The Bliss-Giving Surrender / Uddhav Ji Arriving with Shri Krishna's Message / Conversation with Nanda Baba

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

Full Discourse

Vrindavaneswari tav padarvindm prema makrand raso purnam haditam madhupte smarta mugram nirvai param shital mashyam param shi shital maya param sacchidanand ghan Premanand swaroop navni nikunj mahmmahim param pavan shri Vrindavan dham
O Vrindavaneshwari, Your lotus feet, full of the nectar-essence of love, remembered by the Lord of Madhu in the heart, supremely cool and soothing, the supreme true-conscious, dense form of bliss and love, the glorious and supremely sacred Shri Vrindavan Dham.

To the beloved of Shri Vrindavan Dham, the Yugal Sarkar, the life and worshipful life-breath, the dear Shri Priya-Pritam, and to the whole retinue of sakhis, the birds, deer, animals, creepers and trees, Shri Yamuna, Ras Rani and Raj Rani, and all the Brajvasi companions, I offer countless salutations, countless bows and namaskar. Shri Ladnilal Priya-Pritam, Yugal Kishor, is supremely, supremely compassionate.

We are as we are, we belong to Shri Shyama-Shyam. Never forget this. Even if we are not worthy of them, we are still theirs, and they cannot deny it either. The Gita says:

mamwa jeev loke jeev bhuta sanatna yah jeev sanatan mera ansh hai
"The living being in this world is an eternal part of Me."

When the Lord says so, our relationship is already accepted from the Lord's side. Our acceptance on our side is delayed, so the memory has been lost that we are of the nature of the Divine. Forgetting this, we consider ourselves five-element bodies, and our minds have become caught in many unreal actions, unreal desires and unreal enjoyments.

Now the surrender to Shyama-Shyam has come about. Guru Dev Bhagwan has boundless, compassionate sight. We are not entitled to anything; it is by their causeless mercy and their compassionate gaze alone. So let us chant the naam, chant the mantra, sing the praises of Priya-Lal and accept the seva of Priya-Lal. Let us step away from the game of desires and become absorbed in upasana. Priya-Lal is very merciful, and we rely on their compassion alone. Trusting in that compassion, our life, our worship, our mind, our senses and our body are being surrendered at their feet every moment, and so they become pure.

If this is not so, then do whatever you like. If you do sadhana, ego will arise, and ego is a great obstacle to attaining the Divine. So if there is sadhana, let it be done in surrender. By taking shelter of the Lord and by the strength of the Lord's grace, our path of sadhana will be strengthened, and the Lord himself will be found by us as the goal.

swad prem maha rasatman bahira bhat shri vrinda vipinam tadatino Radha tan nagar cha tay vishuddhas cha murt katham koti bhir yatan rapya anurag sokhya jaldha sara kashtoday
Savour the supreme essence of love, outwardly and inwardly, the Vrindavan grove, Radha's body and Nagar, the pure and embodied, the ocean of joy in love, the highest core of Vrindavan.

Vrindavan is a very tasty rasa, a rasa to be savoured, supremely blissful. It means love that serves Vrindavan from outside, where the body dwells in Vrindavan, and serves Vrindavan from inside.

That means contemplating Vrindavan's leela with the mind, contemplating Priya-Pritam, and contemplating the naam of Priya-Pritam. This is the inner and outer service of Vrindavan. One who contemplates Vrindavan both outside and inside is a bahir-antar devotee. The body is already in Vrindavan outside. Let the mind also serve Vrindavan. The rasik mahapurush say: serve Vrindavan with the body, and serve it with the mind as well. Then what happens? Shri Radha will flash forth, and Nagar, Nagar Shri Lalji and Priyaji will become manifest in his heart. Merely living in Vrindavan's body outside and contemplating Priya-Lal from within, through this alone Priya-Lal is attained.

This is the straight path. There is no adulteration in it. No other upasana, no other deities, no other rituals and no other means are mixed into it.

abhya milauni mile na kachu jab khelt raas sadavan mein
When the Lord plays rasa in the ever-blossoming Vrindavan, nothing else gets mixed in.

Here, the various means, the desire-driven minds, all the selfish and all the unrighteous practices are not used. The performance of various sadhanas with desire-driven feelings, and other things such as knowledge, meditation, vows and actions, cannot take us to Priya-Lal. Neither knowledge, nor meditation, nor vows, nor rules, nor restraint. So what should we do? He says: only one thing, the rasik ananya beats the drum of one Shyam-Shyama. Love at the feet of Shyama-Shyam.

rasik anannya nishan bajayo ek Shyam shyama pad priti
The exclusive rasik beats the drum: one Shyam-Shyama, love at their feet.

How will that love come? He has told us: keep the feeling of serving Shri Ji's feet through all eight watches of the day, do naam jap, sing the leela and listen to the leela. This is the straight path.

There is no adulteration in this. Naam jap of Shyama-Shyam, singing the leela of Shyama-Shyam, taking shelter in the dham of Shyama-Shyam, and serving Shyama-Shyam through all eight watches of the day: this is pure bhakti, the pure bhakti of the nitya vihar rasa of Vrindavan. Adulteration cannot work in it. All are respected, all are forms of the Divine, but in upasana there is no mixing. Ananya rasik, ananya nishan bajayo: love for the feet of Shyama-Shyam alone, the upasana of Shyama-Shyam alone. He says that when we have obtained the upasana of Radhavallabh Shyama-Shyam, then whom else should we meditate upon?

Just as, when making pakodis, we do not put salt into each pakodi but into the batter, and then every pakodi has it, in the same way, when we serve the root, Shri Radhavallabh Lal, we automatically worship all the animate and inanimate beings, the deities and all the forms of the Divine in the universe.

