TV Channel

Part 1: The Divine Constitution: An Introduction to the Garga Saṁhitā I would like to express my gratitude and blessings to Preetī, who has given me the opportunity to speak about this topic today. God bless you all. God is the creator of the universe. It is a simple method to take our life in a certain direction through the method of Kathā. That is why, God, please don’t say anything to me. We will get a new creation from Didī Mahārāj, and again we will get a new creation from Sarasvatī Mahārāj. God bless you. Hariyo Śrī Gurubhyo Namaḥ. Śrī Mahāgaṇādhipataye Namaḥ. Śrī Lalitā Mahātripurasundaryai Namaḥ. Kliṃ kṛṣṇaṃ yanaṃ ati madhur chāp hastāṃ parimitāṃ mūdhvān saubhājñāṃ aruṇāṃ atiśaiḥ karuṇāṃ abhinavakula-sundarīṃ vande yad preritabhavati śabdamai susraṣṭi. Chitte smaranti vividhāś cintāś cābhāvāḥ. Tāṁ eva bhakti-vaśagāṁ hṛdaye niṣaṇṇāṁ Saṁvennaiṁ bhagavateṁ lalitāṃ namāmi. Jayati jayati devaṃ jñāna-hartaṃ ghanīṣaṃ. Jayati jayati Kali-bhakti-kalyāṇa-kartrī. Jayati, Jayati Lakṣmī Kandara Divya Kānti, Jayati, Jayati Devī Śāradā, Jñāna Dātrī, Ānanda Mana Kara Prasannam, Jñāna Svarūpam, Nijabodharūpam, Yogendra Nidam, Bhavaroga Vaidyam, Śrīmad Gurum Nitya Mahābhajāmi. Namo Govya Śrīmatevya Saurabhevya Evacha namo brahma-sutābhyascha pavitrābhyascha namo namaḥ. Smarendhavane Rame Mohayantam Manoramam. Nam Kuṇḍari Kakṣam Gopijana Sahastrasha. Kṛṣṇa tīre kokila ke likhīre, Guñjā puñjē devādi-puṣpa-kuñjē. Kambu greevau kṣiptavāhu chalantau, rādhā kṛṣṇaṁ maṅgalam e bhavetā. Namaḥ paramahaṁsa svādat charan kamal chanmakarandhāi bhakta janmānas nivāsāya śrī-rāma-chandrāya vāgīśāyasya-vadane lakṣmīryasya-cavakṣasi. Yasyāste hṛdaye saṁvit tam nārāyaṇaṁ mahāmbhaje. Prahlāda, Nārada, Parāśara, Puṇḍarīka, Vyāsa, Ambarīṣa, Śuka, Śaunaka, Bhīṣma, Dālbhya, Rukmāṅgada, Arjuna, Vaśiṣṭha, Vibhīṣaṇādīn. Punyāni mānavaṁ param bhāgavatānām āmi. Yatra yatra dharma-gāthā kīrtanaṁ, tatra tatra kṛtam astakāñjalim vāṣpa-vāri paripūrṇa-locanam. Mārutiṁ namāmi rākṣasa-śāntakam. Natwa Mahāmunem Gargam Devarṣi Nāradam Tathā Śrī Garg Saṅgh Tam Etam Kathayāmi Katham Śubham Naram namaskṛtya naram chaiva narottamam Devīm sarasvatīm vyāsam tato jayam udhīrayet Āyī Kathā kā Śubhāram Harirām Saṅkīrtan ke dvārā. Karte hai, He Gopāla, Rādhā Kṛṣṇa Govinda Govinda. Sabhi Samvetsvar mein Harinām Saṅkīrtan kā sāth denge. He Gopāla, Rādhā Kṛṣṇa Govinda Govinda. Rādhā Kṛṣṇa Govinda Govinda. He Gopāla, Rādhā Kṛṣṇa Govinda Govinda. He Gopāla Rādhā Kṛṣṇa Govinda Govinda Kṛṣṇa Govinda Govinda Rādhe Govinda Govinda Kṛṣṇa Govinda Govinda Rādhe Govinda Govinda He Gopāla Rādhā Kṛṣṇa Govinda Govinda He Gopāla Rādhā Kṛṣṇa Govinda Govinda Kṛṣṇa Govinda Govinda Rādhe Govinda Govinda Kṛṣṇa Govinda Govinda Rādhe Govinda Govinda He Gopāla Rādhā Kṛṣṇa Govinda Govinda Gopāl Rādhā Kṛṣṇa Govinda Govinda Kṛṣṇa Govinda Govinda Rādhe Govinda Govinda Kṛṣṇa Govinda Govinda Rādhe Govinda Govinda Gopāla Rādhā Kṛṣṇa Govinda Govinda He Gopāla Rādhā Kṛṣṇa Govinda Govinda Kṛṣṇa Govinda Govinda Rādhe Govinda Govinda ... He Gopāla Rādhā Kṛṣṇa Govinda Govinda Hey Gopāla, Rādhā, Kṛṣṇa, Govinda, Govinda. Hey Gopāla, Rādhā, Kṛṣṇa, Govinda, Govinda. Śrī Rādhā Rānī Sarkār Kī, Śrī Rāj Maṇḍala Dhāma Kī, Param Puṣṇi Ācārya Mahāmaṇḍaleśvara Jī Mahārāj Kī. Śrī Sadgurudev Bhagavān kī, Śrī Yamane Mahārānī kī, Śrī Gaṅge Mahārānī kī, Tīrth Rājprayāg kī, Śrī Alopī Māiyā kī, Śrī Veṇī Mādhava Bhagavān kī, Sab Santān kī, Sab Viprān kī, Sab Bhaktān kī, Jaya Jaya Śrī Rādhe, Jaya Jaya Śrī Rādhe, Jaya Jaya Śrī Rādhe. Parampūjṇīya Ācārya Carṇoṅ Kī Kṛpā Se, Parampāvan Akhaṇḍ Koṭi Brahmāṇḍ Nāyak Rādhā Mahādav Kī Mehatī Kṛpā Karuṇā Se, Hum Sabhī Bhagavān Kī Rasmaī Līlāoṅ Kā Cintan. I am pleased to introduce you to the Garga Saṁhitā. The word Saṁhitā means a constitution. In every era, a constitution is provided for humanity. In Satyuga, Manu Mahārāja put a constitution for every human being. In Tretāyuga, Maharṣi Vasiṣṭha designed the Vālmīki Rāmāyaṇa to elucidate the meaning of Dharma. In Dvāparayuga, when the Yādava dynasty was ruling, Lord Kṛṣṇa represented a new value of religion. Gargācārya was his priest, and he codified all the rules and regulations that formed the Yaduvanśa, which played a main role in completing an integrated form of India. Every time, great men come to explain the meaning of religion. In Satyuga, Manu Mahārāja wrote the Manusmṛti, providing a solution for how human beings should live. In Tretāyuga, Lord Rāma manifested Dharma through his life, and Vālmīki Maharṣi wrote his character. Similarly, in the time of the Yaduvanśa, in Dvāparayuga, God himself incarnates. As scripture says, when duties are forgotten, when dishonor of religion rises, when demigods are displaced and demons prosper, when deities are harmed, then the incarnation of God takes place. His divine play, or līlās, are revealed by great men through their scriptures. God is not history. He is always relevant. You can take inspiration from his life everywhere. Today’s problem is that humans do not know the right way to live. To find that way, one goes to ancient scriptures, to the Vedas, because Hinduism, Sanātan Dharma, is not the religion of any single country. This religion belongs to all human society. There can be no other religion that is so universally related to every human being. This is the specialty of our Sanātan religion. Sanātana means eternally continuous, flowing forever, whose influence is eternal from the beginning to the end of creation. Āj vaigyanik bhī mānte hain, even scientists recognize ki yeh sṛṣṭi ek bindu se, ek point se ārambh huī aur uskā vistār huā. Yeh theory hamāre Vedon kī hai. To Ved aur Purāṇ, yeh pratyek mānav ke liye hai. Har vyakti apne āpko isse correlate kar saktā hai. That is why Sanātana Dharma, Hindu Dharma, is not of any country, not of any society, not of any caste. It is the Dharma of the whole world. Rāma or Kṛṣṇa is not of India alone. He is the representative of the whole world. Anyone can connect his life with Him. Rām means the one who pleases everyone. Jiske jīvan ko dekkar har vyakti, Rām is a mirror. In the mirror, you can reflect yourself. Similarly, Kṛṣṇa is entertainment, a complete bliss. Kṛṣṇa ke saath ek divine entertainment mein hai. Usme ek anūthe devatā hai. Jo sab ko apnī aur attract kartī hai, khīñchtī hai. Kṛṣṇa means a super attraction power. Jiske saath ek relation jodhne kā har kisī kā man kartā hai. Aisa kyā hai Kṛṣṇa mein? Uske jīvan kī khūbī kyā hai? Is bāt ko Gargācārya jī ne apnī jis kitāb mein batāyā, uskā nām hai Garga Saṁhitā. Iska Nām Saṁgitā Aise Liye Diyā, Kyunki Isme Keval Bhagavān Kī Līlāyen Nahī̃ Hai. Not only the story of Lord Kṛṣṇa. Is story ke rūp mein unhoṁ ne religion ko, hamārī theory ko represent kiyā hai. Usme yeh batāyā ki us samay