Venu Gita 7





dhanyäù sma müòha-gatayo ‘pi hariëya etä

yä nanda-nandanam upätta-vicitra-veçam

äkarëya veëu-raëitaà saha-kåñëa-säräù

püjäà dadhur viracitäà praëayävalokaiù


Blessed are all these foolish deer because they have approached Mahäräja Nanda’s son, who is gorgeously dressed and is playing on His flute. Indeed, both the doe and the bucks worship the Lord with looks of love and affection. (SB 10.21.11)


kåñëaà nirékñya vanitotsava-rüpa-çélaà

çrutvä ca tat-kvaëita-veëu-vivikta-gétam

devyo vimäna-gatayaù smara-nunna-särä

bhraçyat-prasüna-kabarä mumuhur vinévyaù


Kåñëa’s beauty and character create a festival for all women. Indeed, when the demigods’ wives flying in airplanes with their husbands catch sight of Him and hear His resonant flute-song, their hearts are shaken by Cupid, and they become so bewildered that the flowers fall out of their hair and their belts loosen. (SB 10.21.12)









The Good Fortune of the Deer

and the Devis


     The gopis in vraja-lila are of two categories, the eternally (^^i£^ liberated nitya-siddhas and those who achieved perfection through practice, the sadhana-siddhas. Although they both partici­pate in the pastime of the flute, they are not of the same status. The sadhana-siddhas are students who, by association of the eternally ; liberated gopis, will come to the platform of full qualification.

Some of the sadhana-siddhas were at one time sadhakas engaged in devotional service on some planet, in some brahmdnda of Sri Krsna’s creation. By the arrangement of the Lord they had thejl opportunity to take shelter of a highly qualified Vaisnava, fully’ versed in the conclusions of scriptures, in the Gaudiya disciplic ^. succession. One day a few friends of that asrama, while discussing ‘• the subject of life’s ultimate goal, were debating the possibility of going directly to Goloka Vrndavana in their next births. Unsure of'” the proper siddhanta, they decided to put the question to their spiritual master.

Approaching their Gurudeva and taking his permission, they > sat at his lotus feet to inquire on this subject. Citing the authority of Sanatana Gosvami, Gurudeva explained that it would be



necessary to take birth once again in Sri Krsna’s manifest pastimes to achieve perfection before arriving at their final destination.

One brahmacan of pure character, who had been truly celibate throughout his life, asked, “Guru Maharaja! Why is it not possible to attain prema in this world and, when leaving this body, go directly to the spiritual realm?”

Pleased by the submissive inquiry, Gurudeva offered obeisances to Sri Guru and Sri Gauranga in his mind and replied, “The body made of eight material elements is very fragile and a limited instrument for seva. Being so, it is not able to accommodate the development of sthayj-bhava and the spiritual force of prema. It is therefore necessary to acquire a suitable body in which prema, sneha, mana, and so on can be acquired.”

Another sannyasi disciple folded his hands and said, “Dear Gurudeva, when the sadhaka leaves his body at the threshold of prema, why must he take birth in the womb of a gopi in the material world? Can he not simply appear in a gopika body in the spiritual world and develop sneha, mana, etc., through the association of eternally perfect gopis7

. Gurudeva replied, “The answer to your question is twofold. As far as cultivation of prema in the spiritual world, you should know that there is no scope in Goloka to acquire perfection. It is the realm of the perfect, and there is no access for those who are incomplete in any way.

“In Vrndavana, family ties and acquaintances are harmonious and of a human-like nature. If you want to ‘appear’ in Goloka without first entering the families of the vraja-vasis, then your relationships with parents, husband, and in-laws for your siddha-deha will lack continuity. How will you address questions like, ‘Whose daughter is this sakhi?’ ‘Whose wife is she?’ ‘Whose daughter-in-law is she?’ No! That will not do. You must be patient and accept the path that has been awarded to us by the Lord.”

The last question was put by a grhasta disciple who had dedicated everything to the service of his guru and was inclined to the bhdva of a gopa. “Gurudeva, having come to the platform of loving service and then having quit this body, how long will it take to receive that spiritual body which is fit for achieving perfection?”





The Good Fortune of the Deer and the Devis


“Dear boy, have no fear,” smiled Gurudeva lovingly. “Remem­ber how Sri Naradaji was awarded his spiritual body without delay. In that way, without a moment’s notice, the Lord will arrange for your divine form.” Offering his blessings to his dear disciples, Gurudeva said, “0 greatly eager anuragi devotees! Don’t be afraid! Be at ease! All is auspicious for you!”

Executing devotional service under the direction of their spiritual master, those devotees rose through the consecutive stages of bhakti from anartha-nivrtti to the platform of bhava. At that time, free of all impurities, they ascended to the transcendental platform and came to understand their constitutional positions in relation­ship to the Lord. For some their svarupa was that of a maidservant of Sri Krsna, for others that of a cowherd boy, while others knew themselves as associates of His parents.

Those great devotees practiced bhava-bhakti to attain prema, and day by day their greed for the association of the Lord increased until separation from Him became intolerable. As foretold by” Gurudeva, their aspiration for prema could not be fulfilled, as their ‘ bodies were unsuited to accommodate the spiritual force of their sthayi-bhava. Always concerned for the welfare of His devotees, Sri5< Krsna directed Yogamaya to transfer them from that world and ‘ caused their appearance on this planet while He exhibited His’ pastimes in Vrndavana.

Taking birth in the womb of a gopika, those devotees attained spiritual bodies in which they gained the company of nitya-siddha associates and saw some of Sri Krsna’s pastimes. Because practicing devotees, karmis, and perfected devotees all enter this materially manifest Vrndavana, it is experienced simultaneously as sadhaka-bhumi and siddha-bhumi, the land for the practitioners and the perfect alike. These two classes of gopis are now assembled in different parts of Vraja, blissfully discussing the glories of Sri Krsna and His flute.






Turning to their sakhi, Sri Radha, a group of married gopis speak of those creatures whose husbands are not inimical to Sri Krsna’s association. Speaking two verses, they reveal the good fortune of the deer of the forest and the wives of the demigods.

The previous verse described the glories of Vrndavana, the shelter of all living entities dear to Hari. Among the pasu-jati, the gopis describe the doe with wonder. Although foolish animals, by gaining the support of their husbands they have offered loving glances to Sri Krsna and thus made their births fruitful. Lamenting their own misfortune, unable to follow their beloved in a like manner, the gopis consider their lives a failure and contemplate birth in the family of deer. In Krsna book, Srila Prabhupada adds the following commentary: “The gopis were envious of the deer because the deer were able to offer their service to Krsna along with their husbands. The gopis thought themselves not so fortunate, because whenever they wanted to go to Krsna, their husbands were not very happy.”

