janimasatah sato mritimutaatmani ye` cha bhidaam vipanamritam
smarantyupadishanti ta aarupitaih,
Trigunamayah pumaaniti bhidaa yadabodhakritaa tvayi na tatah paratra sa
bhave`davabodharase`.
One point is that those who think that Moksha is not the essence of the
Atma; that it is created by doing ºÉÉvÉxÉÉú saadhanaa (effort for spiritual
progress), are mistaken.
Those who think that ¤ÉxvÉxÉ bandhan (worldly bonds) are real, and can be
removed by some special effort, are also mistaken.
Those who think that there are separate Atmas because there are separate
bodies, are also mistaken. The pots may be separate and different, but the
clay is one. There are many ripples in the water, but water is one. There are
many particles of dust in the air, but the earth is one. The flames are many,
but fire is one. Gusts of wind may come from the East or the West, but the
wind is one. There are no divisions in the sky. The directions have no lines
to separate them. No essence becomes separate due to the differences of
name and form.

58
The Atma is an essence. It is not a fragment of imagination. It is not a
feeling, or a mental superimposition. The difference that is seen in objects
does not create differences in the essence of the Atma. Those who believe it
to be different are mistaken.
Ê´É{ÉhɨÉÞiÉÆ º¨É®úÎxiÉú Vipanamritam smaranti – the business of give and take in this
world includes the fruits of past birth, future lives, Heaven and Hell. This is
called the Eò¨ÉÇ¡ò±É karmafala (the fruit of the karmas). This is a
superimposition, for the purpose of giving Gnan about the Atma. The
Shastras describe it by saying that the Atma is not a näù½þú de`ha (body); it is
separate from the body.
Those who say that the Atma is Tamo guni (contains lowly tendencies like
sloth and delusion), Rajo guni )contains mixed tendencies like restlessness
and desires), and Sattva guni (contains all the lofty tendencies), are also
under a misapprehension. The Paramatma is the essence of the Atma. He is
different from all the VÉÒ´ÉÉi¨ÉÉú jeevaatmaa (Atmas attached to bodies). But
nothing is separate from Him.
§É¨ÉªÉÊiÉ ¦ÉÉ®úiÉÒ iÉ =¯û´ÉÞÊkÉʦɯûClÉVÉb÷ÉxÉÂ*ú
Bhramayati bhaarato ta uruvrittibhirukthajadaan.
Bhagwan’s words are described differently, to give Ê´É´ÉäEò vive`ka
(discrimination), ¤ÉÖÊrù buddhi (right thinking), and the ability for independent
thought. This is for those who are attached to the world. So, rasa is awoken
in our vritti when our inclinations are freed of agnan and worldly bonds. It is
only when the mind is liberated from agnan that it experiences rasa in the
pure world, the Ê´ÉYÉÉxÉ VÉMÉiÉ vignaana jagat (the enlightened world) that is Ê´ÉYÉÉxÉ
°ü{Éú vignaana roopa (the form of enlightenment). Then, Bhagwan becomes
the object of every inclination. Nothing exists, except Bhagwan. ‘Look, here
is Shyam (Krishna)! Look! This, too, is Shyam!’ The bhakta sees Bhagwan
everywhere.
So, from the viewpoint of Vedanta, Yoga and Sankhya, - and also from the
viewpoint of literature and the ={É´Éänùú upave`da (the less important Vedas) like
the Gandharva Veda, everything is the Paramatma, and is for the
Paramatma. The Gandharva Veda gives detailed descriptions of singing,
music, dance, and drama. They are the tunes of the upavedas. If all four are
connected to the Paramatma – we play for Him, sing for Him, dance for Him
and act for Him – we hear His flute.
When you know the Paramatma as the upaveda – that is, as the basic matter
of which the world is made – then raas will begin automatically in your
mental tendencies.

59
The Gnan that is ¶ÉÉÆiÉú shaanta (at peace) is called ‘Samadhi’, and everything
is the form of Bhagwan. As soon as a person obtains this Gnan, Gnan begins
to prance. The person has no further need of the peace of Samadhi in which
all desires are stilled. There is no need for him to seek seclusion in a forest
or on a mountain; no need to close his eyes, or do anything else.
Come, my brother, our Gnan dances when it sees everything as different
forms of the Paramatma. This dancing, prancing Gnan is called ‘Raas’. This
is Gnan in the form of dance. This dance contains the exhilaration of bliss. It
is the exhilaration that is present in the world of enlightenment. This
exhilaration of bliss in an enlightened state is given the name of ‘Raas’.
