The Secret of Attaining All Happiness Lies in These 4 Things / The Slaying of Shankhchud / Description of the Yugal Geet 27/10/26

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

pura pravachan

Vrindavaneswari tav padarvindm prema makrand rasau purnam hadyapitam madhupte smarta mugam nirvai param shital mayam param shital mayam param sacchidanand ghan Premanand swaroop navni nikunj mahmmahim param pavan shri Vrindavan dham shri Vrindavan dham ke ladle yugal sarkar pranaaradhy pran priy shri shyama Shyam ji jo samasth sahachari vrind khag mrig pashu panchhi taru lata shri yamuna rasrani rajrani samasth brajvasi parikar ke charnon mein kotish pranam kotish naman namaskaar

O Queen of Vrindavan, Your lotus feet are full of the nectar of love. The heart, like a bee, remembers the Lord of Madhu and finds supreme coolness. The supreme embodiment of sat-chit-ananda, of love and bliss, the ever-new nikunj, the most exalted and supremely sacred Shri Vrindavan Dham. To the beloved divine couple of Shri Vrindavan Dham, the life-worshipped, dear to the breath, Shri Shyama-Shyam Ji, and to all the sakhi-vrinda, the birds, deer, animals, trees, creepers, Shri Yamuna, Rasarani, Rajrani, and the entire retinue of Brajvasis, crores of pranams and crores of salutations and namaskars.

Shri Swamini Ji's immense mercy is showering every moment. It is her nature never to look at the faults of those who surrender. Our Swamini Ji never gets angry at any of our conduct.

We have never seen or heard of such a compassionate, merciful, and affectionate nature anywhere. And Lal Ji follows Swamini Ji in every moment, in humble dependence. That is why our matter was settled. We received the refuge of Shri Maharani Ji. But this surrender will be considered valid only when the Maharani first takes possession of our heart. Not any object, not any person, not any place. The first place must go to Swamini Ji. In our happiness, our first attention should go to Shri Ji. In sorrow, our first attention should go to Shri Ji. Situations of happiness and sorrow, favourable and unfavourable circumstances, come into everyone's life.

But our attention should remain only there. All of this is Shri Ji's auspicious arrangement. If there is happiness, there is her affection. If there is sorrow, there is her great grace. Let us have neither attachment nor aversion towards anyone. Then this thought will come into the heart:

jake bal mein sab sori keval shri ji se jodi apni vritti sabso tori lok ved kul ka
By whose strength I have set aside everything. I have joined my attention only to Shri Ji and broken it from everyone. I have let go of the shame of society, scripture, and family.

Breaking ties with the world, the Vedas, and family, which are all relationships born of illusion, and relating only to Shri Ji, by whose strength:

jake bal mein sab sori lok ved kulkani meri maharani shri Radha rani kaisi hai
By whose strength I have set aside the shame of society, scripture, and family. My Maharani, Shri Radha Rani, how wonderful she is.

Lal Bihari's life, the life-breath and wealth of all, is the Lord Shri Krishna. And the life, breath, and wealth of Shri Krishna is the Maharani, the life, breath, and wealth of Lal Bihari Ji. He drinks the water, offering himself in sacrifice every day.

prabhu meri maharani shri Radha rani bhagwat rasik sahayak sab din sarvopri sukhdani meri maharani shri Radha rani
Lord, my Maharani Shri Radha Rani, helper of the Bhagavat-rasik, the supreme giver of happiness at all times, my Maharani Shri Radha Rani.

Not turning our attention here and there, even we, however lowly and fallen, belong to our beloved Ladli Ji. We belong to our Maharani Ji. Now whatever will become of us will become through the Maharani Ji. This is the feeling in the heart of surrender.

I have no sadhana. I have no strength. You are my sadhana. You are my strength. Surrender is very easy and brings the attainment of Bhagavan very quickly. But we do not even know how to surrender ourselves. Those whose attention is bound by deep attachment to their relatives find surrender to Priya-Lal very difficult. When attachment to the body is given up, attachment to the body takes a new form: feeding it, bathing it, pampering it, indulgence, desire, and various such tendencies.

When this too is given up, the ego of purity and virtue arises. "I am very pure. I am a jitendriya, I am a tapasvi, I am a lifelong celibate." When even this ego is surrendered, the experience of surrender begins from within: "I am Shri Ji's, and Shri Ji is mine." Through this surrender, all tasks are accomplished. But it is a little difficult, because giving up attachment is very hard. So, in those very things where we are attached, we begin to contemplate Shri Ji. Wherever our attachment is not given up, there we contemplate the Lord. Then the firm attachment will certainly be given up. Put this principle into practice and see.

Whomever you love and are most attached to, in them cultivate the feeling of Bhagavan. "O Lord, I am unable to understand. But in this form, You are there. O Nath, grant love to Your own form. Free me from attachment to the body." Repeatedly cultivate the feeling of Bhagavan. See, worldly feelings will begin to wane.

Shripad Prabodhanand Ji Maharaj says:

shri Radha naindi var bandhu purn ras sindhum kamap shyamal bindu vrindane sat kalanklay vrinda kadam dhumkand vinit tribhang tanu smara dhar madhurhu krishno mein hadis radhayat krishno mein had radhayat
Shri Radha's eyes are fixed on Krishna, the full ocean of rasa, the dark-hued one, in the tribhanga posture, beneath the kadamba tree in Vrindavan, with the flute in hand and the name of Radha on his lips.

In Shri Dham Vrindavan, those whose eyes are fixed on the lotus face of Shri Kishori Ji:

That indescribable, full of art, dark-moon Shyamal Chandra, in a kadamba grove of Vrindavan, under a kadamba tree, on a platform inlaid with jewels, stands in a graceful tribhangi posture with his feet crossed, holding the flute to his lips. Playing the flute, he sings "Radha, Radha, Radha." And Shri Ji looks at his face like a chakori bird. His face is like a moon, blossoming like a blue lotus. With the flute at his lips, Lal gazes at the lotus face of the beloved Ladli, which shines like a golden lotus. His eyes are unblinking, his eyelids have stopped closing, and he looks at the moon of the beloved's face. Such is Shri Krishna, playing the flute and uttering "Radha, Radha," and such is the beloved Ladli Ji, the chakori of Lal Ji's moon-face.

May such a divine couple always dwell in my heart. Shri Vrindavan is so divinely glorious that what Shripad Ji is saying will not be easy to digest quickly.

kim na sadguru gaurwen kurtam kim lok lajjadyan
What can the glory of the true guru not accomplish? What can worldly shame not do?