At the completion of the mayura-nrtya Sri Krsna rested once again in the shade of the banyan tree. The cowherd boys took the cows to pasture while animatedly speaking of their wonderful friend, Gopala. After some time, Krsna rose to His feet and, accom­panied by Subala and Madhumahgala, He wandered through the forest, greeting its inhabitants and coloring its foliage with His sapphire luster.

Hari asked, “0 My friends, the vines! Are you well? 0 wise trees, how are you today? Dear birds and bees, is everything auspi­cious for you? 0 all you mobile and immobile beings of the forest, are you happy?”

While absorbed in exchanges of love, Sri Hari was approached by the forest deer who had witnessed His dancing pastime. Although the gopis felt despondent at their own condition, when they saw the deer in the close proximity of Sri Krsna they became hopeful. Like the gopis, the deer had a long history of suffering before gaining His affection in His form of Syama and then Gaura.

Long ago, at the beginning of creation. Lord Brahma became sexually inclined towards his own daughter Vak who, having no such attraction, turned away to take shelter elsewhere. When she






The Good Fortune of the Deer and the Devis

adopted the guise of a hind, impelled as he was, he followed her in the form of a stag. As a universal controller, Brahma was not to be judged by the dictum of ordinary men. However, deer as a species became commonly accepted as a symbol of passionate lust.

In Treta-yuga the sorcerer Marici was forced by Ravana to participate in the abduction of Sita and, taking the form of a golden deer, he brought further disgrace upon their kin. Marici’s disguise brought great suffering to Sita and Rama; thus deer and bucks, although innocent animals eating the tender shoots of trees, continued to live in shame, their species always identified in Ravana’s conspiracy.

Then the renowned emperor of the world, Maharaja Bharata, having left behind his godly opulence, beautiful queens, and affectionate subjects, retired to the Himalayas to gain admittance into the retinue of Sri Krsna. Taking pity on a newly born fawn, he became distracted from his advanced sadhana and fell down one evening while in search of his pet. For the third time, deer came under condemnation for ensnaring the emperor in the net of illusion.

Greatly dispirited by the infamy of their race, stags and does became the most timid of creatures, residing within the depths of the forest, invisible to all. Reluctant to look at others, haunted by historical anomalies, deer became a species hidden from view, known only for the attractive scent of their musk.

On the day Sri Krsna entered the forest, the doe and bucks were naturally attracted to the sweet vibration of His flute. When they felt the touch of His lotus hands they were released from all sense of guilt, and when they heard the admiration of the gopis they were freed from their shame. By the gopis’ appreciation of their pure devotional sentiments, deer became reinstated as qualified devo­tees and, vindicated of their past, they raised their noble heads once again.

At the turn of Kali-yuga, taking the golden complexion of Sri Radha, Syamasundara wandered through the forest of Jhari-khanda and made all forest animals chant His holy names. At that time the fortunate deer danced in great bliss along with the tiger and other wild animals.



When Gauranga arrived in Vrndavana He was overwhelmed with great ecstasy, and while He chanted the Hare Krsna mantra the deer became attracted by the sweet vibration of His voice. Seeing the handsome features of the Lord, the does and bucks approached Him with loving glances and licked His golden form with affection.

The creepers, trees, birds, and animals all greeted Him like a friend, offering their possessions at His lotus feet and extending Him a loving welcome. His body restless in ecstasy, Sri Caitanya Mahaprabhu raised His powerful arms and said very loudly, “Chant Krsna! Chant Krsna!”

When both moving and non-moving creatures sang the holy name of Sri Krsna, the sound echoed throughout the forest. Overwhelmed by their kirtana. Lord Caitanya clasped the necks of the deer and cried. Ecstatic love, the ultimate goal of life, manifest in the bodies of the deer as tears flowed from their eyes and their bodies shook in rapture. By the mercy of the holy name and the affectionate embrace of the Lord, they gained admittance into His transcendental retinue and their unhappy past melted into forgetfulness.

The gopis envisage the deer approaching Sri Krsna. Moving forward with stiff, irregular movements, the bashful-eyed does are followed by their handsome husbands, their antlers bowed in submission to Sri Krsna. Seeing this scene, the gopis speak the eleventh verse of Venu-gita:

dhanyah sma mudha-matayo ‘pi harinya eta

ya nanda-nandanam upatta-vicitra-vesam akarnya venu-ranitam saha-krsna-sarah

pujam dadhur viracitdm pranayavalokaih

“Blessed are all these foolish deer, because they have ap­proached the son of Maharaja Nanda, who is gorgeously dressed and is playing on His flute. Indeed, both the does and the bucks worship the Lord with looks of love and affection.”

“0 sakhi\” say some gopis to Sri Radhika, “Just see the fortune of these foolish deer, who behave like deranged men. In their




bewilderment they sometimes walk, sometimes stop, not knowing what to do. Overwhelmed by kama, they do no more than glance at Sri Krsna with love.”

Twirling a play lotus in Her hand and smiling in amazement, Sri Radha says, “Although they may be of an inferior species, these deer are like all-knowing sages. Being sarvajna, they know past, present and future, but their love for Govinda covers their knowl­edge and they act like beings devoid of discrimination. They may be mudha, but see their great prema.”

Another gopi with ash-grey eyes says, “The deer, who by nature are attracted to sweet music, were drawn toward Krsna by the bewildering sound of His flute. When they saw His beautiful form and extraordinary dress they became mesmerized and, with their ^opt-like eyes, they cast glances of love to Nanda-nandana. Like a mystical net, these bashful glances successfully drew Him close to them. Having attained His association, they now do Sri Krsna’s puja with the wick of their glances and the ghee of their love.” Sighing deeply, she says, “Oh, how wonderful!”

Another gopi adds, “These deer must have learned this method of arcana from the gopis, who worship Sri Krsna by the same loving glances as He returns from the pastures at the end of the day.”

“Why do they not worship Krsna with some other form of para­phernalia?” asks one doe-eyed girl.

Giggling, some gopis reply, “The peacocks can offer their feath­ers, but the deer, bereft of such presentation, can only offer loving glances.”

Her face mirroring her happiness, one gopi said, “As the son of Vraja’s king, Sri Krsna is known as Nanda-nandana, and as the personal embodiment of all beauty. He is parama-sundara. He is a dark rain-cloud of bliss, dressed in very rasika attire, decorated with ornaments and adorned with many flower garlands. Who could fail to be attracted to His lotus feet?”