Therefore serve Vrindavan with mind and body. Become ananya to Shyama-Shyam, and by their grace it will shine forth in your heart and in your outward eyes too. Pure rasa, the murti of Yugal Kishor: however many sadhanas one performs, however many efforts one makes, they never become pleased by them. They are pleased by ananyata. Hold on to this point: Shyama-Shyam are pleased by ananyata. For one who has become ananya to Shyama-Shyam, the essence of the highest love arises in the heart; otherwise it does not. Shripad Prabuddhanand Ji says something very surprising: if we have received Vrindavan Dham, if we have obtained the upasana of Shyama-Shyam, and have become surrendered, then he says: "Kaam, krodh, lobh adi," in these hearts, bhavanto

Let it be so. O Kaam, Krodh, Lobh, Moh, Mad and Matsar, everyone wants to give you up and wants to remove you. But we will not remove you. O Kaam, Krodh, Lobh and the rest, stay in my heart. Stay with me always and never go. Just look, it is a matter of great wonder: every sadhak in the world is troubled that Kaam, Krodh and Lobh should go away from their hearts. And the Shripad is saying, "O Kaam, Krodh, Lobh, be my dear friends. Do not leave my heart even for a moment. As long as my body lasts, stay in my body, Kaam, Krodh, Lobh, Moh, Mad and Matsar. Never leave me. Become my own."

Brother, who can say such a thing? Who can say such a thing? No sadhu or mahatma would dare. Everyone is afraid of Kaam, Krodh, Lobh, Moh, Mad and Matsar. Yet here he says, "Until the body falls, stay in my heart in joy and never leave me." O Kaam, O Krodh, O Lobh, O Moh, O Mad, O Matsar, all of you, dwell in our hearts. We have never read such a thing anywhere, and never heard it.

kam krodh mad man na moha.
lobh na chobh rag nahin droha ॥
jinha ke kapt damb nahin maya.
tinha ke hriday bashu Raghuray ॥

Kaam, krodh, pride, arrogance, delusion, greed, agitation, attachment and enmity: Raghuraya (Lord Ram) dwells in the hearts of those who have no deceit, hypocrisy or illusion.

He is saying it again: O Kaam, Krodh, Lobh, Moh, Mad, Matsar, all of you, stay in my heart, and I will embrace you always. Until the end of my body, do not leave me.

Now listen to what comes next.

cheshta chen nijabh kath param bandhma pa Vrindavan dhanya kena viral tame na mam vastu

Your actions bind people, and you obstruct liberation. Stay in my heart. Through the power of Vrindavan I will liberate you too.

Through your actions you bind people and obstruct their liberation. Stay in my heart. Through the power of Vrindavan, I will liberate you as well. This is true. Kaam, Krodh and Lobh, nobody accepts you. Come, dwell in my heart all your life, and through the power of Vrindavan I will purify you too.

Purify them how? Kaam means kaamna, desire. Dear one, give me the right to create patravali on your cheeks. Give me the right to create the mahavar designs on your sacred feet. Let me sometimes create a beautiful bed for you.

Desire of this kind is directed only at one's beloved deity. It is called pranay-kop. Kop means anger, and pranay means love. There is even anger in love. When Narsi Mehta was angry in his love, he spoke harsh and bitter words to the Lord. "She is your aunt. You gave her darshan. What is it to you? Your whole life has become for you. You wander hiding. Are you afraid? Come before me." Even through that anger, he was directed only at his Lord. The Lord's name, the Lord's darshan, the Lord's seva, attachment to the Lord's lotus feet: when one contemplates the Lord's lotus feet, every fault becomes supremely pure.

This is what is being said: O Kaam, Krodh, Lobh, Moh, Mad, Matsar, everyone wants to remove you. I say, as long as my body lasts, never leave my heart. Stay here and keep embracing me always.

I will make you full of bliss. Through the power of Vrindavan I will make you supremely pure. Such a great soul is rare. Everyone is afraid, saying, "O Kaam, Krodh, Lobh, do not touch us, we will become impure." Come, dwell in my heart, and I will make you pure.

The love of the lotus feet of Priyalal is very powerful. Shripad Prabodhanand Ji Maharaj said:

idam bhagwat arpana charit sarwanam

This entire conduct is an offering to God.

Look, just as a king's prince has a certain pride, feeling that all the laws, all the order and all the wealth are his, so too a devotee of God feels that all the principles, and all the laws of devotion God has made, were made by his Lord. As much as his Lord's glory is, let Kaam, Krodh, Lobh, Moh, Mad and Matsar cause all the trouble you want. You cannot harm anything, because we are princes. We are the beloved of our king, Shyama Shyam.

How can we be beloved? He is our beloved. There is no doubt about that. But we are his beloved too, and there is no doubt about that either. If he did not cherish us, he would not have pulled us out of the ocean of worldly life and kept us in his home. We have to live with pride. Now, nothing can spoil our work, and nothing that anger can do can spoil it.

You can spoil our sadhana. He is not ours. You can spoil the sadhana. He is not ours. Shyama Shyam is the goal, and Shyama Shyam is our means. Now, what can you spoil? Look, our honour is the glory of Shyama Shyam. Our self-respect, our honour and our dignity are not the body, nor the worldly life, nor the many kinds of status. Our self-respect, our honour and our dignity are Shyama Shyam, whom no one can ever touch. Keep your pride. Keep your pride. We are the beloved of a very great Maharaj. We are his beloved, truly. If he did not cherish us and did not accept us as his own, we would not receive the good fortune we are receiving now, and so joyfully.

Do you know when this pride comes? Idam bhagavat arpanam charitam sarvakarmanam. This pride comes only when your life is an offering to the Lord, when your whole life is surrendered to God. Only then does this pride come. If your life is not an offering to God, you cannot speak this pride.

Come, Kaam, Krodh, Lobh, Moh, Mad, Matsar. Look, they are all trembling. Say, "Our king, never leave our hearts." Who can say this except one whose life is offered to God? Come, Priyalal, I will purify you too. Come into my heart, because we have taken refuge in Shri Shyama Shyam in our hearts. Now you cannot pollute this heart. Devotees have a supernatural pride. This is an extraordinary verse, which I have never found in any scripture, anywhere, anywhere

Mahatmas have spoken of many things, but I have never heard from Shripad's own mouth such divine glories of Vrindavan. We have heard that there should be bhajan. Even if there is no bhajan in Vrindavan, one should do bhajan wherever one is. We have heard this. But we have not heard that outside Vrindavan one should not want to live intoxicated in love for Shri Krishna. We have also not heard that in Vrindavan one should live even while committing incest. We have heard only, "O lust, anger, greed, attachment, pride and envy, now leave us, because we have taken refuge in God."

