The Simple Formula for a Happy Life / Indra's Praise of Baby Govind / The Abduction of Nandbaba by Varun's Messengers

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

Satsang of Pujya Shri Hit Premanand Govind Sharan Ji Maharaj. To hear it in full, watch the video above.

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Vrindavaneswari tav padarvindm prema makrand raso purnam haditam madhupati smarta mugam nirvai param shital mashryam param shital mayam param sacchidanand ghan Premand swaroop navit nikunj mahmmahim param pavan shri Vrindavan dham

O Queen of Vrindavan, Your lotus feet are full of the nectar-juice of love and held in the heart. For those who remember the Lord of Madhu, there is bliss. In the supreme, cool, sacred Shri Vrindavan Dham, the form of supreme sat-chit-ananda, dense with love, Nikunj of great glory.

Bowing at the feet of the beloved of Shri Vrindavan Dham, the dear, life-worshipped Shri Yugal Sarkar, Priya-Pritam, all the sakhi-vrinda, birds, deer, animals, trees, creepers, the Yamuna, the queen of rasa, the dust-queen, and all the Braj residents and their parikar: crores of salutations, crores of namaskars.

If, by the boundless grace of Shri Priya Ji, it is understood that even for a single moment, giving up contemplation of Bhagavan means falling into calamity, falling into trouble.

Even someone of very high standing can fall if he gives up the japa of Bhagavan's naam. The moment he leaves it, Maya will attack in exactly those minutes.

Loss is the gap in the name of Harivansh; gain is the voice that utters Harivansh.

If the naam is lost, a very great loss has happened. Getting money, wealth and the objects of worldly enjoyment is no gain at all. All of this is perishable. If not today, then tomorrow it will be left behind. It is only for living life. But for whom do we live? Search for the answer to this question within yourself. You are doing everything in order to live.

But for whom do we live? For enjoyments, for money, to nourish attachment? Then life is wasted.

Shripad Prabodhanand Ji Maharaj is a great soul who has attained a high state. He says:

Hanta, can even great souls be overpowered by attachment?

He says, yes. If one gives up contemplation of Bhagavan, then certainly Maya will make its influence felt in the hearts of even those great souls who have attained high states. Continuous remembrance of Bhagavan is the key. He says: if, by any means, contemplation of Bhagavan's naam, Bhagavan's form, Bhagavan's leela or Bhagavan's dham is lost, then hanta, moha: attachment has caused the loss.

Some desire or other will awaken. Some craving or other will manifest. Therefore the sadhak should try to keep the remembrance of Bhagavan going at every moment, like one continuous thread. Chant the naam inwardly. If the naam is lost, a loss has happened. If the naam is lost, the mind will trap you in some problem.

If the naam is chanted continuously, then:

Nakle tas Radha-nupur dhvani, mugdho Hari-rav rah sane chet…

The sound of Radha's anklets will be heard, and one's heart will be drawn to the sound of Hari's flute. The person will have such deep love for Priya-Pritam that, even with open eyes, they will be able to see Priya-Pritam and hear the sound of their anklets and flute. Therefore:

Nirawadhi rasa sindhu chandate yatra Vrindavan miti, sandranand sandoh kandam, kalay kanak champak phuldi varabham, madhur madhur dham dvandam unmad satvam…

Behold the boundless ocean of rasa, where Vrindavan shines, the dense mass of bliss, the golden-champak-flower radiance, the sweet, sweet abode of the pair, intoxicating in its essence…

If you do bhajan continuously, then the Vrindavan you are seeing right now is a creation of Maya. It is an eye made by Maya, so it appears as Maya does. Because of this, the eyes do not see what is actually there. The form of Maya that you are seeing is the form of the three-guna Maya.

But Vrindavan is Chidananda Dham. When you do a lot of bhajan, that will happen. Without bhajan, it will not happen. You may have come to the dham, but if the veil of three-guna Maya has not been lifted, then Chidananda Vrindavan and Priya-Pritam will not be visible to you.

This is the eternal leela-parayana Nirdhi Rasa Sindhu, the boundless ocean of rasa, and it is the form of Vrindavan. This is the root seed of all bliss. Here dwells the beloved, whose limbs are golden, and Shyamsundar, the color of indranila-mani, dwells here eternally.

If you have got residence in Vrindavan, if you have come to Vrindavan, then chant the naam abundantly and earn abundant wealth in the form of naam.

Maha niraya, nirdham, hi nirupa nari vilokya, parama padam padam upagamam sampadam…

If you do not remain careful, you will fall into hell. Nirbhay asks: what is hell? This body is hell. When it desires to enjoy other bodies, it is as if it wants to jump into hell.

Vibhajan ranjanam, hari rasatma bhanjanam, bhajo parati bhushana, parmadham Vrindavane…

To consider your body as male and to hold an enjoyment-intellect toward female bodies or other bodies is as if you have bought a full ticket to hell.

Trividham narakasya dvaram nashanam atmanah, kamah krodhas tatha lobhas tasmad etat trayam tyajet.

The threefold gate to hell, which destroys the self, is lust, anger and greed. Therefore one should give up these three.

Jagatguru Bhagavan Shri Krishna Chandra says these three are the gates to hell: lust, anger and greed. Considering yourself female or male, and holding an enjoyment-intellect toward opposite-sex bodies or same-sex bodies, is as if the hell-card pass has come into our hands.

Then we will have to go to hell. Therefore, in this world, a place of many calamities, only the one who does bhajan can get out. If there is no bhajan, then by mere words, by giving discourses to the world, or by merely listening to discourses, one cannot cross over the world.

If naam japa is not going on, know for certain that your spiritual progress cannot happen. Stop entertaining people. Stop entertaining yourself and stop entertaining others.

Vibhajan ranjanam, hari rasatma bhanjanam: what is Hari-rasa is what cuts the bondage of the world. The rasa of sense-objects nourishes the bondage of the world.

Therefore, wear the ornament of dispassion. Light the lamp of knowledge, and, remaining absorbed in continuous bhajan, attain Bhagavad-prapti in this very life. This human birth has been given for attaining Bhagavan. Otherwise worry, grief, restlessness and sorrow all bind you.

Whatever pride you hold in anything, in that very thing you will fall down. If this pride remains, the "I, I" feeling, then you will not get to drown in the rasa of Sachchidananda. When the gurujans erased this "I", only then was that matter understood. No, without the gurujans this "I" is not erased.

Understand this firm truth. Inside, in sadhana, a certain "I" stays mounted: I, I, I. And as long as this "I" is there, Bhagavad-prapti and Bhagavad-anand are all very far-off matters.

By the grace of the gurujans, this "I" is crushed. If one gets the company of God-loving mahatmas, they smash this ego to pieces, and by their grace the mind becomes so frightened that it is no longer fit to take pride again. Therefore, great is the grace on those to whom it is said:

Mahasangastu durlabho, the company of great souls is rare. If one attains the company of great souls, then all our affairs are made right.