^   Posing a rhetorical question, one gopi asks, “Do you know how •f it is that Sri Krsna has come to be dressed in this way?” Upon “‘ receiving a sign from her friends, she answers, “After His wonder­ful dance, surrounded by many affectionate friends, Krsna was “lovingly dressed with new cloth brought by Raktaka, necklaces of






The Good Fortune of the Deer and the Devis

gunja from the forest, many feathers left by the peacocks, a great variety of flowers, and a new flower garland sent by Gandhar-vika.” Envisaging Him dressed in that way, the gopis became submerged in the ocean of Sri Krsna’s beauty, and for a moment they could not speak.

In appreciation of the males also inclined to Sri Krsna, one gopi, her heart struck with awe, says, “The stags are husbands of the doe. Free of all envy, they do not object to their wives’ love of Hari or their close proximity to Him. They consider such attachment a blessing, and with great happiness they follow behind the deer and worship Sri Krsna with great devotion. How magnanimous and liberal they are!”

Another gopi enthusiastically adds, “That is why deer are called krsna-sara. They have taken Sri Krsna as the essence of then-lives, and they now know the meaning of perfection!”

Sorrowfully considering their own state, a sakhi of Radhika said, “As the crown jewel of all rasikas, Krsna accepts the offerings of the deer. Why, then, does He not accept the offerings of the gopis?”

Another gopi, similarly affected, replied, “Sakhi, how is it we are so unfortunate, at such a great distance from Sri Krsna/ while these deer are with Him this very moment?”

By the word sma the gopis reveal their moods of vismaya kheda, wonder and lamentation. When discussing the prema of the deer, astonishment saturated the gopis’ hearts, and they were jolly, shar­ing the animals’ happiness. As the conversation turned to their own husbands, the mixture of lamentation and humility crushed their minds, and their cheerful faces became lined with sorrow.

“Our husbands are not magnanimous like the husbands of the deer. They are cruel and jealous. If by chance they see us in the proximity of Sri Krsna, they become angry or even violent. No one is more miserable than we in these three worlds. Just see our misfortune! Just see our misfortune!”

Said one gopi, “What to speak of seeing us with Him, if our husbands see Sri Krsna alone they are jealous.”

Another gopi said, “And even if they do not see Hari, by hearing His name they become infuriated.”



With increased emotion a third gopi says, “What to speak of hearing Sri Krsna’s name, if they even smell the scent of His form they become jealous.”

Concluding, a fourth gopi says, “Our husbands have no interest in doing Krsna’s seva, neither will they allow us to do so. They are condemned, we are condemned; consequently, our lives are a failure! 0 fate, why are you so cruel!”

In unison the gopis say, “Oh, drk asmad jitam\ Fie on our lives! Fie on us!” Speaking of the misconduct of their husbands, the gopis became increasingly unhappy and their beautiful faces wilted like lotuses in the absence of the sun. To save them from completely withering up, one gopi sprinkled upon them the reviving elixir of Nanda-nandana’s pastimes. Raising her right arm to the sky, pointing her finger, and speaking with great exuberance, she attracted the attention of her friends and said,

krsnam niriksya vanitotsava-rupa-silam

srutva ca tat-kvanita-venu-vivikta-gitam

devyo vimana-gatayah smara-nunna-sdra

bhrasyat-prasuna-kabard mumuhur vinivyah

“Krsna’s beauty and character create a festival for all women. Indeed, when the demigods’ wives flying in airplanes with their husbands catch sight of Him and hear His resonant flute-song, their hearts are shaken by Cupid, and they become so bewildered that the flowers fall out of their hair and their belts loosen.” (Bhag. 10.21.12)

Srila Prabhupada’s translation and additional commentary to, this verse in Krsna book is more expressive. In translating krsnam niriksya vanitotsava-rupa-silam he writes, “Krsna is so nicely dressed that He appears to be the impetus to various kinds of ceremonies held by the womenfolk.” The vraja-vasis regularly perform traditional ceremonies as part of their rural lifestyle. Srila Prabhupada states that the incentive for the women to participate in these festivals is to see Krsna present there in His various mind-enchanting attire.

The inhabitants of Vrndavana naturally dress in very colorful,






The Good Fortune of the Deer and the Devis

traditional costumes. When they participate in some festival their dress is even more exclusive, and Krsna, as the son of their king adorned with His natural ornaments of beauty and character, stands out among them all. The gopis, who love Krsna with their hearts, attend these functions just to see Him dressed in different ceremonial costumes. In this way their love and happiness increases many-fold, and the thirst of their eyes and hearts becomes satiated.

One festival takes place during the spring month of Phalguna (February/March), when Sri Krsna, the gopas, and the gopis, dressed in very colorful attire appropriate to the season, participate in the spirited celebration known as Holi. Gathering in different parts of Vrndavana, accompanied by music and humorous, abusive language, the boys challenge the cowherd girls and partake in a contest of throwing colored substances on each other. The attractive feature of Sri Krsna’s customary dress is further enhanced by multicolored powder covering His hair and visage and the greater visibility of His wet limbs. The gopis become blissful to participate in such frivolity and enhance their eyes by seeing Sri Krsna engaged in that way.

Another festival, which takes place at the behest of Nanda Maharaja, is the well-advertised sacrifice performed by the sadhus of Vraja for the protection of Balarama and Sri Krsna. Dhani-Krsna, dressed as the tax collector of Govardhana, obstructs the path of the gopis. On the pretext of taking ghee to the sacrifice, Radharani and Her sakhis majestically walk from Radha-kunda carrying golden pots on their heads. At Dana-ghati, Krsna is dressed like the tax collector, with His constables and toll station. When She sees Him from a distance, Radharani says to Lalita, “Sakhl, although I have seen Sri Hari on innumerable occasions, I have never seen Him dressed in such a charming way before!” After a long debate regarding the tax due from the gopis, Krsna allows them to continue on their way.

The most wonderful festival of Sri Radha’s coronation was the cause of Sri Krsna dressing as the chief constable of Vraja, and in a mind-enchanting costume He traveled throughout the land, proclaiming the sovereignty of His beloved.



At the request of Rupa and Raghunatha Gosvamis, Srila Jiva Gosvami narrated this story in his Madhava-mahotsava. One day, in a secluded grove not far from Nanda-grama, Sri Krsna met with goddess Vrnda-devi and devised a scheme by which Sri Radha would be glorified by vraja-vasis and demigods alike. Although the Goddess of Fortune reigns throughout the three worlds, being pleased with Sri Radha, Sri Hari desired to make Her the Queen of His own home.

