5 things that hinder continuous naam jap / Kansa's slaying / Meeting Devaki and Vasudev Ji / Receiving education in the gurukul

The satsang of Pujya Shri Hit Premanand Govind Sharan Ji Maharaj. To listen to the whole thing, watch the video above.

Full Discourse

Vrindavaneswari tav padarvindm prema makrand raso purnam haditam madhupte smarta mugram nirvai param shital mashyam param shital mayam param sacchidanand dhan Premanand swaroop navni nikunj mahmmahim param pavan shri Vrindavan dham

O Vrindavaneshwari, at Your lotus feet is the full nectar of love. The mind that remembers the Lord of Madhu becomes cool and supremely peaceful. You are the supreme abode of Sachchidananda, the embodiment of love and bliss, the glorious and supremely holy Shri Vrindavan Dham.

Shri Vrindavan Dham, the beloved Yugal Sarkar, the life-worshipped, dear life of Shri Priya Pritam, the whole group of sakhis, the deer, animals, birds, trees and creepers, Shri Yamuna, the queen of bliss, the queen of dust, and the entire Braj residents: at all your feet, a million salutations, a million bows, a million namaskars. By Shri Ji's grace, each and every breath is passing in Dham, in naam, in contemplating the form, in listening to and singing the leela. Now we need nothing more.

Our life has become supremely blessed. If even one of our breaths passes in worldly thinking or in conduct contrary to the scriptures, that breath is passing in vain. So wherever you are, however you are, whatever you are doing, do not forget the name Radha. Everything will be all right. Our own capacity is not enough to set everything right. Radha naam will set everything right. Don't worry. Just contemplate. If the contemplation of Radha naam is happening, the accumulated karma of countless lifetimes will be burnt to ash. If the contemplation of Radha naam is happening, the offences that we commit now or in the future will not even be recorded. Anukhyantara Madhupati Lalju Maharaj does not even count their offences. And Maha Premashtam, the Supreme Giver: what He would give to the one who chants this Radha naam does not even enter His thoughts, because the Lord does not give worldly, maya-born things, possessions, position or prestige to His people. Instead, He becomes subject to the one who chants Radha naam, and He calls Himself indebted.

If this Radha naam is running in our breath and exhalation, then we have no cause for worry now. Shripad is saying:

kammam vaso bhavtu narke [sound of singing] cha mahand kand Shrimadd Vrindavan gunag pute karan randh gateva smriti path mathuyavanyatha mein shri vaikunthe ruchidam shri prath dasyam mahanand kand prem sudha ras sindhu

Let my dwelling be in hell, so long as I am the root of supreme bliss, and the glories of Shrimad Vrindavan fill my ears and stay in my memory. Let me not desire Vaikuntha, nor servitude, O root of supreme bliss, ocean of the nectar of love.

If the contemplation of Radha naam is happening, if the kirtan of Radha naam is happening, if the japa of Radha naam is happening, and the place from where we got acquainted with Radha naam is the shelter of Vrindavan, the residence of Vrindavan, the contemplation of Vrindavan, then..

So he is saying that now we have no concern at all. Send me to hell, that's fine. Go ahead, see. Kammam vaso bhavat narke chain mahanand kand, even there, the root of supreme bliss, the source of great joy, will keep me in the bliss of Vrindavan. Why? Because we will chant Radha naam. If we are those who chant Radha naam with nishtha, then send us to hell; we have no concern about it. And he says: Shrimad Vrindavan gunag purte karan randh. If we have the good fortune of hearing with our own ears the leelas and qualities of the supremely glorious Shri Priya Pritam of Vrindavan, then I do not need the splendour of Vaikuntha.

I do not want the servitude of the supremely glorious Narayan. I want to hear with my ears the glory of my Vrindavan Bihari Bihari. I want to consume the dust. I want to chant Radha naam. Even if you send me to hell, do not send me to Baikunth. What a great thing to say. I do not want the happiness of Baikunth. Give me the suffering of hell, and in that very suffering we will call out: Radha, Radha, Radha. This is the talk of lovers, because hell exists only when we turn away from the Lord. Wherever you are, if you are turned away from the Lord, you will suffer like hell. But if you are turned toward the Lord, then even in a hell-like situation you will remain in bliss.

So accept our words. Never forget this two-syllable supreme knowledge, Radha naam. Keep saying Radha, Radha, Radha, Radha. You will see how much bliss you remain in. This world and the next will all be set right. What you cannot manage will be managed. Radha naam will take care of it. Just once, accept our prayer. Whoever has these words fall in their ears, of whatever sampradaya they may be, just as we do not look at the sampradaya of medicine, similarly Radha naam has the immense power to carry us across the ocean of worldly existence and to drown us in love. So keep Radha, Radha, Radha going at all times. You will see, you will see what the glory of this Radha naam is.

You will experience it yourself. It will be experienced very soon. If sinful conduct is stopped, and you chant Radha naam while still doing sinful acts, the naam has the power to liberate you as well. The naam has liberated even great sinners who indulged in prostitution. If you stop sinful conduct and chant the naam, very soon you will realise through experience what Radha naam is. What it gives. The fruit that comes from great sadhanas cannot match the fruit that comes from Radha naam. Radha naam makes even those small. So chant Radha, Radha abundantly, whatever the situation.