Revered Pujyapad Brahm Bodh Sampanna, Mahan Paramhans Shri Udiya Baba Ji Maharaj

Question: Baba, I am very unhappy and very troubled. I have tried every remedy, but the same sorrow, the same worry, the same calamity remains. What should I do?

Bhaiya, trust in Bhagavan and do bhajan. If you take every single word of the Mahapurushas into your life, you will never be unhappy. Bhaiya, have faith in Bhagavan and chant the most auspicious name of Shri Hari abundantly. Hari is with you. No calamity will be able to defeat you.

hari smriti sarv vipad vimokshanam
Remembrance of Hari frees one from every calamity.

The one who remembers Bhagavan crosses over all calamities. Even from the cycle of birth and death, merely by remembering him:

y smaran matra janm sansaar bandhnatmate nam tasmai vishnuve pra vishnuve
Merely by remembering him, one is freed from the bondage of the cycle of birth and death. Salutations to that Vishnu, the all-powerful Vishnu.

In the Vishnu Sahasranama, the one who remembers Bhagavan is freed even from the wheel of birth and death. Why speak of small sorrows and calamities? Take refuge in Bhagavan. Being unhappy, disbelieving, and doubting are all paths to downfall. One should not even be unhappy. If the heaviest sorrow comes, fight it and bear it. One who chants the name of Bhagavan should endure it. Do not be unhappy. To be unhappy is to disbelieve in surrender. Ishwar is the creator of all circumstances.

Ishwar created you. The Prabhu who made you, who brought you into this world, is the only one who can erase your karma. Sorrow is the fruit of sinful karma, and worldly happiness is the fruit of merit. People generally do not perform merit, and sinful karma is greater. That is why everyone has to bear sorrow against their own wishes. The Prabhu who created the sun, created the moon, and created your body: if you do bhajan of that very Prabhu, he will bestow buddhi-yoga upon you. One who attains buddhi-yoga never becomes unhappy. Even in the heaviest calamity, such a person remains blissful.

tesha satti yukt naam bhajta priti purvkm dadam buddhi yogam taman mam upayte
To those who are constantly united in devotion and worship me with love, I give the yoga of intellect by which they come to me.

Whoever keeps chanting the name of Bhagavan with love, Bhagavan bestows buddhi-yoga upon them. But the necessity is to strengthen yourself in surrender to Bhagavan in every way. My body, my mind, my life-breath, my all is dedicated to Shri Bhagavan, because it all belongs to Shri Bhagavan. And chant the name abundantly. Offer yourself to Bhagavan and see. Place all your egoism and possessiveness at the feet of Bhagavan and see.

You will always be happy and content. Baba, bhajan does not happen. Baba said bhajan is the destroyer of all sorrows. So, Baba, bhajan does not happen? Arre, bhajan does happen, but one has to do the bhajan of the siddhas. Develop the practice of contemplating Bhagavan. Look, eat one meal a day and do bhajan with full vigour. Whatever practice you develop, that is what you become. This mind is very mischievous. It says, "Arre, don't let it go to waste." That means keep filling the bag, don't let anything be wasted. Your life is being wasted, and you don't worry about that. Your time is being wasted, and you don't worry about that. But substances must not be wasted.

Arre brother, then why waste anything? First, keep to a fixed measure: two rotis, one gulab jamun, a little vegetable, and that's enough. With 400 grams of grain in 24 hours, your daily routine will run very well. If you are a householder, take 800 grams. So Baba, I say, bhajan does not happen by saying that. He said bhajan belongs to the siddhas. A sadhak has to do bhajan, and to do bhajan, eat one meal a day. But not a meal eaten by forcing yourself to take only one. No. If that is your nature, eat two times, eat little by little. Food is both poison and nectar. If you eat a little, it is nectar; if you eat a lot, for bhajan it is poison, and your mind will not stay in bhajan. You will see this for yourself. Also, don't have anyone serve you, so that your bhajan can be completed. I am giving you the rules of bhajan. Practise bhajan, eat once or twice, and eat little. For one who walks the path of Bhagavan, the right food is not what sustains life. Life is sustained by bhajan. The diet of the path of Bhagavan is bhajan, night and day.

The second thing: as long as your body is healthy, absolutely do not have anyone serve you. Just as the sadhak cooks food in the kitchen while you sit and eat, now you should do the kind of service that becomes service to those who cook in the kitchen. Clean the toilets. Clean the floor in front of them. Don't do service for yourself. This is a very careful path. Accept no pratigraha from anyone. No one has any responsibility for you. Right now, Shri Ji is doing everything for you. Don't accept anyone's service. In any case, accept no one's service. Do your own body's service yourself. For a virakt, the only right to ask is for roti. Asking for rupees is not virakti; it is hypocrisy. Don't ask. Keep me in palaces, or give me a hut to live in.

This is a matter of Hari. Sometimes ghee in plenty, sometimes just a fistful of chana, and sometimes not even that. Sometimes naked, sometimes wrapped in fine silk, sometimes covered in ash, sometimes on the pavement, sometimes in palaces. This has been the life of a sadhu. Someone asked Lord Dattatreya: "You do not do karma, and without karma you do not get wealth; without wealth there is no enjoyment of objects; without enjoyment the body is not nourished. Your body appears very strong, so you must be consuming sense-objects and eating very good food." When asked, he said [sound of clearing throat]: "This body, which is nourished, is nourished by happiness."

Always remain happy through the pleasure of Bhagwan. Look, you will blossom right away. But however much a crorepati has, he is busy in worry, counting billions of rupees. Thinking of one rupee, then a thousand rupees, then a hundred, then lakhs, then crores, then billions, his whole life is drying up in thought. This is not contemplation of Bhagwan. It is contemplation of pleasures, contemplation of rupees, contemplation of all kinds of worldly objects. So the renunciant has only the right to beg, only for bread. Adi Guru Shankaracharya Ji said:

bhiksham aushdham vyyadh chikitsatam
Let alms be the medicine for the disease.

Treat the disease of hunger with the food you receive as alms, and eat the food that you earn as a householder. Not that halwa is being handed out here.

Do not stretch out your hands. No. Why? Why should we eat what belongs to others? We will not. We have worked. If they give us halwa, we put five rupees down beside it. If they don't take it, we don't take the halwa. Suppose we receive something at an ashram. How much would we get? Two, fifty, a hundred rupees. Then we place the hundred rupees in front of Thakur Ji there. A householder should never eat another's food. A renunciant may only ask for food. Money and clothes are not for him. Their provision, in the spirit of yogakshema, Shri Bhagwan himself arranges.