On that day Vrnda-devi manifest a divine voice which echoed throughout all of Vraja. Addressing Paurnamasi in a voice like thunder, it said, “0 queen of yogis, quickly bathe Sri Radha, who is the Candra-Laksmi, the lunar goddess of beauty arisen from the ocean of matchless attributes, upon a jewel-studded golden throne in universally-praised Vrndavana! Just as the rays of the moon nourish the entire earth, so the luster of Sri Radha’s abhiseka will bring matchless good fortune to Vraja, Gokula, and to the whole world. By this act alone, love will be spread to everyone; therefore, do not hesitate!”

Then, in the presence of the awestruck vraja-vasis, that ethereal voice instructed shy Radhika to accept the royal bathing ceremony. “0 Radhe, do not hesitate to act boldly for the welfare of Your kinsmen and Vrndavana. By this action You will destroy unlimited misery of the world and bestow supreme charity upon all. After all, even the most reserved maidens must give up their shyness when they accept a husband!”

When Sri Radha heard that nectarean message. She embraced Her friends, while the vraja-vasis made ecstatic noises and played musical instruments. When Kundalata announced the news throughout Vraja, the happiness of Sri Krsna knew no bounds.

On the appointed day of the coronation all moving and non-moving creatures stood transfixed, enchanted by Sri Radhika’s celestial beauty as She ascended the jeweled bathing platform, illuminating the whole of Vrndavana with Her golden luster. Many goddesses from heaven and Vrndavana, like Kalindi, Ekanamsa-devi, Rudrani, and Saci, were present in human forms.

By the order of Paurnamasi the sacred waters of Manasi-Ganga, the Yamuna, and the Sarasvati appeared in scented, jeweled jugs.





The Good Fortune of the Deer and the Devis


Many other golden containers filled with ghee, milk, and yogurt decorated the area. The combined bathing appeared like many streams of nectar flowing down a golden mountain of heavenly bliss to an effulgent lake of liquid love. When that lake overflowed its bejeweled shores, it extended its influence to the many oceans of the world, and hence to all beings. All the while, the sakhis chanted “Jaya! Jaya!”, sang wonderful vraja-vdsi songs, and danced with great joy. Their happiness pervaded the entire ceremony like sunshine.

After the bathing was complete the gopis dried Sri Radha’s delicate limbs, dressed Her in royal robes, and decorated Her with costly ornaments and scented flowers. Seated on a bejeweled throne, surrounded by Her sakhis, Sri Radha appeared like the empress of divine love who rules the hearts of all purified souls. When the younger sister of Sri Krsna, Ekanamsa-devi, placed Sri Radha’s raja-tilaka on Her forehead, she exclaimed, “Jaya Vmda-vanesvari!” At this, the choruses of “Jaya! Jaya!”, the blowing of conches, the sound of the many instruments, and the ulu-dhvani of the gopis caused the demigods to pour a shower of flowers which resembled a heavenly downpour of bliss.

While the inhabitants of Vraja looked on, all the goddesses declared their allegiance and offered gifts to the Queen. Savitri presented Radhika with a lotus garland, Saci-devi presented a golden throne, Rddhi many ornaments, Gauri a golden scepter, Siva a white whisk, Svaha a fine sari, and Drumora a jeweled mirror. Meanwhile, all the demigods of heaven play dundubhi drums, sang in jubilation, and danced.

When the demigods dispersed and the ceremony was complete, Sri Radha and Her many sakhis retired to a majestic grove to allot responsibilities for the kingdom. After the gopis had been allocated various services and the government posts were occupied, anxious Syamasundara submitted His desires to the Prime Minister, Lalita-devi.

In great ecstasy Lalita told Sri Krsna, “0 Vanamali, everyone has been allotted their services according to their liking. Please tell me what service You desire to render the Queen, for I cannot find any upon which to write Your name.”



Hearing this, Sri Krsna said with great enthusiasm, “I have a very important service I shall offer the Queen of Vraja. I desire to be the chief constable and wander throughout the land announcing the sovereignty of our Queen.”

“If that is Your desire/’ replied Lalita, “then You must write a letter of application which will be considered for its suitability.”

Composing the following letter to the Queen, Syama writes, “All glory to the lotus feet of the crown jewel of clever girls, who is served by all the monarchs of the world, who is the empress of Vrndavana, the abode of all power, and the very life of Her friends. Standing before You with folded hands, I beg You, accept Me as Your servant and give Me the job of chief constable. Every day and every night I will announce Your glories from village to village. If any thief dares to enter the kingdom, I shall ensure he fails in his purpose. While performing this service I will constantly sing ‘Jaya Jaya Vrndavanesvan ki faya!'”

When the sakhis offer their recommendation to the Queen, He receives the post of chief constable and is issued His uniform, ornaments, and suitable implements. Sri Krsna wears a turban of many colors decorated with feathers and gunja beads, an embroi­dered jacket, and a golden dhoti. In His purple sash is placed a jeweled dagger, on His broad chest the sheriff’s medallion, and in His hand a golden rod of chastisement. Dressed in this way, Sri Hari appears like Yamaraja in the form of the ever-fresh Cupid of Vraja.

As He wanders throughout Vrndavana, all living entities feast their eyes on His beautiful dress, youthful movements, and sweet smile while He proclaims, “0 animals, birds, bees, trees, vines, sky, and wind of Vrndavana, listen to Me, the official representative of the throne upon which the daughter of King Vrsabhanu now sits as the heavenly empowered Queen of Vrndavana! From today you have no other Queen and no other mistress, say I, a lowly servant at Her lotus feet.”

Hearing this sweet proclamation of their constable, all creatures of Vrndavana coo, warble, or hum in happiness. Since Sri Radha is their eternal mistress, they have long given their hearts to Her. Now, caught up in the waves of His ever-expanding bliss, they





The Good Fortune of the Deer and the Devis


reconfirm their allegiance to the Queen and ride the moods of Sri Krsna’s ecstasy.

At the completion of His first round of duty the enchanted constable reported the news to the Queen. With a beatific smile, Sri Krsna happily confirmed the universal submission of Her subjects and their satisfaction with Her new rule.

To increase the nectar of His pastimes, unbeknown to anyone Sri Krsna hid His flute in Lalita’s veil. Looking like the very emblem of innocence, pleading for shelter. He complained to the Queen of the theft. Lotus-eyed Visakha said, “This is good news! That miserable little flute which destroys the chastity of Vraja’s housewives has disappeared. Finally we can sleep peacefully at night and find happiness in our homes.”

