In plain words
Until we cast off this thing called inertness, we are just the same as women. The day inertness goes far from us, then we attain oneness within the Puruṣa; but right up till then we are just a form of inertness, in the state of the weak. These gopīs, through many kinds of imaginative feeling, made even the efforts fit for gaining our own desires into arrangements fit for the fulfilment of their lives. Just as we rise at brahmamuhūrta and do the Oṃkāra and the Suprabhātam, so they rose at brahmamuhūrta and, as though in those days they were practising some tapas to make God appear before them, they set up the stand, set the pot on it, poured in the milk, churned it well, and, chanting the Name of God too, kept experiencing Ānanda in many ways. Once Nārada went and: ‘Gopīs! What is this work you are doing at brahmamuhūrta? Is this all your sādhana, taking out this butter with a desire for sense objects?’ When he asked this, that gopī laughed outright, it is said. ‘Nārada! We are taking out butter. Do you know which butter? Our butter you will not understand. When God appears before us at brahmamuhūrta, we forget our lives in that Ānanda, become absorbed, become intoxicated, become intoxicated with Prema, and go clinging to God's citta,’ she said. But we may wonder, how can this be? That gopī described it. ‘Viveka itself is the stand. Tying fast the stand called Viveka, setting on it the pot called the body, pouring in the curd called the nectar of Kṛṣṇa's teaching, setting in the churning rod called Suṣumnā, binding on the rope of Iḍā and Piṅgalā, remembering the Name, as we keep doing the Name, the butter called the direct vision of God comes rising up, Nārada,’ she said. So, their hearts, so sacred and so intense, go down to the depths, and so profound is the inner meaning they reflect on that, however many Vedas, however many śāstras, however many Upaniṣads we read, the nature of our intellect cannot go down into an inner meaning as deep as that. This falls only to a citta that has sought oneness with God, holding to nothing but Prema, holding to the vow called purity; for others it is impossible. For this (in the Bhagavad Gītā too) a Nepali pandit gave a fine illustration. What is this Bhagavad Gītā? The Kauravas and the Pāṇḍavas, the two together, fight a war in Kurukṣetra, the field of Dharma; when we inquire what for, a quarrel arises as the two of them seek to win the one kingdom of Hastināpura: this is the outward meaning we come to understand.