A renunciant has no right to sleep in a householder's home. Outside a householder's door, or in a school, or under a banyan tree, or in a temple, a renunciant has no right to lie on a householder's bed. Pujyapad Shri Udiya Baba Ji Maharaj said that whoever wants their supreme welfare should accept these things as certain. Only in the heart of one who constantly follows naam jap, meditation on the worshipped deity and Gurudev, singing and reciting the acharya's granth, and self-study with discipline does prem (love) manifest. When prem shines forth, niyam no longer remains. When a thoughtful person advances on the path of Bhagwan, he begins to be criticized.

Please pay attention. He is criticized. Enduring that is itself climbing to the heights of spirituality. You are a householder. You will do bhajan, and four people will mock you. Look, they will wear tilak and kanthi in front of you and pose as great bhakts. They will mock you. You should walk on with a peaceful smile, and that will increase your bhakti. But if you turn around and oppose those who mock you, then you will not be able to climb to the heights of spirituality. A thoughtful person should see both criticism and praise as flowers. Criticism and praise alike, with an equal mind.

Keep a detached attitude toward both criticism and praise. A worshipper does not look at others' faults. He keeps treating his own mind and keeps watching his own mind. So do not look toward anyone. Do not look at their faults. Do not describe their faults. Do not listen to their faults. One who does worldly devotion sees: this one is faulty, this one is virtuous, this is good, this is bad. One who does devotion to Bhagwan sees his Bhagwan everywhere. The one who does devotion to Bhagwan gets Bhagwan. The one who does devotion to the world gets the world.

Now, this does not mean that if someone wears the renunciant's garb, he will be a devotee of Bhagwan. If a worldly person wears a pant-shirt, he will be worldly. No, it can be the reverse. A renunciant in dress may be worldly, and someone in a pant-shirt may be a great devotee. This is a matter of inner contemplation.

Once, a man used to go to watch a Bhagwat leela. The leela of Bhagwan Raghunath Ji was going on in sequence. He also had a friend who used to take him to a play that was running in the same sequence. Now, while he went to the leela, his mind kept saying again and again, "Yaar, what bliss must be pouring out of the play?" So whatever his friend described, he would sit at the leela and contemplate that very thing.

Now this friend, who went to see the worldly play, felt, "Yaar, how lowly I am. My friend watches the leela of Bhagwan. How beautifully Bhagwan speaks, how beautifully he performs the leela. Shame on me. I am so lowly." In this way his devotion began to grow, and his worldliness also began to grow. His outward contemplation was going to see worldly scenes, but within himself he felt how lowly he was. So he may be in householder's dress, and he may think, "How lowly I am, a householder. I enjoy all kinds of pleasures. Blessed is the life of those who are constantly absorbed in Bhagwan. Their devotion will grow. And how happy are the people of the world, enjoying every pleasure. We have no comfort at all."

Now, a renunciant who engages in thinking about sense objects and pleasures will fall low. So the mind must be cleansed. The mind must be purified. Look at your mind and see what contemplation is going on in it. Whatever the contemplation is, that is your sadhana. External action is not sadhana. Outwardly the aarti is happening, but what is going on in your contemplation? Outwardly you are standing near Bhagwan, but where are you in your contemplation? Outwardly you are digging with a spade, but your contemplation is of Bhagwan. You are a great devotee. Outwardly you are doing worldly work, but your contemplation is "Radha Radha." And one who stands near Bhagwan may be contemplating the world. That is not the main point.

Whoever becomes attached to naam jap, whether in solitude or in society, will benefit. And for whoever has no attachment to contemplation of Bhagwan, even solitude will become a bondage, because his mind, getting solitude, will begin to rule over him. So those whose mind has not yet taken the form of Bhagwan should listen to satsang every day and stay in the company of sadhus. Otherwise the mind is very restless. While eating, bathing, talking, and at sleep, it becomes especially restless.

At the beginning, when you start bathing, either put on some recitation or you will forget. Keep this in mind while bathing. If you are eating, put on some long pad. As you begin eating, first offer pranam to Shri Vrindavan as your understanding allows, inwardly, with complete concentration. See, your meal too will become bhajan. And at sleep, after completing your full sadhana, when you rest at midday or sleep at night in solitude, the mind is very restless at that time.

Be mindful at that time. Nowadays mobile phones have come, but earlier there were none. Watching dirty things on a mobile, having dirty thoughts, or dwelling on dirty things from the past will degrade you, so be very careful. While we converse, bhajan is lost. But practise it: even while we are talking, let the naam be written in front of you, and your concentration will stay absorbed in the naam within. Japa of the name of Bhagavan, and service to the Guru, the sant and Bhagavant, very quickly purify the antahkaran. One who speaks of worldly entanglements and obscene, dirty things very quickly makes the heart impure.

Such bhajan brings no benefit. One who speaks obscene talk himself, listens to obscene talk, and sits among worldly people can never become a bhajananandi. Yes, one who has matured and been perfected in bhajan, as described in Shrimad Radha Sudhanidhi, makes no difference whether he sits among extroverted men or takes in sense-objects, because his vritti remains bhagavadakar.

karan shrati bodh nit kurant kurant ma graga grahan muntwa bhav rahas paragti shri Radhika prasa kinchit gajta bhramat bharyap

[passage unclear in the captions]

Even with extroverted people, such a person is not affected by their company. As Rahim says:

jo rahim uttam prakriti ka kar sakat kusang
chandan vish vyapat nahi lapte rahat bhujang

Rahim: a person of noble nature cannot be harmed by bad company, just as sandalwood is not affected by the venom of the snakes that coil around it.

But this is the state of a siddha purush. A sadhak must be very careful. If you converse with worldly and prapanchi people, or sit in their midst, attraction to worldly enjoyment will arise in your mind. The fruit of sadhana is that deh-abhiman dissolves.

One who has let go of deh-abhiman is the one who has matured his sadhana. When the bond with the Aradhya Dev becomes firm, all other bonds become loose:

janani Janak bandhu sut dara tan dhan dham surat parivara

Mother, father, relatives, son, wife, body, wealth, home, and family: the sense of belonging to all of these comes to an end.

No attachment or aversion remains anywhere. Whoever has raag and dvesh in his heart and says, "I have had the darshan of Bhagavan," is surely a false liar. When a mahapurush who is established in brahma-bodh speaks, he tells of a time when someone asked a mahapurush whether he had attained Bhagavan and had Bhagavan's sakshatkar. He recited only one doha:

jab main tha tab hari nahi. Ab hari hai main na
prem gali sa tame donon samae jao samjho jake iski vyakhya nahi

When I was, Hari was not. Now Hari is, and I am not. The lane of love is so narrow that two cannot fit in it. Understand it by going in; its explanation cannot be given.

lali mere lal ki jit dekhun tit lal
jit dekhun tit lal aur lali dekhn main chali to main bhi ho gayi lal

Wherever I look, I see the red of my Beloved. I went to see the redness, and I too became red.

