11 Nov 2025 morning – Yugala-gita (English translation) – Dvaraka, India | Srila BV Vana Maharaja

PART 1

PART 2

• On the Srimad Bhagavatam: Tenth Canto/Chapter 35.
• On the Yugala Gita spoken by Sukadeva Gosvami Pada to Parikisit Maharaja.
• The five songs of the Srimad Bhagavatam: Venu-gita, Pranaya-gita, Gopi-gita, Yugala-gita, and Bhramara-gita.
• On the purva-raga of the gopis, the mood that expresses the longing for the encounter between the hero and the heroine.
• Beautiful description by Srimati Radhika in response to Lalita about Krsna.
• On the beauty of Krsna’s name.
• Krsna manifests Himself in a constantly renewed way, and the type of raga He awakens is one of profound attraction.
• On the three meanings of anuraga.
• On the purva-raga described in the Yugala-gita that occurs before the encounter.
• Purva-raga of the Venu-gita, mood before the encounter.
• On the anarthas (imperfections) that appear after performing sadhana and bhajana but which, through the practice of sadhana itself, will disappear.
• On needing to recognize all the different types of anarthas.
• Story of a fisherman who spent a night in a very beautiful and aromatic garden.
• On needing to know the meaning of kirtana songs.
• On the eight moods of Srimati Radhika.
• On the natural and inherent prema of the gopis, who feel a strong attraction to Krsna (anuraga).
• Description of the different flutes of Krsna.
• On criticism, and the reasons for not criticizing or glorifying anyone.
• On the Pranaya-gita, where the gopis express their mood to Krsna.
• Krsna appears in the assembly of the gopis and answers the nine questions they ask.

TRANSCRIPT (EDITED)

Introduction to Yugala Geet 

What the Gopis feel when they are not with Krishna.

Shri Mangalacharan

• In the Shrimad Bhagavatam there are many ‘Geeta’. The main five in the 10^th Canto are Venu Geet, Pranoya Geet, Gopi Geet, Yugalaa Geet, and Bhramara Geet. (Venu-gita: Chapter 21, describes the gopis’ ecstatic response to the sound of Krishna’s flute. Pranaya-gita: Chapter 32, details the gopis’ song of love after Krishna temporarily disappears from the rasa dance. Gopi-gita: Chapter 31, a song of intense longing in separation as the gopis search for Krishna in the forest. Yugala-gita: Chapter 35, describes the gopis’ song as Krishna wanders in the forest with Srimati Radhika.  Bhramara-gita: Chapter 47, where Radharani in a sense of Divine madness addresses a bumblebee as a messenger from Krishna.)
• In the 10^th Canto Chapter 35 Sukhadeva Goswami spoke about Yugala Geet. Yugala means couple. The slokas are arranged as couplets – in two, and so it is called Yugala Geet.
• The 10^th Canto is divided into two parts, from chapter 1 to 49 is called Purvardha (first part) and from chapter 50 to 90 is called Uttarardha.

