Krishna alone is the jagad-guru, or the macrocosmic expression (samasti) of the guru principle (guru-tattva), because he is the source of the knowledge that all gurus disseminate; indeed, he is that knowledge.

Brahma prays: Salutations to the cowherd who is addicted to playing his flute, who defeated the snake Aghasura, who enjoys playing on the banks of the Kalindi, and who wears swinging earrings.

For those who aspire for Krishna’s abode, his eternal associates are more important than Krishna himself because they embody the love that is sought. This love is nondifferent from Krishna, for his appearance in his form of eternity, knowledge, and bliss in Vrindavana is in reciprocation with that love.

Times change and with new information new opinions form, and if they are spiritually reasonable, the task for devotees is to support them with scriptural logic—sastra-yukti—or the logic that supports the essential conclusions of revelation.

Reality is a person. He is both majestic and charming. His majesty is such that he is all-pervasive and nothing exists outside of him. His charm is such that he defeats the lust of material desire in general and the charms of Cupid in particular.

In this section Brahma concludes the present lesson of this Upanisad by urging everyone to chant the Gopala mantra. The repetition of the words nityam abhyaset is meant to emphasize that one must make this practice a daily function to achieve the desired result.

Gopa Kumara attained perfection in fraternal love of Krishna through the dhyana of his Gopala mantra and the chanting of Krishna’s holy names.

The sectarianism and religious fanaticism that Hari Sauri’s posts represent are telling. They speak loudly as to how the swan-like paramahamsa Srila Prabhupada may have flown the coop of Iskcon, while leaders seek to secure the faith of its members, clip their wings, and fear monger them to embrace their crow’s nest of misconception.

To those who are constantly engaged in worshiping this supreme abode of Vishnu rather than their material desires, he immediately appears in the form of a cowherd boy and carefully reveals his own abode at that very time.

Krishna is described as simultaneously one and many. He is one in that he is nondual consciousness and thus devoid of any internal or external distinctions. He is devoid of the three types of difference described in Vedanta.

Visnupriya is the personification of devotional service. She appeared during the advent of Sri Gaura to assist him in preaching the holy names.