These Principles Will Advance You in Bhajan / The Disappearance of Shri Krishna / Gopi Geet // 24/10/26

Pujya Shri Hit Premanand Govind Sharan Ji Maharaj's satsang. To hear the full discourse, watch the video above.

Full Discourse

Vrindavaneswari tav padarvindm prema makrand rasau purnam hridpitam madhupte smarta mugram nirvai param shital mashyam param shital maya param sacchidanand ghan Premand swaroop navni nikunj mahmmahim param pavan shri Vrindavan dham
O Vrindavaneshvari, at your lotus feet, full of the nectar of love, O beloved of the heart, O Madhupati, remembering you… supremely cool, supremely cool illusion, supreme sat-chit-ananda, the embodiment of love, in the nikunj, the most glorious and sacred Shri Vrindavan Dham

To the beloved of Shri Vrindavan Dham, the Yugal Sarkar, the life-worshipped and life-dear Shri Priya Pritam, and to all the sahachari vrind, the birds, deer, animals, trees and creepers, Yamuna, Ras Rani, Raj Rani, and the entire Brajvasi parikar: crores of salutations, crores of bows, crores of namaskar. Shri Ladli Lal, the most merciful, is showering infinite grace.

We have to drink this in. Like water, wherever you leave it, it flows downward; such is also the nature of love. Where there is greater humility, love shines forth. In ego, in pride, in intoxication, in arrogance, love does not sprout. Therefore humility is the devotee's wealth; it is everything. Let us practise humility. To make our speech most gentle and sweet, and our inner self free of attraction and aversion, we must constantly contemplate the Bhagavan. Through the power of this constant contemplation, the heart free of attraction and aversion becomes a place for love. In whose heart love shines forth…

He becomes absorbed in knowledge. All knowledge of past, future and present, all three times, awakens in his heart. Therefore Shripad Prabuddhanand Ji Maharaj says:

dur vidya sindhu vidya sindhu mahadbhutam saram chirmaray Radha Krishna viharo jwalam vipinam
Far beyond the ocean of learning, the wondrous ocean of learning, the essence… Radha-Krishna's play, blazing in the forest.

An ocean of ignorance is flowing in the world: ignorance, unawareness, delusion, darkness. Almost everyone is drowning in this avidya. One can cross over it only by taking refuge in true vidya. This modern learning is not capable of granting victory over maya.

Scriptural learning too cannot carry us across maya, if we do not conduct ourselves and contemplate accordingly. Sevak Ji Maharaj is saying:

vidya Harivansh mantr chaturakshar japat siddh bhav unam hari vansh ye char akshar vidya hai jo is bhav samudra se par karane mein samarth hai
Chanting the four-syllable Harivansh mantra, one attains perfection and crosses the ocean of existence. These four syllables, Hari Vansh, are the vidya able to carry one across this ocean of worldly existence.

If we do not chant the Bhagavan's name and do not remember the Lord, then even if we commit the Puranas to memory, perform grand yajnas, and undertake pilgrimages and austerities, ignorance will not leave the heart, because all of that is external. What thought is running in the heart?

The loss is in the very moment the contemplation of the Bhagavan is gone. The gain is attained in the very moment one is in contemplation of the Bhagavan.

Harivansh naam hin kheen din dekhiye sada kaha bhyo bahugya ho puran ved padh
Look at the one without the Harivansh name, forever poor and wretched. What does it matter that you are learned, reading the Puranas and Vedas?

If we are knowers of many Puranas but the name is not flowing continuously, the ignorance of the heart will not be destroyed.

kaha bhyo ki ram gyan det det phalan pai uchh uchh dev lok chah par pravah kal ke kadpi chhut hai nahi shri vyas nand naam jo pratiti so na rat
What is gained by giving knowledge? One may reach the high heavenly worlds, but one can never escape the flow of time. Chant the name of Shri Vyas-nandan with faith and conviction.

Sevak Ji Maharaj is saying: if you are not chanting the name continuously with faith, then even though you are knowers of all the scriptures, you have gained no fruit. Even if you performed great yajnas, great austerities, and pilgrimages, by the power of merit you may go to heaven and other worlds, enjoy the pleasures there, and then return to the mortal world. When the merit is exhausted, you fall back into the mortal world. But you cannot be freed from the flow of time unless you chant the name with faith. Naam japa alone grants the state beyond time.

Therefore it is said: to be freed from ignorance, Shri Hit Harivansh Mahaprabhu bestowed the supreme vidya, the naam, the para vidya. This two-syllable name, Radha, is the para vidya. Radha Radha Radha Radha, chanting ceaselessly, your intellect will enter into the worship of Shri Priya Pritam, Radha-Krishna, if you chant the naam. And you will attain the refuge and the great good fortune of residing in the supremely sacred Shri Vrindavan Dham, if you chant the naam.

almah vitark jal sah sava chhid moh jalani udav vihanga pat vrinda kanan ruchram
Enough of this web of argument. Cut the net of delusion; like a bird flying to its rest, to the lovely Vrinda forest.

Do not argue with what I am saying. Argument will not make this matter understood. It is understood through shraddha and vishwas.

pratham hriday shraddha jo kare acharya jan jae anusare jahan jahan Harivansh ke shraddwan labhte ganam
First, whoever has faith in the heart follows the teachers. Wherever the faithful of Harivansh go, they attain knowledge.

Attaining knowledge and attaining love both come through shraddha, not through argument. Yes, questions born of curiosity can be put forward; we are ignorant and want to know. But argument done knowingly, to defeat someone or to prove oneself learned, wastes time.

In that kind of argument, attachment and aversion are strengthened, and ego grows. For curiosity, one may ask, "How is it so? How does this work?" Our curiosity is that we want to know. It is not that, knowing, we want to defeat you, or that, knowing, we want to show others that we have this knowledge. This kind of argument is forbidden on the path of the Bhagavan. For curiosity, one may ask how and why, in order to know; the seeker wants to know. But argument and dispute done to feed the ego, to defeat another, to put them down, is what is meant here.

That is called vitarka-jal, a web of argument. It is a trap, and the sadhak should not get caught in it. Enough: understand my words. Give up all false arguments, because kutarka will trap you in the web of delusion and ruin you. If you accept my words with shraddha and vishwas, you will advance on the path of the Supreme.

Radha Radha Radha. If you chant the name, your mind will fly like a bird toward Vrindavan. Look, by chanting the name Radha you will fall in love with Vrindavan, and Vrindavan will begin to feel like your own.

uddi vihang pat jaise koi udkar pakshi akar Vrindavan mein gir pare
Just as a bird flying through the air comes and settles down in Vrindavan, so your mind will take refuge in Vrindavan.

It will start to flow from the heart: life is Vrindavan, everything is Vrindavan, breath is Vrindavan, my Vrindavan. Just chant the name of Radha. Don't argue. Don't keep looking at what benefit you have received. When the Radha naam bears fruit in its own time, you will dance, and you will become fulfilled. Taking refuge in the Dham, chanting the Radha naam, and worshipping the Beloved and the Lover: there is no greater gain in the three worlds than this.