• The other Geet in Shrimad Bhagavatam are Ila Geet, Rudra Geet, Mahishi Geet, Kapila Geet – Canto 3 Sage Lord Kapila teaches his mother, Devahuti, about the soul, nature (Prakriti), and liberation, Hamsa Geet – Canto 11 where the Hamsas – ‘swans’ impart transcendental wisdom to the Yadu kings, revealing the ultimate truth. Uddhava Geet – Canto 11, Lord Krishna’s teachings to His dear friend Uddhava before departing from this world. Bhishma Geet Canto1, Bhishma’s prayers to Krishna as he lies on his deathbed.) 
• But the five, Venu Geet, Pranaya Geet, Gopi Geet, Yugala Geet and then Bhramar Geet are very important.
• Purva-raag-vati Gopis have intense heartily desire to meet with Krishna. There are two types of Purva-raag in transcendental world. The first is before the meeting of nayak -hero and nayika – heroine and second is after the meeting where there is again the intense desire to meet.
• In the pastimes of this prakrita jagad – material world, even though the Purva-raag in the Gopis’ heart is always new and ever fresh love for Krishna, it cannot be expressed. It is only possible for Krishna because He is Bhagawan – The Supreme Personality of Godhead. It is the speciality of Krishna to be always new and ever fresh.
• Just like when the Gopis say that they have never had darshan of Krishna. Once Srimati Radhika met with Krishna in Nivritta Nikunj-Kunja – a very solitary place. When Radhaji was coming outside from the Kunja, Lalita was standing outside. She asked Srimati Radhika, ‘’O Radhe! You are just coming from meeting with Krishna. Please describe to me how beautiful Krishna is.’’ Then Srimati Radhika started crying and said ‘’I have never had darshan of Krishna. O Lalita! Please describe to me how beautiful is the face of Shyam Salone?’’ Then Lalita said, ‘’O Radhe! You are mad! You have just come from meeting with Krishna!’’ Then Srimati Radkhika, still crying, replied, ‘’I have never heard about or seen how beautiful Krishna is. Please explain to me how Shyam-Salone (Krishna) looks like?’’ 
• In this regard Chandidas has written in his Bengali kirtan “keva sunai le shyam naam” – that when Srimati Radhika hears the sweet name of Shyaam naam/ Krishna naam, it creates so much excitement in Her heart. There is so much sweetness in just His name, can you imagine how beautiful and sweet His face is? 
• In this world, it is quite possible that someone may have a beautiful name but they may not be beautiful in appearance, or someone is beautiful in appearance, but their name is not beautiful. For example, a person’s name is Padma Lochan, meaning he has eyes like a blossomed lotus, but actually he is blind. Bhagwan is not like this. Bhagwan has got all good qualities as per His names. Bhagwan’s nama – names, rupa – form, guna – qualities and lila – activities are all transcendental. That is why Srimati Radhika says I have never had darshan of Krishna. Naam and Naami Abhinna – Krishna’s name and He Himself are non-different. 

“naam chintamani krishna chaitanya ras vighraha 

purna shuddha nitya mukta abhinnatva naam-nami”

