Recognise Whether There Are Sins Within Us by These 10 Faults / The Viraha Anguish of the Gopis and the Description of the Bhramar Geet

Satsang of Pujya Shri Hit Premanand Govind Sharan Ji Maharaj. To listen to the full discourse, watch the video above.

Full Discourse

vrindavnesheshwari tav padarvindm prema makrand raso purnam had itam madhupte smarta mugram nirvai param shital mashyam param shital mashray param sacchidanand ghan Premanand swaroop navni nikunj mahmmahim param pavan shri Vrindavan dham shri Vrindavan dham ke ladlele yugal sarkar pranaaradhy pranapriy shri shyama Shyam jo samasth sahachari vrind khag mrig pashu panchhi tarulta yamuna ras rani raj rani samasth brajvasi parikar ke charnon mein kotish naman kotish pranam namaskaar
O Queen of Vrindavan, Your lotus feet overflow with the nectar of love. Remembering the Lord of Madhu, the heart is supremely cool and sheltered. O embodiment of supreme sat-chit-ananda, of love and bliss, the most sacred and glorious Shri Vrindavan Dham …

Salutations, countless salutations and countless prostrations at the feet of the beloved divine couple of Shri Vrindavan Dham, the life-worshipped and life-dear Shri Shyama Shyam, and of all the companion-sakhis, the birds, deer, animals, birds, creepers, Yamuna, the Queen of Rasa, the Queen of Dust, and all the Brajvasis and their retinue.

Shri Swamini Ji's immense grace is upon us. Unmotivated grace surrounds us on all sides. The mischief of the Kalikaal cannot reach us, because Priyaji has boundless grace upon us.

Every situation, every condition, every single thought of ours is surrounded by the grace of our beloved Ladli Ji. Not even one thought can break this shield of grace and go outside. Swamini Ji has immense grace upon me. Contemplate this every moment. Accept our word: contemplate it every moment. Immense grace is upon us. We have no qualities of our own. We have unmotivated grace upon us. We depend on Priya-Lal. Giving great joy to those who depend on Them is the nature of our Ishta. Once They have accepted someone, They never abandon them in any circumstance, however many offences that person may commit.

Such is our merciful Ishta Dev. We are under Their control. Their immense grace is upon us. Just this is what we need to think. If there is surrender in the heart, then whatever lapse occurs, our Prabhu does not abandon us. That is how we won; otherwise we would have lost. If Their nature were not like this, we would have lost. Maya is a very strong opponent, but Their grace is even stronger. The Lord has purified countless fallen souls: the Lord's Name, the Lord's leela and qualities, the Lord's Dham. And we got the good fortune, by the grace and prasad of Gurudev, to taste all four: Naam, Roop, Leela and Dham.

So we have immense grace upon us, that we should think at every moment and remain thrilled at every moment. Shri Ji is watching us. Shri Ji hears all our words. Shri Ji is watching every single thought of ours. There is great grace upon us. Although I am lowly and base, still there is grace upon us.

Shripad Prabodhanand ji Maharaj says:

Radha na Radha priyo na Vrindavan na vrinda tat prem bhaja sada yas hriday gochre vacha prachare katham tas ras
One who does not know Radha, nor Radha's beloved, nor Vrindavan, does not partake of Vrinda's love. Whose heart never beholds Her, and whose speech never proclaims Her, how can such a one taste that rasa?

Those who have no acquaintance with Kishori Ji, no acquaintance with Shri Krishna, and no acquaintance with Vrindavan: even if they perform crores of sadhanas, pure love will not dawn in their heart. Radha, Radha-priya, Vrindavan. One who has no love, no sense of belonging, and no acquaintance with Ladli Ji Maharaj, and no sense of belonging or acquaintance with Shri Krishna Lal Ji Maharaj, and none with Vrindavan, however much they do, love cannot shine forth in their heart. Vrinda's love: such a person's heart can never become full of love.

Whose speech does not sing the qualities of Priya-Lal, and whose body has never been touched by the dust of Vrindavan: however much such a person practises, love does not arise in their heart. So blessed is one who is in the refuge of Ladli Ji, in the refuge of Maharani Ji. How can we tell you? We can only say it in words. Wondrous is the nature of compassion in Them. Wondrous is the nature of compassion. This is as true as the letters themselves.

avgun kare samudra sam ganat na pano jaan. Jai ho. Avyakt hari ki kripa ki jai ho.
Even when faults equal to the ocean are committed, they are not counted. Victory! Victory to the unmanifest grace of Hari.

He who has lifted up even straws like us into such a supremely compassionate Dham, and into the refuge of such a compassionate One: that is why Dhruvdas ji says:

dhanya dhanya dhanya te je inke upas hai are baji jit gaye bhai hamari sab hi baat sudhari kripa kari shri kunj bihari ar shri kunj bihari hamari sab baat sudhari
Blessed, blessed, blessed are those who worship Them. Oh brother, we have won the game; all our affairs have been set right. Shri Kunj Bihari has shown grace, and Shri Kunj Bihari has set all our affairs right.

rakh apne vrinda Vrindavan ma jetha rup ujari nitya kele anand akhandit rasik sang sukhkari hamari sab baat sudhari kalah kalesh na vyape etha ye thor bishta te nyari nagri dasi janm jitayo balhari balhari balhari hamari sab baat sudha nihal kar diya
Keeping us in His own Vrinda-Vrindavan, with the radiant eldest form; eternal sport, unbroken bliss, and joy in the company of rasikas. All our affairs have been set right. Strife and discord do not touch this place, which is unlike the world. The birth of the maidservant Nagari has been won. I am a sacrifice, a sacrifice, a sacrifice. All our affairs have been set right, and you have made us blissful.

Maharani Ji has made us blissful. Now we want nothing else, O Deen Dayal. Your grace is enough. Once we have received Your grace, we need nothing more. You know us, You see us. That is enough for us. Our capacity is not such that we could see You or know You. We are content with just this: that You are watching. For if You were not watching, we could not be sitting in the Dham right now, hearing and reciting discourse on the Lord.

This is Your boundless grace, Your compassionate gaze. Blessed is the life of one who has become acquainted with these three: Radha, Radha-priya, and Vrindavan. And blessed are those rasik souls, through whose company one becomes acquainted with these three, who remain immersed in the love of Priya-Pritam in Vrindavan through all eight watches of the day. Again and again I bow at their feet, for it is through their company that these three become known: Radha, Radha, Priya Lal Ji, and Radha, Radha, Priya, Param Priya; Vrindavan, the supreme beloved of the Yugal; acquaintance with Vrindavan, acquaintance with Lal Ji, acquaintance with Priya Ji. These are attained only through the company of rasiks.

Satsang with rasiks brings joy. Blessed is one who has attained the company of rasiks.