You saw how Shri Krishna propounded the Purva Mimansa, and how the
gopis refuted it with the Uttar Mimansa. The gopis described the importance
of Shri Krishna’s form, and did raas with Him. Then, ego arose, and they
could no longer see Bhagwan. He became {É®úÉäIÉú paroksha (unseen). From the
viewpoint of the näù½þÉʦɨÉÉxÉú de`haabhimaana (when a person identifies with the
body) Bhagwan is always paroksha. The gopis suffered the agony of
separation. They tried to find Him, became engrossed in their search, found
the path, and met Radharani. Then they sang the ‘Gopi Geet.’
ªÉkÉä ºÉÖVÉÉiÉSÉ®úhÉɨ¤ÉÖ¯û½þ ºiÉxÉä¹ÉÖ ¦ÉÒiÉÉ: ¶ÉxÉè: Ê|ÉªÉ nùvÉÒ¨Éʽþ EòEÇò¶Éä¹ÉÖ*
iÉäxÉÉ]õ´ÉÒ¨É]õ漃 iÉnÂù ´ªÉlÉiÉä xÉ ËEòκ´ÉiÉ EÚò{ÉÉÇÊnùʦɧÉǨÉÊiÉ vÉÒ¦ÉÇ´ÉnùɪÉÖ¹ÉÉÆ xÉ:**
Yatte` sujaatacharanaaburuham stane`shu bheetaah shanaih priya
dadheemahi karkashe`shu,
Te`naataveematasi tad vyathate`na kinsvit koorpaadibhirbhramati
dheerbhavadaayushaam nah.
‘When we do something with the intension of giving You sukha, the maha
bhava that is dominant is the fear of causing discomfort to You
inadvertently.’
Shri Krishna appeared. One gopi caught His hand lovingly. Another put His
arm across her shoulder. There are many different descriptions. Someone
caught hold of His feet, someone gave Him sidelong glances, someone sat
aside and began to meditate, and some started to chant ‘Krishna-Krishna!’
Now, Krishna is in the middle, and the gopis – vrittis – are all around. The
vrittis make Him the object of all their facets. This is the presentation of the
first form of raas.
Shri Krishna has covered Himself with an odhni. This was a covering over
the body. This +É´É®úhÉ aavarana (veil) is not the veil of Ê´ÉEòÉ®ú vikaara (mental
distortions that hide the truth); it is the veil of ºÉƺEòÉ®ú sanskaara (subtle
subconscious superimpositions that are elevating). Vikara makes a person
dance naked. Animals and birds are naked. Sanskaras are superimposed to

60
hide the nakedness. When this covering is removed by the use of vive`ka
(discrimination) and prema, then Bhagwan sits on top of the veil.
The garments of the gopis were wet with their tears, and stained with the
myrrh of their eyes. There were traces of the sandalwood paste that the gopis
had smeared on their breast. These odhnis had been worn by the gopis. Now,
the gopis spread them out on the ground, one on top of the other, making a
seat for Shri Krishna. Shri Krishna sat on this seat made of the gopis’
odhnis.
¨ÉxÉÉä®úlÉÉxiÉÆ ¸ÉÖiɪÉÉä ªÉlÉÉ ªÉªÉÖ:*ú
Manorathaantam shrutayo yathaa yayuh.
The Shrutis found their ¨ÉxÉÉä®úlÉ manoratha (heart’s desire). They obtained the
fruit of Dharma, Artha, Kama and Moksha – the ®úºÉ¥ÉÀú rasa-brahma (the
Brahman who is rasa). The gopis were immersed in bliss, just like the Saints
are, when they obtain the Paramatma.
Now came the time for ÊVÉYÉɺÉÉ jigyaasaa (enquiry for the truth). As long as
the prema has jigyasa for this world, and petty worldly matters, the intellect
remains petty. The intellect grows in stature when it focuses on higher
matters. The intellect has no length or breadth; no weight or age. It has no
color such as red, black or blue. It simply takes on the form of the object on
which it is focused.
How big is your intellect? It is as big as the subject of your thoughts. If you
focus on your caste, your intellect is as big as your caste. If you focus on
your majhab, your intellect is as big as your majhab. It is as big as your
province, if that is your focus and as big as your country, if your country is
your focus. If you think of any material object, your intellect is as big as that
object. However, if you think about the +uèùiÉ advaita (non-dual) and {ÉÚhÉÇú
poorna (whole, complete), your intellect will also be poorna. The fact is that
the proportions of the intellect are the same as the subject upon which your
mind dwells.
The gopis surrounded Shri Krishna. Some caught His feet, someone caught
His hand. They gave Him a lot of love, asking, ‘Now, where will You go?
Now, You have to answer a question we have for You.’
A question-answer session started. What is the question? You can
understand it in a very simple way; it is a straightforward question.
