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Part 1: The Foundation of Development in the Līlā of Śrī Kṛṣṇa After listening to this much, what did Bābā say? "Ya chak sakal, ya chak ki ne. Ya chak sakal, ya chak sakal, ya chak ki ne. Sampati, sampati, daya hai. Sampati khurba lukai, yasoda maya, dedo badhai. The joy of being in Gokul, the joy of being in Gokul. Śeṣi sākhe nahīṁ gāyī, Śeṣi sākhe nahīṁ gāyī. Yaśodā māyā dedho badhāyī, Lālā ko jana me sunī āyī. Yaśodā māyā dedho badhāyī, De do badāyī maiyā, de do badāyī. Kanak Janam Sunī Āī Yā Sudhā Maiyā De Do Badāī, Kanak Janam Sunī Āī Nandī Jī Kā Nandī Bhāī O Jai Kaniyā Lāl Ke." In Rājabandhan, there was a lot of excitement; everyone experienced bliss. Bliss is the form of Brahman; the real form of Brahman is bliss. Krishna is the samādhi of the yogīs, the root of the Vedas, the one who is called the doer in justice, the one who is called the Puruṣa in the Sāṅkhya, the one who has been praised by the Vedas through the Puruṣa Sūkta. That Śrī Kṛṣṇa, the complete and supreme Paramātmā, manifested today in the Vraj circle. The place where countless cows reside is called Vraj. Bhagavān came to Vraj for the service of the cows and for the development of agriculture. In the avatāra of Bhagavān Kṛṣṇa, the concept of development is hidden. When can any country develop? There are three main conditions for a country's development. First, its economic system, its economic condition, must be very good. The second thing is that the balance of its nature and environment must be correct—the ecological balance. First is economy, second is ecology, and third is education. These are the three steps of development for any country. This is one vision of Bhagavān Śrī Kṛṣṇa. The beginning of development should always be from the village. The village is the main part of a country. Development should begin from the village. The development of the village is the development of the nation. This is why Bhagavān took birth in Mathurā, yet he came to Gokul, he came to the village. The foundation of village development is agriculture and cow protection. The spinal cord of our development is the cow. Without the cow, development is not possible. The agricultural system cannot move forward without the cow. The first people who came to Gokul reflected the importance of the cow. The importance of the cow is represented by Lord Kṛṣṇa because they wanted to develop the whole of agriculture. Until a country's agricultural system is organized, development in the country is not possible. As agricultural development happens, this is the primary stage. From it, everyone gets grain for food, and many commercial crops are obtained, such as cotton, and medicinal herbs, from which cloth is obtained. All industries and businesses are based on agriculture. So first, the development of farming must happen; from that, the development of industries will happen, and with that, civilization will progress. Now, to develop this cultivation, first of all, cows are required. Because food will be produced from the earth, which will be in sufficient quantity with cow dung and cow urine. For example, we need food. If we get food, then we can work. Similarly, our Earth is also considered alive. Earth is also alive. This earth is not an inert material. This is also a conscious material. This earth is a Goddess. Just as our food is food, similarly, its food is cow dung and cow urine. When this earth gets cow dung and cow urine, then it has the capacity to work; it has the capacity to produce food. Its fertility increases. The more dung and cow urine we provide, the more food we produce. The production of food and all commercial crops depends on gobar and gomūtra. As long as the earth receives gobar and gomūtra in sufficient quantity, its fertile power will never be exhausted. Bhagavān Kṛṣṇa wanted that first of all, the earth should be given its proper nourishment. Therefore, they protected innumerable cows in great numbers in Vraj. Because of that, there was abundant vegetation in sufficient quantity. The greenery was plentiful, nature was full of greenery, and crops grew. Bhagavān Kṛṣṇa did Gopālan (cowherding), and Baladāojī kept a hall with him. The hall is the symbol of farming. Baladāojī and Balabhadrajī were farmers. Bhagavān did Gopālan, and they became cowherds. And Bhagavān Balabhadrajī became a farmer. He cultivated and worked in farming. When agriculture was established, then the industries developed. Industrialization depends on agriculture. Industrialization depends on farming. Until farming is not developed, industrialization is not possible. That is why Bhagavān first developed the village in the initial stage. And the village is based on cows. He protected the cows and developed the farming. When he arranged this system—the development of the land, the development of the farming, the development of the cows—then he thought about the development of the cities. Then Bhagavān went to Mathurā. Mathurā is a township where they developed small businesses which were based on agriculture. And then the big city of Dvārikā. To progress in a single process, to develop in a single process, can benefit the country. So first the development of the village, and then the development of the cities. And the biggest thing in the development of the cities is education. God first developed the economy of the earth, and then the education. Then God went to Sāndīpani Muni to study. Our education should be such that it teaches us to live with nature. Today, our education is such that it is taking us away from our culture. Our education should aim to be connected to the root and committed to progress. We should stay connected to our roots and move forward in the process of development, because every country has its own culture, and that culture is based on its climate and its atmosphere. Our country India is a hot climate region, in which there are