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Part 1: The Divine Constitution: An Introduction to the Garga Saṁhitā A new creation will be born in the form of Dīdī Manār. Mahānirvāṇī Akhāṛā Karatā Purī Jī, Siddha Pīṭha Paramparā, Mahānirvāṇī Akhāṛā Karatā Purī Jī, Siddha Pīṭha Paramparā, Mahānirvāṇī Akhāṛā Karatā Purī Jī, Siddha Pīṭha Paramparā, Mahānirvāṇī Akhāṛā Karatā Purī Jī, Siddha Pīṭha Paramparā, Mahānirvāṇī Akhāṛā Karatā Purī Jī, Siddha Pīṭha Paramparā, Mahānirvāṇī Akhāṛā Karatā Purī Jī, Siddha Pīṭha Paramparā. Śrī Rādhārāṇī Sarkār Kī, Śrī Rāj Maṇḍal Dhāma Kī, Parampuṣṇī Ācārya Mahāmaṇḍaleśvar Jī Mahārāj Kī, Śrī Sadgurudev Bhagavān Kī, Śrī Yamunā Mahārāṇī Kī, Śrī Gaṅgā Mahārāṇī Kī, Tīrtharāj Prayāg Kī, Śrī Gaṅgā Mahārāṇī Kī, Śrī Gaṅgā Mahārāṇī... Kī, Śrī Śrī Alopī Māiyāṅkī, Śrī Veṇī Mādhava Bhagavān Kī, Sab Santān Kī, Sab Viprān Kī, Sab Bhaktān Kī, Jaya Jaya Śrī Rādhē, Jaya Jaya Śrī Rādhē, Jaya Jaya Śrī Rādhē. By the grace of the supremely venerable Ācārya’s feet, by the grace of the supremely pure, the eternal and infinite lord of the universes, and by the great grace and compassion of Rādhā and Mahādāva, we are all contemplating the divine pastimes of Bhagavān through the medium of the Śrīmad Garga Saṁhitā, written by Gargācārya. I am pleased to introduce you to the Garga Saṁhitā. The word means Saṅhitā, that is, a constitution. In every era, as in Satyayuga, Manu Mahārāja put forth a constitution for every human being. In Tretā, Maharṣi Vasiṣṭha designed the Vālmīki Rāmāyaṇa to help us understand the meaning of religion. At the same time, in the Dvāparayuga, when the Yadu Vaṁśa was ruling over India, in the Yadu Vaṁśa, Lord Kṛṣṇa represented a new value of religion. Gargācārya was his priest, and not only the priest—he committed to writing all the rules and regulations that formed the Yadu Vaṁśa. And the Yadu Vaṁśa played a main role in completing an integrated form of India. Just as Maharṣi Vālmīki wrote the character of Rāma, in the same way, when the time of the Yadu Vaṁśa came, the time of Dvāpara, when Bhagavān Śrī Kṛṣṇa took avatāra... because the purpose of Bhagavān’s avatāra is the establishment of dharma and the destruction of adharma. Yadā hi dharmasya glānir bhavati Bhārata. God Himself is saying, "When the duties of a man lose their occurrence and dishonor of religion becomes higher, when demigods are not in the place of their value and demons become rich." When the deities, i.e., divine qualities, are harmed, and the deities’ qualities—those qualities that are essential to humanity's survival—are defiled, then the incarnation of Bhagavān takes place. The incarnation of that Bhagavān, His līlās, are manifested by the great men through their scriptures. Because Bhagavān is not history. God is not history. It is an event that happens all the time. Its relevancy never ends. That is why the character of Bhagavān is called Nitya. Because in any era, Bhagavān is always present. He is always relevant. You can make his life happen everywhere. You can take inspiration from him. How should life be lived? To discover that path, he turns to his ancient scriptures, to the Vedas, because Hindu Dharma, Sanātana Dharma, is not the religion of just one country. This religion belongs to all of human society. Its distinctive feature is that it connects the divine light to every human being. This is the very speciality of our Sanātana Dharma—it is continuously flowing, it has been flowing since time immemorial, from the beginning of life and creation until the very end. Even the scientists also recognize that this creation began from a point, from a bindu. This theory is from our Vedas. So, the Vedas and Purāṇas can be correlated with this. This is why Sanātana Dharma, Hindu Dharma, does not belong to any one country or any one society. This is the pure dharma of the entire world. Rāma or Kṛṣṇa are not only of Bhārata; they are representatives of the complete world. From them, every individual... Rāma is a mirror in which you can reflect yourself. Like that, Kṛṣṇa is entertainment, a complete bliss. Kṛṣṇa means a super-attracting power, one with whom every heart desires to form a relationship. What is it in Kṛṣṇa? What is the beauty of his life? In this matter, Gargācārya Jī has mentioned it in his book, which is named Garga Saṁhitā. The name Saṅhitā was given for this reason: because in it, there are not only the līlās of Bhagavān. It is not only the story of Lord Kṛṣṇa. In this story, he has represented religion, our theory, in its true form. In it, he explained what the constitution of that time was like, what the form of dharma was in Kṛṣṇa’s time, how he conquered the whole world, how he achieved victory over the enemies, and how he gave love to everyone—how to love. Kṛṣṇa is the Lord of Love, the Lord of Eternity, and love also has its own constitution. What is the meaning of love? To achieve anything, to attract anything—no. Love means a great devotion, to sacrifice our very self. When we end ourselves, where the self ends, where there is no "I," no existence of our self, that is total devotion. When we think that our beloved has become happy, that is the meaning of love. Tatsukhe sukhitvam: how to make others happy, for the little smile of the beloved. We are ready to sacrifice all our power. We are ready to completely annihilate ourselves. For one smile of the beloved, that is called love. What was the love of Kṛṣṇa’s life like? What was its divinity? And what was the secret behind this? What is the mystery of Rādhā and Kṛṣṇa’s love? This mystery, this divine love, is represented by Gargācārya Jī, because he was a witness to all those circumstances that occur in Braj, in Mathurā, and in Dvārikā. Kṛṣṇa’s līlā takes place in three steps. First, in Braj. Braj is a village. Kṛṣṇa belongs to the old culture of our cultivation and Gorakṣā. Kṛṣṇa loves cows, and he is named