Pay attention to our words. Whatever the situation of the mind, whatever the situation outside, if you chant Radha naam, everything will become auspicious. You will see. We are saying this from the depths of our heart, from the words of our Acharya, and on behalf of all the residents of Vrindavan. Because Radha naam can come onto the tongue only through the grace of Vrindavan, not otherwise. Only one who has the boundless grace of Shri Krishna can set foot in Braj. Only one who has the boundless grace of Shri Ji can set foot in Vrindavan, and it is the influence of Vrindavan that it will give you the mahaprasad of Radha naam.

Not elsewhere. Radha roop, Radha naam, which is beyond the reach of the Agamas, Nigamas and Puranas, is beyond their reach. So those who sit in the holy land of Vrindavan and listen to discourse on the Lord are blessed recipients of grace. Hearing the glory of Radha naam, enthrone Radha naam on your tongue. That's all. Everything will happen through this alone. Have faith in the name of Kishori. Keep a completely firm attitude. Your welfare will happen. Auspiciousness will happen. And if, through the company of the rasiks of Shri Ji, the colour of upasana takes hold in you, then you will get the seva of Shri Ji.

Pujyapad Shri Udiya Baba Ji Maharaj, on naam [sound of clearing throat]: What should a naam japak give up? So that the tongue keeps the naam going continuously, what should we renounce? He said the first is idle talk. If the naam is to flow continuously, because contemplation happens only when we indulge in idle talk, then there is idle contemplation. Idle talk means useless chatter. People sit for two or four hours at a time warming themselves by a fire in the winter, talking about worldly entanglements, and not one of them takes the name of Ram, Krishna or Hari even once. One should not sit among such people or listen to their talk. Idle talk, then idle contemplation. Baba said: idle contemplation is all thinking that is not of the Lord. Those who think and deliberate too much, who keep up mental fantasies and imagine a great deal, waste a great deal of their time. Then they become so tired that their intellect begins to think negatively.

Negative thinking grows so much that they fall into depression. Depression grows so much that living becomes difficult. Without naam there is no happiness or peace anywhere. Let idle contemplation not arise in us. That is why it is said: whatever you chant, Radha, contemplate only Radha. The power to contemplate Kishori Ji's form is given only by Kishori Ji. So the name of Kishori Ji has the power that makes one contemplate Kishori Ji. Our Swamini Ji, who is accomplished in all arts and qualities, is such an adept one: an ocean of virtues, an ocean of beauty, an ocean of wit and cleverness, an ocean of grace, an ocean of affection, who keeps Lal Ji under her control.

Let us contemplate that name, before whose qualities the Lord of countless crores of universes, the Supreme Parat Paras, is subservient. It is nectar-like and imperishable. The "Ra" with the long aa matra, and the "dha" with the long aa matra, written together make Radha. Write the name Radha again and again: Radha, Radha, Radha. So the japa of the name is going on, and the contemplation of the name is going on. One day you will see that the form awakens within this very Radha. Priya Pritam, know this: one day, as your capacity for bhajan grows, the form will manifest more and more. And the form manifesting means the mind being plundered, and the mind being plundered means attaining the supreme state. Once the mind is absorbed in Priya Pritam, you become entitled to the supreme state. So give up idle talk, give up idle contemplation, and give up idle seeing.

People steal glances with these eyes a great deal. Keep the eyes within proper bounds. See what is proper; do not see what is improper. If you have to speak, speak looking at the feet. If you walk on a road, walk looking at the road. There is a matter here, all right. It once happened that the gaze went astray. Guard your gaze, and only then will bhajan happen. If you wander about with a roving gaze, bhajan will not happen. O brother, those of you who have mobile phones, use them very carefully. Do not misuse them, and do not look at the bad things in them. You are travellers on the path of the Lord; guard your eyes.

Open them only as much as necessary, otherwise the whole world is filled with things to see. Keep away from idle seeing, and from idle hearing, that is, listening to useless talk. And the fifth is idle wandering. These five things should be given up by a naam japak. Now people go wandering uselessly from here to there. No, sit quietly in an asana and do bhajan. Some people have this nature: sit in an asana, or lower your neck. Go to the place you are heading for. For parikrama, for darshan, or simply for satsang, go with your eyes lowered and reach the satsang. Great caution is needed.

A naam japak should give up idle talk, idle contemplation, idle seeing, idle hearing and idle wandering. Remembrance of the Lord's name, remembrance of the Lord's leelas and remembrance of the Lord's form remove idle contemplation. Singing the Lord's praises, kirtan of the Lord's name and japa of the Lord's name end idle talk. By having darshan of the Lord's idol, of the mahatmas and of the Gurudev, the fault of idle seeing is removed. Listening to Bhagwat katha and listening to naam kirtan purify the hearing, and idle hearing comes to an end. Through service to the Bhagwat [sound through the nose] and service to the sadhus, idle wandering comes to an end. This is the caution of a naam japak.

Now, we are travellers on the path of love, so our love should grow and not diminish. What are the things by which love diminishes? Pujyapad says: first, one who studies many scriptures extensively cannot become a lover. He can become a seeker, but not a lover. A lover, now that you have joined the Vrindavan rasa, should read and study the scriptures that praise our Priya Pritam: Radha Sudha Nidhi, Shrimad Chaurasi Ji, and the 42 leelas. We have to walk towards Bihari Ji, so what need is there for us to know about Chhatikara and how many kilometres it is to Agra? When we have to go to Bihari Ji, we should know our own direction. Why would anyone give a discourse on knowing other directions? So one should not read many books. Second, one should not read books and commentaries written by extroverted men.

