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Home » featured, philosophy

Gopi Vastra-harana Lila: Part One

Submitted by on December 4, 2017 – 12:33 am16 Comments

By Swami Tripurari

The lila in which Krishna stole the clothes of the young maidens occurred during the month of Agrahayana (November-December), the beginning of hemanta, the winter season. It is described in chapter twenty-two of the tenth canto of the Srimad-Bhagavatam in twenty-eight verses. A controversial chapter to the uninformed, it provides important insight for serious spiritual practitioners regardless of their tradition and especially for Gaudiya Vaisnavas, whose acaryas, Sanatana Goswami, Visvanatha Chakravarti, and Jiva Goswami, have revealed its esoteric significance.

The vastra-harana lila is a prakata (manifest) lila in which the participating milk maidens are nitya-siddhas, or eternally liberated souls. The practice they undergo to attain Krsna as their husband is all part of drama of Krsna-lila.

Sukadeva Goswami begins the narration of this lila thus: hemante prathame masi nanda-vraja kumarikah. The word kumarikah is significant, as it refers to young unmarried girls. From the use of this word it is understood that the principal maidens of this lila are different from those mentioned in the previous chapter. In Venu-gita, chapter twenty-one in which the maidens glorify Krishna’s flute, these maidens are referred to as gopis, not kumaris. They were already married by the arrangement of Paurnamasi, whereas the kumaris in this chapter were not yet spoken for.

The marriage of the gopis is itself a complex theological subject. In reality, they belong to no one other than Krishna. The mystic illusion of their marriage to young cowherds has been explained in various ways by the Gaudiya commentators. Here it will suffice to say that their marriage, although illusory, is real inasmuch as this apparent marriage to others makes it possible for the gopis and Krishna to experience the acme of sacred rapture, transcendental paramour love. This paramour love never deteriorates into taking one’s lover for granted, and the element of risk involved in it intensifies the experience of conjugal love. Such intensified romantic love gives Krishna the greatest pleasure in sacred rapture (rasa), and the extent to which Krishna is pleased determines reality. Satisfying God is reality, whereas satisfying one’s material ego is illusion.

The kumaris, being younger girls, were not married when the illusion of the older gopis‘ marriage was arranged by yoga maya, appearing in Krishna lila as the elderly Paurnamasi. However, as maturity approached they spontaneously developed a desire to live in the house of Nanda Maharaja with Krishna as their husband. With this in mind, they prayed constantly that they might become brides of Krishna. On the first day of Agrahayana, to the surprise of one another, they met on the banks of the Yamuna, having gone there separately, all with the same intention.

The secret each of the kumaris kept locked within their hearts, to be shared only with the gods, shone brightly like the sun on one anothers’ faces. Each saw their own heart reflected on one another’s face, and in the language of love they acknowledged that which they had in common. At that exact moment, in the midst of consoling one another, the natural spiritual environment of the sacred forest responded to their heart’s necessity: the forest gopi Vrinda arrived at the banks of the river.

Vrinda gopi was acutely aware of the kumaris‘ love for Krishna, and from Paurnamasi she received instruction on the performance of the Katyayani vrata (sacred vow). Katyayani is one of the many forms of Durga. As such she has both a material and spiritual manifestation. Vrinda devi instructed the kumaris how to petition her, observing a vrata for one month with the intention of being wedded to Krishna.

Sukadeva Goswami says, cerur havisyam bhunjanah. During the one month observance, they subsisted on havisya, unspiced rice and dhal boiled together. This is not a very palatable dish, but these young girls were willing to undergo this austerity in order to get Krishna as their husband. Implied here is the fact that young girls in general underwent this type of dietary regimen merely for the sake of getting a good husband. How much should we as sadhakas then be prepared to undergo dietary restrictions when they are favorable for serving Krishna?