Govinda. Kṛṣṇa was most loved by the cows and by the village. So his first līlā took place in the village, in Gokul, in Braj. The village is the foundation of our culture, where cows live, where there is agriculture, and where nature is beautiful. So the life of Kṛṣṇa begins with the cows, begins with the village, begins with nature. This speaks of ecological balance and the purity of the environment. First of all, the village should be good—our environment, our nature. Our connection with nature. To learn this, take the step. When the village develops, then move towards the city. The development of a township; for that, take Mathurā. And then the development of metros. The development of big cities; for that, take Dvārikā. Gargācārya Jī has seen all three of these. In all three situations, they were with Kṛṣṇa. So beautifully, only Gargācārya Jī has written it. Before any book, it is our tradition that we sing its glory. In every book, in many Purāṇas, the glory of the book is first told. And in other Purāṇas, its glory is written. Just as the Bhagavad's glory is written in the Padma Purāṇa, similarly, the glory of the Garga Saṁhitā is told through the conversation between Śiva and Pārvatī. There is a grantha named Sammohana Tantra. Śiva and Pārvatī are the great couple. Their most distinctive quality is this: they are always speaking and listening to the kathā of Bhagavān. If you do not want any kind of quarrel in the house, if husband and wife are to remain in love, for both to remain happy, then what should one do? One should not engage in worldly charchā; one should engage in the charchā of Bhagavān. Śiva and Pārvatī give this message. Sometimes they listen to Rāma Kathā, sometimes they listen to Amar Kathā, sometimes they listen to beautiful stotras. Sometimes Śivajī listens to it with Pārvatījī, and sometimes Pārvatījī listens to it with Śivajī. Do you know why this happened? In her first birth, this Pārvatījī was Satī. Dakṣakanyā Satī. You may all be watching the Śiva Purāṇa; perhaps you know the story. First, Patāñjali Śivajī married Satī, and Satī had to burn to ashes in Dakṣa’s yajña. Because Satī ignored the discourse of God, the ignorance of the Bhāgavata Kathā was the main reason for Satī’s destruction. Satī’s sacrifice... this matter has been clearly stated by Goswāmī Tulasīdāsa Jī in the Rāmcaritmānas. Once, Śiva Jī went to the sage Agastya to listen to a discourse and took Satī along. Satī had no interest in the discourse. She did not listen to the kathā with attention, and because she did not listen to the kathā with attention, she did not gain any knowledge about Bhagavān. Due to ignorance or a lack of knowledge, she remained unfamiliar with Bhagavān. And when they were returning after listening to the kathā... now she had not listened to the kathā, she did not know about Bhagavān, so her intellect became predominant. When we need to know about Bhagavān, we must not take the support of our wisdom—no use of wisdom. There should be adoration, respect, śraddhā. If there is no śraddhā, we will apply our intellect, we will apply logic. God cannot be understood through logic. Satī applied logic: "Can this be Bhagavān? He is weeping for his wife." Rāma, weeping for his wife. To examine him, she went, taking the form of Sītā. 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?" Hearing this, Satī became disturbed that Rāmjī recognized her. But when Śivajī became aware of it through meditation—she had gone to examine my Lord Rāma, she went becoming Sītā, she took the form of my mother. After that, Śivajī rejected her, and again Satī’s sacrifice happened. Then, when this Satī came as Pārvatī, she understood that from now on, I will never neglect the story of Bhagavān. I will always listen to the story, and I will keep telling the story so that Śivajī does not leave me. If Śivajī wishes to agree—Lord Śiva, they are always enjoying the story of Lord Rāma and Kṛṣṇa. They are always speaking and listening to the Kathā. They reside under the Vaṭavṛkṣa tree in Kailāśa. Vaṭavṛkṣa, Vaṭavṛkṣa means confidence, viśvāsa. Without confidence, without faith, we can’t even reach towards God. We must have great faith, great belief. Śiva is the symbol of great belief, and Bhavānī is the 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 represented in every time—in the past, in the future, in the present. That is truth, and when we think, then only does God become present at all times. So God is truth, and the capacity to reform this truth in our heart is Śraddhā. Bhavānī Śaṅkarau vande, śraddhā viśvāsa rūpiṇam, yābhyāṁ vinā na paśyanti siddhāḥ svāntasthameśvaram. Without śraddhā, without confidence, without belief, we cannot see the Lord dwelling within our own inner consciousness. Therefore, Śiva and Pārvatī always talk about the Lord’s stories in various manners, as Rāma 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, called Gopāla Sahasranāma." When Pārvatī chanted the Gopāla Sahasranāma every day, she received Lord Gaṇeśa. In the Brahma Vaivarta Purāṇa, Lord Gaṇeśa is an incarnation of Lord Kṛṣṇa. When Lord Gaṇeśa gave the beautiful darśana of Lord Kṛṣṇa, then Pārvatī asked Śiva. According to the Brahma Vaivarta Purāṇa, Gaṇeśa Jī is an incarnation of Bhagavān Śrī Kṛṣṇa. Pārvatī Jī performed the pāṭha of Gopāla Sahasranāma, and Śrī Kṛṣṇa, being pleased, took avatāra in the form of Gaṇeśa Jī. Śiva Jī showed her the divine svarūpa of Bhagavān and explained that there is no difference between Gaṇeśa Jī and Kṛṣṇa. Then Pārvatī Jī asked Śaṅkara Jī. What is the form of Bhagavān Śrī Kṛṣṇa? He who took incarnation in the form of our son, his abode is Goloka. How do they rule over the entire universe? And what is the need for them to take avatāra? How do they take avatāra at times? Why do they take it? Has there ever been a time when they have taken avatāra in their own form, i.e., their