kā constitution kaisā thā? Kṛṣṇa kī samay dharma kā svarūp kyā thā? Unhoṁ ne pūrī viśva ko kaise jeetā? Dayātiyon par vijay kaise prāpti kī? Aur unhoṁ ne sab ko prem kaise diyā? How to love? Kṛṣṇa is the Lord of love, the Lord of eternity. To love kā bhī apnā ek constitution hotā hai. What is the meaning of love? To achieve anything? To attract anything? No. Love means a great devotion, to sacrifice our self. When we finish ourselves, where I end up, there is no I, no existence of our self. Total devotion. When we think that our beloved has become happy, that is the meaning of love. Tat sukhe sukhitva. How to make others happy? For the happiness of others. For the little smile of the beloved, we are ready to sacrifice all power. Hum apne āpko pūrā khatam karne ke liye tayyār hain. Apne premāspat kī ek muskān ke liye. Usse prem kehte hain. Kṛṣṇa kī jīvan kyā prem kaisā thā? Uskī divyatā kaisī thī? Aur iske pīche rahasya kyā thā? What is the mystery of Rādhā and Kṛṣṇa’s love? Is mystery ko, is divine love ko represent karne ke liye, he was witness to all those circumstances that occurred in Braj, in Mathurā and in Dvārikā. Kṛṣṇa Līlā takes place in three steps. First, in Braj. Braj is a village. Kṛṣṇa belongs to the old culture of cultivation and Gorakṣa (cow protection). Kṛṣṇa loved cows, and he was named Govinda. Kṛṣṇa ko sabse jyādā pyār gayon se thā. To sabse pahlī unkī līlā gayon meṁ huī, Gokul meṁ huī, Braj meṁ huī. Gayon hamārī sanskṛti kā ādhār hai. Jahāṁ gayon rehtī haiṁ, jahāṁ khetī hotī hai. Jahā prakṛti sundar hai, to gayon se Kṛṣṇa ke jīvan kī śuruvāt hai. Gayon se śuruvāt hai, prakṛti se. To ecological balance, paryāvaraṇ ke śuddhi, pehle gāon achche bane. Hamārā paryāvaraṇ, hamārī prakṛti, nature ke sāth judhnā, yeh sikhā dene ke liye Braj leelā. Jab gaon kā vikās huā, to fir śahar kī or baṛho. Development of township uske liye Mathurā leelā, aur fir metros kā vikās, baṛī cities kā vikās uske liye Dvārikā leelā. In tīnon kā darśan Gargācāryajī ne kiyā. Tīnon hī paristhitiyon meṁ vah Kṛṣṇa ke sāth the. That is why, whatever Gargācārya jī has written in his Garga Saṁhitā, he has seen everything. Everything has happened through His witness, through His seeing. That is why this is a very true book. This is a true story of Rādhā and Kṛṣṇa. However, whatever Vedavyāsa jī has written is also true. Whatever has come in other Purāṇas is also true. But in such a beautiful way which every person can understand the character of Kṛṣṇa, only Gargācārya jī has written it. Before any book, it is our tradition that we sing about its glory. In every book, in many Purāṇas, the glory of any book is mentioned first. And in other Purāṇas, its glory is written. Like the glory of the Bhāgavata is written in the Padma Purāṇa. In the same way, the glory of the Garga Saṁhitā was shown through the conversation between Śiva and Pārvatī. There is a book called Sammohan Tantra. Śiva and Pārvatī, the great couple. The most important thing about them is that they always listen to the stories of God. If you don’t have any kind of quarrel at home, if you are making love between husband and wife, and both remain happy, then what should you do? You should not talk about the world; you should talk about God. Śiva and Pārvatī give this message. Sometimes they listen to Rām Kathā, sometimes they listen to Amar Kathā, sometimes they listen to beautiful stotras. Sometimes Śiv jī narrates, Pārvatī jī listens. Sometimes Pārvatījī narrates, Śivjī listens. Do you know why this happened? This Pārvatī jī was Satī in her first birth. Dakṣa Kanyā Satī. All of you are watching Śiva Purāṇa. Maybe you know the story. Śiv jī had previously married Satī. And Satī had to get drenched in the Yajña of Dakṣa. Why did she have to get drenched? Kyunki Satī ne Bhagavān kī Kathā kī upekṣā kī. Ignorance of Bhagavat Kathā. The main reason for Satī’s destruction was this sacrifice. Is baat ko Goswami Tulsidas jī ne Rāmcaritmānas me spaṣṭ kiyā. Ek bār Śiv jī Muni Agastya ke pās Kathā sunnī ke liye gaye. Aur Satī ko sāth le gaye. Satī kā Kathā meṁ koī interest nahīṁ thā. Dhyān se Kathā sunī nahīṁ. Aur jab dhyān se kathā nahīṁ sunī, to unko bhagavān ke bāre mein koī jñāna nahīṁ huā. Ignorance yā ajñāna ke kāraṇ o bhagavān se aparichit rahe. Aur jab kathā sunke loṭ rahe the, to unko van mein bhaṭakte ve Rāmjī kā darśan huā. Ab kathā nahīṁ sunī. Bhagavān ke bāre mein jāntī nahīṁ hai to buddhi pradhān ho gayī. Jab hameṁ bhagavān ke bāre mein jānā hotā hai to hameṁ apanī wisdom kā sahārā nahīṁ lenā hotā. No use of wisdom, use of adoration, use of respect. Śraddhā honī cāhie. Śraddhā nahī̃ hai, buddhi lagāyeṅge, tark lagāyeṅge. Logic se God ko samjhā nahīṁ jā sakta. Satī ne logic lagaya, ye Bhagavān ho saktā hai. Ye to apnī patnī ke liye ro rahe hai. Rāma was weeping for his wife. To examine karne ke liye chale gayi. Sītā kā rūp rele ke. Satī took the shape of Sītā, but Rāma was really God. He recognized Satī. He said, "Where is your husband, Śiva? Why are you wandering in the forest alone?" Yeh sunte hī Satī disturbed ho gayī. Rām jī ne pehchān liyā. Lekin jab Śiv jī ko dhyān paḍā, yeh mere Lord Rām kī ko examine karne kī liye gayī, Sītā ban kar gayī. Isne merī mā kā rūp le liyā. She took the shape of my mother. After that, Śivjī did not accept, and then Satī was sacrificed. Then, when Satī came as Pārvatī, she understood, "From now on, I will never neglect the story of Bhagavān. I will always listen to the story. I will always say the story," so that Śivjī does not leave me. And Śivjī, Lord Śiva, they are always enjoying the story of Lord Rām and Kṛṣṇa. We always say, we listen. We live under the Vatavṛkṣa in Kailāśa. Vatavṛkṣa means confidence, viśvāsa, vataviśvāsa. Without confidence, without faith, we can’t even reach towards God. We have great faith, great belief. Śiva is a symbol of great belief. And Bhavānī is a symbol of great śraddhā. Śraddhā means the capacity to grow. Sat, the truth. Sat is Lord, God, is a totally true concept. What is truth? That which is immortal, which is present in every time, in the past, in the future, in the present. That is truth, and when we think, then only God becomes represented in all time. So God is truth. And the capacity to reform this truth in our heart is Śraddhā. Without Śraddhā, without confidence, without belief, we can’t see our inner consciousness. Therefore, Śiva and Pārvatī always talk about the Lord’s stories in various manners, as Rām Kathā, as Kṛṣṇa Kathā. One day, Pārvatī said, "I want a child, so what do I have to do?" Then Śiva said, "You have to chant the Gopāla Sahasranāma Stotra." The thousand names of Lord Kṛṣṇa are called the Gopāla Sahasranāma. When Pārvatī chanted every day the Gopāla Sahasranāma, she got Lord