The Glory of Listening to Satsang Daily / The Divine Venugeet of the Gopis / Chir Haran Leela // 18/10/2026

pujya shri hit Premanand Govind sharan ji maharaj ka satsang — pura sunne ke liye upar video dekhen.

Full Discourse

Vrindavaneshwari, at your lotus feet, brimming with the nectar of love; O Madhupati, remembering you, in the supremely cool shelter of the nikunj of the most sacred Shri Vrindavan Dham, the embodiment of supreme, eternal, conscious bliss.. To the beloved couple of Shri Vrindavan Dham, our life-breath, the beloved of our heart, Shri Priya-Pritam, to all the sakhi-vrinda, to birds, deer, animals, creepers, the Yamuna, Ras Rani, Raj Rani, and all the Braj residents and their families, countless salutations, countless pranams, namaskar.

Vrindavaneshwari, at your lotus feet, brimming with the nectar of love.. Countless salutations to the Braj-vasi family.

Every moment, our lives are slipping away.

We do not know which moment and which breath will be the last. So spend every breath chanting many names.

naam swas do bilag chalat hai inko bhed namo ko bhave swas hi naam hi swasa naam swas ko bhed mitave

Naam and breath run as two separate things; know this difference. Let the breath itself become the Naam; when Naam and breath become one, the difference dissolves.

When a sadhak does bhajan to the level where the natural breath itself carries the name of their worshipped deity, that is perfection. If the body were to leave right now, Bhagwat-prapti would happen right now. We must stay alert at every moment. At any moment, death will separate us from our body, and then no sadhana will be possible for us.

Sadhana can only be done while we are in the body. So be very careful, because every breath, which is so precious,

kahat ho kaha bajaun dhol swasa khali jat hai ja mein teen lok ka mol

Why do you say, "What drum shall I beat?" The breath is being wasted, though each breath is worth the three worlds.

You can buy the Lord of the three worlds, bring him under your control, and conquer the Unconquerable. Bhagwan sells himself into the hands of devotees; Bhagwan comes under the control of devotees, bound by love. "I am indebted to you birth after birth." He says this to the gopis. Why? Having renounced all relations, absorbed solely in the love of Shri Bhagwan, they keep chanting his names and glories at all times.

So the Lord says: those shackles of household life which great yogis cannot break, you broke the attachments and bonds of that household life and loved me. I am indebted to your love. Look, the infinitely glorious Bhagwan became indebted to his devotee. The devotees conquered the Unconquerable through the power of bhajan, through the power of love, and Bhagwan came under their control. The Name has such power. You have heard this chaupai thousands of times, and you may remember it:

sumir pawan sut pavan namu apne bas kar rakhe Ram

By remembering the sacred Name, Pavan's son [Hanuman] kept Ram himself under his own control.

jahanjahan mera bhakt charan rakhe wahan wahan rakhun hath piche piche main phirun kabhi na chhadu saath

Wherever my devotee places his feet, there I place my hands. I follow behind and will never leave his side.

You will have this experience when you do naam jap with every breath. The Name has infinite, boundless power.

But maya will not let faith arise quickly, and the nature of the mind is that it cannot stay long on one name; it always wants something new. Its nature is exactly this, so reverse this very nature. If the mahatma is subject to his nature, then the duratma..

shrut Radhika keertata swabhave gura radhikaya shriyat di sada Radhika naam jibhyagrata

Radhika's name is always on the tip of the tongue; may Priyaji's name always be on our tongue. Hearing and chanting Radhika becomes our nature.

This should become our nature: listening to the talk of Priya-Pritam, listening to the leela-katha of Bhagwan. The cause of this transformation

is a change of the body. First, devotional actions are done through the gross body. Their effect falls on the subtle body, and the subtle body's effect falls on the causal body. When all three bodies are immersed in love for the supremely pure Bhagwan, our very form becomes full of love. In our love, through a loving bhava-deha, we join the loving leela of Priya-Pritam as beloved companions. There is no greater benefit than this.

So Shri Prabodhanand Ji says:

vishyan vishwat parityajan na padam punbhav bhajan drirtha sarta mati rasmin was Radhika mudito sat sampada rudito datma bhut udit pranay raat para vidit bhaj Radhika vanam

Give up the objects of the senses and the craving for rebirth. Worship Radhika's Vrindavan with a mind steeped in her rasa, rejoicing in the true wealth of satsang. Radhika is the supreme beloved, the one known as the highest lover. Worship Radhika's Vrindavan.

Brother, the craving for sense-pleasures is very hard to overcome.

Giving a discourse is easy. Listening to a discourse is easy. But giving it up is very hard. In a devotee's heart, attachment to sense-objects comes only when ego arises. "I am a jitendriya (conqueror of the senses), I am a bal brahmachari, I am a gyani, I am a mahatma." Wherever this ego arises, maya will place a question in front of you: "Here, answer this!" And then you will fail.

So Mahaprabhu Chaitanya Dev said:

tanadu niche agar is maya se nikalna hai

If you want to get out of this maya, consider yourself lower than a blade of grass.

Be very forbearing, like a tree. Give honour to others, and remain without seeking honour yourself. Do not seek honour. Then the kirtan of Hari will keep the remembrance of Bhagwan always in your heart, and thoughts of sense-objects will not come. The moment a sadhak feels "I have become something," that very question arises.

Then answering it is very hard. Only Bhagwan's power can answer maya; it is not within anyone else's power. Sense-objects seem so dear that if Shri Bhagwan stands on one side and sense-objects on the other, we will turn towards the sense-objects. Such a naam-jap upasak is rare, one who renounces sense-objects and is devoted to the Name of Bhagwan.

Look, while indulging in sense-enjoyment, see how much naam jap you do. Whatever the object is, if the Name is lost, has the object not become superior? If you meet a person and the Name is lost, that person has become superior. If you get some thing, some place, some enjoyable item, and the remembrance of Bhagwan is lost, then the object has become big, has it not? The remembrance has become small. You only accept the big by leaving the small. So as long as you consider the Name this small, the petty objects, persons, things and places will hold you, and you will not be able to gain the true benefit.

Even when offered the royal wealth of the three worlds, one who does not forget Bhagwan even for half a moment is alone a Mahabhagwat. Here it is said that all sense-objects give poison, bring burning and unrest, and trap you in the cycle of birth and death; therefore renounce them. Do not even desire liberation, because one should be immersed in the rasa of Priya-Lal's love.

Being joyful in the true wealth, and being happy when seeing others happy, is the mark of a mahatma. And when wealth, comfort and prosperity come to you and you indulge in them, that is the mark of a person of sense-objects.

