Herein we present a sweet selection of tikas from the great rasika-achcarya, Sri Jiva Goswamipada. Studying his commentaries on Srimad Bhagavatam “Venu-gita”, will fill your heart with joy and inspire you to love and serve Radha and Krishna more and more. Jai Jai Sri Radhe!
SB 10.22.1
Sukadeva Goswami: “During the first month of the winter season, the Vraja-kanyas observed the vow of worshiping Vaishnavi-shakti,
Devi Katyayani. For the entire month of mrgashirsh they ate only unspiced khichri.”
Tika: After describing the purva-raga of married gopis in the autumn season, now Sukadeva describes the purva-raga of unmarried gopis in the winter season. Hari-vamsa describes two types of gopis came to the rasa dance, married and unmarried. In the rasa dance the gopis are called Krishna-vadhvah: wives of Krishna.
The agama scriptures prescribe worship of Krishna with eternal gopis untouched by other men. In Gautamiya-tantra, Narada calls Krishna the husband of the gopis. This is confirmed in Brahma-samhita with sriyah kantah kantah parama-purusah: in Goloka reside the beautiful young women and their lover, the supreme male. In Gopala-tapani Upanisad it is said sa vo hi svami bhavati: Krishna is your husband.
Therefore, it cannot be believed that these gopis who were meant for Krishna alone would be given to anyone else except Krishna. If they were given to anyone else then they would have ended their lives since they depended solely on Krishna. Therefore, how can it be said that some were married in a relationship with other men?
The marriage was an illusion created by Krishna’s lila-shakti. Thus, their parents, the gopis and all the Vrajavasis were fooled. With their hearts dedicated only to Krishna because of their natural desires, the gopis maintained their lives. Relationships with other men were prevented by yogamaya who made duplicate forms as their “husbands.” (SB 10.33.37)
This was done to increase their longing for Krishna: “But the reason I do not immediately reciprocate the affection of My devotees is that I want to intensify their loving devotion.” (SB 10.32.20)
There were two types of gopis, married and unmarried in order to increase the variety of love. In making the neutral statement “the unmarried girls in Nanda’s Vraja” it is indicated that the girls were not of his gotra.
SB 10.22.2-3
“Dear King Pariksit, after the gopis bathed in Yamuna at sunrise they worshiped a clay murti of Durga with sandalwood pulp, garlands, lamps, incense, fruits, rice and newly grown leaves.”
Tika: Sukadeva now describes their method of worship to inform those who wish to know. Immersing themselves in the cold winter water shows the severity of their vow. The order of the items offered is not normal because their minds were stolen by Krishna, or Sukadeva became bewildered in telling their story.
SB 10.22.4
“Each Vraja kanya worshiped while chanting:
katyayani maha-maye, maha-yoginy adhishvari
nanda-gopa-sutam devi, patim me kuru te namah
“O Devi Katyayani, O Mahamaya, O Mahayogini, O Ishvari, please make Nandanandana my husband. I offer my obeisances unto you.”
Tika: They prayed to Katyayani as Mahamaya since she is the form of great shakti of Krishna, the power to attain their goal. They called out Mahayogini! to remove any obstacles that might arise.
“You should worship some other devata.” In reply to this possible query, the gopis say, “There is no devata above you (adhishvari)!” Make Nandanandana our husband describes the form of Krishna that is most suitable to them and the most excellent. This prayer of the gopis is an ancient siddha mantra for attaining Krishna as a husband. Although addressed as Mahamaya, Katyayani is part of Krishna’s svarupa-shakti, not the material shakti that creates universes.
Since Vraja has pastimes like the material world, the gopis worship Katyayani as Maya-devi. Their worship of her however is filled the joy of the highest prema. Krishna cannot be attained by worship of the material Maya. The worship of all devatas is included in worship of Bhagavan Sri Krishna. This is the conclusion of Bhagavatam.
The gopis eternally possess that prema so what is the question of sadhana for them? Thus, the gopis say “the son of cowherd Nanda” instead of “Bhagavan.” This pastime portrays their pure, sweet prema and nothing else.