Now we want to attain God. We have not heard, "O lust, anger, greed, attachment, pride and envy, never leave my heart." The embrace of the heart is a very wondrous rasa. That is why it was said: do not understand the leela of Vrindavan. Even gurus were bewildered, and sages and munis gave up. This is a very wondrous rasa. They stand and challenge, "Come, stay in my heart for your whole life, until the body falls. And if I do not bring about your welfare too, then tell me." This is the glory of the dham of Vrindavan. In Shri Vrindavan, offer everything to God: Shri Vrindavan mein bhagavat arpanam astu. Life itself is an offering to God. We have become confused: "I made a mistake, I did it well, I did this." I say, "Leave it, Maharaj, I am yours. If you make me do pakka bhajan, I am yours. If you send me wandering in the world, I am still yours. I will live with pride, I will wear a long tilak, I will shout your victory. If you feel ashamed, then correct yourself. If you are not ashamed, then we will live joyfully." Are they so weak that they can only be corrected if they correct themselves? Brother, He corrects even the very good ones; He gives correction and grace to everyone.

Live in great joy. Radha, Radha, Radha. Just do not forget surrender. Attainment of God is certain. Stay joyful and sway in bliss. Now, whoever you look at says, "This is not mine, that is not mine, this is inside us, that is inside us, all these are yours." Will there be no surrender? Your body belongs to Priyalal, your heart belongs to Priyalal, your breath and your life belong to Priyalal. Now what is left of yours? You should simply remain joyful. Eat the leftovers of Priyalal's devotees, eat their remnants. Praising you (stavan), seeing you (pashyan), singing your glories (gayan), with body, mind and life, all completely absorbed in you. If you take me to the south, then Jai Shri Radheshyam. If you take me to the east, then Jai Shri Radheshyam. If you take me to the north, then Radheshyam. Radhe Radhe Radhe. Our life is wherever You are pleased to keep it, however You are pleased to keep it. Just think about this, think a little. This is satsang. Ajat pakshayu matram khaga. What can a bird without feathers do? And the greatest surrender is this: a chick sitting in its nest, its wings not yet grown. What can it do?

Nothing. Whatever is to be done, its parents will do. Likewise, we are like ajat paksha, unfledged birds. This surrender is of a very strong kind. Two kinds of surrender are described: the young monkey and the young cat. The surrender of the young monkey is that when it has to leap, the mother monkey gives a signal in a second, and the baby must hold on tightly. If it does not hold on, it falls with a thud. But with the young cat, the mother carries it in her mouth and puts it wherever she wants. This seems good: wherever you want to keep us, keep us there.

Signals and signals make no difference. He gives signals. The discerning sadhak is the one who is like the young monkey, who surrenders by holding on. When God gives the signal that maya has arisen, He says, "Escape, hold us tightly, let your contemplation be deep." But the one who is a fully surrendered young cat, to him He says, "Maya has come upon you. Remember us tightly." The cat sits with its legs stretched out. Wherever you want to take it, lift it up and take it there. Wherever you take it, there I will go. This is very good. When one becomes like the young cat, then our Shyama, our beloved Lali, says, "Do not keep saying, 'This I cannot do, that I cannot do, this I cannot manage.'" Our becoming has become everything. Look, I once met a Lal Swami Yogi on the bank of the Ganga. At about eight or nine at night, his yoga practice was done, and at that time he would give darshan. So I lay down and waited, and when I found him alone, he saw a young man sitting near him. My first words to him were.. He always kept a diary and a pen. When great souls met him, he would go outside and record everything from memory, writing each aphorism in a small diary. Even today it is written there. He said, "Whatever you want to become, think that way. As you think, so you will become." He wrote the first aphorism: as we have to think, so we must become; and as we have to become, so we must think.

Our thinking should be exactly that. This is a very forceful point. Become completely carefree. If you are concerned about yourself, you are a stain on surrender. If you care for yourself, you are a stain on surrender. Beparvah ko bal, bhajan ko adhar, Vyas bharose Kunwar ke sot pave prasad. Understand this much: a mother has tenderness (vatsalya). God is the ocean of tenderness (vatsalya-sindhu). All the motherhood in the whole creation is a part of that. And in this creation, a mother has tenderness within her. Suppose there are four sons: one is a lawyer, one is a judge, one is a very successful businessman, and one does not even brush away a fly. Where will the mother's attention go the most? Think about it. The one who does not even shoo away a fly, who does not earn a single paisa, and even when a fly sits on him, does not brush it off. It is that one whom the mother will fan with the end of her sari, and all her thoughts will be for him. The lawyer is a lawyer, the judge is a judge, the businessman is a businessman. "Look, this simpleton is of no use to anyone. We will feed him, then he will eat. If we do not feed him, he will not eat." Such is the surrender we need. Whether he thinks of the mother or not, the mother thinks of him day and night. Kar sada tin ki rakhvari, jimi balak rakhe mahatari.
He always guards them, as a mother guards her child.

We do not understand the spirit of surrender to the Lord. If, even while being in the Lord's refuge, we have to cry "hai, hai" in lament, then what is the point of being surrendered? And we have not truly surrendered. We were made to surrender. When such a great Master took us onto His lap, by an adoption deed (godnama), then the entire wealth of the whole universe and all the cosmos is ours. The infinite opulence of countless universes, which was created by a single resolve of His..

The Supreme Lord is under the control of our Swamini Ji. Under whose control Sawaro (Shyamsundar) always remains, the crown of Braj, the kingdom of our Mai Shyama.

ja ke adhin sada hi savro ya braj ko sir taj hamare mai shyama ko raj

Under whose control Shyamsundar always remains, the crown of Braj, the kingdom of our Mai Shyama.

Consider this Your grace (anukampa).

This means: one who constantly feels, "I am in the refuge of the Lord, with body, mind and speech," and upon whom the Lord's great grace falls, accepts whatever sorrow and happiness comes with a smile. Joy and auspiciousness come to him. He becomes an heir to the Lord's supreme abode, just as a son has a right to his father's property.