If even the true guru says that you should not live in Vrindavan, we should not protect his honour, meaning we should not follow his command. We must live in the Dham. Several questions came on this. Vrindavan is the eternal leela-sthali of Bhagavan, his eternal keli and chidananda. The meaning of guru is to connect us with Bhagavan's naam, roop, leela, and dham.

So if anyone asks you to turn away from the Guru for the sake of the Lord, do not pay attention to what they say. When Shukracharya stopped Bali ji, telling him not to make the vow to give the Lord three steps of land, Bali disobeyed Shukracharya's command. Shukracharya cursed him: "Be deprived of your splendour, and let your whole kingdom be taken away." Did the splendour depart? No. The true splendour came to Bali, because he gave everything to the Lord. Even today he dwells in Rasatala, and the Lord himself stands there in the form of Vaman as his doorkeeper, saying:

kim na sadguru gaurwen kurtam kim lok lajja
What use is the glory of the true Guru, and what use is worldly shame?

What have we to do with the glory of the sadgurus? And if you hold firmly to Naam, Roop, Leela and Dham, that same Guru will bless you. That was the case when, one morning in Kashi, Guru ji had to leave the Samadhi Math for Badrinath Narayan.

I too had been ordered to come along to Badrinath. But I was burning with one desire: I must attain Brahm-bodh. I knew that if I told Guru ji, he would not accept my request, and that in the morning he was leaving Kashi for Badrinath. I could not bear that. So I set out at three in the morning. The guard at the gate said to me on the bank of the Ganga, "Go only after four o'clock, when everyone goes for their bath." I said, "No, I am going now." And if our Gurudev Bhagwan asks, I said, offer our pranam and tell him, "We will meet at the ghat."

I had been waiting, and he did come. When I saw him, I offered full prostrations. Our Sadgurudev of childhood had passed away just two years after, so for the rest of my life's journey I had chosen the revered Sadgurudev Bhagwan as my guru. I prostrated before him. He said, "What is this?" I said, "Maharaj Ji, if you would kindly sit down, I will tell you what is in my heart." He sat down on the sand of the 80 Ghats, beside the Ganga. I said, "Maharaj Ji, I want one command from you. I will never go to a math. I will stay only on the ghats. I will never take food from any ashram. Whatever comes to me through akashavritti, that is what I will receive. I must attain Brahm-bodh, and I will remain on the ghats." He said, "What is all this? Just live simply."

I said, "No, Maharaj Ji, give me a command for some days." I walked four steps, then came back. He said, "Take some money." I said, "No, Maharaj Ji, I will never take it in my life. Never. I will not take from anyone." He said, "Then come to the ashram and eat there, and stay on the ghat." I said, "I will never eat in any kshetra, meaning any place where food is distributed, such as the Marwari regions with their many Mumukshu Bhawans for saints. I will eat only what I get on the ghat."

Some months later, my fellow disciples, who were sannyasis, came to see me. They knew I lived on those ghats. They said, "Gurudev Bhagwan was saying that a disciple like this does not get upset." When they saw me, they were delighted. Gurudev said:

kim na sadguru gaurwen kurtam kim lok lajja
What use is the glory of the true Guru, and what use is worldly shame?

Even the honour of the sadguru need not be protected when a command turns away from the Lord. Gurudev will be pleased that he has found a worthy disciple, one who seeks the abode of the Lord, the Name of the Lord, the form of the Lord, the leela of the Lord:

kimwa no yasho bhay na vishay dharmas kasya
What fame or fear is ours, and what concern have we with the duties of the senses?

If we do not get alms, our life is incomplete. We are bhikshuks, beggars. There is humility in this, and our dharma is fulfilled through it. Akashavritti is the purest way of living. Whatever the Lord sends before us, we accept, and we ask no person, object or place for it. This is how we attain the Lord. Bhajan with full determination. The capacity to feed thousands will come to you. Thousands joining together in bhajan and tapasya have great strength. Sing the Lord's Naam kirtan together, do bhajan, and then you will not worry about your maintenance. You must understand this. We do not care about lok-lajja, or what people will say. After some time, when you meet such a person, you will see their face, radiant and delighted, as if they had bloomed. When that body was given up, we were in Vrindavan. It struck my heart that Gurudev Bhagwan had disappeared.

The heart of a Guru is always eager to unite the disciple with Sachchidananda Prabhu, whatever his outward conduct may be. If we understand the inner feeling of a Guru, then the Guru is the one who unites us with the Lord, who joins our chitta-vritti to Sachchidananda Prabhu. That is why one takes a Guru. Guru is not a worldly relationship.

kim no paysho bhay
What fame or fear is ours?

Do not even fear that your reputation will be harmed.

na vishay dharmas kasyam
And what concern have we with the duties of the senses?

Do not worry even if you cannot keep some particular dharma. In madness, do not listen to anyone, just as a madman listens to no one. Take shelter in the Shri Vrindavan Dham, take refuge at the feet of Priya Pritam, and do bhajan with full determination. You will be freed by this. You may read the scriptures a great deal, but that will not cut the knot of maya. The knot of illusory matter and consciousness is loosened by the knowledge that comes through bhajan, not by knowledge from reading and writing. Keep in mind that lectures may be good, but the inner cutting of the knot between the inert and the conscious, the destruction of the identification with the body, comes from the knowledge gained through bhajan.

Shripad is saying:

dharmat kotistu satatam kotir bhavat vapda mastam lok vinind koti guna koti koti
Let there be millions of transgressions of dharma, let millions of calamities come, let the condemnation of the world be millions of times over.

Even if millions of dharmas are transgressed, even if millions of calamities come, even if everyone condemns us a millionfold, it is all well if our love is for Priya Pritam, and our body dwells in the Dham. Even if everyone becomes angry, it is all well if steadfastness in the Dham arises within us, if we dwell in its shelter, and if we take refuge in Priya Pritam from the heart. So do not hold on to the conventions of worldly behaviour. Remain absorbed in the bhagavatik bhava, and everyone will be pleased.

ja par kripa Ram ki hoi ta par kripa kare sab koi.
On whom Ram's grace falls, upon him everyone's grace also falls.

Understand one thing from the heart. On the day the Lord is pleased, everyone will be pleased. The main thing we have to keep in our heart is this: bhagwat bhajan, the Lord's pleasure, service with the body, and sumiran in the heart. There is no greater sadhana than this. Any service done with a selfless spirit, for the happiness of the Guru or for the happiness of Priyaji, brings about attainment of the Lord. Pujyapad Shiv Baba Ji Maharaj was a great soul endowed with Brahma-realization, and every single word of his is the supreme truth. This bhagwatik principle has stayed with us throughout our whole life.