Pujyapad Shri Udiya Baba Ji Maharaj says that the words of great souls carry us across the ocean of doubt and make us firm in spirituality. We should have enough understanding to know what we should do and what we should not do. Who are we? What is the purpose of our birth? And how will it be attained? Who are we? What is the purpose of our birth? And how will it be attained?

First of these is satsang with mahatmas who love the Lord. If we don't find satsang with mahatmas who love the Lord, these four questions cannot be answered, because our intellect is not pure enough to understand the principles of the scriptures. When their pure intellect explains things in words suited to our understanding, then it becomes clear to us.

So the second is satsang with mahatmas who love the Lord. My death is also certain. My body will also fall. When we are going to cremate others, we should have this worry: my death too will come. When it will come, how it will come, what accident will happen, no one knows. So we should do bhajan of the Lord to conquer our death. Death makes us do bhajan. When the fear of death comes, bhajan happens.

Our people have been given a guard at all times to alert them. [sound of clearing throat] It is like an incurable disease, such as kidney failure. It keeps saying all the time, "You will die." Do bhajan, don't look here and there. You will die, you can die at any moment. It is a great grace of the Lord that pain keeps reminding you all the time. Do bhajan, do bhajan, and stay awake with discernment at all times that your death will come too, and your body will fall too.

Third, do daily study of the scriptures, even if it is only one page. Read just two shlokas with their meaning: two shlokas of the Gita, and from the Shrimad Bhagavatam. Read all the chaupais between two dohas with their meaning. Do self-study of the scriptures.

Fourth, sitting among worldly people and talking about jokes and worldly entanglements: give these up. Give up bad company.

jake sang kumti mati upjay karat bhajan mein bhang
tajo re man hari vimukhan ko sang

Give up the company of those who turn away from Hari, O mind, the company that breeds bad thinking and disrupts bhajan.

This will answer your questions.

What is your duty in coming into this world? Who are you? What did your goal become? How will it be fulfilled? These four things will settle it: satsang with mahatmas who love the Lord, contemplation of your own death. Narayan Swami says: if you desire the supreme welfare, do not forget two things, Shri Bhagwan and death. You have to die. Whether today or not, who knows which moment the body will be left behind? Everything will stay right here, the whole worldly entanglement. No one will remember you, and even if they remember you, what good will their remembrance do if we are in hell?

Study of the scriptures, detachment from worldly-minded people, sitting among worldly-minded people with attachment, joking: all these entanglements weaken our devotion (bhakti).

Look: just as a king, after winning, sits on the royal throne, the whole royal retinue comes under his control. Ministers, commander, army, treasury, all the splendor. In the same way, discernment (viveka) and non-discernment (aviveka) are the two kings of one's sense of self. Where discernment awakens and the soul is seated on the throne of its true nature, at that very moment bliss, supreme bliss, the bliss of realisation, abundance, and siddhis all return to its feet. Likewise, where ignorance becomes king in the heart, lust, anger, greed, attachment, pride, envy, jealousy, and the entanglements of the world all gather as the treasury of one's sins.

So think about your own liberation. Until you are established in your swa, you are still a child. You once asked a question: pride should be given up, but self-respect should be protected. Self-respect should not be given up. Right at the very beginning, during the time of lifelong celibacy (naishthik brahmacharya), even then, by the Lord's grace, your discernment was awake. So we asked: where did you take "swa" from? From the side of caste, from the side of the body, or from the side of your true nature? Now, that was of the worldly ground. So we are not talking about that. We are asking: self-respect, swa-abhimaan, where did you establish "swa"?

You established it in bodily consciousness, on the side of caste, on the side of lineage. That is why you say self-respect should be protected. There is no need to protect swa. Swa is safe. Swa is safe.

nain chhinte shastraan nain dhati pavka
na chain kledpo na sosh maruta

Weapons cannot cut it, fire cannot burn it, water cannot wet it, and wind cannot dry it.

You have placed swa in the wrong place. In bodily pride you think, "Let my bodily pride be protected." This is ignorance. When you reach swa, there is nothing but swa. So whom would you protect, and from whom? There is only one Atma-tattva, the principle of the Self.

The Atma is one bliss, not many. One who sees many atmas is ignorant. Bodies are many; the Atma principle is one. Just as the instruments (karan) are many, a fan, a halogen light, an AC, a mic, but the flow of electricity in all of them is one. Likewise, woman, man, the inert, the conscious: all these bodies are separate, but the Supreme Soul (Paramatma), the Atma, is one in all of them. One who knows this, whom will he protect, from whom, and where will he take pride? So destroying ignorance and non-discernment is sadhana. Awakening discernment and knowledge is the supreme state of perfection.

Someone who chants the mala for six hours, but keeps company with worldly-minded people and tries to indulge in sense pleasures as he likes, will not have that light. The effect of six hours of bhajan is very great, but Baba is saying that everything will turn to dust. He does bhajan for six hours, and afterward he thinks, "Friend, bhajan will destroy my sins anyway," so he commits sinful acts as he pleases, enjoys himself, and has fun like worldly people. Baba is saying that the bhajan he did for six hours will all be wasted, turned to dust.

It will not be published. Giving up the opposite attitude, even if you do a little bhajan, will lead you toward unbroken remembrance of the Lord. But if you do six hours of bhajan and then act willfully, there is no benefit. That is why people say, "I have been doing bhajan for 20 years." But no light from the bhajan is appearing at all. You are acting willfully. If you want to attain the Lord, do not get caught in caste-consciousness, body-consciousness, sense-consciousness, or mind-consciousness. See yourself apart from the mind. See yourself apart from caste. See yourself apart from the body.

See yourself apart from the senses. Only then will you be able to rule over them. There is an arrangement: when a younger brother touches the feet of an elder, does that make the elder great? It is a practical distinction, only a practical distinction. In varnashrama there is a practical distinction, but it is not the truth, because the truth is one. That Vasudeva is all; God alone is God, and there is no other. In the practical sphere there is the arrangement of varna, but when we walk the path of paramarth, we do not accept this.

In the bhagavatik view, we do not accept body-dharma or body-caste. We are all one, the form of the Supreme Self. All our bodies are made of the same five elements. At the potter's, there is a small saucer, a big saucer, then a clay tray, and a clay pot. If any of the four takes pride and says "I am bigger," that can only be a matter of size. The clay is the same in all of them, and the potter who makes them is also one. The wheel they are shaped on is the same, the clay they are made from is the same, and the maker is the same one. The one who makes us is one.

Our clay is all one. We are all placed on the same wheel. Big and small are distinctions of practical life. In paramarth this is not accepted. In paramarth one thing is accepted:

sab mein shri bhagwan Siyaram mein sab jag jani karo pranam jo jug pani

Seeing Siya-Ram in all, I bow with folded hands.

