When her lover is far away, a woman thinks of him more than when he is present before her.

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COMMENTARY

If the gopīs ask, “But then how is that the people in general do not know Your original, true identity?”

Kṛṣṇa answers, “My original form, which is transcendental to the modes of nature, is perceived everywhere as the indwelling Supersoul. The Supersoul possesses pure spiritual knowledge, which is transcendental to the modes of nature and has no connection with them. Though I am the creator, due to My inconceivable power (acintya-śakti) I remain pure, and never directly contact the material modes of nature. Though forever existing within the material bodies, the Supersoul remains distinct (vyatirikta). Moreover, even though I am the controller of the modes of nature, I am not involved (anvayaḥ) with them. The Supersoul can be inferred through the material functions of the mind during waking, sleeping and dreaming.”

This point is confirmed in Śrīmad Bhāgavatam (SB 10.2.35):

sattvaṁ na ced dhātar idaṁ nijaṁ bhaved

vijñānam ajñāna-bhidāpamārjanam

guṇa-prakāśair anumīyate bhavān

prakāśate yasya ca yena vā guṇaḥ

“O Lord, cause of all causes, if Your transcendental body were not beyond the modes of material nature, one could not understand the difference between matter and transcendence. Only by Your presence can one understand the transcendental nature of Your Lordship, who are the controller of material nature. Your transcendental nature is very difficult to understand unless one is influenced by the presence of Your transcendental form.”

bhagavān sarva-bhūteṣu, laksitaḥ svātmanā hariḥ

dṛśyair buddhy-ādibhir draṣṭā, lakṣanair anumāpakaiḥ

“The Personality of Godhead Lord Śrī Kṛṣṇa is in every living being along with the individual soul. And this fact is perceived and hypothesized in our acts of seeing and taking help from the intelligence.” (SB 2.2.35)

The meaning for the gopīs is as follows: “Though residing in Mathurā, I (ātmā), being full of knowledge (jñāna-maya), am always conscious of you and never forget you. Even though present here, I am free from any fault (śuddha) of associating with the women of Mathurā, because I remain aloof (vyatiriktaḥ). I am severely pained by My separation from you, so how could I get pleasure from any other women? I continually dwell on your qualities (guṇa-ānvayaḥ) such as your tender beauty and sweet sidelong glances.”

“Similarly, you can also always perceive Me with your mental faculties during the three states of sleeping, dreaming and waking. In deep sleep (suṣupti) you can perceive My general form and qualities as the Paramātmā. In dreams (svapna) You can perceive My particular form and qualities. And in waking consciousness (jāgradbhir) you can perceive Me directly with the full manifestation of My laughing, dancing and other characteristics of the sweet pleasures of union (sambhoga-mādhuryam).”

|| 10.47.32 ||

yenendriyārthān dhyāyeta mṛṣā svapna-vad utthitaḥ

tan nirundhyād indriyāṇi vinidraḥ pratyapadyata

TRANSLATION

As a person just arisen from sleep may continue to meditate on a dream even though it is illusory, so by the agency of the mind one meditates on the sense objects, which the senses can then obtain. Therefore one should become fully alert and bring the mind under control.

COMMENTARY

Kṛṣṇa said, “This jñāna-yoga which I have imparted bears fruit when the mind is restrained.” This verse proposes control of the mind.

“In the waking state a man meditates on material objects in his mind. While dreaming as well, by the mind he meditates on dream objects, even though they are false. Thus, the mind and senses should be restrained. After all, a person who is careful and alert vinidraḥ (sāvadhānaḥ) obtains (pratyapadyata) knowledge, as is evidenced by the saintly behavior of persons in the past.”

For the gopīs this means: “Waking from a swooning condition (utthitaḥ:mūrcchataḥ prabuddhaḥ), persons like yourselves should reject as an unreliable source of knowledge that mind by which they meditate on the objects of the senses such as seeing Me, touching Me, drinking the nectar of My lips and embracing Me. Although these are real because they come from My actual appearance in this world, they are yet false as in a dream state. This is because upon giving up your sleeping (vinidraḥ) condition you appeared with eyes and other senses devoid of mascara, eye coloring or sandalwood paste. I understand that though I gave you all sorts of enjoyment, you consider all that enjoyment false, due to being blinded by loving attraction to Me, and having lost all discretion because of your excessive anxiety of separation. All this gives Me great unhappiness. Therefore, I have sent this message to convince you of the reality of all of these pastimes we performed.”

|| 10.47.33 ||

etad-antaḥ samāmnāyo yogaḥ sāṅkhyaṁ manīṣiṇām

tyāgas tapo damaḥ satyaṁ samudrāntā ivāpagāḥ

TRANSLATION

According to intelligent authorities, this is the ultimate conclusion of all the Vedas, as well as all practice of yoga, Sāṅkhya, renunciation, austerity, sense control and truthfulness, just as the sea is the ultimate destination of all rivers.

