Lesson given on November 11, 2025 in Dvaraka, India in Hindi.
https://www.youtube.com/watch?v=Jntrb-bND0Q
Summary of the Discourse
This discourse analyzes the nature of divine love (Prema) as described in the Śrīmad-Bhāgavatam, focusing on the Pūrvarāga (yearning before union) and Anurāga (eternal freshness) of the Gopis. The core discussion explains that Krishna’s form is Navanavam (eternally new), causing the Gopis’ love to intensify even after meeting Him. The speaker clarifies the difference between material and spiritual Rāga and humorously details the Gopis’ sacred Īrṣyā (jealousy) towards Krishna’s flute in the Jugal Geet (SB 10.35), asserting that these emotions are ornaments of pure love, not faults.
| Timecode | English Translation |
|---|---|
| 01:23:03 | What is it? If he turns on the fan now, this happens to me, disturbance comes. Sit properly. |
| 01:23:15 | Yes, what did I say? The name is **not different** (*abhinna*). Therefore, Krishna’s many names are just like His form, His qualities are just like that, and His actions are just like that. |
| 01:23:28 | Therefore, **Pūrvarāga** is called this because the yearning for union, the longing for fulfillment by the union, has arisen. But the powerful yearning for seeing Him, etc., **before** the union, is called Pūrvarāga. |
| 01:23:55 | Do you understand or not? First, you must understand what Pūrvarāga is called. |
| 01:23:59 | This powerful yearning for seeing Him, etc., that occurs **before** the union. |
| 01:24:09 | This powerful yearning for **darshan** (vision) is called Pūrvarāga. This happens in the state of separation (*viraha dashā*). |
| 01:24:18 | Pūrvarāga is of two types: one is the Pūrvarāga that occurs before the union, which is *Sādhik* (achievable). And the second… what happens in the Gopis? Pūrvarāga occurs **even after** the union. |
| 01:24:41 | As (Radha) says, “I have never seen Krishna.” Radha-ji says, “O Lalita, if you have ever seen that beautiful one, describe Him. What is He like? How are His ankle bells?” |
| 01:24:58 | “What is His sweet sound? If you can ever describe it,” then Lalita Devi replies, “O foolish, crazy one! You are coming just now after meeting Him!” |
| 01:25:09 | (Radha) says, “No, I have never seen *Shyamasundara*.” Even after seeing Him, (Radha) never saw Him with such focus. Why? Because Krishna has this special quality: Krishna always appears (*pratibhā*) in a **Navanavam** (eternally new) form. He manifests. |
| 01:25:35 | This is the specialty in Krishna. This does not happen with the common hero and heroine in *Nāṭya Śāstra* (dramatic literature). |
| 01:25:47 | After seeing someone once, the desire to see them again will not arise. See them twice, three times, four times—after that, it will not be good. |
| 01:25:59 | In this world, after seeing any object once, your yearning for seeing it will gradually decrease, won’t it? |
| 01:26:13 | **But** in the non-material world (*Aprākṛta Jagat*), where He is manifest in an eternally new form, a state called **Anurāga** arises. |
| 01:26:27 | **Rāga** (attraction) occurs in it. The meaning of the word Rāga is that a powerful attraction is called Rāga. |
| 01:26:39 | That is, when the senses (*indriyas*), etc., naturally rush towards the object, that is called Rāga. |
| 01:26:52 | What are we calling Rāga? All our senses naturally rush towards the objects of the five types of sensory pleasure. |
| 01:27:01 | Like eyes, ears, nose, tongue, skin—is it not necessary to invite them? |
| 01:27:10 | What is the natural tendency of the eye? It goes where there is a beautiful form. |
| 01:27:17 | The natural tendency of the ear is to go where there is beautiful sound, sweet sound. A harsh sound will not be pleasing. |
| 01:27:29 | But where a good scent is coming, the nose accepts it on its own. |
| 01:27:37 | If a bad smell (*durgandh*) comes, the nose says to close it, and we close our nose from the bad smell. |