If a person of saintly nature receives wealth, they spend it for the happiness of others and do not enjoy it themselves. One whose heart cools on seeing others happy is called a sadhu. One who snatches happiness from others to enjoy it himself is called an asadhu. So use the enjoyments that come to you according to your prarabdh in the service of others, not in indulging yourself. Shripad is saying: rudto da kritma bhutta. If the desire to enjoy luxury arises, begin to weep. Priya Lal, do not entangle me in these toys. Grant me the love of your feet.

If you become content with enjoyment, your yoga will slip away. No enjoyment in the three worlds should be able to influence us so that we forget the Lord, or we will be ruined. If you get enjoyment and forget the Lord in it, great trouble will follow. If you constantly remember the Lord, you are a great yogi, because Bhagwan has declared the greatest yogi to be the one who constantly remembers God with exclusive devotion. He is greater than the ascetic, greater than the jnani, and greater than the ritualist. This is the yogi who constantly remembers Bhagwan with exclusive devotion. The one who constantly remembers Bhagwan with exclusive devotion.

Such a person has attained Bhagwan in the present. Do not think about the future. If the remembrance of Bhagwan flows unbroken, you have attained Bhagwan. In a sadhak, contemplation of sense objects may occur along with the remembrance of Bhagwan. Do not be worried. Naam is running. It is a very great guard, and it will not let you be corrupted. So the great yogi is the one who constantly remembers Bhagwan. He applies the splendour that comes by prarabdh to the service of others. Seeing others happy, he himself rejoices. Such a person, who takes shelter in Vrindavan and does the bhajan of Priya Pritam, attains the right to serve Shri Swamini Ji in the nau nivritt nikunj.

Pujyapad Shri Udiya Baba Ji Maharaj says that the experiences of great souls are recorded in the granths, lying there hidden. If we listen to those nectar-like words and bring them into our conduct, all the restlessness in our hearts will be destroyed, and a flood of supreme bliss will come. Brahmamurti speaks of matters known through experience. Learned words that have not been experienced have no light and no effect on the listener. But what is said from experience does have an effect. It forcibly changes the listener's intellect and establishes them on that path.

Maharaj Shiv Baba Ji is saying that one who develops attachment to mahatmas certainly attains Bhagwat prapti. Let there be attachment to my sant, to Bhagwan, to my Gurudev, the way one has attachment to one's mother and father. Whatever kind of father he is, a father remains a father, and a mother remains a mother. If such attachment to Gurudev develops, all other attachments fall away and attachment to Gurudev takes their place. Kapil Bhagwan says this is the open door to liberation, and Baba says there is certainly attainment of Bhagwat for such a person. But this is difficult. Attachment to saints does not come easily. It comes only to a rare few.

arno phalam tadash darshan hi jibhya phalam tadash kirtanam cha tanwa phalam tad sparshanam hi sudurlabha bhagavta bhavti

The fruit of the eyes is to behold such devotees of the Lord, the fruit of the tongue is to sing their kirtan, and the fruit of the body is to touch them. Such devotees of the Lord are extremely rare.

If one gets the darshan of a mahatma who loves Bhagwan, that is the supreme fruit of the eyes, an imperishable fruit that never diminishes. The naam jap and kirtan of the naam that such a mahatma teaches is the imperishable, undiminishing fruit of the tongue. And if one receives the touch of such mahatmas, they make the body sinless and engage it in Bhagwan's seva. This is received through great grace, when they touch you out of their compassion.

Truly, darshan of Bhagwan's devotees, following the commands of Bhagwan's devotees, and receiving the touch of Bhagwan's devotees are extremely difficult things. Everyone is doing raag, attachment, but having attachment to a mahatma is a very rare thing. Baba, what is called satsang? Satsang is where a mahatma who has attained Bhagwat speaks words that he has experienced himself. Sat is Bhagwan, and sang means the company of Bhagwan. The company of Bhagwan means that there is no difference between a mahatma who loves Bhagwan and Bhagwan himself. Tasmin tajjane bhedabhavat. Because there is no difference, the state of Bhagwan and the bhakt is non-dual.

brahmavid brahmaiv bhavti. One who knows Brahman becomes Brahman. Janat tumhen tumhen hoy jai more man prabhu has vishwasa Ram te adhik Ram kar dasa sato sam moh mein jag dekha mote adhik sant kar lekha jane sant anant samana

Knowing you, one becomes you. My mind firmly believes, Lord, that the servant of Ram is greater than Ram himself. I have seen the world caught in seven-fold delusion, and I count the saint as greater than myself. One who knows the saint knows him as infinite.

Many places establish that a devotee of Bhagwan is verily the form of Bhagwan. So being in the company of Bhagwan is satsang, which means being in the company of a mahatma established in the form of Bhagwan. Satsang means rati, love, for the Supreme. Sat means Paramatma, and its sang is the company of a mahatma who has attained Paramatma. From the company of such a mahatma, a powerful feeling arises for attaining Paramatma.

Whoever is devoted to the path of Paramatma, who has attained Paramatma, or who is walking the path of attaining Paramatma, the company of such a siddha purush or such a sadhak is called satsang. The sadhak who is rightly on the path of attaining Paramatma, or the one who has already attained Paramatma, the company of such a mahatma is called satsang. Why should one do satsang? Pujyapad Baba said: by doing satsang, all sorrows, faults, and sins are removed, and the path to attaining Bhagwan begins to become visible.

It begins to appear. The one who has found satsang has the special grace of Bhagwan. This is a rare thing. Sant samagam hari katha tulsi durlabh do Uma sant samagam sam na labh kachu an

Tulsi says the company of saints and the story of Hari are rare. O Uma, nothing else is equal to the gain of the company of saints.

Sitting near those who are established in the form of Bhagwan and listening to discourse about Bhagwan naturally gives rise to an intense longing for attaining Bhagwan, interest in bhajan, and a turning away from sinful tendencies. Therefore, for giving up sin, for supreme peace and happiness, and for attaining Bhagwan, satsang is absolutely essential. When satsang is received, naam jap begins.

One starts to contemplate God. God begins to feel dear. The mind no longer goes toward worldly pleasures. But what is the loss if one does not do satsang? Those who do great bhajan in solitude still carry many flaws. Without satsang those flaws are not destroyed. Even solitary bhajan does not destroy them. Pride and envy, jealousy, and similar faults: if you raise someone's matter in front of such a person, he will surely describe those faults to bolster his own ego. "Yes, that's right," he says, and then he starts to criticise.

