An Infallible Way to Focus and Calm the Mind / The Liberation of the Elephant Kuvalayapida / The Liberation of Chanur and Mushtika

Satsang of Pujya Shri Hit Premanand Govind Sharan Ji Maharaj. To hear the whole discourse, watch the video above.

Full Discourse

vrindavanneshvari tav padarvindm prema makrand raso purnam had itam madhupte smarta mugram nirvai param shital mashryam param shital mashray [sound of crying out] param sacchidanand ghan Premand swaroop navni nikunj mahmmahim param pavan shri Vrindavan dham

O Vrindavaneshwari, Your lotus feet, full of the nectar of love.. The supreme cool refuge [sound of crying out], the supreme Sachchidananda, the dense embodiment of love, ever-new in the bowers of Nikunj, the greatly glorious, supremely holy Shri Vrindavan Dham.

O Shri Vrindavan Dham, O beloved divine couple of Shri Vrindavan Dham, O life-worshipped, dear to the life, Shri Priya-Pritam, and all the sakhis and sahacharis, the birds, deer, animals, creatures, trees and creepers, Yamuna, Ras Rani Ji, Raj Rani, and all the Brajvasis: with folded hands, at Your feet, countless salutations, countless bows and namaskar. For the devotion to the holy abode of Shri Priyal, we have been wandering for who knows how many births.

It is attained by going to the Dham. Put simply, there is one way: while following a method of sadhana, attaining God by making the mind and consciousness take the form of the Lord. God has placed one convenience on the earth, the holy cities of the dhams. If one dwells in them with steadfast devotion, then what might take time in sadhana, or take many births to reach God, is not so in the Dham. There is no such doubt in the Dham. If some grave offence is committed, it may take one more birth. But one who is devoted to the Dham will be born in the Dham itself, and then, with the body completed in the Dham itself, will attain Shri Priya-Pritam.

We have great good fortune to have been given the privilege of being called residents of the supremely holy, glorious Shri Dham Vrindavan. Shripad Prabuddhanand Ji Maharaj says: takt dharmam char kamo vimukti mahash bhakti vaat tat sadhnani Radha krishno sevit kep dhanya vrindan vasma mrityu kurhu chodo asha dharm ki bhi arth ki bhi kam ki bhi aur moksh ki bhi.

Renounce dharma, the four pursuits, liberation, and bhakti. Dwelling in Vrindavan, served by Radha and Krishna, blessed.. Give up hope: hope of dharma, hope of wealth, hope of desire, and hope of moksha too.

These four hopes are obstacles to attaining love. That is why Hit Harivansh Mahaprabhu said:

dharma chatushtayam vijaytam kim tad vatha vartaya

Let the four pursuits be victorious; what is the use of talking about them? Do not speak vain talk of dharma, artha, kama and moksha in front of me, because I want love. The love of Priyal is the fifth pursuit, prem.

The four pursuits that have been named are dharma, artha, kama and moksha. One who renounces these, and becomes absorbed in the bhajan of God, attached only to God, attains love. Almost everyone has renounced dharma and moksha. Rare is one who walks by dharma. Otherwise, dharma has been renounced, and moksha is a very rare thing; everyone has renounced that too. Perhaps one among crores and billions desires the state of moksha, a mumukshu. Otherwise, everyone is trapped by the demons of artha and kama. But here we speak of that great soul who is entitled to all four: dharma, artha, kama and moksha.

But he does not want them. He wants the love of God. So he says: taktwa dharmam cha arth kamau aur vimukti, renounce dharma, artha, kama and liberation. But renunciation only counts if you have something to renounce. Suppose we have ₹100. If we give up the ₹100, it is considered renunciation. But if there is no money at all, and we say we have renounced a billion, that is only mockery, isn't it? So even if within us there is complete dharma, abundance of wealth, full fulfilment of desires, every comfort, a complete longing for moksha and the right to the state of moksha, even when all this is attained, we do not want it. Even when we have it, we do not want it.

We want love. That is called renunciation of the four pursuits: "Dharma, artha, kama, moksha, I do not want these." This is a very great thing, truly a very great thing. Among lakhs, one wishes to walk the path of God. Among those who walk it, some get caught in entertainment. Very few, a rare one, gets out. Among those who get out, a rare one becomes absorbed in love. As in the Ramcharitmanas, Bhagwati Amba Ji says to Lord Shiva: among thousands of men, not among a thousand but among thousands, one is a dharmatma. Among thousands of dharmatmas, one is full of vairagya. Among lakhs of vairagyavans, one attains knowledge. And among thousands of jnanis, one becomes jeevanmukta.

Among thousands of jeevanmuktas, one is a mahabhagavata, a lover of the Lord who is free of the intoxication of maya. This is a very rare thing. Love for God: tatva dharmam char kamo vimukti mahsham bhaktim, and no concern even for the devotion to Ishvara. As Hit Harivansh Mahaprabhu says:

dharmadartha chaturshty vijaytam kim tad vatha vaya sakant bhakti yog pad taropita murdhani

Victorious are dharma, artha and the four pursuits; what is the use of such talk? We fold our hands and bow even to the exclusive devotion to Ishvara, placed upon the head.

The word "Ishvara" points to the glory of God's divinity. But in the worship of Ladli Lal there is a forgetting of the divine. My dear life, Ladli Lal: here God is not called Ladli Lal.

Here God is not called Radha Vallabh Lal. God is not called Banke Bihari. Here God is not called Radha Raman. No, Shri Radha Raman Lal, in whom the forgetting of extreme affection and majesty is the Nikunj-ras itself, such intimacy has grown with the Lord that the Supreme Lord, the master of countless universes, worships the feet of Priya Ji's sakhis, to attain the joy of serving the Beloved. Now, outsiders will not understand this; it is a matter of the inner palace. That is why there is such great bliss. Think about it: the Lord who bows at the feet of the sakhis and flatters them in order to serve Priya, that Lord's supreme beauty and grace, and Priya Ji's great love and great affection, the maidservant serves Radha. And to bathe such Priya-Lal, dress them, apply sundar tilak, anga-raga, sandal, patravali, flowers, ornaments, adornment, bhog, aarti, massage the feet, and put them to bed, the good fortune of being absorbed in service round the clock. Those great souls who merely had darshan of the Lord had their condition transformed. And when we bathe this very Lord with our own lotus hands, wipe the limbs of Priya-Lal, dress them, put ornaments on them, apply sandal, make patravali, offer bhog, offer water, and perform aarti..