Understand this: are we some outsiders? Brother, we will not accept that because we belong to the Lord, we are not the Lord's. Whether we accept it or not, He is our father, our master, our Lord. Every one of our relationships is with Him.

tu dayal din ho tu dani ho bikhari ho prasiddh pat ki tu paap punj hari nath tu anath ko anath kaun mo saman aarti nahi aarti har to brahm tu ho jeev tu hai thakur ho chero tat mat guru sakha sab vidhi hit mero to hi mohi nate anek maniye jo bhave jyon tyun tulsi kripalu charan sharan pave

You are merciful to the meek, generous, yet a beggar. Famed as a sinner, You destroy the heap of sins. Lord, You are the refuge of the orphan. Who is like me? Who is more distressed, and who removes distress besides You? You are Brahman and I am the soul; You are the Lord and I am the servant. You are my father, mother, guru, and friend, my well-wisher in every way. So count our many relationships with You however You like. In whatever way, Tulsi, the merciful one, finds refuge at Your feet.

Our relationships with You are many. Take whichever relationship you wish to accept, and it is the supreme truth.

Therefore: idam bhagwat arpana charitam. Offer your life at the feet of the Lord. Become absorbed in Him.

Idam bhagavat arpana charitam: offer this conduct and this life to the Lord.

The more you care for Him, the more indifferent He stays. If you stay indifferent, He will care for you. If you keep worrying, you will not be able to make anything happen. When He cares, it will be done in a moment. What I make will not happen even in crores of kalpas. What You make happens in an instant.

mere banae na banegi koti kalpon aapke banae banegi pal pav mein

What I make will not happen in crores of kalpas; what You make happens in an instant.

If you have surrendered, then have pride (thasak). Be proud of this: our Shyama-Shyam is our Lord. What difference does it make? Our revered elders, our gurujans, are saying, "Come, let lust, anger and greed remain in your heart." Why should we worry now? Are we not connected to a very great power? He will make even you supremely pure and full of love.

sarvas karmanam bhagwat arpanam charitam

Offer all your actions to the Lord.

When someone asked us, "Can sinful actions also be offered to the Lord?" we asked: do you store junk in a bank locker? Do you deposit the scrap lying here and there in a bank locker? You will get back only the junk you deposit.

Offering to the Lord is the first thing in life. Sinful actions do not get made. The second thing: if, through bad company or the impressions of past lives, something like that happens, it is burnt to ash immediately. See how the heart burns: "Why did this happen?" Just by that much, a slight distress in the heart, it is burnt to ash, because naam is running, the glorification of the Lord is running. And if nothing else is running, life runs on the support of the Lord.

vyas bhrose kunwar ke

Trusting in Vyas and in the Kunwar (Shri Ji).

Look at this word, trust. Why don't you feel joy (masti)? Why isn't there thasak in the Lord? Why no joy? You trust your own actions, not His grace. Think about it. If you do some bhagwatik kriya, you walk around proud: "We did this." You trust in that. But you don't trust that you have accepted the Lord. What greater action could there be than accepting the Lord? Our Shyama-Shyam is intoxicated. This joy awakens only sometimes, like right now. Don't ask! If there were a machine, put it on your chest and see: we are completely intoxicated. And with this strength we say: don't worry. In the refuge of our Shri Ji, attainment of the Lord is certain.

What is the meaning of generosity? Hey brother, he is a brahmachari. He is jitendriya (master of the senses). He is dharmanishtha. He is karmanishtha. He is a bhajanandi. Someone says, "If he has already attained the supreme abode, what is the need for you to give?" He is already an adhikari. Adhikari, like us. What adhikari? We have no entitlement at all. It is only by pampering people like us that your victory (jai) is proclaimed. Do you understand, friend? You feed those for whom fine dishes are found every day. "Say, we held a bhandara here!" No brother, feed those who have nothing. Then they will say "Jai." So not a single quality of ours is in accordance with yours.

Where are You, Sachchidanand, the very form of love, Priyalal, and where are we, who identify with the five-element body and find delight in pleasures? Now if You give the supreme abode to Your own people. Maharaj, extraordinarily generous, with a beautiful face and tender form, jai ho of Your generosity! Because everyone gives to adhikaris. Everyone grants entitlement only after testing.

Maharaj, we have heard that Your court is such that there, by natural disposition, Navalkishori Ji holds sway over gentleness, compassion and kindness.

nekhu na ris kahun bhuleehu na hot sakhi rahat prasann sada hi mukhas aisi sukumari pyare Lalu ki pran pyari dhanya dhanya dhanya te ji inke upas hai

Not even a trace of anger, never forgetful, O sakhi, always cheerful of face. Such a tender one, dear to the beloved Lal, dearer than life. Blessed, blessed, blessed are those who worship Her.

We did not even know Your worship. Even that was given by You.

Be absorbed in offering to the Lord. Whenever impure thoughts (vikar) come, whenever some feeling arises, whenever it comes to mind that you don't know whether your welfare will happen or not, at that very moment think: "I am offered to Shri Ji." You have so much faith. We offer four rotis, dal, kadhi, rice and sweets. We put up a curtain (parda). After this you take the prasad with great devotion. Don't you? Do you have any doubt whether it is prasad or not? Whether it was offered or not? The whole thali comes back. Only a glance (drishti bhog) is offered.

So in faith, one feels like running to take the prasad. Placing it on the forehead like this, and when even a single grain goes into the mouth, the chest is cooled. You received the prasad, and you have offered yourself. Don't you trust? With the curtain drawn, the thali went inside, and it became prasad. Your whole life is offered. You don't believe that we are prasad-swaroop? We are prasad-swaroop. We are offered to the Lord. Those who do not do bhajan, whose conduct does not seem right, at that time should not say to Guru Ji, "We are offered to the Lord."

As prasad, at that time we will just say this: a mistake was made. But from within, it will be like this, Maharaj: it is not our mistake, it is your mistake. You keep this mistake going, which is why it is there. If you want, it will be corrected. If you don't want it, then why should we want it? Our desire is you. We have no concern with mistake and virtue; our concern is with you. And if you are concerned with mistake and virtue, then correct them yourself. Today we are speaking of plain surrender. If it makes sense, understand it. If it doesn't make sense now, you will understand later. Understand this firmly: the awareness of the one who has surrendered rests on the Refuge. The burden of the one who has surrendered rests on the Refuge.