| 01:27:46 | Therefore, the eyes, ears, nose, tongue, yes, the skin of the body—the *Skin*—cold, heat, softness—all these are what they want to experience and accept on their own. |
| 01:28:05 | During the cold season, what does the body want? What does the skin want? Warmth. In the summer, they want coolness. |
| 01:28:18 | This natural tendency of the senses (*indriyas*) is why it is called **Rāga**. |
| 01:28:28 | First, we must understand what Rāga is called. And similarly, in the non-material world of consciousness (*Aprākṛta Chit Jagat*), because the body is conscious (*Chit*)… |
| 01:28:38 | Are the Gopis’ bodies **Chinmaya** (spiritual)? Yes. Are all their senses also **Chinmaya**? Yes. |
| 01:28:50 | Just as Krishna is called *Sachchidānanda* (*Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ*), similarly, what are the Gopis’ bodies like? *Sachchidānanda*. |
| 01:29:05 | The **Nitya Siddhā** (eternally perfected) Gopis’ sacred forms are like *Sachchidānanda* Krishna, because they are said to be just an expansion of Krishna. |
| 01:29:16 | (*Ānanda-cinmaya-rasa…*) Thus, Krishna Himself manifests Shrimati Radha-ji, the personification of His energy of love, to taste His own sweet *rasa* (flavor). |
| 01:29:36 | And Radha-ji herself, to give pleasure to Krishna, manifested the forms of various *bhāvas*. All these Gopis are called **non-different** (*Abhinna*) from Radha-ji. |
| 01:29:58 | So, what does this mean? All those Gopis are also non-different from Krishna. |
| 01:30:04 | Therefore, it is said, (*Ānanda-cinmaya-rasa…*). The purport is that Krishna Himself is tasting His own sweet *rasa*. |
| 01:30:29 | There is no scope for becoming impure. For example, a child is playing with his own shadow. |
| 01:30:40 | That shadow is his own shadow; he is playing. The little boy holds a pole, and when he sees his shadow, he keeps playing with his shadow. |
| 01:31:00 | Similarly, the Supreme Lord Krishna is performing *vihāras* (pastimes) with the Gopis. Whatever He is doing, in reality, these Gopis are nobody else; they are Krishna Himself. |
| 01:31:13 | And I give another example: Just as when we take a bath in the morning, we rub (massage) the right hand with the left hand, and apply soap and oil, etc. |
| 01:31:30 | Do we apply soap and oil, etc., to the right hand with the left hand, or not? There is no fault (*dosha*) in that. |
| 01:31:38 | Similarly, Krishna is performing *vihāras* with the Gopis. In reality, these Gopis are non-different (*abhinna*) from Krishna Himself. |
| 01:31:49 | When someone experiences and understands this truth (*tattva*), their mind (*chitta*) is never disturbed (*vikāra*). When they don’t understand this, then their body is disturbed. |
| 01:31:59 | This is due to the lack of this *tattva-jñāna* (knowledge of the truth). Our senses (*indriyas*), etc., become weak. The mind becomes weak, and the senses become weak. |
| 01:32:17 | When the mind and the senses are weak, they rush towards **impure desire** (*asat tṛṣṇā*). |
| 01:32:27 | Therefore, there are seven types of **Anarthas** (obstacles): *Svarūpa Bhrama* (delusion of identity), *Hṛdaya Durbala* (weakness of heart), *Asat Tṛṣṇā*, and the individual heads towards *aparādha* (offense). |
| 01:32:39 | So, that is why we are explaining what Rāga is called. And then, when that same Rāga becomes *Pranaya*, Rāga, **Anurāga** (attachment)… |
| 01:32:51 | When Rāga becomes even more concentrated and manifests, that is called **Anurāga**. |
| 01:32:57 | Anurāga has two meanings: one is that seeing Krishna manifested in an eternally new form is called Anurāga. |
| 01:33:09 | Anurāga follows Rāga. Therefore, it is also called Anurāga. *Anu* means ‘after’—the actions and *bhāvas* that follow behind Rāga are also called Anurāga. |
| 01:33:26 | The third meaning is called Anurāga. Two symptoms of Anurāga are mentioned: *parasparānu-sneha-bandhanam* (the bond of mutual affection) and **dissatisfaction upon seeing** (*darśane atṛptatā*). |