From his Naishthik brahmacharya until today, it has been the power of this great soul's words that has kept us moving forward. I am telling you the essence of the four Vedas, the six shastras, and all the Puranas. Do naam jap abundantly, and do not criticise anyone. This is the essence of all the shastras: do not criticise anyone, and do plenty of naam jap. For criticism, bind your teeth shut. Do not speak or listen to a single word of someone's criticism. Worldly, deceitful people get great pleasure from criticising others and from listening to criticism of others, and they do not realise that they are destroying all their merit in a single moment. Wherever someone starts criticising another, put your fingers in your ears and say "Radha, Radha, Radha" and run away. Do not sit among such people. A person has a nature of hobbies, and a hobby is not limited to two or four kinds.

There is only one main hobby. If you take up the hobby of bhagwat bhajan, you will become liberated while living. If you take up the hobby of worldly pleasures, you will go to hell and meet a miserable end. So take up a good hobby, doing naam jap and bhajan at every moment. Once I saw some bhakts doing kirtan. One had a counter on his thumb and finger, a mala on his chest, and a harmonium in his hands. It looks like a warrior going into the battlefield, where every weapon looks very good. Sometimes the naam kirtan is done with the mala, and sometimes with the counter, so that one is never empty. We must always remain ready.

Whether it is the counter or the small mala, keep it with you. I have said many times that the Vani ji, Rajrani, and charanamrit should always be with a sadhak. A true warrior is the one who keeps his weapons with him. Keep weapons in the house, because at this time our death can come anywhere. So for naam jap we should always have with us the Rajrani, the charanamrit, the Acharya Vani, and the mala counter or small mala. There should not be such VIP-ness that you do not even have a mala. Only a rare person can constantly practise the mantra. So if you have a hobby, have a good one. How beautiful it looks when someone wears a kanthi around the neck and a mala, with the name of Radha. The purity shines from his body. With the tilak of the Lord's lotus feet and a kanthi and mala, he looks like a divine form. In the world, the most difficult bhajan is seva. Seva is the most difficult bhajan, and only one who has the means of bhajan can do it.

To surrender completely and dedicate oneself to seva is the most difficult thing. Doing seva is very difficult. Only the one who can do seva [coughing] [clearing throat] is one whose ego has melted away and who is deserving of the Lord's extreme grace. Here I tell you four things, by which you can attain everything, worldly and otherworldly happiness. First, have such faith in the words of Ishwar, Guru and shastra that no difference should arise. If the Guru is speaking, then Ishwar is speaking. If the Guru is speaking, then the shastra is speaking.

Listen to the words of the Guru with complete faith. Bring them into your life with trust. Have strong faith in the words of Ishwar, Guru and shastra. Second, no matter how much someone tries to provoke you or anger you, do not get upset. This is your test. Keep forgiving, and your forgiveness will itself punish that person.

Uma, forgiveness is greater than a curse. The wrongdoer is harmed by his own deeds.

The wicked do not stop doing wickedness, and so the saintly do not stop doing sainthood. If someone wants to make you angry, never get angry. Hold on to this. The first point is strong faith in the words of Ishwar, Guru and shastra. The second is that if someone wants to disturb you, anger you, or do whatever they can, do not get angry.

Some people were there to mock. Shri Eknath Ji Maharaj, in Maharashtra, was sitting on a platform, and those who wanted to mock him were sitting there too. A pandit came and asked, "Where are you going?" They said, "If some patron gives a ritual, we will go." The pandit said, "Whatever amount the patron pays, we will give you right now. You just make Eknath Ji angry, and that's it. You will get it."

They came to him. They took him to eat, and Eknath Ji said, "Come, come, come, Vipra ji," and seated them. They created a great disturbance during the meal. They scattered the food here and there and mocked him, but Eknath Ji remained completely calm. When his wife came to serve, the mockers were sitting on his back. He said, "Be careful, be careful, do not let them fall. Look, it's a child, hold it carefully," he told his wife. They said, "Lord, we are already prepared. We will not let them fall." They tried every means, and then they broke down and cried. They said, "If you had got angry, we would have received ₹51 in dakshina." Then he told them that if someone had come to him with such words, he would have become angry the very first time.

Such a complete ruckus was made. These are the same great souls on whom spit was thrown a hundred times, and still no anger came to them. So it is being said here: no matter how much anyone provokes you, you must forgive. Do not get angry, do not lose your temper. Whatever you desire will be attained, in this world and the next. Third, forbearance (titiksha) is the greatest ornament of a sadhu. Heat, cold, rain, respect, disrespect, lust, anger, greed: to bear all of these, that is titiksha. We should not become angry, and we should remain full of titiksha. Bearing is the duty. We have seen such saints. A thin, frail body, an old body, sitting by the Ganga in winter with the body trembling, yet they accepted nothing: no blanket, no sweater, no shawl, nothing at all. Practice, yoga, that is what must be given. Practice. Inspiration arose in us from them. When this 85-year-old man can remain in a thin loincloth, then we young people will not wear any clothing at all.

This is a story about Ghatiya Ghat. Farrukhabad comes ahead of Fatehgarh. Then, whatever clothes there were, those too were given up for Jai Ganga Mata. He remained digambar for a long time. Then Swami Sachchidanand ji met him and said, "Good, very good, to adopt renunciation. But why do you not wear clothes out of understanding? Say, 'I am not the body.' So why wear them? If there is no body, what is the harm in wearing clothes? Give them to whoever asks." He was also a sannyasi. He gave the clothes and then put them on. Renunciation, titiksha. Oh, the bliss that a person of renunciation experiences, no enjoyer can even imagine it. The bliss of a person of renunciation is such that even Brahma has no such bliss.

Then the bliss of a person of wisdom, leave that aside. The bliss that a person of real renunciation receives, no one in the three worlds knows of it. Pretence, show, hypocrisy, that is a different matter. Real renunciation means that by nature there is not the slightest attachment to worldly enjoyments, no attachment to the body, and firmness towards the goal. The bliss he receives from that is fourth: constantly remembering God, giving and taking whatever he has, without hesitation in the mind. According to his capacity, he always does good. He does not hesitate to give others whatever he has: food, drink, goods, clothes, enjoy them. Once there was a test, right here in Vrindavan. Someone was living at an ashram. It was Shivratri. He went to offer water at Gopeshwar, and there was a huge crowd. He saw the crowd and shut his eyes on the road and meditated on Gopeshwar, and offered everything. He began to return, and his mind was on whether Lord Shankar had accepted it or not. A disguised saint came. He had only one cloth, and the saint said to him, "What a fine cloth. I am feeling cold. Will you give it to me?" He said, "Take it." He used to wear it like this. The saint pulled it, and a great commotion arose. He said, "Come inside." Shiv ji accepted it. He became beyond feeling. Within us there should not be the thought that this is my possession. No, the Lord has given it. If the Lord comes in any form and asks for it, then Shri Ram was given the death sentence for this very reason. He was made the treasurer for this purpose. If someone comes and says, "My daughter's wedding is due, take this," or, "So-and-so has an illness, take money for the medicine," then he gives.