Kṛṣṇa form? When did they take it? How did they take it? And has anyone written about this whole incident? If it is written, then how is it written? In this introduction to the Grantha, I will tell you. Pārvatī asked many questions. The Lord, Śrī Kṛṣṇa, takes incarnation in various forms. Does he take incarnation in his own shape, as Lord Kṛṣṇa, when he takes incarnation? And who represents this entire story? In which book did the tapasvī Śivajī explain it? Bhagavān Śrī Kṛṣṇa resides in Goloka. The name of his place is Goloka, meaning many cows are wandering there. Bhagavān’s loka is beyond the limits of this material realm; it is a divine loka, where nothing of this nature exists. Everything is divine, entirely divine. Everything is divine and of great peace. There is a constant bliss there, a divinity, a supreme peace. In that peace-filled loka, Bhagavān resides, and He is the Paripūrṇatama Paramātmā, meaning the ultimate supreme power, a God ahead. He is the Super God. From time to time, He takes avatāra in many forms. Once, in the Dvāpara Yuga, He took avatāra in this very form. Not only did He come, but His power, His śakti... just as we see, this is a mic. It is a device, and electricity is its power. Like that, Kṛṣṇa is the device and electricity is Rādhā, his power. Bhagavān took avatāra with His own inherent śakti. With this came His beloved companions, whose way is like that electricity's many waves—they are the Gopīs. Just as one electricity has many waves, all of them are Gopīs. In the same way, Bhagavān has many, many forms, branches, and companions. Bhagavān took avatāra in Dvāpara with all of them. Bhagavān did not come alone; He brought His entire loka with Him. That is to say, when Bhagavān took avatāra, He came with His own home. Kṛṣṇa comes from his home, that is Goloka, that is Vṛndāvana. Bhagavān came with His entire realm, with all His līlās. And all those things, Gargācārya Jī wrote in his Garga Saṁhitā. Then Pārvatī Jī said, "What is the importance of this Garga Saṁhitā? Has anyone gained any benefit from listening to this grantha? Has there been any benefit? How was it heard? Tell us all about that." Then Śivajī said, "Look, its kathā... the very first kathā of the Garga Saṁhitā was held in Vṛndāvana." Vṛndāvana, the holy place. Vṛndāvana is a lovely, beautiful place where Kṛṣṇa wandered with Rādhā and all the gopīs. Gopīs, Rādhā, Kṛṣṇa, Vṛndāvana... In Vṛndāvana, in such an ancient time, after Bhagavān had submerged Dvārikā into the ocean and after Bhagavān had destroyed the Yadu Vaṁśa, only one Yādava remained—the great-grandson of Bhagavān. Bhagavān’s son was Pradyumna, the son of Kṛṣṇa is Pradyumna, and his grandson was Aniruddha, and Aniruddha’s son was Vajranābha. Vajranābhajī at that time came to the Mathurā Maṇḍala. He established Vṛndāvana Purī. Vajranābhajī came and re-presented the lost places of Vṛndāvana. Vajranābhajī had restored all the lost places of Vṛndāvana. Vajranābhajī’s son was Pratibāhu. Pratibāhu Jī was a great devotee. He used to serve the latās in Vṛndāvana. In Vṛndāvana, Kṛṣṇa loved the cows and the latās there the most. Kṛṣṇa was a great lover of cows, nature, trees, and all glorious flowers. Bhagavān always wandered among the kuñjas of those latās, and He still wanders there today. Kṛṣṇa has great love for trees and cows. Pratibāhu Jī used to serve those latās, he served the cows, he served the birds, because his sole purpose was to find Kṛṣṇa. If you wish to find Kṛṣṇa, do not search elsewhere; serve the cows, and Kṛṣṇa will be drawn to you on His own. You will not need to go anywhere else. Where the cows are, where the trees are, where the latās are—there, O Lord Kṛṣṇa, come before my eyes. This song represents the greatness and beauty of Lord Kṛṣṇa. Lord Kṛṣṇa, you are playing the flute, standing on the banks of the Yamunā River. Imagine the beauty of Lord Kṛṣṇa in your mind. On his head, a very beautiful peacock feather is glowing, and his beautiful eyes are like great lotuses—very big eyes, and very glorious earrings in his ears, and his smile, a great smile. When Lord Kṛṣṇa smiled, all the gopīs would say, "We are going to die." It is not just a smile; his lips are like a delicate edge, and his neck is like a conch. His great arms hold a flute, so very beautiful, with a great garland of five types of colorful flowers: green flowers, red flowers, white flowers, blue flowers, and yellow flowers. That is called the Vaijayantī Mālā. Kṛṣṇa is wearing the Vaijayantī Mālā. And his color is like that of clouds full of water. When we look at the sky and see water-filled clouds, the color of those clouds is the color of Kṛṣṇa. When we see such clouds, we think it is going to rain. Part 2: The Transformative Power of Śravaṇa: Rāja Pratibhau and Mālatī Devī’s Darśana of Kṛṣṇa Śrī Śrī... That is Pītāmbara, the color of Kṛṣṇa’s cloud, and Pītāmbara is like shining waves in a cloud, a very shining yellow color. This color represents Goddess Rādhā and the very beautiful nūpur on her feet. He is standing, bending three times, so that he is called Bāṅke Bihārī. Bhagavān kā yeh rūp man ko har letā hai, baḍā manohārī rūp hai unkā. Sir par sundar mor mukuṭ, kamal sī khilī huī baḍī baḍī āṅkheṅ, unkī smit muskān, gale meṅ vah jayantī mālā, adharon par muralī, pīlā pitāmbar aur bādalon jaisā. Sajala megha jaisā unkā raṅg. Aise, Kṛṣṇa ko yadi ḍhūṇḍhnā hai to gāyon ke sāth, vṛkṣon ke sāth, because Lord Kṛṣṇa dwells in nature. See, what is the colour of nature? It is green, isn’t it? Green colour. Where there is nature, there is green. Green is a mixture of two colours: blue and yellow. Blue plus yellow equals green. Blue is Kṛṣṇa, yellow is Rādhā. Where Rādhā is one with Kṛṣṇa, there is green. There is green all around. Whenever we see the color green, the essence of Rādhā-Kṛṣṇa becomes visible. Pratibhāujī used to serve Vṛndāvan, she used to serve