| 01:33:38 | So, there are three meanings. Three meanings of Anurāga are being told. Will you remember? Tell me, what is Anurāga? |
| 01:33:48 | That which follows Rāga is called Anurāga. *Anu* means ‘after’, like the *Anu* that is called *Navayamāna* (always new). And the two symptoms of Anurāga: *darśane atṛptatā* and… |
| 01:34:11 | …*parasparānu-sneha-bandhanam*. They become so united, so tight with each other’s affection, that they do not want to leave each other even for a moment. |
| 01:34:25 | And where they leave, they separate, and death occurs there… In the spiritual world, it is not death; it is called **Mūrcchā** (fainting/ecstasy). |
| 01:34:42 | Today, I am explaining these truths. Now we are entering the *Jugal Geet*. I am explaining by taking two *shlokas*. |
| 01:34:50 | These *shlokas* of the *Jugal Geet* seem exactly like the *shlokas* of the *Veṇu Geet*, but they show a slight difference in them. |
| 01:35:06 | I spoke about Pūrvarāga. Pūrvarāga is of two types: one is the powerful yearning for the sight of Krishna (darshan) or union with Krishna **before** the meeting. That is called Pūrvarāga. |
| 01:35:22 | And Pūrvarāga is also seen **after** the union. Scriptures say this happens only for Krishna and the Gopis. This is not possible for the ordinary hero and heroine in the material world (*jaḍa jagat*) or in dramatic literature (*nāṭya śāstra*). |
| 01:35:46 | That is why, in material dramatic literature, they do not accept this Pūrvarāga that occurs after the union. |
| 01:35:54 | Do you understand? This is possible in the spiritually perfected world of Krishna, because Krishna is always manifested in a new name and form. The feeling is, ‘I have never seen Him before.’ This is what happens. |
| 01:36:08 | C’mon. |
| 01:36:11 | Specifically, in this Jugal Geet, the Pūrvarāga of the Gopis—that is, Pūrvarāga **after the union**—is being described here. |
| 01:36:25 | In this Jugal Geet, in the Veṇu Geet… The Gopis became mature, and their family members started saying: |
| 01:36:45 | “Look, you all are grown up now. Therefore, it is not proper to meet Krishna together.” |
| 01:36:54 | When the children are small, meeting Him is acceptable. But when they grow up, they are separated. |
| 01:37:04 | ‘You must not meet together.’ Due to the order of the elders (*gurujana*), the Gopis started suffering so much in separation (*viraha*) from Krishna. |
| 01:37:16 | So, suffering in separation from Krishna, all those Gopis, staying in their own homes, in their own groups, near their friends, kept describing Krishna’s form, qualities, pastimes (*līlā*), and sweetness. |
| 01:37:34 | Therefore, the 21st chapter of the *Śrīmad-Bhāgavatam* narrates the **Veṇu Geet**. Oh, this story is very beautiful! |
| 01:37:45 | (*Ithaṁ Śaradam*)—with the coming of the autumn season, the water of the rivers and streams becomes clear. |
| 01:37:59 | During the rainy season, how is the water of the rivers, streams, and ponds? It appears muddy, it appears dirty. |
| 01:38:10 | **But** with the coming of the autumn season, the *Autumn Season*, the rain also stops. |
| 01:38:20 | The sky also becomes clear. And at that time, all the water in the rivers and streams becomes clear. |
| 01:38:31 | All the dust and dirt settles down. Have you ever seen it? And the water of the river takes on such a beautiful blue hue. |
| 01:38:43 | If even a particle is dropped, it is visible below. (*Ithaṁ Śaradam / Śaradam Saccham Padmākaram*). |
| 01:38:54 | Śukadeva Goswami Pāda, after describing the rainy season, continues to describe this autumn season. |
| 01:39:08 | What is the purport? It also happens from the perspective of the spiritual practitioner (*sādhaka*). When the *sādhaka* begins *bhajan* (worship) and *sādhana* (practice), many kinds of impurities (*anarthas*), etc., remain in their heart. |