Jealousy, I cannot get past it on my own. Envy and many such faults cannot be destroyed without satsang. So when one goes to satsang, satsang is a mirror. It shows one's own true form, how good we are. In satsang one becomes aware of one's faults. Then, through the strength of serving sadhus and mahatmas, one makes the effort to give up one's shortcomings. I have seen many bhajanandis who do not do satsang, and they are often full of terrible faults. Whoever does satsang will certainly do bhajan and will become faultless.

Whoever does satsang has his sins shed merely by listening to satsang. Merely by listening to satsang, the antahkaran becomes pure. The atmosphere of satsang is so divine that the moment one sits there, the heart begins to turn toward God. Therefore one must certainly do satsang. Those who criticise satsang and consider themselves solitary bhajanandis can never become pure, and they can never become faultless. The glory of satsang cannot be described. Through satsang, we receive the feelings that exist in the hearts of mahapurush.

Just go and sit in satsang, and don't sleep. If you stay awake, some word of the mahapurush will enter your heart and create divine feelings within you. Who is qualified for satsang? Every living being is qualified for satsang. If even animals and birds hear satsang, their welfare would be assured, even a chandal of wicked nature. If he goes to satsang on that day, one day he will become of saintly nature. Where satsang is taking place, if there are animals or birds nearby and the words of satsang fall on their ears, then by that alone their welfare is assured.

Like a cat, a parrot, a dog, any animals and birds nearby whose ears receive the sound will attain the highest welfare. It has been seen among those who do satsang that sinful actions do not get shed. They listen to satsang and also speak dirty talk. Pujya Padudiya Baba is answering. Only those whose outlook on conduct is flawed can say this. Those who go to satsang every day generally begin to commit fewer sins, and gradually the sins are erased. The blow of the word strikes directly on the heart. If you listen to satsang every day, you will see all your shortcomings begin to come before you.

But do not run away, and do not turn away from satsang. Very rare is the one who wants to correct himself by bearing the blow of the word. However great a mountain of sin may be, the sins of one who goes to satsang are destroyed. Satsang destroys sins every day and awakens discernment.

bin satsang vivek na hoi
Without satsang there is no discernment.

When discernment arises, sins simply do not happen. Those who go to satsang every day have a distinct influence. Gradually, when the dirt of the mind is removed through satsang, sins no longer occur. A satsangi has one distinguishing quality.

Take one who does solitary bhajan one day, and one who does bhajan after doing satsang. The satsangi will have a distinction. Is satsang obtained through effort (purusharth)? Is it obtained through fate (bhagya), or through grace (kripa)? Is satsang obtained by trying, or if it is written in our destiny, or through grace? Brother, the principle is that satsang is attained only by God's grace. Satsang is not attained through effort. Satsang is not attained through fate. Satsang is attained only by God's grace.

bin satsang vivek na hoi aur Ram kripa bin sulabh na soi.
Without satsang there is no discernment, and without Ram's grace that (satsang) is not easily attained.

Satsang cannot be obtained without God's grace. If satsang is obtained through God's grace, then what is the importance of effort? Pujya Baba says: when by the Lord's grace we have received a treasure, then protecting it is effort. We have received satsang. Now, in satsang we heard: do naam jap and keep the senses under control. Not engaging in wrong conduct is where all the effort lies. Satsang comes through grace, and the words and teachings of satsang are absorbed into the heart through effort. So satsang and effort, that is, God's grace and one's own effort, are both extremely essential for attaining God.

Without God's grace, no one can even set foot on the satsang platform. Pujya Padu Baba says that without effort one cannot hold the words of satsang in the heart. For that, you will have to make effort.

shrota soi param sujan sunat chit rati kare.
The listener is truly wise who, hearing, gives his mind to it with love.

As soon as one hears, one begins that very conduct. What means should we adopt to get satsang? Only one thing: pray to God with weeping, that I may obtain the company of a mahatma who is devoted to God. Maharaj Ji, love for saints does not arise in me. Is this also only through God's grace?

Love comes only through God's grace. But just as iron, when it comes within the range of a magnet, is pulled by it, and if it is outside the range, the magnet cannot pull it, in the same way, when a seeker expresses longing for refuge in a saint, it is as if he has come within the range. Then some mahapurush or other will draw him in. An iron magnet cannot pull gold. That means if you do not pray to God, you do not have the capacity to attract a mahapurush. A mahapurush has the capacity to attract you.

That is why the main thing is satsang, the grace of Bhagwan. One should pray that satsang be granted to me. Believe me, we are not saying this just to say it. What good fortune do our people have, that at 4:15 or so we get to say and hear the sacred discussion of Bhagwan? No, at that hour sleep does not break. At the ekantik the day before yesterday, he said that when people sleep until 7 or 8 o'clock, there was one elderly person among them. His sleep was not until 7 or 8 but until 2:00. What is life? What is life? Staying awake at night and sleeping until 2:00 in the afternoon.

So what is a daily routine? What is a daily routine? It is an animal-like routine. A scripture-based routine is what it should be. What a blessing it is that you sleep until 2:00 in the afternoon. You can come here only because you wake at 2:00 at night and do your routine. Take proper sleep, take proper food, and do bhajan day and night. This is life. When love flows from both sides, that love grows strong. If you meet a saint by Bhagwan's grace and become attached to them, the matter is settled. Eyes meet eyes, tears fall, and you simply bow your head. This is called love. What is the love of saints?

When you see them, you are thrilled. The body begins to tremble, tears begin to flow, and you become weak. You cannot even say that you love them more than your life. Even saying those words to them would seem ridiculous. No, they cannot say it. And there are many like that. Some are very serious in their bearing, with no show at all, and when your eyes meet their gaze, you remember it for a long time and think, "Yes, that's right." Love flows from both sides. By the grace of Bhagwan, you meet a saint and become attached to that saint. What should one do so that satsang becomes dearer than life?

Go to satsang every day, arrive early and leave last. This is the sign of love. Love for satsang will begin to grow. Go to satsang early. Sit down before the satsang time, listen to the naam kirtan, and stay seated in satsang. When you leave, go to where the footrests are, take the dust from beneath the footrest, and apply it to your forehead like this. You will see, love for satsang will begin. Those who do not come on time do not develop love. One day satsang, four days no satsang, is not satsang. Look, for satsang..

Look, Pujya Radha Baba was holding satsang in Rishikesh on the bank of the Ganga. Pujya Bhai Ji Maharaj, who was a great mahapurush, was always engaged in discourse on Bhagwan. Radha Baba said to his own attendant, who was serving him, perhaps because the attendant had become very exhausted from service. Baba said, "Brother, take me to satsang, satsang is about to begin." The attendant replied, "Baba, now I cannot take you." When a servant answers like this, it does not feel good.