Bhagavata Amritam 06 by Sri Jiva Goswamipada
“Stealing Gopis’ Saris” (SB 10.22)
Herein we present a sweet selection of tikas from the great rasika-achcarya, Sri Jiva Goswamipada. Studying his commentaries on Srimad Bhagavatam “Venu-gita”, will fill your heart with joy and inspire you to love and serve Radha and Krishna more and more. Jai Jai Sri Radhe!
SB 10.22.1
Sukadeva Goswami: “During the first month of the winter season, the Vraja-kanyas observed the vow of worshiping Vaishnavi-shakti,
Devi Katyayani. For the entire month of mrgashirsh they ate only unspiced khichri.”
Tika: After describing the purva-raga of married gopis in the autumn season, now Sukadeva describes the purva-raga of unmarried gopis in the winter season. Hari-vamsa describes two types of gopis came to the rasa dance, married and unmarried. In the rasa dance the gopis are called Krishna-vadhvah: wives of Krishna.
The agama scriptures prescribe worship of Krishna with eternal gopis untouched by other men. In Gautamiya-tantra, Narada calls Krishna the husband of the gopis. This is confirmed in Brahma-samhita with sriyah kantah kantah parama-purusah: in Goloka reside the beautiful young women and their lover, the supreme male. In Gopala-tapani Upanisad it is said sa vo hi svami bhavati: Krishna is your husband.
Therefore, it cannot be believed that these gopis who were meant for Krishna alone would be given to anyone else except Krishna. If they were given to anyone else then they would have ended their lives since they depended solely on Krishna. Therefore, how can it be said that some were married in a relationship with other men?
The marriage was an illusion created by Krishna’s lila-shakti. Thus, their parents, the gopis and all the Vrajavasis were fooled. With their hearts dedicated only to Krishna because of their natural desires, the gopis maintained their lives. Relationships with other men were prevented by yogamaya who made duplicate forms as their “husbands.” (SB 10.33.37)
This was done to increase their longing for Krishna: “But the reason I do not immediately reciprocate the affection of My devotees is that I want to intensify their loving devotion.” (SB 10.32.20)
There were two types of gopis, married and unmarried in order to increase the variety of love. In making the neutral statement “the unmarried girls in Nanda’s Vraja” it is indicated that the girls were not of his gotra.
SB 10.22.2-3
“Dear King Pariksit, after the gopis bathed in Yamuna at sunrise they worshiped a clay murti of Durga with sandalwood pulp, garlands, lamps, incense, fruits, rice and newly grown leaves.”
Tika: Sukadeva now describes their method of worship to inform those who wish to know. Immersing themselves in the cold winter water shows the severity of their vow. The order of the items offered is not normal because their minds were stolen by Krishna, or Sukadeva became bewildered in telling their story.
SB 10.22.4
“Each Vraja kanya worshiped while chanting:
katyayani maha-maye, maha-yoginy adhishvari
nanda-gopa-sutam devi, patim me kuru te namah
“O Devi Katyayani, O Mahamaya, O Mahayogini, O Ishvari, please make Nandanandana my husband. I offer my obeisances unto you.”
Tika: They prayed to Katyayani as Mahamaya since she is the form of great shakti of Krishna, the power to attain their goal. They called out Mahayogini! to remove any obstacles that might arise.
“You should worship some other devata.” In reply to this possible query, the gopis say, “There is no devata above you (adhishvari)!” Make Nandanandana our husband describes the form of Krishna that is most suitable to them and the most excellent. This prayer of the gopis is an ancient siddha mantra for attaining Krishna as a husband. Although addressed as Mahamaya, Katyayani is part of Krishna’s svarupa-shakti, not the material shakti that creates universes.
Since Vraja has pastimes like the material world, the gopis worship Katyayani as Maya-devi. Their worship of her however is filled the joy of the highest prema. Krishna cannot be attained by worship of the material Maya. The worship of all devatas is included in worship of Bhagavan Sri Krishna. This is the conclusion of Bhagavatam.
The gopis eternally possess that prema so what is the question of sadhana for them? Thus, the gopis say “the son of cowherd Nanda” instead of “Bhagavan.” This pastime portrays their pure, sweet prema and nothing else.
Jai Jai Sri Radhe!
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