He says this supreme bliss is why he wants no dharma, artha, kama or moksha. Once, Shri Ji, overflowing with deep emotion, gave the prasad of betel leaf. Normally the offering is made to Priya Ji first here, but since Pyare Pritam is the very life of Ladli Ji, when the betel leaf was brought toward Lal Ji's face from Ladli Ji's mouth, Ladli Ji held it with her lotus hand and fed it into Lal Ji's mouth:

lulit navalwangodar karpur puram pritam mukh chando tambul khandam
A piece of betel, the moon of the Beloved's face, filled with fresh clove and camphor.

Now Lal Ji, for Priya Ji's pleasure, chewed a little of the betel and placed it into the lotus mouth of Ladli Ji.

From the Beloved's mouth, Shri Ladli Ji was watching. The maidservant absorbed in seva, that same Sajani Ji, she called by a gesture. With her lotus mouth, the betel mixed with camphor, she gave that prasad of betel to her sahachari. This is supreme bliss: the Ladli Ji whose meditation even great souls of the Ishvara-koti cannot do is giving the chewed betel from her own mouth into the mouth of her sahachari.

lulit nav lavangodar karpur puram pritam mukh chando giran tambul khandam ghan punak kapola swadti madas patla vatsala kar irada
A piece of betel, the moon of the Beloved's face, with fresh clove and camphor; her cheeks thrilling with joy as she savours it, so loving toward her servant.

Such is Shri Swamini, so loving to her servants, who grants such joy. Beyond this, what is moksha? Even crores of moksha-pleasures cannot equal it.

Now he speaks of devotion to Ishvara. The word Bhagavan is explained by:

utpattim cha vinasham cha bhut naam gati gatim ve vidya
He who knows the origin and dissolution of beings, their coming and going, and knowledge and ignorance, is called Bhagavan.

Those who create this creation, destroy it and sustain it, who are lords of knowledge and ignorance and decide the going and not-going of beings, that very one is Ishvara, that very one is Bhagavan. Shri Krishna is no one else. But when the feeling of Bhagavatta comes in, love does not remain, as the Lord showed his full Bhagavatta within vatsalya.

When Mother said, "You have eaten mud," and Dau Dada too was saying so, and she raised the stick, "Open your mouth," the Lord opened his mouth and showed her infinite universes. Mother trembled. "Oh, what kind of intellect is mine, that I think of myself as Nanda's queen and regard myself as the presiding goddess of Braj? Oh, this is the Supreme Brahman, the Paramatma!" Within a short while, vatsalya told aishvarya, "This is our right," and aishvarya disappeared. Mother burst out, "Oh, this is the friend of my wretched eyes! This is my Lala!" and she seated him in her lap.

Where aishvarya comes, bhava is suppressed. Madhurya rasa, shringara rasa, kanta bhava: here, when aishvarya was shown, love was broken, anguish came, and the Lord disappeared. That is the nature of Ishvara. But in the Mahamadhurya rasa of the nikunj, there is not even one mention of disappearing.

So he says: we bow even to the exclusive devotion to Ishvara, but I do not want it. I want that supreme sweetness, my Priya Lal, my Ladli Lal. This is Bhagavan, and even the forgetting of this. So he says: vimuktim aur mam bhakti vaat
Neither liberation nor even devotion to Me.

I do not want devotion to Ishvara, and listen carefully: the sadhanas for attaining Bhagavat-prapti and moksha, I do not want those either. He says something very strange: I do not want shripad dharma, I do not want artha, I do not want kama, I do not want moksha, I do not want devotion to Ishvara, and I do not want the means for attaining moksha or Bhagavat-prapti.

Hit Harivansh Mahaprabhu also said:

duradpasya swajan sukhmartha koti sarve sadhan var chiram nirasha
Having cast far away the joys of kin, crores of wealth, and all the best means, which end only in long despair.

Having come to despair from all the practices over a long time, we take refuge solely in the dust of Shri Kishori's feet.

Vrindavan si nik ghana kishori mani tat kakar rasamritad param chit name rochte
Within the bounds of Vrindavan, the jewel Shri Kishori; the nectar of her dust is supreme, and my heart delights in it.

Shri Radha Kishori, seated within the bounds of Vrindavan: apart from serving at her feet as her servant, nothing else pleases me.

Shripad says here: one who renounces artha, dharma, kama and moksha, and renounces devotion to God, is very strange. And one who renounces all means and has affection only for the seva of Shri Priya Pritam: Radha Krishna sevtam kop dhanya
Blessed, blessed indeed is the one who serves Radha-Krishna.

Blessed is the one whose eight watches of the day are given to the service of Radha-Krishna. Believe it truly: before true seva of Shyama-Shyam, no bhajan is anything. The greatest bhajan is seva. See for yourself: all his life, living in Kansa's kingdom, Sudama the gardener kept making garlands for Kansa. Once he adorned the Lord with a garland, and the Lord gave him unfailing Lakshmi, that his family's hereditary splendour keep growing, and unbroken strength of the senses. And the Lord said the greatest thing: "I grant you my unbroken prema-lakshana bhakti, and affection for my devotees."

He stitched Kansa's costumes his whole life. Once, taking the exact measure of the Lord's clothes, he cut and stitched them and dressed the Lord. See what boon the Lord gave him! The hunchback woman, bent in three places: once she applied sandal to the Lord, and he made her beautiful in every limb.

You apply the Lord's sandal prasad to yourselves every day. You grind sandal for the Lord every day. You make sandal patravali every day. You feed the Lord prasad and take prasad. You dress the Lord in costumes. You put the Lord to rest. Consider carefully whether there is any doubt about your sadgati. If you still think some sadhana is needed, then your intellect has been destroyed, and nothing else.

Do you know what bhajan means? It means remaining, at every moment, rising, sitting, walking, roaming, eating, drinking, with your mind shaped by your Ishta. Then whose are you, and what are you doing for Shri Ji? For whom are you doing Shri Ji's seva? Then attainment of Bhagavat has already happened. Do not do the asadhan that come in between. When you have love for bhajan, how can such talk please you?

How do you find a full stomach pleasant? How do you fall into deep sleep? This food and drink does not appeal to you. Even gentle spring does not delight. Every worldly pleasure tastes bitter. The path of the lover of Hari is a different path.

Walk by the siddhanta. Whether lying down, sitting, or standing, our time belongs to bhajan. So what is our bhajan now? Brother, we have been sold. We are sold. So what is our bhajan now? Now do bhajan, understanding Shri Ji. Whose bhajan is it? We are theirs. Do not forget this, do not let go of it. Now you do bhajan, and do not let us be forgotten.