We say: take into your life the essence of the commentaries on our scriptures that have been published. Read the commentaries of the great souls (mahapurush), and do not read anyone else's. Many very strange commentaries have been written by outward-facing (bahirmukh) people. Walk only in the experience the great souls had. Do not print your own experiences.

mahajno gaten sapanta

The path on which the great souls have walked is the path to follow. Walking on it leads to attainment of the Lord.

For a great sadhak on the path of love, only the words of the great souls should be heard and read. Nothing else. Reading many books, reading books or commentaries written by outward-facing people, and thirdly, keeping company with outward-facing people, all weaken love. Do not keep company with outward-facing people. They make you outward-facing. They never sit down to do bhajan. They only talk outside, and only enjoy outward pleasures and colour.

In everyone the five material elements are one. In everyone the Atma, the Paramatma, is one. Whether they understand or not, we must understand what our siddhant says. The Sanatan siddhant says:

vasudeva sarwamti

Vasudeva is all.

We must obey the commands of our Lord. We must see the Lord in everyone. If someone does wickedness, that is their responsibility. As it is said:

yada yada dharmas gir bhavti bharat abhan adharmas tadatman sajam sajam

Whenever dharma declines, O Bharata, and adharma rises, then I manifest myself. I will take care of that myself.

Our task is to sing his praises, to do naam jap, and to spend our life on his leftovers (jutthan). For the establishment of dharma, he takes birth age after age:

dharm sansthapanthay sambhwam yuge yuge

For the establishment of dharma, I come into being age after age. This is his work. We are singing his praises. Dharma is established to the extent that it is.

A lamp shows its light. The moon shows its light. The sun shows its light. But all of them are incomplete. Why? The sun gives a limited light. The Lord, who gives unlimited light, illuminates even the sun. This must be understood. Go inward here. Go inside and establish dharma within.

Do not keep company with outward-facing people, and let no sense of "mine" (apnapan) arise toward any person. For a lover this is a very important point: let no attachment arise toward anyone. Let apnapan be only toward Shri Ji. In this, all faults will be forgiven. Do not count the faults of others as large as the ocean. Do not consider anyone "mine." Let the word "our" be connected only with Shri Ji. Keep your conduct with everyone, and maintain love for all living beings. This is our custom: give happiness, keep a desireless (nishkam) attitude, and love everyone. Keep apnapan only with Shri Ji. For Shri Ji's sake, love everyone.

Fifth, becoming a preacher. One who gives instruction to others while he himself is not established can never be a traveller on the path of the supreme goal, however fine a sermon he may give. Only the one whose state is established, whose attitude has become fixed on the Lord, has the right to give instruction. Otherwise, it is said, becoming a preacher will lead to a fall.

He will not be able to walk the true path (satmarg). Because he will not be able to give up kaam, krodh, lobh, moh, matsar and mad, which are to be renounced. Kaam is destroyed by upasana. Krodh is destroyed by forgiveness, through the discernment gained from satsang. Moh: all of this is perishable and changing. It is the world of death. The only truth is the Paramatma. Through this, moh is destroyed. Lobh: when your love is for the naam of the Lord, the greed for worldly wealth and possessions is given up. Matsar: offer every action you perform to Ishwar. Through this, matsar and envy will be destroyed.

So someone who now preaches to others is, for sure, only doing business. But to walk the path of the supreme goal, first conquer the world. First attain the Lord. Then go. Once you receive a command, hold on to it in such a way that a rope has been thrown for our deliverance. It is like someone drowning in the sea: when a rope is thrown and they grab it, they cross over. Likewise, when the guru commands, "Sing 10 pads sitting here," then whatever happens in the world, if you have come to Vrindavan, sit there and sing those 10 pads. Your welfare will be assured by that.

So Pujya Pad Shri Udiya Baba Ji is saying that on the path of love, becoming a preacher creates a great obstacle. If our attitude is fixed on the Lord, then there is no change. Because the sermon is also given by great people, by sants. If the sants did not give it, and stopped everything, from where would sermons come? But the right to give sermons belongs only to one who wants sakshatkar of the Lord, or who wants to constantly join his chitt-vritti to the Lord. Because without giving up kaam, krodh, lobh, moh, matsar and mad, what is the sermon for?

One who renounces only outwardly, performing a drama of renunciation, that is hypocrisy (dhong). It is called dambh. It is called pakhand. But if renunciation is done from the heart, then kaam, krodh, lobh, moh, mad and matsar are given up from the heart. As much as you do bhajan, to that extent you will conquer these vices. First work for your own welfare, and the welfare of the world will happen by itself. We have heard this from the words of the great souls: first become jivanmukt yourself, then the welfare of the world will happen on its own.