Those walking the path of bhagavat must take great care. Everyone is ours, and no one is ours. This is our formula. Everyone is ours, and no one is ours; no one is truly ours. In worldly distinctions, everyone is ours. Everyone is our Lord in the form of God.

nate neh Ram ke man sud sushavya jahan lo anjan kahan aankh ja phute bahut kaho kahan lo

Of all relationships, the bond of love with Ram is the dearest and most worthy of service. What use is collyrium to eyes that have been destroyed? How much more can I say?

What is the benefit? Our vision will be destroyed by this matter, by saying such-and-such caste, such-and-such side. All live together under one umbrella. Everyone is living under the blue umbrella.

Wherever you go, you will find the blue umbrella. The maker of this blue umbrella, the dark-hued Shyam, is also one. The maker is one. This middle-ground conduct of practical life has no recognition in paramarth. Brother, accept this true thing.

jat pat kul karm dharm vrat sanskriti hetu avidya nasi

Caste, lineage, family, action, dharma, vows, and culture are causes of ignorance, which is to be destroyed.

Our Sevak Ji says these fall under avidya, not under vidya. Pointless pride and pointless feelings of hatred are both pointless. Pride in "we are big," and making others feel "they are small" with pointless hatred, we call an arrangement of practical life.

In paramarth, the Lord has said:

chatur varnam maya srishta gun karm vibhag

The four varnas were created by Me, according to the division of qualities and actions.

This is for practical life: like elder brother, middle brother, and younger brother. But all are children of one father, all made of the same five elements. When we walk in paramarth, we should look neither at the caste-side of our own body nor at that of the other person. We have to walk the path of bhagavat. By the great grace of the Lord, we met a realised Sadguru Dev, a form of the Supreme Brahman. Only by the grace of the Guru are body-attachment, body-consciousness, and caste-consciousness released. These are very big chains. They bind the jiva.

In avidya, Maharaj Sevak Ji is saying that caste, lineage, family, karma, dharma, vows, and culture are the cause of the cycle of coming and going. Maharaj Ji, by his grace, has destroyed this avidya. When a sadhak walks in sadhana, the body begins to feel very dear to him. You want to protect your body's comforts and conveniences, its food and drink, but you make your heart dirty and do not want to keep your heart safe. Then how will your journey in paramarth progress? Give the body proper food. Keep proper cleanliness. The main and principal thing is purity of the heart.

Keep the heart safe, so that it does not become afflicted by faults such as lust and ego. Purifying the body is outer purity. Purifying the heart is the means to attain the Lord. Outer purity of the body comes through contact with water and dust. Wash your hands with soap as much as you like, but there must certainly be some contact with earth. If you do not touch the earth at all, the drains will get clogged. Without dust there is no purity. Pure body, pure heart, pure speech: then there is constant remembrance of the supremely pure Lord. See for yourself. Stay pure for 10 days and you will find no desire to touch anyone. And if you keep your life pure, you will become detached from the body. Purity leads to dispassion for the body; impurity leads to firm attachment to the body.

Purity of speech: people now speak whatever comes to mind. Just be careful in speech. Through words you can gain an elephant, and through words you can be trampled by one. So speak with care and thought, or remain silent. By giving up attachment, aversion, jealousy, ego, lust, theft, violence, adultery, and impure thoughts, the heart becomes pure.

These are all dirty things. By giving them up, the heart becomes pure. The more satsang you do, the more thoughtful and patient you remain, and the more naam jap you do, that much your adhyatma will grow. Often those who do bhajan make a mistake and become angry. Anger will veil the effect of a month of bhajan, so that you do not become worthy of reverence. Anger is a sign of sin. Whoever has anger, whoever they may be, should understand that their inner self (antahkaran) is not yet fully pure. An angry person's spiritual uplift does not happen. Especially in the words and decisions of gurujans and shreshth jan, one should not get angry.

Bhajan is hard to do, hard to save up, and hard to digest. This is a very golden path on the way of Bhagwat, and one has to place each step with great care. Those idle people who look at others' virtues and faults, who criticise others, backbite about others, get angry with others, and hold dirty feelings are neither gyani, nor yogi, nor bhakt. They are worldly deceivers (prapanchi), idle, and cowards. Pujyapad Baba is a siddha mahapurush. A bhakt sees Bhagwan everywhere, so how can he get angry?

Uma Ram charan rat bigat kam mad krodh nij prabhu mein dekhe jagat ken karen virodh
Uma, one who is absorbed at Ram's feet, free from desire and pride, sees the whole world in his own Lord. With whom, then, would he quarrel?

Inside the bhakt, the gyani is in the form of the Self. There is duality only if there is an other; otherwise, against whom would there be anger? The yogi is in the form of the Supreme Soul. The yogi, the gyani and the bhakt have no anger, no attachment or aversion, no criticism or praise, and no backbiting. All those idle people are cowards.

If there is no bhajan, they keep engaging in worldly deceit. One verse of the Gita has benefited me greatly in my life. I like it very much, and all sadhaks should use it.

abhyaas yog yukt chetasya gamna param pursham divyam yati parthanu chintyan
With a mind disciplined by yoga practice, not wandering elsewhere, one reaches the Supreme Divine Purusha by constant contemplation, O Partha.

Arjuna, let there be such practice that the mind does not go anywhere else, the chitta does not go elsewhere, and it remains constantly absorbed in contemplating and reflecting on the Ishta. If this practice is done, the attainment of the Supreme Purusha, the Divine Paramatma, will come through this alone.

Partha-chintan: attainment of Bhagwan by contemplation alone. A sadhak should practise this. Every moment there should be remembrance of one's Ishta. Through this alone the Supreme Purusha, the Divine Paramatma, is attained. One who has corrected his practice is a mahatma; one who has spoiled his practice is a duratma.

At Bhrigu Kshetra we met a Bengali baba, Pujyapad Udiya Baba, and we used to stay with him for a few days. One day I was walking in the solitary bushes toward the hill when a mahatma emerged from those bushes. The hair of his eyebrows was hanging down. I had never seen such an old mahatma before, yet he was so radiant and so ancient. Perhaps he gave darshan out of grace.

That is, a divine mahatma in the Himalayas. We asked him, "Maharaj Ji, please speak a few words from your sacred mouth." He said there are two kinds of sadhan: antarang (inner) sadhan and bahirang (outer) sadhan. Both are necessary for the siddhavastha. Antarang sadhan is only one thing: constant contemplation of one's aradhya deva, so that no other thought is allowed to arise. In antarang sadhan he named only one thing: constant naam jap and constant contemplation of one's Ishta. In bahirang sadhan he spoke of pratigraha, parigraha and upagraha, and of para-charcha. First, beware of pratigraha: beware of taking from others. Beware of taking from others.