We too are trying, with your strength, not to forget you. But we can forget, because this is the maya you created, and you are the one who reveals maya. You must not forget us. Let go of this crying and wailing. Your welfare is ours. If that is not it, then it is simply this: "She is my beloved." That is all. Who am I, lowest of the low, with my karma? To have been given such a relationship, that the Maharani is ours. With this joy, gazing constantly at the nitya vihar, the body thrills with hair standing on end, and the eyes fill with the nectar of bliss. This is the bliss. Nobody here is saying, "Save me from hell." We will go, and we will drag you along too. Understand this for certain.

Yatra yatra mama janma karmavirnarake parame pade athava to Radhika rati nikunja mandali tatra tatra ha
Wherever my birth may be, by my karma, in hell or in the supreme abode, or wherever Radhika is, in the nikunj of loving play and the sakhi circle, there and there..

Now your heart is his home. Come, take us along. Oh, this is a path of great joy. We are yours, you are ours. Now there is a contest between us, and it is a contest between you and us. You must not forget us, and we will not forget you either. We will try, we will try. But you must not try at all. You are all-knowing, present in all three times. Be completely fearless, friend. If you are not fearless and are afraid, the reason is wrong conduct. Take this as a settled fact.

One day we asked, "Apart from bhajan, what is there?" It was a true question, not asked in jest. What does one contemplate, and what is there? When there is no one but you and us, whom else should we contemplate? We contemplate you, whether we are getting up or sitting down. Whatever contemplation there is, it is of you, because it arises through relationship with you. What personal relationship is left with anyone now? What is left? Because the one Supreme Being is seen pervading everywhere, there is no one else. We fight with him, we love him. Whatever effort we make is made only toward him. It may look as if there is a disciple here, "this one is so-and-so, that one is so-and-so." No. We love only our Lord. We quarrel only with our Lord. We see only our Lord. Our surrender is at our Lord's feet.

So why worry now? The service we have received is a very rare thing. If you walk by the siddhanta, maya can never drag you away. And if you abandon the siddhanta, you can never remain steady in paramarth. Write this down, write these words. If you walk by the siddhanta, maya can never drag you away. And if you give up the siddhanta, you can never remain steady in paramarth.

This is the experience of thousands of times. So the upasak who has received bhagavat seva should not think that this is not bhajan. The root bhaj means seva. In the true sense, the meaning of bhajan is service. Hanuman ji does not speak of bhajan twice for no reason. He says: Kaha Hanumant vipatti Prabhu soi, jab to sumiran bhajan na ho
Hanuman said: that is the calamity, Lord, when remembrance and bhajan are no more.

Sumiran, meaning naam jap and the like, and bhajan, meaning seva: the calamity is when both seva and sumiran are lost. Whose seva are we doing? Do we not know that much about ourselves? We are doing Shri Ji's seva. We are simply intoxicated.

We are filled with dasatva. Where is this pride? We are the servants of the Lord. Beyond this, what could be greater? Saat gaanth kaupin mein, Indra bapuro kaun? Asked, "What kind of loincloth?" They say it has seven knots, torn in seven places. And asked, "What is its condition?" They say, "Poor Indra, what is he before them?" This is the fakiri. Na parameshthya, na mahendram, na sarvabhaumam, na rasadhipatyam, na yoga siddhim, apunarbhavam: this is the servanthood of the Lord, neither the position of Brahma, nor the sovereignty of a chakravarti emperor, nor the position of Devraj Indra, nor the siddhis of yoga, nor the state of moksha. They cannot equal the one in whose heart bhagavat dasatva has arisen.

So the upasak should understand that the service of Priya-Pritam that we have received is a siddhi, not a sadhana. Sarve sadhan vareshu chiram nirasha, this is siddhi. So Shripad is saying: Tyaktva dharmam chatur kaam vimuktim, masi bhaktim..

Tatra tat sadhanani: dharma, artha, kama, moksha, the devotion to Ishwar, and all its sadhanas: we renounce these from afar. What do we do instead? We accept all eight prahar, we accept seva, we accept service. I have told you many times: one who falls from sadhana will be born again. There will be another birth, sadhana will begin again, and if there is another lapse, there will be another birth. Just as Shri Bharat Ji Maharaj was in sadhana, he made a lapse, became a deer, then sadhana resumed, then brahm bodh came. But I tell you this: one who remains in seva, even if he commits offences, falls, or keeps making mistakes, will not take another birth.

Jagannath ji's shri anga seva was done by one who lived in it. I heard this from the holy lips of Pujya Shri Mathura Das Ji Maharaj. Through bad company, he sat with a courtesan. Then he became so attached to her that, since he had wealth, he kept her with him. Then Shri Jagannath ji's parshads held a meeting, summoned him, and said: "Brother, either give up Jagannath ji's seva or give up the courtesan." He had become so attached to her beauty, her charm, and her manner that he said, "I will give up Jagannath ji." Everyone was astonished that he had abandoned the Lord. So his wealth and property were taken away. But one special thing he had taken with him: the padukas of Jagannath ji.

Every morning, on waking, he would place the sacred sandals (paduka) on his head. Then a great illness came upon him, because an offence had been committed. After some time, the body was finished. Then Jagannath Ji told his chief attendant (pārṣad) in a dream that his last rites should be performed the way they are performed for our limb-servants (aṅg sevī). The attendant asked the Lord, "Prabhu, is that dream truly the same as the real thing?" Then he said, "Prabhu, he had renounced you and accepted a courtesan. How can the rites of your pārṣads be given to him?" The point to note is that the Lord said a mistake can happen with them.

They may leave us, but we did not leave them. We did not leave them. Their destiny will be the same as the destiny of the pārṣads, even from our limb. Such a nature has never been heard of, told, seen or spoken of. He renounced his Master, but the Master did not renounce him. This is only the nature of our Lord.

Shri Krishna Das Ji was the adhikari (chief manager) of the service of Shri Shrinathji Maharaj. For some reason there was a rift between him and Shri Vitthalnath Goswami, the elder son of Vallabhacharya Ji. One day, during the service, when Pujyapad Shri Goswami Vitthalnath Ji Maharaj drew back the curtain, Thakur Ji was eating piping hot jalebi.

This too was heard from the lips of Pujya Mathura Das Ji. Shri Vitthalnath Goswami said, "Jai jai! Bazaar goods are not offered as bhog to Shrinathji, and we have not yet offered the bhog. Where are you getting this bhog from?" He replied that the adhikari, Krishna Das Adhikari, is in Agra. He saw hot jalebi being made in a shop, and the feeling arose in him that if he could offer it to Shrinathji, he would offer it from there. So we are partaking of it. So you have renounced him. Then he said, "You are the acharya. You can renounce, but I cannot renounce."