the vines, she would search for Rādhā-Kṛṣṇa. But there was one sorrow in her mind, Pratibhāujī had a sorrow, she had no child. To unko laktā thā ki mere bād Vṛndāvan kī sevā kaun karegā, in gāyon kī sevā kaun karegā, Bhagavān kī pūjā kaun karegā? Who will worship Lord Kṛṣṇa? Who will worship the trees and cows? Koī na koī to chāhie. Ek bār unke guru, Maharṣi Śāṇḍilya, vahāṅ āye. Rājā Pratibhāu ne aur Mālatī Devī ne apnī cintā unke sāmne rakhī. We had a great sorrow. After us, who will save? Lord Kṛṣṇa, Vṛndāvana, the trees, and the cows? Koī na koī to? Pīche sambhalne vālā honā chāhie? Kaun karegā sevā? Tabb Śāṇḍilya Ṛṣi ne kahā, "Kṛṣṇa hī kṛpā kareṅgī. Kṛṣṇa is very kind. Kṛṣṇa bahut dayālū haiṅ. Vo kṛpā kareṅgī, lekin kab kṛpā kareṅgī?" Śāṇḍilya Maharṣi ne kahā, "Jab Kṛṣṇa rom rom meṅ bas jāyeṅge." The eagerness is the value of finding the Lord. When will we meet God? Only when we have an eagerness for Him, a yearning. What is our problem? The problem is that we have no eagerness. We are not hungry. When we are hungry, we want food. They become restless, they become impatient. Why? To save our life, we need food. Like that, such should our state become, that now we cannot live without Him. We can’t have our life. If such a situation arises, then God appears before us. And when does this stability come? When we are immersed in it. Mahāprabhujī kī karatā... Mahāprabhujī kī karatā... When we listen to someone, we feel that there is a quality in him; we know about his divinity, so we have a desire to connect with him. When we go near, we know that what we have heard is much more than what we have heard, so we immerse ourselves in it. When you have heard about your Gurujī, then you have connected with him. Without listening, you can’t join with anyone. The first thing is listening. You want knowledge, and the medium of knowledge is listening. Reading gets the information. When information is received, acknowledgement is received, then you join with it. When you join without joining, you cannot love. When there is no love, ... So, for love, the initial step is listening, getting information. Mahārāj Jī Śāṇḍīl says the same thing. You will have love for Kṛṣṇa, then only will He fulfill your wishes. And when will this love happen? When you listen about Him. For this, listen to the story of the Garga Saṁhitā. Is kathā ko sunne se Kṛṣṇa se aisā prem hogā? Aisā prem hogā ki āpanay āp sārī icchā pūrī hoṁ? Dekhiye, hamāre man meṁ kaī tarah kī desire paidā hotī haiṁ. Har vyakti ke man meṁ hotī haiṁ. There are many desires. Sārī desire pūrī nahīṁ hotī haiṁ. Kyō nahīṁ hotī? Because God is our parent. He knows which things are important for us and which are not, and whatever desire is needed, he fulfills it on his own. And the desire which is not of work, he does not fulfill it, but one has to represent one’s desire before him, just like every child does, every child represents his desire to his parents. And after that, it is the wish of the parents to fulfill his desire or not. But everyone makes efforts. It should be done. In the same way, it is not wrong to have a desire in the mind. By having a desire, a person makes an effort. And these efforts are his worship. Without effort, a person will become karma-less. Karma hame karnā hai, efforts karne haiṁ, lekin binā is bāt ko soche ki uskā result kyā hogā. We will represent our desire. Our parents will fulfill it if they wish, because they know better what is useful for us. Uske bāt wo jo dete haiṁ, usse bahut prem se accept kar lenā, kyūnki unhonne jo kiyā, wo hamāre liye sabse best thā. When do we understand this? When we are introduced to their mercy and kindness. We listen to them. So Rāja Pratibhau said, "It is my wish that I should have a son." Śāṇḍilya Jī said, "Listen to the story." After listening to the story, whether your desire is fulfilled or not, Lord Kṛṣṇa will determine. Then the story was arranged in Vṛndāvan. It was on the banks of the Yamunā. Vyāsapīṭha was made under the Vaṁśī Vaṭa. And Ṛṣi Śāṇḍilya told the story of this Garga Saṁhitā to Rājā Pratībhau. His wife Maltī Devī heard it, and all the people of Vraj. At that time, all the people who lived in Vraj Maṇḍal heard the story. Śāṇḍilya Muni was the ancestor of Nandabābā. Nandabābā was the father of Lord Kṛṣṇa in Gokula. His ancestors, his priests, were Śāṇḍilya. And he is a founder of Bhakti Sāhāyat, like Nārada Ṛṣi. Bhakti means love of God. Simply, bhakti means to represent our love and faith with God. Jaisī hum sansār meṅ kisī se prem karte haiṅ. When our entire love, our devotion, our infatuation, our attraction, whatever it is, is solely for God and for our Guru, that is called Bhakti. Bhakti means Bhaktamāna and division. When we consider ourselves to be a part of God and Guru, a part of God, its natural attraction is towards its part. For example, the earth has a gravitational force. Whatever belongs to the earth, whatever is born from the earth, the earth pulls it towards itself. That is the concept of gravitation. Like that, everyone has a great attraction to the Lord and his Guru, the Guru, because he is a 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. There are two paths to enjoy the constant bliss, to realize our existence and the beauty of the supreme power. When the final ṛṣis were the ācāryas of that devotion, they filled themselves with devotion and recited the story of Garga Saṅgīta. When they recited such a story, it felt as if they had brought Kṛṣṇa in front of them and made him stand. And when they recited the story, and the story was completed, then the king’s desire died that he should have a son. The desire to have a child had died. Now, there was no desire in his mind. Kyunki samajh gayā rājā, kathā sunne ke bāra, all the desire of in this world is not necessary. Humāre ghar meṅ kitne bhī bachche ho jāye, humko kitnā bhī dhan mil jāye, usse humko