Perhaps he had become very exhausted, or perhaps he did not know the importance of service. Such a great mahapurush is saying, "Take me there," and he says, "No, Baba, I cannot take you." Do you know what Baba said? "Shri Krishna will not give us so much strength that we can reach satsang." Both his knees were afflicted with vayu rog, rheumatism, so there was great pain. He could not walk. He picked up a bamboo stick and, groaning, Baba went along the ground to the place from where the satsang could be heard, and he sat down there. Now tell me, for such great souls.. The truth is, only such mahapurush know the importance of satsang.

What does Bhagwan Shankar need? What is there for him to know? Yet Kaag Bhusund Ji was discoursing from a high seat, and Bhagwan Shankar, assuming the form of a swan, sat below listening to the divine discussion. Those who come today, do not come tomorrow, listen one day and not the next two days, such people do not develop attachment to satsang. Why does listening to satsang bring no change? Some people are such that they only go to satsang, and their sins are destroyed. They sit down, but they do not grasp what is being said in satsang.

There was a shopkeeper who went to satsang every day. One day he had a very urgent task. He had to go out of town for two or three days, so he told his son, "I have been going to satsang every day for 20 years. The rule of satsang must not break. So you must go and listen." So the son went to listen to satsang, where it was said that the cow is the root of Sanatan Dharma. If cows are eating something of yours, like grass in a field, one should not hit them. Be sure of this: Bhagwan will give you many times more than what they ate. He put flour and such out in front of his shop, and several cows came. When they began to eat, he remembered the satsang teaching that cows should not be driven away and should not be hit.

Just then his father arrived. He said, "You blind fool! This cow is eating the flour, and you are sitting on your seat like that!" The father said, "I have been listening to satsang for 20 years, and not even one thing have I followed! You went to satsang for one day and took its words to heart!" So listeners like this do not change from satsang. It goes in one ear and out the other. Yaar, these people listen every single day, and every day they hear about their own reform. Some people go to satsang to test the mahatma. Will they benefit or not?

Let's see what they say. A great scholar, a learned speaker of discourses, once came. As soon as he came in, bowed and sat down, it became clear. Shri Ji immediately told him that he had come only to test. Shri Ji answers every question by looking at the person who asks it. By Bhagwan's grace, that is how it is.

After that, with tears flowing, he himself said, "I had come only to see what this is." He had found more than he had heard about. He bowed again, with tears, saying, "Today I have been blessed," and went back. Even if you come to test, your welfare and your well-being will be served. Even a person who comes to satsang to test it gains benefit, because he goes and listens to the talk of satsang with close attention. If he finds some flaw or some wrong point, he will find fault with the satsang, so he listens very carefully.

Simply by listening with attention, his welfare is assured. For everyone who comes to satsang, the mahatma prays to Bhagwan that their welfare may be secured. Truly, believe me, this is not the way of one particular mahatma. A mahatma's heart is like this. However terrible the suffering, his steps for your welfare never falter when they see your suffering, and they never stop.

You cannot know how much suffering sants endure to purify society. In the time of sadhana, this body and this life were for us a matter of concern for moksha. We were concerned with attaining Brahm. Now we have only one thing: that through this body, as much welfare as possible may happen. Our bhajan, our staying awake, our difficult daily routine, all of it is only so that everyone's welfare may happen. May someone grasp our words, may our bhajan take hold in someone, and may they begin to do bhajan. Truly, believe me, there is enthusiasm and there is joy. Bhagwan has given us this service, and Bhagwan gives the strength for that service. For whom is this happening? Do we need to know what we are telling you? I tell you the plain truth.

We do not need to know this. We do not have to do anything. We have nothing to get and nothing to do. We only need to see what my Prabhu is doing through this body. We no longer want any fruit or flower, as in the saying that the fruit of sadhana is wanted. We need no flower and no fruit. What we want is this. This is only for you. Suppose it is only for you, only an effort for you, only an endeavour for you. We are speaking only for you, for your welfare. If you hold on to this, your welfare will happen. Where are you sitting?

In the sacred land of Vrindavan. What are you listening to? The talk of Priya Pritam, the discussion of Bhagwan, the words of great souls. This is great fortune. As for those who are arrogant men, hypocrites, will they also gain benefit from satsang? No, they will not, because why would they come? To listen and then to repeat. Their purpose is not any change within themselves. The arrogant and the hypocrite have no interest in changing themselves. They want to take this talk and tell it somewhere else. That heard-and-repeated talk is not satsang for their transformation. Satsang is only for one's own transformation.

Those who have the faults of arrogance and hypocrisy do not want to give them up, so it is very hard for them to gain benefit from satsang. If they accept giving them up, they can gain benefit. But Pujya Bhai Ji Maharaj said that the arrogant and the hypocrite are destroyed in a very terrible way, destroyed in a very terrible way. So pretending to have an arrogance or hypocrisy that one does not really have, or putting on a show, drama and theatrics, is absolutely dangerous. Be as you are, and listen to satsang, and your welfare will happen.

Whose satsang should one seek? Whose talk should one listen to? That of a person who speaks of nothing but the glories of Bhagwan, who is not himself lustful, angry, greedy, arrogant or hypocritical. My view is that one should associate with such a great soul. There is one more point to explain. When we go to a sweet shop, we do not ask the shopkeeper whether he eats sweets. We simply like the sweets and take them. So there are two ways of hearing satsang. One is the satsang of a great soul who is attached only to Bhagwan. That alone will accomplish the work. The second is that if we hear something good somewhere, we take it in and accept it.

But without the company of great souls, the knowledge that carries one across the ocean of worldly existence is not gained. Therefore the sadhak should try, and pray to Bhagwan, that he may receive the company of a devotee of Bhagwan who is endowed with all virtues. Only from that does benefit come. Otherwise, faults increase. The increase of faults is also a serious matter: criticising others, mocking others, and many such things. If those qualities are not in oneself, then sitting in satsang does not bring that benefit. That matter does not work out. The feeling of vairagya does not arise within.

Baba, is there any means that is supreme and easily available, greater than satsang? No, brother. Among all the scriptures and all the means, the highest root cause is satsang. Satsang is the seed, and all the sadhanas are its branches and sub-branches. If satsang is found, all the means come on their own.

Baba, what should we do if satsang is not available? So I had thought that then one should do thorough svadhyay of the sat shastras. Baba, can you tell us which sat shastras one should study through svadhyay?

If you want to walk the path of knowledge, then Vedanta, the Upanishads and the Yoga Vasishtha. If you want to walk the path of devotion, then the Gita Ji, the Ramayan Ji, the Bhagavat Ji and the Vinay Patrika Ji. Baba is saying these are the sacred texts to read, in my view. For the path of knowledge, Vedanta and the Upanishads; for the path of devotion, the Gita Ji, Ramayan Ji, Bhagavat Ji and Vinay Patrika Ji. By the grace of Bhagwan, you get to hear these.