Understand: Shrinathji said, "You are the guru, you are the acharya. You are capable of renouncing, but I cannot renounce. Once I accept someone, however great an offender they may be, I do not renounce them. This is the nature of our Lord." Service is greater than service. This refers to the personal experience of Kaag Bhusundi Ji, who said:

sevak sevya bhav bin bhavan ta uga

Without the feeling of servant and served, the house does not rise.

If the sevak-bhav toward the Lord has not formed, the matter will not work out. It was a great fortune when the fortune of serving Shri Mahal came through the rasik mahapurushas, and then it became clear: the fruit of all sadhanas is seva, the seva of Shri Ji. So, "Shri Radha Krishna sevitam, dhanya, dhanya," he said: blessed is the seva of the Priya-Pritam. Tripur Das Ji, every year, would deliver very beautiful garments studded with gems to Thakur Ji, and he would perform sant seva.

At that time the emperor followed another faith. That qazi, irritated, said, "He must be embezzling from your treasury, because he has so much wealth, gives gifts to saints every day, and you call it all the Lord's leela." The emperor's mind turned, and he ordered that everything be confiscated. Then the full army came, and they carried away every single vessel. Nothing was left in the house. Everything was finished, everything was finished. What was in the state department, what was in the house, and the land, all of it was confiscated. By royal order, not even one vessel was kept. Think how much pain that must have caused. Every day he had served the saints and served the Lord. There was wealth, everything. As the saying goes, "Sab din hot na ek samaan," not every day is the same. Therefore, do not forget yourself in happiness, and do not forget yourself in sorrow. Then sorrow will not overpower you. Somehow, when the winter season came, he remembered that he used to send Shrinathji the dagla and the poshak.

Now what to do? Great pain arose in the mind. Great pain. The pārṣads of the Goswami used to come to collect the service items. When they came to collect them from the other one or two places where there were services, they learned of the situation. They did not go to Tripur Das Ji's place, because he would feel embarrassed. They knew there was nothing; everything had been confiscated by royal order. Tripur Das Ji Maharaj wept much, remembering the Lord: "Prabhu, every year the service went out, and this year there is no service. My life is cursed." He searched the whole house again to see if there was anything left. There was one inkstand (dawat), used for writing and records, which was sold for ₹1.

At that time he bought one whole bolt (thaan) of cloth, a coarse markin cloth in a thick weave, and red in colour. It was as if he were weeping and saying to the Lord, "Prabhu, I am only sending the love of my heart. What else do I have?" Very humbly, he went to the Goswami's pārṣads who had come, and said, "My capacity has now been reduced to nothing, and this cloth is not fit for Shrinathji. But I am sending it. Given the circumstances, if you think it appropriate, please take it. At the very least, spread it beneath the poshak and place the poshak on top of it." Tears were flowing, and he spoke with great humility. The pārṣads told the Goswami, "Certainly, certainly. Even in this service it will be accepted, because it is not at all fit for Shri Anga, and it cannot be worn as a markin on Thakur Ji. There is no lack of splendour for Thakur Ji, but this will serve to spread beneath the poshak." They spread it out and placed the poshak on top. He said, "This much good fortune is enough." They took it away. Shri Shrinathji Maharaj, the all-knowing Lord, began to tremble, and then Shri Vitthalnath Ji Goswami

..said, "Jai Jai, I am feeling very cold." He asked for the heavy, big winter garments, and they were put on him, but he was still shivering, so quilts were put over him too. "What a beautiful quilt. Once before, a quilt came as prasad from Shri Nathji. It is a great mercy of Maharani Ji that she keeps sending prasad from every famous divine abode and divine form in India. I cannot tell you everything. There is no famous place of God in the world whose prasad she has not sent: Badrinarayan, Kedarnath, Vaishno Devi, Vishwanath, all twelve Jyotirlingas. Prasad from every place, from every divine place. Just now a quilt from Shri Nathji came. What a fortunate quilt, to be blessed by Shri Nathji." Then he said again, "Jai Jai," but he could not understand, "I cannot make sense of this. You have never done this before. He says, 'I am feeling very cold,' even with such warm clothes and quilts. Is there no garment of any devotee that has not been used? And he is performing this leela."

"Bring the register." The seva register was brought, and Tripur Das's item had not been entered in it, because it was not meant to be dressed on him. "Tripur Das Ji's.." The sevak said, "Jai Jai, you know that by royal order all of his things were confiscated. So he sent a markin cloth dyed red. 'Quick, stitch a garment from it.'" That is why the cold came over him in the markin garment. "Yes," he said, "Jai Jai, your leela is wonderful. Warm garments and quilts, and the cold kept coming. But when markin is worn, the cold goes away. Markin is very cheap."

Our Lord's nature is like this. Our Maharani says:

rai ke sab bhajan ko manat Meru

She counts the bhajan of a mustard seed as Mount Meru.

Bhajan does not mean moving beads. Bhajan means seva. Even a mustard seed's worth of seva, Shri Ji accepts as Sumeru. Oh, she has accepted our seva so greatly. So blessed are those who have received the seva of Shri Ladli Lal.

Shripad says: we bow to dharma, artha, kama, and moksha, to devotion to God, and to the sadhanas for attaining God. We bow to all of these. Only the seva of Shri Radha Krishna, the dust of Vrindavan, and the company of rasik devotees. Pujyapad Shri Udiya Baba Ji Maharaj says that the words of great souls destroy all doubts and greatly help in attaining God.

Devotee asks: Pujya Baba, if a worshipper wants to concentrate and calm his mind, what should he do, Baba?

The work of the mind is manorajya. Do you understand what manorajya is? Useless imagining: "If this happens, then we will do that. Then we did this, then that." That is manorajya. If you want your mind concentrated and pure, give up manorajya. How will you give it up? Say "Radha, Radha, Radha, Radha." The mind will keep telling you again and again: "Listen to what I say. Cooperate with what I am imagining."

Another devotee asked: Should we not make dreams?

Dreams come naturally, when one sleeps alone in the mind. Perhaps what they meant was manorath, wishes. They may be calling wishes "dreams." No, even when awake it is a dream. If even dreams are false, what will you do with manorath? This manorajya goes on like this, and everyone's keeps going. The bhajan that stops this manorajya is doing seva, chanting naam, and reciting vani. I say this truly. Chaurasi Ji is very merciful. Sing Chaurasi Ji, and Chaurasi Ji will hold you. Often it is amazing. While talking, you stop and think, "First.. Oh, blessed, blessed! Jai ho Harivansh Mahaprabhu ki! Jai ho Chaurasi Ji ki!" Not a single second is empty. The padas start on their own. No room is left for manorajya. Hold the naam, hold the vani.

sevak sharan sada raha anat nahi vishram

The sevak always stays in refuge. He finds rest nowhere else.

kah vani Harivansh ki kah Harivansh naam

Speak the vani of Harivansh. Speak the name of Harivansh.