Srimati Radhika said, “Sakhi Visakhe! Our kingdom will not prosper if common knowledge has it that theft is an accepted practice here!”

Prime Minister Lalita was irate at the incompetence of the constable and, demanding His resignation, said, “How can we employ a constable who cannot protect His own property, what to speak of the property of others? To maintain the integrity of the Queen and the throne. He should resign immediately.”

Smiling mischievously, the constable submits to the lotus feet of Maharani this appeal: “0 Goddess, You decide whether I am at fault or not. Being a low-ranking official, what can I do if one of the royal executives has exerted the influence of her office to misappro­priate My little flute?”

Hearing this. Prime Minister Lalita orders, “Everyone open their veils and show the constable whether you have His flute. That corrupt official who is in the possession of the constable’s flute will be severely punished.”

Everyone follows the Prime Minister’s order, and finally Lalita opens her own veil and, lo and behold, out falls the mischievous flute! The Queen and Her ministers and officials are all stunned. The constable says, “Aha, just see, 0 Queen, the corruption that has filtered into the highest offices of Your court! Such a chief minister should immediately resign, lest the news become public and the good name of the kingdom go to ruin.”


Lalita-devi’s rage knew no bounds. It was only her oath of office that kept her from thrashing the constable. With quivering lips and a flushed face, she said, “You have hidden the flute in my clothes to defame me and usurp the position of Prime Minister. Only some­one of Your crooked habits could understand what devious ends You have in mind.” Looking like a virtuous subject wrongly accused, Sri Krsna raised His eyebrows as Lalita-devi continued, “You are the culprit! Of that I am sure. Do You dare deny it by taking an oath at the Queen’s lotus feet?”

The ministers all agreed that a deposition at the lotus feet of the Empress would be accepted as conclusive evidence. Reaching forward towards the throne. His eyes filled with tears. His body studded with goose pimples, the constable’s hands shivered in ecstasy as they touched Her lotus feet. Although Sri Krsna is the Very form of rasa. He was enchanted by the flavor of transcendental love that is Sri Radha. His voice choked from inertia. His body shivered like a leaf, and currents of ecstasy surged through His being.

Seeing Her beloved shaking in ecstasy, Sri Radha laughed sweetly and held His hand, saying, “0 Nilamani, please let Me reveal what is on My mind. You have made Me dance as Your puppet, and by Your desire I have become Queen of this land. 0 Govinda, I too have a solitary desire. Give up the dress of a constable and, accepting the dress of royalty, sit on the throne with Me.”

At this request, Vrnda-devi presented Sri Krsna with a beautiful regal dress, divine ornaments, and an emperor’s crown. Donning His attire, Sri Krsna ascended the bejeweled throne and sat on the right side of Sri Radha, while the sakhis made the ulu ulu sounds and their servants fanned.

The peacocks and peahens danced, the parrots and sarikas sang, and the honeybees and their wives flew about. The trees, creepers, and animals of Vraja, seeing the unlimited sweetness of the Divine Couple dressed as the King and Queen of Vrndavana and accompanied by the sakhis who played musical instruments, sang in chorus, “Jay a Radhe-Syama! Jay a Jay a Radhe! Jaya Jay a Syama!”




The Good Fortune of the Deer and the Devis


After describing the colorful costumes worn by Sri Krsna at the festivals of Vrndavana, Srila Prabhupada comments on the cosmic influence of the flute. By hearing its transcendental vibration the celestial demigods were attracted to Vrndavana to witness Sri Krsna’s pastimes. Srila Prabhupada says, “This means that the transcendental sound of the flute of Krsna extended to all corners of the universe.” The flute exerts its influence not only in Vrndavana, but beyond the limits of the earth, throughout the| entire planetary system. Such is its extraordinary power.

While traveling through Vrndavana, Sri Caitanya Mahaprabhu| also heard about the universal influence of the flute in a conversa-t tion between two parrots. The male parrot said, “My dear sari [female parrot], Sri Krsna carries a flute and enchants the hearts of all women throughout the universe. He is specifically the enjoyer of’;

beautiful gopis, and He is the enchanter of Cupid. Let Him be glorified!”

Not only are the women in this universe bewildered by the sound of the flute, but all the great demigods are seen to lose their composure and become dysfunctional in their services. Lord Caitanya, in His madness of separation, spoke the following words:

“The transcendental vibration of Krsna’s flute blocked the movements of the rain clouds, struck the Gandharvas full of wonder, and agitated the saintly persons like Sanaka and Sanandana. It created wonder in Lord Brahma, agitated the sober, mind of Bali Maharaja, made Ananta, the carrier of the planets,} whirl around, and penetrated the coverings of the universe. Thus, the sound of the flute in Sri Krsna’s hands created a wonderful situation.

“Not satisfied with limiting its influence to humans or the| denizens of heaven, it travels beyond the coverings of the universe’ to the spiritual realm. The sound of Krsna’s flute spreads in four



The Good Fortune of the Deer and the Devis

directions. Even though Sri Krsna vibrates His flute within this universe, its sound pierces the universal covering and goes to the spiritual sky. Thus, the vibration enters the ears of all inhabitants. It especially enters Goloka Vrndavana-dhama and attracts the minds of the young damsels of Vrajabhumi, bringing them forcibly to where Sri Krsna is present.”

Their attention diverted from the forest deer, the gopis looked towards the demigods in the sky. They said, “Who can know the glories of those living entities who freely move with Sri Krsna, who come within His close proximity, or who just reside in Vraja?” Pointing to the flying vimanas, the gopis exclaim, “Just see these devis who move through the sky!”

According to Srila Sridhara Svami, although each verse is spoken by a different gopi, there is unity and consistency in what they say. A gopi who “knew about the different kinds of airplanes flying in the sky” spoke to her friends with the following words:

“Dear friends! Ascarya srnuta! Just hear this wonderful thing, which is like a shower of nectar for those ears parched by the scorching sun of separation from Sri Krsna! The harm! and the devis have both lost control of their senses, being overwhelmed by love for Govinda. Because the deer are foolish animals, it is not surprising that they are affected in this way, but the devis are highly cultured ladies, well versed in the art of concealment. Now they, too, have become bewildered and behave in the way of does.”

Offering her pranama to the nearby devis, one lovely gopi with lips like bimba fruit inquired, “What is the cause of such great bewilderment in the wives of the universal controllers?”