Dambh is something that drags a sadhak down very badly. And the path of dambh is not understood even by the very good. So be very careful that no pakhand, no dambh (arrogance), enters you. Giving up the seeing, hearing, speaking and contemplating of others' faults is necessary, because they are obstacles to bhajan. They make your mind impure, and bhajan does not take shape. Seeing, hearing, speaking or contemplating others' faults creates an obstacle to bhajan. Give up such discussion. If you must see others, see their virtues. Better still, see nothing at all: neither their virtues nor their faults.

tat suno mayakrit gun dosh anek. Gun ya ubhay na dekhi dekhi so abhivak.
Hear, dear one: the virtues and faults born of maya are many. Seeing either of them as real is itself folly.

Restlessness in speech, eyes, hands and feet is a sign of foolishness, and there is dullness in it too. The eyes are restless, the speech is restless, the hands are restless, the feet are restless. You sit and you keep shaking your feet. Sit still. Wherever you place your hand, let it stay there, and sit quietly for an hour. When you try to sit peacefully, your skin will start itching here and there, now here, now there, now somewhere else. Calm eyes and a serious bearing are the distinct form of a sadhak who walks the path of Bhagavat. Restlessness in speech, eyes, hands and feet is a sign of foolishness.

Therefore a sadhak should give up restlessness in all four: speech, eyes, hands and feet. If all four are restless, know that calling oneself a sadhak is pretence. Restlessness of the hands, restlessness of the eyes, restlessness of speech, restlessness of the feet. Pujya Baba is a perfected great soul. What is restlessness of speech? Speaking loudly, speaking too much, shouting for no reason, talking about pointless things, going on talking with no aim. That is restlessness of speech. Restlessness of the eyes is darting them here and there without any work, glancing up and down. There are many such restlessnesses.

To keep these in check, the words of great souls, which you will seldom hear, are written in the scriptures. Restlessness of the eyes is a great obstacle to bhajan. It will trap you somewhere or other. Restlessness of the hands means breaking blades of grass, plucking flowers, writing in the dirt, or fidgeting here and there again and again. Restlessness of the feet means shaking the legs, walking in an awkward manner, and so on. Keep speech, eyes, hands and feet in a serious bearing.

One who speaks excessively, labours excessively, eats excessively and sleeps excessively, who is bound by worldly duties, keeps company with wicked people, and is greedy for money, cannot walk the path of paramartha.

He cannot walk the path of paramartha. Pujya Baba says: one who speaks excessively keeps talking on and on. Excessive labour wastes one's strength on useless, pointless efforts. Excessive eating means one eats a great deal, so all the energy goes into digesting it. With what, then, will he do bhajan? Those bound by worldly duties, such as being someone's husband or someone's father, these are not the real greatness. The real greatness is of Bhagavat, Sachchidananda Bhagavan. We may do all our work, but let our contemplation be of the Lord. Do not make these worldly roles the main thing.

The company of the wicked and greed for money do not let one walk in paramartha. Excessive speech, excessive labour, excessive eating, excessive sleep, the business of following the rules of worldly duty, the company of the wicked, and greed for wealth: these do not let one walk in pure paramartha. Whoever leaves his own duty and keeps looking at the duties of others is negligent. Whoever keeps looking at the faults of others develops rajoguna. Rajoguna invites tamoguna. When rajas and tamas prevail, there is no bhajan. A sattvic person should not let rajoguna arise, at least not let it take root.

If tamoguna comes you will simply fall asleep, but if rajoguna comes it will trap you in sense-pleasures and luxury.

kam bigade bhakti ko gyan bigade krodh aur lobh virag bigad hi moh bigade bodh.
Lust spoils devotion, anger spoils knowledge, greed spoils detachment, and attachment spoils understanding.

A lustful person cannot do pure bhakti. An angry person cannot attain pure knowledge. A greedy person cannot become a true vairagi. An attached person cannot become discerning. Therefore, those who are free of lust, anger, greed and attachment alone are bhakts. They alone are gyanis, they alone are vairagis, and they alone are discerning.

Let us turn to Shrimad Bhagavat Mahapuran. Sachchidananda, compassionate Lord Krishna and Balram are present, and Kans is seated on his throne. The people of the whole Mathura region are sitting there, and Nand Baba and all the cowherd boys of Braj have also gone. Chanur and Mushtik dragged Krishna and Balram into the arena and said, "Come, fight us."

Krishna and Balram said, "We are only boys. You have bodies like mountains. Wrestling is fought between equals in strength." They replied, "You are not boys. You are great heroes." Having said this, they seized them and wrestled.

Chanur wrestled with Krishna and Mushtik with Balram, using the holds and tricks of wrestling. Chanur struck a blow on the Lord's chest, but it was like throwing a garland of flowers at an elephant. What difference would it make? The Lord was not affected at all. Everyone watching said, "This is injustice."

Where are two young boys, and where are these great wrestlers with bodies as hard as thunderbolts? This is injustice. In an assembly where injustice happens, one should protest, or walk away. Otherwise one shares in the sin.

When Lord Krishna saw that the people of the whole Mathura region were grieved by this, he signalled Balram to finish it: "What is the use of playing for so long?" Krishna seized Chanur firmly in both arms, lifted him and threw him down. Holding his feet, he swung him round and round and beat him against the ground, as cloth is beaten, until he was killed. Chanur's life had already left him in the whirling and the throwing. His dress was in disarray, his hair and garlands were scattered, and he fell like an Indradhvaj.