CC Madhya 17.133

• We have to understand that Purva raag is the intense desire to meet before the actual meeting. This happens in viraha dasha – in the condition of intense separation. 
• In this material world such a thing is not possible. In this material world when you see something several times over and over again, you will not have that same intense desire to see it. That desire to want to see it will diminish gradually. But in transcendental world this is not the case. The desire to see Krishna is new and ever fresh. That condition is called raag – attachment. From this comes anuraag – deep spontaneous attachment.
• Our senses are automatically and naturally attracted towards sense objects. Our eyes are automatically attracted by beautiful forms. Ears will naturally be attracted towards beautiful sounds, and the nose automatically accepts nice fragrance and rejects bad smells. Our skin also behaves according to the atmosphere. It likes to be warm in winter and cool in summer. Ours senses’ natural and spontaneous attraction to the sense objects is called raag.
• In the transcendental world, the Gopis’ bodies are transcendental, and so are all their senses. Just as Krishna is sac-cid-ananda vighraha – eternal, full of knowledge and bliss, similarly Gopis’ are also sac-cid-ananda vighraha.
• Krishna, to enjoy His own raas-madhurya – sweet mellows, manifested his own hladini shakti -Srimati Radhika who in turn, gives pleasure to Krishna, manifesting all Her bhavas (moods) in the form of Gopis. All these Gopis are non-different from Srimati Radhika. So the Gopis are non-different from Krishna. Thus, Krishna is enjoying raas madhurya with His own manifestation. 
• Therefore, there is no possibility for any illicit negative conception. To understand this, there is one example given. Just like there is no harm to anyone when a child is playing with his own shadow. Similarly, Bhagwan Krishna is playing and performing pastimes with His own expansions – the Gopis. 
• Another example is when we take a bath and wash ourselves. We apply soap and oil from one hand to the other and the rest of the body. And there is nothing wrong with that. Thus, Krishna is performing lilas – pastimes with Gopis who are non-different from Him. Those who understand this tattva – philosophy will have no vikar – bad conceptions. If these inappropriate immoral conceptions arise, they are due to a lack of knowledge and understanding of the correct philosophical conclusions or due to the weakness of one’s mind and senses. If this is the case, such a person will develop four types of anarthas – unwanted desires – swarupa-bhrama (bewilderment concerning one’s actual form and nature), asat-trishna (desire for temporary things), hridaya-daurbalya (weakness of heart) and aparadha (offences).
• So raag will develop into anuraag. There are two characteristics of anuraag – parasparanu sneha-anubandhanam – meaning that the affection between the lover and beloved is so strong that they cannot separate even for a moment. If they were to separate, then they would die. As there is no death in the spiritual world, in transcendental terms this is called murcha – fainting. The second is darshane atrupta – however much the divine couple see each other or meet, they are never satisfied.   
• We said that Yugala Geet is made up of a set of two shlokas. It is like Venu geet but with some difference. In Yugala Geet, Gopis’ Purva raag is mentioned after the meeting, whereas in Venu Geet it is mentioned before the meeting. 
• When all these Gopis came of age, their parents and family elders advised them that they should not meet with Krishna on their own. It was acceptable when they were small but now that they are grown up, it was inappropriate. Due to this separation from Krishna, the Gopis are staying in their own homes and speaking about Krishna’s rupa – form, guna – qualities and lila  – pastimes to their own  fellow sakhis – girlfriends. 
• We find Venu Geet in the 21^st chapter of the Shrimad Bhagavatam. A beautiful description of the arrival of the autumn season is given there Sukhadeva Goswami explains how after the rainy season the waters of the rivers are dark full of mud. Then slowly, slowly the water becomes crystal clear. Just like as when the sadhaka – the practitioners of bhakti yoga begin their practice, there are so many anarthas – unwanted desires of lust, anger etc. but by gradually practice they progress to perform pure bhakti – uninterrupted and unmotivated devotional service with a clean and crystal-clear heart. 
• When Sadhaka comes to the stage of ruci – taste in performing devotional practice, anarthas will be removed slowly and gradually. These anarthas are not completely removed all at once. There are five processes of removal of anarthas – eka-dashi vartini, bahu-desha vartini, prayiki, purna and attantiki. 
• We should understand what this means so that we can get rid of anarthas like lust, anger, greed, laziness etc. And also, other anarthas like swarup bhrama, hrdaya doubalya, asat-trishna and aparadha. And also anarthas like dushkruti utta anartha, sukruti utta anartha, bhakti utta anartha and aparadha utta anarthas. If we do not know about these anarthas then how we can remove them? 
• We have to differentiate between good and bad things. If think that stool is food and food to be stool, then this would not be a good thing. In the conditioned stage the living entities accepts a bad smell as good and a good smell as bad. This is perverted understanding. It is not the correct understanding. 
• Shrila Bhakti Prajnana Keshava Goswami Maharaja has written, how a small child doesn’t know about what is good and what is bad. When one gets the correct discrimination power, a person can make progress in both the material and spiritual realm. 
• Sri Bhakti-Siddhanta Saraswati Prabhupad has given one example – one fisherman who was selling fish in the market was going from one place to another to sell his fish. On his way back home, it became late and night had set in. He decided to stay in a nearby garden for the night. That garden was full of many beautiful fragrant flowers. But he could not sleep there because he was used to sleep amongst the smell of fish. So, he got his fish basket and put it over his head and then he could fall asleep. The purport of this story is that we have been so conditioned that we can no longer discriminate as to what is good for us or bad. 
