Gopis in Search of Shri Krishna
Shri Vrindavan Dhaam
30th May 1961
Jai Shri Hari.
It is fine for love-struck devotees to do japa (meditation on the name of a deity) and paath (recitation of a sacred text) with a bhava not in search of self gratification. But dwellers in the world of temporality must do smarana or concentrated meditation upon the Supreme Being and bhajan either with a selfless bhava or a self-centered one. Bhava is understood as love flowing towards the Lord and so by binding the mind to the Lord we may ideally achieve nirodha or salvation.
Goswami Shri Tulsidasji Maharaj confirms:
Jag jachiye kahu na, jachiye jo jiya jachiye Janki Nathhin re.
Jehi jachat jachakta jari jaye jo jarti jor jahanahin re.
Every ardent entreaty should be made to the Supreme Protector as we abandon begging from anyone else. Parabhakti or perfected devotion demands that completely absorbed in his meditation, unconditioned by his physical presence, we begin to know the Krishna that abides in our hearts. But if we are distressed there is no harm in demanding from the enigmatic Shri Hari, solely concerned about our well-being.
I recall two lines woven around nostalgia:
Vah chand ashk jo ankhon se bah gaye meri.
Vah hain gavah ki dil ki lagi ne yaad kiya.
What is this perennial quest of mankind for a divine and transcendental love?The restlessly agitated state, staggering mannerisms and strangely odd behaviour, are indicative of the impassioned soul moving in a delicious anguish to the Lord's side.
A person who has once glimpsed the divine trove of infinite beauty and loving tenderness, reaches the deeper ecstasies of devotion. With great good fortune, the two snares (a glimpse of the supreme lover and bliss after observing him minutely) make us develop an all consuming intimacy with the Lord; irrespective of family honour and restrictive social constraints.
Stepping out of her house, the crazed Brajbala was invaded by the charm of dark-hued Krishna. The handsome god's eyes struck her, seeming like a caress. Brajraj Kunwar is seen as the object of longing and of a love; of the enraptured maiden's union with her teasing, elusive and insistent paramour. The barricade of social conventions is dumped, as she flaunts her open desire.To find respite from aching separation and bodily longing, the cowherdess is speedily drawn towards Krishna; no obstacle can dare stop her.
No longer in search of satisfaction of her lust alone, stripped of pride and conceit she is urged into complete absorption in the joy of Krishna. Tied in the love noose of the supreme lover, she loves constantly, freely without purpose. No one can administer the antidote for this ailment except Krishna. He seems to cure the affliction apparently but triggers it on the contrary.
Probably this escalation of desire for union with God is the remedy. Vamiit madhur shamit madhur. The succeeding episodes of the pathos of longing and joy of belonging are madhur or tenderly sweet in Lord Krishna's cosmic world.