The Krishnopanishad reveals that all the gods, desiring to be close to Krishna, placed portions of themselves into various objects in Vrindavan. It is said that the essences of Aditi and Kashyapa became the mortar and the rope, respectively; Indra’s essence manifested as the flowers in the hair-bun; and Rudra’s essence became the flute itself. What a beautiful concept—showing just how close Shiva and Keshava are.
There is a temple dedicated to Gopeshwar Mahadev in Vrindavan. Although the deity remains in the form of a Shiva Linga throughout the day, by evening, He is dressed in a saree, his hair is braided, and he is adorned with flowers. It is said that He goes to Krishna in the guise of a Gopi. Perhaps He feels that appearing as Shiva would invite too much formal reverence; as a Gopi—a devotee and an admirer—He can gaze upon Krishna to His heart's content.
Sages and the personified spirits of the Upanishads—who had long awaited liberation—were born as the Gopis.
Although the Gopis lived in constant communion with Krishna, always absorbed in thoughts of Him, they reportedly felt a sense of envy whenever they saw the flute. They would lament, wondering why they had been born as Gopis instead of as a flute, for had they been the flute, they could have constantly touched Krishna’s lips.
Our own body is like a flute with nine apertures. Scholars explain that it is only when the Lord breathes the breath of life into it that our body becomes animated with consciousness.
Krishnam vandE jagadgurum.
Subhamastu