Do not keep this burden on yourself, the burden of your own welfare. Look, Maharaj, when he says,
sarv dharman parityaj mamekam sharanam braj
Abandon all dharmas and take refuge in Me alone. "Come into My refuge." People ask, "How does one come into refuge? Tell us the means." So the means are described. But there is no need for means. You are in refuge. "I am Yours." Just understand that. Just "I am Yours." Through surrender, attainment of the Lord comes. Again I tell you,
jeh ag bau vyyadh jim Bali sva sukanth puni keen kuchali soi kartuti vibhishan keri sapnehu Ram na tin tan he
Those very sins by which he slew Bali like a hunter, the treachery Sugriva later committed, the same conduct of Vibhishan: Ram does not even in a dream hold them in his heart.
This is surrender, offering to the Lord, life. This is our principle, okay? If you have some strength, do it. If you have no strength, then become like this, become like this, okay. Where it should be done, do it. If you don't want to do it, then listen, and at that same time think: let Him get done what He wants done, and what He doesn't want done, let Him not get done. Radha Vallabh, Shri Harivansh, Vrindavan, we are Yours, Lord, You are ours, okay. And this principle is not of today; it is of our whole life. Trust only in Priya Pritam, no other matter. A single trust. Whether sadhan is there or not, it is fine. Every moment, supreme bliss: I am Shri Ji's, I must go to Shri Ji, my beloved, my dear one. What, which one, will you sweat after choosing? The one who says he is in refuge does not have to sweat.

There is no sweat in refuge, and they have no exertion, because He is the ocean of great strength, the ocean of knowledge, the ocean of love. Understand this: you wander the footpaths begging for one rupee at a time, though you are the beloved of countless lords. That is, you are tempted toward lowly pleasures, though you are a part of the Lord, the ocean of happiness. Hey, take a little pride in this: I am Priya-Lal. Someone may be impressed by seeing sadhan, but how will you see the heart's refuge? If the refuge is body-consciousness (dehabhimaan), then however much sadhan he does, he is zero. He sits comfortably with one leg over the other. The refuge of the Lord: there is no greater sadhak than him, no greater tapasvi. Understand this: he belongs to the Lord, he is in the Lord's embrace, this is what the Lord sees. The principle of refuge is in the Bhagavatam; the tenth refuge is the greatest thing. We keep telling you again and again, understand this: this is Kalikaal. It will not be made by your own making. It will be made only by His making, so fall on His neck. As when an arm breaks, it is tied around the neck, so when we have broken down, if you are capable, or have you broken? Then fall on the Lord's neck. It will be made by your making? Now see, Maharaj, your body is capable of attaining the Lord. Register this body in the Lord's name, as written in the name Priya Pritam:
rup lal hit hath bikani
Sold into the hands of Roop, Lal and Hit.
We have sold ourselves; we have sold ourselves to Priya Pritam. Remember, you are sold. They say, "We won't do that, we don't think that, we can't go that way." No, brother, how are you not sold? Harishchandra, the emperor, was assigned to the cremation ground to pay his dues to the one who bought him. So aren't you sold? Then remain as one who has been sold, and the treasure is received freely. This language will be hard for you to understand, but we are saying this as a personal matter of the heart.

We are speaking from our heart. If you can understand, understand. In the pride in which we stay puffed up, in which we forget this great sorrow, it is that very pride we speak of today. We have told you many times: don't think we don't know sadhan. Born into a Brahmin household, we know the rituals well: the Gayatri anushthan, naishtik brahmacharya, pitri tarpan, balavashya dev worship, the entire yagya, wearing the sacred munj girdle, the 108 munj beads, the munj tuft and the pavitri that is worn. After the Gayatri anushthan, then the Mahavakya sannyas. In Vaishnav sannyas yoga is primary, so we know yoga too. Knowledge is primary, so we know knowledge too. What we are saying is not just talk. Understand in trust: there is one refuge, and there is one strength of one's own sadhan. The strength of sadhan can be dragged away by maya, but not the refuge. Yes, one who sits under the shelter of a huge mountain: one trust, one faith, one hope, one strength. Go along, even to hell, playing in joy. You play together, wherever you play, you play together. Okay, it is firm. Your misery came from being separated from Him. Take Him along with you, go wherever the mind wishes to go.
yatra yatra janm karm bhinn nar ke parme padeva
Wherever birth and action take one, in the supreme abode of the Lord, this is within the principle. We are not saying it outside. Keep this in mind. Come, beloved, wherever your mind persuades you to go; it is your own creation. If you want to go to hell, go. We are walking along with you.

Don't say, "No, your karmas are bad, you go." Maharaj, what is left for us? We had already made it over to your name. Even if you make us argue your case, we will argue it. We have no right now. A house was given to someone else, and if that person behaves badly in that house, the owner who registered it is the one to check. The house's registration is done, so you will have to make the compensation. We have nothing. We had already said, "We are yours, now you take care of it." Maharaj, stay firm in this from the heart. The case will be argued, the lawsuit is yours, and we win. The breaking and the mending are yours; neither breaking nor spoiling, neither mending, we are telling you. We will not deviate from the principle; we will walk in the lane itself. Accept one thing, absolutely. I am saying this from the heart, sitting in Vrindavan. If it comes into your understanding, then understand, and you have crossed over.

Shri Ji has registered our body, mind and life. When asked to show the paperwork, they said this paperwork was done by our Guru. He is a Guru, and we are not saying this lightly. He gave us the mantra. He took our hand and placed us at Shri Ji's feet. When we took hold, they said, "Now stay firm at Shri Ji's feet. The wind is very strong. How can we stay steady? You, the capable one, hold us." When the wind rises strongly, then our feet will stay. He is a handful, so you hold on. You and I are one. When they speak from that side, this is what they say. And from this side, we are one and the same, companions of one kunj, Nath.

Through our mistake, into what illusory garden have we come? You awakened us. Now we have turned our face toward you. Now you gather us in, you pull us along. That is the essence of it. There will be plenty of bhajan in this, because there is bliss all the time, and bhajan happens in bliss. "O my Lord, my Lord, what will happen now? What will happen if this happens? What will happen if everything is destroyed?" In one second he will create a new creation for us. He is our Lord, the Lord who creates infinite cosmoses in one second, beyond sorrow and beyond joy. Say "mine": the whole of Vrindavan is ours, all of India is ours. Then where will you be? You'll eat four rotis and dal in some corner, and what will you do, what will you eat? If you're going to think, then think this: the universe is mine, the infinite cosmos is mine, because the Lord of infinite cosmoses is mine. Even if we sit in torn clothes, we remain in pride, as emperors. Why are saints called emperors?