This is bhagavadakar vritti. Understand it. Whoever has attachment to someone, or aversion to someone, and says, "I have had the darshan of Bhagavan," is completely false. In the heart of a person with raag and dvesh, the feeling of realising Bhagavan never arises.

I once met a bhakt. Whenever someone began to slander another in his presence, he would put his fingers in his ears, say "Shri Krishna, Shri Krishna, Shri Krishna," and walk away. He constantly did Krishna naam japa. If someone talks about another person, put your fingers in your ears: Krishna, Krishna, Shri Krishna, Shri Krishna.

Therefore, whether one is a bhakt, a gyani or a yogi, whoever slanders others or listens to slander falls. Bhakts, gyanis and yogis do not have the nature to speak or listen to useless talk. Those who act out being bhakts, gyanis and yogis are the ones who keep doing prapancha. Now the question is, what is our purpose? Brother, understand Sanatan.

Sanatan is like the sky. Wherever you stand, the sky is above you. Sanatan Satya, Satya Sanatan Brahman, air, fire, earth and water are all Sanatan. We are speaking from the scriptures. Earth, water, air and fire are Sanatan, and so is akash. All bodies are made from these, so everything is Sanatan. Wherever you place your foot on the earth, you are placing it on the earth. In the same way, every living being, every chara and achara, is within Sanatan.

What do you take Sanatan to be? Is Sanatan a circle? It will not change from here. Sanatan will be established from here. Whoever follows the principles of Sanatan gives up adultery, gives up vices, gives up violence, walks on truth, does paropkar, and does naam japa. Whichever naam you chant, you are chanting the naam of our own Sanatan Brahman, and we have no problem with that. Speak in English, speak in Hindi, speak in Urdu, speak in Oriya. All languages are manifested by Him, and everything is manifested from that same Sanatan.

When Ram Ji was in exile, he saw a mountain of bones. He asked the rishis of Dandakaranya what it was. They replied, "Prabhu, you pretend not to know." These are the bones of the rishis that beings of nishachar nature have eaten and piled up. Well done indeed! Long live Kalyug! At least they do not eat mahatmas now. We are speaking of Treta Yug, when heaps of bones were made by eating mahatmas.

Small things like these must be corrected from here. From here we put Bhagavan forward, we put dharma forward. If we hold firmly to our nishtha, we will be victorious. But if we put ourselves forward by invoking Bhagavan's words, that is enjoying our own ego and fame in the name of Bhagavan. That is why the things that should come, do not come.

The propagation of our Sanatan can happen only when a change happens here, in the heart. You must make the change. One by one, we must make the change. Everything has changed. Brothers have raag and dvesh toward each other. Husband and wife have no trust. Mother and son have no trust. The trust in the pure customs of Sanatan has been lost. A person murders it. He deceives it. A father exploits his daughter. There are many kinds of wrong-path tendencies. When each individual chants the name of Bhagavan and walks according to the command of the scriptures, the whole world will be happy.

The whole world wants to be happy, but changing it is difficult. Just purify your own chitt. That alone is Sanatan, and the true Sanatani is the one who purifies his own chitt. You cannot even be one within your family. Brothers do not love brothers, husband and wife do not love each other, and sons do not love their father and mother. Sanatan is not victorious through talk. Sanatan is victorious through improving your conduct, surrendering yourself to Bhagavan, and following the command of the scriptures. Make seven people in one family love one another and show it. Only then will you be able to understand the love of thousands.

You will be able to join others in love only when you leave behind what divides you. Your heart is not one. Your senses run in different directions, your mind runs elsewhere, your chitt runs elsewhere, and your ego runs elsewhere. Joining Sanatan begins here. If you are pure at heart, if your heart is absorbed in contemplation of Bhagavan, if everyone's heart holds only auspicious feelings for all, then let everyone become one completely now. Our scripture says that if you will not change your heart, then all of you together must change your hearts. Be free of addictions, be free of adultery, give up filthy conduct, and bring love into your family. Love your mother, father, wife, brothers, relatives and children, seeing Bhagavan in each of them. Love your family, then your neighbourhood, then your village, then your state, then spread love across your country, and then become a lover of the whole world.

Revered Mahamahim Shri Guru Gobind Singh held a full assembly. In that assembly, five stood up, five who were ready to sacrifice themselves, who were ready to have their heads cut off. He then brought those five out and said that he would give one and a quarter lakh to each of them, because they had embraced death. This is Dharma. This is sacrifice for Dharma. This is oneness. Oneness comes when you sacrifice your heart completely, for the nation, for Dharma, for Bhagavan. Shatter your desires. Bring your senses and mind under your control and calm them. Only then does it happen. Let each person correct himself, and everyone's correction will follow. So the yogi, the gyani or the bhakt is not prapanchi (a worldly entangler). There is no prapanch in him at all.

The bhakt is always engaged in contemplation of Bhagavan. The gyani investigates the Self. The yogi stills his prana and enters samadhi. This is Sanatan. Correcting oneself is Sanatan. Contemplation of Bhagavan is Sanatan. Obeying the command of Bhagavan is Sanatan. The Gita is the direct word from the sacred mouth of Bhagavan. Hear it and be struck with awe. Look at what our Sanatan Dharma is. Next to you, four men are beating one man, and you walk past. Next to you, they are molesting sisters and daughters, and you walk past. Right beside you, someone breaks a chain and runs away, and you just watch.

They are making videos. They are not protecting him. This is Sanatan; protect it. This is Pujya Padudiya Baba. The bhakt constantly contemplates Bhagavan. The gyani contemplates the Self. The yogi stills his prana and goes into samadhi. Those whose intellect is absorbed in the world are called neither steady bhakts, nor steady gyanis, nor steady yogis. Those who have withdrawn their intellect from the world and fixed it on the true, eternal Bhagavan, they alone are steady. See this: these are the words of the great souls. In truth, they alone are the steady gyani, the steady bhakt and the steady yogi.

Understand that a person who is lacking in humanity has bad tendencies. Humanity by itself says that if someone in front of you is suffering, you should respond. I am speaking from my own experience, telling what I saw. At 11 o'clock at night I was returning home. A tractor, the kind used for ploughing, was standing like this, and a young calf had its leg caught in the hitch that is fitted into the ploughing machine. The leg had gone deep in. I ran toward it and said, "Oh, the leg will break!" The leg was stuck that deep, so I held its leg to keep it from moving and breaking. The calf was still young, so I had it under control. If it had been a cow, I could not have held the leg.

Four or five people went past. I called out, "Hey brother, come here and help me hold the calf. If we lift it, it will be saved." I kept calling, but nobody came. They all just walked on. Look how devoid of humanity they are. It occurred to me that there was a big gate, and that if I ran and opened it, perhaps the calf could get out. But by the time I reached the gate, the leg had completely broken. The leg snapped like iron. The calf had no understanding of what was happening. My heart kept churning because I could not save it, despite everything. And those four or five people who passed by while we were shouting, they gave no help. You can see this inhuman nature that is becoming more and more common. A man slips, falls, and is on the verge of death, and someone is making a video. Saving his life is not their job; making a video is their job.