When the king came to know, he was a king of another religion. The qazis said, "He has deceived you badly, and has looted your treasury." He said, "Why did Shri Dham loot it?" They said, "Sarkar, we cannot see anyone unhappy. If someone's tears fall in front of us, the greatest bondage for us is that our feet do not move forward. What is the matter? Why are you crying? Your crying should stop. You should smile. This is the heart of every devotee." Their steps will falter. If someone is crying in front of him, why? Why is this person crying? Sometimes he even asks a hundred questions. He stops everyone at once. Why are you crying? What is the matter, what do you need? He says, "Nothing. We are only crying on seeing you. Brother, it hurts to see your condition." Premanand says love: to the beloved Priyaji, he says the moon, the form of loving Kishori, and he says Lal ji is the one who is the ocean of bliss and the treasury of happiness. The meeting of both is Premanand. Premanand is the union of Priya and Lal, that is Premanand.

Perhaps we cannot see it, but they may be able to see Premanand, and they must be weeping. Shri Ram ji is always immersed in the Lord's love, immersed in bliss. When someone meets him, he tells another person, "If you have any problem, go to Shri Ram ji." In that mood Shri Ram ji gave away half the treasury. The qazis said, "Sarkar, do not speak to him with affection. He was the treasurer. He betrayed you. Punish him." He said, "You people decide and tell me." They said, "The death sentence has been passed." The death sentence was passed for Shri Ram ji. His hands were tied behind him, and he was taken as if to be executed. Then the king asked once, "Shri Ram, do you have any last wish? Do you want to meet someone? Do you have anyone?" He said, "Yes, I do. Just let me see him once, let me meet his eyes." "Who is he, a family member?" He said, "Vitthal Bhagwan. Just take me before him once, let me meet his eyes. Then kill me immediately." They took him away with his hands tied behind him. Then he looked at Vitthal Bhagwan and said, "Are you ready? Alright." He said, "Let's go."

And meanwhile, Vitthal Bhagwan reached there. "Huzoor, who are you?" He was that beautiful dark-complexioned form, in the youthful stage, lotus-eyed, and smiling, he said, "I am the servant of Shri Ram." Shri Ram never told us this. "Oh, he doesn't admit it, but you work for him. Is there any shortage with him? But I don't know what hobby he has. And I have heard that you have sentenced our master to death for the crime of distributing treasure from your storehouse. Yes, then look." He took out divine diamonds, divine rubies, jewels and gems from his bag like this. He said, "Look, the value of one diamond is not enough for your entire treasury. Bring our master here safely, and take all of this, and whenever you need anything, tell me. I am his servant."

You know the glory of my Lord. The nectar-like words of Bhagwan, the form of Bhagwan, all of that. The emperor became like a madman. "What is your name?" He said, "Bitthu." He immediately ordered his soldiers, "Go at once and bring back Shri Ram Ji." In the meantime Bhagwan disappeared, along with the diamonds and jewels. Bitthu, Bitthu, and he brought Shri Ram Ji. The emperor fell on his knees. "I did not know you were so rich." He said, "Hujoor, what are you saying? We are your servants." Khadan Ji said, "No, no, your servant came. Look, all those diamonds and jewels are mine. Which servant? Bitthu, no?" "Achha, achha, achha. Vitthal Bhagwan came as Bitthu. Just show me once, and I will remain your slave all my life. Call him once more." He said, "Calling him is not in our hands. He is free."

I don't know what grace caused him to appear before you. He is our God, our Lord.

In giving and taking, the mind should harbour no doubt.

Generosity is always the nature of a devotee. A generous nature. Rantidev Ji, after 64 days, finally got food, and then a hungry guest arrived, and he gave it to him. Then he prayed to Bhagwan: "O Bhagwan, give me such strength in my heart that I may bear the suffering of the world. Let no one in the world be unhappy." This is the heart of a devotee:

sarve bhavant sukhina sarve sant niramya sarve bhadran pashyantu ma kas dukh bhag bhave

May all be happy, may all be free from illness, may all see good, and may no one suffer.

There are four things. First, have strong faith in God, the Guru and the scriptures. However much someone angers you, do not become angry. Try to bear cold, heat, hunger, thirst and rain. Become forbearing. And fourth, while constantly remembering Bhagwan, consider whatever you have to be Bhagwan's:

taday vastu Govinda ty samarp

Offer whatever is yours to Govinda, as his.

By this, you will very quickly attain whatever you want in this world and the next. And if you don't want anything, you will attain Bhagwan himself.

When someone asks a question on a divine subject, both the one who answers and the one who asks become meritorious and become pure. Here he is saying: a question on a divine subject, a question about the Lord.

If a question is asked about your sadhana, both the one who answers and the one who asks become meritorious and pure. The one who protects the body from wrong actions, protects speech from speaking wrongly, and nourishes the prana with subtle food and makes it subtle, his senses and mind come under his control on their own. What means of controlling the senses and mind is he describing? Give up wrong actions of the body. Protect yourself from wrong actions. Protect speech from speaking wrong things.

Give the prana a little food and keep the prana under restraint, and the mind and senses will come under your control on their own. While doing household work, chant naam as much as you can. It is not good to spend your free time on useless worldly chatter.

People say, "We are householders, where is our leisure?" You are speaking dishonestly! We are saying: take six hours for sleep. Of the 24 hours, six for sleep leaves 18. Two hours for meals, since you eat several times a day, leaves 16. Of the 16, take 12 hours for work, which leaves 4 hours. Of those 4 hours, leave one hour for entertainment for the worldly person, and three hours remain. Use those three hours for bhajan, and see how much your progress toward Bhagwan will be.

See for yourselves. People say, "We have no time," whether they are students, farmers or traders. They are just making excuses. They sit for hours in their shops doing worldly chatter, but they do not do naam jap. And they say, "We are traders, we are farmers." Brother, walk honestly. So you have a great deal of time that you waste uselessly. We only ask you for that much time. Do not waste time uselessly. Use that time for sadhan and bhajan, and your well-being will come. We accept that when you engage in some work, concentration is needed. If your practice is not good, you cannot do bhajan. But when you are free, you have no need for mobile phones, card games or useless chatter. At that time, do shastra swadhyay, satsang, naam jap and other sadhana. Your well-being will come.

