Verse 4

In plain words

35. Gopāla — the Gopas and the Gopikās Every now and then Mahārāja Parīkṣit, even while he was being carried away in rapture by Kṛṣṇa's līlās, would find himself unable to believe some of them. As soon as such doubts entered his heart, he would be in unbearable anguish, unable to settle the matter, and he would ask the revered Śuka, receive a fitting answer, and be consoled. Things went on in this way until once a rather serious doubt about the Bhakti of the gopikās flared up in him. However many answers he gave himself inwardly, no satisfaction came, and he lacked the courage to question the maharṣi Śuka. The revered Śuka noticed the state in which he sat smouldering within, and with a gentle smile said: "Mahārāja! Some frenzy seems to have flared up in your mind. To suffer like this at such a time is not auspicious in the least. If there is anything at all you do not know, ask me. I will surely resolve your doubts and make you happy." In this way he gave Parīkṣit courage. The Inner Meaning of the Rāsa-krīḍā Mahārāja Parīkṣit bowed and said: "Svāmī! You know the three times. You are fully capable of resolving the doubt within me. Therefore, do not regard me as an outsider; give me a fitting answer and cool this burning torment of mine!" Then he went on: "Svāmī! I have heard in many versions of the Rāsa-krīḍās of Kṛṣṇa and the gopikās, and of the līlās of Bṛndāvana.

They appear to be nothing more than the sensual sport of ordinary human beings. If these things really did take place, how can anyone call them divine līlās? Are such actions not contrary to the ways of the world? And more than that — do these acts, carried on so freely in Bṛndāvana and along the banks of the Yamunā, bound up with sense-objects, with infatuation, with kāma, not cast some stain upon Kṛṣṇa's Bhagavat-tattva? It is taught that the attainment of Mokṣa comes only to those who have transcended the guṇas — and yet it is said that Mokṣa was granted to gopikās who, through the guṇas, enjoyed the pleasures of the senses. This seems to me not only astonishing but even laughable. If there is any inner meaning in actions so contrary to Dharma, please tell me and make me rejoice." So he entreated. Śuka, the great ṛṣi, burst out laughing. "Mahārāja! This is not a doubt that has come from you. Those who have understood that Kṛṣṇa is God Himself have no room for such doubts to arise. It is simply that this is the end of the Dvāpara Yuga and the beginning of Kali. So it seems that Kali has entered into you and stirred up these doubts. Otherwise, you have complete faith that Kṛṣṇa is Himself the Lord of all. His every act shines in your mind with divine radiance. The moment you remember His name, you become wholly absorbed in Him. These are not doubts that should arise in one such as you. Seeing the Body as the Ātma Is Pravṛtti; Seeing God as the Ātma Is Nivṛtti Set that matter aside. Do you know what sort of person I am? You know that in my heart there is no place for pleasures in sense-objects, bound up with the guṇas. If such a one as I keeps remembering the līlās of Kṛṣṇa and the gopikās, becomes merged in that bliss, and extols the good fortune of those gopikās — then consider a little whether those are the acts of an ordinary lustful man, or divine rapture! Acts of pleasure in sense-objects and acts of bliss in the Lord of the universe, to those who look on, in outward