What is taken from others is called pratigraha. It causes the loss of great merit and the loss of bhajan. Taking from others for one's own enjoyment is pratigraha; bhiksha and clothing are a separate matter. Parigraha is accumulating for oneself and for one's own enjoyment: bank balance and such things. Upagraha is eating again and again. Para-charcha is criticising others, pointing out their faults, and backbiting. Giving up these four things is bahirang sadhan. He is saying this to sadhaks, because a worldly person has thousands of other faults. A sadhak should avoid pratigraha.

One should avoid parigraha, accumulation. One should avoid upagraha, eating repeatedly. And one should avoid para-charcha, seeing and criticising others' faults and backbiting about them. However much the avivekī (unwise) person studies the scriptures, he cannot reach a decision; enjoyments defeat him. Therefore, six kinds of purity destroy all ignorance. Purity of mind: the mind likes sense enjoyments, so it keeps contemplating them. Withdraw it from there again and again. Apply it to naam, apply it to the true form, apply it to the true dham, and apply it to leela, wherever your reach extends. You can reach form, leela, naam, dham and splendour. Wherever you apply the mind to naam, roop, leela and dham, your mind will become pure. Purity of mind means withdrawing the mind from contemplation of enjoyments and applying it to contemplation of Bhagwat: naam, roop, leela and dham. Second is purity of speech: truthful, sweet, simple and gentle speech, along with Bhagwan's naam jap, praise of Bhagwan's leela, and kirtan of Bhagwan's naam. This is purity of speech. Third is purity of food. For a sadhu it is bhiksha, or akashavritti. Akashavritti means sitting and letting the Lord give whatever He gives: if you receive, you have received; if you do not, you have received hunger. Bhiksha means asking at four or five houses; if something is given, it is received; if not, Radheshyam. For a householder it is nourishing the body with wealth earned righteously. This is purity of food. Fourth is purity of the hands: do not commit any sinful act with your hands. Keep your hands free from sinful deeds. Those who are detached are very careful about this, and for them, taking pratigraha, such as accepting money, is forbidden. If so, for the detached only roti bhiksha is allowed. Purity of kachha: for the detached, lifelong brahmacharya with a kachha langoti. Purity of janeu: for the detached, lifelong pure brahmacharya.

Among those listening, many new sadhaks may have gone to Paramhans Ji Omkaranand Saraswati of Najafgarh. Then a great vikshep (disturbance) arises in life: in this new stage the mind becomes restless toward kama and similar desires, and faults such as dreams arise. At the age of sixteen or seventeen, he asked this question: two very great kinds of tendencies in a new sadhu obstruct the path of Bhagwat.

One is attraction towards worldly enjoyment, and the other is dreams. Then he said: if, within 30 or 40 days, a natural discharge happens without any thought behind it, then, just as froth rises when dal boils over, that useless part of the body is expelled. That is not the discharge of brahmacharya, the one through which children are conceived. That comes out only when you see intercourse in a dream or do some kind of act. Otherwise it will not come out on its own. The manovaha naadi is there. When you think wrongly, it will churn and churn, and push it out. Just as ghee is in milk, so the seventh dhatu, semen, is in the blood.

So he said, don't worry about it. Just don't let any action show outwardly. Sometimes, after several days of constipation, such a lapse will happen suddenly. Or if you drink hot milk at night, such a lapse will happen. Or if you eat something particularly sour, it will happen. Or if you eat something too sweet, it will happen even more. Curd, rice, brinjal, cauliflower, groundnuts, every kind of dry fruit: keep all of these out of your life, the way a sick person is kept away from them. They are very harmful to brahmacharya. We wrote in our diary whatever we heard from saints and great souls. If it is for brahmacharya, then rice can be spared.

Curd, sometimes, a spoonful is fine. But heaps of raita and curd and all such things, don't even imagine brahmacharya then. It requires great seriousness. We did not get this, but when we were on the bank of the Ganga, sometimes a gardener or a cowherd who had come from far away grazing cows would have bread or paratha tied up. God would inspire them to ask, "Baba, will you eat bread? Take it, brother." If there were four, they would say, "I'll take two, you take two." So we got two. Sitting on the bank of the Ganga, tears would come: Lord, how merciful you are. Sometimes someone would give a little jaggery, and sometimes such enjoyments were presented to us. A brahmachari should take food items with great care.

Once we saw a brahmachari. When he sat down to eat, he tied his gamchha tightly like this. We thought it was a hernia, so he tied it like this. We asked, "A hernia?" He said, "No." We asked, "Then why did you tie it?" He said, "This tells me how much food I should take." So he pulled and tied a knot, and when it began to feel tight, he stopped eating. He had taken on that one outer discipline. We have said many times: come once, keep two rotis for yourself, this much, this much, this much, and then go, and don't take more. Radha, Radha, Radha. Having received it, he sits, and when the pangat is finished, he gets up. But there is hot steam rising from the food. Now that steam won't be there, because it was kept earlier. Brother, if you want to blow out steam, you will be carried off along with it. Very sattvic, kachh shuddhi. Narsi Mehta ji is saying:

kachhwach man nishchal rakhe dhan dhan janani teri re ba
Whoever keeps the kachh (restraint) and the mind steady, blessed, blessed is your mother.

Narsaiya had darshan and said, "My great fortune, to have darshan of such a saint: one who is firm in his word, firm in his mind, and firm in his loincloth. That is kachh shuddhi. If he is a householder, then the vow of one wife, and if he is a brahmachari and renunciant, then lifelong brahmacharya. Kriya shuddhi is living with pure, guileless feeling under the command of the elders. For a renunciant, that is the purity of action. For a householder, it is performing one's duty dharmically, as the scriptures prescribe. Mind purity, speech purity, food purity, hand purity, kachh shuddhi, and kriya shuddhi: when these six purities are achieved, divine bhajan will proceed, bhajan will grow, bhajan will be digested, and attainment of Bhagavan will happen."

Let us proceed to Shrimad Bhagavata Mahapurana. Sachchidanand Bhagavan Shri [speaks in a nasal voice] Krishna Chandra attracted with his flute all the great paramhansas who had become gopis. By asking questions, he showed society their state, how they had reached the ultimate limit of renunciation, and even the memory of that renunciation was destroyed in them. Then Bhagavan gave them the bliss of rasa.

bahu prasar parimbh kara kor neena labhan narma nakhapa
Embracing with outstretched arms, touching with hands, locks of hair, breasts, navel and thighs, and with playful glances and smiles..

chhyavlok hasit braj sundari muttam bhay ratipti ramya chakar har gopi dekh rahi parashwa mein shri Krishna bahu mein bahu dale bahu prasar parim kisi ko gadha lingan kiye hue hain
Krishna aroused the desire of the Braj beauties with playful glances and smiles, and delighted them. Every gopi watches from the side as Shri Krishna, arm in arm, embraces someone tightly with outstretched arms.

