Sri Sri Gour-Nityânandou Jayatah

Sri Sri Râdhâkrishnâbhyâm Namah

Sri Sri Geet-Panchak

Sri Sri Venu-Geet

Srimad-Bhâgavatam describes the purva-râg of the Braja-beauties in the Venu-geet (twenty-first chapter of the tenth skandha). Earlier, Sripâd Shuka Muni had briefly narrated the purva-râg of Sri Krishna and the Brajadevis in the fifteenth chapter^[1] during Sri Krishna’s ‘uttar-goshtha-leelâ^[2]’ –

“tam gorajashchhurita-kuntala-baddha-barha-

vanya-prasuna-ruchi-rekshana-châru-hâsam,

venum kwanatam-anugair-anugeeta-kirtim

gopyo didrikshita-drisho’bhhhhyagaman sametâh.

peetwâ mukunda-mukha-sâragham-akshi-bhringaihs-

tapam jahur-virahajam vraja-yoshitato’nhi,

att-sat-kritim samadhigamya vivesha goshtham

sabreedahâsavinayam yadapânga-moksham.”

Krishna cow-hugs

Meaning – “Govinda was decorated with the cattle’s hoof-dust; He looked extremely handsome with the peacock-feather and the ornaments of wild flowers. He cast loving glances all around and stole everyone’s hearts with soft smiles. He was playing on His flute, while the gopa-boys glorified Him. The Braja-beauties, eager to behold the fascinating Son of Nanda Mahârâj, came together and approached Him.”

  – (Srimad-Bhâgavatam 15.42-43)

The Brajadevis drank the ‘Mukunda-mukha-kamal-madhu’ (the honey of Mukunda’s lotus-like face) with their honey-bee-like eyes and soothed their hearts and bodies that were burning in His absence. Sri Krishna too saluted their bashful, laughing, sweet gaze and entered His home.”

After mentioning this incident of purva-râg in short, Sripâd Shukadev Muni described the sweet song of the flute in the twenty-first chapter and he has illustrated in detail the purva-râg of Srimati Râdhârâni and the other gopis.

In the beginning stages of puberty, the gopis had heard Sri Govinda’s hypnotizing flute-song and had beheld His all-mesmerizing beauty. At once, they had fallen in deep anurâg with Him. Their anurâg gradually enhanced and took them to the climax of purva-râg – this is the summary of Venu-geet.

This topic is very important for the practicing devotees, for it is not only relishing for us, but it is also the topmost subject for meditation. Therefore, before we immerse into Venu-geet, we wish to discuss briefly about the purva-râg of the Brajadevis.   

Prem-ras has two types of sweetness – viraha^[3] and milan^[4]. As a result  –

“We can classify the sweet prem of the Braja-bâlâs into two – vipralambha^[5] and sambhog^[6].” – (U.N. Shringâr-bhed-1)

“Viraha enriches the sweetness of milan.” – (U.N.)

The bliss of milan is directly proportional to the pangs of viraha. Viraha is of four kinds –

• Purvarâg
• Mân
• Prem-vaichitti
• Pravâs

Pravâs can be classified further into two –

• Short distance
• Long distance

Milan is also of four types –

• Brief after purvarâg
• Narrow after mân
• Rich after short-distance pravâs
• Luxuriant after long-distance pravâs

“Viraha not only enriches milan, but it is a ras by itself and it is highly enjoyable. In fact, it is more blissful than milan. When the lovers are permanently in the states of passion and love, then during viraha, they constantly remember each other and get each other’s sphuran. They embrace one another with their eyes and body in their minds. They continuously kiss and make love to each other in meditation. Thus, we can see that viraha is, in reality, full of conjugal bliss.”

– (Ânanda-Chandrikâ purport of U.N.)

This is why the ancients have stated –

“Of milan and viraha, viraha is greater and not milan.  However, in milan, there is only one Sri Krishna, while in viraha the universe becomes full of Sri Krishna.”

– (Anubhavishnu)

We can see many such thoughts and examples in the texts written by the Goswâmis. Those who wish to explore further these delightful topics should definitely go through these texts. Anyway, we are sure that Venu-geet reveals the purvarâg of the gopis.

To realize the sweet pastimes of Sri Sri Râdhâ-Mâdhav, it is necessary to know a little bit of philosophy. Srimati Râdhârâni and the Brajagopis are non-different from Sri Krishna’s swarup and are His great Hlâdini shakti or blissful potency.

“Just as the musk and its fragrance are inseparable, and the fire is non-different from its burning property, similarly Râdhâ and Krishna are non-different from each other. They assume two forms simply to enjoy leelâ-ras.” – (Sri Chaitanya-Charitâmrita)

Just as the One Being has divided into two to savor the ras of leelâ, Srimati Râdhârâni too has manifested countless gopis from Herself to add flavor to the sweetness of the leelâs. Also, Sri Krishna and the gopis have accepted the parakiyâ bhâv to enrich the wonderful ras of sweet eroticism and to enhance the supreme attraction for each other.

“Ras reaches the height of exultation when the mood is parakiyâ, and we do not find it anywhere else other than in Braja.” – (Sri Chaitanya-Charitâmrita )

Pastimes such as the Râs dance in Brindâvan are most extraordinary because of parakiyâ bhâv. The pleasure is heightened because the gopis and Sri Krishna are not available for each other. As a result, the Supreme Being Who is Rasamay has had to devise various ways and means to unite with His beloved Gopis. He had to conceal His original divinity and reveal human-like emotions; and this is why His Braja-leelâs are so sweet.

Sri Chaitanya-Charitâmrita says –

“Amongst all the pastimes of Sri Krishna, His human-like pastimes that He has performed in a human-like form, are the best. Here, He is dressed as a cowherd boy on the threshold of youth holding a flute, groomed like an exquisite dancer and appears just right to perform human-like love-sports.”

 (to be contd…)