Chaah miti chinta miti manva beparwah, jinko kachhu na chahiye sahan ke sah

When desire is gone and worry is gone, the mind is carefree. Those who need nothing at all are the emperors of emperors.

Because all splendour belongs to my Lord, and my Lord is mine.

Now, what trouble? Those who have to pass are ours. And the glory of the name Radha is such that one should tear up the register and write nothing further. Anukhyaat is the formula of advocacy. Maharaj, you said anukhyata madhupati maha prema param demti, what did they say? Radha, Radha, Radha. That is why we say: only Radha, Radha, Radha, Radha, Radha, and everything will be fine. Understand it completely: is someone going to give you milk laced with poison? Maharaj has given the supreme state. So if you were to give 250 grams of milk mixed with sugar to Thakur Ji, you wouldn't be sure in one go that this supreme state is in my Thakur Ji, because you gave milk once and, lacking faith, you are wandering. You put a flower garland on once, and now you're listening to this story, so have faith. Sudama Mama, the gardener, poured out his entire wealth. "Oh Maharaj, garlands have been made and worn here for many years."

Understand this: once he applied sandalwood paste and made it beautiful, will he make us ugly? He will make our heart beautiful, our nature beautiful, and our form beautiful. His form is very beautiful, very beautiful. He is the living reflection of the limit of beauty. It's not that the form is ordinary. It is so beautiful that whoever comes to see it becomes beautiful. He is not talking about this impure five-element body; he is talking about the form. A very beautiful form. He attains the sahachari form, so beautiful that crores of Lakshmis would swoon.

Such is the form of Shri Ji's maidservant.

Lakshmi koti vilaksh lakshan lasal leela kishori satai idam bhagvat arpan

Beyond this, I don't feel like going further. "Idam bhagvat": this, I offer to the Lord. If one lota is engaged in Shri Ji's seva for ten days, we touch that person's feet with respect. He became a vessel of Shri Ji through a kind of deception, and then made your whole life. Is there no pride now, in being a vessel of Shri Ji's seva? Understand, friend: it's the same old "hai hai," the same weeping and wailing. How long will you keep weeping and wailing over this? Weep in love for Shri Ji. That much is fine: may our welfare happen, may our liberation happen. Our mind doesn't stick, lust troubles us, anger troubles us. Some crying troubles us. Look over there, what's troubling us is happening in your own house. We are willing. We were already willing, from endless births. You taught us that we should not be willing in this.

No, we were already willing, and we still are. And if you give us leeway, then we are fully willing. What trouble do we have? We are already hell-bound beings. Maharaj, you taught that this is wrong, so now you correct us. Whatever arises in our heart, there is no great need to cry and wail so much. Sometimes a little pranay kop (loving anger) is also needed; it corrects instantly, we have seen it. Sometimes pranay means love. Through love too, you want only this: that you look at them and show a little, just a little, your belonging. There is belonging in this.

A small child gives his mother a slap like this. Does the mother's heart get angry? No, her affection only increases. "Koi nahi, koi nahi," she pampers him like this. A small child pulls his father's beard and pulls his moustache. Does he feel insulted? He feels happy: "This is my child." In the same way, when we say to the Lord, "Lord, you are all-good," what can you do? What can you do to us? Tell me, if a single hair falls, you can't put it back. A single hair, they say: what can you do? You can't even stop the blinking of an eye.

What can you do? Nothing. You can only do ego, and you can only harm yourself. This much we surely say: you can do ego, you can harm yourself. "I can do something." Let go of the deluded ego that thinks "I am the doer." Become such that whatever good deed is happening, whatever action is taking place, you understand it happens by his strength. If something bad is happening through us, then you correct it, Maharaj. It is not within my power. I am speaking what is in my heart. As long as I tried to correct it, things only got worse, and when there was no courage left even to try to correct it, it got corrected.

Shri Sharanand Ji became a great saint from this path. He was walking from Agra along the bank of the Yamuna. Outwardly he could not see, but he was a pragya-chakshu, one who sees with the inner eye. He walked with a stick, and there was a crack in the ground. He did not know where he was going, and without eyes he could not tell which direction to take. His stick had also fallen and been lost. So from within, he surrendered to God: "I am at the very end. I know nothing. I don't know where I have to go." He flailed his hands and feet and moved toward the river, saying, "O Bhagwan, I am in your refuge." He did not know how it happened, but he reached the bank, and the stick was found too. The one who gave him that stick and brought him to the shore is the same one who is the refuge. Sharanand Ji was so pure and so learned that Pujya Shri Swami Ram Sukh Das Ji Maharaj used to give him as an example. Pujya Manav Seva Sangh's Sharanand Ji: all of these things are made from here. They are made from this, and they cannot be made in any other way. They will be made only from here.

"Mam eva ye prapadyante maya metam taranti te"
Those who take refuge in Me alone cross over this maya.

This is what the Shrimad Bhagavat Mahapuran says. Know that whatever the situation of surrender may be, look again and again toward Them, toward Shyama Shyam. They will take care of everything. Try to keep saying "Radha Radha" so that it does not slip away from you. Stay in joy. Keep this in mind: this human birth has been given for bliss. Bliss, supreme bliss, the bliss of knowledge, the dense bliss of love, this is what has been given to us. Do not overthink. Our Ishta is the one whose is the whole splendour. No one else has it. All the Lokpals and all the officers belong to Him alone. So there is no reason to be afraid.

The story is going on. Bhagwan Shri Krishna Chandra and Balram Ji, after seating Sandipani Ji in the place of guru, received all the vidyas. As you heard yesterday, a guru dakshina must always be given to the guru. If the Gurudev is not satisfied, then every vidya and every mantra becomes fruitless. However high one has climbed, that is how it is. As you saw, for the Sanjivani vidya, Kach, the son of Brihaspati, went to Shukracharya. He said, "Gurudev, you have given me the Sanjivani vidya, and by your grace it has also become fully memorised by me. Its use is also correct. Now tell me the guru dakshina." It was asked. There are many descriptions in the Mahabharat that after the initiation is complete, the disciple says, "Please command me, what is your wish, so that I may fulfil it." The guru said, "Our wish is that you fulfil the wish of our daughter."