Let us now turn to Shrimad Bhagwat Mahapuran. Bhagwan Sachchidanand Shri Krishnachandra Maharaj, through new and ever-new leelas, shows all of us the path by which we, by singing and hearing the leela and following his command, conquer this difficult world and attain Shri Bhagwan.

Once, on the occasion of Shivratri, Nand Baba and the other gopas, filled with great eagerness, curiosity and joy, mounted carts yoked to bullocks and travelled to the Ambika forest, and there they bathed in the Saraswati river. It was Shivratri, so with great devotion they worshipped Sarvantaryami Pashupati, Devadhidev Mahadev and Bhagwati Ambika with many offerings. Then they donated many cows, gold, clothes, honey and sweet grains to the Brahmins, and fed and gave drink to the rishis and munis. Their only desire was that the fruit of this charity and merit would be that Devadhidev Mahadev, Bhagwan Shankar, would be pleased with us.

Nand, Sunanda and the other most fortunate gopas had kept a fast. So after performing abhishek of Bhagwan Shiva, aarti and puja, they drank only a little water and all lay down to rest on the bank of the Saraswati river. They fell asleep. A python caught a scent: "A human body is a good meal." They were all sleeping. The huge python, who had been hungry for many days, came there following the smell. From that side, he first caught Nand Baba and did not catch the other gopas. He did well. Who could be as great as Nand Baba? Whose son is Jagatpati Bhagwan Shri Krishna.

So no one could destroy Nand Baba at all. The python caught hold of Nand Baba. When the others saw this, they shouted loudly, "Krishna, Krishna, look, look!" Baba also cried out, "Son Krishna, run! This python has caught me. A python has a very strong grip. It will swallow me. I have taken refuge in you. Quickly save me from this crisis." Hearing Nand Baba's cries, the cowherd boys who were sleeping among the Brajvasis also got up, and they saw Nand Baba held in the python's coils. They were very alarmed. Firewood had been lit there for light.

So they began to beat the python with half-burnt logs. But the python was so enormous that it made no difference to it, and it did not let go of Nand Baba. In the meantime, the Lord saw that it was going to swallow Baba. He ran over and touched the python with his feet. The moment his feet touched it, all of the python's sins were burnt away. At that very instant, the python's body fell away, and he took on a divine, radiant form. He appeared as a Vidyadhar, beautiful in every limb. Divine light was streaming from his body. He wore golden garments and divine ornaments, and he fell prostrate before the Lord and stood with folded hands.

No beating was needed. He only touched the feet, and the inauspiciousness was burnt away. He returned to his own divine form. The Lord asked, "Who are you? Beauty bursts forth from every limb of yours. You appear most wonderful. Why did you obtain the body of a python, such a despicable birth? You must surely have been forced into the python's form."

The man who emerged from the python's body said, "Lord, I am a Vidyadhar. My name is Sudarshan. I am very handsome, extremely beautiful, and very wealthy. I used to wander about riding in my vimana, my aerial chariot. One day I saw some ugly sages of the Angira lineage. In pride over my beauty, I mocked them while I was seated on my vimana. The sages saw that I was one who disrespects saints. Angered by this offence, they said, 'You are so proud of your bodily beauty. Go and attain the body of a python.' So this was the result of offending the sages: I kept suffering in the python's form, hungry and thirsty. But then I fell at the feet of those compassionate sages and asked them to tell me some way to be freed from the curse, and to say when I would be released from the python's form. They said, 'When Lord Shri Krishna, the Guru of all moving and unmoving beings, himself touches you, you will be freed from our curse.'

So, Lord, today, by the touch of your feet, Shri Krishna, the Guru of all moving and unmoving beings, all my inauspiciousness has been destroyed. Lord, destroyer of all sins, those who, frightened by the cycle of birth and death, have come to take refuge at your feet, are freed from all fears.

[Garbled Sanskrit, as heard:]
tam taham bhav bheeta naam prapna naam bhayaham [screaming sound] aap prachchhe sa nirda sparshami prapno maha yogin maha purush satte anujani ma dev sarwalokeshwareshwar
O Lord, those who are frightened by the cycle of birth and death and take refuge in you are freed from all fears. I have touched your feet and surrendered to you. O great yogi, great Purusha, always grant me permission, O Lord of the lords of all worlds.

The glory of the Lord's feet is immense. This verse was contemplated a great deal yesterday in the Gopi Gita: merely by meditating on them, all auspicious calamities are destroyed.

[Garbled Sanskrit, as heard:]
dhey mapdi dhyan karne matra se samasth mangal apda ka nash dhamapdi pranat kamdam jo aapke charnon ki sharan mein ho jae unki kamnayen purn ho jati dharan mandnam ye charan pankjam aise hain prithvi ki shobha hai dhama padi jo inka dhyan kare wah apda se mukt ho jae. Janm maran se mukt ho jae.
Merely by meditating on them, all calamities are destroyed. Those who take refuge at your feet have their desires fulfilled. These lotus feet are the ornament of the earth. Whoever meditates on them is freed from calamity and from birth and death.

This same teaching was also given by Bhagavan Shankaracharya ji.

[Garbled Sanskrit, as heard:]
guru kripalu kripya vat shri Vishveshwar padambuj dirgh nauka karuna samudra
Guru, ocean of compassion, out of your grace, the lotus feet of the Lord of the universe are the long boat for crossing the ocean of existence.

Gurudev, out of grace, told us that the only way to be saved from drowning in the boundless ocean of worldly existence is to meditate on the Lord's lotus feet, which are worshipped by Lakshmi ji. Whoever meditates on the Lord's feet has all sins and afflictions destroyed.

[Garbled Sanskrit, as heard:]
pranat kamdam padm charchitam dharan mandnam dhey mapdi aapke bhata naam prapanna naam bhayam prapanna naam
Those who take refuge in you have their fears destroyed forever. Fulfiller of the desires of those who surrender, worshipped by Lakshmi, ornament of the earth, to be meditated on in calamity.

I have received the touch of your holy feet, and now I have become pure in all three worlds. I now seek your permission. O lover of devotees, O great lord of yogis, O Purushottam Shri Krishna, I am in your refuge. O supreme Lord of all the lokeshvaras, Indra and the rest, self-luminous Paramatman, give me your command.

[Garbled Sanskrit, as heard:]
brahm dandatma muktoh saste achut darshanat
Today, by seeing you, the unchanging Achyuta, I am freed from the Brahmin's curse.