In the same way, Mushtik first struck Balram with a blow. Mahabali Balram then gave him a mighty slap. Struck by the slap, Mushtik trembled, and like a tree uprooted by a storm, he was greatly distressed. At last he became lifeless, spat blood, and fell to the earth.

O King, after this, Lord Balram, best of warriors, killed Koot, a wrestler as strong as a mountain who came before him, with a casual blow of his left hand, as if it were just play.

At that very moment, Lord Shri Krishna struck with one foot, and Shal fell. He tore Toshal apart like a straw, into two pieces. In this way the Lord killed the wrestlers Shal, Toshal, Koot, Mushtik and Chanur. The other wrestlers who were there saved their lives and ran from the arena.

When they had fled, Shri Krishna and Balram began to play at wrestling with their companions of the same age. Kansa was watching all of this. Seeing the leela of Lord Shri Krishna and Balram, the spectators were overjoyed. The elders sitting there gave their blessings and praised them, saying, "Blessed, blessed." But Kansa became very frightened. He thought: "He has killed the elephant Kuvalayapida, and Chanur, Mushtik, Koot, Chhal and Tosal. All the remaining wrestlers have run away." King Kansa said, "Stop these drums from being played."

The drums stopped. "Hey, take these ill-behaved sons of Vasudeva prisoner! Seize all the wealth of the Gopas. Imprison Nanda. Kill Vasudeva at once. Ugrasen is my father, but he has joined my enemies with his followers. Do not leave him alive. Kill him." Kansa began to babble like a madman.

Lord Shri Krishna leapt. He jumped straight from the arena and reached close to the throne. With a swift bound he reached the stage, where Kansa was seated on a high throne. When Kansa saw that Krishna had leapt and come near him, he became very alarmed. He suddenly stood up, took up a shield and a sword, and looked for an opportunity to strike Lord Shri Krishna, changing his stance, now to the right and now to the left.

Lord Shri Krishna's brilliance is extremely fierce and unbearable. Just as Garuda seizes a snake, the Lord caught Kansa by his stance and forcibly took him into his grip. In fear, Kansa's crown fell. The Lord seized his hair, just as he had seized the hair of Devaki at the time of her wedding. He hurled him from the high stage, and Shri Krishna Chandra, the supremely free Lord, the refuge of the universe, threw him down onto the arena floor and jumped down upon him.

As soon as he jumped, Kansa's life left his body. He dragged him by the hair and threw him down on the arena stage, then leapt on top of him. And so he died. In front of everyone, the Lord dragged Kansa's corpse across the ground again and again, as a strong lion drags an elephant. A loud cry of "Alas, alas!" rose from everyone's mouths.

Kansa had constantly, every day and night, with great anxiety, kept contemplating Lord Shri Krishna. While eating, drinking, sleeping, walking, speaking and breathing, at all times, he kept contemplating Shri Krishna with hostility.

So he saw Shri Krishna holding the Sudarshan Chakra in his hand. As a result of this constant contemplation, even though it was born of hatred, he attained that very form of the Lord, which is called Sarupya Mukti. Kansa attained Sarupya Mukti, which is difficult to attain even for great ascetics and yogis.

Now, when Kansa's brothers, Kanka and the others, Nyagrodha and the rest, saw that Shri Krishna had killed their elder brother, King Kansa, they ran toward Shri Krishna and Balram, enraged and flaming with anger, to avenge their elder brother.

When Lord Balram saw that they were charging toward him, fully prepared for battle and moving with great speed, he took up an iron bar and killed them all, as a lion kills beasts. At that moment, drums (dundubhis) began to sound in the sky. The divine beings, Brahma, Shankar and others, who are manifestations of the Lord's glory, showered flowers with great joy and began to praise Shri Krishna and Balram.

The women of King Kansa and his brothers were deeply grieved by the death of their kinsmen. Beating their heads, with tears in their eyes, they came there, threw themselves upon their husbands who lay on the bed of heroes, and wept in sorrow. Again and again they shed tears and wailed loudly, crying out: "Alas, O Lord! Hey beloved! O knower of dharma! O compassionate one! O protector of the helpless! By your death, we have all become like the dead. Today our home is ruined, our good fortune is ruined, our children have become orphans."

The wives of Kansa said: "You were the master of this world. You did enmity against so many innocent beings. Because of that sin, you have been killed. You committed a great injustice, and that is why you have come to this state. It is true: one who is hostile to the living beings of the world and harms them meets such an end."

Their wives were saying: "This Lord Shri Krishna is the basis of the creation and dissolution of all beings in the world. This Lord Shri Krishna is the protector of the world. Whoever wishes ill upon the Lord, or wishes ill upon the world, can never remain happy."

"Parikshit, Lord Shri Krishna alone is the giver of life to the whole world." Then he consoled the queens of Kansa and his brothers. Then, according to the custom of the world, he had all the funeral rites performed for the dead.

After that, Lord Shri Krishna and Balram entered the prison. There they saw their parents, Devaki and Vasudeva, bound in shackles and chains. He cut their bonds himself, touched their heads and bowed to their feet. Even when their sons bowed to them, Devaki and Vasudeva saw that this was the Lord of the universe, the very God in person. They did not embrace him to their hearts, for they had a doubt that this was the Lord, the Lord of the universe.