Sachchidanand Prabhu. The great rishis and munis, desiring exactly this, became gopis. The Vedic riks became gopis. Bhagavan was smiling at one gopi and holding another to his heart. He began giving joy to the gopis in many ways. Having received the touch of Sachchidanand Bhagavan, the gopis' bliss knew no bounds. In the middle is Shri Ladli Ji and Lalji, and the gopis are all around them. Bhagavan is doing rasa. This is rasa. Then comes antardhyan leela, and because of pride, the maha-rasa happens. They sing one pad, and then two pads of rasa.

dekho ri nagar nat nirat kalindi tat gopin ke madhya raj mukut latak
Look, friend: the clever dancer dances on the bank of the Kalindi, and his royal crown sways among the gopis.

dekho ri nag nat nirat kalindi tat gop ke madhya raje mukut latakri nagar nat nirat kalindi tat
Look, friend: the dancer dances on the bank of the Kalindi, and his crown sways among the gopis. The clever dancer dances on the bank of the Kalindi.

[singing] gopin ke ma raj mukut latak dekhori nagar nat nirat kandi tat kopin [singing] ke madhya raj mukut latak [singing]
Among the gopis, his royal crown sways. Look, friend: the clever dancer dances on the bank of the Kalindi, among the gopis, his royal crown sways.

Behold the dancer of the city, bowing before the gopis on the banks of the Kalindi, his crown swaying.
Behold, friend: the clever dancer dances on the banks of the Kalindi, and his crown sways among the cowherds.
[sound of singing]

His yellow silk at the waist shines brightly.
The glow of his earrings catches on the chariot of the sun.

[sound of screaming]

"Tatta thei, tatta thei": the sound fills every heart.
The lift and fall of his feet, each step a stamp.

In the rasa, the refrain is "Radhe." On the flute, the refrain is the same: "Radhe, Radha, Radha, Radha." In the rasa, "Radhe, Radhe." On the flute, the refrain fills every lane.
Nanddas sings.

There, very close, Nanddas sings.
Behold the clever dancer, bowing on the banks of the Kalindi, his crown swaying among the gopis.
Dancing with Gopal, the gopis came together.
Dancing with Gopal, the gopis came together.

Seeing the wondrous dancer's form, a form more special than a million Kamadevas.
Seeing the wondrous dancer's form, a form more special than a million Kamadevas.

Sweet on the lips, the flute holds the seven notes.
Dancing with Gopal, the gopis came together.
The cuckoo's throat sings sweetly, its tune supremely melodious.
Clever Bhamini, the beloved daughter of Vrishbhanu.

The ankle bells jingle, "tatha thei."
With words spoken from the mouth, on neck and arms.
Dancing with Gopal, the gopis came together.

The sweet mridang plays, the rhythm and movement perfectly aligned.
Keeping time with the rasa circle, giving and taking the beat.
The swans and peacocks call out all around in tumult.
At dawn the lotus buds bloom, as if opening like lotus flowers.

In Shri Vrindavan's new groves, the bowers of love are full of joy.
Gazing at the trees and the riverbank in lovely moonlight.
Shri Vallabh's lotus feet, the nectar of the lotus, so sweet.
Giving gifts and honour, Mohan's servant..
Dancing, victory, victory!

Thus the gopis, honoured by Krishna, grew proud and thought themselves the most honoured of women.

So much bliss is pouring down. The Lord is near each gopi, bringing them great happiness.
With wondrous dance, song and music, a new nature appeared: pride arose.
Such pride arising would seem pleasant, thinking "what good fortune is mine."

The gopis felt, "Oh, my good fortune! My Shri Krishna is giving us so much happiness through his grace." This thought can come to any devotee's heart, and there is no fault in it. But the thought "I am the best in all three worlds" did not please the Lord.

Among all the women of the world, we are the best, because Shri Krishna dances on our gesture. The words "among all women" are what stung the Lord. More love brought this pride awake.

Thus the Lord's great love, given to the gopis, made them think of themselves as supreme.

Seeing the pride in their good fortune, Keshava, to calm them and bless them, disappeared right there.

The moment this pride came, their good fortune was lost. When someone thinks, "I am the best in the world," that very moment the fall begins. To calm this pride, Shri Krishn disappeared. Beside each gopi he stretched out his arms and embraced them.

[sound of clearing throat]

This is a matter of great caution: even in devotion, this ego must not arise. Let the pride of being Shyamsundar's own remain, but if we think, "We are the best in the three worlds, great mahatmas, bhajanandi bhakts," the fall begins that very day.

This thought, "I am the most fortunate in this universe, because the Lord of the three worlds dances on my gesture," is the danger.

This was a mistake. Even the great ones make mistakes. There is no woman in the three worlds like us. The moment the thought came, "We are the best," the Lord disappeared. He had been showering such bliss, the ocean of bliss, and then the state of ego and pride arose, and he vanished. Although his disappearing with this feeling of pride ignites the hidden fire of love in his heart..

But the gopis, who are the gurus of the gopi world, are teaching us. They teach that in no way should the pride of bhajan, of bhakti, or of devotion come. The only thought that should come is, "What good fortune that we got Vrindavan."

What good fortune that Priya Pritam give us happiness, day and night. The world should not come to mind. We should not compete with the world, thinking "I am the best in the world," because that is where the fall begins. The thought that "Priya Pritam accept us" is the one that works. The thought that "I am the best in the world" does not work. Our Prabhu does not like this.

antarhite bhagavti sahsaiv vrajanganAh. AtapyanstamchakshanAh karinyo gajrajam iv ॥
When the Lord suddenly disappeared, the gopis of Braj were distressed, like female elephants without their bull elephant leader.

antarhite Bhagwati shaas brajangna atapya tam chakshana kar yuthpam gatyaramit vibhramit manomala vihar vibhram akshipta chit pramdama pate tasta vich cheshta jagah tadatmika
The gopis, distressed at not seeing the Lord, were like female elephants without their leader. Their minds were captivated by his gait, smiles, glances, sweet talk and playful charm, and they became absorbed in him, imitating his various movements.

Suddenly the Lord disappeared, and the gopis were left in deep pain. Where is the rasa happening? Where is that wonderful bliss? Just a little pride arose, and he disappeared. The heart was left in burning, and the state became one of the fire of separation. The same graceful, elephant-like gait of Shri Krishna is here. This is a very subtle point. Here the Lord shows us a vision from within.

When the Lord was embracing them, the thought arose, "I am the best in the world." Among all the women, the thought of the world came. Keep this in mind. These are the gopi gurus, and they are giving us teaching. The state of the gopis is beyond the body, but they are teaching all of us. When Shri Krishna was in their embrace, the thought "I am the most excellent among all the women in the whole universe" came to them. How did that come? One should be absorbed in the remembrance of the Beloved. When the Beloved, the Lord, suddenly disappeared, what did they remember? Shri Krishna's charming smile, Shri Krishna's gait, Shri Krishna's glance. This means that the Lord described remembering him, meditating on him, and singing of his leela as greater than union. Yet in union the world came to mind, and they thought, "I am the best among the women of the world."