| 01:39:18 | He is full of lust, anger, etc. Along with practicing *bhajan* and *sādhana* in the company of *sādhus*, when one reaches *Ruchi* (taste), then gradually the *anarthas*, etc., |
| 01:39:40 | …are removed. But they are not completely removed. Five processes for the removal of *anarthas* have also been described. |
| 01:39:49 | How many? In **Five Processes**—*Ekānta Vartinī*, *Bahudeśa Vartinī*, *Prāyi-Kī Pūrṇa*, and *Ātyantika*. You should know *Ekānta Vartinī*. |
| 01:40:11 | To hear this narrative, you must first understand this narrative well. What is *anartha-nivṛtti* like? |
| 01:40:17 | It includes lust, anger, greed, illusion, intoxication, envy (*kāma, krodha, lobha, moha, mada, mātsarya*), etc. And besides these types, there are many others: *Svarūpa Bhrama* (delusion of identity), *Hṛdaya Durbala* (weakness of heart), *Asat Tṛṣṇā* (impure desire), and *aparādha* (offense). All these *anarthas* have been described. |
| 01:40:42 | If you don’t know about *anarthas*, how will you perform *anartha-nivṛtti*? This is excrement, a dirty thing, and this is food. |
| 01:40:53 | If you are considering food to be excrement, and excrement to be food, then things will be reversed, won’t they? |
| 01:41:02 | Bad smell must be understood as bad smell, and good smell must be understood as good smell. |
| 01:41:09 | But when the heart of the soul (*jīva*) is in the bound state, they consider bad smell to be good smell, and good smell to be bad smell. See, Bhakti Keshav Goswami is writing exactly this. |
| 01:41:31 | Just as a small child does not know what is good and what is bad. |
| 01:41:40 | Similarly, when the **discrimination power** arises regarding bad smell/good smell, then he gradually moves forward. |
| 01:41:51 | For example, Prabhupada gave an illustration: A fisherman, who would catch fish and sell them in the market. |
| 01:42:04 | Listen carefully. He went to the market, filled his basket with fish, and night fell while he was returning. |
| 01:42:19 | When night fell that day, he began to think, “Where should I spend the night today?” He found a beautiful garden in the park. |
| 01:42:29 | Where beautiful, fragrant flowers were blooming. Do you understand? Many kinds of fragrant flowers were blooming. |
| 01:42:41 | He began to think, “I will rest here tonight.” So, in the flower garden, where the beautiful night-blooming flowers had blossomed, there was a good fragrance. |
| 01:42:54 | Like what is called the “Queen of the Night”—such a beautiful fragrance comes. There are small star flowers. |
| 01:43:03 | He went and slept there in the aroma, **but** he couldn’t sleep. He slept near the fragrant flowers, but he couldn’t sleep. |
| 01:43:21 | He began to think, “What should I do?” Then he decided, “Now sleep will come.” So, he took that fish basket and put it near his head. Look, he fell asleep. |
| 01:43:35 | Say *Vrindavan Bihari Lāl*! |
| 01:43:38 | Because his habit is to stay in bad smells (*durgandh*), and he likes bad smells. |
| 01:43:48 | **But** if he were to taste a good fragrance somehow, he would abandon the bad smell on his own. |
| 01:43:57 | That is why we are saying that until the **discrimination power** comes, he will not be able to advance in the kingdom of *bhajan* (devotion). |
| 01:44:10 | So, understand this. That is why Bhakti Siddhanta Saraswati Prabhupada explained all these narratives through beautiful **illustrations** (*upākhyānas*). |
| 01:44:19 | C’mon, I will tell the next story. This will only go into the introduction, but that is also necessary, isn’t it? Otherwise, what will you understand? |
| 01:44:31 | What is called bad smell? What is called good smell? Until there is experience regarding the object… |
| 01:44:42 | The *rasa* (taste) of the object is not attained. There is knowledge about the object. A person performs *kirtan* but has no knowledge of the words in the *kirtan*. |