Daily at sunrise, the coldest time of the day during the winter season, they gathered on the banks of the Yamuna to bathe and observe ritualistic worship of goddess Katyayani. From the earth they fashioned a deity of the goddess and then offered aromatic substances such as incense, flower garlands, and sandalwood pulp along with fruits, betel nuts, leaves, lamps, clothing, ornaments, and other items to her. While offering worship they chanted the mantra given to them by Vrinda, “O Katyayani, you who are the great potency of God, great mystic, and powerful controller,” nanda gopa sutam devi patim me kuru te namah, “Please make the son of Nanda my husband.”

The goddess petitioned was one form of the presiding deity of their mantra. One cannot petition one’s worshipable deity in pursuit of that which the deity itself does not have. The manifestation of Durga who presides over maya has a particular function in relation to Krishna. Her service to him is not liberating souls, rather keeping them in bondage and thereby providing negative impetus for spiritual pursuit. Here the kumaris worshipped Krishna’s internal potency, not his external potency. However, if one is unaware of the authoritative statements of the tantras that speak about the goddess Durga who represents Krishna’s internal spiritual energy, he may insist that the names Katyayani and Bhadrakali found here in the text indicate the goddess presiding over the material world. Even if, for the sake of argument, we accept this claim, still we are taught in this chapter that the Goddess presiding over maya cannot give love of Krishna. Were it possible for her to do so, love of Krishna would be within the jurisdiction of the material world and Krishna’s theft of the kumaris‘ clothes questionable.

As we shall see, when the kumaris completed their vow, the goddess never appeared to grant them the benediction they sought. Were she the goddess presiding over the material world, she would have appeared to grant the boon of a material husband to the girls petitioning her thus. If it was this goddess that the kumaris worshipped, they worshipped the wrong person with the right idea. Their heart being properly situated in terms of loving Krishna, the goddess would have directed their worship to the department that could deal with their request.

Some people worship the right person for the wrong thing, others the wrong person for the right thing. However, If we worship Krishna for the fulfillment of material desire, rather than the god or goddess whose primary function is to fulfill that particular desire, or if we worship a god or goddess other than Radha Krishna with a desire to attain love of Krishna, in either instance, we will ultimately attain love of Krishna. In the first case, Krishna will fulfill our material desire first, and eventually give us knowledge, and then love of God. This is mentioned in the seventh chapter of the Bhagavad-gita. If out of ignorance we petition the wrong god or goddess with a desire to love god in a way that only Krishna reciprocates, in reverence of that very desire itself the god or goddess petitioned will defer our heart’s longing to the lotus feet of Radha Krishna.

The spiritual conclusion is that the kumaris‘ spiritual passion alone made possible the fulfillment of their desire. Their spiritual passion, fueled initially by the eagerness to attain Krishna as their husband, in the end amounted to the transformation of the presiding deity of the Gopala mantra herself, appearing in their purified hearts. As Rupa Goswami has said in Bhaktirasamrta-sindhu, suddha sattva visesatma prema suryamsu samyabhak, “Bhava is the transformation of the suddha sattva appearing as a ray of the sun of prema in the devotee’s heart.” Such is the nature of spiritual emotion (bhava) and love (prema). It constitutes an infusion of Krishna’s internal energy into the heart of the sadhaka. This infusion is a combination of hladini and samvit-sakti of the suddha sattva.

Spiritual passion for loving Krishna begins with an acute eagerness to love him as one of his eternal associates does. This eagerness is called lobha, sometimes translated as greed. In proportion to one’s spiritual greed, one traverses the sacred path of passionate love. On this path, constant chanting of Krishna’s holy name and mantra dhyana on Gopala mantra as prescribed by the spiritual preceptor, brings the sadhaka to svarupa-siddhi. This is the Bhagavatam‘s version of liberation, muktir hitvanyata rupam svarupena vyavastitih. It involves not merely removal of the negative influence of ignorance, but more, becoming situated in one’s own spiritual nature or identity in relation to serving Krishna. In the course of progressing to this stage, devotees pass through stages of meditation (smaranam), which are energized by continued chanting of Krishna’s holy names (kirtanam). In the stage of svarupa-siddhi, mantra dhyana has fulfilled its function, while chanting Krishna’s name in a post-liberated status furthers our love of God.