A man is writhing in an accident, and making a video seems necessary to them. They open the window, slow the car, make a video, and drive on. I cannot understand this. If you understand it, make the correction here.

Pujya Baba says that people who lack humanity, who are worms living in the excrement of worldly pleasures, who are animal-natured and deluded, and who have no contemplation of Bhagavan, are such hellish men. One should never keep their company. The signs of such hellish men are bad tendencies, dirty talk, and a lack of humanity. The work of a human being is to be human. It is to help others: to see someone in distress and leap in to try to save him from it.

par hit la taj jo deh santat sant prashans teh
One who gives up his body for the welfare of others is always praised by the saints.

Whoever has become a worm in the filth of worldly enjoyments, who is animal-natured and deluded, such men are bound for hell. One should not keep the company of such people.

In the Shrimad Bhagavatam Mahapuran, Sachchidananda-vapu Bhagavan Shri Krishnachandra lifted Giriraj Govardhan and protected all the Brajvasis. For seven days and seven nights, enduring hunger and thirst, He protected all His Brajvasis, His devotees, His saints and the cows.

Parikshit, the cowherds of Braj were astonished by such miraculous deeds of Lord Shri Krishna. They had no knowledge of the Lord's infinite power. All the Brajvasis gathered and said that Nanda's beloved son is very extraordinary. Just as an elephant uproots a lotus, lifts it up and holds it, this little seven-year-old child uprooted Mount Govardhan with one hand and held it up for seven days and seven nights, as if it were a game. Can this be possible for a human being?

Brother, when he was just six days old, the terrible demoness Putana came, and with his eyes closed he drank her milk. What did he drink? He drank away her life-breath. Brother, when Nanda's son was three months old, he lay under a cart and kicked his foot so hard that the heavy cart, loaded with goods, overturned and fell. Brother, when he was one year old, the demon in the form of a whirlwind carried him up into the sky. You all know who strangled and killed that dreadful demon Trinavarta. Everyone will remember the day when Yashoda Rani tied him to a mortar for stealing butter. He crawled on his knees, dragging the mortar, and passed between the two huge Arjun trees. He uprooted them and liberated them.

See, when he went to the forest with the cowherd boys and Balram to graze the cows, a demon came to kill him in the form of a crane. He seized its two beaks with both hands and tore it apart like a blade of grass: this was Bakasura. Then a demon came, wanting to kill him, in the form of a calf. He entered the herd of calves, and there he killed that demon as if at play, and threw it onto wood-apple trees, bringing those trees down as well. Together with Balram, he also killed the donkey-form demon Dhenukasura and his brothers and kin.

He made the Taal forest, full of ripe fruit, useful and auspicious for everyone. Indeed, it was through Balram that the cruel Pralambasura was slain. And brother, the great wonder: our Kanhaiya saved the cows and cowherd boys from the forest fire by swallowing the fire into his mouth. Kaliya Naag, who lived in the waters of the Yamuna, how terrible and how poisonous he was! But this Krishna crushed his pride, forcibly drove him out of Kaliya's pool, and made the waters of the Yamuna free of poison forever, nectar-like.

Nanda ji, we also see that all of us Brajvasis have boundless love for this dark-complexioned child of yours. And he too has natural affection for us. Can you tell us the reason for this? Where is this little seven-year-old child Krishna, and where is holding up such a great Giriraj for seven days! Brajraj, we have grave doubts about your son.

Nanda Baba said: "Cowherds, listen carefully to my words. Your doubts about my son will be dispelled. Maharishi Gargacharya came to perform the naming ceremony for this child. He said, 'O Nanda, your child takes a body in every age.'

In different ages he has taken different colours: white, red, yellow, many hues. This time he has become dark-complexioned. Nanda ji, your son was once born earlier in the house of Vasudeva. Therefore, those who know this secret call him Shrimaan Vasudeva. So they say." Baba said that Gargacharya ji told him that your son's power and qualities are all equal to those of Lord Narayana. He has many names and many forms. You do not know, but I know. Gargacharya ji said so. He will bring the supreme welfare of all of you.

He will bring great happiness to all the cowherds and cows, and with his help you will pass through great calamities very easily. Gargacharya said, Brajraj, in ancient times there was once a time when no king remained on earth. Dacoits and thieves were looting and plundering on every side. Then your son took incarnation to protect the righteous and to conquer the plunderers. Baba, this dark-skinned infant: you are very fortunate that he appeared in your house.

Just as no one can defeat or vanquish those who live under the lotus hands of Lord Shri Hari, so whoever loves your child cannot be vanquished, whether the enemy is within or without. Nanda ji, whichever way you look at him, whether in quality, opulence, beauty, fame or influence, your child is himself equal to Lord Narayana. So said Gargacharya ji. Nanda Baba said: "Later on, when you see this child's wondrous deeds, do not be astonished."

So, cowherds, I am not surprised, because Gargacharya ji had already told me. I consider my Narayan blessed for giving us such a child, and I do not know whether he himself is Narayana. When the Brajvasis heard these words of Gargacharya from Nanda Baba's mouth, all their astonishment vanished, because they had now fully seen and heard the power of the boundlessly radiant Lord Shri Krishna. Filled with joy, they praised Nanda Baba and Shri Krishna again and again. Then, because Indra's sacrifice had been disrupted, Indra showed his power by sending the Samvartaka clouds, with all kinds of storm, wind, rain and hail. The Lord lifted Mount Govardhan in his lotus hand and protected all the Brajvasis.

Now Devraj Indra became frightened, realising that this was no ordinary child. So my offence was committed against the Parabrahma Paramatma himself. Bhagavan Shri Krishna lifted Giriraj Govardhan and saved Braj from the torrential rain. Then Kamdhenu from Goloka and Devraj Indra from heaven came to him to have their offence pardoned. In those days there was a custom: if a great offence was committed, you would bring a cow forward before the Lord or the devotee, and the offence would be forgiven. Devraj Indra came to Braj with Kamdhenu in front. He was very ashamed, because none of his own methods had worked.

So when he saw Shri Krishna alone, he fell prostrate like a rod, with his crown radiant like the sun, and touched his feet. Seeing and hearing the influence of the supremely radiant Shri Krishna, Indra's pride, that "I am the lord of the three worlds," dissolved. Now he folded his hands and praised the Lord:

vishuddh satam tavdha shantam tapoyam dhajam maya mayom gunas prava na vidyate te grahna

Your abode is pure sattva, peaceful, born of austerity, and free of rajas and tamas. This flow of the gunas, which is made of maya, does not touch you or your grasping.

Lord, you are in supreme peace. I say at the outset, please do not be angry. Your form is peaceful. Nath, you are full of supreme peace.