| 01:44:55 | It will not happen for him. He is just speaking superficially, but there is no knowledge of the object. That is not it. |
| 01:45:04 | Therefore, along with the *kirtan*, you will have to understand its meaning (*artha*). Only then will it be delightful, won’t it? |
| 01:45:11 | *Kalayati nayanaṁ dabalitaṁ paṅkajaṁ mṛdu-māruta-calitaṁ…* |
| 01:45:30 | *Kalayati* Pūrvarāga—why does it happen? And the very Shrimati Radhika is going to meet Krishna. What is happening? Pūrva Rāga. |
| 01:45:50 | And the very Shrimati Radhika is going to meet Krishna. So, what *bhāva* (sentiment) is this? It is the *Abhisārikā* mood (heroine who goes to meet her lover). |
| 01:45:58 | Just doing *kirtan* is not enough. Let’s do *kirtan*—people enjoyed it, but the person themselves did not understand. |
| 01:46:07 | *Kalayati nayanaṁ dabalitaṁ paṅkajaṁ mṛdu-māruta*… This Shrimati Radhika who has Pūrvarāga… which *Nāyikā* (heroine) is He talking about? The *Abhisārikā Nāyikā*. |
| 01:46:25 | Radha-ji is going to meet her beloved Govinda. She is performing *abhisāra*. This is called *Abhisārikā Nāyikā*. |
| 01:46:36 | There are eight types of *Nāyikā*: *Abhisārikā*, *Utkaṇṭhitā*, *Vāsaka Sajjā*, *Sādhana*… it comes at the end. |
| 01:46:50 | *Bābā*. Therefore, when this happens, it happens. Let’s go to the *Veṇu Geet*, which is also describing the *Jugal Geet*. |
| 01:46:59 | Krishna, by making that sound, how does He enchant everyone? Now, what are the Gopis doing? They are sitting in their own homes, in their own groups. |
| 01:47:09 | They are sitting in their homes. Why? Because their parents and elders separated them. They said, ‘No, from today onwards, you cannot meet Krishna in the form of *Satsaṅga* (pure association).’ |
| 01:47:28 | ‘You are grown up; you should sit in separate places.’ ‘Gentlemen are on this side, ladies are on that side, right? If you all sit together…’ |
| 01:47:38 | …it is not proper in Indian civilization and culture. |
| 01:47:44 | So, what are the Gopis doing now? They are sitting in their homes. **But** because of their deep **Anurāga** (affectionate attachment) for Krishna, because their *Anurāga* for Krishna is called **Sahajāta** (innate). |
| 01:48:00 | What is said? *Sahaja Gopi prema nahiko kāma* (The spontaneous love of the Gopis is not lust). In *Chaitanya Charitāmṛta*, the Gopis’ love for Krishna is a natural tendency. |
| 01:48:11 | Therefore, it is said, *sahaja Gopi prema nahiko kāma*. Love (*Prema*) is pure light, shining. Where Krishna is, there is no… Yes, what is said? Where Krishna is, the jurisdiction of *Māyā* does not exist. |
| 01:48:32 | *Kṛṣṇa sūrya-sama māyā haya andhakāra / Yāhāṅ kṛṣṇa tāhāṅ nāhi māyāra adhikāra*. Krishna is like the sun, *Māyā* is darkness. Where Krishna is, the jurisdiction of *Māyā* does not exist. Krishna is bright like the sun, and what is *Māyā* like? It is darkness, darkness. |
| 01:48:47 | Understand this matter. With whom does the sun stay? It is said that he does not remain without his beloved. With whom does the sun stay? With the ray. |
| 01:49:04 | Is this ray (*kiraṇa*) called feminine? The sun is masculine. Do you understand or not? Then, the sun sets—with whom? |
| 01:49:21 | He goes with the darkness, with *Niśā* (Night). Tell me, *Niśā* is called feminine. The *Niśā* (Night) ends. |
| 01:49:35 | *Rātri* (Night), *Niśā* (Night) ends with the night. It is said that the sun always remains with his beloved (*priyā*). |
| 01:49:50 | Will you understand a little or not? |
| 01:49:56 | That is, they are not showing any difference between Krishna and the Gopi, the Gopi and Krishna. They remain together. |
| 01:50:07 | **But** we, with our material vision (*jaḍa dṛṣṭi*), distinguish between man and woman. Krishna is man and the Gopis are women. **But** the Gopis are not women, and Krishna is also not a man. |
| 01:50:23 | Krishna is called the Supreme Lord, the Enjoyer (*Bhoktā*), it is said. Now, He is describing this in the *Veṇu Geet*. |