The daughter held a wrong feeling, that "you are my husband." He did not say that. He said, "You are my guru's daughter," and accepted this with an open heart. But this custom had been going on. Sandipani Ji knew that Bhagwan is the Lord of all worlds, so he said, "As for guru dakshina, ask your guru-maa." She said, "Our son had gone to bathe in the sea and was swept away there. Bring him back." Bhagwan went to the sea. The sea saw that Bhagwan Himself had come, and it immediately came forward. Do you know why? It had recognised Him. In the Ram avatar, Shri Ram sat with folded hands for three days and three nights, fasting, and the sea did not come. Then Bhagwan Ram said, angrily:

"Binay na manat jaladhi jad, gaye teen din beeti. Bole Ram sakop tab, bin bhay hoye na preeti."
The dull ocean did not accept prayer; three days passed. Then Ram spoke in anger: without fear there is no love.

"Lakshman, bring the bow and arrow. I will dry up this ocean with my fiery arrow." The sea does not need to be asked with folded hands. "Kanak thaar bhari mani gan nana, vipra roop taji maana", the sea came in the form of a Brahmin, giving up its pride, carrying a golden plate full of many jewels. So it knows that He is Ram, and He is Shyam. Krishna and Balram came in the same way. They had been Ram and Lakshman in Treta Yug, and in Dwapar they became Krishna and Balram. So the sea came at once. First of all, Maharaj, it bowed down and worshipped. "Sea, you have drowned our guru's son." It said, "We do not have him." Perhaps Shankhasur had taken him. Bhagwan killed Shankhasur. The conch named Panchajanya came to rest in the lotus hand of Bhagwan.

Then Bhagwan went to Yamapuri and said to Yamraj, "Bring back our guru's son." In Samyamani Puri, after offering honour and worship to Bhagwan, Yamraj handed over the guru's son. Bhagwan took the guru's son and gave him to the guru-maa. Then Bhagwan left from there, cheerful, having received the blessings of His Gurudev. The Gurudev said, "May the vidya you have learned remain forever new in this world and the next. May it never be forgotten." Taking leave of the guru, Krishna and Balram rode a chariot as swift as the wind and as loud as thunder, and returned to Mathura.

The people of Mathura, having heard various other things, ask whether liberation can be attained without a guru. They should hear this: Jagatguru Bhagwan Shri Krishna, from whose breath the Vedas were revealed, when He Himself takes a guru, then what about you, who are only a jiva?

"Shiv Vinch sam hoi, guru bin bhinadhi tare na koi."
Even one who is like Shiva or Brahma cannot cross the ocean of existence without a guru.

Having taken the blessings of the Gurudev, both brothers returned to Mathura. The people of Mathura had been extremely sorrowful for many days because they had not seen Shri Krishna and Balram. Now, seeing them come, all of them became absorbed in supreme bliss, as if their lost wealth had been found. With great joy, Bhagwan Shri Krishna and Balram remained in the city of Mathura. Among the Vrishnis, there was a very wise one, Uddhav Ji, a disciple of Brihaspati, whose knowledge was equal to that of Brihaspati. What greater thing can be said of his glory than this: he was the dear friend and the chief minister of Bhagwan Shri Krishna. Whenever some counsel was needed, Bhagwan would consult Uddhav Ji.

One day, Bhagwan Shri Krishna, who removes all the sorrows of those who surrender to Him, took the hand of His dear devotee and lover of solitude, Uddhav Ji, into His own hand and spoke. It was the time when Bhagwan Shri Krishna, in solitude, was weeping while remembering His Braj-jans, and Uddhav Ji arrived there suddenly.

Uddhav ji saw tears in the eyes of Bhagwan Shri Krishna and said to Him, "Prabhu, You are weeping? This is a great wonder." Then Bhagwan said, "Our Brajvasis, our Gopi-jans, are weeping in separation from Me, so I am feeling like weeping."

yatha mam prap bhajam

In whatever way people approach Me, in that very way I reciprocate with them.

If someone does bhajan while weeping, then Bhagwan contemplates that person while weeping. Look, once during the war, Yudhishthira ji went to Bhagwan's camp for some work and saw Bhagwan seated in padmasana, absorbed in dhyan. He was very surprised. All the yogis and mahatmas of the world meditate on Bhagwan, so whom does Bhagwan meditate on?

When Bhagwan came out of that state of dhyan, Yudhishthira ji asked, "Prabhu, whom were you meditating on? We all meditate on You." Bhagwan said, "I was meditating on Bhishma ji, who is lying on the bed of arrows."

yatha mam prapte

In whatever way people approach Me..

Then Bhagwan Shri Krishna, who removes the sorrows of all who take refuge in Him, took the hand of His dear devotee, His exclusive lover Uddhav ji, in His own hand and said, "Gentle Uddhav, if you go to Braj and explain to the Gopis, and their weeping stops, then My weeping will stop.

"My father and mother, Nand Baba and Yashoda Maiya, are there. Make them happy. The Gopis are suffering greatly from the affliction of separation from Me. Tell them My message and free them from their anguish."

Dear Uddhav, the Bhagwan is describing the state of the Gopis:

ta man manas ka mat prana mad takt dahika

Their minds are absorbed in Me, I am their life-breath, they have given up their bodies for Me. This is a very excellent state.

This means the Gopis' minds are constantly fixed on Me. "Mat prana": I am their prana, because they have surrendered their life-breath to Me. "Mad-tyakta-dehika": I am their life and their everything, because for My sake they have given up their husbands, their children, their bodies, their relatives, everyone. This is the state of the Gopis. Their minds are on Me, they constantly do My bhajan, they have surrendered their life-breath to Me, I am their prana, and for Me they have renounced their bodies, their relations, their husbands, their sons, their country, and all their kin.

mamev dayitam preshthamatmanam manasa gatAh

They have placed their intellect in Me.

They consider Me not merely their beloved but their dearest, their soul, their everything. Pay attention to this: the Bhagwan's words are, "Those who abandon both worldly and otherworldly dharmas, that is My vow: I myself sustain them." Understand: worldly and otherworldly, worldly and Vedic, otherworldly and Vedic. Our Shyama-Shyam is ours. I myself take full responsibility for their sustenance. This is a matter of joyful intoxication.

matprasade preshthe durasthe gokulasthe

Far away, in Gokul..