You are full of knowledge, free of rajas and tamas, and pure, unworldly sat. This world, which appears as a flow of the gunas, is only made of maya. Because one does not know your true form, this world seems to appear in you. In truth, you are simply you. Lord, your connection is not with ignorance, or with the body and the rest that appear because of ignorance. Then how could faults such as greed and anger that arise from the body and its acquisitions be in you? Lord, the presence of these faults is a sign of ignorance, and you are the very form of supreme knowledge.

That means: please do not be angry with us. Although you have no connection with ignorance or with the world that arises from it, protecting dharma and subduing the wicked is your nature. It is the Lord's nature to protect those who walk in dharma and to subdue the wickedness of those who do wrong. Lord, you are the father of the world, its guru, its master. You are also the unyielding time that holds the staff to control the world. For the fulfilment of your devotees' longings, you freely take on human bodies, and by crushing the pride of arrogant beings like us, who consider themselves God, you grant them peace.

Lord, when ignorant people like me, who consider themselves the lords of this world, see that you remain fearless even in great dangers, then their pride is shattered. Free of pride, they take refuge in the path of devotion that is served by saints, and they worship you. Lord, your activity is to protect each devotee, to subdue the wicked, and to ordain punishment for them. Lord, intoxicated with power, I committed a great offence against you, because I was completely unaware of your might and your influence.

O Supreme Lord, please forgive this foolish offender out of your grace. Be so merciful that we never make such a mistake again, and that I never fall victim to such wicked arrogance again. O self-luminous, beyond-the-senses Paramatma Shri Krishna, you have taken this incarnation so that you may destroy the demon generals who are concerned only with filling their own bellies, who have become a great burden on the earth, and grant them liberation. Lord, may those who are servants at your feet, obedient devotees, be fearless and be protected. Bhagavan, I bow to you.

namastubhyam bhagavte purushay mahatmane Vasudevay krishnay satwata patae namah swachchhando pat dehay vishuddh gyan murtay sarwasmai sarv jae sarwabhatmane namah

I bow to you, Bhagavan, the supreme Purusha, the great soul, Vasudeva, Krishna, lord of the Satvatas. I bow to you, who have taken a body by your own will and whose form is pure knowledge; to you who are all, the source of all, and the soul of all. I bow to you.

I bow to you. You are the indwelling Purushottam, the soul of all, Vasudeva. You are the sole master of the Yadavas, a lover of your devotees, Krishna who attracts everyone's mind; I bow to you again and again. You have not taken a divine, blissful, conscious body as living beings do, bound by karma, but freely, out of love for your devotees and according to your own will.

Your body too is of pure knowledge. You are everything, the cause of all, the soul of all. Therefore I bow to you again and again. Bhagavan, my pride knew no end. I had understood that I was the lord of the three worlds, and because of this I became angry, and under the sway of anger I wished to destroy the whole Braj mandal. But Lord, you shattered my pride to pieces and showed us great grace. Since my effort came to nothing, my arrogance was uprooted. Now I have come to know that you are our Lord.

You are our Guru, you are our Master, you are our soul; therefore I take refuge in you. The Lord said: Indra, whoever is seized by the pride of power, wealth, possessions and position, I shatter that pride to pieces. Pay attention. This creation is theirs. If you become proud of wealth, of property, of the strength of your followers, of your arms, of your intellect, or of your position, you will be destroyed; see it today or tomorrow. I showed you grace by breaking your sacrifice, so that your pride would be shattered. Go, and remember me constantly, without a break.

If you do not remember me constantly and without a break, then Maya will show her power.

maya tekari maghwan makhbhangonugrahay te. Madnusmritye nityam mattasyendrashriyadhwana ॥

I broke your sacrifice, Indra, as a favour to you, so that you would always remember me. You were intoxicated with the pride of your position and power.

If you remember me constantly, the senses will not be able to trap you in pleasures, and pride will not come back. You were intoxicated with full pride, and that is why I showed you this grace. For those who become blind with the pride of power, wealth and property, I take the form of time and, holding the staff, I destroy them. Today or tomorrow, have patience. On whomever I bestow grace, I shatter their pride.

This is only the grace of God. Go, Indra, may all be well with you. Now go to your capital, Amaravati in heaven [sound of clearing throat], and always be attentive and obey My command. Never be arrogant again. He said to Devraj Indra, never be arrogant again. Constantly feel My presence, remembering Me. And as We have commanded, fulfil your duty as lord of the three worlds.

The Lord was giving these commands to Devraj Indra. Manaswini Kamdhenu, along with her progeny, bowed to Parameshwar Shri Krishna in the guise of a cowherd and said this to Him.

Kamdhenu said:

Krishna Krishna maha yogin vishwatman vishv sambhav bhavta loknathan sanatha vachit tam na paramkam dum tam indro jagatte bhava bhago vipr de naam sadhwa indram nastya brahnitayam avteerno vishwatma bhoom bharatta

O Krishna, Krishna, great yogi, soul of the universe, source of the universe, Lord of all the worlds, by having You as our protector we have become fortunate. O soul of the universe, You have taken birth as a human to relieve the earth of its burden.

O Sachchidananda Shri Krishna, O great yogi, O supreme Yogeshwar Shri Krishna, salutations to You. You Yourself are the universe, the supreme cause of the universe, the unthinkable one. Having You as the Lord of the entire universe as our protector, we have all become fortunate. You are the lord of the world, but for us You are our most worshipful deity.

Lord, let this Indra be the Indra of the three worlds, but for us, You are our Indra. So, for the protection of cows, brahmins, the gods, saints and devotees, become our Indra. We cows, inspired by Brahma Ji, consider You our Indra and perform Your abhishek. O Soul of the Universe, You have taken birth in human form only to relieve the earth of its burden.

Parikshit, having said this to Lord Shri Krishna, Kamdhenu anointed Him with her milk. At the inspiration of the mothers of the gods, Devraj Indra, with the water of the Akashganga brought by Airavat's trunk, along with the divine sages, performed the abhishek of Lord Shri Krishna. He named Him Govinda and addressed Him as Govinda, Govinda, Govinda. At that time Narad, Tumburu, and the Gandharvas, Vidyadharas, Siddhas and Charanas were all already gathered there.

They began to sing the glory of the Lord, who removes the sins and sorrows of the whole world. The apsaras, filled with joy, began to dance. The chief deities praised the Lord and showered divine flowers from Nandan Van upon Him. Supreme bliss flooded the three worlds, and so much milk flowed from the cows' udders on its own that the ground became wet. Rivers flooded with various kinds of nectar. Streams of honey flowed from the trees. Without ploughing or sowing, many kinds of herbs and grains appeared on the earth. Gems and jewels hidden in the mountains came out on their own.