‘There are some people who love the person who loves them. There are
some people who love the other person even if he doesn’t love them. There
are some people who love neither the one who loves them, nor those who
don’t.’ The gopis asked, ‘Krishna! Answer our question. Which is the best in
these three kinds of people?’

61
The question is quite clear. What is best – to love the person who loves you,
to love the person who doesn’t love you, or to be aloof and not love either of
the two? The angle of aloofness is added by me; the gopi’s viewpoint was
different.
Shri Krishna said, ‘To love someone who loves you is a worldly
transaction.’
We make a note of the quantity of sweets sent by a relative when there is a
wedding in his family. Then, when there is a wedding in our family, we send
him an equal amount. Shri Krishna said, ‘This is neither prema, nor is it
Dharma. This is a kind of trading.’
‘Very well. This is the worldly way of doing things. What about having
prema for someone who has no prema for us? We should certainly have love
for those who love us, but we should also have prema for those who don’t
love us.’ Prema is like the light of the sun. It falls on the fair person and also
on the dark person. It is the moonlight that falls on the SÉEòÉä®ú chakora (a bird
who is in love with the moon) as well as on the crow whose eyes are shut at
night. It also falls equally on the owl, whose eyes are open at night, and on
the bat that is blind. Prema is the moonlight that falls on all, whether they
see it or not. It is our nature, our nobility. Our prema should be such that
whoever comes to us is filled with it.
Who can have such prema? The examples that are given are the love parents
have for their son. Even if the son does not love them, they love him and
want what is best for him. This is also how a Saint loves all beings. A Saint
will want the good of all, even if nobody loves him.
The Jain Dharma says that we should never be the cause of anyone’s
suffering. Whether it is a friend or a foe, +˽þºÉÉ ahinsaa (non-violence) is our
Dharma. The Buddhists say that we should show compassion to all, whether
they are good or bad. The Sanatan (Vedic) Dharma says that we should do
whatever is beneficial for people, regardless of what they are like. You can
do surgery, or give a massage. The Sanatan Dharma is ʽþiÉ |ÉvÉÉxÉ hita-
pradhaana (doing good is the most important principle). The Buddhist
Dharma is Eò¯ûhÉÉ |ÉvÉÉxÉú karunaa-pradhaana (being compassionate is the most
important principle), and the Jain Dharma is +˽þºÉÉ |ÉvÉÉxÉú ahinsaa-pradhaana
(non-violence is the most important principle). There is a common factor in
all three. In ahinsa, we do not inflict suffering; karuna softens the heart; and
the good of all is the basic goal.
If you can be alert and practice compassion wisely, do so. However, if you
have to harden your heart to benefit the other person, be hard hearted. If you
can do good by practicing non-violence, do so; otherwise, accept a little

62
violence for a greater good. What we want is the good of all. This is the
specialty of Dharma. So, it is in the nature of parents and Saints to be
benevolent, whether the child or other person loves them or not.
Now comes the third question. ‘There are some people who love neither the
one who loves them, no those who don’t.’
Shri Krishna said, ‘That is true, gopis; there are such people. However, who
are they?
+Éi¨ÉÉ®úɨÉÉ Á{iÉEòɨÉÉ +EÞòiÉYÉÉ MÉÖ¯ûpÖù½þ:*ú
Aatmaaraama hyaaptakaamaa akritagnyaa gurudruhah.
There are four kinds of people who don’t love even those who love them.’
For example, there is a Sadhu, who is given food by someone, and he feels
grateful. A Sadhu gets his daily food from different people. If he feels
grateful to them all, he will be weighed down with gratitude; then, will he
remain a Sadhu? A Sadhu knows that there is only One, who feeds
everybody. He loves that One.
One day, a large group arrived suddenly. I asked Shri Udiyababaji Maharaj,
‘So many people have arrived suddenly – how will they eat?’
‘Each has brought his own |ÉÉ®ú¤vÉú praarabdha (fate, created by past actions),’
replied Baba. ‘We are not the ones who provide food.’
Once, I was traveling on foot, with Baba. Baba said, ‘Today, we are all to sit
in the forest. Everybody should take a bath in the well water, and sit under
the trees. You will all have to go hungry today.’ Do you know what
happened? A bullock cart arrived in the afternoon, laden with sweets and
rich food. Baba asked the men, ‘From where have you brought all this
food?’
‘There was a wedding, Maharaj,’ replied the men. ‘The bridegroom’s party
did not come. We are taking all the extra food to distribute to school
children, and felt that the Mahatmas should also have some.’ We all ate well.
The prarabdha of the whole group was in that food.