Baba, if one person studies the sacred scriptures and another does satsang, who will gain more? The satsangi.

The satsangi gains more, because in satsang the words of great souls are experienced. In the scriptures, whether we grasp them or not, the sentences of the scriptures are very hard to grasp. In satsang, the essential points that have been clarified come to you to hear.

Let us take up the Shrimad Bhagavat Mahapuran. If you want a full meal, you also need some chutney and some vegetable, and here they are giving you everything. The glory of Vrindavan, the nectar of the words of great souls, and now a full meal. Today is the leela katha of Bhagwan, the Venu Geet.

It is very auspicious. Merely by hearing it, it grants love for the feet of Bhagwan. One verse of this same Venu Geet drew Shri Sukhdev Ji away from contemplation of Brahman and engaged him in contemplation of Shri Krishna. "Barha pidam natavar vapu" is from this Venu Geet.

barha peedam natvar bapu

Wearing a peacock-feather crown, in the form of a great dancer.

im sir swachchh jalam padma kar sugandhna nad vayuna vatam sa gopal kota kusumit banraj sushma bhang dwij kul gh sara sareen mahendram madhupati ravgay char ga sa pashupal balsukwenu

This lake of clear water, filled with lotuses, fragrant with the breeze. The cowherd boy Krishna, with the forest groves in flower, the bees humming and the birds singing, plays his flute.

It is autumn. The moonlight is spread out, and Vrindavan is a very beautiful forest. The moonlight is pure and the water is clear. Wherever you look, the breeze carries fragrance, and lotuses have bloomed in the water and on land, full of pollen.

There are creepers, and when the breeze blows across them, there is nothing but fragrance. Shri Krishna Chandra, seeing the wonderful beauty of such a forest, places his flute on his lips and plays it. Wherever you look, peacocks are dancing, bees are humming, and koyals are calling. The divine lakes and rivers are there. Bhagwan has played a very sweet flute.

What is Bhagwan's flute? It is one that conquers the world. Where Kamdev used to win with arrows and bows, here Natwar's victory came through the strings of the flute. It was a wonderfully played flute. How can I praise the Vrindavan dweller, or the flute of Murlidhar Kanhaiya? Wherever the seed of love is planted by chanting "Radha, Radha," all of Vrindavan becomes full of love. The sound of Shri Krishna's flute is, as it were, a seed of Bhagwan's attraction of love. People became restless, and even inanimate things melted.

One gopi folded her hands and said: "Nand Nandan, I have a request of you. When I am cooking, please do not play your flute." He said: "If my flute plays while you are cooking, what trouble will it cause you?" She said: "While cooking, if I listen to the flute, the wood becomes wet. Dry wood melts." Everything is Bhagwan, and the strong longing for union with Bhagwan is awakened by the flute.

The hearts of the gopis became completely full. Everything became still, like a statue, each where it stood.

One day, many loving gopis of Braj gathered together and began to describe the effect of the flute among themselves. They wanted to describe it, but as soon as they remembered the flute, the sweet actions of Shri Krishna, his loving glances, the signs of his eyebrows and his sweet smile filled their memory.

As soon as this came into their memory, the intense urge to meet Shri Krishna arose in their hearts. Their minds slipped out of their control, and they could see his beautiful form. In their minds they saw Shri Krishna entering Vrindavan with the cowherd boys. What beauty!

tad varnatu mardha smaratya Krishna cheshtitam nasak smarwen viksipt manush nap barha peedam natvar bap karanyo karankaram vibhadwas kanak kapisham vaijayti chamala raan veno radh sudhya pu vrind vrindanyam swapad ramnam pravit kirti itive raj sarvabhut manohram shratwa brajasta sarwa varnayanto bhire bhire

They wished to describe Krishna's playful deeds, but the flute made their minds restless with love. They remembered the form of Natwar with a peacock-feather crown, ear-flowers, golden yellow garments and the Vaijayanti garland. The gopis of Braj, hearing the flute that enchants all beings, began to describe it.

Barha means the peacock feather. He wears a peacock-feather crown on his head. Yellow kaner flowers are on his ears. He wears a divine golden yellow garment, and around his neck is a garland of five kinds of fragrant flowers, the Vaijayanti garland.

He is like a skilled dancer performing on a stage. Oh, what a beautiful costume the Lal has! With such an ocean of beauty, he places the flute on his lips, the nectar of his lips, and plays it. The cowherd friends sing the praises of Bhagwan's glory, behind him, as the lokpals do. Vrindavan is the most supreme of all, made especially sacred by the footprints of Bhagwan. This was narrated by Parikshit.

iti venu ravam rajan sarvabhut manohram

O King, this is the sound of the flute that enchants all beings.

What is this flute sound? It steals the minds of all beings, whether inanimate or conscious. The gopis, listening to it again and again, became absorbed in the feeling of embracing Shri Krishna.

Then, gathering courage, one gopi spoke:

ata phalamdam na param vida sakhya pashu nan vivet vayas vakram brajes sutyo ranwe dushtam yavapeet manurakta kataksh moksh ksham noot prahasta bakola mala paridhan vichitra vesho madhya virej turlam pashupal gosh rang yatha natavro kach gay mano gopya kima chad dayam kushlamwer damodra dhar sudha map gopika naam bhate swayam yad vashish rasam rinyoch tar yathya

Oh friends, we know of no greater fruit than this. Oh friends, the eyes of those who have eyes..

The gopi says to her friends: "Oh friend, we know of no greater fruit than this. The success of the eyes of those who have eyes is only this: that they see him once, that they have the direct vision of Bhagwan once. When Shyam Sundar Shri Krishna and Gaur Sundar Balram are going into the forest with the cowherd boys, or returning to Braj, and when he, with the flute placed on his lips, looks toward us with a loving sidelong glance, then, when we drink in his beauty with our eyes.."

This is the fulfilment of those who have eyes. See Them once, see such a form just once. O sakhi, when They wear new mango sprouts, peacock feathers, bunches of flowers, and garlands of colourful lotuses and water lilies, and when this dark-complexioned youth wears yellow silk and all the adornments, and fair Balram wears blue silk, it is a most wondrous sight. Around Them is a circle of cowherd boys, and in the middle are the dark and fair youths. And when They play the sweet tune of the flute, O dear sakhi, it seems as if a great actor is performing on a stage. How does that splendour affect our hearts? How can I describe it? Third.. [unclear], O sakhi.