Parikshit, when Lord Shri Krishna was anointed, even creatures that were cruel by nature became free of enmity. Friendship arose even among them. In this way Indra anointed Shri Govinda, lord of the cows and Gokul, and then, having obtained His permission, journeyed to heaven with the gods, Gandharvas and others. Nand Baba used to observe the Ekadashi vrat. He had kept the fast on Kartik Shukla Ekadashi and worshipped God. But once, in satsang, a long time ago, there was a discussion about how to keep the Ekadashi vrat. If one practises restraint on Dashami and Dwadashi as well, then that Ekadashi is considered complete.

In simple words, understand this: on Dashami, eat once at midday, not in the evening. On Ekadashi, take only water, or nirjala (no water), or have fruit once. Nowadays, many kinds of dishes are made for the phalahar fast: sabudana kheer, sabudana khichdi, many other sabudana preparations, kuttu puri, kachori, singhare ka halwa, sama ki kheer, and many such things. Ekadashi means: if you feel that you should stay for just 24 hours drinking only water, you won't die. Water is there, you won't die. The intestines will get a little rest. It comes once every 15 days. If you feel that with only water you'll be too weak to do your work, then take a couple of bananas or an apple. Just don't do the tadka with cumin and such. All of this is entertainment, it's entertainment. To us it seems only entertainment: you have four puris, two kachoris, and your senses are taken over, with good potatoes. Then look, after this come singhare ka halwa, sama ki kheer, sabudana khichdi. All of these, I have seen. It's not that I haven't seen them, but

Satisfying the palate is not vrat. What is the meaning of vrat? Enduring hardship. Enduring hardship: one willingly endures hardship for the Lord. Do bhajan all day long, and in the evening take fruit once, or take water; manage with water. So Baba used to observe Ekadashi, and on the night of Ekadashi one should do kirtan and stay awake the whole night, only then is Ekadashi considered successful. A few devotees together: Ramdas Ji of Dakor used to go to Dwarkadhish, do kirtan the whole night, and then return. God was pleased with him and said, "Take Me along"

to your home. He said to Ramdas Ji, "I am pleased. Every Ekadashi, go to Thakur Ji, to Ranchhod Thakur Ji, Dwarkadhish, have his darshan and do kirtan the whole night." One day Thakur Ji said, "Next time, bring a cart and We will travel with you." He replied, "Prabhu, you would come with me? My body is old and yours is Navkishor. How can I fit You in the cart?" The lock is put on the outside. He said, "We will open the back window, and for you We will become as light as flowers." He said, "Prabhu, look, they all have great protectors."

Now nothing will happen. Bring the cart, then. We are ready to leave. So he brought the cart. All the devotees had been watching, because he always used to come on foot, barefoot. This time he came by cart, so they thought perhaps he had become old and had come by bullock cart. The Lord had already explained the whole plan. So they went behind the temple. Opening the window, Thakur Ji was dressed in his full adornment, and the devotee said, "Lord, first, not a single gem should be left, because all of this will be useful to the sevadars. Lord, we are already afraid to take you away." Then the Lord took off all his ornaments and threw them down, scattering the jewels all over the temple. He said, "Now hold me in your lap." How pleased the Lord was! As soon as he did this, he came into the lap like a flower. Some blankets had been spread halfway in the cart.

The Lord was seated, and they set off. Ranchhod Thakur is still a long way from Dakor. When the temple was opened in the morning, they found that the ornaments of Thakur Ji were gone. The back window was open. "Surely that devotee came with the cart. Thakur Ji was very pleased with him. Surely he has run off with Thakur Ji. The devotee has carried Thakur Ji away." Now all the parshads came charging on horses with spears and lances: "Look, there he goes! There he goes!" Ramdas ji said, "Lord, they have come." The Lord said, "Look, there is this small pond of water. Hide us in it." And quickly he hid them in the water. Seeing this, they struck the old devotee Ramdas with their spears.

Then they looked toward the pond and saw blood, blood, blood. They ran over and saw spears in Thakur Ji's body, and blood. Thakur Ji said, "I will not go with cruel people like you. I will go with Ramdas ji." Ramdas said, "Lord, you are our life. Life runs by you." The Lord said, "Yes, that is exactly the point, life runs by us. Ramdas will give you gold equal to my weight." "All right." "Yes, all right." They agreed. Ramdas ji said, "Lord, they have had it proclaimed, saying they will give gold. Where is gold with us? We are poor people." The Lord said, "Take me along. First to Dakor."

Behind them, all those on horseback with spears and lances arrived there. Thakur Ji reached there and said, "Bring a scale. Seat Thakur Ji on one side. Ramdas, put the gold on the other." Ramdas said to Thakur Ji, "Maharaj.." He said, "You have a small nath, your wife's, a little one. First take it off, and we will weigh it on the other side. On the other pan we will be weighed. A small nath, a small, thin one, that much was enough." The Lord knows everything. As soon as the Lord was hung from one side, he said, "Look, the gold is more than this, but take it. The gold is more, but Ramdas is a generous man, he will give it. Give it, brother." "Oh Lord.." Then the Lord said, "Look, I am not going to leave." He manifested another form of himself and said, "Take this one away." Even today, the Lord who is seated at Ramdas ji's place, that Thakur, still has his bandage tied. Thakur Ji's bandage is still tied even today. When the blows fell on the devotee, even today the wounds and the bandage appear on the Lord.

So the Ekadashi vow was observed the way Ramdas ji used to observe it. Pujya Shri Mathura Das ji was a devotee and a gardener. On Ekadashi he would not take part in discourse. Discourse happened every day, but on Ekadashi he kept a nirjala fast. From Dashami he gave up food and water. On the day of Ekadashi, not a drop of water, and on Dwadashi was the parayan, the breaking of the fast. So he held firm to this, even in speech, right up to old age. Nand Baba observed the Ekadashi of the bright fortnight of Kartik. He worshipped the Lord, sang kirtan through the night, and on Dwadashi he entered the Yamuna waters to bathe. Bathing is done in the Brahma muhurta.

In the Dhara ji, at 4 o'clock, not at 2 or 1 o'clock. Bathing in the river at those times is not done; that is called the asura bela, the demonic hour. He entered the Yamuna waters, but at that time there was no clock. He had sung kirtan through the night and thought the morning had come. When he bathed in the Yamuna, the servants of Varun ji carried him off and took Nand Baba away. Now there was an uproar throughout Braj. Nand Baba has gone missing. All the cowherds of Braj said to Shri Krishna, "We don't know where Nand Baba has disappeared. Only you can bring your father back. O Shri Krishna, our faith and trust rest on you alone."