Pujyapad Shiv Baba Ji Maharaj says: in whose inner mind there is sin, these signs are found. If these 10 signs are present in someone's inner self, then that inner self is sinful. If even one of these signs has a place within you, remove it by the power of naam jap. Otherwise, it will keep making you commit sinful acts.

The first is theft. Theft takes many forms. Passing off another great soul's words under your own seal is theft. In Bhagavatik principles too, a statement of some other mahapurush is taken, and your own seal is put on it.

If you attach your own name to someone else's words, it becomes theft. Always name the person whose words they are. Do not put your own stamp on them by saying, "Poojyapad such-and-such Mahapurush spoke these words." Whether it is a pad or their vocabulary, do not claim it as your own. The Mahapurush has said that taking another's property, or taking away another's existence, is called theft. Whoever has the nature of stealing will steal. Theft takes many forms. It is tolerated only because it is a sin in the inner heart. A pure heart does not tolerate theft. Such a heart cannot steal from anyone.

Taking wealth or goods from another through deceit, dishonesty, or other such tendencies, or seizing their rights, all comes under theft. A heart in which there is theft is a sinful heart.

The second sin is violence, which means killing any living being. Violence is also of many kinds. Causing pain to someone's heart through speech is violence. Causing pain to someone's body is also violence. If you lock up a creature for your amusement and it fears for its life, that is violence too.

Monkeys, birds, and dogs are examples. If you torment such animals for entertainment, that is violence. You may eat meat and not kill any creature yourself, but you still incur the sin of violence because you eat that meat. People say that God took the Matsya avatar, the form of a fish, so eating fish is fine. And for those who think that if we don't eat them, they will multiply, God has prepared hell for them as well.

Because you become companions in the leela of destruction, destruction will come to you, and your downfall will follow. This responsibility belongs to God: creating the creation, sustaining it, and dissolving it. Brother, this is God's creation. Creation, sustenance, and dissolution all rest with God. You should live with propriety and follow human dharma. Do not accept demonic dharma. A person in whom violence resides is a sinful person, and his heart is full of sin. Theft, violence, and adultery with another's wife are the marks of a sinful person, one who looks at every mother and sister with a lustful, degraded gaze.

Adultery with the bodies of others is the tendency of a sinful heart, and the inner self is in sin. Adultery is spreading very strongly, because it corrupts the intellect and pushes bhajan, sadhana, dharma, and spirituality far away. It is said, "Where there is lust, there is no Ram; where there is Ram, there is no lust." As sunlight and darkness cannot exist together, bhagavad bhajan and lust cannot exist together. So a person who is devoted to adultery is different from one who, after taking the vows of marriage, unites with his own wife for the purpose of begetting children. That act, done as dharma, is a form of God and is not sinful. But the tendency toward adultery with another's wife is a great sin.

The fourth is speaking falsely, telling lies. This is the mark of a sinful person. You feel no fear at all when you tell lies. Your good deeds are being destroyed, and your lifespan is being destroyed. The scripture says:

nahi asatya sampatak punja

There is no heap of sins equal to falsehood.

Why do you tell lies? Use speech appropriately. Speak the truth. First consider in your heart: will what I am about to say harm another? Will it hurt someone's heart? Will it bring misfortune to another? Then speak sweet, beneficial words, and speak in few words. Such is the conduct of one who walks the path of God.

Falsehood must be given up. Falsehood has spread so widely. Goswami Ji has written:

jhooth lena jhooth dena jhooth bhojan jhooth chavena

Falsehood in taking, falsehood in giving, falsehood in food, falsehood in parched grain.

Whoever you look at, they are living on falsehood. "Come, have something to eat." "No, I've just eaten, I haven't eaten at all." People tell lies and dress them up in such a way: "Try telling a lie and see, we got away with it." Got away from where? Maya has trapped you. Got away from where? Your sins are piling up. You committed a sin. You told a lie. Yet in today's Kaliyug, the havoc is so fierce that no one even understands that adultery is a sin.

Telling lies is a sin. Violence, eating meat, and theft are sins. People do not even understand this. A woman was walking on an open road, and she suddenly fell. People stood there watching. Some were recording a video, and some were just looking on. It seems that the water has died in these people's eyes. Humanity itself is gone from them. If you are a human being, you should protect others at the risk of your own life. The scripture says:

parhit lag taje jo deh santat sant prashansha te

One who gives up his body for the welfare of others is always praised by saints.

Such cowardice and such loss of manliness is coming in that four people gang up to harass one man. No one speaks up. People just take their amusement and make videos, and no effort is made to save him. A man lies injured after an accident. Another man gets out of his car, opens the window, makes a video, and drives away. Such brutishness is growing, and so is selfishness. Why? Because sin resides in the heart.

Fifth, backbiting. If you have something to say about someone, say it in front of them. If you speak about them behind their back, it becomes backbiting, and that is a sin. If you have something to say about anyone, say it to their face, and address them directly. If you tell them, "You did this, please correct it," that is beneficial speech. But once that person has left and you talk about him, that is called backbiting, and it is a sin. We usually do not even consider this a sin. Wherever he went, we see him leave, and then we start criticizing him behind his back and talking about him. That is backbiting. These things do not let bhajan happen, do not let it grow, and do not let it be digested. These sinful tendencies, which we fail to give up with care, keep weakening our bhajan.

Sixth, the attempt to take another's rights into oneself.

Someone's land, someone's property, and so many deceits of someone else's. What will you do? You will die, friend. You will take all of this with you, tied up in a bundle, and even your skull will be broken right here. There is a funeral rite called kapal kriya. It takes place in the cremation ground, where the head is broken with a burning bamboo staff. All your life you kept carrying your head around in the world, and in the end your skull will be broken too. There is a desire for another's wealth. Even a great Maharaj, who gives donations and does not accept them, had a Brahmin's cow come into his hands, and he gave it away in charity.

So the one to whom it was donated was taking it away, and the one whose cow it was was searching for it. The owner said, "This is my cow." They replied, "This cow has just been donated by Maharaj." He said, "Then Maharaj has stolen it, because the cow is mine." Both of them reached the royal court, and the matter was presented before the king. He said, "Brother, forgive me." To the Brahmin whose cow had been stolen, he said, "I will give you 10,000 cows. Please leave this cow." The Brahmin said, "No, I have never accepted a donation. I will take back my own cow." And to the one who had received the donation, he said, "Take 10,000 cows."

He said, "No, I have taken it as a donation. I will not accept a donation again." Maharaj was not at fault in this. He was not a gau sevak serving in a gaushala, and he did not bring the cow in himself. The gau sevaks brought the cow inside, and it reached the donee through the community. Only because of this error, after he had resolved to donate, did he have to become a chameleon. He lay as a chameleon in a well in Dwarka. It was a small appearance of fault, not an actual offence. He did not know that the cow had come into our gaushala in this way, and he did not donate it knowingly.