form they look exactly the same. But those whose senses have forgotten themselves, who in the oneness of the jīva and Īśvara have forgotten even the very bhāva that the body is the Ātma — to think that their actions spring from the guṇas is itself the mark of ajñāna. The knife in a murderer's hand is a danger to everyone! But the knife in a physician's hand brings an end to suffering. In just the same way, actions done in the bhāva that the body is the Ātma are pravṛtti actions; actions done in the bhāva that God is the Ātma are nivṛtti actions. Mahārāja! Who can describe the unearthly loveliness of that Kṛṣṇa, the very embodiment of sweetness made manifest? How could anyone describe it? You are asking me to tell you the story of Kṛṣṇa, but it lies beyond the reach of words. He took many Avatāras and performed many wonders beyond anything in this world. But in this Avatāra He displayed a charm all its own. If He but smiled, so that His rows of teeth showed like pearls — why speak at length of women full of Prema and of great devotees? Even those who had mastered their senses would feel a kind of stirring in their hearts. If once He touched them with His tender hands, they forgot their very bodies and, absorbed in bliss, became one with His own mind. At times He would make merry and tell funny, teasing stories, and at such times they would think: "There is no one in this world more fortunate than we are, no one more blessed than we are." The Gopikās' Bhakti, and Uddhava's Remorse Cowherds and cowherd boys, the women of Vraja — whatever work they might be doing, it made no difference: if once they saw Kṛṣṇa, they would stand motionless, like figures in a painting. When it comes to the women of Vraja, who had offered their mind and very life to Śrī Kṛṣṇa, He who is all Prema and tender of heart, then whatever learning a man may have acquired, even he

would find no language able to tell it. In truth there is no language for it at all. The Bhakti and prapatti of the gopikās and the cowherds, so deep in feeling, have no limits whatsoever. Even one as great as Uddhava, on seeing the gopikās of Bṛndāvana, lamented: "Alas! Have I not wasted my life all this time? Though I lived close by Kṛṣṇacandra, could I not enter into the hall of His power? Not even an atom of the gopikās' Bhakti and Prema has flashed in the depths of my heart! If one is to be born at all, one must be born a gopikā or a cowherd! Otherwise, what use is a meaningless life? If I cannot be worthy of that fortune, then let me spring up as a bower in Bṛndāvana, or as a jasmine vine; and if even that is not granted, then in the places where the gopīs, the cowherds and Kṛṣṇa roam, let me sprout as a blade of grass beneath their feet!" In so many ways he lamented and burned with longing, and in that very contemplation he was redeemed. To think of such a bond between Kṛṣṇa and the gopikās as mere rubbish — these are the slothful words of ill-disposed minds, not sound words. Mahārāja! Only those with purity of mind can understand Kṛṣṇa's līlās." The Gopas' and Gopikās' Separation from Kṛṣṇa Then Parīkṣit smiled and asked, "Svāmī! Will you explain when Uddhava went to Bṛndāvana, for what purpose he went, and what reason he had for leaving Lord Kṛṣṇa?" And Śuka began to tell him the details. "O King! Uddhava could not bear to stay away from Śrī Kṛṣṇa even for a moment; he could not leave Him. But because Kṛṣṇa Himself sent him to deliver His message to the gopikās of Bṛndāvana, he had no choice and had to go. Even then, Kṛṣṇa gave him only one day's leave. He commanded that Uddhava must not stay there any longer than that. At the time, that one day seemed to Uddhava like an entire yuga. But once he had gone to Bṛndāvana: 'Alas! The day is already passing! These people

I must leave and go! How good it would have been if my whole life had been spent with the gopikās! But you could not merit such fortune, could you?' So he grieved. The Gopikās' Intense Bhakti Mahārāja! Do you see? Between the devotees and God there is no difference. As much bliss as there is near Kṛṣṇa, and as much pain as separation from Kṛṣṇa causes — separation from the gopikās, who are Kṛṣṇa's devotees, causes twice that much pain. Between the gopikās and Gopāla there is no difference at all. The gopikās' hearts became Gopāla's playgrounds; they stood as the seats of His presence. Their feelings drank the nectar of Kṛṣṇa's sweetness. Uddhava was able to grasp how the gopikās burned at separation from Kṛṣṇa, and how great a Prema they bore for Kṛṣṇa — how great a friendship, how great a longing, what ardent attachment. The gopikās and cowherds ceaselessly kept to Kṛṣṇa's stories, Kṛṣṇa's deeds and descriptions of Kṛṣṇa; apart from these they let no other thought enter them. Through the spreading radiance of Kṛṣṇa's sweetness, the living beings of Vraja appeared lifeless, and lifeless things appeared alive. Uddhava saw with his own eyes the rocks of Govardhana melting away. Stones melting, gopikās turning to stone — Uddhava regarded these as utterly strange, as great wonders." As Śuka described the gopikās' Bhakti in this way, now and then entering the state of samādhi, his eyes moist with fine drops, the ṛṣis who watched him became absorbed themselves. Some, through the bliss of that hearing, longed to see Kṛṣṇacandra. Then Śuka opened his eyes. "O King! How fortunate Uddhava was! The gopikās took Uddhava to Govardhana Hill expressly to show him the places where they had played with Kṛṣṇa. When he went there and looked, Uddhava was even more