How do we embrace them? Shri Sukhdev Ji says, "Parikshit, Lord Shri Krishna saw that my parents had come to know of my divine majesty and my divine nature, and that this was not right, because then they would not get the joy of a son's affection. Thinking this, he spread the influence of his Yoga-maya over them. Yoga-maya keeps his loved ones enchanted and helps in his leela." [sound of clearing throat] Yaduvansh-shiromani Lord Shri Krishna, together with his elder brother Balram Ji, went to his parents, bowed respectfully and humbly, and said: "When my mother and my father spoke like this, my mother and my father, and meanwhile he gave the order to Yoga-maya: take away their knowledge, otherwise they will not be able to enjoy a son's affection."

With folded hands he said, "Father, Mother, we are your sons, and you have always been longing for us. Even so, you could not enjoy our childhood, our boyhood and our youth, and by misfortune you did not get the good fortune of having us with you and us with you." He began to speak such loving words.

Father and mother give birth to this body. They nurture it, and only then does this body become a means to attain dharma, artha, kama or moksha. Therefore, even if a person lives for 100 years and keeps serving his mother and father, he still cannot be freed from the debt owed to his parents. Then, those who abuse their mother and father, beat them, or cause them any kind of suffering, their downfall is certain. The son who, though able, does not serve his mother and father with his body and his wealth, who has the capacity, whose body is healthy, who has money, and yet does not serve his parents: when he dies, the messengers of Yama make him eat his own flesh and suffer in hell. Therefore, serving mother and father is very essential. Very essential. Ah, the time we are passing through today is very auspicious.

Just look. Place your head at the feet of your mother and father and see the affection of your mother and father. When they show grace, it feels as if my Lord is seated within them. No one else can bestow such grace. See, when a mother runs and embraces you like this and drenches your head with her tears, how can one describe that joy? No one in life can give you the joy that a mother gives when she holds you to her heart. Those who insult such a pure mother and such a pure father suffer a terrible downfall. And one who does not maintain his wife..

Just as, when you received her hand in pāṇigrahaṇa, you took on the responsibility. You took responsibility for her. Whatever she brought from her parents, you accepted. Some people torment a woman for dowry. This is a very condemnable thing. If a man is poor, and it is his daughter's wedding, and he is giving his life's wealth as his daughter's dowry, and he has already given whatever he had, then there is no father who would say he is giving nothing with his daughter. No, that is not so. Every heart is filled with delight, and that day is very auspicious when the kanyadaan and pāṇigrahaṇa take place. That father is very fortunate.

Now, those who torment a girl over dowry are all people headed for hell. They are people headed for hell. And a man who has taken the hand of his wife in pāṇigrahaṇa has the complete responsibility of maintaining her, fulfilling her wishes, and providing her security. And the wife should try to follow his instructions all her life, the one whose hand she has taken. Children and the elderly, guests and the guru: food is served to them first. Their honour is upheld. One who does not do this is like a living corpse. The Lord said, "Father, for so many days we turned away from you."

Because we remained always agitated out of fear of Kans, we could not come to you. We could not serve you, therefore we were helpless. Please forgive us. Mother and Father, both of you, please forgive us. Alas, the wicked Kans gave you so much suffering, but because we were under his control, we could not render any service to you.

Shri Sukhdev Ji says, "Parikshit, the Vishvatma Lord Shri Krishna, who had taken human form through his leela, was enchanted by the sweet speech. Devaki and Vasudev lifted him onto their laps, held him to their hearts and, saying, 'My son,' were immersed in supreme bliss. Had this not been the influence of Yoga-maya, they would have known that he is the Supreme Brahman, the Supreme Soul. That is why, when he first bowed, they did not embrace him to their hearts. Under the influence of Yoga-maya, they were bound by such affection and became completely enchanted. A stream of tears began to flow, and they embraced Shri Krishna Chandra and Balram Ji to their hearts. Their throats choked, and they had no power to speak."

Thus, having consoled his mother and father, Devaki's son Lord Shri Krishna Chandra went forward from the prison itself. He went to Maharaj Ugrasen, who had been made king of the Yadavas, and said, "Maharaj, we are your subjects. Please rule over us. Because of the curse of King Yayati, members of the Yadu dynasty cannot sit on the royal throne. But this is my wish, so no fault will fall on you. As long as I remain your servant and serve you, even the great devatas will bow their heads and offer you gifts. What then need be said of other kings?"

Parikshit, Lord Shri Krishna is the creator of the entire universe. The Yadavas, who had fled here and there in fear of Kans, were all called back: the Vrishnis, the Andhakas, the Madhus, the Dasharhas, the Kukuras and all their other descendants. They had suffered great hardship in having to live outside their homes. The Lord honoured them, consoled them, and gave them abundant wealth, and had all of them settle in Mathura. All the Yadavas were protected by the might of the arms of Lord Shri Krishna and Balram Ji. By the Lord's grace, they now lacked nothing. There was no distress. There was no sorrow at all. All their desires were fulfilled. They became blessed. Now, from their own homes, they began to spend their time meditating on the Lord, the embodiment of bliss. The lotus face of Lord Shri Krishna is the abode of joy.

It is ever blooming, a lotus that never fades. The Lord's beauty is boundless. His smile and sidelong glance keep dancing on his lotus face. The Yadavs remained absorbed in bliss, day after day, by beholding the Lord. The elderly men of Mathura too became as strong and enthusiastic as young men, because the Lord's gaze had fallen on everyone. Through their eyes they drank again and again the nectar-like honey of the Lord's lotus face, and so even the old began to feel young in Mathura.