O sakhi, this flute is male. What bhajan or sadhana did it perform in past lives that it now drinks by itself the nectar of Damodar's lips, which is our own treasure, we gopis'? It does not leave even a little of the nectar of the lips behind.

Hladini, who nourishes this flute with her own essence, is thrilled today, and the lotuses are thrilled with her. Just as when a family has a devoted child, the family attains a supreme destiny, so too these trees are blossoming and rejoicing, because the flute too belongs to their family.

Arey sakhi, Vrindavan sakhi bho vitno keertam yad Devki sut pda bhujla lakshmi Govind [sound of singing] venu manumat mayur nrityam praksha parat samasth satam

O sakhi, Vrindavan spreads the glory of the earth, for it has received the splendour of Devaki's son's lotus feet. Govinda's peacocks, intoxicated by the flute, dance, and the sight is supremely beautiful.

This Vrindavan is supremely blessed. Even in Vaikuntha, the glory of Vrindavan is sung.

Leave aside the other worlds. See what a place Priyaji has seated us in, to hear the discourse on Bhagavan. Where are They sitting? On the most sacred sandy banks of the Yamuna. And where is that sandy bank? It is Shri Dham Vrindavan. What kind of Vrindavan? Vrindavan sakhi bh vinoti keertim. From here up to Vaikuntha, the glory that is sung is of Vrindavan. This Vrindavan is marked by the lotus feet of Yashoda's son, Shri Krishna. O sakhi, when Shri Krishna plays His flute, which enchants even sages, the peacocks, hearing the sound of the flute, become intoxicated and begin to dance to its rhythm.

When He plays the flute, the animals and birds that roam the mountain peaks become silent and stand still, as if they were sages drinking in the sound of Bhagavan's flute through both ears, again and again.

are sakhi dhanya mudh matyop harta [sound of screaming] ya nand nandan patr vichitra vesham akar venitam sah Krishna sara puja dadhur vichita pranyavok krishnam nireekshitsa rup sheelam shrutwa tatwit venu vichitra geetam dev vimanatya smaran sara bhasat pras kavra muni

O sakhi, blessed indeed are these dull-witted deer, who approach Nanda's son in his wondrous attire and, with their black-antelope mates, gaze at Krishna as He plays the flute.

O sakhi, when my beloved Shri Krishna plays the flute in His wondrous attire, the deer, though dull of intellect, come to Nanda's son along with their husbands, the black antelopes, drawn by the tune of the flute, and they gaze at Him with their loving, wide eyes.

What do they do after gazing, sakhi? It seems to me they offer their large, lotus-like eyes at Shri Krishna's lotus feet. When Shri Krishna looks at these deer and does-and-does with a loving glance, their lives become blessed. Their lives become blessed.

Arey sakhi, you speak of the female deer. Look up at the sky. These are the goddesses of heaven. When they hear the sound of the flute, they come down on their vimanas to see Shri Krishna, the treasure of beauty and gentleness. And when they hear the sweet music of the flute and its wondrous alap, they swoon and fall from their vimanas.

How did we come to know this, sakhi? Listen. When an intense longing to meet Shri Krishna awakens in their hearts, they lose their patience and faint. This becomes known when their flower garlands and clothes fall down. They are not even aware that their garlands and clothes are falling.

Arey sakhi, you speak of the goddesses seated on the vimanas. Just look at these cows.

gavashcha krishnamukhnirgatwenugeetpeeyushmuttabhitkarnaputaih pibantyah. ShavAh snutastanpay kavlAh sm tasthurgovindamatmani drishashruklAh sprishantyah ॥

The cows, drinking the nectar of the flute song flowing from Krishna's mouth with their ears raised, and the calves with milk dripping from their mouths, stood still, and with tear-filled eyes they touched Govinda within themselves.

When our dear Krishna places the flute in His sacred mouth and fills it with notes, the cows raise their ears to hear the sweet music. As if drinking nectar, they savour the music of the flute. Why does this happen, sakhi? Because they take Shyamsundar through the doors of their eyes into their hearts, seat Him there, and embrace Him in their minds. Don't you see, tears of joy are flowing from these cows' eyes?

And sakhi, the state of their calves is something else entirely. The cows of Vrindavan have milk flowing from their udders on its own, out of parental love. But when the calves hear the flute played by Bhagavan, they can neither spit out nor swallow the milk in their mouths. They stand with their ears raised, tears flow from their eyes, and they remain frozen in place.

Arey sakhi, you speak of cows and calves. These are things of Vrindavan. That is, these are the lovers of Vrindavan. Leave them aside. Look at the birds of Vrindavan. Calling them birds is a great mistake. Most of them are great paramahamsa sages and rishis, seated in Vrindavan in the form of birds. They sit quietly on the fresh, lovely branches of Vrindavan's beautiful trees and do not close their eyes. With unblinking eyes, they are blissful, gazing at the beauty and loving glances of Shri Krishna.

They hear no other words with their ears. They hear only the enchanting speech and the flute of the Lord. With their eyes they drink in only the form of the Lord. How blessed is the life of the birds of Vrindavan.

are sakhi nastada tad Mukund geet maav lakshit mano bhavbhang vega alingit moor bhuj murare ganti pad yuglam kamlohara drisht [sound of screaming] tape braj pashu sahra gop sancharta manwu mudeeyantam prem prabaddha udita kusumavli bhi sakhdha swap butram

Friend, when the rivers hear the song of Mukunda, the momentum of their currents is broken by the love rising in their hearts. They embrace the feet of Murari with their wave-arms and offer lotuses.

Friend, you speak of the goddesses, you speak of the cows, you speak of the birds.

Look, these are conscious beings too. Look at the Yamuna ji. The whirlpools you see in her are the intense longing to meet Shyamsundar in her heart. They are telling us this. See, the flow of the Yamuna has stopped. Hearing the sound of the flute, see the influence of Krishna's flute, which is the very form of love. Look, Yamuna ji is taking lotus flowers in her wave-hands and offering them as gifts at the feet of Shri Krishna. It seems she is embracing him, as if she is offering her heart at his feet. Friend, this Yamuna ji is a treasure of our Vrindavan. She is full of love for all of Vrindavan.

Just look at these clouds. When they see Braj's prince Krishna and Balram grazing the cows in the sunshine with the cowherd boys, playing the flute, love wells up in the clouds. They come up and form an umbrella over the dark cloud, so that the sun does not touch him. Friend, it does not stop there for Lord Shyamsundar. The clouds shower tiny flowers upon Ghanshyam. It seems they are offering beautiful white blossoms over him. No, no friend, they are not flowers. It is as if they are offering their very lives, sacrificing themselves.

Oh, the Pulinda women, the saffron from the breasts of the beloved gopis adorns the lotus feet of the Lord. Seeing this, the pain of love arises in them. They smear the saffron on their faces and breasts and relieve their distress.