I have traveled extensively on foot. I went from Vrindavan to Haridwar, then
to Uttarkashi and Gangotri. Wherever I went, I got rotis on my journey and
also on my return journey. I traveled thousands of miles on foot, but there
was not a single day when I went hungry. I did not have a single paisa with
me when I set out; and, I traveled all over the country! It is just a vanity to
think that ‘I’ am the one who gives.
+Éi¨ÉÉ®úɨÉÉ ÁÉ{iÉEòɨÉÉú
‘Aatmaaraama hyaaptakaamaa.
The people who are +Éi¨ÉÉ®úɨÉú aatmaraama (enlightened), or established in
Samadhi, do not love even the people who love them.

63
+É{iÉEòɨÉÉ Aaptakaama.
Those for whom nothing remains to be attained, are fulfilled in every way.
They may interact in the world, but they also love nobody; neither those who
love them, nor who don’t.
Then, there are some who do not even realize that they are loved by
someone. It is definitely a little difficult to recognize a premi. People falsely
assume that someone loves them. The fact is that each person loves himself.
So, even the people who fail to understand that they are loved, don’t love
anyone.’
‘Very well, is there someone who does understand?’
‘Yes; such a person is a great offender. He loves nobody.
MÉÖ¯ûpÖù½þ: MÉÖ¯ûªÉlÉÉ ºªÉÉiÉ iÉlÉÉ pÖùÁÎxiÉ
Gurudruhah guru yathaa syaat tathaa druhyanti.
The people who are very wicked also love nobody.’
The gopis began to look at each other, wondering which of these Krishna
could be. ‘Is He ºÉ¨ÉÉÊvɺlÉú samaadhishtha (established in a Samadhi)? Or, is
He EÞòiÉEÞòiªÉú kritakritya (fulfilled in every way)?’ they thought. ‘He goes to our
houses to steal butter – how can He be kritakritya? Oh! Maybe He doesn’t
understand who loves Him. No, that is not possible. He plays the flute,
calling out our names to summon us.’
Then? The gopis came to the unanimous conclusion, ‘He is a terribly wicked
offender, who doesn’t love even people who love Him so deeply.’
‘No, gopis,’ said Shri Krishna, ‘I am telling you what is in my heart.’
xÉɽÆþ iÉÖ ºÉJªÉÉä ¦ÉVÉiÉÉä%Ê{É VÉxiÉÚxÉ ¦ÉVÉɨªÉ¨ÉÒ¹ÉɨÉxÉÖ´ÉÞÊkÉ´ÉÞkɪÉä*
ªÉlÉÉ vÉxÉÉä ±É¤vÉvÉxÉä Ê´Éxɹ]äõ iÉÎSSÉxiɪÉÉxªÉÊzɦÉÚiÉÉä xÉ ´Éänù**ú
Naaham tu sakhyo bhajatopi jantoon
bhajaamyameeshaamanuvrittirvrittaye`,
Yathaa dhano labdhadhane` vinashte` tachchintayaanyannibrito na ve`da.
A sakhi (lady friend) is one whose name gets attached to the name of the
Beloved. For example, MÉÉä{ÉÒVÉxɴɱ±É¦É gopeejanavallabha – the one who is
loved by the gopis. Or, ®úÉvÉÉ®ú¨ÉhÉú raadhaaramana – the one who delights in
Radha. The names of the gopis are always attached to Shri Krishna’s name.
ºÉ½èþ´É JªÉɪÉiÉä <ÊiÉú Sahaiva khyaayate` iti. When the fame of both is connected to
each other.
‘Sakhis!’ said Shri Krishna, ‘My name is linked to yours in the Vedas. The
‘Gopaltapani Upanishad’ has a mantra:
EÞò¹hÉÉªÉ MÉÉäÊ´ÉxnùÉªÉ MÉÉä{ÉÒVÉxÉ-´É±±É¦ÉɪÉú ‘Krishnaaya govindaaya gopeejana-
vallabhaaya’, so, you are the sakhis, and I am the sakha. ½þ¨É iÉÖ¨É BEò EÖò\VÉ Eäò
ºÉJÉÉú Hum tum e`ka kunj ke` sakhaa.’

64
‘Then why did You hide? Why did You harass us so much?’
‘Sometimes, I do such things.’
‘Why do You do such things?’
‘There was a poor man, who had nothing. Then, he found something
precious. He was delighted. He hid it very carefully. However, one day it got
lost. Now, earlier, when he had no wealth, he had no worries about
safeguarding his wealth. But when he found wealth, and it was lost, he
became so anxious to regain it that he did not even bother about his wife, or
son, or his own body. So – what had happened? The wealth he had found
was an external factor, but when it was lost, it became an internal factor. I
met you outside, but when I hid Myself, and disappeared from your sight,
than I went into your heart. This was a trick to get inside your heart.’