satisfaction nahīṅ mil saktā. The child and the wealth can’t give us satisfaction. Satisfaction, to Bhagavān ke pāsa jāne se hī milegā. Vaha śānti, vaha ānanda, vaha to Bhagavān ke pāsa jāne se hī milegā. Ye bāta kathā sunnī ke bāta samajha meṁ āgayī, to desire āpanay āpa khatama ho gayī. Rājā kī hī nahīṁ, unkī patnī kī bhī desire, vaha bhī khatama ho gayī. And listen to the story with so much love, listen to the story with so much love, listen to the story day and night. Along with listening, also see Kṛṣṇa’s chanting. The importance of chanting is greater than hearing. First is listening; after that, you have listened, then think about the subject. Whatever you have heard, contemplate on it. Only when you are in solitude, when you are sitting alone, then... Think about the subject. When we think, then many curiosities will arise in our mind. We want to know. Without knowing, there would not be anything. Until we don’t know, how will we believe? And as soon as there is belief, there will be love. So first listen, then contemplate, and when you have contemplated, then determination. What is determination? After listening, after thinking, you reach a conclusion that God is the only thing for love. That is determination. Phir us path se kabhī idhar udhar nahī̃ jānā. Ye determination hai. Ek bār us lakṣ kī aur us aim kī aur āp badh cale. Phir ānand hī ānand hai. Enjoy. Chāro taraf ek param śānti. Ye hai determination. Phir sārī icchā meṅ mar jātī hai. This same determination happened to Rājā Pratībhāu and to Maltī Devī. Now, there is no desire left. And when such a determination is made, when the Kathā is heard with so much love, then what is the result of the Kathā? I have written this in the Garga Saṁhitā. When the Kathā was heard with so much love, and it was immersed in it, its result was that Lord Kṛṣṇa appeared directly in the middle of the Kathā. Lord Kṛṣṇa comes 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 haiṅ. Krishna comes, and everyone had his darśana. They had darśana of that same form. Jab darśan kiyā, to Rājā Pratibāhu ne bahut sundar bāt kīye. Bhagavān, hame aur kuch nahīṁ chāhie. We don’t want anything. We want to take shelter of your very beautiful feet. We want to take shelter of your feet. How are Kṛṣṇa’s feet? Just imagine. The feet, Bhagavān’s feet, have many signs. Sign of Dhvaja, Sign of Vajra, Sign of Aṅguṣṭha, very beautiful flag, Aṅguṣṭha, lotus, Mahāprabhujī karatā he kevalam. And their nails, their nails have a white beauty coming out of those nails, that is. Auspicious light, the light that we meditate on, that is the meditation of the Lord’s Nakhmani Chandrika. So look, the union of the three, just like here in Tīrtharāj Prayāg there is union of the three, of Gaṅgā, Yamunā, Sarasvatī, there is union of the three under the feet of the Lord. Radhā saṅgam hai, red hai Sarasvatī, vo chhupī rehtī hai, nīlay raṅg kā upar kā hissā, vo hai Yamunā, aur jo safed safed prakāsh nikal rahā hai nāils se, vo hai Gaṅgā, aise Bhagavān ke devya charaṇ hai. Ki Jo Gaṅgā Yamunā Aur Sarasvatī Hai, Gaṅgā Bhakti Kā Pratīk Hai, Sarasvatī Gyān Kā Pratīk Hai, and Yamunā is a symbol of Karma, because it is Rāvinandinī. Yamunā is the daughter of the Sun, and the Sun is the symbol of Karma. Ganga is the symbol of devotion, and Saraswati is the symbol of knowledge. These three are together in the feet of Bhagavān: Gaṅgā, Yamunā, Sarasvatī. That is why the feet of Bhagavān are Prayāg. Just to take shelter in those feet. Shelter means shelter. Kisī ke śaraṇ meṅ hum ājāte haiṅ, chāhe wo Bhagavān ho, chāhe wo Guru ho, tab apne āp ko safe mehsūs karte haiṅ, we are completely safe in the shelter. Toh Pratibhaujī yehī kehte haiṅ, hum safe honā chāhte haiṅ, kis se? Sansār kī duniyā bhar kī vāsanāoṁ se, kāmānāoṁ se. 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. Hum āpke carno kī śaraṇ grahaṇ karnā cāhte haiṅ. These desires, like a poison, are maligning our hearts. To save your heart, you must abandon this maligned desire. We want to take shelter of your beautiful feet. We place our feet on the lotus in our hearts, because where the lotus comes, the fragrance comes, where the lotus is, there is its smell, and where its beautiful smell is, there is this poisonous smellific intention, the dirtiness of desire cannot remain. May the feet of God be in our heart like the lotus. This is what Pratibhaujī said. His wife, Mālatī Devī, said, "Prabhu, āp kā rūp aisā hai. Beauty, Kṛṣṇa is a glorious beauty. Aisī beauty duniyā meṁ kisī ke pās nahīṁ hai. Complete beauty." Wo beauty aisī hai, uskī glory aisī hai, uskī chamak aisī hai, ki us roop kā ākarshan jiske Rādhā meṅ bas gayā, phir usko duniyā meṅ aur kuch diktā nahī̃ hai. Jisne ek bār hamāre Bihārī ko dekh liyā, phir duniyā meṅ usko kuch aur dikhāī detā hī nahī̃ hai. This is the speciality of our Bihārījī. You must have seen Bihārījī in Vṛndāvan. In Vṛndāvan, there is the Lord Bāke Bihārī. So Mālatī Devī says, "When we saw Bāke Bihārī, the one who saw Bihārījī once, then he could not see anything else." He could not see anything else. Then where is the son of wealth? Where is his thing? The one who heard the story once only, Ek bār jiske hṛdaya meṅ Kṛṣṇa baiṭh gaye, phir har jagah hone Kṛṣṇa hī Kṛṣṇa dikhāe detā hai, chāroṅ aur Kṛṣṇa kī chhavi dikhāe detī hai. Krishna, we are sacrificing in your name. When we saw your beautiful face, peace eased in our heart. And we are just gatekeepers of your door, to see again and again your beautiful face. Maltī Devī ne bhī yehī stutī kī, "Bhagavān, dīn rāt hum āpko dekhna chāte hain, āpko niharnā chāte hain. We want to stare on your face. Hum āpko stare karte rahe, āpko ghoorte rahe, āpko niharte rahe. Kṛṣṇa, āpkī sundartā Rādhā meṅ bas jāe, āpse." Pyaar ho jai, Malti Devi ne bhi yeh nahī̃ māṅgā ki mujhe putra ho. Śāṇḍilya Muni ne kahā, "Prabhu, āpne hamārī kathā sunkar, yahā̃ darśan diye. Hamaare