If you want to end manorajya, hold on to two things: naam jap, and memorise ten padas of Chaurasi Ji. Hum them again and again. If you do not know ten, everybody knows two or three. Know three.

aaj neeki bani shri Radhika nagri bani shri Radha mohan ji ki jodi

aaj nagri kishor bhavati vichitra jor

These will come to you, because you surely do aarti. If you do not do aarti, that is a different matter. But if you have done aarti even once, then there is dhoop and shringar. Two, and in those two there are three padas. Say you take "Besar kaun ki" as well. Fine, three. If you have memorised these three, they will carry you across the three gunas. Just keep repeating these three padas.

shri Radha mohan ju ki jori indra neel man Shyam manohar

If Shyam Manohar does not appear before you, let us know.

indra neel man Shyam manohar sat Kumbh tan gori

To remove manorajya, hold on to two things. Hold the naam. If the naam is not running, look at the padas too. Otherwise manorajya will not end. Useless manorajya wastes your time, and it keeps going like deep contemplation, like samadhi.

Second: if you want to run the padas and do naam jap, Baba says there are two things, maun or mit bhashan. Stay silent, or be sparing in speech. Mit bhashan means practising very few words. This is what should be done.

Every sadhak should do this. I see that some sadhaks remain completely silent, and some speak sparingly too. Maun or mit bhashan, stay silent. Very good. Sometimes, though, people do not stay silent at all. If something must be said, they talk by gesture. To keep the ekakar vritti (single-pointed attention) going, you too should set aside some time for silence. If brief speech is needed, then speak briefly, and do not chatter. At that time speak briefly, and at other times keep silence. When you are finished with seva here, go to your room in silence.

In the meantime, build the practice of naam jap and vani so that from 6:30 until bedtime you remain only in naam and vani. You have no other work. Stay silent and be at peace. The first is giving up manorajya, idle mental chatter. The second is silence, or measured speech. The third, which is very difficult, is what Bhagwan keeps saying: give up every activity related to kama. Do not speak of kama, do not look at kama-related sights, do not entertain kama-related thoughts or intentions, and make no kama-related effort. If you want to make the mind pure, calm and bhagavadakar, then whether you are a grihastha bhakt or a virakt bhakt, the scriptures permit you to have children only for the purpose of progeny. Otherwise your aim too is the attainment of Bhagavan, and you should not get entangled in the web of maya.

mano jeevan sadhan dham moksh kar dwara paye na je parlok sanra
This human life is the abode of sadhana and the door to liberation. One who does not use it to set right the next world has wasted it.

Pay attention to this. The day may pass in any way, but when you go to sleep at night, great caution is needed.

Where there is solitude, during the midday rest or in the solitude of night, your mind will run straight to this same activity. That is why Baba is a very accomplished mahapurush. Give up kama-cheshta, kama-chintan, kama-drishya, and kama-sankalp and vikalp. Fourth, make it your nature to remain in complete solitude for some time. Apart from sleep, everyone is in solitude while sleeping. Once you have fallen asleep, is that solitude? Whether in society or in the waking state, the solitude is inside. Now, solitude does not mean sitting alone. If you sit alone in a closed room and contemplate worldly affairs, that is not solitude.

The meaning of solitude is: one Prabhu, and everything else finished.

aadha ghanta ekant sukh mastam athato brahm jignyasa
Sit in solitude for half an hour and be happy. Now begins the inquiry into Brahman.

Bhagavan Shankaracharya said that the success of solitude is this: sitting in solitude, one contemplates Brahman. There he speaks of brahma jignasa. Whether seated, standing, or lying down, the mind should become entirely bhagavadakar, contemplating only Prabhu. Learn to do this for 10 minutes. If sitting on the floor is difficult, sit on a sofa or a chair. However it suits you, make the chitt-vritti bhagavadakar. At that time, remove everything from everywhere and let it be only in the one Prabhu. If it runs away, drag it back to Prabhu again. If you can stay fixed in Prabhu for 10 minutes, you will see what light comes into your life. Just show that you can remain in Prabhu for 10 minutes.

The fifth point he makes is the daily, regular recitation, with discipline, of the Acharya granths and religious texts. Whoever has these five things in life will conquer the mind, concentrate the mind, and purify the mind. First, renunciation of manorajya. Second, silence or measured speech. Third, renunciation of kama-prasang. Fourth, ekant sevan. Fifth, swadhyay of religious and Acharya granths. Only one who can bear insult and slander is worthy of being called a tapasvi and a servant of Bhagwan.

One who can bear insult and slander is worthy of being called a tapasvi, a servant and slave of Bhagwan.

sevak sukh cha man bikhari
A servant wants comfort, a beggar wants honour.

One who has his body served by others loses his merit and his tapas. But one who serves others with his own body sees his merit and tapas grow. Therefore, as long as you have the strength to lift water yourself, do not take service from anyone. That is why we say: if someone is cooking and you are eating, you should mop the floor or clear both leaf-plates and do some service. If you don't, that service of yours will consume your bhajan, your tapas and your merit.

Until there is a connection with the ocean, the talk stays very much on the surface. Prabhu is the ocean of bliss, Prabhu is the ocean of merit. Now, it makes no difference whether this much goes into bhajan. Drag back as much as you can, drag back as much as you can. Ours is the ocean. Say someone bows to you once, and this much of your bhajan is gone. This much of your food is gone. This much goes to the one who gives you clothes. Until when? Until the bhagavadakar vritti is established, until bhagavat sakshatkar happens.

ab tasmit tajne bheda bhav
There, in that state, there is no difference of "I" and "other." Devotee and Bhagavan become non-different.

So until bhagavat sakshatkar, do not take bodily service from anyone. If you fall ill, that is a different matter. But do not take any bodily service for yourself. If you are eating, your service should be such that your tapas and your bhajan stay protected. If you don't serve, a share of your bhajan goes to those who are cooking, because they are not cooking for free. They too are sadhaks doing bhajan while they cook. If you are eating and living in great comfort, know that this is nature's electricity. All of nature's goods come with a tax. Until you attain Bhagavan, you have to pay that tax.

Therefore, do not waste even a chullu of water. If we need one glass, we will manage with one glass. Do not open the tap fully and do as you please, with the geyser running as you like, the water running as you like, the electricity running as you like. Do not think that no one is watching. You will have to pay tax on every single drop. Enjoy nature only as much as keeps your life going, do abundant bhajan, attain Bhagavat-prapti, and then it is Bhagavan's wish, as he wishes. For now, walk with caution. There is only gain for the one who serves; there is only loss for the one who is served.