Now Devaki's son, Lord Shri Krishna, and Balaram came to Nand Baba, embraced him, and said: "Baba, you and Mother Yashoda have raised us with great affection and tenderness."

There is no doubt that parents love their children even more than their own bodies. Children whom relatives have abandoned because they could not nurture and raise them: those who raise such children with love and affection, as their own sons, are truly their mother and father. "Father, now go back to Braj. There is no doubt that, without us, you will suffer great pain for lack of parental affection. After making the well-wishing relatives here happy, we will come to meet you." Saying this to Baba, he bade them farewell.

Thus Lord Shri Krishna, Nand Baba and the other Brajvasis conversed. Everyone put on beautiful clothes and ornaments. Nand Baba embraced Shri Krishna and Balaram, overcome with great love and restlessness, and with tears in his eyes he performed abhishek of Thakur Ji and of Balaram Ji, because the Lord had said, "We will come to meet you someday; for now, go." After this the Lord bade farewell there, and Nand Baba set out for Braj.

Vasudev Ji summoned his priest Gargacharya and other brahmarishis and had the sacred thread ceremony (yajnopavit sanskar), the rite befitting the twice-born, performed for Shri Krishna and Balaram according to the rules.

If the sacred thread (yajnopavit) is in place and a Gayatri anushthan is being performed, no obstacle or hindrance can stand before it. The sacred thread is the power of Brahman. One has the right to wear it as one of the twice-born. Only a rare few follow this dharma. Vasudev Ji summoned Gargacharya and other brahmins and had the sacred thread ceremony performed for Shri Krishna and Balaram. Great is the glory of the sacred thread. If the sacred thread is in place, ghosts and spirits cannot touch you. If the sacred thread is in place, no one can perform killing, infatuation, subjugation or uchchatan (driving-away) spells against you.

But even great souls do not understand this. Today's children do not understand it. When the Gayatri anushthan begins at age 12 or 13, the intellect becomes illumined. Today all dharma is being practised in a perverse manner. Generous dakshina was given, and clothes and ornaments were donated to the brahmins. Cows were given in charity, adorned with gold garlands and blankets studded with gold. Vasudev Ji had mentally resolved to give as many cows as there were on the birth star of Shri Krishna and Balaram, but out of fear of Kansa he had not been able to give them all. Now, remembering that resolve, he gave the brahmins all the cows he had vowed at the time of the Lord's birth star.

Having the rites performed by Gargacharya, he conferred dwijatva, the status of the twice-born, on Balaram and Shri Krishna. The sacred thread rite is dwijatva. Brahmacharya is an unbroken vow, and an unbroken vow was given. This unbroken vow of brahmacharya is given to everyone. After some time, around the age of 22 to 24, those who are steadfast brahmacharis take sannyas, and the rest enter the householder stage (grihastha ashram). Such is the scriptural system. Shri Krishna and Balaram are the sole Lords of the world. They are omniscient. All knowledge has emerged from them. Their pure knowledge is self-established.

Yet, performing leela like humans, they have kept their knowledge concealed. Now the two of them went to Avantipuri, with the desire to reside in a gurukul. In Ujjain they lived in the gurukul of the sage Sandipani, of the Kashyap gotra. They accepted him as their guru. The two brothers began living with the guru according to the prescribed rules. At that time they kept themselves very disciplined and fully regulated in their conduct. One should stay with the guru with great care: speak little, do only as much service as is commanded, and otherwise pass the time in naam jap, mantra jap and the study of scripture.

One should live with great caution among one's gurus and elders. Lord Shri Krishna and Balaram lived in great discipline, kept their conduct regulated, and showed special respect to the guru-dev. The guru-dev also showed special respect to Shri Krishna and Balaram. Lord Shri Krishna and Balaram rendered excellent service to the guru-dev, like servants. How should one accept subordination to the guru? Shri Krishna and Balaram themselves set this ideal. Regarding their guru as God in person, obeying his command and serving him, Guruvar Sandipani Ji was very pleased with their service, which was full of pure feeling.

He taught both brothers the complete Vedas along with the six Vedangas and the Upanishads. Besides this, through knowledge of mantras and deities, he taught them the Dhanurveda, dharma texts such as the Manusmriti, and the shastras such as Mimamsa that explain the purport of the Vedas. Then he had them study statecraft through the six measures: peace (sandhi), war (vigraha), march (yana), neutrality (asana), duplicity (dvaidha) and seeking shelter (ashraya). Parikshit, Lord Shri Krishna and Balaram are the originators of all knowledge. Behaving only like humans, they received their education while living with the guru-dev. Whatever the guru-dev said just once, the Lord would commit to memory.

Because, what is kanthasth (learned by heart)? It is Bhagwan. In 64 days and 64 nights, the Lord received 64 kinds of teaching: singing, knowledge, playing many kinds of instruments, dancing, acting, painting, making designs with leaves and creepers, preparing worship offerings of rice and flowers, making beds of flowers, colouring teeth, clothes and limbs, making floors of gems, composing beds, binding water, and wondrous siddhis; making garlands and necklaces, making ornaments of flowers for the ears and the braid, making clothes and dressing in many ways, adorning oneself with flower jewellery, creating designs of ear-leaves, and making fragrant things such as perfumes and oils.