yajman ne prem se kathā sunī. Hum ne kahī̃ dekhī kathā vaktā aur kathā śrotā dono kā apnā ek guṇ honā chāhiye." Śrota kā sthān bahut mahatvapūrṇa hai. The listener is the most important factor. Śrota kī kāraṇ hī vaktā Bhagavān kī kathā kā cintan kartā hai, kehtā hai. Hamaare yahāṃ 9 prakāra kī bhakti batāī gaī hai: śravaṇaṃ, kīrtanaṃ, viṣṇu-smaraṇaṃ, pāda-sevanaṃ, arcanaṃ, vandanaṃ, dāsyaṃ, sakhyaṃ, ātma-nivedanaṃ. Jīb śrota hotay haiṁ, listener hotay haiṁ, tabhī toh koī kehtā hai. Kīrtana means to sing the glory of Bhagavān, to sing of Bhagavān’s qualities, to represent His qualities. That is kīrtana. We offer spoken service to Lord Kṛṣṇa through our words, about the qualities of Bhagavān, about His stories. To offer spoken service to Lord Kṛṣṇa through our Bāṇī, about the qualities of Bhagavān, about His stories. Vaktā kīrtan kartā hai, śrotā suntā hai, koī kahegā sunegā, tabhī toh kisī ko yād rahegā, usse smaraṇ bhakti hotī hai, yānī yād rakhnā. Śāṇḍilya Muni kehte hain, kyōṅki voh bhakti ke ācārya hain, voh kehte hain, tīn hī cīje pradhāna hain Bhagavān ko pahane ke liye, sunnā, kehnā, aur jab koī sunne vālā nahīṅ, sunāne vālā nahīṅ, to yād karnā, apnī memory meṅ rakhnā. If someone does three things, keep listening to the story, listen to the good things. Listen to good stories, good things. And when someone is in front of you, listen to them, make them listen. And when these two are not there, then remember, keep in memory. If someone does these three things, then Bhagavān is not far from him. Bhagavān comes to him on his own. Śaṇḍilī Ṛṣibhūmi says, "You are pleased with us and came to our story. Give a promise of this: when your story will be told with love like this, someone will tell you with love and someone will listen to you with love, there you will have to..." Go in this way, see, we will say with love, you will listen to us with love. So, like Śāṇḍilya Muni, Pratibāhu, Maltī Devī, Kṛṣṇa gave darśana, in the same way Kṛṣṇa will also give darśana to us. This promise he has given to Śāṇḍilya Muni. Where there is a story with love, the story is said, listen to it. Mahāprabhujī karatā, Mahāprabhujī karatā. He does not want anything for his self. You did not need anything from it for yourself. Usse apnī followers ke liye, duniyā ke liye sab kuch chāhie. Uskī sārī īkṣā hai, uskī sārī efforts human being ke liye. Usī ko Guru kehte hain, jo sab meṅ Bhagavān dekhtā hai. In every human being, God is playing. Jo is concept ko follow kartā hai, 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 Gaurav. 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 thinks about himself is an ordinary person; every person thinks. So what is greatness? Thinking for everyone. Śāṇḍilya Muni did not think about himself. He could have thought that Bhagavān has given us darśan, and we will be blessed. No. Part 3: The Path to Kalyāṇa through Garga Saṅgīta: Yoga, Devotion, and the Heart’s Purification He said, “As you have given me darśan, you have given my yajamāna darśan; give darśan to everyone like this every time.” And when everyone has darśan of Bhagavān, what will happen? Every person will see Bhagavān and receive inner peace. Everyone will be blessed. Kalyāṇa kā matlab yahī hotā hai: aisī avasthā jahāṁ na sukha hai na duḥkha, jahāṁ na harṣa hai na śoka, na koī mana meṁ bahut adhika atirikta ānanda hai — sukha-duḥkha kī avasthā se pare, na sorrow hai, na koī extra excitement hai. Neither excitement nor sorrow — the balanced situation is called kalyāṇ. We hear “Kalyāṇa Ho, Svasti Ho.” What does it mean? The balanced stage of mind. There is no excitement, no sorrow, no extreme happiness. At all times, a balanced situation. And this balanced situation is called Yoga. Yoga is balance of mind. In every situation, we can enjoy our life. We have no disturbance. If a person is happy when conditions suit him but gets disturbed when something is not according to his mind, Yoga teaches us how to stay balanced. And this greatness is seen in our Guru Tattva: staying balanced in every situation and thinking good for others. Positive thinking for all human beings — not only for human beings, but for all creatures. Prāṇī jagat ke liye, sab ke liye acchā socanā, positive thinking. Śāṇḍilya Muni ne sab ke liye socā: sab ko Bhagavān ke darśan hoṁ, sab ānand se raheṁ. Tab jo prajā thī, bahan kī jo citizen the, jinhoṁ ne aur logoṁ ne kathā sunī, unhoṁ ne Bhagavān se māṅgā: “Prabhu, hum ko āpke caraṇa kī bhakti mile, lekin hamāre rājā ko ek sundar putra mile.” Rājā ne desire ko open nahīṁ kiyā, rānī ne nahīṁ kiyā, priest ne nahīṁ kiyā — but the citizens did. Jab kisī bhī state kā king unke citizen ke liye sochtā hai, to the citizens themselves think for the king — so that our king may have a son, that our king’s lineage may continue. Bhagavān ne sab kī icchāoṁ ko pūrā kiyā. Here it is said that the story of Garga Saṅgīta is such a story that the desire in the mind will be fulfilled by listening to it with love. Whether that desire is related to oneself or to the welfare of the world, whatever it may be, if you have listened to the story of Garga Saṅgīta with love, the desire of your mind will be fulfilled. Jātī hai, aur ye humne dekhā bhī hai: jisne prem se kathā sunī, man mein koī wish lekar sunī, uskī wish complete ho jātī hai, kyūṅki sāre wish ko fulfil karne vāle to Lord haiṁ, aur ye kathā Lord kā hī ek rūp hai. Jo bhī śabd bole jāte haiṁ, jo bhī dhvani nikalatī hai, vo śabd nahīṁ — they all represent the God’s shape. Sāre śabd Bhagavān ke hī svarūp ko vyakt karate haiṁ. It is a simple representation of God in word form. The world is ideal; it takes place in our heart. And what is to be done? This heart has to be purified. There are all the wishes and all the worries in the heart; the heart has to be cleared. The day this heart is cleared, that day Bhagavān is not far from us; Bhagavān is right in front of us. By