Today I have been freed from the Brahmin's curse. It is no wonder, because the one whose name, when merely uttered, frees both the one who chants and the one who hears from all sins:

[Garbled Sanskrit, as heard:]
y naam grahan nakhila shrotrana menvach sa pus tas spasht pda
y naam sankirtan y sarv paap pranashnam y naam grahan nakhlan akhil akhil papon ka nash shrat man mein
Whose name, when chanted, destroys all sins. Whoever takes his name, all sins are destroyed. Both the one who hears and the one who sings become free of sin.

Those who do kirtan get double the benefit, because they sing, they hear, and they also make others hear. They gain merit even from making others hear. For example, if you sing "Radha Radha" loudly, the sins of everyone who hears it are destroyed, and you gain the benefit of having had everyone hear the name. You are singing it yourself and hearing it yourself, so the benefit is great. Lord, you yourself touched me with your lotus feet, so what doubt can there be about my liberation?

In this way Sudarshan the Vidyadhar prayed to Lord Shri Krishna, circumambulated him, prostrated fully, and then, taking leave of the Lord, went off to his own world.

Nanda Baba and all the Brajvasis kept watching. The little one's great glory saved them from a terrible crisis. The Brajvasis became certain that Shri Krishna is God. Now there is certainty, because in Varun Lok and here, he performed so many deeds that only God could do. Everyone in Braj became convinced. He lifted Govardhan. Devraj Indra fell at his feet. He freed Aghasur, Bakasur, Trinavarta, Putana, and so many others. They were amazed: how wondrous that a person's welfare comes about by merely touching God. They completed the vows they had taken for Shivaratri. Then, with great love and reverence, they returned to Braj, seeing Shri Krishna and singing his leelas.

One day, Shri Krishna and Balram, who perform extraordinary deeds, were in the forest at night with the gopis, enjoying many kinds of laughter, banter, and the rasa dance. Shri Krishna wore a spotless yellow garment and Balram a spotless blue one. Both wore beautiful garlands of flowers around their necks, fragrant anga-raga and sandalwood, and beautiful ornaments. With great love and joy they sang and danced with the gopis in sweet voices. It was nishā-mukham, the time of evening. Stars were rising in the sky and moonlight was spreading.

Bees, intoxicated by the lovely fragrance of the bela flowers, were humming here and there. A gentle breeze carried the scent of the night lotuses blooming in the pond. At that moment, to honour them, Shri Krishna and Balram together sang a raga. Its rise and fall of notes was very charming, a song that filled the minds and ears of all beings in the world with joy. Hearing the Lord's song, the gopis were overcome with love. O Parikshit, the gopis lost awareness of their own bodies. While the two brothers, Balram and Shri Krishna, were singing and dancing freely like this,

(they were) singing as if intoxicated. At that very moment, a yaksha named Shankhachud, a servant of Kuber, carried off the gopis, who were senseless with love and whose only master was Shri Krishna. When the gopis regained awareness and saw the yaksha taking them away, they called out to the Lord, the remover of all calamities, whose remembrance through meditation on his feet is sure to destroy every misfortune. At once Shri Krishna and Balram ran toward them, saying, "Do not be afraid." Speaking words of assurance, Balram uprooted a sal tree and rushed toward the yaksha.

When the yaksha saw Shri Krishna and Balram coming toward him like death and time itself, the fool was terrified. He left the gopis there and fled to save his life. Balram stayed behind to protect the gopis. Wherever the yaksha tried to run, Shri Krishna chased him down and caught him. He struck the wicked one on the head with one punch, and his head was crushed along with the jewel on it. Shri Krishna killed Shankhachud, brought back the jewel, gave it to Balram, and brought joy to all the gopis.

O Parikshit, when Shri Krishna went to the forest every day to graze the cows, the minds of the gopis went with him. The gopis' minds kept meditating on Shri Krishna. The gopis' speech kept singing of Shri Krishna's leelas. They passed the days with great difficulty. The gopis said to one another:

Bāma-bāhu-kṛta-bāma-kapolo vallagita-bhrūr-arpita-veṇu-komalāṅgulir.. (as spoken)
(The gopis describe Krishna: his left cheek resting on his left arm, his eyebrows dancing, and his soft fingers placed on the holes of the flute.)

Friend, Shyamsundar, the dancer, the giver of love to his devotees and liberation to those who oppose him, when he tilts his left cheek toward his left arm, moves his eyebrows, and brings the flute to his lips,

Then, spreading his tender fingers over its holes, he plays a sweet melody. At that time, the wives of the siddhas and the devis come to the sky on their vimanas with their husbands, the siddhas and their companions, and they are astonished and amazed by the sound of the flute. At first they feel shame, to find their minds in such a state even though they are with their husbands. But in an instant, hearing the sound of the flute, their minds are pierced by the arrow of love, and they become helpless and unconscious. They are not even aware of where their garments have slipped or where their ornaments have fallen.

Friend, listen to this wonder!

Hanta citra mala tedam hārahāsa urasi sthira vidyunnanda-sūyāt mārtajanā.. (as spoken)
(The gopis marvel: the son of Nanda, the one who spends his days like this, fills the forest with the sound of his flute.)

Friends, listen to this marvel. The gopis sit together and describe the beauty of the Lord's form, the sweetness of his qualities, and his greatness. O gopis, listen to this wonder: how beautiful this son of Nanda is!

The first one said: when he tilts his left cheek toward his left arm, places the flute on his lips, and with a sidelong glance, the wives of the siddhas, who are present in the sky, become overcome with love.

The second says: how beautiful is Nanda's son when he laughs openly! Then the lines of his laughter take the form of a necklace and shine like pure pearls. Friend, the rays of his laughter gleam in the necklace swaying on his chest. The golden line of Shrivatsa on his chest is Lakshmi ji. It appears as though a lightning bolt rests steadily on a dark cloud. How compassionate is our Shyamsundar! When he plays his flute to give happiness to the afflicted and to bring the dead bodies of those in separation back to life, herds of bulls, cows, and deer come running to his side.

Not only that, friend. The grass they have chewed with their teeth stays in their mouths exactly as it is. They can neither swallow it, nor spit it out, nor chew it. With both ears raised, they stand perfectly still and drink in only the sound of the bansuri, and they look like pictures painted on a wall. It is natural for them to be like this, because the melody of Shyamsundar's flute has such an effect that it has stolen their hearts. O friend, when this son of Nand ties a peacock feather crown on his head,

Krishna, with a peacock feather crown on his head, a body like a great dancer, a karnikara flower over his ear, a golden-yellow garment and a Vaijayanti garland.

curly locks of hair are adorned with bunches of flowers. When this son of Nand ties a peacock feather crown on his head, sticks flowers in his curly locks, colours every limb with coloured minerals, and dresses himself in fresh new leaves so that he looks like a great wrestler.