Her sakhi replied, “With His flute to His lips, Krsna now plays an exceptionally pure raga, unmixed with any other and rarely heard even in Gandharvaloka. This pure song of the flute is manojna’. It understands the hearts of its listeners. Knowing what type of rasa resides there, it exerts its influence accordingly. Thus, all devotees acquire the type of bhava they covet through the agency of the flute. For those qualified women who hear this gita, the influence of Cupid is awakened, srngara-rasa is enhanced, and the message of sanketa, an arrangement to meet with Sri Hari, is delivered.”


This mood of the gopis is known as motayitam. When, in the absence of the beloved, there are expressions of love through speak­ing and remembering, that desire is known as motayitam. Clasping the hands of those nearest, one young gopi spoke with great feeling:

“For those qualified ladies who possess such anuraga, the form and character of Krsna are the cause of a great festival of love/’ :  Replying to her friend, another gopi says, “That is not surpris­ing! After all, which woman in these three worlds is not forcibly attracted to Sri Krsna, who, with the weapon of His form, is a cit-akarsa, a celestial attraction for everyone’s consciousness?” Pointing to the vimanas in the sky and laughing, she says, “Just look at the effect Krsna has on the wives of the demigods!”

Raising their lovely faces in the direction of the vimanas, the ,’gopis observe the demigods and their wives hovering above Krsna and His friends. Dressed in exquisite attire, their wives seated on their laps, the demigods behold Sri Krsna and listen to the sound of His enchanting flute. Being situated in the mode of goodness, the devatas have prakrsta jndna, superior knowledge, and are refined in their behavior. On the other hand, because of deep attachment for Krsna, their wives have abandoned their reserve.

Women generally follow the spiritual guidance of their hus­bands. However, the devis in the vimanas are in a transcendentally superior position to their husbands, for their attachment to Sri Hari is greater. When confronted with the vision of Sri Krsna’s form, the gravity of these ladies was destroyed and their composure vanquished. In the ensuing state of bewilderment, oblivious to the presence of their husbands, the flowers in their hair fell, their belts loosened, and their beautiful dresses became slack. In this way, their steadiness, patience/ shyness, and self control were all cast off by Cupid.

Some of the demigods, being situated closer than others, were able to see the pastimes of Krsna, while others at a distance heard only the sound of the flute. Those who saw became bewildered by Krsna’s form, and those unable to take His darsana attained an identical state of ecstasy by hearing the flute.

Like the deer, the demigods were possessed of suksma dhiyd, fine intelligence. Aware of the attachment their wives bore for Sri Krsna,



The Good Fortune of the Deer and the Devis

they maintained no envy of Him. They exhibited the magnanimity of great devotees, and when the devis manifest their love, they consider it their good fortune to have such elevated wives.

Defending their own intense affinity for Sri Krsna, the gopis said, “The demigods are the universal controllers and the example for common folk like us. If they see no fault in their wives loving Krsna, why then should our attachment be considered improper by earthly residents?”

One charming gopi expressed her opinion. “Dear friends, it is the good fortune of the devis that their husbands are neither envious of Krsna nor of their love for Him. When coming to see His vraja-lila, the devas happily bring their wives with them!”

With wave-like lines of doubt written across her forehead, another gopi inquired, “How do we know the demigods are present? Perhaps the devis came alone and that is why they have no obstruction in meeting Govinda.”

In reply, another gopi spoke to her friend with great conviction. “These vimanas did not arrive from nowhere! Someone must certainly have driven them. Since it is well known that ladies cannot drive such complex machines, we must conclude that their husbands are present as the conductors.”

Exhibiting great humility at her unfortunate predicament, a lotus-faced gopi said, “Our husbands are not liberal like the devi-patis. They become envious if we even breathe deeply or sigh. Who can estimate the nectarean ocean of fortune bestowed upon the ladies of heaven! And who knows the bitter distress of the gopis, devoid of even a glimpse of Vana-vihari!”

Becoming animated at the words of her friends, another gopi exclaimed, “Both the doe and devis have free access to Sri Krsna. By caste, the deer are lower than we, and the demigods higher. How is it that we do not achieve the same result as they? Fie! Fie! We should pray to take birth in the family of deer or demigods. Sakhis, we may have taken birth in Vraja, but any birth is superior to our condemned situation.”

Although the devis had the blessings of their husbands, under the influence of kama they were unable to descend from their vimanas. They remained where they were, expressing their great


love through their eyes, awaiting their opportunity to approach Sri Krsna later in the afternoon.

Before they entered Nanda-grama the gopas made a last effort to enjoy their freedom and exhibit their playfulness. While He was in the company of His friends and cows. Lord Brahma, Siva, and all the demigods praised Sri Krsna with their own songs, prayers, and a showers of flowers.

The devas worshipped Hari, eulogizing Him with humility and devotion while He mercifully glanced at them and smiled. They said,

numas tvam suharam kumaram

gundnam agaram krpoghair dparam virdjad vihdram pradane ‘ty uddram

khala sreni maram sadd nirvikdram

“0 son of Yasoda who are decorated with a priceless necklace, 0 abode of all qualities, 0 endless ocean of mercy who freely enjoys in Vrndavana, 0 He who generously fulfills the desires of every­one, 0 killer of the wicked, always free of transformation, we offer our obeisances unto You!”

numas tvctth anantam nikunje vasantam

praldsam vrajantam vasantam bhajantam sakhm prindyantam sukundat sudantam

tad dsye drg antam nudanta hdsantam

“0 Unlimited One! 0 resident of the nikunja, who shows innumerable forms in the rasa dance, who always enjoys the spring season, who is loved by His friends, whose teeth shine like kunda flowers, whose beautiful face always smiles from the corners of His eyes, we offer our obeisances unto You!”

numas tvam sudhenum suvenum sulildm

suhdsam suvasam subhdsam susilam suvesam suksam suresam sucitram

sunrtyam subhrtyam sukrtyam sumitram



The Good Fortune of the Deer and the Devis

“We praise You with Your nice cows, nice flute, nice pastimes, nice smile, nice dress, nice words, nice behavior, nice moods, nice hair, nice dancing, nice servants, nice movements, and nice friends. As the lord of all demigods. You are wonderful!”

numas tvam prasantam sudantam sukantam

dinante nisantam vanantam prayantam samastan mahantamnitantam vibhantam

khalali krtantam sramaughe’py atantam

“We praise You, 0 peaceful, self-controlled, beautiful one! You leave Your blissful pastimes in the forest at the end of the day and at the end of the night! You are the greatest of the great and You are ever-effulgent! 0 destroyer of the wicked, although You are always active. You remain inexhaustible!”