That was not the case. Now think: if you knowingly take farmland or land dedicated to a temple, and use its grain and wealth for yourself, that is what the elders had established, and then you take it into your own possession. All of this is a sign of sin. Never try to take even an inch of someone's land, or a single rupee or a single grain, and you will remain blissful. But somehow the field of maya keeps growing, and somehow ego keeps getting strengthened. The seventh is wishing ill on others and harming them. Some people have this nature: whatever I like, I will not let anyone else have, even if I die.

We have seen many such natures in people: "Let one of my eyes be destroyed, as long as both of my neighbour's eyes are destroyed, that is fine." "Let one of mine be destroyed, and if both of the neighbour's are destroyed, that is fine." In many ways we keep wishing ill on others. Blessed is the life of those in whose life there is no thought of harming anyone. Usually this harm is between neighbours, or between a trader and the shop across the way, or among those around us. If he dies, if he comes to harm, then I will be happy and content. Such thinking is a sign of sin.

It is a sign of a sinful inner mind. The eighth is obscenity in speech: obscene talk and dirty words. Whenever you look, you are speaking dirty words, base talk, and lowly talk. If you must talk, talk about Sachchidananda Bhagavan. Talk about the doctrine, talk about the Gita and Bhagavat, and speak beneficial words. Why do you speak obscene, dirty words? Engaging in obscene speech is the mark of a sinful person. Pujya Baba has said that if someone does naam jap but speaks obscenely, the naam jap will have no effect. The ninth is meaningless babble, a habit of pointless talk. People like this have a sinful heart, which is why they keep speaking meaningless babble. The tenth is pride, the "I, I" attitude filled with arrogance. This is a sign of sin. When you become sinless, you will become humble (dainya).

Pride will be surrendered at the feet of Bhagavan. Theft, violence, adultery, lying, backbiting, desire for another's wealth, wishing ill on others, obscene speech, meaningless babble, and body-consciousness (dehabhimana): these 10 marks are found in a sinner. If even one of them is present, it should be removed, or it will obstruct bhajan. The one who slanders and the one who listens to slander both sin, but the listener receives greater punishment than the one who slanders. If someone keeps listening to slander, within a few days the inner mind becomes defiled, and they lose the qualification for bhajan.

Then bhajan cannot be made through them. Therefore, listening to slander is the greatest sin. Guard against it. Immediately put your fingers in your ears, say "Radha Radha Radha," and leave that place. Wherever devotion is being slandered, or Bhagavan is being slandered, or anyone at all is being slandered, in whatever assembly and among whatever four people, you should not listen to the slander. These six points should be understood by the sadhak. One should never regard the Guru as an ordinary human.

guru sakshat param brahm tasmai shri guruve namah
Guru is verily the Supreme Brahman; salutations to that Shri Guru.

gurur brahma gurur Vishnu gurur dev Maheshwara
Guru is Brahma, Guru is Vishnu, Guru is Maheshvara.

guru sakshat param brahm tasmai shri guruve namah
Guru is verily the Supreme Brahman; salutations to that Shri Guru.

Bhagavan himself has come in the form of the Gurudev for our welfare.

Though Bhagavan is in all, know the Guru as greater than Me. Bhagavan is saying that the Gurudev is greater even than Me.

guru sakshat param brahm tasmai shri guruve namah
Guru is verily the Supreme Brahman; salutations to that Shri Guru.

Sadhaks should never hold a human-minded view of the Guru. Second, the thought should never arise in the Shri Vigraha of Bhagavan that these are of metal, or of stone, or of clay, or whose they are. Bhagavan is simply Bhagavan. On seeing a Shiva vigraha, the feeling should be "Jai Bhagavan ki!" and not "What is it made of?" If one holds the notion of metal, stone, or clay toward a Bhagavat vigraha, the inner mind becomes defiled.

The inner mind becomes defiled. The third is not to take the mantra merely as a word. The mantra is the very life-breath of the Gurudev, the life itself. Naam is the wealth of good deeds, our very life. Hold it as the dearest thing, and it grants boons. The Gurudev gave the mantra, which is giving his own life. He gave the very thing that enchants Priyalal. Just try doing mantra jap and see. Do not take the mantra as a mere word, and do not take naam as a mere word. Fourth, do not consider charanodak to be ordinary water. The charanodak of the Guru, the charanodak of the sants, the charanodak of Bhagwan: whoever drinks it every day can never die an untimely death. They can never fall into misfortune.

No auspicious or inauspicious obstacles (vinayak) can ever defeat them.

akaal mrityu harnam sarwyad vinashnam shri Krishna padodam peeva punjanma nate
It removes untimely death and destroys all ailments. Having drunk the water that washed Shri Krishna's feet, there is no rebirth.

See how beautiful this is. Those who drink charanamrit every day will not die an untimely death. No illness will be able to defeat them, and they will not take another birth. So charanodak is a great thing. Do not consider it ordinary water. I have seen great souls take charanodak in such a way that it never falls on the feet or on the ground. They place a cloth over the hand, take the charanodak, drink it, and then touch it to the forehead.

Among the prasad offered to God, holding the thought that it is grain or fruit, or that it is cooked or raw food, will defile the inner mind. "It is only puri," you see; "we cannot eat that." You see only puri. Take the prasad, even if it is a little. Do not make distinctions about what it is and what it is not. Whatever it is, give a little of everything as prasad. In prasad there should be only the sense of prasad, not the sense of grain. This is a sign of a very pure heart. Prasad is not grain. Prasad is not fruit. Prasad is simply prasad. In prasad there should be only the sense of prasad.

In mahaprasad, the sense of grain, and looking at the caste of the sant: whoever looks at caste has fallen. "This is a sant, but he belongs to such-and-such caste." Your sukrit will be destroyed. In the Guru, see a human being. In the image of God, see metal, stone, clay or wood. In the mantra, see only a word. In charanodak, see only water. In mahaprasad, see only grain. In the sadhu, see caste. A traveller on the path of paramarth should not do this. It will obstruct their sadhana.

Let us go to the Shrimad Bhagavat Mahapuran, where the compassionate Shri Bhagwan sent Uddhav ji among the loving gopis, to go and explain things to them. If their weeping stops, then our weeping will stop.

Uddhav ji Maharaj is now seated in the middle of a secluded kunj, and all the gopikas surround him. The conversation is taking place. Uddhav ji, finding a private moment, said, "We have brought a message from the Lord." "Yes, yes, Uddhav, we know that you are a companion of our Shri Krishna. You have come here carrying his message. We have already come to know this. Your master must have sent you here to give happiness to his mother and father. Otherwise, in this Braj, in the places where the cows live, we see no object worth remembering of him."