Our revered Gurudev Bhagwan had these shlokas written in Ladli Kunj, and in that small kutiya, the verse "Mamev dayitam preshtham atmanam manasa gatah" was written too. Gurudev Bhagwan emphasised this very strongly. The upper part of the verse describes the state of the Gopis, "mat prana, tyakta deha". The second point is this: those who give up both worldly and otherworldly dharmas and place themselves in My trust, I take on their full burden.

Why would I take on a burden? Jai Radha. Jai Swamini Ki.

Priya Uddhav, I am the supreme beloved of those Gopis. Because I have come away to here, they consider Me far away. Remembering Me, they become intensely bewildered. Again and again they faint. They are broken by the anguish of separation from Me. Every moment they long for Me. Uddhav, My Gopis, My beloved ones, are now keeping their life-breath intact with great difficulty and effort, because I told them I would come. Those words are the foundation of their life.

Uddhav, what more can I say? I am indeed their soul. They remain absorbed in Me, constantly and always.

Shri Sukhdev ji Maharaj says, "Parikshit, when Bhagwan Shri Krishna said this, Uddhav ji, with great respect, took His master's message, mounted his chariot, and set off for Braj." Supremely beautiful Uddhav ji reached Nand Baba's Braj at sunset. At that time the cows were returning from the forest. The dust raised by their hooves was so thick that Uddhav ji's chariot was covered. In Braj there was the roaring of many bulls.

Many cows, weighed down by their udders, were running with their calves. The white calves were leaping and frolicking about, looking very lovely. It was the time for milking, and from house to house came the sound of cows being milked. Somewhere there was the sound of flutes. The splendour of Braj Mandal was incomparable. Gopis and Gops, dressed in beautiful clothes and adorned with jewellery, were singing the auspicious deeds of Shri Krishna and Balram ji. In this way the beauty of Braj had increased even further. In the homes of the Gops, lamps were blazing brightly and everything was decorated with flowers.

Who knows which day Bhagwan may come? Bhagwan had said, "I will come." Such charming homes made all of Braj even more enchanting. Forests on every side were laden with flowers. Birds were chirping, and bees were humming. Lotuses of both land and water had bloomed. Swans, ducks, and peacocks were all frolicking about. Bhagwan Shri Krishna's beloved attendant Uddhav arrived in Braj. He halted his chariot in front of Nand Mahal. Nand Baba saw and thought, "Oh, someone else? Ah, it is Uddhav ji." He happily went to meet him. For a moment it seemed that Shri Krishna had arrived, because the attire was the same, the complexion was the same dark hue, and he was seated on a chariot. So for a moment everyone thought, "Has the Lord come?"

Well, no, Prabhu, no. He embraced Uddhav Ji. Just as he used to shower love on Bhagavan Shri Krishna, he showered the same love on Uddhav Ji. He had a beautiful meal served. When Uddhav Ji sat comfortably on the bed, the attendants fanned him and relieved his tiredness.

Then Nanda Baba asked him:

kachchadang maha bhag sakha sur nandan aste kushal pya yukto mukt sudat
"Dear, greatly fortunate one, is our friend, Shurasena's son Vasudeva, well and freed, surrounded by his family?"

Greatly fortunate Uddhav Ji, our friend Vasudev has been released from prison. His close relatives, sons and others, are with him. Are they all well at that time? It is a great blessing that the sinful Kansa was killed along with his followers because of his own sins.

For by nature he was hostile to religious and saintly people.

Well, Uddhav Ji, set all those matters aside. Does Shri Krishna ever remember us in solitude? Does he ever remember his mother Yashoda? Does he ever speak of us, his kin and relatives? Does he ever remember his friends, his cowherd companions, this Braj that regards him as everything, his cows, his Vrindavan, his Giriraj?

As Baba spoke these words, his eyes filled with tears. He said, "Uddhav, tell me truthfully: will our Govind ever come here? Will I get to see him even once? Will he ever come to his Braj? Uddhav, tell me the truth."

If he came here, we would see his graceful nose, his sweet smile, and his lotus face adorned with charming glances. He is very generous, and his power is infinite, because we have seen how he averted so many deaths that came upon us Braj residents: from forest fire, from storm and rain, from the demon Vrishasur, from the python Ajagar, and from many others. He averted them not once but many times, and protected us. Uddhav, will he not protect us this time? We are all burning in viraha. We keep remembering Shri Krishna's wondrous character, his playful sidelong glances, his carefree laughter, and his sweet speech, and we become absorbed in them.

Now we cannot do any work at all. All the time, it is only Shri Krishna's leela. Uddhav Ji, when we look, we see this is the very Yamuna in which Shri Krishna and Balram used to play in the water. This is the very Giriraj that he lifted on one hand to protect us all. These are the very groves and bowers. This is the very forest where Shri Krishna used to play the flute while grazing the cows. This is the very place where he played many kinds of games with his friends. Uddhav, the entire land of Braj is marked with his footprints.

The footprints have not yet faded, so every time we look at them, our minds become absorbed in Shri Krishna.

There is no doubt that Shri Krishna and Balram are supreme divine Lords, the crown jewels among gods. I know this, and I also believe that they have descended to accomplish a great purpose of the devas. Bhagavan Garga Acharya Ji himself told me this very thing. Just as a lion kills animals without any effort, so he, playfully, killed Kuvalayapida, the elephant with the strength of a thousand elephants, the wrestlers, and Kansa.

He broke the very strong bow, three taal tall, just as an elephant snaps a stick. Our beloved Shri Krishna held up Giriraj on one hand for seven days. Right before everyone's eyes, playfully, he killed great demons: Pralamba, Dhenuka, Arishta, Trinavarta, Bakasura, and Aghasura. These demons had conquered all the gods and asuras, and he killed such demons.

Nanda Baba's heart was already soaked in the colour of love for Shri Krishna. When he began to remember each of his leelas in this way, a flood of love rose in his heart. He became overwhelmed and began to weep. His voice, full of longing, would not come out. His hair stood on end, and tears were flowing as he was absorbed in meditation on Shri Krishna.

Uddhav Ji saw Baba's love, and Maiya's love. For a while, Uddhav Ji too became lost in thought: "I have not yet seen such love. I have seen only Baba's love, not yet the love of the gopis."

Further on, the residents of Braj, the cowherd men and the gopis, describe the love of the gopis. The rest of the discussion continues ahead, of Shri Radhavallabh Lal.

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

Original video: Shri Hit Radha Kripa (YouTube)