Gaṇeśa. In the Brahma Vaivarta Purāṇa, Lord Gaṇeśa is an incarnation of Lord Kṛṣṇa. When Lord Gaṇeśa gave the beautiful scene of Lord Kṛṣṇa, then Pārvatī asked Śiva. According to the Brahmavaivarta Purāṇa, Gaṇeśa jī is the incarnation of Lord Kṛṣṇa. Pārvatī jī studied Gopāla Sahasranāma, and Śrī Kṛṣṇa took the incarnation of Lord Gaṇeśa. Śiv jī showed the divine form of Lord Kṛṣṇa and told that there is no difference between Lord Śiva and Lord Kṛṣṇa. Then Pārvatījī asked Śaṅkarajī, "What is the form of Lord Kṛṣṇa? What is it? The people whom Lord Kṛṣṇa has taken as his son, who are they? How do they rule over the entire universe? And what is the need for them to take the incarnation? How do they take incarnation from time to time? Why do they take it? Has there ever come a time when they have taken incarnation in this form, that is, in the form of Kṛṣṇa? Kab liyā? Kaise liyā? Aur is sārī ghaṭnā ko kisī ne likhā hai? Yedi likhā hai to kis tarah se likhā hai? Us granth kā āp parichay dījī." Many questions Pārvatī asked to Śiva. Lord Kṛṣṇa took incarnation in a very special manner. Did he take on his own shape, like Lord Kṛṣṇa, when he took incarnation? And who represented this whole story in which book? Tab Śiv jī ne batāyā, Bhagavān Śrī Kṛṣṇa Golokh mein nivās karte hain. The name of his place is Golokh, yaani many cows are wandering there. Bhagavān kā Golokh iss prakṛti maṇḍal kī sīmā se pare hain. Ek devya lok hain jahān is nature kī koī cīz nahīṁ, sab kuch devya hī devya hain. Everything is divine and there is great peace. There is a constant bliss. There is a divinity. There is a supreme peace. God lives in that peaceful world, and he is the ultimate God. He is the last supreme power, a God ahead. He is a super God. He takes avatar in many forms. Once he took avatar in this form in Dvāpar Yuga, not only him. His power. His power. Jaisā hum dekhte hain, yeh mic hai. It is a device, and electricity is the power. Like that, Kṛṣṇa is the device, and electricity is Rādhā, his power. Bhagavān ne apnī us śakti ke sāth avatār liyā, apnī śaktiyon ke sāth. The way of electricity, that is Gopī. Ek electricity kī anek tarange hain, wo sab Gopiyān hain. God has many forms. He has friends, he has cows. He is Vṛndāvan, where God does vihār. He is Girirāj, he is Yamunā. God has incarnated in Dvāpar with all of them. God has not come alone; he has brought his people. That means when God incarnated, he is with his house. Kṛṣṇa comes with his home, that is Goloka, that is Vṛndāvan. Bhagavān came with his entire world, came with his līlās, and all that was written by Gargācārya Jī in his Garga Saṁhitā. Then Pārvatī Jī said, "What is the importance of this Garga Saṁhitā? Has anyone benefited from listening to this book? How did you listen to it? So tell us all that." So Śivjī said, look, Śiva, his story, the first story of Garga Saṁhitā was in Vṛndāvan. Part 2: Vṛndāvan, the Holy Abode Vṛndāvan is a lovely, beautiful place where Kṛṣṇa wanders with Rādhā and all the Gopīs. With the Gopīs, with Rādhā, Kṛṣṇa roamed and still roams today. Vṛndāvan, Bhagavān chale gaye, lekin Vṛndāvan āj bhī hai. Aur wahī Vṛndāvan hai, jo us samay thā. Wahī Vrajrāj hai, wahī Yamunā hai. Āj bhī bhaktōṁ ko wahāṁ Bhagavān ke darśan hote haiṁ. Āj bhī wahī Vraj Maṇḍal hai, wahī Vṛndāvan dhām hai. Uskī divyatā mein koī kamī nahī̃ āyī. Bas dekhne kī vision chāhiye. Āj bhī Kṛṣṇa vahāṁ ghoomte dekhte haiṁ. In such an extraordinary way, when God drowned Dvārakā in the sea, when God destroyed the Yādava-vaṁśa, then only one Yādava was left: God’s great-grandson. The son of Kṛṣṇa is Pradyumna, and the grandson was Aniruddha, and Aniruddha’s son was Vajranāma. Vajranāth jī at that time came to Mathurā Maṇḍal. All the places of Vṛndāvan were lost. The lost places of Vṛndāvan were again represented by Vajranāth. Vajranāthjī showed all the lost places of Vṛndāvan. Vajranāthjī’s son was Pratibāhu. Pratibāhujī was a great devotee. He used to serve the Lāṭā in Vṛndāvan. Kṛṣṇa was a great lover of cows and nature, trees, and all glorious flowers. They used to serve cows, they used to serve birds, because their purpose was to search for Kṛṣṇa. If you want to search for Kṛṣṇa, then serve the cows, the trees, the nature. Kṛṣṇa will automatically come and go. He will not have to go anywhere else. Where there are cows, where there are trees, where there are camels, that Vṛndāvan will automatically appear. Lord Kṛṣṇa, come before my eyes. This song represents the greatness and beauty of Lord Kṛṣṇa. Lord Kṛṣṇa, you are playing flute standing on the pool of Yamunā river. Imagine the beauty of Lord Kṛṣṇa in his hat. A very beautiful piece of peacock is glowing, and his beautiful eyes are like a great lotus, very big eyes, and very glorious earrings in his ear. And his smile, a great smile; when Lord Kṛṣṇa smiled, all Gopīs said, "We are going to die." It is not smiling; his, like a sword, and his neck, like a śaṅkha, his great arms holding a flute, very beautiful, a great garland of five types of colorful flowers: green flowers, red flowers, white flowers, blue flowers, and yellow flowers. That is called Vajrayantī Mālā. Kṛṣṇa is wearing Vajrayantī Mālā. And his color is like that of a full waterfall cloud. When we see in the sky the water-filled cloud, the color of that cloud is the color of Kṛṣṇa. When we see the clouds, we think it is raining. And when rain comes, this earth feels satisfaction. Like that, our heart is very, very dry. When we see Kṛṣṇa, we pray, "O Kṛṣṇa, please rain off your mercy, your kindness," so that our heart becomes weighted with your love, your peace. So Kṛṣṇa has the color of clouds, Ghanashyām. And his yellow cloth, that is Pītāmbara, that is Kṛṣṇa’s color of clouds. And Pītāmbara is like shining waves in a cloud. Very shining yellow color. This color represents Goddess Rādhā. And very beautiful Nupur in his feet. He is standing, bending three times, so that he is called Banke Bihārī. Bhagavān kā yeh rūp man ko har letā hai. Badā manoharī rūp hai unkā. Sir par sundar mor mukut, kamal se khilī huī badī badī āṅkheṁ, unkī smit muskān, galay mein aur badaloṁ jaisā, sajal mīgh jaisā unkā raṅg. Aise Kṛṣṇa ko yadi dhūṇnā hai, to gayōṁ ke sāth, vṛkṣhōṁ ke sāth, kyōṅki prakṛti Kṛṣṇa raṁte hai. Rekhiye, prakṛti kā raṅg kaisā hai? Harā hai nā? Green colour. Jahā nature hai, vahā green hai. Green do colour kā mixture hai. Blue and yellow. Blue plus yellow equals green. Blue is Kṛṣṇa, yellow is Rādhā. Jahā Rādhā Kṛṣṇa kī ekatā hai, vahā green. Cāroṁ taraf haryālī ho jātī hai. Whenever we see the color green, in it are Rādhā and Kṛṣṇa, who will worship Lord Kṛṣṇa, who will worship the trees and cows. Chāhiye. Ek bār unke guru, Maharṣi Śāṇḍilya, wahā̃ āye. Rājā Pratibhau ne aur