¦ÉVÉɦªÉ¨ÉÒ¹ÉɨÉxÉÖ´ÉÞÊkÉ´ÉÞkÉ*
ªÉlÉÉúvÉxÉÉä ±É¤vÉvÉxÉä Ê´Éxɹ]äõ iÉÎSSÉxiɪÉÉxªÉxÉ ÊxɦÉÞiÉÉä xÉ ´Éänù*
Bhajaabhyameeshaamanuvrittivritta.
Yathaadhano labdhadhane` vinashte` tachchintayaanyan nibhrito na ve`da.
‘Krishna! How can we accept this statement of Yours?’
‘You can understand it by realizing how well I understand your prema.
B´ÉÆ ¨ÉnùlÉÉæÎVZÉiɱÉÉäEò´Éänù º´ÉÉxÉÉÆ Ê½þ ´ÉÉä ¨ÉªªÉxÉÖ´ÉÞkɪÉä%¤É±ÉÉ:*
¨ÉªÉÉ {É®úÉäIÉÆ ¦ÉVÉiÉÉÆ ÊiÉ®úÉäʽþiÉÆ ¨ÉɺÉÚʪÉiÉÖ ¨ÉɽÇþiÉiÉÊ|ÉiªÉÆ Ê|ɪÉÉ:**ú
E`vam madarthojibhaktalokave`da svaanaam hi vo mayyanuvrittaye`balaah,
Mayaa paroksham bhajataam tirohitam maasooyitu maarhatataprityam
priyaah.
You all left your world for My sake. You gave up all your worldly
relationships, wealth, and social image. You gave up the Vedas, and this
world. You also gave up the Dharma that bestows auspicious lands after
death. You left your families and your bodies. You even forgot to dress up!’
‘Then why did You leave us?’
¨ÉªªÉxÉÖ¤ÉÞkɪÉäú Mayyanuvrittaye`.
‘I disappeared so that I would be present in your every inclination, every
resolve, and every thought. ¨ÉªÉÉ {É®úÉäIÉÆ ¦ÉVÉiÉÉú Mayaa paroksham bhajataa. I
continued to love you inwardly, and disappeared from the outer world. I am
not at fault. Please don’t blame Me. I continued to have prema for you.
Listen, gopis! I tell you what is in My heart. I lay bare My heart before you.
xÉ {ÉÉ®úªÉä%½Æþ ÊxÉ®ú´ÉtºÉƪÉÖVÉÉÆ º´ÉºÉÉvÉÖEÞòiªÉÆ Ê´É¤ÉÖvÉɪÉÖ¹ÉÉÊ{É ´É:*
ªÉÉ ¨ÉɦÉVÉxÉ nÖùVÉÇ®úMÉä½þ¸ÉÞRÂóJɱÉÉ: ºÉÆ´ÉÞ¶SSÉ iÉuù: |ÉÊiɪÉÉiÉÖºÉÉvÉÖxÉÉ**
Na paaraye`ham niravadyasanyujaam svasaadhukrityam vibudhaayushaapi
vah,

65
 Yaa maabhajan durjarage`hashrinkhalaah samvrishchcha tadvah
pratiyaatusaadhunaa.
You see, gopis, a few years – or even a hundred years – are nothing. Even if
I accept in infinitely long life in serving you, it will not be enough to repay
the debt I owe you. I am a debtor of your prema, your ºÉä´ÉÉ se`vaa (service).
Your hand is on top, and My hand is below. When you gave Me balls of
butter to eat, your hand was on top, and My hand was below, when I took
the butter. When it came to meeting you, eating, and drinking, I became a
thief. I became your boy friend, and I became whatever you made Me. Even
so, I can never be free of My debt to you.
xÉ {ÉÉ®úªÉä%½Æþ ÊxÉ®ú´ÉtºÉƪÉÖVÉÉÆ
Na paaraye`ham niravadyasanyujaam – your prema is absolutely limpid. It
has no trace of any selfish interest. Your prema is genuine. I can never repay
this debt. Nor do I want to be free of the debt. So, I am your lifelong debtor,
no matter how long I live.’
The hearts of the gopis blossomed. All the veils were shattered. The first
raas commenced. There was one Krishna in the middle, and the gopis were
in a circle round Him. One Krishna stood, in the center of a circle of gopis,
playing His flute and dancing. Shri Krishna is a form of Gnan. He dances
with such speed that each of the thousands of gopis thinks that He is looking
at her and smiling. His dangling ear rings are swinging, His ¨ÉÖEÖò]õ mukut
(crown) is at a rakish angle, His pitambar flutters, His eyebrows quirk
quizzically. The expression on His face, His smile, and His footwork are all
enchanting. Every gopi feels that she is the one He is facing, and smiling at.