• There should be a foundation of basic knowledge before we enter into a subject to make the most progress. For example, if someone is singing a kirtan without knowledge of its meanings then that person cannot get the full benefit of singing that kirtan. We should know the meanings of kirtan as well as to be able to sing in the appropriate mood.
• In this kirtan “kalayati nayanam disi disi valitam…” Radhika is going to meet with Krishna, here she is in Abhisarika Nayika mood. There are eight types of nayikas, Vasakasajja: 
• Virahotkanthita, Svadhinabhartruka, Kalahantarita, Khandita, Vipralabdha, Proshitabhartruka and Abhisarika.
• Sukhadev Goswami explained Venu Geet in the 21^st chapter of the 10^th Canto. From chapter 29 to 33 is known as Raas Panchadhya.  
• When Krishna plays the flute, everyone’s mind is attracted. At this time Gopis were staying at their homes because they are now mature and their parents and family members told them not to meet with Krishna directly as they could before. In public, it is not proper in Indian culture for gentlemen to sit with ladies. So now the Gopis are expressing all their individual sentiments whilst at home in separation. This is because they have strong anuraag – natural love and affection for Krishna. 
•  sahaja gopi prema nahiko kāma (The spontaneous love of the Gopis is not lust. It is pure like the blazing light of the Sun). Chaitanya Charitāmṛta. 
• Krishna is like sunshine and Maya is like darkness. Where there is sunshine there cannot be darkness. The sun and its rays can never be separated. The rays are called ‘kiran’ and are feminine. The Sun is masculine. They can never be separated. 
• The sun sets—with whom? Whom does the Sun go with when it sets – it goes with the darkness, which is called niśā (night). niśā is of feminine gender.
• There is no difference between Krishna and Gopis. Krishna always stays with Gopis. But in our jaḍa dṛṣṭi – material vision we think that Krishna is an ordinary male and Gopis are ordinary females. But Krishna is Bhagawan – The Supreme bhoktā – enjoyer, and the Gopis are His own expansions.
• Yugala Geet is similar to Venu geet. Krishna’s flute sound is created from one of three types of flutes, Venu, Bansi and Murali. There are various types of Bansi mentioned in Shastra based upon different no of holes in it. The sweetness of the Venu attracts all cita’s, another one which attracts all jivas and there is one which attracts Gopis’ mind. The book, ‘Krishna Prema Tarangini Grantha’, in its 26^th chapter all these mentioned in detail. Rishis like Matang Muni, have mentioned about four types Bansi. The 10 fingers long Bansi is called Mahananda, 11 fingers long is called Nanda then the 12 fingers long is called Vijay and 14 fingers long is called Jay.
• Thus, through the sweet sounds of Venu, Murali and Bansi, Krishna manifests His pastimes. Especially when we refer to Venu which is of 12 fingers and 6 holes. The Murali is of two hands length and hole remains in mouth and four holes where in Bansi eight holes are located. Sanmohini, Akarshini and Anandini are the types of sound. Venu is made from jewels; Murali is made of gold and Bansi from bamboo.
• The Shrimad Bhagavatam identifies the Bansi made of bamboo and how the Gopis complain of it saying, ‘’Hey Bansi what kind of austerity did you perform in your previous life that you are always situated at the mouth of our beloved Krishna. This is our rightful place!’’ Though Bansi is masculine, the Gopis are still jealous of it. 
• One woman can be jealous of another women. That same feeling towards a man turns to angry and or violence. The Gopis here feel both jealousy and anger towards Bansi. Externally the Gopis are praising Bansi for their good fortune to be situated at Krishna’s lotus mouth but inside there is so much jealousy anger. 
• The Gopis tell Bansi that it is situated between Krishna’s two lotus lips which are like two soft cushions. And Krishna is massaging Bansi while He moves His fingers gently up, down and across the length of the bamboo. The Gopis question, ‘What kind of pious activities did you perform in your previous life that our beloved Krishna is now fanning you with His eyelids. 
• All these things are out of jealousy but externally it seems that Gopis are glorifying Bansi. For this reason, the Gopis want to steal that Bansi. 
• As Bansi you are of masculine gender and are drinking the nectar from Krishna’s lips but we are the only real worthy recipients of the sweet nectar of Krishna’s lips. If one woman praises another woman, in reality there is jealousy there. But here Gopis are jealous of the masculine gender Bansi. 
• All this jealousy, anger and criticism etc. have special purpose for love and are positive in the spiritual world. But in this material world, if we glorify or criticise someone, it becomes a cause of inauspiciousness. However, in spiritual world, glorification and criticism are both positive and a form of love. It is a cause of sweetness.
• That is why it is written in the Bhāgavatam, ‘na nindati na praśaṁsati āśu bhraṣṭa (One should neither criticize nor praise anyone, as this leads to immediate downfall). However, one should glorify the Vaishnavas. You should never criticise them. In this world there is no real love so jealousy and criticism is due to selfishness. 
• In the transcendental world, things like jealousy and criticism symbolises one type of bhava.  There are 20 kinds of alankars – ornaments in spiritual world.
• After this Venu Geet, Sukhadev Goswami explained the Pranaya Geet. Krishna called all the Gopis by His flute.  He welcomed them. Then Krishna told the Gopis, it is not appropriate that you have all came here in the middle of the night alone leaving your husbands. Krishna asked the Gopis to return home, but the Gopis replied that Krishna should first return their mind that He stole. This beautiful conversation is called Pranoya Geet.
• Krishna performed Raas lila with Gopis. In the middle of it He disappeared. Looking for Him, they all assembled on the bank of the Jamuna. There, the Gopis sang so many heart wrenching words to attract Krishna. Hearing this Gopi Geet, Krishna could not hold Himself back and appeared in front of Gopis who then asked Krishna nine questions about love which He answered.
• Then Krishna became so happy and performed raas-vihar with the Gopis again. From chapter 29 to chapter 33 (Raas Panchadhya).

In the 35^th chapter, the Gopis again spoke about the glories of Krishna’s Venu which is called Yugala Geet.