Mālatī Devī ne apnī cintā unke sāmne rakhī. We had a great sorrow. After us, who will save Lord Kṛṣṇa, Vṛndāvan, the trees, and the cows? Koī na koī to, pīchhe sambhālne vālā honā chāhiye. Kaun karegā sevā? Ṭaḷ Śāṇḍilya Ṛṣi ne kahā, Kṛṣṇa hī kṛpā kareṅge. Kṛṣṇa is very kind. Kṛṣṇa is very kind. He will do grace. But when will he do grace? Śāṇḍilya Maharṣi said, "When Kṛṣṇa will be in Rome." The eagerness is the value of finding the Lord. When do we get God? When we have the eagerness to get Him. What is our problem? The problem is that we have no eagerness. We are hungry. When we are hungry, we want food. For this, we become restless and impatient. Because we feel that we cannot save our lives. To save our life, we need food. Like that. When our state becomes such that we cannot live without it, we can’t have our life. When such a state comes, God comes in front of us. And when does this state come? When we drown in it, we become lean. That’s why we have to listen to his story to connect with it. Maharṣi Śāṇḍilya said, "Right now you are worried that you don’t have a child." You pray for it, but you don’t drown. It’s not the eagerness that God blesses. That’s why it’s important to awaken that eagerness. They should awaken it in their mind. When will they awaken in their mind? When they listen to their stories. How will they awaken in their mind when they listen to their stories? When we listen to someone, we feel that he has such qualities, we get to know about his divinity, then we have a desire to connect with him. Let us also connect with him. And when we get closer to him, we get to know that whatever we have heard is much more than what we have heard. You must have heard about your Gurujī, that is why you are connected now. Without hearing, no one can be joined. Without listening, you can’t adjoin with anyone. First, there is listening. You want knowledge, and the medium of knowledge is listening and reading. Get the information. Jab information miltī hai, acknowledgement miltā hai, tab uske sāth ab jute hai. Aur jab without joining, you can’t love. Aur jab prem nahīṁ hotā, to phir usmeṁ ḍūbte nahīṁ. Toh, for love, the initial step is listening. Get information. Maharṣi Śāṇḍilya yahī bāt kehte haiṁ, Kṛṣṇa se prem hogā, tabhī to vo āpke icchā pūrī kareṅge. Aur ye prem kab hogā, jab uske bāre me suṅge. Is liye Garga Saṁhitā kī Kathā suṇo. Is Kathā ko sunne se Kṛṣṇa se aisā prem hogā, aisā prem hogā, ki apne āp sārī icchāeṁ pūrī hoṅgī. Dekhī, hamāre man mein kai tarah kī desire paidā hotī hai. Har vyakti ke man mein hotī hai. There are many desires. Sārī desire pūrī nahīṁ hotī hai. Kyō nahī̃ hotī? Because God is our parent. Vo jāntā hai ki kaun sī cīz hamāre liye important hai, kaun sī nahī̃ hai. Jo icchāeṁ kām kī hai, aur jo icchāeṁ kām kī nahī̃ hai, usse vo pūrā nahī̃ kartā. Dekhīṁ, apnī desire ko uske sāmne represent karnā hotā hai. Jaisā har bachā kartā hai. Every child represents his desire for his parents. Aur uske bāad parents kī icchā hai, ki vo uskī desire ko pūrā kareṁ ki nahī̃ kareṁ. Lekin efforts sab kartā hai. Karma bhī chāhiye. Usī prakār se man mein desire rakhnā kahī̃ galat nahī̃ hai. Desire rakhne se vyakti effort kartā hai. Aur ye efforts hī uskī worship hai. Karma hameṁ karnā hai. Efforts karnā hai. Lekin binā is bāt ko soche ki uskā result kyā hogā. Hum apnī desire ko represent kar deṁ. Hamāre parents chāheṅge to usse pūrā kareṅge. Kyōṅki vo jyādā achhe se jānte haiṁ ki hamāre liye upyogī kyā hai. What is useful for us? Uske bāt vo jo dete haiṁ. Use se bahut prem se accept kar lenā. Kyōṅki unhone jo kiyā hai, voh best thā hamāre liye. When do we understand this? When we are introduced to his mercy and his kindness. We listen to him. So Rājā Pratibhau said, "It is my wish that I should have a son." Śāṇḍīlījī said, "Listen to the story. After listening to the story, whether your desire is fulfilled or not, Lord Kṛṣṇa will determine." Kṛṣṇa will decide. Then the story was arranged in Vṛndāvan. It was on the banks of the Yamunā. He was the king of Vyāsapīṭha under Vaṁśī Vaṭ, and Ṛṣi Śāṇḍilya narrated the story of the Garga Saṁhitā to Rājā Pratībhau. His wife, Mālatī Devī, narrated the story, and all the people of Vraja Vāsī narrated the story. At that time, all the people who lived in Vraj Maṇḍal narrated the story. Śāṇḍilya Muni was a priest of Nandabābā. Nandbābā was the father of Lord Kṛṣṇa in Gokul. His priest was Śāṇḍilya, and he is a founder of Bhakti Sāhitya, like Nārada Ṛṣi. Bhakti means love of God. Simply, Bhakti means to represent our love and faith with God. Just like we love someone in this world, we can also love someone else. When our whole love, our devotion, our infatuation, our attraction, whatever it is, is only for God and for our Guru, ke liye hai, that is called bhakti. Bhakti means, bhakti means a division. Jīb hum apne āp ko Bhagavān kā aur Gurū kā ek anś mān lete haiṁ. Anś hotā hai, uskā svābhāvik ākarṣaṇ apne anśī ke prati hotā hai. Jaise, Earth hai, has a gravitational force. Jo bhī cīj earth se belong kartī hai, earth se paidā hotī hai, earth usko apnī aur khīchṭī hai, that is a concept of gravitation. Like that, everyone has a great attraction to Lord and his guru, because he is part of that supreme power. That is bhakti, when we realize that we are a part of that supreme power and we have to reach that position. That is called bhakti. There is no basic difference between jñāna and bhakti. They are two paths to enjoy the constant bliss, to realize our... Existence and the beauty of supreme power, Chandelier issues, bhakti kyā? Ācārya, the bhakti me bharakar hono ne Garga Saṁgītā kī kathā sunāī. Aise kathā sunāī, aisā lagā ki hono ne Kṛṣṇa ko sāmne laakar khaḍā kar diyā, aur jab kathā sunāī, kathā. Purī huī to rājā ke man se ye icchā hī mar gaī ki uske putra honā cāhiye. The desire of getting a child had died. Now, there was no desire left in his mind, because the king understood after hearing the story. All the desires in this world are not necessary. Hamāre ghar mein kitne bhī bache ho jāye, hamko kitnā bhī dhan mil jāye, usse hamko satisfaction nahī̃ miltā. The child and the wealth can’t give us satisfaction. Satisfaction to Bhagavān ke pās jāne se hī milegā. Vo śānti, vo ānand, vo to Bhagavān ke pās jāne se hī milegā. Ye bāt kathā sunnī ke bāt samajh mein āgay to desire apne āp khatam ho gay. Rājā kī hī nahī̃, unkī patnī kī bhī desire, vo bhī khatam ho gay. Aur itne prem se kathā sunnī, itne prem se kathā sunnī, din rāt kathā sunnī ke sāth sāth Kṛṣṇa kā chintan bhī kyā. Dekhe sunne se jyādā chintan kā mahatva hai. First is listening, and after that you have listened, then think about the subject. Socho. Jabhī ekānt ho, akelāpan ho, when you are sitting lonely, then think