| 01:50:33 | Krishna started playing the sound of the flute, and the Gopis, staying in their homes, expressed their feelings. This is shown in the *Veṇu Geet*, in the 21st chapter. |
| 01:50:50 | Śukadeva Goswami Pāda spoke about the *Veṇu Geet*. The description of the autumn season is being given here. |
| 01:50:59 | And further on, Krishna… Śukadeva Goswami Pāda will describe the *Rāsa Līlā* of the Gopis. The *Veṇu Geet* concluded in the 21st chapter. |
| 01:51:08 | And when did the *Rāsa Līlā* happen? In which chapter? From the 29th chapter to the 33rd chapter is called the **Rāsa Pañcādhyāya** (Five Chapters of Rāsa). |
| 01:51:22 | Remember, the *Veṇu Geet* occurs in the 21st chapter. The *Rāsa Pañcādhyāya* is from the 29th chapter to the 33rd chapter. |
| 01:51:37 | That is, how Krishna is attracting the Gopis who have *Pūrvarāga* in their hearts, by infusing love, etc., in them. |
| 01:51:54 | Now, the narrative we are entering—this *Jugal Geet*, it seems the same as the *Veṇu Geet* and the *Jugal Geet*. |
| 01:52:06 | When he tells a good story, he even ties a garland of roses. |
| 01:52:15 | The sound that Krishna makes, this is called *Veṇu Dhvani*. **Veṇu, Muralī** and **Baṁśī**. |
| 01:52:31 | The *Baṁśī* (flute) is said to be of many types. Five types of *Baṁśī* have been described in the scriptures. |
| 01:52:47 | The *Baṁśī* with nine holes and a length of 17 fingers is called *Baṁśī*. |
| 01:53:03 | 17 fingers, like that. And how many holes should there be? Nine holes. The *Baṁśī*. |
| 01:53:20 | If it is 10 fingers long and has nine holes, it is called **Mahānanda**. It is called *Mahānandā Baṁśī*. C’mon. |
| 01:53:32 | *Jai Śrī Krishna*. If it is 12 fingers long and has nine holes, it is called **Ākarṣaṇīya** (attractive). |
| 01:53:45 | And 12… then two, 12 fingers long, and having a special sound with six holes—that is called **Veṇu**. |
| 01:53:57 | The sweetness of the *Veṇu* causes the minds of all living beings to melt. *Sarva-bhūta-manoharam* (enchanting all living beings)—this is also one type. |
| 01:54:08 | One that melts the minds of all beings, and one that captivates the minds of the Gopis. |
| 01:54:16 | Many details have been given thinking this. It takes time to describe this. Now, if you want to know more, read one book. |
| 01:54:26 | In *Kṛṣṇa Prema Taraṅgiṇī*, in the 26th chapter, this has also been described. |
| 01:54:48 | Other *rishis* (sages)—musicologist *rishis*—it is said that Mātanga Muni described four types of *Baṁśī*. |
| 01:55:00 | One is **Mahānanda, Nanda, Vijaya** and **Jaya**. C’mon, just remember these names. |
| 01:55:10 | The *Baṁśī* of 10 fingers length is called *Mahānanda*. |
| 01:55:28 | The *Baṁśī* of 11 fingers length is called *Nanda*. And the *Baṁśī* of 12 fingers length is called *Vijaya*. And the *Baṁśī* of 14 fingers length is called **Jaya**. |
| 01:55:46 | Therefore, **Veṇu, Muralī**, and **Baṁśikā**—Krishna manifests His *līlās* only through these three kinds of sweet *rasas*. |
| 01:55:57 | Specifically, **Veṇu** means that its length should be 12 fingers and it should have six holes. |
| 01:56:07 | The **Muralī** should be two arms long and has a hole at the mouth. |
| 01:56:24 | The hole—there is only a hole at the mouth. There is one hole at the back, and it has four specific holes. |
| 01:56:38 | And the **Baṁśī** has eight specific holes with a difference of half a finger. The mouth hole has a measurement of four specific fingers. The top part is three fingers long. |
| 01:56:56 | There are **Sanmohini, Ākarṣaṇī**, and **Ānandī Veṇu**. The *Veṇu* is made of jewels (*maṇi*). |
| 01:57:07 | And the **Muralī** is made of gold. And the **Baṁśī** is manifested from bamboo. |
| 01:57:16 | The *Baṁśī* mentioned in this *Śrīmad-Bhāgavatam*—it is said from bamboo. Therefore, the Gopis say: |
| 01:57:27 | “O flauta, what kind of **austerity (***tapasya***)** did you perform? You always, always remain between the lips of our beloved Govinda.” |