Magic and conjuring, taking any form one wishes, making many kinds of food offerings, making many kinds of drinks, sewing and needlework, making puppets and making them dance, composing riddles and singing them, making images and worshipping them, the skill of teaching books of political wisdom, composing plays and stories, solving problems, making slates, canes and arrows, making carpets and rugs, complete craftsmanship in weaving, the skill of building houses, testing gold, silver and other metals and diamonds, emeralds and other gems, making gold and silver, recognising the colours of gems, recognising mines, treating trees, learning to make rams, cocks and quails fight, speaking the languages of parrots and mynas, the art of uchatan (dispelling), the skill of cleaning hair, knowing what is in a closed fist or in someone's mind, understanding foreign poetry, knowing the languages of many countries, knowing omens, and answering questions with auspicious words.

Making machines of many kinds, cutting gems into many shapes, speaking sign language, devising strategies in the mind, bringing out new ideas, getting work done through cunning, knowing all treasuries, knowing all metres, the art of hiding or changing clothes, dice games, attracting distant people and things, children's games, mantras, the vidya of gaining victory, and keeping vetals under control. These 64 vidyas were heard from Sandipani Rishi. The prowess of Balram Ji and Shri Krishna is infinite; both are great warriors. Gurudev, Dev Bhagwan, taught the 64 kinds of learning.

Now when the study was complete, they requested Sandipani Muni: guru dakshina is the offering by which the guru is satisfied. So, ask for whatever you wish as guru dakshina. Maharaj Sandipani Muni had heard of their wondrous glory and had experienced their extraordinary intellect. So, after consulting his wife, he asked for guru dakshina. He said, "In Prabhas Kshetra our child drowned in the sea. Bring him back to us. This is the guru dakshina." The prowess of Bhagwan Balram Ji and Shri Krishna is endless, two great warriors.

They accepted the guru's command with "very well," mounted the chariot and went to Prabhas Kshetra. Upon reaching the seashore, they sat for a moment. Then the sea, knowing that they were the Supreme Lord in person, came before them carrying many kinds of worship materials. Bhagwan said to the sea, "Sea, bring back the guru's son whom you carried away with your great waves." Sandipani Ji had asked, as guru dakshina, that their son who drowned in Prabhas Kshetra be brought back. The sea folded its hands and said, "O Devadhidev Shri Krishna, I did not take that child."

"In my waters there is a great demon of the Daitya race named Panchajan, who lives in the form of a conch. Perhaps he is the one who stole the child." On hearing the sea's words, the Lord immediately plunged into the water and killed the demon Shankhasur. But the child was not found in his belly. So, taking the conch from the demon's body, the Lord set out in the chariot. From there, Bhagwan Krishna and Balram went to Sanyamini Puri, the capital of Yamraj. There, Panchajan blew the conch. On hearing the conch, Yamraj came and welcomed the Lord. He worshipped and bowed with devotion, following the proper rites, and with humility he said, "O Shri Krishna, you are the Sachchidananda form dwelling in everyone's heart. What service may we perform?"

"You two have become human through leela, though you are indeed the Supreme Lord. What service may I render to you both?" The Lord said, "Yamraj, the guru's son has been brought here according to his karmic bond. Accept my command. Do not look at his karmas; hand over the son." Yamraj said that the command and order given were carried out at once. He brought the guru's son and handed him over. Now see, the son of Sandipani Ji. And where did they reach? They found him in Yamapuri. "If you do not do bhajan, things will not work out." Sandipani Ji is the one whose disciple was Shri Krishna, who gave him knowledge of the 64 vidyas.

Where was the son of the one whose disciple Shri Krishna became found? In Yamapuri. So do not think that one may do whatever comes to mind. Great caution is needed. As Harivansh says:

Harivansh nark gati durbhar yam dwrae katiyat na chhi keke

Harivansh says: the path to hell is hard to bear; at Yama's gate, even the smallest offence is reckoned and cut down. So keep saying "Radha, Radha," and everything will be forgiven. The name of Radha has tremendous power.

Yamraj came and handed the guru's son over, saying, "Prabhu, what other command is there? What service shall I perform?" The Lord said that only the guru's son was needed. He took the guru's son and came back and said to Gurudev, "Gurudev, this is the dead son you asked for as guru dakshina. Here he is, returned."

Guru ji said, "Child, you both have given guru dakshina well. What more could you want? You received the good fortune of becoming the guru of a Purushottam Bhagwan like you. All my heartfelt desires have been fulfilled. Now, heroes, your learning is complete. Go back to your home. Attain a fame that purifies all the worlds. May the knowledge you have studied remain ever fresh in this world and the next, and never be forgotten."

Taking leave of the guru ji, Shri Krishna and Balram mounted a chariot as swift as the wind and as loud as thunder, and returned to Mathura.

The people of Mathura were overjoyed that Shri Krishna and Balram had returned from Gokul. All of them became absorbed in supreme bliss. The rest of the discussion follows. Jai Radhavallabh Lal.

This text is taken from the video's auto-generated subtitles and may contain word errors. Please listen to the video itself for the authentic words.

Original video: Shri Hit Radha Kripa (YouTube)