Therefore, whoever serves becomes filled with the wealth of great tapas. Serve everyone. If you want to destroy dehabhimaan, stand quietly where shoes have been taken off and clean everyone's shoes with a cloth. Do not think, "He is a householder." Bhagavan dwells in everyone's heart-temple. If you get the good fortune to do this, it is a great grace. Clean someone's drain, put in a soni somewhere. Dehabhimaan will be destroyed. These services are the way to destroy dehabhimaan. And other services are fanning Shri Ji with a chamar. If there is dehabhimaan, you are not fanning Shri Ji with the chamar.

Four people are watching us, waving the chanvar. But when we are cleaning a drain, the feeling that four people are watching will not come. O Lord, have mercy on us, and then great humility will come. That is why service is necessary. Sometimes one should be willing to stand up and serve. Where everyone's sandals have been removed, take one cloth. Everyone is sitting in satsang. Nobody goes near those sandals. After that, place that cloth on your forehead, wash it with water, and then wash everyone's feet. See whether love arises in your heart now. So by doing seva, there is only gain.

Seek out seva. May you get the fortune of picking up everyone's leftover food (juthan). May you get even a tiny crumb of the leftovers of all the saints. These are all feelings of humility. Humility is very difficult to attain. Very difficult. So may everyone receive grace. That is why the Vrindavan Sohni seva people were invited here. They washed everyone's feet, and everyone was told that while conscious, no offence of any kind should be committed. Look at them as if the Lord himself is arriving. By divine grace, it did happen so, and when we drank their charnamrit, how can we describe it to you? A wondrous bliss, a wondrous bliss. Because the greatest humility is this: they serve our Vrindavan, and they do service where no one else can serve.

Truly believe this: to bring humility and destroy ego, wherever you apply a broom, wherever you clean a drain, clean anyone's sandals. In the Shri Gurudwara, we feel this service is given to the greatest of the great. Joree seva, the service of cleaning sandals, is given to the greatest of the great, and those who go to the gurudwara clean the sandals that have been removed there. Service brings only gain. It is a very good thing. Ego is destroyed. Nothing is better than this. Very good.

May the Lord bestow grace and humility come. Poojyapad Baba says there should be silence in seven places. While doing mala, there should be silence. While eating, there should be silence. And while in the toilet, there should be silence. Now the new children don't know this, so they take mobile phones into the toilet. Firstly, the mobile becomes impure. Secondly, sitting there, they keep talking on the phone. Oh, do understand a little: in the toilet, silence should not be broken until you have bathed and sipped achaman. Otherwise, your merits (sukrit) are destroyed.

When merits don't even remain, what will be destroyed? Only the intellect keeps getting corrupted. Sitting in the toilet, they talk on the phone. Sitting there, they read the newspaper. Oh, at least there, chant Radha Radha in your mind. At least there, remember the Lord in solitude. It is a very good solitude. They read the paper, they take the mobile. We feel the new children mostly take them, because from one or two children we learned that they mostly do. At the time of defecation, this is sadhana. Wear only as much clothing as is needed for washing.

Sit down and contemplate the Lord while thinking. Then wash your hand with earth (raj), from the right hand to the left. Wash the hand with earth at least three times, then both hands at least twice with earth. Then, after going for achaman and bathing and washing, talk. While passing urine, be silent. While thinking, be silent. Do not pass urine standing up. While bathing, either do silent mantra japa or sing a hymn. As you pour the water while bathing, sing the Brajadhiraj Nandana Gaat Chandana verse, and by the end of the bath the Yamunashtak will be complete.

Sing the Yamunashtak daily at bath time. And while performing havan, now there is no provision for yagya havan anymore, so where would that be? And while walking on the road, one should walk in silence. If you want to talk to someone, step to the side. Walking on the road, laughing and talking shows that the intellect is in a lower state.

Understand what the great souls have written. Don't talk while eating. Do bhajan while doing naam jap. Talk only when the mala is complete. Don't talk while leaving the mala, and don't talk in thought; remain silent. While passing urine, do not speak until you have done achaman. Then, while bathing, remain silent or sing a hymn. Where yagya and havan are prescribed, do them at that time. And the seventh: while walking on the road, [keep silence].

These seven things are for making the mind one-pointed and pure. The four things are: renouncing building mental kingdoms (manorajya); silence, or avoiding excessive speech; renouncing talk about lust; and solitude along with self-study of the religious scriptures. Poojyapad Baba Ji Maharaj was such an accomplished great soul. He practised the three disciplines of bhakti, gyan and vairagya with such firmness that, in both the realisation of Brahman and divine love, not a single word has been found so far in which doubt arose.

Therefore, hold the words of the great souls. In today's satsang, a special point has been given from Baba's words: from 6:30 pm until bedtime (sayan), if you do not remain silent, it is no offence. We are not administering any vow from our side. But if you do remain silent, there will be greater benefit in your sadhana.

Let us now proceed to Shrimad Bhagavat Mahapuran. Lord Shri Krishna Chandra gave the supreme abode to Kansa's washerman. He gave Sudama the garland-maker many auspicious blessings. He gave the tailor many auspicious blessings, and he made Kubja beautiful. Then he broke the bow that was kept at the bow sacrifice (dhanush yagya).

So, of the soldiers who were guarding it, Balram took one piece of the bow, and Shri Krishna Chandra killed them. When Kansa heard this, he sent even stronger soldiers. The Lord killed them too. When Kansa heard that Shri Krishna and Balram had broken the bow, destroyed the guards, and destroyed the army sent to assist them, and that all of this was done as play, without any difficulty, Kansa became frightened. He could not sleep that night. Even while awake, he began to see omens which indicated that your death is certain.

In a waking state, he saw that his reflection did not appear in a mirror or in water. He looked in a mirror and there was no reflection. He looked in water and there was no reflection. Then he looked and only his head was visible; his body was not visible. Without anything like a finger covering his eyes, he saw two moons. He saw two flames of a lamp. He saw that a hole had formed in his shadow. Even with his fingers in his ears, he could not hear the sound of his prana (life-breath). It is like putting your fingers in your ears: this is the sound of prana.