Sukadeva Goswami continues the narration in text six with mention of how the kumaris engaged in sankirtanam (congregational chanting). He says, usasy utthaya gotraih svair anyonyabaddha-bahavah krsnam uccair jagur yantyah kalindyam snatum anvaham: “Daily they rose at dawn, calling one another by name. They held hands and loudly sang in glorification of Krishna, as they went to the Kalindi (Yamuna) to take their bath. “

We should follow the example of the kumaris, rising early, bathing, and engaging in sankirtanam with like-minded devotees. This practice is highly recommended for the present age. It is both sadhana (spiritual practice) and sadhya (spiritual perfection).

The events described in the first six verses of this chapter are a general description of that which the kumaris did for the entire month of Agrahayana. Verses seven through twenty-eight describe the full moon day on which the kumaris completed their sacred vow. It was on this day that Krishna stole the maiden’s clothes. Acarya Visvanatha Chakravarti envisions that on this day other married girls featured in the previous chapter accompanied the kumaris to celebrate the completion of their vow. Owing to their exuberance resulting from the completion of their vow, the girls remained playfully within the water for some time, their colorful clothes strewn on the shore.

Sukadeva Goswami then addresses Krishna as Yogesvaresvara, an extension of his famed title as Yogesvara from the Bhagavad-gita. He is thus not only the master of yoga and mysticism, but the master of masters in this regard. Sukadeva implied that Krishna was the master of the maha-yogini, Katyayani, whom the gopis thus addressed in their matrimonial mantra. He also addressed Krishna as Bhagavan, God, possessor of all opulence, as he was now about to steal the maiden’s clothes. This act of thievery is only play for God, for when one steals from himself, it is nothing more than this.

Bhagavan tad abhipretya, God knew what the kumaris were doing. He could see in his mind’s eye their hearts voiced in a petition to the goddess and shining now on their lotus faces. Thus he went there in the company of his intimate chaps to crown the kumaris‘ endeavor.

16 Comments »

  • KB das

    It’s incredible to think that hearing such cute little stories as this can open the doors to liberation. Surely, attaining immortality requires more than believing in the stories of Krishna – The Supreme Personality of Godhead?

    • Citta Hari dasa

      Why not? Sri Rupa Goswami says in his Bhakti-rasamrta-sindhu that “Bhakti, taking shelter of one principal anga or many angas according to one’s desire, and practiced with steadiness, brings about the desired result (bhava and prema).”

    • Prema-bhakti

      If one hear’s the lila from the right source (a sad guru) one can clear the consciousness of lust and even attain bhava.

      Here’s a quote about hearing Krsna lila from the right source by Srila Prabhupada.

      “It is stated in Srimad-Bhagavatam that one who hears the pastimes of Krishna with the gopis [the cowherd girls in the spiritual world, of whom Srimati Radharani is the foremost] will attain the highest platform of devotional service and will be freed from the lust that overwhelms everyone’s heart in the material world. In other words, by hearing the pastimes of Radha and Krishna, one can get rid of all material lust… . Unless one hears from the right source, however, one will misinterpret the pastimes of Radha and Krishna, considering them to be ordinary affairs between a man and a woman. In this way one will be misguided.”

  • Brajasundari

    I thought we are already immortal just not aware of it 😉

    • KB das

      You are immortal when you are in your eternal spiritual form in Vaikuntha. The soul is eternal but not immortal till we attain the spiritual world.
      Immortal means you never die.
      Devotee are immortal actually, but not the karmis all around them.
      Devotees have actually conquered death and will not be reborn.

      • madan gopal das

        Devotee are immortal actually, but not the karmis all around them. Devotees have actually conquered death and will not be reborn.