about the subject. When we think, we will have many curiosities in our mind. We will want to know. It used to happen without knowing. Until we don’t know, how will we believe? And as soon as we believe, there will be love. So first listen, then think. And when you think, then it is certain, then determination. What is determination? After listening, after thinking, you reach a conclusion: then God is the only thing for love. That is determination. Fiddle us, but say, "Kavi either other ninja now feels a lock kick on, and the key, a trapper vehicle for that." You determination, a bar us luxury, or the same key, or a bird. Chalai. Phir ānand hī ānand hai. Enjoy. Cāroṁ taraf ek param śānti. Yeh determination. Phir sārī icchāeṁ mar jātī hai. Yehī determination Rājā Pratibhau ko huā, Mālatī Devī ko huā. Ab koī icchā nahī̃, nahī̃. Aur jab aisā determination ho jātā hai, itne prem se kathā sunī jātī hai, to kathā kā result kyā hotā hai. Yeh bāt Garga Saṁgītā meṁ likhī hai. Prem se kathā sunī, usme doob gaye. Uskā parinām ye huā ki sākṣāt Śrī Kṛṣṇa kathā ke madhya prakaṭ ho gaye. Lord Kṛṣṇa come from Goloka, and it is not an imagination. It was totally true. Hamesha jab prem se kathā kahī jātī hai, sunī jātī hai, to Bhagavān āte haiṁ. Kṛṣṇa comes, and everyone had his darśana. Usī rūp ke darśan kiye. Jab darśan kiyā, to Rājā Pratibāhu ne bahut sundar bāt kī. Bhagavān, hameṁ aur kuch nahī̃ chāhiye. We don’t want anything. We want to take shelter of your very beautiful feet. Hum āpke charaṇōṁ kī śaraṇ grahaṇ karnā cāhte. Kṛṣṇa ke charaṇ kaise haiṁ? Just imagine. The feet, Bhagavān kā jo charan tal hai, usme anek chinn bane hue haiṁ. Dhvaja kā chinn, vajra kā chinn, aṅguṣh kā chinn. Bahut sundar sundar flag hai. Ek aṅguṣh hai, ek lotus hai, ek vajra hai. Aise sundar sundar chinn Bhagavān kī charan tal meṁ hai. Aur is kāraṇ se Bhagavān kī charan tal hai red. The red color is likely discovered. Cover rehtā hai, kyōṅki pair se khaḍe rehte haiṁ, then they do not look red in color. On top of that, the feet of God are blue. Because the clouds are of a cloudy color, the feet are blue on top of that. And their nails, a white beauty is coming out of those nails. That is auspicious light. The light that we meditate on is the meditation of God’s Nakamani Chandrikā. So look, the union of the three. Similarly, in Tīrtharāj Prayāg, there is a union of the three: Gaṅgā, Yamunā, and Sarasvatī. In the feet of God, there is also a union of the three. Sarasvatī is red; it is hidden. The upper part of the blue color is Yamunā. And the white light coming out of the nails is Gaṅgā. Such are the divine feet of God. Gaṅgā, Yamunā, and Sarasvatī are the symbol of Gaṅgā Bhakti. Sarasvatī is the symbol of Jñāna, and Yamunā is the symbol of Karma. Because it is Rāvinandinī. Yamunā is the daughter of the Sun, and the Sun is the symbol of Karma. Gaṅgā is the symbol of devotion, and Sarasvatī is the symbol of knowledge. Bhagavān ke charan mein ye tino ek sāth hai, Gaṅgā, Yamunā, Sarasvatī. Is liye Bhagavān ke charan prayāg hai. Bas un charan kī śaraṇ grahaṇ karnā. Śaraṇ means shelter. Jab kisī kī śaraṇ mein hum ā jāte haiṁ, chāhe vo Bhagavān ho, chāhe vo Guru ho, tab apne āp ko safe mehsūs karte haiṁ. We are completely safe in. The shelter, Toh Pratibhāhu jī yehī kehte haiṁ, "Hum safe honā chāhte haiṁ." Many, many waves of desire are occurring in our heart, and we want to be saved from that desire, that vāsanā, that kāmanā. So we want to take shelter of your divine feet. We want to take shelter of your feet. So that these desires, these desires, like a poison, are making our heart maligned. To save this maligned desire, we want to take shelter of your beautiful feet. Feet. Hum apnī raḍā mein āpke caraṇ kamal ko virajabān kar deṁ. Jahāṁ kamal ā gayā, vahāṁ mehak ā jātī hai. Jahā lotus hai, vahā uskī smell hai. Aur jahā uskī beautiful smell hai, vahā phir is poisonous, smellific intention, desire kī gandhgī nahī̃ rahī saktī. Bhagavān ke caraṇ kamal kī tarah hamāre heart mein bas jāyeṁ. This was said by Pratibhaujī. His wife, Mālatī Devī, said, "Prabhu, your form is such that beauty, Kṛṣṇa is a glorious beauty." No one has such beauty in the world. Complete beauty. His beauty, his glory, his shine is such that the attraction of that form which has settled in his heart, then he does not see anything else in the world. Jisne ek bār hamāre Bihārī ko dekh liyā, phir duniyā mein usko kuch aur dikhāyī detā hī nahī̃ hai. Yeh hamāre Bihārī jī kī viśeṣṭā hai. Āpne Vṛndāvan mein Bihārī jī ke darśan kiye hoṅge, Vṛndāvan, Dalot, Banke Bihārī. To Mālatī Devī kehtī hai, "When we saw the Banke Bihārī, Ek bār Bihārī jī ko jisne dekh liyā, phir usse aur kuch dekhne ke liye bachtā nahī̃." Aur kuch dekh nahī̃ saktā, we are sacrificing on your name. When we saw your beautiful face, our hearts turned east, and we are just gatekeepers at your door, to see again and again your beautiful face. Mālatī Devī ne bhī yahī stuti kī, "Bhagavān, din rāt hum āpko dekhna cāhte haiṁ, āpko nihārnā cāhte haiṁ." We want to stare at your face. Hum āpko stare karte rahe haiṁ, āpko ghoorte rahe haiṁ. Āpko Nihar Tere Haiṁ, Kṛṣṇa, Āpkī Sundaratā Rādhe Mein Bas Jai, Āpse Pyār Ho Jai. Mālatī Devī ne bhī yeh na māṅgā ki mujhe putra ho. Śāṇḍīla ne muni ne kahā, Prabhu, āpne hamārī kathā sunkar, yahā darśan diye. Hamāre Yajamāna ne prem se kathā sunī, hamne kahī. Dīkṣā Kathā Vaktā Aur Kathā Śrotā, Dono Kā Apnā Ek Guṇa Honā Chāhiye. The place of Śrota is very important. The listener is the most important factor. Because of the listener, the listener thinks about the story of Bhagavān and says. It becomes a Bhakti. We have nine types of Bhakti mentioned here. Śravaṇam, Kīrtanam, Viṣṇu-smaraṇam, Pāda-sevanam, Arcanam, Vandanaṁ, Dāsyam, Sakhyam, Ātma-nivedanam. The first Bhakti is Śūnya. Jab śrotā hote haiṁ, listener hote haiṁ, tabhī to koī kahtā hai. Aur kai na mane kīrtan bhakti. Bhagavān ke guṇōṁ kā kīrtan karnā. Kīrti means Bhagavān ke yaś ko gānā. Bhagavān ke guṇōṁ ko, unkī qualities ko represent karnā. That is kīrtan. Hum apnī bānī se, Bhagavān kī qualities ke bāre me, unkī kathāōṁ ke bāre me jo kuch kahtā hai. So offering spoken service to Lord Kṛṣṇa, bol kar Bhagavān kī sevā karnā, ye kīrtan hai. Vaktā kīrtan kartā hai, śrotā suntā hai. Koī kahegā, sunegā, tabhī to kisī ko yād rahegā. Usse smaraṇa bhakti hotī hai, yānī yād rakhnā. Śāṇḍilya muni kehte haiṁ, kyōṅki vo bhakti ke ācārya haiṁ, vo kehte haiṁ. Tīn hī cīje pradhāna hai Bhagavān ko pāne ke lī, sunnā, kehnā, aur jab koī sunne vālā nahī̃, sunāne vālā nahī̃, to yād karnā, apanī memory meṁ rakhnā. If three things are not done by anyone, keep listening to stories, listen to good things, listening to good stories, good things, and when someone is in