"Yes, even great rishis and munis find it very hard to give up love for mother and father. You must have been sent for the sake of mother and father. Uddhav ji, this pretence of love for others is always for some selfish purpose. Look, the bumblebee hovers around the flower only because it wants the pollen. When the pollen is gone, it never turns back to see what condition the flower is in. You say you love us, so you should stay with us. But as soon as the pollen runs out, the bee leaves the flower and goes away."

"When there is no wealth at hand, no one loves you. They push you away. The subjects see that the king cannot protect them, so they disrespect the king and abandon him. Many disciples see their Gurudev's condition and think, 'My Gurudev needs me. What happiness can I give him? How? Who looks at this?' They take the mantra, they study, and then they leave, having fulfilled their own selfish aims. Once they have received their fee for the yajna, the ritvij people go away. As long as there was fruit on the tree, the birds chirped. When the fruit ran out, they flew away. Having eaten their fill, they left. The guest does not think about whether the household has anything left. He leaves. He fills his own belly and goes. A fire breaks out in the forest, the animals run away. What is the condition of the forest? They do not care, even though they lived on it. However much someone loves them, these selfish people get their work done and then leave. They do not turn back to see what state the forest is in."

Iti gopyo hi govinda gatavak manasa hari .. Krishnadute Brajam yate Uddhave tyaktalaukikah .. gayantyah priyakarmani rudantyash cha gatahriyah. Tasya samsmritya samsmritya yani kaishora-balyayoh.
Thus the gopis, their minds and speech absorbed in Govinda, with Krishna's messenger Uddhav having come to Braj, gave up worldly conduct. Singing of his beloved deeds and weeping, shameless, they remembered again and again the deeds of his youth and childhood. [sound of singing]

The gopis' minds, speech and bodies are absorbed in Shri Krishna. When Uddhav ji came as Shri Krishna's messenger and sat among the gopikas, the gopis forgot what should be said and to whom. In love there is no shame, before the three worlds or even the Vedas. Uddhav ji began to explain. He described the self-form of the Lord: Bhagwan is the Parabrahm, the Paramatma. Bhagwan is Ishwar. He is attained through yoga.

Yesterday you heard that the gopijans said, "You are a very wise mahatma. We are not going to argue with you much. We will only tell you our condition. Uddhav, tell us this: the mind is only one. Who has ever attained the truth by saying that the mind can be in many places? The mind is one, and it cannot be fixed in many places. Uddho, the mind was only one, and Hari took it with him, and now you come teaching yoga." [shouting sound] What do you mean, Uddhav? The mind is only one, Uddhav. The mind is only one, and Shri Krishna has taken that mind with him.

Now whom are you teaching yoga? If there were a mind, it would learn yoga. But there is no mind. Shri Krishna took the mind away. There was one mind, and Shri Krishna took that too.

udho man na bhay da 20 ek hu to so gayo Shyam sang ko avradh udho man na bhae da 20
Udho, we do not have ten or twenty minds. We had only one, and it has gone with Shyam. Whom should we worship now? Udho, we do not have ten or twenty minds.

If we had two, four, or twenty minds, I would teach one the Sankhya and another yoga. There was one mind. That one went with Shyam Sundar. Now you speak of worshipping this Brahm, but who will worship? There is no mind left.

udh indri shithil bh ke so binu jah binu shish asha lagi [sound of screaming] rahti tan swasa jeevah koti bari udho man na bhay da 20
Udho, the senses have gone slack, like a body without a head. Hope is attached [sound of screaming]. Only hope keeps the breath in the body; may the soul live for crores of years. Udho, we do not have ten or twenty minds.

Without Keshav, all our senses have become weak and slack. Like a body without a head is of no use, that is our condition.

Udho, if you are wondering how we are still alive, then he said, "I will come." Only the hope of meeting him keeps our breath going. So we appear to be alive.

You are a friend of Shyam Sundar.

sakal jog ke eesh sur hamare nand nandan binu aur nahi Jagdish sudho man na bhae das
You are the lord of all yoga. But for us, apart from Nand's son there is no other Lord of the universe. Udho, we do not have ten minds.

Udho, from the heart we bless you: wherever my Shri Krishna may be, may he stay well, live hundreds of years, be long-lived, live for crores of years. Udho, you have come to teach us the practices of yoga and the knowledge of Brahm.

For us there is no other Jagdish, no other Brahm, no other Paramatma, apart from Nand Nandan Shyam Sundar. This is our condition. The gopis say: if you understood this, you would stop preaching, wouldn't you? This state, "na raho hi maha thaur" (no "I" remains, the great place), is a very exalted state.

Yesterday in the discussion it was said: "Kaan bhaye praan, praan bhaye kaan" (the ear became life, and life became the ear). I do not know whether the life is in me or Shri Krishna is. Life has become Shri Krishna. Shri Krishna has become full of life. Udho, I do not know whether in my heart there is life or Shri Krishna. "Na raho hi maha thaur": how did the imperishable Nand Nandan come, and how did he come? Now there is no room left in the heart. Udho, there is no room left in my heart for your Brahm or your knowledge. We see that Shri Krishna has taken complete possession of my heart. Nand Nandan has come to stay. When Nand Nandan is in our heart, how can I bring anyone else? The heart is completely filled with Shyam Sundar.

Udho, what a state this is, walking and gazing. This is exactly what the great paramahamsas keep begging for: the dust of the gopis' feet.

chalat chitavat divas jagat supan sovat raat hriday te wah Shyam [sound of screaming] murt chhin na it jat
Walking and looking, by day waking, in dreams sleeping at night, from the heart that form of Shyam does not leave for a moment.

Whether we are walking or looking, whether it is day or night, dream or deep sleep, Shyam Sundar always remains seated in our heart. Udho, not for a single moment does Shyam Sundar leave our heart.

How should I say it? [clearing throat]

kahat katha anek udho lok laj dikhat kaha karo tan prem purn ghat na sindhu samat
Speaking many stories, Udho, shyness shows. What can I do? The body is full of love, and the pot cannot contain the ocean.

If one feels shame in telling the matter of the heart, then how do I explain? Our heart is a pot, and Shyam Sundar's love is the ocean. It does not fit, so it shows through the eyes as tears, and through speech as detachment. Yes, Shyam Sundar is in the heart, and not for a single moment has he ever been separated from us.

Shyam gat saroj anan lalit gati mriduhas sundar rup marat lochan pyas kya sthiti Uddhav param
A dark body like a lotus face, graceful movement, a gentle smile, such beauty, the eyes are dying of thirst. What a supreme state, Udho!