        You would have to clarify what type of “devotee” is immortal, and don’t forget that devotees have at least one more birth in this world – a happy birthday! – to look forward to:

        Svarupa-siddhi is the final stage before entering Krishna lila forever, never to return to material life…From svarupa-siddhi, in which the devotee is situated in his or her spiritual body and takes “birth” wherever Krishna lila is manifested in the material world, such devotees associate directly with Krishna’s eternal associates.

  • Brajasundari

    This is such a nice article! Many thoughts appeared in my mind after reading it.

    How wonderful that Absolute as Krishna fulfills the desires of these rare souls that are so bold to have such “impudent” aspiration to be his consorts or friends!

    How strong must be the feeling if one eagerly waits milions of years for his dream to become true!

  • Blanca Huff

    It’s incredible to think that hearing such cute little stories as this can open the doors to liberation. Surely, attaining immortality requires more than believing in the stories of Krishna – The Supreme Personality of Godhead?

    • See SB 10.33.39. The premise you doubt has the support of revelation. Even the Advaitin Adi Sankara agrees with this premise. For Sankara Krsna is the purna avatara, the most complete manifestation of saguna Brahman the world has ever known. He himself expressed his desire to retire on the banks of the Yamuna river and simply relish such stories of Krsna. His follower Madhusudana Saraswati considers internal contemplation of Krsna lila to be the height of spiritual experience for the jivan mukta. The Vaisnavas on the other hand consider Krsna lila to be nirguna, and thus they see the lila’s not only as a means to mukti but also as a post liberated preoccupation that continues even after videha mukti for those engaged in sudha bhakti.

  • Gopakumar das

    Actually, it is not simply in ‘hearing these little stories’ that one attains the goal… it is to be done with attachment to the subject of the stories..

    Bhakti Rasamrta Sindhu says,
    “Bhakti is rarely attained (sudurlabha):
    Bhakti is difficult to attain in two ways: if undertaken in great quantity but without attachment, bhakti cannot be attained even after a long time; “

    Even if practiced with attachment it also has to be done with patience and no delusion that we can make it (bhakti/prema) happen ourselves…

    BRS continues, “and even if practiced with attachment, Ksna does not give bhakti to the practitioner immediately.”

    • Gopakumar das,

      I believe you are replying to this comment:

      It’s incredible to think that hearing such cute little stories as this can open the doors to liberation. Surely, attaining immortality requires more than believing in the stories of Krishna – The Supreme Personality of Godhead?

      Attaining liberation is easy in comparison to attaining bhava, in which mukti is included. It is bhava that is sudurlabha and requires that one attain asakti first and then be patient. Note that “attachment” here refers to this stage of asakti that includes many other things within it.

  • Kshamabuddhi das

    I found this in the introduction to Krishna Book by Srila Prabhupada.

    “By reading this one book, KRISHNA, love of God will fructify”

    • Kshamabuddhi das

      I forgot to mention that hearing these lilas from the lips or writings of Swami will have the same effect as Srila Prabhupada said about his Krishna Book. At least that is what shastra seems to be saying about sadhus and Vaishnava sanga.

  • Haridas

    Hare Krishna
    Swamiji
    Please accept my humble obeisances.

    WHy this picture shows lord Krishna as an adult because Krishna’s age is mentioned as 7 years at the time of govardhan lila which happened after vastra haran lila.

    Isn’t showing Krishna as an adult in vastra harana lila as above against shastra?

  • The reason why Krsna stole the kumaris’ garments:

    Vedic civilization prescribes the rule that a man who observes a woman nude – either intentionally or accidentally – has to marry her. This was Vedic chastity and the responsibility of any man for the chastity of any woman.

    By stealing their garments and observing the girls’ nudity Krsna made a statement of being compelled to marry them. Krsna’s naughty act was very clear to them.

    From Gurudeva Narayana Maharaja I heard that these little girls who worshipped Katyayani were only six years old.

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