astonished. For the footprints of those days, where Śrī Kṛṣṇa and the gopa and gopī folk had wandered about, were still shining upon the rocks even to this day, unchipped and undisturbed. The moment they went near Govardhana Hill, the gopas and gopikās, recalling their separation from Kṛṣṇa, began to weep aloud. Then they became wholly absorbed. As soon as they all together cried out "Kṛṣṇā!", even the trees all around shivered with horripilation. A shudder swept through, and a sound of weeping arose. Uddhava saw to his eyes' content that not only the cowherds of Bṛndāvana but the mountain and the trees too were feeling the separation from Kṛṣṇa. O King! What shall I tell you? Uddhava also saw scenes that seemed impossible to believe, and along with wonder he felt shame as well." So Śuka said. Then the Mahārāja asked eagerly: "Svāmī! What kind of thing was that? If there is no objection, tell this jīva too, and make me blessed!" So he entreated. All Is Alive "O King! Because the gopikās' minds clung so to Kṛṣṇa's heart, in that intoxication they roamed about like people in a frenzy, and would clutch at whatever rocks and trees they saw, crying "Kṛṣṇā, Kṛṣṇā!" At such times, as though the trees and rocks too were lamenting in separation, water would drip from the tips of the trees' leaves, and the rocks would be soaked through with the moisture of water! See how wonderful these scenes are. The saying 'Sarvaṃ sajīvaṃ' finds its proof in this very state. That there is no substance in creation without caitanya — this the rocks of Bṛndāvana and its trees taught Uddhava." The gopikās' Bhakti melts even rocks and makes even trees lament, yet worldly people, without understanding it, set about criticizing it; such people, more dull-witted than a boulder or a rock that merely looks inert,

may be considered. To know Kṛṣṇacandra, the Lord of the world and the Enchanter of the world, is not possible for those whose Buddhi is dull. Only to those of true Buddhi is He known. A Gopikā's Fingers Burn in Her Absorption in Kṛṣṇa In the same way, on the evening of that day, Uddhava witnessed in Vraja a novel custom, and a wonder. At evening time, just as Brahmin dvijas perform their fire-rites as their daily observance, the gopikās would light the fire in the hearths of their own houses. The people of one house would carry fire from another house in ladles or in clay bowls and light their own fires at home with it. In just the same way, as soon as the first household lamp had been lit in Nanda's house, everyone would bring their own clay lamps to that house, light them from the lamp of Nanda's house, and take the flame home. While all this was going on, Uddhava sat in front, on the village platform, watching." Then he saw one gopikā who stood right by the lamp for a long time, however long it took, giving no room to those who came, standing there with her eyes closed. Yaśodā came out from inside, saying 'Ayyo! What recklessness is this!', and patted the gopikā on the back to rouse her, but she did not open her eyes. Those gathered around separated her from the lamp and made her rest. By then her fingers had burned completely to charcoal. After some time, and after many attempts, the gopikā opened her eyes. When they asked what had happened, it came out that because she had been seeing Kṛṣṇa in the lamp, she had not seen the flames, and had felt no pain from the burns. Once Uddhava learned this, the experience seemed to him even more wondrous.