Everyone began to weep. The Lord said, "Don't cry. Stop the wailing. Nand Baba is not lost. I am watching. Varun's servant has taken him. I will bring him back right now." The Lord reached Varun's world. Shri Krishna, the initiator of the inner and outer senses, the sovereign of the whole universe, had arrived. When Varun Dev saw him, he came down and prostrated himself fully. Nand Baba saw this: "These attendants had caught us and brought us here, and now their master, our Kanhaiya, is prostrating himself." Varun Dev saw the Lord, came down, and prostrated fully. Then Varun Dev performed a grand and elaborate worship of the Lord with mantras. Nand Baba, standing there, was delighted: "Look at my Lala's grand standing! This Varun Dev is making such a long prostration and performing such an elaborate worship."

Varun ji said: prabho amē prabho tadā bhajato bhagavan navā pāram adhanā namastubhyam bhagavate brahmaṇe paramātmane natā sūryate māyā loka sṛṣṭi vikalpanā

Lord, victory to you. Salutations to you, the Lord, the Brahman, the Supreme Soul. Māyā, which imagines the creation of worlds, does not bow before you.

Lord, victory to you. Today my life as Varun has become fruitful. Today I have received everything. All the aims of human life have been fulfilled, because I have been given the opportunity to serve your lotus feet. Nand Baba said, "We used to think only Lord Narayan was God. My Kanhaiya is God too!" That is why Baba's chest swelled with pride: "Oh, my Lala is God!" Lord, I have got the opportunity to serve your lotus feet. We have crossed the ocean of worldly existence. You are the God of devotees, the Brahman of the Vedantins, and the Paramatma of the yogis. Lord, in your form there is no māyā that imagines the creation of various worlds. So the Shruti says. O Shri Krishna, I bow to you. Again and again I prostrate myself. Lord, forgive me. This servant of mine, in his ignorance, brought Nand Baba here unknowingly. He does not know his duty. Lord, this is your father. Take him away, and forgive me. Varun ji, holding his own ears in apology, is offering praise.

He is bowing down again and again and begging forgiveness. "Govind, I did not know that he is your father. You have such great love. Please forgive me. Lord, your servant has made a mistake. Master, please forgive him, and I am always your slave." O Shri Krishna, whenever any command.. Again and again, Varun Ji Maharaj prostrated, and Varun Ji offered great praise and prayers. Lord Shri Krishna is the God even of Brahma and the other gods. Then Lokpal Varun circumambulated the Lord four times. He prostrated and begged forgiveness again and again. Nand Baba was greatly astonished. Nand Baba took him and came to Braj. Now a meeting was called for the morning. Nand Baba, brother Nand Baba, said, "I saw Varun Ji prostrating fully again and again, and he was saying to Kanhaiya, 'O Lord of the senses, lord of yogis, king of yogis, Supreme Soul.' He kept holding his ears again and again."

He was bowing down again and again, offering pranam. "Oh, what a wonderful thing! My Kanhaiya turned out to be the Lord. We used to think it was only Narayan's grace. That is why he lifted Giriraj Govardhan."

The cowherd friends who love the Lord were astonished to hear this. "This Kanhaiya is God. Our friend is God." They became very curious. When they left Nand Baba's side and went out to graze the cows, at Brahm Hrad, all the friends said, "O Lord, listen, you are God." Kanhaiya replied to the Lord, "You are the Lord of Vaikuntha. If you are God, then show us Vaikuntha. How can God play with us? Show us Vaikuntha, where only great, accomplished, loving devotees can enter."

The Lord, to fulfil the desire of his cowherd friends, immediately said, "Take a bath in this Brahm Hrad." Where Akrur Ji took his bath, the moment he dipped in, he reached Vaikuntha. There were Jay and Vijay, Nand and Sunand, the Lord's divine associates, divine weapons, and the Lord seated on a very high throne. The friends said, "Stop! Lord of all worlds, ruler of infinite universes. Approach such a Lord bowing down." From a distance they said, "We don't want it at all. He is sitting up so high, and here everyone is scolding us."

"We want our Kanhaiya, the one we play with. We don't want Vaikuntha at all." So they jumped up. The Lord said, "Kanhaiya, let me ask one thing: you are my eternal friend, you are my life. Never send me to Vaikuntha. Where there is such distance and such formality, I like that Kanhaiya with whom I play, with whom I eat, and with whom I do various kinds of pastimes."

The Brajvasis found Vaikuntha bland. Even if Vaikuntha is considered superior to Vrindavan, the abode of the Lord's love, the Brajvasis did not like it and refused, saying, "Kanhaiya, give us one thing: may we never leave this Braj. Make us monkeys of this place, birds of this place, animals, birds and creepers of this place. We don't want Vaikuntha."

In this world, the jiva, out of ignorance, identifies with the body and makes all kinds of desires. To fulfil them, it wastes its entire life. As a result, it goes into animal, bird and insect births, and so it cannot recognize its own true state. The most merciful Lord showed his cowherd friends the Vaikuntha abode beyond maya. Then the Lord gave his friends knowledge of Brahman, which only those who are absorbed in samadhi and beyond the gunas, of the nature of eternal light, can truly attain.

Look, Brahman is eternal.

satyam gyanam anantam yadi brahm jyoti sanatnam
Truth, knowledge, infinite: if Brahman is the eternal light.

satyam gyan anantam y brahm jyoti sanatnam yadi pasant guhita
Truth, knowledge, infinite, which is the eternal light of Brahman, hidden in the cave (of the heart).

In that very lake, the Lord showed Akrur Ji his own form. Having bathed him in that same lake, he showed him the supreme abode. Seeing the divine worlds of the Lord's form, all the cowherds became absorbed in joy. Shri Krishna is embodied Brahman, embodied Paramatma, embodied Bhagwan. All the cowherds were astonished: how fortunate we are, that we belong to our beloved Kanhaiya, who is Brahman, Paramatma and Bhagwan.

This is the greatness of the Brajvasis even today. Those who are the true old residents of this place have immense love and relationship in their hearts toward the old Thakur Ji. It is like the situation in a household: for them God is not seen as distant; they see "my Krishna." When people of Nandgaon come, their thasak (pride and mannerism) shines through. When people of Barsana, of Shri Ji, come, their thasak shines through. When you talk with Brajvasis, their thasak shines through. It is true. They come, bow, offer prasad, and then say, "O Baba, you give blessings. May you live long; no one can harm you." They say, "Oh, the grace of Ladli Ji, the grace of Nandlal, and the grace of the Brajvasis." Upon whomever it falls, Brajraj never leaves them. So don't go by their outer speech or outer behaviour. Their behaviour is a little crooked, and their words may be a little harsh. It is a matter of their tongue.

Their heart is very, very lovable. We have seen this. Look at their conduct. These are the friends of the Lord. Crores of salutations at the feet of all the Brajvasis, who found Krishna dear, and for whom even Vaikuntha did not seem dear. Even today there are such dear Brajvasis of Shri Krishna. Their dust from the feet, their charan raj, and their blessings will surely unite us with Priya Pritam. The rest of the discussion has come. Shri Radhavallabh Lal.

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Original video: Shri Hit Radha Kripa (YouTube)