And then, along with Balram and the cowherd boys, when he calls out the name of a cow on the bansuri, she comes running to him. Dear friends, when he plays the bansuri, the flow of the rivers stops. The rivers stop their flow to hear Shyamsundar's flute. They wish that the wind would blow the dust of our beloved Shyamsundar's feet to us, so that we could find bliss by receiving it.

barhasta tabak dhatu palas badh mal paribar vidamb kar chitsa sabal alis gop ga sama yatra Mukund tarah bhagya sarito va tat pda bhuj rajo neel neetmahwa bahu punya prem vepit bhujamita anuchar samnu varnit virya aadi purush ivachal bhut ban charo gir tate su charant venunati ga sadah

Wearing a peacock feather, golden garments and forest flowers, Krishna plays the flute on the slopes of the hill while the cows graze, and the cowherd boys sing of his glory.

Sakhi, just as our arms tremble when we embrace Nand's son Shri Krishna, the sattvic sign of paralysis rises in us and we cannot even lift our hands. In the same way, the rivers tremble with love. They try again and again to raise their wave-like arms, but in the end they are helpless and become still. They are stunned by the overwhelm of love.

Just as the gods sing the glories of Lord Narayan, the master of infinite and inconceivable power, so the cowherd boys keep singing the pastimes of the infinitely beautiful Natnagar, Lord Shri Krishna. When that Shri Krishna, of inconceivable power, roams in Shri Vrindavan and plays the bansuri, the cows grazing in the valleys of Govardhan Giriraj run up to him as soon as they hear the sound of the flute.

ban lata tarav atmani vishnum vyanjyant iv pushp phalya pranat bharwipa madhu dhara prem hasht tanwa sasma darshaneey tilko vanmala divya gandh tulsi madhumatta alu ralghu geetmashta maday y sandhit venu saras hans vihanga Charu geet hat chetsat hari musat tet chit hant milit dashodhit mauna

The forest creepers and trees, laden with flowers and fruit, bow down under their weight, as if manifesting Vishnu within themselves. Streams of honey flow, and their bodies thrill with love.

Friend, of all the things that can be seen in this world or beyond it, our Manmohan is the most beautiful, the sweetest, and the crown jewel of them all. Look at the sandalwood paste mixed with saffron on his dark forehead. Look at the forest garland hanging to his knees, the divine fragrance of the tulsi strung in it, and the swarms of bees, intoxicated by that sweet fragrance and honey, humming. See how beautiful they are. It is as if the form of Shri Krishna is shining in front of the gopis.

O friend, our Natnagar Shyamsundar honours the humming of those bees. Look, he plays his bansuri in harmony with their voices. At that time, friend, the cranes, swans and other birds of the lake, enchanted by the sound of this charming music, forget what is in their beaks. Compelled, they come and sit near the beloved Shyamsundar. They close their eyes and, quietly, with focused minds, they seem to be worshipping the Lord. They look like paramahamsa sages absorbed in the rasa of renunciation. Tell me, how astonishing is this?

O friend, when our Shyamsundar makes earrings from flowers and wears them in his ears,

sa bla sagwat vilas shanu suchito braj dev harsh yave raven jat harsh upmabhti vishwam mahadti kraman sankit cheta mand mand Manu garjati megh sud myavrat sumnobh chhaya chavit prat patram

Krishna, the beloved of Vrindavan, delights in playing his flute, and with its sound the whole world rejoices. The clouds, with their hearts full of wonder, thunder softly and gently shade the one who stands among the flowers and leaves.

when our Shyamsundar makes earrings from flowers, wears them in his ears, stands on the peaks of Giriraj with Balram, and plays the bansuri that delights the whole universe. What does he do with the bansuri? Filled with joy, he begins to embrace the whole world through its sound.

O friend, at that time the dark clouds begin to thunder softly along with the notes of the bansuri. Softly, because there is a fear in their hearts that if they thunder loudly, it might go against the notes of the flute and bring a discord into it, and then they would be guilty of an offence against Shri Krishna. Friend, they do not do only this. When they see that our friend Ghanshyam is feeling the sun, they come and make a shade over him. The clouds become his umbrella. Listen, friend, there is more: in his joy and with great love, they offer their very lives over him.

They begin to rain down in the form of tiny drops, as if they were showering divine flowers. Sometimes, hidden behind the clouds, the gods also shower flowers.

vivid gop charan suvidagdho venu vadya ur nij shiksha tav suta sati yada dhar bben datt venu ranat swar jati

O Yashoda, your son is skilled in playing with the cowherd boys, and he plays the flute with a sweet tone that touches the heart.

Some friend says: Yashoda ji, your beautiful son is very skilled at playing with the cowherd boys. Queen, your darling is not only dear to everyone, he is also clever. Look, who taught him to play the bansuri?

He did not learn it from anyone. He Himself brought forth many kinds of ragas and raginis. When He places the flute on His bimba-red lips and plays the many forms of the notes, rishabh, nishad and the rest, then

shrav sad suresh sakra sarv parmesthi puroga kavay aat kandhit kasmalam yar nischit tatva nij pda dal dhvaj vajr neerjakush vichitra lalam brajabh samay kurtodam varsh dhurya gati rit venu brajat ten vayam sa vilas vikshanpit manobhav vega kujagti gamita vida kasmalen kab vasam wa
When Shri Krishna plays His flute, even the gods who are the lords of the senses are overcome, and their minds are drawn away.

When He places the flute on His lips and begins to play the many forms of the notes, rishabh, nishad and the rest.

When they hear the supremely enchanting flute and its new melodies, even the great gods, Lord Brahma, Lord Shankar, and Indra the lord of the gods, who are all-knowing, cannot recognise which raga is being played on the flute. They become so enthralled that their minds slip out of their grasp, even when they try to restrain them, and become absorbed in the sound of the flute. Every head bows, and they lose their own awareness and become wholly immersed in that flute. O friend, on Shri Krishna's lotus feet there are wondrous and beautiful marks: the flag, the thunderbolt, the lotus and the goad, and many more.

When His tender feet fall on the dust of Braj, dug up by the hooves of the cows, all these marks appear. Walking with the slow, majestic gait of an elephant, and playing the flute resting on His lips, His flute-sound, His gait and His playful, amorous glances stir up in our hearts the longing and the surge for union in love. All of us gopis become so entranced and enchanted that we cannot even stir. We are like rooted trees. We do not even know which ornament or garment is on which limb, or whether there is any at all.

are sakhi manidhra kachda ganyanga malya dat gandh tulasya prano charas kad se prakshipan bhuj gayat yatra kitwen vanchit Krishna man vasat Krishna gya gunag manugat haranyo gopika vimukt gahasha kund dam krit kautuk vesho gop godhan vato yamunaya nand sun tavso Narmada pranay naam vijhar
Friend, with the jewelled garland around His neck, He counts the cows, places His arm around a loving friend, and sings as He plays the flute.