How was this fulfilled? In such bliss, should one drown or should one come out? When the Lord disappeared, his gait like a majestic elephant, his loving smile, his playful glance, his charming loving talk, and all the various movements became absorbed in the contemplation of Shri Krishna. The gopis, intoxicated with love, forgot themselves and the world and became filled with Shri Krishna. Victory to separation, victory to separation! It immediately made them Krishna-filled. This is why separation is needed first, because it burns away all other memories.

gatismitaprekshanbhashnadishu priyAh priyasya pratimurtay iv. Asavham twityabla .. (gati prakshan bhashna supriya priyas prati murtaya asav tit bla tadatmika nivedu Krishna vihar vibhrama)
In his gait, smile, glances and speech, the beloved gopis became the very images of their Beloved. Each of them, forgetting herself, became absorbed in him.

All the gopis became Krishna-filled. This is a very nectar-like matter. Where the Lord disappeared and the heart burned, there they became Krishna-shaped. In the thought of his charming glance, smile, sweet talk, and the various kinds of his movements, the gopis became Krishna-filled. Their excitement grew so much that they began to imitate the leelas of Krishna. In the gait, manners, laughter, playfulness, glances, and speech of their beloved Shri Krishna, the dear gopis became like Shri Krishna.

The gopis became like Shri Krishna. The same gait, the same understanding, the same feeling, and the same movements came into them. Forgetting themselves, they became the form of Shri Krishna and began to say, "I am Shri Krishna." What a state! "I am the best woman among all the women of the world, because Shri Krishna is dancing on my signal." This is what union gave. And what did separation give? Filled with Shri Krishna, and at the peak of being filled with Shri Krishna: "I am Shri Krishna." Victory to separation! In this way the gopis, forgetting everything and becoming the form of Shri Krishna, began to say, "I am Shri Krishna, aham brahmasmi, I am the supreme state, I am Shri Krishna."

gayanta uchchairmumev sanhta vichikyurunmattakwajjadam vanam. Paprachchhurakashavdantaram bahirbhuteshu santam purusham vanaspateen ॥
Singing loudly of him alone, the gopis searched the forest like madwomen, the inert forest. They asked the trees about the Purusha who is present within and without, like space, in all beings.

gay uchh mumev santa vichnam prapraka vantam bah bhute susantam pursham vanaspati
Singing loudly of him, the gopis, intoxicated, went from one forest to another and from one bush to another, searching for Shri Krishna. "Perhaps he is hidden here, perhaps he is hiding in this creeper, perhaps he has come into this grove, or into that one."

bahar bhitar andar ek saman jo sthit atma swaroop paramatma hai unko khoj rahi gopiyan jo unhee gopiyon mein bhi hai wahi hai parantu unko dikhayee nahi de rahe

The gopis were searching for the Supreme Self, who is present equally outside and inside, in the animate and the inanimate. He is also within the gopis themselves, but they could not see him. So they began to ask the plants, the creepers, and the trees. First they went to the great trees and asked:

drishto vah kachchidashwattha plaksha nyagrodh normatAh. Nandasunurgato hritwa premhasavloknaih ॥ (drishto wa kachcha plakshodh no mana)
"O Ashvattha, Plaksha, Nyagrodha, have you seen Nanda's son? He went away after stealing our hearts with his loving smiles and glances."

"You are the great trees of Vrindavan. Nanda's son, Shyamsundar, stole our hearts with his loving smile. Have you seen him?" They got no answer. Kurabak, Ashoka, Nagakesara, Punnaga, Champaka: when they asked these, even the proud women's pride is crushed by the mere smile of him.

"Did he come here?" No answer came. Then they asked Tulsi ji: "Sister Tulsi, your heart is very tender. You wish welfare for all people. O Tulsi, you have great love for the feet of the Lord, and he also loves you very much. That is why he never takes off your garland, even though the bees keep buzzing around it. He always wears it."

kachchit tulsi kalyani govindacharnapriye. Sah twalikulairbibhraddrishtastetipriyochyut ॥ (kachcha tulsi kalyan Govind charan priy sat kul vi drishtaste priyo achutta)
"O auspicious Tulsi, beloved of Govinda's feet, do you bear Achyuta, who is very dear to you, along with the swarms of bees?"

"O Tulsi ji, have you seen our supreme Beloved, Shyamsundar?" No answer.

Then, Malti, Mallike, Jaati, Juhi, you are the divine creepers of Vrindavan. My Madhav loves you very much. Did he pass this way, touching you with his tender hands? Have you seen him? No answer came. So, Rasal, Priyal, jackfruit, Peetshal, Kachnar, jamun, Aag bel, Maul, Shri Aam, Kadam, Neem, and all the other trees standing on the banks of the Yamuna, your birth and your life are only for the welfare of others. We are becoming incomplete without Shri Krishna; our life is said to be like this. We are fainting. Tell us the way to attain him.

There was no answer from the creepers or the trees, or from Tulsi Ji. Then they asked the land of Vrindavan, "What tapasya have you performed, that by receiving the touch of Shri Krishna's lotus feet you are filled with joy, and show your thrill in the form of grass, creepers and so on? Is this your delight because of the touch of Krishna's feet, or because he took the Vishwaroop form in his Vaman avatar and measured you? Because of that you are pleased. Or perhaps, having taken the Vara avatar earlier, he delivered you. Then this happiness of yours is not from that time, is it?"

No answer came from the earth of Vrindavan either. Then they said, "Oh sakhi, deer, from the limb of our Shyamsundar a stream of beauty and loveliness keeps flowing. Has he perhaps passed this way, giving the gift of supreme bliss to your eyes along with his beloved, his life's beloved? Did you not see him?" Shri Ji was with him, in the state of hidden presence. He went giving the gift of supreme bliss to your eyes along with his beloved. Kantang sang kuchh kumkum ranjita aaya kund saja kulpati vaatigandha (The fragrance of the kunda garland of Lord Kulapati Krishna, with saffron from the embrace of his beloved, has come.) Look, look, the sweet fragrance of the kunda-bud garland of Kulapati Shri Krishna is coming. It is coloured by the saffron from the breast of his supreme beloved, Shri Ji, who is with him in embrace. The bees, greedy for the fragrance of the Tulsi on his garland, keep hovering over it every moment.

Look, we will tell you: in one hand he will be holding a lotus flower, and the other hand will be placed on his beloved's neck. Shri Ji is with him. In many places he will have his arm placed on the beloved's shoulder. [a nasal sound] Our dear Shyamsundar wandered this way and went. "Oh, all of you are bowed like this because you bowed down to pay obeisance to him," the gopis say to the trees. "But you are still bent. Did he not welcome you with his loving glance?" They are completely absorbed in that mood. "Oh sakhi, ask these creepers. They have embraced the trees, binding them in their arms."