Every one of them feels that His anklets tinkle to the tune of her voice. This
is the experience of each gopi. There is one Krishna, and hundreds – no,
thousands – of gopis. ´ÉÊxÉiÉÉ ¶ÉiÉEòÉäÊ]õ ʴɱÉÉEÖò±ÉiÉÉú ‘Vanitaa shatakoti vilaakulataa.’
We have many inclinations, all centered round the one Krishna.
After this, the second raas commenced. What was that like? The gopis had
surrounded Shri Krishna, to ensure that He did not run away again. Now,
every gopi felt, ‘Shri Krishna’s hand is resting on my shoulder.’ One
Krishna stood between two gopis. There were two gopis, one on either side
of Shri Krishna. So, there are two gopis and one Krishna, two gopis and one
Krishna, and so on. Shri Krishna’s arms are on the shoulders of the gopis to
His left and right. They all form a circle, and do the raas.
If there had been one Krishna with one gopi, it would have become a ®úɺɦÉɺÉú
raasaabhaasa (an illusion of the raas), as to how can there be two Krishnas?
Now, there were two gopis and one Krishna, and the second raas

66
commenced. They became so engrossed in the raas that nobody had any time
to look at anyone else.
EÞòi´ÉÉú iÉÉ´ÉxiɨÉÉi¨ÉÉxÉÆ ªÉÉ´ÉiÉÒMÉÉæ{ɪÉÉäʹÉiÉ:*
Kritvaa taavantamaatmaanam yaavateergopayoshitah.
Krishna manifested in as many forms as the gopis there. Each gopi had the
experience that she was dancing alone with Shri Krishna. This was the third
raas.
The first raas, called the Haleesak Nritya – had one Krishna and many gopis.
The Shastra of Performing Arts calls this the Haleesak Nritya. Then came
the raas of two gopis and one Krishna. Last comes the raas of one gopi and
one Krishna. Every gopi has a separate Shri Krishna to dance with.
{ÉÉnùxªÉɺÉè¦ÉÖÇVÉÊ´ÉvÉÖÊiÉʦÉ: ºÉκ¨ÉiÉè§ÉÖÇʴɱÉɺÉè¦ÉÇVªÉx¨ÉvªÉè¶SɱÉEÖòSÉ{É]èõ: EÖòhb÷±ÉèMÉÇhb÷±ÉÉä±Éè:*
κ´Étx¨ÉÖJªÉ: Eò¤É®ú®ú¶ÉxÉÉOÉxÉÂÊɪÉ: EÞò¹hÉ´Év´ÉÉä MÉɪÉxiªÉºiÉÆ iÉÊb÷iÉ <´É iÉÉ ¨ÉäPÉSÉGäò Ê´É®äúVÉÖ:**
Paadanyaasairbhujavidyutibhih sasmitai-
bhroovilaasairbhajyanmadhyaishchalakuchapataih kundalairgandalolaih,
Svidyanmukhyah kabararashanaagranthayah krishnavadhvo gaayantyasta
tadita iva taa me`ghachakre` vire`juh.
It was as though dark clouds have spread overhead, and lightening flashes
between them. The forms of Shri Krishna are like the dark rain clouds; and
what are the gopis like? They flash among the clouds, like lightening –
{ÉÉnùxªÉɺÉè¦ÉÖÇVÉÊ´ÉvÉÖÊiÉʦÉ: Paadanyasairbhujavidyutibhih – the feet beat the ground
rhythmically, musically. ¦ÉÖVÉÊ´ÉtÊiÉʦÉ: Bhujavidyutibhih means, to extend a
hand. This is a language. Dance has its own language. Just as we make the
tongue dance when we talk, the limbs are used to convey things in dance.
The hand indicates a refusal, like ‘don’t come’; or, ‘move away’; and there
are other gestures that beckon and invite.
The eyes also have a language, and the eyebrows also have a language. So
do the lips. The hands and feet convey things, too. Dancing is a skill for
expressing our love and feelings. There is a book on Natya Shastra in
Sanskrit, called ‘Bhavaprakashanam’. It was printed from Baroda. It is not
easily available, but can be found with some effort. It describes one hundred
and twenty six ways of using the eyes to convey different emotions. The
eyes can express sorrow, supplication, and love. The book gives names to
these expressions. ±ÉʱÉiÉ xÉäjÉ Lalita ne`tra (romantic eyes), UôʱÉiÉ xÉäjÉ chhalita
ne`tra (teasing eyes), ´ÉʱÉiÉ xÉäjÉ balita ne`tra (imposing eyes), +ÉkÉÇ xÉäjÉ aarta
ne`tra (pleading eyes) – a hundred and twenty six such expressions are
defined in this book, describing the language of the eyes.