COMMENTARY

“All the methods described in all the scriptures have as their purpose control of the mind.” That is the import of this verse.

Kṛṣṇa said, “Control of the mind is the conclusion (etad-antaḥ) of all the Vedas (samāmnayo:sampūrṇo vedaḥ). And this is sufficient to make one successful in life. Aṣṭāṅga-yoga, discriminating spirit from matter (Sāṅkhya), renunciation (tyāgas: sannyāsa), following one’s prescribed duty (tapo:sva-dharma), and subduing the senses (damaḥ) are different methods, but they all lead to the same place, namely control of the mind, just as all rivers lead to the ocean.”

For the gopīs this means: “As one transcends material existence by controlling the mind, similarly, you can transcend the pain of separation from Me by mind control. It is the uncontrolled mind that makes you perceive your association with Me as illusory, even though it is real.”

The meaning of the words is the same in both these interpretations.

|| 10.47.34 ||

yat tv ahaṁ bhavatīnāṁ vai dūre varte priyo dṛśām

manasaḥ sannikarṣārthaṁ mad-anudhyāna-kāmyayā

TRANSLATION

But the actual reason why I, the beloved object of your sight, have stayed far away from you is that I wanted to intensify your meditation upon Me and thus draw your minds closer to Me.

COMMENTARY

The gopīs said, “O Uddhava, by this news from Kṛṣṇa you have doubled our pain. Therefore should we call the sender of this message ignorant of the proper time, place and person? Or should we criticize you instead for being so thoughtless? You have brought this burden of brahma-jñāna this far, but who will buy it in Vraja? Can the gopīs, who from birth have been drinking the nectar of Kṛṣṇa’s beauty, now drink the bitter neem sap of brahma-jñāna? It is better that the women of this place give up their lives if only such an abominable thing is available as food; better they die of starvation.”

“Now just listen, you great fool! Just listen! This brahma-jñāna, which is found in the leaf huts of the hearts of great saintly physicians, is the medicinal herb that can certainly cure the disease of material existence. But can it cure the grave disease of kṛṣṇa-prema? Did those doctors ever research this disease? After learning the science of medicine from Sāndīpani Muni, Kṛṣṇa has taught you and then sent you to us with the herbal cure to relieve the great fever of prema. You can now be our messenger Uddhava, and take this medicine back to its sender. Drinking it, Kṛṣṇa will extinguish His fever of prema for us. Make sure that no trace of fever remains. As for us, may our great fever of prema remain for a hundred births!”

“And if you have no such herb with you, then what can be done? Alas, can the torrents of rain that will put out a forest fire extinguish the fire of lightning? If we find within Kṛṣṇa’s message something a little favorable to us, is that His intention or is it just an accident? We cannot place any faith in Him.”

After the gopīs spoke in this angry mood, Uddhava answered: “O ladies, just listen to me for one moment with attention. I have brought you another message apart from this knowledge of Brahman (brahma-jñāna).” Then Uddhava related Kṛṣṇa’s statements, which the gopīs heard with great faith and eagerness.

The general meaning of Kṛṣṇa’s message is as follows: “That I who am so attractive to your eyes am now situated far away from them is simply out of My desire to increase your meditation on Me. By that meditation your minds are drawn to Me. Therefore, now I am very close to your minds.”

The following is also implied simultaneously: “You gopīs are also extremely attractive to My eyes, and thus since you are now far from My eyes, please remain near to My mind. Thus it is deduced that an object of attraction is far from the mind when it is in the vicinity of one’s eyes and near the mind when it is far from the eyes. Of the two, the mind is more important. Therefore, I desire that you remain close to My mind. May that be your desire as well.”

|| 10.47.35 ||

yathā dūra-care preṣṭhe mana āviśya vartate

strīṇāṁ ca na tathā cetaḥ sannikṛṣṭe ’kṣi-gocare

TRANSLATION

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