| 01:57:37 | “Ah! And when Krishna plays the *Baṁśī*, He puts it to His mouth. Seeing this, **jealousy (***īrṣyā***)** arises in us.” |
| 01:57:51 | It is said the *Baṁśī* is of the masculine gender. Jealousy should occur with a woman. |
| 01:58:04 | A man has **hatred (***dveṣa***)** for a man. What happens in women? Jealousy, envy, *jealousy*. |
| 01:58:14 | And what happens in men? Hatred, **violence (***hiṁsā***)** happens. Violence and hatred—although they are synonyms, two *āchāryas* continue to describe them differently. |
| 01:58:24 | A woman, seeing the beauty of another woman, what will happen to her? Jealousy will arise; she will become like a crow. So much envy! |
| 01:58:57 | This happens among women—there is jealousy. And in men, what is there? Violence. |
| 01:59:09 | Violence and hatred occur. **But** here, the opposite is seen. |
| 01:59:19 | What are the Gopis? The Gopis are women. **But** look, what is the *Baṁśī*? It is masculine. So, seeing it, what is happening to them? Jealousy, hatred come—both are coming. |
| 01:59:34 | Therefore, the Gopis say, “Oh, you are of the masculine gender, and how are you drinking the nectar of the lips of our beloved Govinda?” |
| 01:59:47 | The Gopis are praising from the outside. “It is as if you are sitting on a royal throne.” |
| 02:00:05 | There is so much hatred and jealousy in their hearts. |
| 02:00:15 | “Krishna’s lips are like two pillows. It seems as if you are sitting directly between the petals of those two lotus flowers.” |
| 02:00:50 | “What kind of fortune do you have? Oh, our beloved Govinda even massages your feet, He serves you!” |
| 02:01:01 | He serves. When Krishna plays the *Baṁśī*, His fingers move up and down, slowly, slowly. |
| 02:01:09 | It is as if Krishna is serving your feet. Not only that! “And look, O *Baṁśī*, what birth, what *karma* did you perform…” |
| 02:01:22 | “…and our beloved Govinda even fans you!” He fanning is done by the movement of His eyelids. |
| 02:01:43 | Therefore, the Gopis say, “Look, He is fanning you.” **But** in reality, this is a statement indicating **jealousy** (*īrṣyā-sūcaka bāta*). |
| 02:01:51 | They are praising from the outside, **but** jealousy is arising in their hearts. They feel: “O flute, let me steal it!” |
| 02:02:11 | Therefore, what do the Gopis want to do? They want to steal the flute. “Only we are qualified to drink the nectar of these lips.” |
| 02:02:29 | “*Kuśala kuśalātma veṇu*,” what kind of **austerity (***tapasya***)** did you perform? All this narrative is based on **jealousy** (*īrṣyā-mūlaka kathā*). |
| 02:02:39 | It is praise from the outside, **but** so much jealousy arises in the heart. |
| 02:03:06 | She shows from the outside, “Yes, *Dīdī*, you are very beautiful, you do *kirtan* very well.” Think for yourself. |
| 02:04:00 | Try to understand this. **But** here, this is seen as extraordinary. Who are the Gopis jealous of? |
| 02:04:08 | Of the flute. “O flute, you are of the masculine gender.” They are praising from the outside, **but** there is jealousy in the heart. Therefore, it appears extraordinary. |
| 02:04:24 | The opposite is seen. In the non-material world (*Aprākṛta Jagat*), jealousy (*īrṣyā*), hatred (*dveṣa*), etc., all this is said to be a **special glory of the kingdom of love**. |
| 02:04:37 | In this world, both praising someone and criticizing someone become the cause of downfall. |
| 02:04:50 | **But** in the spiritual world (*Aprākṛta Chit Jagat*), both praise and criticism of Him are said to be **indicators of His love**. |
| 02:05:14 | This is the difference between the material world (*Jaḍa Jagat*) and the world of consciousness (*Chit Jagat*). |
| 02:05:27 | The person who becomes a speaker doesn’t want to listen. |
| 02:05:46 | In the spiritual world, hatred, violence, and criticism, all this is said to be an indicator of love. |