ºÉκ¨ÉiÉè§ÉÚʴɱÉɺÉè: Sasmitairbhrooviaasaih – moving the eyebrows smilingly.
¦ÉVªÉx¨ÉvªÉè: Bhajyanmadhyaih – swinging the hips; SɱÉEÖòSÉ´ÉiÉè: chalakuchavataih

67
– the garment slipping off the chest; EÖòhb÷±ÉèMÉÇhb÷±ÉÉä±Éè: kundalairgandablaih – the
ear rings touching the cheeks while dancing, etc. κ´Étx¨ÉÖJªÉ: Eò¤É®ú®ú¶ÉÉxÉÉOÉxlɪÉ:
EÞò¹hÉ´Év´ÉÉä Svidyanmukhyah kabararashanaagranthayah krishnavadhavo – they
are perspiring. They are too engrossed in the dance to bother about their
body. The flowers strung in their hair fall off. Eò¤É®ú®ú¶ÉxÉÉOÉxlɪÉ: +OÉxlɪÉ:
Kavararashanaagranthayah – agranthayah – all the knots (ties) have been
broken. EÞò¹hÉ´Év´É: Krishnavadhavah – Shukadevji says that these gopis are not
women who are married to other men – they are Shri Krishna’s wives. ´É½þÎxiÉ
´ÉvxÉÎxiÉ Vahanti badhnaanti – they bear the weight of their husband, and bind
Him with their arms.
It would not be proper for me to start describing the Kama Shastra, isn’t it?
That is something that belongs exclusively to Vrindavan. We describe it to
the rasikas – to those who savor the leela of Shri Krishna. The worldly
people carry it into the world; making it something worldly. This is a leela
that raises us above the world. It is a leela that lifts us far above the mundane
emotions, and makes us engrossed in a feeling for Bhagwan.
MÉɪÉxiªÉºiÉÆ iÉÊb÷iÉ <´É ¨ÉäPÉSÉGäò Ê´É®äúVÉÖ: Gaayantyastam tadita iva taa me`ghachakre`
vire`juhi.
There are dark rain clouds in the sky. One cloud, two clouds, three clouds, or
four clouds. When there are many clouds, it is called a PÉ]õÉ-¨ÉäPÉÉSÉGò ghataa-
meghachakra. And, what are the gopis in it? iÉÊb÷iÉ <´É Tadita iva – lightening.
Now see what is given in the Kena Upanishad.
ªÉnäùiÉnÂù Ê´ÉtÖiÉÉä Ê´ÉtÖiÉ iÉnùÉ - Ê´ÉtÖiÉÉä ´ªÉtÖiÉ Yade`tad vidyuto vidyuta tadaa – vidyuto
vyadyut.
There are flashes of lightening. In the dense darkness of Nature, there are not
one, but several moons. Flashes of lightening appear in this dark blue cloud
that has no form and no characteristic.
¨ÉäPÉSÉGäò Ê´É®äúVÉÖ: Me`ghachakre` vire`juh – this raas.
®úºÉÉä ´ÉèºÉ:* ®úºÉÆ Áä´ÉɪÉÆ ±É¤v´ÉÉ +ÉxÉxnùÒ ¦É´ÉÊiÉ Raso vai sah. Rasam hye`vaayam labdhvaa
aanandee bhavati.
Both Shri Chaitanya Mahaprabhu and Vallabh Acharyaji have said that the
purpose of this leela is to rescue the people who are sinking in the sea of this
world. Forget this world – it does not exist. It is a mental restlessness. It is
imagined. If the mind shifts from the illusion of this world, and gets attached
to Bhagwan, you will forget this interactive world. If you get attached to
Bhagwan, your mind will be engrossed in Him. Just see that mind – see how
powerful it is, how much detachment it has, how it is the form of bliss. See
how it has become immersed in the Paramatma, and has forgotten this
interactive world.

68
The Chandrama (moon) is the Devta of the mind. He was stunned when he
saw this raas. Every vritti became like a star. Nobody was conscious of how
much time passed – an age, an eon, several ages of time passed – and the
same age of the same eon came back in the cycle of time, and the raas went
on. The calculation of time is pure imagination. So is the calculation of
space.
