tad-vrajastriya âshrutya venugeetam smarodayam,

kâshchit paroksham krishnasya swasakhibhyo’n-varnayan.3.

tad-varnayitumârabdhâh smarantyah krishna-cheshtitam,

nâshakan smaravegena vikshipta-manaso nripa.4.

 

Translation

 

When the bhâvavati Brajadevis such as Sri Râdhâ heard that all-mesmerizing and passionate flute-song, they concealed their personal feelings and started describing it only to their confidential sakhis.3.

 

O king! Although the Brajadevis tried to describe the sweetness of the flute-song, they remembered Sri Krishna’s alluring qualities and became so much aroused with passion that they were unable to do so.4.

 

Gitâmritalesh Explanation

 

Srila Shukadev Muni has described the great bhâv of the Gopis when on that day they heard Sri Krishna’s captivating flute-song. Govinda plays the flute everyday while cattle-grazing. The cattle frolic in the pastures while the flute plays in the kunjas. The Gopis hear it while engaged in their household chores. Everyday they somehow control their hearts. But today the flute was truly behaving strangely. The Radha-viraha that was raging deep within His heart was manifesting itself through each pore of the venu. Its strain was maddening. It was tormenting the sky and the air. Whoever heard the venu felt He was calling him or her. Especially it echoed ‘Râdhâ’. All day and night it played only one name – ‘Radha’. Therefore Srimati said in reproach –

 

“Dear flute! I beg of you repeatedly, please don’t remain on Shyâm’s lips calling out the name ‘Râdhâ’ ‘Râdhâ’. You are on the face of a cheat and shout ‘Râdhâ’ ‘Râdhâ’, thus putting me in the bad books of the elders. A cheat never gives up His crooked ways, but why do you fall prey to Him?

 

Your sweet sound does not let me stay at home, and my eyes flow incessantly. The first time you played I lost my honor and virtue – all I have now is this life.

 

It is good you played now, for at last I lost everything—I am telling you for sure. Poet Uddhab dâs says – whosoever hears the flute-song gives up all fear of the society.”

 

As it is, the maidens of Braja are helpless, in addition they were overwhelmed with prem, and therefore they could not bear it any more. Shukadev said – when they heard the flute-song ‘smara’ or lust arose in their hearts. The Brajagopis have no lust. They are full of mahâbhâv-ras that is the supremely condensed form of prem. Lust and love are opposite of each other. Lust is ugly like a piece of iron, since it is tainted with the desire for sense-gratification; on the other hand, love is radiant due to the desire to please Krishna, hence it dazzles like gold that has undergone the purification process a hundred times. Lust stinks like rotten hell, while love is as fragrant as the perfumed Nandan-kânan^[1]. Lust is dark like the new moon night, and love is self-manifesting broad daylight.

 

“ataeb kâm-prem bohut antar,

Kâm andhatama prem nirmal bhâskar”

 

Meaning – “Thus there is a lot of difference between lust and love. Lust is pitch darkness, while love is brilliant sunshine.”

– (Sri Chaitanya-Charitâmrita)

 

Here the word ‘smara’ or lust signifies the topmost level of Eros that is the mahâbhâv felt by the Brajabâlâs. This is why even great sages like Uddhav wish to have such lust.

 

“The prem of the fair sex of Braja is called ‘kâm’ (lust). As a result, loving devotees of the Lord such as Sri Uddhav crave for such lust. They always pray for the hankering felt by the Gopis due to their love for Sri Krishna.”

– (Sri Bhakti-Rasâmrita-Sindhu 1.2.285)

 

The Brajabâlâs’ prem is pristine pure and without a hint of lust. Externally they do try to embrace Sri Krishna and kiss Him, but that is to please Him ultimately, and not for self-pleasure. Consequently their love is termed ‘lust’. We may question—the word ‘lust’ sounds bitter, and arouses impure thoughts; the word ‘prem’ reminds us of purity, then why do the scriptures term the Brajagopis’ prem that has such high standard as ‘lust’? Sri Bhakti-Rasâmrita-Sindhu answers –

 

“The special love of the Brajadevis is inexpressibly sweet and assumes the form of love-making, therefore the wise term it as ‘kâm’. It is a form of bhakti and the Gopis are famous for possessing bhakti in this mood. Outwardly it appears the same as lust, however internally there is no similarity whatsoever. This is a profound mystery. Had the scriptures called their love simply as ‘love’ then we would not have learnt that they express their love through love-making, and how spiritual and pure is their love-making. The distinction between their supreme love and love of an ordinary devotee for Sri Krishna too would have remained concealed.

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