Gyani Ji, you first said that rising, sitting, walking, roaming, by day and by night, in dreams and in deep sleep, at all times Shri Krishna is seated in our heart. Now there is no room left. And yet, to describe our state, there is shame. Just as the ocean cannot fit into a pot, so a flood of love is rising in our heart. Then you said: the same graceful smile, the same gait, the same glance, the same gentle smile. Udho, my eyes are dying of thirst for the darshan of his form. And now you say that the form of Shyam leaves the heart for a moment?

Very great jnanis and mahatmas immediately understand that this is the state of love.

tan man ke bichure [sound of singing] nahi chah ba din ren kabahu sanjog na manah dekh bhari bhari nain
Separated in body and mind, we do not wish for it. Day and night we never accept it as union; the eyes are brimming with seeing.

Udho ji, hearing the loving words of the gopis, reflects on what the state of the gopis is.

There is a great difference between knowledge and love. In knowledge there is only the introduction of "I." In love, forgetting the "I" is simply being immersed in the beloved deity.

Once the gopis said to Udho: "Udho, it is a matter of what the mind accepts. Now our mind has become absorbed in Shyam Sundar, and you are preaching the knowledge of Brahm to us. Udho, the mind accepts only where it has accepted."

dekho na daakh chhuhara chhadi amrit phal bikeera bis kha udho man mane ki baat
Look, leaving grapes and dates and the nectar fruit, the poison-worm eats poison. Udho, it is a matter of what the mind accepts.

There are many sweets and delicacies, but the mind of the poison-worm has accepted poison. In poison it will eat only poison. It will not eat the grapes, the dates, or the nectar fruit.

udho jo chakor ko de kapur ko taj angar aghat
Udho, if you give camphor to the chakor, it rejects it and eats the embers.

The chakor eats fire, because it loves the moon. It thought: I can never reach the moon by flying. How can I meet the moon? Then it came to its mind that my beloved moon sits on the forehead of Lord Shankar, and Lord Shankar applies the ash of the funeral pyre. So the chakor eats the embers, so that it may become ash, and then, if it applies the ash of the pyre to its forehead as Lord Shankar does, it will meet the moon. Even in dying, meeting the beloved: the love is very great. The saying is: give camphor to the chakor and it refuses; it eats embers.

chita bhasma lepo garal masnam dapat dharo
Smear the ash of the pyre, drink the poison, and hold on tight.

madhup karat ghar kore kath mein bandhat kamal ke pat udhwo man mane ki baat
The bee makes its home in dry wood, yet it is bound to the lotus leaves. Udho, it is a matter of what the mind accepts.

Look, the bee has so much strength that it can bore a hole in dry wood, but it loves the lotus, it loves the pollen of the lotus. So it never pierces the soft petal of the lotus, never, not ever, even though it might die there. It cannot pierce the lotus petal, because it

He has love for it. Uddhav, it is a matter of what the mind accepts.

udho man mane ki baat.
jo patang hit jano deepak so laptat.
surdas jako man jaso tako soi suhas.
Uddhav, it is a matter of what the heart accepts. The moth, thinking the lamp is its well-wisher, clings to it. Whoever's mind is set on someone, to them alone is that delight.

The moth sees that the one in front of it went and embraced the lamp and was burnt to ash. Still it has love for that light, so it goes and burns its own body. The mind agreed, Uddhav. Whoever's mind is attached to someone, that person gets that bliss. Our minds have become absorbed in our Shyamsundar. So now, if the idea of teaching us yoga has come into your mind, Uddhav, this mind will not be available for it.

Even if we wanted to hold in our hearts the things you have taught, there is no room left in our hearts. There is no place left.

Yes, you know a great deal about the importance of yoga, Uddhav. Tell us one thing. When creation began, who attained Hari through yoga? By his own command Vidhata performed tapas. When did he stage the rasa dance?

Uddhav jog so kaun hari paye.
nij agyaa tap kiyo vidhata kab ras raas khilae.
Uddhav, who ever attained Hari through yoga? By his own command, Vidhata performed tapas. When did he ever stage the rasa dance?

Uddhav, who attained Hari through yoga? When Brahma appeared from the lotus that grew from the Lord's navel, the sound "tap, tap, tap" arose. He performed great austerity through yoga. Did the Lord ever include Brahma in the rasa? Who attained our Shyamsundar through yoga? It was the Lord's command, his own command, and Brahma performed tapas. Did Brahma say to include him? Was he ever included in the rasa-krida? Such is the method of yoga.

shankar aradhi param tatv lavlae.
bhuj dhar greev kab nand nandan hilmil kal sur gaye.
Shankar worshipped the Supreme Truth and stayed absorbed in it. When did Nand Nandan, placing his arms around the neck, sing in harmony with him?

Lord Shankar is the supreme yogi, always established in the Supreme Truth. So tell me, when did our Nand Nandan put his arms around his neck, embrace him, kiss him and sing? In the rasa he did come and was seated as Gopishwar. But it is not that Shri Krishna ever put his arms around Shiva's neck in an embrace and kissed him.

brikdavya maha rishi kabahu tan chhaya na karae.
barsat dukhit jaan nand nandan kab girivar kar chhae.
The great sage Vrikadavya never once let his body be sheltered. When did Nand Nandan, seeing them suffering in the downpour, hold up Giriraj as a shade?

There was a great sage named Vrikadavya. He never sheltered in a hut or under a tree; he stayed out in the open for aeons. Tell me, when did Krishna hold up Giriraj over him for shelter? He embraced us gopis, kissed us and held us close, which was not even granted to Lord Shiva. He did the rasa with us gopis, which was not even granted to Brahma. For us, who are not moved even by such great ascetic sages, he lifted Giriraj.

ati tap punj vipr Durvasa duvan nit khae.
chakra sudarshan tapat mahammuni kab mukh anal samae.
udho jog so kone hari paye.
Durvasa, the great mass of austerity, always ate his feast. When was the great sage, scorched by the Sudarshan discus, ever given fire into his mouth? Uddhav, who attained Hari through yoga?

The great ascetic Durvasa committed an offence against Ambarish. Burning from the heat of the Sudarshan Chakra, he went to the Lord's refuge. Did the Lord stop it and free him from the heat? No. For us, however, he took the forest fire into his own mouth.

bahu tap kiyo markande daj ai sindhu bharmae.
sapt kalp bite kab kah hari Varun paas mukrae.
Markandeya performed great tapas and wandered over the ocean. Seven kalpas passed. When did Hari go to Varuna's abode and bring someone back?

Markandeya performed great austerity and watched the great cosmic deluge for seven kalpas. But for us Braj residents, Varuna took away Nand Baba. Hari went at once to Varuna's place, freed him and brought him back.

bhakt virah katar karuna mein ved nirantar gaye.
ko hai jog sunat udho sur Shyam man bhae.
The Vedas constantly sing of the devotee, anguished in separation and moved by compassion. Uddhav, who, on hearing of yoga, finds Shyam pleasing to the mind?