What has happened to them? The thrill and the romance in their bodies is from the touch of Shri Krishna's nails. Aho, how great is their fortune! The intoxicated gopis, searching for Lord Shri Krishna, became distraught. Now their absorption became even deeper. Becoming full of the Lord, they began to imitate the various leelas of the Lord. One became Putana, and another, becoming Shri Krishna, drank from her breast. One became a cart, and another, becoming baby Krishna, crying and crying, kicked it with her foot and overturned it. One sat as baby Krishna, and another, taking the form of the demon Trinavarta, carried her away.

One gopi, dragging her feet, began to crawl on her knees like a baby. At that time her anklets began to jingle, jhanjhan. One gopi became Krishna, and another became Balram. Many gopis, in the form of cowherd boys, became one gopi. One became Vatsasura, and another became Bakasura. Then, each becoming a different Shri Krishna, they performed the leela of liberating Vatsasura and Bakasura, just as Shri Krishna did in the forest. Likewise, one gopi played the flute again and again and played the game of calling back the cows and calves that had gone far away, while another gopi kept saying "wah wah" and praising her.

One gopi, considering herself to be full of Shri Krishna, walked with her arm around the neck of another sakhi, and said to the gopis, "Friends, Krishno pashyat gatim lalita tanmana (look at the graceful gait of one whose mind is absorbed in Krishna). Look, I am Krishna, I am Krishna, I am Shri Krishna. All of you look at my charming walk!" Then another gopi called out loudly, "Oh Brajvasis, do not be afraid. To protect you from the storm, the rain and the fear of Indra, I have made a decision. Look, I am lifting Govardhan mountain." And, spreading her odhni wide, she performed the leela of lifting the Giriraj mountain. One gopi became Kaliya Naag, and another placed her feet on his head and said, "Oh wicked snake, get away from here. I have taken birth to subdue the wicked. You cannot remain in my leela-vihar region."

In the meantime, one gopi cried out, "Oh cowherd boys, look, a terrible fire has broken out! Close your eyes," and she performed the leela of drinking the fire. One gopi became Yashoda, and another became Shri Krishna. Yashoda bound Shri Krishna to the mortar with a garland of flowers. Now the beautiful gopi playing Shri Krishna was covering her face with her hands and mimicking fear. In this way, while performing these leelas, the gopis kept asking the trees and creepers of Vrindavan about the whereabouts of Shri Krishna.

At that very moment, they saw the footprints of the Lord at one place. They said to each other, "Surely these are the footprints of Nand Nandan Shyamsundar, the supreme of the generous, because the marks of the flag, lotus, thunderbolt, goad and barley are clearly visible in them." Following those footprints of Brajvallabh Lord Shri Krishna, the gopis moved forward. Then they saw the footprints of someone else alongside Shri Krishna's. Now they became distraught. They said to each other, "Just as an elephant's mate goes with her beloved bull elephant, so this footprint belongs to some unfortunate sakhi who walked with her hand placed on the shoulder of Nand Nandan Shyamsundar. Surely, surely, this one has worshipped the Lord, anaradhito nunam bhagavan harishvaro yano viha govindah preeto ya man yad (surely this one has worshipped the Lord Hari, the supreme controller; giving us up, Govinda, pleased with her, has taken her away in private). Surely, surely, she must have worshipped the Almighty Lord Shri Krishna. This is that sakhi, who worshipped Harishvara, the Lord of lords, whom even the lords worship. Pleased with her, our dear Shyamsundar left us and took her along with him."

Dear sakhis, the dust that Lord Shri Krishna touches with his lotus feet becomes blessed. How fortunate we are to be sitting in that very dust. These are the footprints of Priyalal. Brahma, Shankar, Lakshmi and the others also place that dust on their heads to destroy their inauspiciousness.

dhanya aho abhi alyo govindra yaan brahmesho rama devi dadhur dhanya ghantay dhanya hai.
How blessed, oh, are these dust particles of Govinda's feet, which Brahma, Shiva and Ramadevi bear on their heads. Blessed, blessed indeed.

Hey sakhi, whatever happens, this sakhi is alone with our everything, Shri Krishna. I feel great splendour. The raised footprints of this gopi create even more splendour in our hearts.

Look, look, the feet of this gopi are not visible. It seems Pyare Shyamsundar saw that his beloved's tender lotus feet might be pricked by a blade of grass, so he must have lifted her onto his shoulder. That is why no footprints of hers can be seen here. Sakhi, sakhi, look: here the footprints of Pyare Shri Krishna are sunk deeper into the ground, which shows that he picked something up and carried it away. That is why his feet appear slightly sunk into the earth. Whether or not, that lover must have placed his beloved on his shoulder. Look, look, here the supreme lover Braj Vallabh has lowered his beloved to the ground so he could pick flowers, and here Priyatam Shri Krishna has picked flowers for her.

How do we know this? Because, from standing on tiptoe to pluck flowers, their toes are pressed into the earth, but the heels are not visible. From this it seems they picked flowers here. The supreme lover Shri Krishna has braided the hair of his beloved. Look, look, he is sitting here to weave the flowers he chose into his beloved's braid, because the mark is made. Parikshit, Bhagavan is Atmaram. He is content and complete in himself. Since he is undivided, there is no other at all. However many forms he takes, he is still himself.

There is no imagining of another. Bhagavan created such a play, and the gopis became intoxicated. Losing their senses, they showed each other Bhagavan's footprints and began running again through the kunjas and nikunjas of Vrindavan. Meanwhile, Bhagavan Shri Krishna had left the other gopis in the forest and taken one bhagwati gopi into solitude. She thought that she was the best of all the gopis. "That is why our beloved Shri Krishna, leaving the other gopis who love him so much, honours only me and gives me respect." Parikshit, tatogatva vanadesham dva keshav na pare chalit namam yatre te man: Bhagavan Shri Krishna is the ruler of Brahma and Shankar.

Why is he saying this again and again to Parikshit ji? Because one must know that he is Parabrahma, the Supreme Soul. So that the intellect does not slip here and there, he cautions again and again: Parikshit, this is the Bhagavan whose charan-raj Brahma, Sankarshan and Lakshmi ji also long for. The words of the rasik are not understood by one who has no rasa. Lal, sitting close to Hit Sajani, says:

kaha kaho in nainan ki baat. Ye ali Priya badan ambuj ras atke anat na jat ॥
What can I say of the tale of these eyes? O friend, they are caught in the lotus-nectar of my beloved's face and cannot go anywhere else.

Here Shri Shukdev ji sang the story and sang the leela very carefully, because not everyone is qualified to hear it.