He could not see his footprints, the footprints that normally form. This is a sign that one is going to die. Kansa saw that he was embracing ghosts. He saw himself riding a donkey and drinking poison. He saw all of this, which signals death. Great anxiety grew in him. He became afraid and did not sleep the whole night. When Lord Bhuvan Bhaskar (the sun) rose at dawn, Kansa called all the great wrestlers he had gathered, the champions who had conquered the directions and the world, and had an arena prepared for their bouts. He said, "Shri Krishna and Balram will surely come. As soon as they arrive, drag them over and throw them down in the arena and kill them." Kansa had not slept all night, thinking: how could they have broken the bow with such strength, and then killed all the soldiers with it?

The washerman too had been killed. This news spread. The royal staff had decorated the arena many days earlier. As soon as morning came, trumpets and bheris began to sound. Garlands of flowers, flags and bandanwars (decorative toran hangings) had all been arranged. At sunrise, the royal command was issued that everyone should be called and seated. All the people sat in their proper places. According to his rank and dignity, King Kansa went with his ministers and sat down on the royal throne among the mandaleshwars. He was very fearsome and powerful, but there was great anxiety on his face. The wrestlers began slapping their thighs in challenge.

When they slapped their thighs, it sounded as though lightning was crackling. Chanur, Mushtik, Kut, Shal and Toshal, the wrestlers who had conquered the world, came into the arena. Then Kansa sent his soldiers and his personal minister: "Go and bring Nand Baba here with his family, and treat him with great respect so that he does not understand what is happening." Nand Baba was called with great honour and seated on a stage.

Lord Shri Krishna Chandra ji, what is this? Shri Krishna and Balram, who conquer great enemies such as lust and anger, completed their morning bath and rituals, put on sandalwood paste, garments and ornaments, and set out to see the arena.

Baba had already been called. As Lord Shri Krishna reached the gate of the arena, the mahout of the Kuvalayapida elephant, which had the strength of sixty thousand elephants, struck it hard with a heavy goad and drove it toward Shri Krishna, because Kansa's order was that they be killed as soon as they reached the gate. Now Lord Shri Krishna tightened his yellow garment at his waist and said, "Alright, brother, death has been invoked here from the very beginning." He gathered his curly locks, tied them up with his yellow garment at the waist, slapped his thighs in challenge before the mahout and said, "Bring it on." The mahout had already struck the elephant with the goad.

The Lord said, "O mahout, get out of the way! Why have you brought such a weak elephant in front? Move off the path. Hey, don't you listen? If you delay, I will send you and your elephant both to Yamapuri." "But, Maharaj, no one who is killed by your hand goes to Yamapuri at all. They attain the supreme abode. Don't delay, or I will send you to Yamraj's house right now, along with the elephant."

If you do not, I will take you to the abode of Yama.

When Lord Shri Krishna said this, the mahout, fuming with anger, struck the Kuvalayapida elephant, which was as terrifying as Yama, with the goad and sent it rushing at the Lord.

The Kuvalayapida pounced at the Lord and swiftly wrapped Him in its trunk and tried to throw Him down. The Lord slipped away, because the elephant had gripped Him at one fixed size. The Lord made Himself subtle, so the grip loosened, and when the elephant tried to throw Him down, it only threw its trunk. The Lord was standing some distance away. When the elephant saw that Shri Krishna had slipped out of its grasp, the Lord went and stood from behind, between its two legs. The Kuvalayapida became very angry. It groped about with its trunk, sniffed, and then caught hold of Shri Krishna.

With force, the Lord freed Himself from its trunk, as one unties a bond, and did so with great strength. After this, the Lord went behind the elephant, caught its tail and dragged the elephant, along with the mahout, a hundred hands backward. The Lord is the Lord. Just as Garuda drags a snake, He dragged that elephant, mahout and all, a hundred hands back. It was an astonishing sight. Just as a child spins around with a spinning calf, the Lord made the elephant go around hundreds of rounds, holding its tail, now to the right, now to the left, now to the right, now to the left. The huge elephant turned right, left, right, left, and its anger grew.

The Kuvalayapida stood before the Lord. With both hands on His hips, the Lord charged. He landed a punch on its forehead, and the elephant bowed its knees before the Lord and knelt down. Then it rose again in anger. The Lord acted as though He was running away. The Kuvalayapida, seething and burning with rage, pounced toward the Lord. It thought it would kill the Lord with its tusks, so it attacked with its tusks, but the attack was in vain. The Lord moved ahead, and where the elephant struck, its tusks went into the earth. The mahout again urged the elephant on with the goad and sent it rushing toward Shri Krishna. Lord Shri Krishna saw that the elephant thought He was frightened or running away. The Lord went close, caught its trunk and began to twist it.

Now, as he twisted its trunk, the elephant fell down with a thud. Bhagwan pressed its neck with his feet, first broke its tusk, and then struck down the mahout. Then he killed the elephant. The Kuvalayapida elephant and the mahout were both killed. Now Bhagwan entered the arena carrying the tusk. A spy reported to the king: Maharaj, at the very gate of the arena, the elephant Kuvalayapida and the mahout were killed. The lion, like a dark blue cloud, looked on. If he had not been so wicked, he would have been a revered maternal uncle and his nephews would have been revered. It was as if Mahakal himself was arriving, the very form of death. Some drops of blood from the elephant had fallen on Bhagwan's body, and some drops of sweat from the mahout. Bhagwan Shri Krishna and Balram entered together, with the cowherd boys walking alongside. When Bhagwan Shri Krishna arrived in the arena with Balram, the wrestlers there had defeated many strong men and were adorned with the glory of victory. Their bodies were as hard as thunderbolts.

Ordinary people could not even fight them. When the wrestlers saw Bhagwan, they realised, "Oh, we cannot defeat these two. This one is extremely powerful." At the first sight of him they were filled with fear within. The women of Mathura saw Bhagwan as if Kaam himself, in embodied form, had arrived. The elders and the cowherd elders saw him as their beloved Shri Krishna. To kings he appeared as the mighty ruler who holds the rod of justice, to parents as their child, to Kansa as embodied death, to the ignorant as a terrifying force, to the yogis as the supreme Truth, to the greatest devotees as their chosen deity, and to the Vrishni clan as their revered god. Each saw Bhagwan Shri Krishna differently in the arena.

Whoever holds such a feeling, the Lord appears to them in that same form.

Kansa was very strong, but when he heard that the two had killed Kuvalayapida, he understood that his death was now certain, and he grew frightened. The two entered the arena dressed in splendid garments, wearing flower garlands and ornaments. They looked like two superb actors who had arrived on stage. Whoever caught even a single glimpse of them would be captivated, and they would steal the heart as well.