Uddhav, who attained Hari through yoga? What is yoga, even? You yourself do not understand it yet. Do not try to teach us yoga, Uddhav. Our yoga is already accomplished.

Alright, Uddhav, tell us what we should do, which yoga we should practise. Tell us. Whatever you say, I will attain that very yoga. But keep in mind that the yoga we have must give us what we need. [sound of clearing throat]

Uddhav, so we will do yoga, speak. The gopi's disposition has changed. Yes, then tell us which yoga you want. Whatever we desire, it should be like that: Hari should come to us right now. Dressed in that attire, holding the flute and wearing the gunja garland, with the cowherd boys by his side. Just as he asks a toll from us, the rasa and its colour increase.

Tell us which yoga to take up. By which yoga will the rasa begin right now? By which yoga will he embrace us around the neck and play the flute with us? By which yoga will he go out to graze the cows? Tell us, and then we will hold our pride. He should come and fall at our feet and placate us, and then I will do rasa with him again. What is better than that? If Shyam could take up yoga, do you have a remedy for that right now?

I will hold my pride. He should come, fall at my feet and placate me, and then I will do rasa with him again. Do you have any means? Any yoga, a yoga in name only, you have none at all. The yoga we have is this: the gopis, absorbed in love for Lord Shri Krishna. Uddhav ji, see, Uddhav, this is what we have.

Our life-wealth, Krishna Mukund, the supremely generous treasury of grace, tender and complete, supreme bliss: we have him. Shri Krishna, the supreme bliss, can never be away from us even for a moment. Which yoga have you come to teach?

nithur vachan sun phatatti ye rahi re amti mand.
Hearing your harsh words, our hearts are splitting, O dull-witted one.

As soon as we hear these words our hearts break, that our Shyamsundar has gone to Mathura. No, Shyamsundar is our life, our life-wealth. He is with us. He has never gone anywhere. No, he never went.

jo braj jun ko sugam janavat jog jugat dukh dand.
yah to jai unhen updesho sankaadik sukshand.
Whoever teaches a yoga-method that makes the Braj people's sorrows easy, go and teach that to Sanak and the other sages.

Discuss this with Sanak, Sanandan, Sanatan and Kumar. Just once, show us your darshan, Shyam, Nand's son, our life-wealth, Krishna Mukund.
Just once, show us your darshan, Shyam, Nand's son, our life-wealth, Krishna Mukund.

Uddhav had been silent for a long time, sitting quietly and watching the state of the gopis.

After a while the mood changed again. "Where has Gopal gone?" [screaming sound] "My mind's thief!" That state is at every moment. The gopi who, for the Lord, gave up all the pleasures of the body, who is the Lord's mind and the Lord's life-breath: where has she gone? Gopal, my mind's thief. If someone tells him, I will offer my life-breath as an offering.

"I will sacrifice my life right now. Hey, let someone tell him what the condition of all of us Braj residents is. Where has my Gopal, my mind's thief, gone? Let someone go and tell him my condition, that moment by moment, in the courtyard and in the house, he should meet us."

ho hath biray vyatha tan adhik hai mohi kachu na suhas ye vehi dhrum beli vehi lata vehi hai sab ang ek lal Giridhar bina fike ke bhae sab rang bhas gayi shobha gayi ar ko milane phool surdas pram tum bina ukthe sab jar mul

Oh, the pain of separation is severe in my body, and nothing gives me any pleasure. These same trees and vines, these same limbs, but without Girdhar, my dear Lal, every colour has faded. The beauty is gone; who will bring the flowers together? Surdas says: without you, my Lord, every root has withered.

"Where have you gone, Gopal? Thief of my heart!" The gopis were in this state, and Uddhav was watching them. Then the mood changed. Uddhav saw a bumblebee flying in from the direction of Mathura.

madhupit bandhu masa kuch vilulit mala kumkumas madhuptin naam prasadam yad sadas vidam y dut

"O bumblebee, friend of the deceiver, do not touch our feet. The garland crushed on her breasts, and the saffron on your moustache, let Madhupati (Krishna) carry his favour to the proud women of Mathura. In the assembly of the Yadus, a messenger like you is a laughingstock."

Oh bumblebee, you are deceitful, and your friend is deceitful too. The gopis, immersed in emotion, say: O Madhu, you are deceitful. Just as you never love any one flower, you keep flitting from this flower to that flower.

So your friend is deceitful. You are deceitful, and your friend is deceitful. Ah, so you are falling at our feet and pleading with humility. (In the mood of the gopis.) Oh, don't touch our feet! You are trying to win us over with false salutations and pleading. No, no, I can see the garland of Shri Krishna, crushed by the touch of our breasts, and its yellow saffron on your moustache. You are deceitful, your friend is deceitful, and you yourself never love any flower; you keep flying from here to there.

It is the same with your friend. Let him go and pacify the proud women of Mathura. There is no need to send you to pacify me. Let them keep that saffron-coloured favour in the assembly of the Yadus. There is no need to send it here through you.

sakadh sudha swa Mohini pava sumnas sas tatje bhava parich katham ta pad padmam ta padma rup cheta uttam shlok jalap kim bahu sadan gay yana madhaptina puranam vijay sakh sakhi naam gata ta prasang chhapit kuch kalpati dabh chasaya ka sturapa kapt ruch ya charan raj upas bhut vayamm ka ap chakrapan paksham shlok shabd

"Having once drunk the enchanting nectar of his lips, like a flower he abandons us, fearing no further need. How does Padma (Lakshmi) serve his lotus feet? Why do you sing so much of the praises of Uttamashloka (Krishna), O Madhupati? .. (the verse continues in the same vein)."

Just as you are black, your friend is black too. His heart is black and his form is black. In the mood of the gopis: you too take the pollen of flowers and fly away.

So he too has turned out this way. Yes, yes, he gave us just once, once, the feeling of having drunk his enchanting, intoxicating nectar of a smile. Then he left us, innocent gopis, and went away from here. I don't know how the delicate Lakshmi serves his lotus feet. He must have trapped him with sweet, smooth talk. This dashing thief of hearts, as he stole our hearts, has stolen theirs too.

Oh bumblebee, we are people of the forest. Apart from Shri Krishna, we have no one. We have no home and no door. You are singing to us the praises of Shri Krishna, the crest jewel of the Yadu dynasty. Do you know why you are singing? Because you want to win us over, isn't it? But no, he is not new to us. He is familiar to us, completely our own, an old acquaintance. Look, your flattery will work only on people who are new. Go away from here. Go and sing your praises before the women of Madhupur, the Yadu capital, those with whom victory always stays. They do not know as much as we do. They know little of his leelas. Go and sing before them, to ease the pain in their hearts. They will accept your prayer, listen to your flattery, and be pleased, and will give you whatever you ask for. Not in front of me, bumblebee.