front, make them listen, and when neither of these is possible, then remember, keep in memory. Ye tīn cīje kisī ne kar lī, to Bhagavān usse dūr nahī̃ hai. God comes to him on his own. Śāṇḍilya Muni says, "You are pleased with us and came to our story. Promise this: When Your story will be..." With love, someone will tell you with love, and someone will listen with love. There you will have to go in this way. See, we will tell you with love, and you will listen with love. So, just like Śāṇḍilya Muni, Pratibāhu, and Mālatī Devī, Kṛṣṇa gave darśana. As it is, Kṛṣṇa will also give us darśana. He has given this promise to Śāṇḍilya Muni: wherever there is a story of love, whether the story is said or heard, you have to come in this way. The three of them asked for their favorite thing. Pratibāhujī said, "I got the devotion of your feet." Mālatī Devī said, "Your beautiful form is sitting in the heart." And Śāṇḍilya Muni said, "Wherever there is a story of devotion, you have to give darśan to all the devotees." Because the meaning of Ṛṣi and Guru is that one who does not want anything for himself. Who is the Guru? Who are the Sādhus? He has no desire of his own. He does not want anything for himself. He does not want anything for himself. He wants everything for his followers, for the world. All his desires, all his efforts are for the human being. For the service of every human being. He is called Guru who sees God in all. In every human being, God is playing. The one who follows this concept, in every human being, God is playing. That is a sādhu, that is a sannyāsī. He thinks for everyone. That is why he is called Guru. Guru means the one who is in awe. The one who is the greatest, Guru means great. Great is Guru. And who will be great? The one who will not think about himself, but will think about everyone. The one who will think about himself, he is a normal person; every person thinks. So what is greatness? To think for everyone, Śāṇḍilya Muni did not think about himself. He could have thought that God has given us darśan, we will be blessed. No. He said, "As you have given darśan to me, you have given darśan to my yajamāna. Always give darśan like this to everyone." And when everyone will have the darśan of God, what will happen? Part 3: The Path of Kalyāṇa: An Introduction to the Garga Saṁhitā Every person will see God. He will attain inner peace, and everyone will be blessed. Kalyāṇa refers to a state where there is neither happiness nor sorrow, a state of bliss where there is no excitement, no sorrow, and no excessive joy in the mind. It is a condition beyond pleasure and pain, devoid of sorrow and extra excitement. This balanced state is called Kalyāṇa. We hear the phrases "kalyāṇa ho" and "svasti ho." What do they mean? They signify the balanced stage of mind: no excitement, no sorrow, no happiness. It is a state of equilibrium at all times. This balanced state is called Yoga. Yoga is the balance of mind. In every situation, we can enjoy our life without disturbance. Otherwise, when a person's circumstances align with his desires, he becomes happy. When something is not according to his mind, he becomes disturbed. Yoga teaches us how to remain balanced. This greatness is seen in our Guru Tattva. I see it: to remain balanced in every situation and to think well of others. This is positive thinking for all human beings—not only for humans but for all creatures, for the entire prāṇī jagat. Think good thoughts for everyone. Śāṇḍilya Muni thought for everyone. May all see Bhagavān. May all live in bliss. Then the prajā, the citizens who heard the stories of others, asked God: "Lord, we have attained devotion to your feet, but our king has received a beautiful son." See, the king did not express this desire, nor did the queen or the priest. But the citizens did, because when the king of any state thinks for his citizens, the citizens themselves think for the king. The citizens prayed, "May our king get a worthy son so that our kingdom may be fulfilled." God fulfilled everyone’s wishes. Here it is said that the story of the music of the world is such that whatever wish is in the mind will be fulfilled by listening to that story. Whether that wish is for oneself or for the welfare of the world, if you listen to the story of Karka Saṅgīta with love, your desire born of love will be fulfilled. We have also seen this: whoever listens to the story with love, whoever hears it with a wish in his mind, his wish is fulfilled. Because the Lord is the one who fulfills all wishes. This story is a form of the Lord. Every word spoken, every sound that emerges, is not merely a word. These words all represent God’s shape. It is a simple representation of God in word form. It is a simple representation of God in word form. When you go to a temple and see God’s idol, these stories are God’s world-based idol. It is a statue made of words. When we listen to the stories, this statue descends into our heart. The world-based idol takes place in our heart. What is to be done? This heart must be purified. All wishes and worries reside in the heart. The heart must be cleared. The day this heart becomes clear, where is God away from us? God is in front of us. By explaining the importance of the story of Gārgha Saṅgīta, Śiva Jī said to Pārvatī Jī, "See, Pārvatī, by listening to the story of Gārgha Saṅgīta, the king received a child, and everyone attained devotion to the feet of God." Whoever wished, received. Then Pārvatī Jī said, "Please narrate to me the story of that Garbha Saṅgīta in detail. Who inspired Gargācārya Jī to write this book? Why did he write it? Please tell me the whole story. How many chapters are there? How many parts are there?" This entire story was narrated by Sūta Jī in Naimiṣāraṇya to the Śaunakādi Ṛṣis. As soon as Sūta Jī explained the importance of Garga Saṁgitā, Gargācārya Jī himself arrived there. Sūta Jī urged him, "Now tell the story of Garga Saṁgitā from your own mouth to these great sages." All the Purāṇas we have—Purāṇas meaning those that are never old—were narrated in Naimiṣāraṇya. The place where the story of the Purāṇas took place is called Naimiṣāraṇya. What is the meaning of Naimiṣāraṇya? It means a state of mind where the śrotā (listener) and vaktā (speaker) feel that their minds are completely at peace. When our mind is completely at peace, we understand everything. Sūta Jī and Śaunaka Jī—this Śaunaka Jī, his penance is akin to that of Prayāg. It is said his father’s name was Śunaka Ṛṣi. He was a disciple of Śoṇaka Jī Bharadvāja Muni. Bharadvāja Jī was a sage who performed penance here. Śoṇaka Jī studied at his feet and, after studying, understood that the purpose of life is to sing hymns to God. To sing hymns, it is