All the people of Mathura were overjoyed to see Purushottam Bhagwan Shri Krishna and Balram. Every face bloomed like a lotus, filled with eagerness, and everyone cried out loudly, "Victory, victory!" Kansa was frightened, while the people of Mathura kept shouting, "Victory, victory!" O Parikshit, while drinking the sweetness of Shri Krishna Chandra's face, no one was satisfied. They looked at him as if they would drink him with their eyes, licked him with their tongues, smelled him with their noses, and embraced him with their arms. The beauty, the qualities and the sweetness of the Lord made everyone fearless.

Among themselves they said, "This is the same Shri Krishna who killed the demon Aghasura." Someone said, "This is the very one. When he was only six days old, he killed Putana." Another said, "This is the one who held up Giriraj for seven days and nights." The elders and the wise said, "He is no ordinary being. He is Narayan himself, and his incarnation has taken place in the house of Vasudev." Thus the talk went on. Someone pointed a finger and said, "These dark, dark-complexioned ones were born from Devaki's womb. We know this: as soon as he was born, Vasudev carried him to Gokul."

For so many days they stayed hidden in the house of Nand Baba. He killed Putana, Trinavarta, Shankhchur, Keshi, Dhenukasur and many other wicked demons. He liberated the Yamalarjun trees. He saved the cows and the cowherds from the blaze of the forest fire. He subdued the serpent Kaliya and humbled Indra's pride. For seven days he held up Giriraj Govardhan on one hand. With it he protected all the people of Braj from storm, rain and lightning. The gopis were always delighted by the sight of his gentle smile, his sweet sidelong glance, and his face that always remained blissful.

Whoever receives his darshan is freed effortlessly from every kind of suffering.

It is said that he has taken birth to protect the Yadu clan, and through him this famous lineage will attain great prosperity, fame and glory. The other one, standing beside Shyamsundar, is lotus-eyed Balram. Someone has heard that he killed Pralambasur, Vatsasur, Bakasur and others. While the people of Mathura were discussing this, trumpets and drums began to sound in the arena. Kansa signalled his wrestlers.

"Kill them!" Chanur addressed Bhagwan Shri Krishna and Balram and said, "Nand Nandan and Balram, you two heroes are worthy of respect. Maharaj, we have heard that you are very strong. Come, let us have a bout. Look, a subject acts with mind, speech and deed to do what is dear to the king. That is, Kansa wishes that you and we should have a contest. Come, you and I will wrestle together and please Maharaj Kansa. When the king is pleased, all his subjects are pleased." Bhagwan Shri Krishna wanted a contest of strength. So, having heard Chanur's words, Bhagwan said, "Chanur, we too are forest-dwelling subjects of the king of the Bhojas, and we too wish to please him. In this lies our welfare. But Chanur, we are only children, and you are a huge and powerful wrestler, like a mountain. So we will fight, but with our fellow Braj boys. Who would fight you? You are such a great wrestler. A wrestling bout should be between equals, so that those who watch do not incur the sin of injustice."

Chanur said, "Hey, you are a child, you are just a child! You have just killed Kuvalayapida, an elephant with the strength of sixty thousand elephants. You are a child; you killed it as if in play. So stop making excuses. Shri Krishna, you have strength in your arms. Come and grapple with me." Bhagwan ground his teeth and said, "Now, you too will be thrown down and killed in front of Kansa."

Balram Ji caught Mushtik, and Bhagwan Shri Krishna caught Chanur, since both of them were very strong. Now they began to wrestle, the way wrestling is done with hands gripped together. There are holds for it. Palm against palm, knee against knee, forehead against forehead, chest against chest, they pressed together and struck at each other. In this way, with feints and counter-holds, Balram Ji kept playing with Mushtik and Bhagwan Shri Krishna with Chanur. They kept pulling back, retreating, pushing each other away, stopping, and striking. Everyone watching the arena was saying, "This is wrong."

"This should not happen. How can such tender children, Shri Krishna and Balram, stand against mountains like Chanur and Mushtik? This is unrighteous. This fight should not take place, it should not happen." Voices began to rise from the crowd: "A wrestling match between small, weak boys?" Kansa was delighted. "Shri Krishna and Balram are finished! They've fallen into our wrestlers' grip!" Kansa and the courtiers signalled, "Don't listen to anyone, throw them down!" Many people stood up: "No, no, unrighteousness is happening here! We cannot sit in an assembly like this, we cannot watch this! It is a shame that the king is giving his approval to such injustice. Boys who are still in their youth are being made to fight mountains of wrestlers!" Loud voices rose: "Dharma is being violated here. This is sin, this is unrighteousness, this is injustice. Come on, everyone, let's leave this place. A wise person should rise and leave an assembly where sin is taking place. Otherwise he becomes a partner in the sin, and he takes on the guilt."

"Look, look, how he is grabbing Shri Krishna! Now Chanur and Mushtik have become furious and are set on killing Bhagwan." Bhagwan Shri Krishna glanced sideways at Balram Ji, as if to say, "Now enough," and then, just as he used to fight with his cowherd friends in Braj.

He is the supreme, mighty Bhagwan, whom Bhagwan Shankar, Lakshmi and others worship. The gopis and the people of Braj are the very life-breath of Thakur Ji. Bhagwan Shri Krishna Chandra resolved within his mind. Nearby was the prison, so when this uproar arose, the sound reached the prison too, and Devaki and Vasudev heard it. They remembered Bhagwan Narayan and prayed, "O Lord, our child, since we left him there, we have neither seen nor heard of him to this day, and he will be killed by Chanur and Mushtik, because they are very strong." Out of affection for their son, they forgot the strength of Bhagwan and began to weep bitterly.

Bhagwan Shri Krishna and Chanur were locked in their holds, and Balram Ji and Mushtik rained blows on Bhagwan. Chanur struck with his fist, and it seemed to him that only Bhagwan could bear such a blow. He thought, "He is only a child, let's kill him right now." Blows landed on Bhagwan's body as if a thunderbolt were striking, and sparks flew. Then Bhagwan seized Chanur and began to squeeze him, and Balram Ji reduced Mushtik to a pulp. Bhagwan crushed Chanur.

As Bhagwan kept pressing, Chanur began to gasp for breath. He freed himself, raised both fists together and struck Bhagwan Shri Krishna on the chest. Bhagwan stood as firm as if someone had pelted him with flowers, and nothing happened to him. Bhagwan lifted Chanur, grabbed him by the feet, whirled him several times through the air, and slammed him down with a thud. When Balram Ji saw that Chanur's limbs were all out of place, his garlands scattered, and he lay dead on the ground, he struck one blow at Mushtik, and Mushtik fell too. Shri Krishna and Balram had killed Chanur and Mushtik. Many other wrestlers were standing there, and they all rushed at Bhagwan. Now they will be finished too.

Shri Radhavallabh Lal ki Jai!

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