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Does Krishna marry the gopis in the end?

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I have studied all three of these questions in some depth and have found in each case that the Gaudiya position is not as strong as it would like us all to believe. I did not set out to become a thorn in the Gaudiya Math's side. I simply tried to get to the bottom of each one of these questions and find the truth on the basis of verifiable evidence -- the texts themselves.


Since you beleive you can understand the original texts without any direction from

any guru then you would certainly believe in the validity of your premise.




You should know the identity of Guru. Srila Raghunatha dasa Gosvami has

written in his Mana Siksa prayers, "Nadharmam nadharmam srutigana. O mind,

you should always consider that Sri Sacinandana, Caitanya Mahaprabhu, is

actually Brajendranandana Syamasundara, and He is actually Guru." Raya

Ramananda told Mahaprabhu, "I am only your instrument. What I am speaking is

only by your inspiration. You are speaking. The mouth is mine, but actually

everything is being said by you."


One may say, "I want to serve Mahaprabhu like the gopis: He is my beloved

Mahaprabhu, and I am His beloved." Can we do this or not? This is

sahajiya. This is called gauranga-nagari-bhava, and it is apa-siddhanta,

against conclusive philosophical truth. We should not think in this way.

Caitanya Mahaprabhu is Guru, and we should do whatever He orders.


One day Vallabha Bhatta said to Advaita Acarya, "Why do you loudly chant

Hare Krsna Hare Krsna, Krsna Krsna Hare Hare, Hare Rama Hare Rama, Rama Rama

Hare Hare? Every living entity is female and considers Krsna her husband. It

is the duty of a chaste wife, devoted to her husband, not to utter her

husband's name, but all of you chant the name of Krsna. How can this be

called a religious principle?"


Advaita Acarya responded, "In front of you is Sri Caitanya Mahaprabhu, the

personification of religious principles. You should ask Him, for He will

give you the proper answer." Hearing this, Mahaprabhu said, "My dear

Vallabha Bhatta, you do not know religious principles. Actually, the first

duty of a chaste woman is to carry out the order of her husband. The order

of Krsna is to chant His name incessantly. Therefore one who is chaste and

adherent to the husband, Krsna, must chant the Lord's name, for she cannot

deny the husband's order. Following this religious principle, a pure

devotee of Krsna always chants the holy name. As a result of this, he gets

the fruit of ecstatic love for Krsna. My husband has ordered me to chant

this. He has said, 'You should do this, and that will make Me happy.' I must

make Him happy. I should serve Him."


Hearing this, Vallabha Bhatta could not say a word.


Previous to this, Vallabha Bhatta had told Mahaprabhu, "I have tried to

describe elaborately the meaning of Krsna's holy name. Kindly hear the



Caitanya Mahaprabhu replied, "I do not accept many different meanings for

the holy name of Krsna. I know only that Krsna is Syamasundara and

Yasodanandana. That's all I know. The only purport of the holy name of Krsna

is that He is dark blue like a tamala tree and is the son of mother Yasoda.

This is the conclusion of all the revealed scriptures. I conclusively know

these two names, Syamasundara and Yasodanandana. I do not understand any

other meanings, nor have I the capacity to understand them."


Whatever Vallabha Bhatta said, Mahaprabhu simply replied in such away that

he became speechless. He wanted to defeat Mahaprabhu and show his own glory.

He wanted to show, "How qualified I am. How learned I am." But Caitanya

Mahaprabhu is jagad- guru. Therefore, whatever He has ordered and whatever

He has taught - we should try to follow totally.


You Cannot Bluff Guru

24 January 2001

Murwillumbah, Australia

excerpt from SBV Narayana's class


posted by copy-man



Please continue with the article Jagat prabhu

you have the right to expose your opinion to the end.

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I think you have misunderstood Jiva Goswami in Jagat's posts in this regard


Is it not for Jiva Goswami that the svakiya rasa of the gopis is found within the aprakata of THEIR prakata lila?


What you are discussing is the physical acting out at a later date expressions of Krishna's prakata-lila by another [as opposed to the prakata-lila of lila-vibhuti of Krishna-lila of BRaj during its prakata]


Yes it may be so Krsna in HIS prakata form returned to Vraj - but is it not also that when all [animals birds gopis etc] had divine forms when reference to union with the gopis is made?


What in the context of prakata-lila [which in Braj does not recognise Krishna as God, but as a person, friend, son, lover etc] constitutes divine form?


Could it not mean svakiya was there in the svapna form, sweet memories etc during the prakata-lila?

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Jaiva Dharma

Chapter Thirty-one



I will explain this subject to you only as far

as our previous AcAryas have revealed it, and by KRSNa’s mercy, you

will be able to see the rest yourself. Perception in Goloka is purely

spiritual, and there is not the slightest tinge of material perception.

To nourish rasa there, the cit-Sakti has manifested varieties

of bhAva in many places, and amongst them there is one spiritual

conception known as abhimAna.

For instance, KRSNa has no beginning and no birth in Goloka, but to assist the lilA, vAtsalya-rasa is personified there by the conception (abhimana) in the spiritual existence of fatherhood and motherhood in the forms of Nanda

and YaSodA.


Again, wonderful varieties of SRNgAra-rasa , such as

separation (vipralambha) and meeting (sambhoga),

exist in this conception (abhimAna) form .


Although the actual situation in parakiya-bhAva is Suddha-svakiya , the self-conceptions (abhimAna) of paramour beloved (parakiyA) and paramour lover (upapati ) are eternally present in it.


Just see! All these abhimAna are completely convincing in Vraja,

for they are exhibited in a gross outward form by the potency of



For example, in Vraja, YaSodA labors to give birth to KRSNa in her maternity room, and the nitya-siddha-gopIs have a parakiya-abhimAna that arises from their marriages to husbands such as Abhimanyu and Govardhana-gopa.

In other words, the abhimAna of Goloka are all visible in Vraja in very tangible forms, which are managed by yogamAyA from the exceedingly subtle, original

reality. There is not even the slightest trace of falsity in Vraja,

and it resembles Goloka in all respects. Differences in vision arise

only according to the degree of material obstruction of the observer.


the copy-man

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