necessary to know God. The means to know is the Kathā. That is why we should listen to Kathā. With whom should we listen? The person who narrates the Kathā should also be worthy. That worthy person was Sūta Jī, who had studied all the Purāṇas with Vedavyāsa Jī. Now, where should we listen to Kathā? We need a good, peaceful place where no one is disturbed. That place was Naimiṣāra. He asked Lord Brahmā, "Where should we listen to Kathā?" He gave a circle, a grounding circle. The circle where it stopped was Naimiṣāraṇya. What is our mind? The mind is also a circle, rolling here and there. Wherever the mind calms down, where the mind attains great peace, we understand what is happening there. Thus, Naimiṣāraṇya is a state of mind where we experience peace from within. In that Naimiṣāraṇya, the Śaunakādi Ṛṣis are hearing the story of Gargācārya Jī from Sūta Jī. Now, who is Gargācārya Jī? He is the master of the Yadavas and also the oldest Ṛṣi. He is the son of Brahmā Jī. "Garg" is a word representing great knowledge of astrology, math, and mathematics. Gargācārya was a great scientist, a great astrologer, a great mathematician, and possessed great knowledge of Vedic Karmakāṇḍa. Gargācārya Jī had deep knowledge of three things: Mathematics, Astrology, and Vedic Karmakāṇḍa. How should one perform the pūjā? He is a great priest of yajña karma. The great Ācārya of Yajña Karma was Gargācārya. That is why he officiated the marriage of Śiva and Pārvatī. He was a great priest, and the marriage of Śiva and Pārvatī took place by his hand. The reason was that no one else was able to perform better karmas and saṃskāras than him. He performed the nāmakaraṇa (naming ceremony) of Śrī Kṛṣṇa Bhagavān. He was a master of saṃskāras. What is a saṃskāra? In our Bhāratīya darśana, there are sixteen saṃskāras of vṛtti. Because we believe that when a jīva takes birth, the vāsanā from many lifetimes are attached to it. To purify them, saṃskāras are essential. Just as it is important to clean a house, it is also important to clean the interior of a living being. To clarify the intellect, saṃskāras are important. The expert in performing these saṃskāras was Gargācārya Jī. He knew the method to perform all saṃskāras correctly because, in our Vedic religion, the rule is based on method. Just as in science, when we experiment in chemistry or physics, we follow a rule or system. Without a system or rule, we cannot achieve any result. Unless we have a system and follow a regulation, our experiment cannot be proven. Similarly, our Vedic system—the system of Yajña, how it should be performed, how the Vedas should be chanted, how the Agni should be handled—is a method. Yajña is not merely a fire sacrifice; it is a system. The way we must perform that system is the method. If we follow that method, we will get the result. If we do not, we will not. For this, just as we have experts and scientists for a science experiment, to perform Yajña Karma or any kind of karma, we need an expert, a guru. Without an expert, we cannot achieve any result. Gargācārya Jī’s specialty was that he was the master of astrology. So, at what time must we perform our karma? Time is most important. That is called mahūrta. In astrology, time is paramount. What is the meaning of mahūrta? It is when all planets give positive energy to everyone. Because we are made from this universe. There is no difference between a human being and the universe. We take energy from the planets and all universal elements. Mahūrta is that time when we receive maximum or optimum positive energy from the universe. Performing our work at that time yields glorious results in a perfect manner. Therefore, working at the right time is crucial. First, time is important. Then, calculation is needed: how many things are required, how much area must be covered. Thus, mathematics is also important for executing the Vedic method and yajña. The third thing is the method and the materials used in yajña karma. Gargācārya Jī was an expert in all three: astrology, mathematics, and all the materials and methods used in yajña. That is why, whenever one must perform any saṃskāra or any work, all the sages remember Gargācārya Jī. He wrote a book by memorializing Gargācārya Jī, in which he wrote rules and regulations. Which rule and regulation should be followed? How to perform Yajña? Now, if you must perform a Yajña, what is its quality? This is also very important to see. We become someone’s devotees, but discipline is essential. How to attain discipline? What is the quality? This was represented by Gargācārya in the Garga Smṛti. That was a book of rules and regulations, so it was not very popular. He felt pain in his mind: "I have written so many memorial books of Gargācārya Jī, so many rules and regulations, but people do not have time to read them." How will people learn astrology and the method of Yajña in such a time? How will they follow? Then Devarṣi Nārada, who inspires everyone, came to Gargācārya Jī. He said, "Kali Yuga is approaching. Such a time is coming when it will not be favorable. People will not understand rules and regulations. To explain rules and regulations to people, there should be an example. You should present an example. Place an example before them and, with its help, explain the rules and regulations." What is Yajña? The most important thing in Yajña is the cow. There can be no saṃskāra without the cow. So, what is the importance of the cow? What is the importance of trees? What is the importance of God’s name? You can represent these things through someone’s character, through an example. Lord Kṛṣṇa was the greatest example before Gargācārya Jī. Based on what he heard from Devarṣi Nārada, he formed an idea in his mind: "What I wish to teach people, I will teach them through this example. By placing Lord Kṛṣṇa’s life story before people, I will explain to them the importance of time in life, the importance of management, the importance of saṃskāras, the importance of God’s name, and the importance of His līlās. When these things are understood, people will be saved from wrong actions." The sādhus and gurus desire only one thing: that people should not go on the wrong path, should not do wrong things. Do positive things and stay safe from the negative. To reduce negative energy and increase positive energy, develop divine qualities. To protect people from all bad and useless things—this is the purpose of the Guru. He constantly thinks, "May people not go on the wrong path. May they go on the good path." Because when everyone becomes good, there will be no bad things in the world. Today, there is terrorism. People are becoming enemies of each other. Why? Because some people are on the wrong path, trapped