12 : GOPI, GOPALA AND GOKARA

Chap 12 : GOPI, GOPALA AND GOKARA
The true adhikari of Pusti Bhakti Marg is he on whom the Lord showers his grace. As it is the grace of the Lord is not visible. One can realize its presence on the basis of the karya of the Jiva.
The very Ruchi or the interest shown by the Jiva towards Bhagavad Vishayak objects denotes the Grace of the Lord. For it is asserted that without that very Grace the Jiva would never turns towards the Lord.
Sri Vallabhacharya states that this Anugraha or Pusti of Bhagvan Shri Krishna is the end towards which the Bhakta follows the Pusti Marg.
The Jiva must abandon his self-centred attitudes and dedicate himself completely to the seva or service of Shri Krishna; The ability to perform such Seva whole-heartedly as the Dasa or servant of Shri Krishna is a sure sign that one has received the Anugraha. Seva is also called the goal or Pusti Marg.
Sri Vallabhacharya had bifurcated Bhakti-Bhava into four cheif division. Viz., Dasya Bhava, Sakhya Bhava, Vatsalya Bhava and Madhura Bhava.
A Bhakta may perform Seva in the spirit of any one of these Bhakti Bhavas.
The Dasya Bhakti Bhava is the devotional emotion expressed in the manner of Dasa towards his master. In this form the devotee maintains the distance between himself and his Lord. He glorifies the power of the deity or, as it is called, the Swarupa and humbles himself.
However, Shri Vallabhacharya did not attribute much importance to Dasya Bhava as, according to him, it is cold, austere and formal. There should be an emotion more warm and informal.
In Sakhya Bhava the devotee assumes the position of a Sakha or friend of Sri Krisna, as if he were equal in age and status. It is the kind of devotion one observes in the Astha Sakhas of Shri Krishna of Vraj. This very emotion is very often seen as an inspiration for many of the composers of devotional songs, known as kirtans in the Sampradaya.
However, the experience of Sakhya Bhava is confined only to most advanced of the Bhaktas and that Bhakta is treated as having received




The eminent astachhapa poets sang innumerable padas eulogizing the Bhakti Bhava of all the three groups of Gopies. Though the Vatsalaya Bhava is the chief devotional emotion advocated in Pusti Marg, many feel that devotion based in madhura Bhava is also important.
It should not be over-looked that the Gopies represent human souls. Through their single minded, love filled devotion to Shri Krishna they do symbolise the yearning of the Jivas for the union with the Divine Being. The Gopies are also often considered to be fragments of the eternal shakti of Shri Krishna. It is said that Sri Swaminiji is Maya, the shakti or the power by means of which Sri Krishna parabrahma manifests in the world for the playful sport or Lila.
In perfect Bhakti both the Bhavas of Samyoga and Viyoga shouldbe experienced. By the alteration of Samyoga (Union with the beloved) andViraha (Seperation from the beloved) the Bhakta is drawn away from theLaukika existance and brought towards the Alaukika plane of devotion forShri Krishna. .
The Bhakti of Pusti Marg has its outstanding characteristic, i.e. the absolute love for the divine Being. The Bhakta should begin by living in his own family and carrying on his ordinary Business, but without attachment to either, Since both would have been dedicated to that Supreme Being.
Eventually love for Shri Krishna would begin to grow in the heart of such Bhakta until finally this love or prema would overshadow all other wordly and family concerns. No longer these attraction would effect the Bhakta and fail to distract him from the complete absorption in his devotion to Sri Krishna. This complete absorption is called ASKATI.
When the Bhakta has become detached from wordly life he reaches the state of Vyasana. Vyasana is a state marked by addiction to some vice in Laulika sense. But in the Alaulika sense, as it is used by Sri Vallabhacharya, Vyasana refers to that condition of total love for Shri Krishna that overwhelms the devotee as completely as a vice would do to a wicked person. This is the highest point of love that the Bhakta could reach by the Anugraha of the Lord. This is Pusti Marg. It is the way by which the Jiva, relying on the Grace or Divine Being could achieve the true, Alaukika an eternal world or delight in Goloka
The divine Being is beyond all human senses. He is also beyond till human powers of reason. Nevertheless he can be perceived. He can he attained.
Since everything in the manifestation of the supreme Being-except the Jivas' imaginary interpretation of life i.e. his samsara - the attainer Is only realising himself in his true nature.
Shri Krishna in his manifestation as the Jagat is called the Gokara. It means a pasture for cattle. In philosophical usage it refers to the field of the objects of sense perception, The unruly and ungovernable, if they are not kept under control.
The Gokara or the field of wandering senses is not left to anarchy, as there is Shri Krishna-Gopala or the protector or pala of the senses or cows.
In the divine world of Goloka, the senses are finally subdued and tamed and transformed from the laukika to the Alaukika.
The Sakhas and Sakhis who are constantly with Sri Krishna and his shakti Sri Samiminiji are the Gopas and the Gopies - the male and the female controllers of the senses (cows). In other words those who retain their senses under control.
To be a Gopa or Gopi with the master herdsman Gopala in Goloka is the highest state which a Jiva could enjoy and the Bhava of the Gopas and the Gopies is the sublimest of emotions that he can feel.