| 02:05:57 | This also creates sweetness (*madhurimā*). Jealousy, hatred, etc., in love—they enhance and increase the feeling of an offense. |
| 02:06:09 | And in this world, this becomes the cause of destruction. If I criticize someone, it becomes the cause of destruction. |
| 02:06:42 | That is why it is written in the *Bhāgavatam*: *na nindati na praśaṁsati āśu bhraṣṭa* (One should neither criticize nor praise, as this leads to immediate downfall). |
| 02:07:02 | **But** in the spiritual world, the criticism that the Gopis direct at the flute is not criticism. It is a symptom of love. It is called an **Anubhāva** (symptom of ecstasy). |
| 02:07:27 | There is no love in this world at all, so where will jealousy and hatred come from? That jealousy and hatred become merely for one’s own self-interest. |
| 02:07:38 | There is **Selfishness**. **But** in the spiritual world, jealousy, hatred, etc., all this becomes an **ornament (***alaṅkāra***)** of the *bhāvas*. |
| 02:08:02 | So, let us try to understand just this much. It is 8:30 now; I am about to finish. Breakfast will also begin. |
| 02:08:17 | The *Geet* that Śukadeva Goswami Pāda described after this *Veṇu Geet* is called the **Pranaya Geet**. |
| 02:08:33 | Krishna called all the Gopis with the sound of His flute: “O greatly fortunate Gopis, you are welcome.” |
| 02:08:49 | And when the Gopis came, Krishna started saying, “You have come in the dark night. It is not appropriate to come to this place.” Krishna gave a sermon. |
| 02:09:13 | And upon hearing this sermon, the Gopis expressed their feelings. This is called the **Pranaya Geet**. |
| 02:09:25 | The expression of the feelings of all the Gopis is called the Pranaya Geet. |
| 02:09:28 | Because the body, mind, consciousness (*citta*), etc., become one, that is called **Pranaya**. |
| 02:10:09 | Similarly, in the non-material world, the *Pranaya* of the Gopis is continuously called Pranaya. Therefore, it is called the **Pranaya Geet**. |
| 02:10:20 | Because Krishna gave many sermons. Upon hearing this narrative, the hearts of the Gopis suffered greatly. |
| 02:10:44 | Krishna said, “You leave.” The Gopis say, “We will go, indeed. **But** how will we go? You return our mind.” |
| 02:11:21 | “You have stolen the jewel of our mind (*mana-rūpī maṇi*).” |
| 02:11:32 | If you return the jewel of our mind, then in this way, the Gopis expressed their feelings very beautifully. This is called the **Pranaya Geet**. |
| 02:11:45 | After this, Krishna performed *Rāsa Vihāra*, and then Krishna disappeared (*antardhyāna*) from the Rāsa. |
| 02:11:58 | Then all the Gopis, gathering on the bank of the Yamuna, performed *kirtans* about Krishna’s many kinds of pastimes with an extremely sweet sound. This is called the **Gopi Geet**. |
| 02:12:28 | The Gopis asked Krishna many questions, and Krishna also gave the answer to all the questions. After this, Krishna became very pleased. |
| 02:12:40 | From the 29th chapter to the 33rd chapter, the **Rāsa Pañcādhyāya** (The Five Chapters of Rāsa) finished. |
| 02:12:56 | After this, upon reaching the 35th chapter, the Gopis again began to perform *kirtan* about the glory of Krishna’s *Veṇu* (flute). |
| 02:13:08 | That is called **Jugal Geet**. It is called *Jugal Geet* because of the two *shlokas*. |
| 02:13:19 | This is our first platform. What are the Gopis doing in this *Jugal Geet*? (*Quoting Sanskrit verse…*) |
| 02:13:58 | Through these two *shlokas*, the Gopis expressed their feelings, and the sound of the flute came over them. Therefore, it is called **Jugal Geet**. |
| 02:14:14 | Tomorrow, we will describe this narrative. Today, only the introduction was done. One class was spent just on the introduction. |
| 02:14:24 | Going into tomorrow, this *Jugal Geet* is a very beautiful narrative. It looks like the *Veṇu Geet*, but it is also described with a slight difference in speed. *Hmm*. *Jai Jai Śrī Rādhē*. |