Behold, this Govardhan, the best of Hari's servants, is overjoyed by the touch of the feet of Ram and Krishna. He honors the cowherd boys and the cows with water, grass, caves, and roots and fruits.

Thus, the Lord's sports in Vrindavan are wondrous. The gopis of Vrindavan are absorbed in his play.

Friends, we consider the tribal women (bhilinis) of Vrindavan blessed and fulfilled. Why, friend? Because there is great love in their hearts.

When these bhilinis see our beloved Krishna, a desire to embrace Krishna awakens in their hearts too. The sickness of love takes hold of their hearts too. Listen to the remedy they use at that time. The gopis apply saffron to their breasts, and when Shyamsundar presses his feet against their breasts, the saffron sticks to his feet. When Shyamsundar walks barefoot on the earth of Vrindavan, the saffron on his feet sticks to the grass and leaves. Then these bhilinis, to cool the heart pained by love, pick up that saffron from the grass, lift it from the blades, and smear it on their faces and their breasts. In this way, they soothe the pain of love in their hearts.

Friends, look at Giriraj Govardhan. He is the best among the devotees of the Lord. Look, see how delighted Giriraj ji is. What is the reason, friend? He receives the touch of the feet of our beloved Krishna, the delight of Balram's feet. Who can praise Giriraj ji? Because the Lord honors his friends and the cows. He gives them water to bathe and drink, beautiful green grass for the cows, beautiful caves for rest and play, and roots and fruits to eat. Truly blessed is Giriraj ji Maharaj.

Friend, the ways of these dark and fair youths are truly unique. When they tie a turban on their heads, the rope that is wrapped around the hind legs of the cow, which is then used to milk her, and the noose used to catch the cow on their shoulders. When they go from one forest to another, playing the flute on their way with their friends, then what to speak of human beings? Even the conscious animals and birds, even the inanimate things become overwhelmed with love. In the very land where we live, which is being discussed here, even the inert things become full of love. What to speak of the conscious ones! What a miracle is the enchanting flute. Friend, shall I tell you? O Parikshit, Vrindavan Bihari, Lord Shri Krishna performs not one but many such sports.

Every day the gopis sing of those very sports among themselves and remain absorbed in the Lord. In the heart of every gopi, Shri Krishna is manifest. In the heart of every gopi, the Lord is giving darshan. Now there is a very deep episode, the Chir Haran leela. This is the leela of renunciation. Without the death of body-consciousness, without giving up the feeling of the body, no one can enter the leela of Lord Shri Krishna. The five [senses] forget, the body becomes pure; the sixth is the bhavana of the raas. This pure body, the forgetting of the superimposition of the body, is renunciation.

It is the winter season. In Margashirsha, the maidens of Braj, the daughters of Nanda Baba, began to worship and observe vows to Katyayani Devi. Every day, they bathed in the Yamuna at Brahma muhurta, then made an image of Katyayani Devi from sand, worshipped her, and kept the fast, taking only havishya. At the first glow in the east, those maidens went into the Yamuna water up to their necks to bathe. This is what is going on now.

The month of Agahan is still going on. This month is called Margashirsha, the month of Agahan, and the season is Hemanta, because Agahan comes right after Kartik. The young girls made an image of the goddess from sand and offered sandalwood, garlands of flowers, various naivedya, incense, lamps, leaves, fruit and rice. Then they prayed:

"O Katyayani, O Mahamaya, O Mahayogini, O Lady of the great yogis, O Mahamaya who holds all power, O Mistress of all. For this service and this vow, we ask one fruit from you, and that fruit is.."

Nand Gop Sut Devi Pati Mein Kurute Namah

Salutations to the son of Nanda, the cowherd. I bow to him.

Reciting this mantra, the girls performed the worship. The girls were all unmarried, all in their youth, all of the same age, and they went together. None of them was jealous. In the path of bhagavat there is no jealousy; they went together, and they all had one aim: Shri Krishna. With love they bathed in the Yamuna. But there is one fault in their sadhana: these young girls, the nav-kishoris, bathed naked.

This happened because the time was Brahma Muhurta, when it is still dark. Each of them took off her clothes and bathed naked. This is a fault in sadhana. Bathing naked in the flowing waters (Dhara Ji) is forbidden.

They all chanted the same mantra:

Nand Gop Sut Devi Pati Mein Kurute Namah
Nand Gop Sut Devi Pati Mein Kurute Namah

Everyone chanted this. Everyone worshipped Katyayani Maha Maye Maha Yogini Ishwari. In the heart of every girl there was one thought: "Let Nand Nandan be my husband." Each of them had offered her life to Nand Nandan. When the month was complete, the vow was complete, and the Katyayani worship and the chanting of the Nand Gop Sut mantra were complete, the sakhis would gather at dawn every morning. Singing the praises of Shri Krishna, they bathed in the Yamuna and then worshipped Devi Katyayani. This was the full discipline. Near them stood a kadamba tree on the holy bank of the Yamuna, and there they placed their clothes.

Look, here Paramhansa Ji is saying this, because the leela is wonderful. First he tells us who this is. He says Bhagavan is the supreme guru of the Sanakadi yogis and of Shankar and all the lords of yoga. The desire of the gopis was not hidden from him. How old is Bhagavan at this time? Between six and seven, because at the age of seven he lifted Giriraj. He is just past six, not yet seven. He is a child. There is no fault-seeing in him, for he is Parabrahma Paramatma. Now he took his chief sakhas, who are all of Brahma's nature.

To fulfil their desire, he went to the holy bank of the Yamuna. He told the sakhas, "All of you stand over there." He had them stand far away. Then he gathered all the gopis' clothes and climbed up the kadamba tree and sat there. The gopis were bathing up to here. The method of bathing in the flowing waters is this: at least do not go under. One should go in as far as the throat, that is a settled matter. But if you cannot swim, do not go up to the throat; dip only near the edge, as far as you can. If you cannot swim, what will happen? Now Bhagavan, laughing, took all the clothes and sat up on the kadamba tree.

When the gopikas came out after bathing and looked around, there were no clothes on the bank. Then they looked at one another. Bhagavan said, "The clothes are here. I am not joking. I am not joking in fun. You girls have become thin from doing the vow again and again, but you are making a mistake. I am telling you this to cleanse that mistake. All of you come out, come here, and then take your clothes. Look, my sakhas, the gwal-baals, all know that I have never spoken an untruth, even in jest. Beautiful ones, you say that you are my servants. So obey my command. All of you come out and take your clothes."