Where was Creation first made? It was made where you first became
conscious of it. When was it made? It was made when you became aware of
it. Ê´ÉYÉÉxÉ Vignaana (enlightenment) is what shows us what exists. To say that
vignan is IÉÊhÉEò kshnika (momentary) is an insult to the Darshan Shastra (the
Shastra of Philosophy). It is an insult to our own experience, if we say that
knowledge is fleeting. To say that knowledge is ¶ÉÚxªÉ shoonya (zero, a
vacuum) is also an insult to our own personal experience. It is true that Gnan
dances; it comes and accepts things from us; it calls us by our name. But, it
is a vignan in its pristine form. That is the raas. Time disappeared; the place
disappeared. All gross matter disappeared. The bees are humming; the
bangles and anklets are tinkling. It is an ocean of the amrit of bliss. Springs
of joy shower everybody. Rivers flow, the ocean heaves, there is a light
shower of the raindrops of bliss. None of this is inanimate, or gross matter.
Nor is it taking place in any geographical location. It is not bound by time.
There is no feeling of individuality in it. There is only one Consciousness,
filled with a blissful exuberance that is the leela of Bhagwan being
manifested. It is like the Ê´É´ÉiÉÇ vivarta (mutation) of the Brahman in Vedanta.
It is like the exhilaration of bliss in the Kashmiris. In it, the earth is anand,
the water is anand, the brightness is anand, and the lifespan is anand.
¨ÉvÉÖ´ÉÉiÉÉ @ñiÉɪÉiÉä ¨ÉvÉÖ IÉ®úÎxiÉ ÊºÉxvÉ´É:*
¨ÉÉv´ÉÒxÉÇ: ºÉxi´ÉÉä¹ÉvÉÒ: ** 1 **
¨ÉvÉÖxÉCiɨÉÖiÉÉä¹ÉºÉÉä ¨ÉvÉÖ¨Éi{ÉÉÌlÉ´ÉÆ ®úVÉ:*
¨ÉvÉÖtÉè®úºiÉÖ xÉ: Ê{ÉiÉÉ ** 2 **
Madhuvaataa ritaayate` madhu ksharanti sindhavah,
Maadhveernah santvooshadheeh. (1)
Madhunaktamutoshaso madhumatpaarthivam rajah,
Madhudyaurastu nah pitaa. (2)
Every grain of dust is madhu (as sweet as honey); the rivers are madhu.
¨ÉÉv´ÉäÊiÉ +xÉäxÉ <ÊiÉ ¨ÉvÉÖ: Maadhve`ti ane`na iti madhuh – that, which makes a
person intoxicated with joy, is called ‘madhu’. What is happening, is a
shower of madhu. It is a shower of rasa. There is no ºÉƺÉÉ®ú sansaara
(interactive world) here, so there is no question of any possibility of lust.
Those who have doubts should immerse themselves in this and see. Kama

69
cannot enter this world. This is a divine world where there is no kama, no
bhoga (personal gratification), no karta, no ¦ÉÉäCiÉÉ bhoktaa (the one who
experiences), no premi, no priyatam (Beloved), and no prema. This is the
®úºÉÉuèùiÉ rasaadvaita (the rasa in which no duality exists). It is |Éä¨ÉÉuèùiÉ
pre`maadvaita (the prema in which no duality exists). It is a ʺÉrùÉuèiÉ
siddhaadvaita (the state where no duality exists). This is how our rasikas
have described this raas.
xÉ +ÉÊnù xÉ +xiÉ Ê´É½þÉ®ú Eò®éú nùÉä> *
±ÉÉ±É Ê|ɪÉÉ ¨Éå ¦É<Ç xÉ ÊSÉx½þÉ®úÒ*
ºÉnùÉ BEò®úºÉ +ÉÊnù +xÉÉÊnù +xÉÚ{É*
EòÉäÊ]õ Eò±{É ¤ÉÒiÉiÉ xÉ˽þVÉÉxÉiÉ*
ʤɽþ®úiÉ VÉÖMÉ±É º´É°ü{É*
Na aadi na anta vihaara karain dou,
Laala priyaamain bhayee na chinhaaree,
Sadaa e`karasa aadi anaadi anoopa,
Koti kalpa beetata nahinjaanata,
Viharata jugala svaroopa.
nÚù®äú ºÉÞ¹]õ¬ÉÊnù ´ÉÉiÉÉÇ Doore` srishyaadi vaartaa. Oh! Don’t talk about ºÉÞι]õ srishti
(Creation), κlÉÊiÉ sthiti (Sustainanace), or |É±ÉªÉ parlay (Dissolution), my
brother. Where do Creation, Sustenance, and Dissolution have any place, in
this Raas-Brahman? This is what the description of the raas is like. I have
just given you a glimpse of it. If you truly get immersed in it, then all you
will see, is Shyam! Shyam everywhere! Shyam all the time!

Om Shantih Shantih Shantih.

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