in a vicious circle. People should be saved from that wrong path. Everyone should love each other. Everyone should walk a good path. If there is brotherhood and love between each other, the whole world will be beautiful. Gargācārya Jī wrote the Garga Smṛti to represent this very idea. But he felt one thing was not being fulfilled: "I am not achieving my goal through it." So he wrote the Garga Saṁgitā. It also contains the representation of rules and regulations, but through the medium of Kṛṣṇa’s life. The medium is Lord Kṛṣṇa’s life. Through that medium, he tried to make people abandon evil and accept divine qualities. In such a situation, when everyone becomes good, the world will become beautiful. We will become beautiful. Everyone will love each other. With this intention in mind, Gargācārya Jī wrote this beautiful book in ten chapters. There are ten chapters of the Garga Saṁgitā. They are named as follows: 1. Goloka Khaṇḍa: Goloka is the abode of Lord Kṛṣṇa. God descends from Goloka to this earth. This chapter describes the birth of God, the birth of Rādhā, and His Gokula Līlās. 2. Vṛndāvana Khaṇḍa: This describes the līlās of Vṛndāvana. 3. Girirāja Khaṇḍa: This is about Girirāja Govardhana Parvata, describing its form. 4. Madhurī Khaṇḍa: The sweet stories of the Gopīs. Bhagavān’s sakhīs, the Gopīs, have beautiful stories. Madhurī means the art of loving God—Madhurī Rasa, to love Lord Kṛṣṇa. The Gopīs possess great love for Lord Kṛṣṇa. How did they attain that love? It is described in the Madhurī Khaṇḍa. 5. Mathurā Khaṇḍa: This describes the līlās of Mathurā. 6. Dvārakā Khaṇḍa: This describes the līlās of Dvārakā. 7. Viśvajit Khaṇḍa: This describes the līlās of Pradyumna, the son of God. Because the son of God, Pradyumna, is the incarnation of our intellect, it describes how he conquered the world. 8. Balabhadra Khaṇḍa: This describes the life of God’s brother, Balabhadra. 9. Vijñāna Khaṇḍa: This explains the philosophy of the Garga Saṁhitā. The philosophy of the Garga Saṁgitā is represented in the Vijñāna Khaṇḍa. Vijñāna does not mean ordinary science; it means Viśiṣṭa Jñāna—the super-specialization of knowledge. It means a philosophy, a darśana, upon which Gargācārya Jī based his rules and regulations. He wrote that philosophy in the Vijñāna Khaṇḍa. 10. Aśvamedha Khaṇḍa: This contains its conclusion, narrating the story of the great son of God, Aniruddha. Aniruddha is the incarnation of our mind. Thus, there are four principal characters in this: Kṛṣṇa Himself; His brother, Balabhadra; Pradyumna; and Aniruddha. Kṛṣṇa is Citta. See, the four parts of our Antaḥkaraṇa are mind, intellect, citta, and ahaṁkāra (ego). Citta is Lord Kṛṣṇa Himself, Vāsudeva Kṛṣṇa. Intellect, wisdom, is Pradyumna. Mind is Aniruddha. And self-existence is Balabhadra. These four became a form of intellect. It is by conquering these that we can know our Turīya Ātmā, our supreme consciousness. This is its theory, the philosophy of the Garga Saṁhitā: to know these four things and connect with that supreme power. The detailed representation of all this is in the Garga Saṁgitā. We will try to complete all the chapters one by one over seven days. Today, I have introduced the importance of this chapter and Gargācārya Jī. As much as I have understood, as much as I have heard from the Gurujanas, and by the grace of Veṇī Mādhava—because I do not know much, nor do I have such command over language—we are presenting to you whatever we have understood through the guidance and inspiration of our Gurus. In the next seven days, we will try to present to you as much as we can of each and every divine Līlā of Lord Kṛṣṇa—Braj Līlā, Mathurā Līlā—as much as we can present for the pleasure of the Lord. The purpose of the story is the pleasure of Veṇī Mādhava. At Tīrtharāja Prayāga, as there are deities of all places, the name of the Deity of Tīrtharāja Prayāga is Veṇī Mādhava. He is a very lovely Thākura; we have come to see Him today. So, it is by the grace of Lord Veṇī Mādhava. He is the song of the Līlās, He is the listener, He is the speaker. Keeping Him before us, we will try to present the stories as much as possible. If there is any problem with the language, please try to understand and listen to the story with love. The joy that King Pratibhau attained, that Śāṇḍilya attained, that Bhagavān Śaṅkara attained—may Veṇī Mādhava also attain that same joy, the joy of His darśana. You all will be able to see Him with your own eyes if you listen to the story with love. Tomorrow, in the Goloka Khaṇḍa, we will discuss the land of Bhagavān’s avatāra. Why does Bhagavān take avatāra? How many kinds of avatāras are there? The descent of Kṛṣṇa and His kinds—how many kinds are there? We will represent all of these. And most importantly, how did Rādhā Jī take birth? How did Kṛṣṇa take birth? Tomorrow, both birth celebrations—the festival of the birth of Goddess Rādhā and Lord Kṛṣṇa. Tomorrow we will celebrate. The story has its own fun and enjoyment. Because who are Kṛṣṇa and Rādhā? They are the ones who manifest in our heart. Our heart is Vṛndāvana. It is our inner power. To experience it, to realize it—it is not going to come from outside. The complete address of Lord Kṛṣṇa is our heart. In the Gītā, Lord Kṛṣṇa Himself says, "Sarvasya cāhaṁ hṛdi sanniviṣṭaḥ"—I reside in the hearts of all beings. Therefore, we must consider this heart as Vṛndāvana. In this very heart, we must see Kṛṣṇa and Rādhā dancing, singing, and playing. We must celebrate Their birth festival. From tomorrow, we will discuss the līlās of the Goloka Khaṇḍa. Today, a brief introduction has been given to you. Tomorrow, since only one Bhagavān descends, it is to destroy the wicked. Therefore, the character of Kaṁsa will also come tomorrow. How valiant was Kaṁsa? His character will also come tomorrow. Tomorrow, all these special characteristics, as written by Gargācārya Jī, we will attempt to represent. Today, with these words in service of Bhagavān, we pause here. Now the āratī of Bhagavān will take place. All of you will see the āratī. [Āratī Mantras:] Sati gaun pyāde terī chā pitā. Tvameva tvameva bandhuśca sakhā Tvameva tvameva vidyā Tvameva tvameva sarvaṃ mama deva Om Dhyāmayantādeva sthāne dharmāṇe prathamanyāsanā Te na kāmā imānā, Sāchant yatra pūrve, Sādhyāha, Śāntidevāha Śvāni yathā kāla udbhavāni Cha, Pushpanjalir mayadatta, Grahana parameshwara. Svampu jayami jagadishvarami prasidam. Pujam tindanami na shva parameshwaram. Ninam yahinam akhinam sureshwaram. Yad pūjitam māyā devaḥ sīdhu naktad astu me, anī kṛte aharniṣaṁ māyā asvaḥ parameshwara. Yaho adharm kānāśo prāṇiyo me sad-bhāvanā ho, viśva kā kalyān ho. Go-mātā kī jai ho, bhārat-mātā kī jai ho, satya sanātan jai, dhīkī jai, dhīkī jai.