What did you say? That they are restless for us? Why do you say such a thing? [sound made through the nose] Oh, who in the three worlds would not be captivated by his deceitful, charming smile and his playful eyebrows? Who would not run to him? Oh ignorant one, in heaven, in the netherworld, on earth, is there even one who does not become attached to his soft smile and sidelong glances? Why speak of others? Even Lakshmi, the very embodiment of restlessness, gave up her restlessness and became attached to serving the dust of his feet.

Innocent as we are, what do we count for in Shri Krishna's eyes? But when you go to him, do say this: "Your name is Uttamashloka. Great and good people sing your glory. But its true worth lies in this: show mercy to the humble. Otherwise, Shri Krishna, your name will prove false." Oh bumblebee, tell him this: "Your name is Uttamashloka. Great, noble people sing your glory. But its true meaning lies in your showing mercy to humble ones like us. Otherwise, Shri Krishna, your name Uttamashloka will be proved false."

Oh bumblebee, why do you keep bowing your head again and again at my feet? Don't. I know you are very skilled at pleading, begging, and asking forgiveness. [sound made through the nose] It seems you learnt this from Shri Krishna. What should be done to pacify someone who is angry? Shri Krishna knows it well. You have learnt it from him. How much flattery a messenger should use, you have learnt well. But understand that your tricks will not work here. Look, how beautiful. All of us left our husbands, children, and other relations for Shri Krishna. Yet there is not the slightest gratitude in him. He turned out so heartless. Not even once did he think what would happen to all of us, and yet he leaves. Now tell us, how are we to live? [sound of a deep breath] Should we make peace with him? Are you saying that we should still trust him?

[speaking through the nose] Oh Madhu, you don't know. What can we believe? When he was Ram, he killed King Bali by hiding, like a hunter, and very cruelly. Poor Surpanakha came to him driven by lust, and he cut off her nose and ears. He took the form of the Brahmin dwarf Vamana. Bali gave him whatever he asked for. With three steps he bound him, from Varuna's side. Leave it. Now we don't want to talk about him. We are gopis, immersed in great bhava. We have no concern at all with anything dark-complexioned.

No concern with anything dark-complexioned, like Shri Krishna? What are you saying? Our talk, our discussion of him. If you are asking why we talk about him, bhramar, we tell you truly: we cannot live without talking of him. This is our life. Understand what I'm saying. Once someone gets a taste for his story and his discussion, they cannot live without it. In such a state, we want you to give up remembering him, but I cannot give up talking about him. Neither his talk nor his remembrance. This is the situation. We don't want his talk; we want you to stop talking about him.

Even if you give up remembering him, though we wish to, we cannot give up his talk, and we cannot give up his remembrance. Yad anuchrit leela [screaming sound] aa karan piyush vipr dhan vidhut dwaand dharma vinashta
Whoever once tastes even a drop of the nectar of the Lord's pastimes, their dualities of dharma are destroyed.

Whoever tastes even one drop of the nectar-like compassion that is Shri Krishna's leela, their dualities of dharma are destroyed. Their attachment and aversion, happiness and sorrow, honor and dishonor, praise and blame, birth and death: all dualities are destroyed.

yadu charit leela karan piyush vipr dhan vidhat dwaand dharma vinashta sapad grah kutumbam din muj dina bahav vihanga bhikshu charti vritavya vatam shraddhadhana kul karva Krishna wo harya da tanakh sparsh braj upmantin bhata man vtaa priy sakh punraga prasa prita kim vare ki manundh manani nas dusht parashwam satat muras saumy shri vadh sama
Those whose dharma-dualities are destroyed by one taste of the nectar of the pastimes they heard. The many poor birds, at once abandoning their wretched home and family, take up the life of a beggar. [The rest of this line is garbled in the captions and cannot be reliably rendered.]

Once someone has tasted discussion of Shri Krishna, they cannot give it up, and all their dualities of attachment and aversion, happiness and sorrow, fall away.

O bee, even to the point that one who has gotten a taste of Shri Krishna's discussion leaves home and household, soaked in sorrow, and becomes a mendicant. Keeping no possessions or accumulation, filling the belly by begging, picking bit by bit like birds, and remaining day and night immersed in Shri Krishna's love, the worldly life falls away from them. How can anyone give up Shri Krishna's story? How can they give up his discussion? Indeed, the state you see in us is the fruit of having gotten a taste of the rasa in his discussion. The gopis are clearly telling you that to attain the state of love, discussion of the Lord is the means.

The more you discuss the Lord, the more attachment grows. Look: just as the innocent female deer trusts the sweet song of the hunter and is trapped and killed in his net, so we innocent gopis, trusting the sweet, deceitful words of the cunning Shri Krishna and taking them as true, have become afflicted by the illness of love. The gopis are speaking here in the anger of love. So, bee, speak about others if you like, but do not speak of Shri Krishna. Say nothing at all. Say no word.

Well, you have come back to us, it seems. You went there and returned. Yes, yes, my beloved must have sent you to placate us. Dear bumblebee, come, come. You are respected by us in every way, because you are the messenger of my beloved. Tell us, what is your wish? Ask whatever you want from us. Now tell the truth: have you come to take us there?

You want to take us there? Ah, bumblebee, going to him and returning is very difficult. We have already gone. This state, this state: we have already gone. Once someone has reached him, returning is hard.

Then the mood changed. If you take us there, what will you do? In his chest, his beloved Lakshmi is seated. Apwat madhupurya mar putro dhanaste smarti sapitra gahan saumy bandhu gopa kach pis kathan kireena ganeete bhuj mag sugandham mul dhanya dhaas kadu
Does our noble lord now dwell in Mathura? Does he remember his father's house, and his gentle kinsmen and cowherd friends? Does he ever speak of us, his maidservants? When will he place on our heads his arm, fragrant with aguru?

Well, dear bee, beloved messenger of our beloved, tell us: is our Shri Krishna well? Having returned from the gurukul, is he happy? Does he ever remember Baba and Maiya, Braj here, his relatives, and the cowherd boys?