numas tvam aghare bakare murare

sudhiram baliirer nikaro dri Share nidanam purdrer apdre vihare

pravinam surdrer uddre viddre

“0 enemy of Agha, Baka, and Mura, 0 calm subduer of King Indra, 0 holder of the mountain, 0 the shelter of Siva with Your innumerable pastimes, 0 greatest One who rips open the belly of Hiranyakasipu, we praise You!”

numas tvam garistham mahimnd mahistham

visdri pratistham surdndmvaristham asad dhrd davistam sumeror garistham

balibhyo balistham putdbhyah pratistham

“We praise You, who are heavier than the heaviest, the greatest of the great! Your glories are great, the greatest of Gods, far removed from the wicked, heavier than Mount Sumeru, the strongest of the strong and smartest of the smart!”


numas te caritram sutirthat pavitram •. khalali lavitram bhavabdher vahitram satam hrt sucitram dvisam hrt khanitram natanam sumitram prabhavair vicitram

“We praise Your character that is purer than the holiest water, 0 destroyer of the wicked. You are the boat to cross the ocean of birth and death! You wonderfully dwell in the hearts of the pious and destroy the hearts of the wicked! You are the good friend of the surrendered souls and Your power is wonderful!”

svagas carayantam sulilam srjantam

khalam marayantam trilokim avantam oho nah sudistarh bhavantam sad istam.

sadalokayamah stumah samnamamah

“You herd Your cows as a nice pastime and You protect the three worlds by destroying the wicked. Oh, we are so fortunate that we can always see Your lotus feet! We offer our humble obeisances unto You.”

In this way, the wonderful demigods offered numerous prayers and Sri Krsna, being pleased, cast His merciful glance upon them. Receiving His kind blessings, the devas and devis bowed to His lotus feet and then disappeared. Afraid to disturb His pastimes, they returned to their abodes once again, chanting His glories all the while.

Observing all these events and seething with excitement, the cowherd boys said, “Look at these foolish demigods, praising Krsna for the death of all these demons.” Deriding their friend, they continued, “They are unaware of the incessant prayers of Nanda Baba for the protection of Gopala. To satisfy His devotee. Lord Visnu appeared in Sri Hart’s body and, invisible to all. He killed the demons.”

Laughing in glee, the gopas ridiculed the forms of the demigods, imitating their movements, features, and behavior. Three boys stood behind a fourth, placing their heads on his shoulder to appear as Lord Brahma. Another boy smeared dust on his half-



The Good Fortune of the Deer and the Devis

naked body, placed a crescent shaped flower in his hair, and danced wildly like Lord Siva. Kneeling before Sri Krsna, others mimicked the sounds of Vedic hymns, folding their hands in feigned devotion while their bodies shook with suppressed laugh­ter. When they had thus amused themselves, all the cowherd boys went back to their play, forgetting the demigods and their prayers.

It may be questioned whether the deer and devis actually possess the love perceived by the gopis. The qualification of first-class devotees like the gopis is to see all things, animate or inanimate, engaged in Sri Krsna’s service. The gopis, being situated on the topmost platform of transcendence, see their own devotion mirrored everywhere, whether such a bhava is present or not.

At the time of the rasa dance, Sri Krsna disappeared from the midst of the gopis, focusing His attention exclusively on Sri Radha. In an attempt to find Him, the gopis searched the jungle forest, inquiring from the plants, creepers, and trees as if they were devo­tees like themselves. As maha-bhagavatas, the gopis see everyone and everything in an eternal connection with Sri Hari. Now, aroused by the song of the flute, they will continue to glorify the devotion of the cows, birds, rivers, and clouds, while simultaneously mitigating their own feelings of separation.


As described earlier, the gopis are not of a single category. Some of them have newly entered the Ilia of Sri Krsna, while others are eternal associates. Those who are recent recruits have a variety of origins, for Sri Krsna exhibits great liberality in sheltering those devotees who have an appropriate greed for His service. In this regard, the story is told how many ladies were granted entrance into the circle of Sri Krsna’s rasa dance by the grace of Lord Ramacandra.

In the great city of Mithila there lived a powerful king named Bahulasva, who was such a great devotee that Sri Krsna personally came to visit him. One day while in the presence of the great sage


Narada, his hands folded in respect, the king inquired about the nature of Govinda’s pastimes and associates. Sri Naradaji, whose word is as infallible as the Vedas, described the appearance of Sri Krsna and the nature of His entourage. He glorified the eternal associates of Sri Hari and detailed the various conditioned souls who gained entrance to His Ilia.

Narada described the many gopis who took birth in Vraja with a fixed conception of attaining Sri Krsna as their beloved. He first sang of the eternally liberated associates, headed by Srimati Radharani, for whom separation from Him is but a mood, never having misused their free volition. Narada then described the many categories of gopis who gained entrance to His manifest pastimes from the material realm. Some of these gopis were the personified Vedas, while many others gained His association through the causeless mercy of Sri Rama, Lord of Ayodhya.

Just prior to creation, the personified Vedas, having emanated from the breathing of the Lord, offered many eloquent prayers to the Master of Svetadvipa. The twenty-eight main srutis glorified His pure devotional service and, being pleased with them, the Lord offered to fulfill their innermost desire. After all, is there anything difficult to attain for those with whom the Lord is pleased?

The personified Vedas said, “Dear Lord, because You are beyond comprehension by the material senses, we cannot perfectly under­stand You. If You desire to give us a benediction, please reveal that transcendental form which the Puranic scholars say is full of bliss.”

At that the Supreme Purusa, who is celebrated as having thousands of legs and faces disappeared, and in His place the» Vedas personified saw the eternal abode of bliss that is forever free from decay. Within that supremely effulgent place they saw a forest named Vrndavana, reveling in its opulence of desire trees and dancing peacocks. In that divine forest was a hill named Govardhana beautified with waterfalls and caves, and a river named Yamuna, full of nectarean water and many-colored lotuses.

With His lotus feet touching the cintamani soil of Vraja, standing in a threefold bending form with His flute, dressed in a silken cloth the color of lightning, adorned with many necklaces of jewels and



The Good Fortune of the Deer and the Devis


pearls. His crown decorated with gunja, and surrounded on all sides by love-intoxicated gopis, stood the blackish youth named Syamasundara.

Those great sages, who had hitherto been accustomed to contemplating the all-opulent nature of the Absolute, were overwhelmed with that vision and exhibited many symptoms of ecstasy unspoken of by the Vedas. Having revealed His original form, Sri Hari said, “0 sages, you have seen My eternal abode. My happy associates, and My transcendental form. These spiritual opulences have hitherto been invisible and inconceivable even to you. Now tell Me, what more can I do for you who are so dear to Me?”