O brother, the garland of jewels around His neck looks very lovely. The sweet fragrance of tulsi is very dear to Him, so He never takes off His tulsi garland; He always wears it. When Shyamsundar, counting the cows with that jewelled garland, puts His arm around the neck of a loving friend and plays the flute, singing and explaining each feeling, then

Enchanted by the sweet sound of that flute, the female deer, the wives of the black antelope, surrender their hearts at His feet. Just as we gopis leave behind the hopes and desires of home and household and keep surrounding Nand's son, the ocean of virtues, in the same way the female deer run up to Him and stand there gazing, not even thinking of returning.

Queen Yashoda, you are truly most fortunate, which is why you have such sons. Your beloved darlings are great lovers. His heart is very tender. He constantly tries to give joy to His loving friends in many ways, through jest and banter. When He adorns Himself in a wondrous costume, wearing a garland of kunda buds, and begins to play with the cowherd boys and the cows on the banks of the Yamuna, then

to mand vayu rup vatya anukulam manay maljan vandinasta updev ganae vadya geet balabh parih vsalo braj gva yadgo vandman charan pathiv Krishna godhan date geetwe ran geet kirti utsavam shramcha dana munyan khur rajsurit da suda Devki jathar [gana gane ki aawaz] bhuraja
The gentle breeze, cool and fragrant like sandalwood, serves your son. O Yashoda, the gandharvas and upadevas sing like bards and please your beloved.

When He begins to play and meet His friends on the sacred bank of the Yamuna, the gentle breeze, cool and fragrant like sandalwood paste, softly blows in His favour and serves your darling. O Yashoda, the gandharvas and the upadevas, singing like court bards, please your darling.

Offering many kinds of gifts, they surround Him from every side and serve Him. Friend, Shyamsundar has great love for the cows of Braj. Look, for us Braj people and for the cows, He lifted Govardhan. Surely He is bringing the cows back now. Look, evening has come. Why has it taken so long, friend? On the way, the great elders like Brahma and the wise elders like Shankar begin to worship His feet. Now He must be coming behind the cows, playing the flute. The cowherd boys must be singing His glory.

Look, look, He is coming! Much dust, flung up again and again by the hooves of the cows, has settled on the vanamala. He is tired from wandering through the forests all day. Look, what a beautiful splendour! How much joy it gives our eyes, how much delight it brings. He who has appeared from Yashoda Ji's womb, the moon who gladdens everyone, is coming to us for the welfare of us loving people, to fulfil our hopes and longings.

mad vibhurnit lochan eesh manad swas sudam ban mali badar pandu vano mridugandam mandyan kanak kundal lakshmya yadupti dwad raj viharo yamini pativ date mudit vakra upya durantam mochan braj gva din tapam sakhi
Friend, the Lord of the Yadus, with eyes drunk and reddened and a garland of wildflowers swaying, adorns His soft cheeks with the radiance of golden earrings. Like the moon, He removes the sorrow of the cows and of Braj.

Look, what beauty! Shri Krishna's eyes are drunk and heavy, slightly flushed red, and how lovely they look. The vanamala sways on His neck, and the lustre of His golden earrings adorns His tender cheeks.

On His blessed lotus face there is a slight yellowish tinge, like a half-ripe jujube, because dust has settled on it. From every pore of His body, a special joy is bursting forth from the lotus of His face. Look, look, He is now honouring His friends, the cowherd boys, and bidding them farewell. Look, look, friend: Shri Krishna, the ornament of Braj, is coming toward us in this evening hour with an intoxicated gait, like a majestic elephant. To ease the unbearable pain of separation that we Braj gopis, and the cows that live in Braj, have felt all day, our beloved Shri Krishna, Shyamsundar, is drawing near to us, like the moon rising.

Parikshit, the fortunate gopis spent their days like this, and their minds stayed fixed on Shri Krishna. They had become completely absorbed in him. When Lord Shri Krishna went into the forest during the day to graze the cows, they kept meditating on him. With their friends, each in her own group, they sang of his leelas and became immersed in them. Thus their days passed. Ahead, the liberation of Aghasura comes, and Kansa appears to take the opposing side, but it is actually in Shri Krishna's favour. Kansa sends Shri Akrur ji to Braj, and the Lord goes to Mathura. Up to here were the rasas of vatsalya, sakhya and madhurya. Now ahead is the play of great aishwarya.

Just as aishwarya is hidden here in Braj, madhurya is hidden in Mathura and Dwarka. There, the emphasis is on aishwarya and lordship. You may think the discussion now will be about how the Lord spoke in Mathura and how he was in Dwarka. Until now we have been talking about matters within the home, so we are telling you this. The Lord who came, Devaki-nandan, is the one who went. Our Vrajesh-nandan did not go. I am saying this as a firm, written fact. It is not merely an emotional statement. It is written in scripture. In the Shri Radha Madhav granth, in the Radha Madhav Chintan granth, Bhai ji showed this with many principles and shlokas, compiled from the scriptures: the supreme Lord (adhishwar) of Braj, who was at Nanda Baba's house, never left from here. Understand that two incarnations took place in Braj. One incarnation was in Mathura, and one was at Baba's house. That is why our Mahaprabhu says that our Lal has appeared:

chalo bhai anand aaj nand ke dwaar das anannya bhajan raskaran.

Come, brothers, there is joy today at Nanda's gate: the servant, the cause of the essence of exclusive bhajan.

The form of the rasa of exclusive bhajan is that Lal, who is our Priya, is the very one who is manifesting. Now see: when Ladli appeared, they sang:

chalo Vrishabhan gop ke dwaar janm leo mohan hit shyama

Come to the door of Vrishbhan Gop: Mohan and Hit Shyama have taken birth.

As you will see ahead in the episode, Akrur ji did not get darshan of Murli Manohar in the water. He had darshan of the glorious Lord who rests on Shesha. Then, when he opened his eyes and looked: outside the water he saw Shri Krishna and Balram, and beneath the water he saw that same Balram, as Shesha ji, and the Lord reclining on Shesha's couch. This is the realm of madhurya:

Vrindavan parityaj padkam nagachchhati

He does not take even one step outside Vrindavan.

Our Lord did not go. The one who came, Devaki-nandan, is the one who went to Mathura. After performing the leelas of Dwarka, he performed the leela of antardhyan (disappearance). Our Lord is seated right here. The rest of the discussion is about Shri Radhavallabh Lal.

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

Original video: Shri Hit Radha Kripa (YouTube)