telling the importance of Garbhā Saṅgīta, Śiva told Pārvatī, “Listen, Pārvatī, the story of Garbhā Saṅgīta: King Pratibhau obtained children, everyone attained devotion to the Lord’s feet, whoever thought of something attained it.” Then Pārvatī said, “Vah Garbhā Saṅgīta kī kathā ko vistār se āp mujhe sunāyeṅ, Gārga ācārya jī ne kis kī preraṇā se ye granth likhā, kyōṁ likhā — ye purī kathā āp mujhe batāyeṅ. How many chapters are there? How many parts are there?” This whole story was narrated by Sūtajī in Naimiṣāraṇya to the Śaunakādi Ṛṣis. As soon as Sūtajī told the importance of Garbhā Saṅgīta, Garbhā Ācārya himself came there. Sūtajī urged him, “You narrate the story of Gārghya Saṅgīta to these Śauṇakādi Ṛṣis with your own mouth.” Purāṇa hai — Purāṇa means jo kabhī purāne nahīṁ hote, they never get old. Ve sāre Purāṇa Naimiṣāraṇya meṁ sunāye gaye. The place where the kathā of the Purāṇas took place is called Naimiṣāraṇya. What is the meaning of Naimiṣāraṇya? Naimiṣāraṇya means a state of mind: when śrotā and vaktā, listener and speaker, are established in such a way that our whole mind is completely at peace. When our mind is completely at peace, then we understand everything. These Śaunakādi Ṛṣis — their penance is based on their efforts. It is said that their father’s name was Śunaka Ṛṣi. Śaunakjī was a disciple of Bharadvāj Muni. Bharadvāj Jī was one such ṛṣi who did penance here. Sitting at his feet, Śaunakjī studied. And after studying all the Vedas and Purāṇas, he understood that the purpose of life is to chant the Lord’s name. And to chant the Lord’s name, it is necessary to know Him. And the means of knowing is the Kathā. That is why we should listen to the Kathā. Who should we listen to? The person who listens to the Kathā should also be worthy. Man bhī to idhar udhar ghumtā rehtā hai. Jahāṁ jākar man śānt ho jāye, mind has great peace, vahāṁ hameṁ bāt samajh meṁ ātī hai. So Naimiṣāraṇya is both a physical land and a state of mind. Jahāṁ hum andar se śānti kā anubhav karte haiṁ, us Naimiṣāraṇya meṁ Śaunakādi Ṛṣigaṇon ko Sūtajī se Gārgācāryajī yah kathā sunā rahe haiṁ. Ab Gārgācāryajī kaun haiṁ? Gargācārya Jī Yādavon ke kulgurū to haiṁ hī, sāth hī sāth oldest ṛṣi haiṁ, Brahmā Jī ke hī putra haiṁ. “Garg” śabd represent kartā hai great knowledge of astrology, gaṇit, mathematics. Gargācārya was a great scientist also, a great astrologer, a great mathematician. And he possessed profound knowledge of Vedic Karmakāṇḍa. Gargācārya Jī had deep mastery of three things: Mathematics, Astrology, and Vedic Karma — how one should perform the pūjā, the yajña karma. He was a great ācārya of Yajña Karma. That is why he got Śiva and Pārvatī married; their vivāha took place through his hands. Kāraṇ ye thā ki unse baṛhiyā karmakāṇḍa saṁskāra karāne vālā koī nahīṁ thā. Kṛṣṇa Bhagavān kā nāmakaraṇ unhoṁ ne karāyā. They were deeply knowledgeable about saṁskāras. What is a saṁskāra? Hamāre Bhāratīya Darśan meṁ vyakti ke solah saṁskār hote haiṁ. Because we believe that the birth of a jīva, a living being, carries the imprints of many births. To purify them, saṁskāras are necessary. Just as it is necessary to clean a house, similarly, for cleaning the jīva’s inner body and clearing the intellect, saṁskāras are necessary. The most expert person in performing these saṁskāras was Gargācārya Jī. Our Vedic Dharma lays great importance on vidhi, on rules. Just as in science, when we do experiments in chemistry or physics, we follow a rule, a system. Without a system, without rules, we cannot achieve any result. Jab tak hamārā koī system nahīṁ hogā, jab tak ham rule regulation ko follow nahīṁ kareṅge, we cannot prove our experiment or get the result. Similarly, our Vedic system — the system of Yajña — how Yajña should be done, how the vedī should be built, how agni should be prepared, is a complete system. Yajña is not only fire sacrifice; it is a systematic method. If we follow that method, we get the result; if we do not, we don’t. And just as in any science experiment we need experts, scientists, so also for performing such a Yajña or any kind of karma we need an expert, a guru. Without an expert, we cannot obtain the result. The specialty of Gargācārya Jī was that he was a master of astrology. At what time should we perform our karma? Time is most important; this is called muhūrta. What is the meaning of muhūrta? It is when all the planets shower positive energy upon 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 the universal bodies. Muhūrta is that time when we receive the maximum or optimum positive energy from the universe, and when we perform our work at that time, its result comes perfectly, in a glorious manner. Therefore, to determine the right time, first time is important, then calculation — ki humko kitnī cīzeṁ cāhie, hamārā kitnā area cover karnā hogā. So mathematics is also important for performing the Vedic method or Yajña. The third thing is the method and whatever materials are needed for the Yajña Karma. Gargācārya Jī was an expert in all three: astrology, mathematics, and everything that goes into the Yajña. That is why whenever anyone had to perform a Saṁskāra or any significant work, all the Ṛṣis would remember Gargācārya Jī. He wrote a book called Garga Smṛti, in which he laid down rules and regulations: which rules should be followed, how Yajña should be done. But so many rules and regulations are written, yet people do not have time to read them. So how will people learn astrology and the method of Yajña in such a time? How will they follow it? Then Devarṣi Nārada, who inspires everyone, came to Gargācārya Jī. He said that Kaliyuga is coming; a time is approaching that is not favorable. At that time, people will not understand rules and regulations. “Purījī, Purījī… these things you can represent through someone’s character, through an example.” Lord Kṛṣṇa was the biggest