The personified Vedas said, “0 Lord, having seen You in this beautiful form, surpassing the beauty of millions of Cupids, our hearts have become overwhelmed with amorous desires. Our one desire is to be like the gopis of Vraja and worship You as our lover.”

Then the Lord said, “Although your desire is glorious, it can never be attained by the imperfect. Still, because I have given My word, I will grant it. Satyo bhavitum arhati! Let it be so! When the next Brahma is born, during the Sarasvata-kalpa of his time, on the planet earth which is situated in Bharata-varsa, in the forest of Vrndavana which eternally decorates the circle of Mathura, during the Sarat season, and at the place of the rdsa-mandala, you will all assume the form of beautiful gopis and come to Me in the dead of night to accept Me as your beloved.”

Having heard His words with great happiness, the personified Vedas folded their hands and bowed before the image of ultimate perfection. In this way, by the mercy of the Supreme Purusa, they achieved that goal rarely known to the greatest transcendentalists.

There were many other ladies who, by the all-merciful glance of Lord Ramacandra, were able to achieve a position equal to that of the personified Vedas. Because the leader of the Raghava dynasty had taken a vow to accept only one wife, Sita-devi, He could not fulfill the desires of many women who desired to take shelter of Him. The story of the sages of Dandakaranya forest has been told in an earlier chapter; hear now about the ladies of Mithila, Kosala, Ayodhya, and the yajna Sitas.


When lotus-eyed Rama went to Sita’s svayamvara, He exhibited His unmatched strength and broke the bow of Lord Siva. In this way. He married King Janaka’s beautiful daughter, whose hand was sought by the many princes of this world. Seeing His kind demeanor and God-like beauty, all the married women of Mithila became overcome with desire and, in a secluded place, they approached the Lord and said, “0 descendent of Raghu, please become our husband.”

Smiling sweetly and glancing into their hearts. Lord Rama said, “0 ladies, do not be unhappy, for at the end of Dvapara-yuga I will fulfill your desire. With faith and devotion, visit the many places of pilgrimage, give charity, and perform austerities. By My blessings you will all attain the qualification to enter Vraja and become gopis, of this there is no doubt.”

Leaving Mithila with Visvamitra at their head, Rama, Laksmana, and Sita proceeded to Ayodhya through the country of the Kosalas, where He humbled the great sage Parasurama. When the women of that state saw Him who was more handsome than a host of Kamadevas, they chose Him to be their husband. With that disposition they worshipped Sri Rama within their hearts. Know­ing the inner self of all beings, Sri Rama spoke to them from within, and blessed them, saying, “You will all become gopis in Vraja, and then I shall fulfill your desire.”                              „ ‘ When He finally returned to Ayodhya with Sita-devi, the jewel of all beautiful ladies, the entire city came to greet the new princess. Standing on the roofs of their homes, the lovely women of Ayodhya became bewildered with love and fainted into the arms of their relatives. With a vow to attain the Lord of their hearts, they performed severe austerities on the bank of the Sarayu River until a voice from the sky said, “In the forest by the Yamuna’s shore your desires will be fulfilled. For now, be at peace.”                 ;

The painful story of Sri Rama’s banishment on the evening of His coronation, the many austerities borne by Him in the forest, and the kidnapping of Sita-devi by the Lord of the Raksasas has been heard and told in the assembly of many great devotees.

After the battle of Sri Lanka when Ravana and his hordes lay on the field of battle, the monkey warriors, having been brought



The Good Fortune of the Deer and the Devis

back to life, held a festival of bliss to honor Sita and Rama’s reunion. Accompanied by Hanuman, Laksmana, and others, the divine couple then returned to their own city on a flower airplane.

Upon hearing the criticism of ordinary people, Sri Rama, the emblem of religious principles, banished Sita to the forest. Although He cried day and night. He bore the burning fire of Her separation until the completion of His reign. Whenever He per­formed a yajna, lotus-eyed Rama made a golden Deity of Sita, who took the role of His assistant in the ceremonial rites.

In a secluded chamber ornamented with many canopies. Ornate furniture, and scented garlands dwelt the many yajna Deities of Sita who had served as Lord Rama’s wife. One day, these yajna Sitas all came to life and approached their husband to fulfill their natural feminine desires. To them, the King of the Raghu dynasty said, “0 beloved wives who are so chaste, beautiful, and qualified, what you are asking is not possible at this time. Although I am certainly your husband, I cannot accept you.”

Their hearts filled with love, their eyes brimming with tears, disappointment coloring the corners of their mouths, the many Sitas said, “Why do You not accept us, who are all Sitas, Your chaste wives and that half of Your body installed as assistants to the yajnas7 First You take our hands in public, and now in private You reject us. Is this the proper behavior expected of the pious King Rama, the foremost proponent of the Vedas and teacher of all men?”

Smiling, lotus-eyed Rama said, “0 daughters of the King of Mithila, My dear Sitas, what you say is certainly true, for nothing that issues from your lotus mouths can ever be false. Still, I have vowed to accept only one Sita as My wife, that one who is now residing in the forest, being banished by Me for reasons well known to you. I cannot do as you ask now, but at the end of Dvapara-yuga, you will all appear in the spiritual land of Vrndavana. There I shall fulfill your desire. Please be patient and be merciful to Me.”

In this way, Sri Narada narrated how the personified Vedas, the ladies of Mithila, Kosala, and Ayodhya, and the yajna Sitas, being attracted by the super-excellent beauty of Sri Rama, who appeared in Treta-yuga along with Laksmana and Sita, were able to take


birth as gopis in the land of Vrndavana and fulfill their long-cherished desires to be His maidservants.

This concludes the seventh chapter of The Song of the Flute, by a very insignificant disciple of His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, whose celebrities are the deer and devis, both the focus of the unassuming envy of Sri Radha’s group, who are absorbed in the mood of motayitam, an expression of love in the absence of the beloved, which was invoked by the deer and devis, who although of a respectively lower and higher social status, boldly approach Sri Krsna, whose manojna flute playing, extraordinary costume, and charming decoration has awoken a similar loving influence in their hearts and. who has become the recipient of loving glances in the very presence of their husbands who, though devotees of a lesser caliber, appreciate their wives’ devotion and have no objection to their love of Govinda, to the great adulation of the gopis who, after considering their own ill-fated condition, sink into the ocean of humility and lamentation, feeling separation from Sri Krsna and cursing , their own husbands’ intolerance of any attention shown them by the true master of their hearts

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