Tell us truthfully: in private, does he ever bring up any talk about us maidservants? Bhramar, tell us, will there ever be a time when I hold his lotus hand and place it on my head? Will there ever come an auspicious moment in our lives when the Lord meets us again in visible form? Uddhav ji is watching every movement of the gopis. Seeing the gopis' condition of love's distress, and saying all this, will we ever meet him? All the gopis wept aloud.

ae vidhi sumir Govind kahat Udhav prati gopi bhang sangya kar kahat sakal kul lajja lopi ta pache ek bar hi roi sakal braj nari haan karuna may nath ho kaise ho Krishna murari phaat hi drig chale sab chilla chillakar gopi jandhan karne ha Krishna ha Krishna ha kripamay ha karunam umag jata sali sindhu le tan ki dharan bheet ambuj nir kanchu ki bhushanhar itne ashubh pravah ho rahe ki sab vastr gopi janon ke bhi rahe tahi prem pravah mein Udhav chale bahae bhale gyan ki me ho braj mein pragat aae kul ke tan bhae bah
Remembering Govind in this way, the gopis spoke to Uddhav, breaking their composure and giving up all shame of family. Then all the women of Braj wept together at once: "O merciful Lord, O Krishna Murari, how is this?" Their eyes burst open, and they all cried out loudly, "Ha Krishna! Ha Krishna! Ha merciful one! Ha compassionate one!" Overflowing like the tide of the ocean, they lost their hold on their bodies. [The rest of this stanza is garbled in the captions. The gopis' garments were soaked by the flood of tears, and in that flood of love Uddhav was swept away; he had come to Braj with knowledge, and his ego was washed away.]

Hindi source contains a second passage

The input is a Hindi auto-captioned transcript of a satsang. It has a verse section and a commentary section, and I've translated both below. The verses are kept as written in Devanagari, with English meaning on the following line in italics.

I did not add any explanatory notes. The source's own footer (the auto-generated caption disclaimer and the video link) is carried over as it appears.

Translation:

gaya sara gyan bahut der se chup baithe keval gopiyon ki prem dasha dekh rahe the ab to Uddhav ji ki jo gyanmay vritt thi palat gayi gopiyon ke asuon ka darshan karke raj rani ke sparsh se us pahli bar jeevan mein Uddhav ke ashubh pravah hone laga prem vyvastha dekh shuddhiyon bhakti prakashi duwidha gyan gala mandta sari nasi kahat bhyo nischay yah hari ras ki nij patr ho to krit krit hoe gayo inke darshan matra met mal gyan ko Uddhav ji ke hriday mein shuddh prem lakshna bhakti ka prakash hua samasth gyan mal nasht ho gaya Uddhav ji gyan ki mariyada se mukt ho gaye aur premasakta hokar ke dhanya hai gopika dhanya hai Gopiya je aisi maryad mein mohan ko dhyave kahe na parmanand prem padvi ko pave gyan jog sab karm te pare prem hi saach ho ya pattar det ho hira age kaach vishmata buddhi ki dhanya dhanya ye log bhajat hari ko je aise aur ko binu ras prem pavat hai kaise mere wa laghu gyan ko u mein mad hoi vyadhi ab jano braj prem ki lahat adhi aadi vritha shram kar maryo Uddhav ji ne

The knowledge was all gone. Uddhav sat silent for a long time, only watching the state of love in the Gopis. Now Uddhav's knowledge-filled disposition turned around. Seeing the tears of the Gopis and touching the dust of Braj, for the first time in his life Uddhav's inauspicious current of ego began to flow out. Seeing the order of love, the devotion that illuminates purity, the doubt and the knowledge melted away and all dullness was destroyed. He resolved: "If these are truly worthy of the essence of Hari's rasa, then by merely seeing them I am fulfilled." The dirt of knowledge was wiped away. In Uddhav's heart, the light of pure love-devotion (lakshana bhakti) arose, and all the impurity of knowledge was destroyed. Uddhav was freed from the bounds of knowledge's discipline and, absorbed in love, said: "Blessed are the Gopikas, blessed are the Gopis, who in such a discipline meditate on Mohan. Why would they not attain supreme bliss and the rank of love? Knowledge, yoga and all actions are beyond; love alone is true. You compare it to a diamond, with glass beyond it. Blessed, blessed are these people who worship Hari, who are such. Without rasa, how can one attain love? In my little knowledge there may be some intoxication of pride; now know it as a disease. Among the sufferings of Braj's love, the rest is all in vain effort," said Uddhav.

Uddhav thought: "I received a little knowledge and became proud. I am a knower." Today I learned how immense the ocean of their love is; I cannot find its shores. I was only labouring in vain, trying to teach these great lovers through knowledge.

Then he said, touching their feet first: "These have removed the sense of separateness; by speaking of it I have been humbled. Now let me stay in the land of Braj. On whatever path I walk, may my foot fall on the dust. May the joy of life be mine." Uddhav longs that such grace may come, that he may be given the dust of Vrindavan, that he may fall in the dust of Vrindavan, and that the feet of these lovers may fall upon us, or that he may become any grass, creeper or herb of this place, so that touched by their feet we may be called great lovers like them.

"Be a tree, a bush, a creeper, a vine in the forest, that passing and going, by its nature, a shadow falls on me. It is not in my power; whatever I do, I can only ask for this boon: O Mohan, be pleased. Grant me this grace." Even so, it is not in my power to become a creeper of this place, or grass, dust or herb of this place. If the dust of the feet of the Braj residents falls on me, then may Mohan Shri Krishna show grace upon us and bestow on me the dust of Braj.

Again he said: "Among all, the company of the saints is the best, brother. As iron touched by the philosopher's stone at once becomes gold, so the gift of the Gopi's love, received by the one who is touched, becomes the attainment of the rasa of love." Uddhav, speaking of this, was saying that the company of lovers is the highest of all. Because iron becomes gold by touching the philosopher's stone, but by the touch of loving people one at once becomes a lover. Today, through the love-grace of the Gopis, I received Shri Krishna's love-grace. The doubt of knowledge departed from my heart. Thus Uddhav Maharaj, longing for this path, is returning to the dust of the feet of the Gopi-jans.

Uddhav longs to become anything of Vrindavan. Look, our own people fail to see how much grace Kishori Ji has upon us. Where Uddhav wishes to become grass, straw, creeper, flower or herb, Shri Ji has made me a human body and is keeping me in her palace. Truly believe: if you become firm in the faith that the great grace of Maharani Ji has already fallen upon you, your mind itself will begin to turn toward Shri Ji. Where there is greatness, there is contemplation; the contemplation that one does becomes one's destination. And even if nothing else happens, the first thing has already come into our life by her grace: the dust of the Dham, Rajrani, is no longer a matter of worry, but a matter of contemplation. What we have received, let us celebrate that grace-gift; let us contemplate it. What is coming ahead, the love-rasa, you will be blissful. Only faith, shelter and devotion. Great knowers, wise and great souls have not worshipped the dust of the feet of the Braj Gopis merely, without the body and mind — the body and mind; only the mind fixed on the Lord. This special point, with such force, that there is no concern for knowledge, science, progress or downfall, only "my Nand Nandan, only my Shri Krishna." This Rajrani grants such exclusive devotion.

The rest of the discussion continues. Shri Radha Vallabh Lal.

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