Now, by Guru's prasad and by the grace of Vrindavan Raj Rani, this itself is our food. So what is here is only words, to complete one leela. "No, Maharaj, we know. We are of the household, we are of the household. Whatever is said next, you have all heard it. Vrindavanvasis, you know what will be said next, but we will tell you more: their words are being spoken."

shyama ke charan ki balhari je hai basat kishor lal ke pran sadari. Shri shyama ke charan balhari. Bihrat kusum parag lagat jab pit vasan le jharat. Lute mayur Chandrika tintar adbhut chavi niharat. Javak chitra banae savarat karn safal tab manat. Hit dhate sabte durlabh rasik maram pe janat ॥
I am a sacrifice at the feet of Shyama, where Kishor Lal dwells as the very life of his heart. I am a sacrifice at the feet of Shri Shyama. When pollen from the flowers falls on him, he brushes it off with his yellow garment. Seeing the peacock feathers in his crown scattered and the wondrous beauty of it, he paints and adorns her feet with alta, and considers his effort successful. Hit Dhan is rare among all, and only the rasik knows this secret.

Shri Shyama ji, these can be moved for a moment; this is their capacity. "Priya badan ambuj ras atke anat na ja.." These have been seen by the rasikacharyas, who were raised with their affection. Swami ji Maharaj, Shri Haridas ji, is speaking. He says to Swami ji:

aisi ji hot jo ji so ji mile tan so tan samai le
If it were so that heart met heart, and body merged into body..

Look where Pyari Bihari ji Maharaj says that if heart meets heart, the eyes begin to burn, and the darshan of the form cannot happen. If the eyes take darshan of the form, the heart burns, and they cannot meet. Both eyes are fixed. This is in the rasa of nitya vihar, and then the matter that comes next cannot even be borne.

To thread the braid, Sakhi Lalita, folding her hands, presses the feet of Mohan Lal, Kunwar Radhe, the beautiful young maiden lying on the couch.

chapat charan mohan lal kunwar Radhe palang paudi sundari nau bal
Mohan Lal presses the feet of Kunwar Radhe, the beautiful young maiden lying on the couch.

Yes, this is within Braj leela, but we do not have the capacity to speak of that matter. Now the gopis, searching and following Bhagavan's footprints, moved ahead. Having gone a little further, they found that sakhi, and she brought them back to their senses.

The gopis' astonishment knew no bounds. They then searched through the forest as far as the moonlight of Chandradev reached. But when they saw that ahead lay dense darkness and a deep forest, they thought: if we keep searching, Shri Krishna will go even further inside. Ahead there is only darkness. A pebble or thorn might pierce our feet. So the gopis turned back and considered again how they might have darshan of Shri Krishna. They sang the leela, they imitated the leela, they called out with deep feeling. All of this was done, but union with Shri Krishna did not happen.

tan manaska tadapas tadika tne gayant natma gara sasru punah pulin magat kalindya Krishna bhavna samweta jag krishnam tadagman taa

Every pore longs for union with Shri Krishna. Each gopi's body and mind are filled with Krishna. In her speech there is only Krishna, in her actions only Krishna, her soul is Krishna, and her everything is Krishna. Every pore is aching for Shri Krishna. How will Shri Krishna give them darshan?

All of them returned to the sacred sands of the Yamuna, to the Raman Reti, where the Lord had disappeared from the rasa. Then all of them together began to plead with the Lord. They prayed, and this is called the Gopi Geet. Let us all sing it together.

gopya uchu: jayati tedhikam janmna vraj shrayat indira shashwadatra hi

The gopis said: Glory to you! Your birth has made Braj even more glorious; Lakshmi dwells here forever.

[singing sound] janmna braja shreyatra sad hi dat drishyata deetavkash twatav ta vichin te shrad das sadhu jat sir jo dar shri mudsha surat nath te shulka dasika [singing sound] neh kim vish jalyaya vyal rakshasa varshata vaidan [singing sound] vrishamyatmaja vishv [singing sound] bhaya drishabhyam [singing sound] Rakshita nakhal gopika nandno bhava [singing sound] nakhal dena mara da vikhan sarthito vishv gupt [singing sound] sakh ud sam kule vichita [singing sound] bhay vridh dhute [singing sound] charan mein sante bhaya kar saroham [singing sound] ka kam dum shashi dena shri kar braj jana taa [singing sound] nij janmay dhwanit bhaj sake [singing sound] bhav kon [singing sound] jalnam charudshay [singing sound] pran dena paap karam [singing sound] tan chagam shri nikam phalpitam te pda bhujam

[singing sound] kriche na kaksh madhurya vyaya Buddha manoya [singing sound] pure kshana vidhi karma [singing sound] vi muti radh si dhun ta katham ta jeevan kavitam [singing sound] karmashaham shravan mangalam shri madatham [singing sound] bhugte bhuda pritam [singing sound] priy prem vikshanam [singing sound] viharnam dhyan mangalam rahso [singing sound] yadi prasa ku [singing sound] mana shobh chal braja char pashu [singing sound] nalin sundram nath te [singing sound] padam shil tana siddhateena [singing sound] kalta mana [singing sound] ka gachati pareekshay [singing sound] neelkunt van ruhanamdam ghan rajlam dayam [singing sound] manasnam veesi pranat kam padm jitam dharni mandnam dhama [singing sound] charan pankjam [singing sound] shamamte raman nane [singing sound] swarpaya [singing sound] surat vardhanam shok naam [singing sound] swarit vena sitam i raghwe [singing sound] smarnamna vitar se [singing sound] dhamritam ati bhava nika [singing sound] trutiga [singing sound] pashcha kutila kuntlam [singing sound] shri mukhamte [singing sound] jakshata paksh dasha [singing sound] pati sutan bhava nati vilteta [singing sound] gati vistita [singing sound] ki tavta ji [singing sound] raham raksham [singing sound] pritam [singing sound] prem bah dura dhamte [singing sound] murt mute

braj bano kasa rangte brajan halam vishv [singing sound] mangalam taj mana naam swajanja yashu [singing sound] yate sujat charnam gurunu bheeta san priy dadhi mahak su tena [singing sound] matas vyathte na ki kurpadabh bhramti dheer bhavda yate sujat [screaming sound] charan burham stanu bheeta san priy dadhi mahaksu tevi maste upa bhavda gopya pragant pralap chitradha swasam raj Krishna darshan lalsa rud susham rajan Krishna darshan lal tasavi bhos mukha Pitambar dhag sakshat man mantha tasa mavi smaja [screaming sound] Pitambar dhagwi sakshat math manath

The Sanskrit verses above are too garbled in the auto-captions to translate reliably; they are kept as written.

The song the gopis sang, pained by separation from the Lord's love, is called the Gopi Geet. It is very auspicious: it brings the Lord's pleasure, darshan of the Lord, and the whole of divine sadhana. Whoever sings the Gopi Geet every day, the heart very quickly melts and becomes filled with longing for darshan of Shri Krishna and longing for union with him. Whoever is seized by longing for union with the Lord, that person's life becomes blessed. Just let the longing for union with Shri Krishna awaken, and the enjoyments even of Brahma will seem tasteless. Nārāyaṇa, a longing for Braj Chandra has been kindled.

The meaning and bhaav of this Gopi Geet, all of it, will be discussed later.

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

Original video: Shri Hit Radha Kripa (YouTube)