example right in front of Gargācārya Jī. Based on what he heard from Devarṣi Nārada, he formed an imagination in his mind: “The people I want to teach, I will teach through this example. I will present Lord Kṛṣṇa’s life story and explain to people ki jīvan meṁ time kī importance kyā hai, management kī importance kyā hai, saṁskāroṁ kī importance kyā hai, Bhagavān ke nām kī importance kyā hai, unkī līlāoṁ kī importance kyā hai.” When these things are understood, people will automatically avoid bad actions. Jo sādhu log hote haiṁ, guru log hote haiṁ, vo ek hī bāt chāhte haiṁ: log galat rāste par na jāyeṁ, galat cīz na kareṁ. Karaī — positive chīzeṁ kareṁ, negative se bache raheṁ. Negative energy ko down karne ke liye, positive energy ko increase karne ke liye, divya guṇoṁ kā, divine qualities kā vikās karnā. And whatever gandhī bāteṁ, useless things are there, unko protect karnā, unse logoṁ ko bacānā — yahī guru kā uddeśya hotā hai. I keep on thinking that people should not go on the wrong path; they should 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 in a way. Why? Because some people are going on the wrong path; they are stuck in a vicious circle. People should be saved from that wrong path, and everyone should love each other. Sab log acche mārg par caleṁ, āpas meṁ brotherhood ho, prem ho, to sārā saṁsār kitnā sundar ho jāyegā. Gargācārya Jī ne isī point ko represent karne ke liye pahale Garga Smṛti likhī, lekin unko lagā ki isse ek bāt pūrī nahīṁ ho rahī; usse unko apnā achievement mil nahīṁ rahā. To unhone Garga Saṅgīta likhī. Usme bhī rule aur regulation kā hī representation hai, lekin Kṛṣṇa ke jīvan ke madhyam se — the medium is Lord Kṛṣṇa’s life. Through that medium, they tried to leave behind evils, and accept divine qualities. In such a state, when all people become good, the world will become beautiful. We will become beautiful. Keeping this objective in mind, Gargācārya Jī wrote this beautiful book. There are ten chapters of the Garga Saṁhitā. The first chapter is called Golokha Khaṇḍa. Goloka is the own abode of Lord Kṛṣṇa. Bhagavān comes from Goloka to this earth. In this chapter there is a description of Bhagavān’s birth, Rādhā’s birth, and His Gokula Līlās. Then there is Vṛndāvana Khaṇḍa, describing the Vṛndāvana Līlās. Then comes Girirāja Khaṇḍa — Girirāja Govardhana Parvata hai, uskā svarūpa batāyā gayā hai. After that is Mādhurya Khaṇḍa, the sweet stories of the gopīs: Bhagavān kī jo sakhīyāṁ thīṁ, gopīyāṁ thīṁ, unkī sundara sundara kathā hai. Mādhurya means the art of loving Bhagavān — the rasa of loving Lord Kṛṣṇa, and the Gopīs have immense love for Him. To unko vah prem kaise milā? That is in the Mādhurya Khaṇḍa. Then there is Mathurā Khaṇḍa, describing the Mathurā Līlās. One is Dvārī Khaṇḍa, which narrates the Dvārakā Līlās. There is Viśvajit Khaṇḍa, in which the divine plays of Lord Kṛṣṇa’s son, Lord Pradyumna — the incarnation of our intellect — are described, showing how he conquered the world. After this is Balarāma Khaṇḍa, relating the life of Balarāma, Lord Kṛṣṇa’s brother. Then comes Vijñāna Khaṇḍa — Vijñāna means not mere science, but Viśiṣṭa Jñāna, super‑specialized knowledge. It means the darśana, the philosophy on which Gargācārya Jī based his rules and regulations, is set down in the Vijñāna Khaṇḍa (also called Vidyā Khaṇḍa). Mahāprabhujī kī karatā… Mind is Aniruddha, and Self‑Existence is Baladeva. The four together became a form of intellect. In this intellect only, we can know our Supreme Consciousness. This is the theory of Garga Saṅgīta, the philosophy of Garga Saṅgīta: to know all four aspects and to connect with that supreme power. The interpretation of all this is found in the Garga Saṅgīta. We will try to cover as many chapters as possible in seven days. Today I have given its mahimā, its importance, and a brief introduction to Gargācārya Jī. And by the grace of Veṇī Mādhava — I don’t know much, nor do I have great command over language — we will try to present before you whatever we have understood from this. In seven days, we will try to present as many of the Līlās as we can: Lord Kṛṣṇa’s Deva Līlā, Braja Līlā, Mathurā Līlā. The purpose of the story is the happiness of Veṇī Mādhava. This Tīrtharāja Prayāga is the abode of the deity of every place; the name of the deity of Tīrtharāja Prayāga is Veṇī Mādhava. He is a very lovely Ṭhākurjī whom we have come to see today. So, it is by the grace of Lord Veṇī Mādhava. He is the song of the Līlās; He is the śrotā and the vaktā. Keeping Him before us, we will endeavor to present the stories as much as possible. Prem se kathā suniye: jaisā sukha Rājā Pratibhau ko milā, Śāṇḍilya ko milā, Bhagavān Śaṅkara ko milā — Veṇī Mādhava kṛpā kareṅge to humko bhī vahī sukha milegā, unke darśana kā sukha. Āp sab log apnī in āṅkhoṁ se unkā darśana kar pāyeṁge, yadi āp premapūrvaka kathā suneṅge. Tomorrow, in Golokha Khaṇḍa, we will describe the land of Bhagavān’s avatāra: Bhagavān avatāra kyoṁ lete haiṁ? Bhagavān ke avatāra ke kitne bheda haiṁ? The incarnations of Kṛṣṇa and their kinds: we will present them all. And the most important — how was Rādhājī’s birth? Kṛṣṇa kā janma kaisā huā? We will celebrate the birth festival of Goddess Rādhā and Lord Kṛṣṇa tomorrow. Kathā kā apnā ek mazā hai, ek enjoyment hai, kyūṅki Kṛṣṇa aur Rādhā kyā hai? Hamāre heart meṁ hī ye vihār karte haiṁ; hamārā heart hī Vṛndāvana hai. Hamārī bhītarī śakti hai, usko anubhav karnā, usko realize karnā — kahīṁ bāhar se nahīṁ āne vālī. The complete address of Lord Kṛṣṇa is our heart. In the Gītā, Lord Kṛṣṇa Himself says, “I live in all beings’ hearts.” I live in everyone’s heart. We have to make this heart a Vṛndāvana. In this heart, we have to see Kṛṣṇa and Rādhā dancing, singing and dancing. Mahāprabhujī kī karatā kevalaṁ bhagavān kī vāṅgmaya sevā ko yahī virāma dete haiṁ. Abhī bhagavān kī āratī hogī, āp sabhī āratī kā darśana kareṁge.