On hearing the playful words of Bhagavan, the gopis were immersed in love. They glanced shyly at one another and said, "Shri Krishna's command." So at once they all came out. Bhagavan, laughing and joking, was destroying the sense of their bodies. Through his play the hearts of the kumaris were offered completely to him. The water was cold, and their bodies were shivering while they stood in water up to the throat. One of them said, "Stop, let us talk. Shri Krishna, do not do such an unjust thing. We know you are the beloved son of Nanda Baba. You are dear to us. You are the life of all the Brajwasis. But you can see that we are shivering in the cold. Give us our clothes here."

"Shyamsundar, we are your servants. We will do whatever you say. O knower of dharma, give us our clothes; otherwise we will go and complain to Nanda Baba."

Shyam Sundar, shyam sundar te dasya karva titam deh vas dharmagya noche ravahe

Shyamsundar, you know that we are your servants. Whatever you command, we will obey. You know the essence of dharma well. Give us our clothes, or else we will go and complain to Nanda Baba.

Bhagavan said, "O unmarried girls, you are pure. You are full of love. Look, since you have said that you are my servants, then obey my command. All of you come out and take your own clothes."

Parikshit, the kumaris were shivering from the cold. They heard the words of Bhagavan and all came out. Bhagavan [a nasal sound] lifted the clothes and placed them on his shoulder, saying, "From today onward I accept the burden of you all."

Look, do not see this leela only with outward eyes. It is a leela that brings the highest kind of state beyond the body. Bhagavan placed the clothes on his shoulder, smiled and said, "Gopis, you kept your vow well. But by bathing naked in the Yamuna, your vow was broken. It became an offence. It became an offence against the Yamuna. So fold your hands for this fault. Touch your head to the Yamuna and offer her your pranam. Offer pranam to Varun Devta. Now take your clothes." On hearing the words of Shri Krishna, the kumaris immediately obeyed his command.

..but did not bow to Yamuna ji. Did not bow to Varun ji. She bowed to Shri Krishna and said, "O Shri Krishna, by merely bowing to you, all offences are erased." Look, the gopis know who Shri Krishna is: the Supreme Brahman, the Paramatma. Great compassion arose in the heart of Bhagwan Shri Krishna. But in the hearts of the gopikas there was not the slightest anger, that he had taken away our clothes. Bhagwan gave clothes to all the gopis, and they put them on. Now they are gazing at him with loving glances.

Bhagwan Shri Krishna said, "You performed a vrat with the desire to touch my lotus feet. This was a resolve of your life, Krishna. So, my beloved maidens, your worship has succeeded. I approve your desire. Your resolve is fulfilled. Those who have offered their mind, life-breath and body to me, their mind or senses can never lead them to worldly enjoyments. Just as no sprouting happens in roasted or boiled grain, in the heart of my devotee who has directly realised me, there remain no faults such as lust."

Like barren land does not sprout grass even after rain, so desire does not arise in the heart of a saint.

usar baras tan nahi jama sant hriday jim upaj na kama

So, maidens, you have become perfected. Go now. Your body is no longer a five-elemental body; it is full of chidananda. In the nights of the coming autumn season you will enjoy with me. O goddesses, your vrat is complete, your worship of Katyayani Devi is complete, and you will all attain me. In the coming autumn night, the wondrous rasa, the divine sweet and rasamaya leela of Sachchidananda Ghan Bhagwan, is a chinmay leela. This leela of Sachchidananda Bhagwan takes place on a chinmay level. [sound of clearing throat] Do not apply natural (worldly) feelings to it.

The supremely radiant divine leela of Bhagwan is manifested in the hearts of Nikunjeshwari Vrishabhanu Nandini Shri Kishori ji, who is Bhagwan's svarupa-bhuta, eternal, and in the loving gopis who are her tadanga-bhuta. One enters the leela only by becoming unveiled. Leaving aside the five, the sixth is the bhavana of rasa. Bhagwan's birth and actions are all divine. But not everyone has the right to the Braj leela. Within that, the Braj Nikunj leela is even more secret, and within it, the Nikunj leela alone, which takes place with the sakhis, is the divine, supremely hidden matter. Therefore it is an antarang leela. Do not understand this as the chir-haran. Do not bring it into outward matters.

This is the chinmay play of Bhagwan's chidananda leela. Those who surrender at Bhagwan's feet, Bhagwan dissolves their sense of bodily identity. No Brahman, no maya, no jiva, no time; no awareness of oneself remains. Only Nandlal remains.

No Brahman, no maya, no jiva, no time; no awareness of oneself remains; remain one with Nandlal.

brahm nahi maya nahi jeev nahi kal apni sudhi na rahi ek raho Nandlal

By Bhagwan's command, all the maidens, having put on their clothes and bowing at the feet of Bhagwan Shri Krishna and meditating on him, immersed in bhava, entered Braj with great difficulty. All the desires of the gopis were fulfilled. Dear Parikshit, Bhagwan Shri Krishna and these Brajvasis, all of them manifested as chidananda. They are not embodied in any earthly form; all of them are chidananda.

Therefore, until the feeling of chidananda arises, once Pujya Shri Jaydayal Goyandka ji consulted Bhai ji about these two leelas: that the Chir-haran leela and the Raas leela should be removed from the Bhagavatam, because worldly people, the worldly-minded and the deceitful, would not understand their mystery, so give only as much as they can grasp. Bhai ji said, "If the Charan leela and the Raas leela are removed, the Bhagavatam will become lifeless. Just as the body runs on the five vital airs, the five chapters of the Raas Panchadhyayi are the life-breath of the Bhagavatam. They are its prana, its life."

Great paramahamsas savour its essence. So if you do not understand the leela of Bhagwan, then bow to it. Just do not adopt the attitude of finding faults. Otherwise, when faults are found in Bhagwan, where will the faultless be? Then the fall will be very terrible. First of all, Bhagwan Ras Bihari, Sachchidananda Roopay: in Sachchidananda there is no blood, no flesh, no bone, and no marks of male or female. So there is no entry of lust in Bhagwan's leela. The gopis are sachchidanandamay. Only you see them in female form; everything is Bhagwat-svarup, atma-svarup.

Just as the atma has no vikar, so the gopis are nirvikar, Bhagwan is nirvikar, and the leela is supremely rasamaya. Leaving the rest for discussion: Jai Shri Radhavallabh Lal ki Jai.

yah path video ke swachalit (auto-generated) upasheershkon se liya gaya hai — ismen shabdon ki trutiyan ho sakti hain. Pramanik vachan ke liye video avashya sunen.

This text is taken from the video's auto-generated subtitles, so there may be word errors. For authentic words, be sure to listen to the video.

Original video: Shri Hit Radha Kripa (YouTube)