many types of atmospheric zones and many types of climate zones. Based on that, we have developed our culture and our civilization. The European countries where you live, the atmosphere there is completely different. There is a cold atmosphere, so based on that, your civilization was developed. There can’t be a comparison between the two. If you want to keep a country safe, then its education and civilization should be according to its atmosphere. It should be like its environment. Our people and our children should understand this. What were the basic foundations of India’s education? In India's education system, the biggest thing was that we should not exploit nature. We are not going to exploit nature. We are feeling symbiosis with nature. We have to live with nature. To live with nature, not to exploit it. Because we believe that this nature is our mother. Mother nourishes us. We should have feelings of love and goodwill towards her. That’s why we didn’t have a rapid force of development here; we didn’t have a fast pace of development. We had a development in which nature was not at risk. Our sages were also great scientists. If they wanted, they could have made electricity; they could have invented electricity; they could have made great tools. But in all this, our nature was being harmed, so they didn’t make any such invention. India is such a country that it invented fire first. Our Ṛg Veda’s first mantra is 'Agni Mīḍe Purohitam'. That is, India has brought energy to the world. India has told the world what energy is. The one who can invent fire, who can sacrifice fire, who can give people fire, can he not produce electricity? But to produce electricity, first of all, water had to be stopped, dams had to be built, and coal had to be used. We used at least a small amount of coal, so that our earth does not become hollow. We did not dig the earth, because we cannot dig our mother’s womb. Today, if electricity had been made in the olden days, coal would have been used. Water would have been stopped. When the flow of rivers stops, there are two consequences. One is that filth is formed; rivers are polluted. Today, Gaṅgā, Yamunā, Narmadā are getting polluted, and their condition is such that they are about to be extinct. The existence of Yamunā is in danger because so many dams have been built on them. When there is no flow, how will the filth be removed? Secondly, as long as water keeps flowing, there are minerals in it. The good elements of water inside them remain safe. Today, those minerals are finished. So today, water is being sold in the form of mineral water. Today, the water that we are getting to drink is being used for chemicals, and that is becoming cancerous. We have stopped the flow of rivers to make electricity. Because of this, we have suffered a lot of damage. Today, the purity of our water has been destroyed, and the good minerals that used to be in the water have been destroyed. Because of this, the power of water has been lost. There is no such energy in that water. We have to use manure and urea in spite of being a farmer. Due to this, our crops also get spoiled. The grains we eat have urea and pesticides. All these have become the causes of cancer. When we try to exploit nature, it will be a destroyer. It has started destroying our life. This was such a devastating result. All the sages and saints have never tried to do this kind of work. They have not made vehicles that can run on petrol, that can run at high speed. India is the country that provides speed to the world, because first of all, the invention of wheels was made by India. But such a wheel was made, which was big—the wheel of a chariot, the wheel of a bullock cart. Because we don’t have to run anywhere. We don’t have to do such development which will take us towards destruction. We have to develop in such a way where our life is safe for millions of years. Apart from India, there is no other country in the world that has been going on for millions of years. Everyone has a history. Rome, 2000 years ago; Egypt, 4000 years ago. But our history is of millions of years ago. What is the reason that we are still alive for millions of years? Behind it is our long-term thinking, an attitude of great reason. The reason of our ṛṣis and munis was so lofty, so lofty, that they knew what the future was going to be like. What the future was going to be for the ṛṣis. We have to preserve nature for a long time until that time. What is the way to save it? Use nature in such a way that it has the capacity of reproduction. We tried to develop the capacity of reproduction. That is why our education system was such that the education of the Gurukul, the education under the trees, where the person did not have much comfort, did not have much comfort, but he felt himself connected with nature. He felt that I am a part of nature, and I want to live with it. No matter how big a person he is, whether he is the son of a king or an ordinary person, everyone used to sit together and get an education. There was no discrimination in education. There was no discrimination in education, that he is small or he is big. And Lord Kṛṣṇa did the same in Gokul. Primary education should be available to everyone. Today’s people, Europeans also believe this, which is called the Kindergarten method, where there is no discrimination. God has developed such an education, so education is the second line. First, the development of the villages, the strength of the economy, the first line of development. The second line is such education in which there is no discrimination. The education is without discrimination. And there should be an education that teaches us to live with nature. We should not make a person greedy, so that we have to do more exploitation. There was another reason behind this. Our Indian thought was that our life is not one life. We have to take birth many times. We are born in many eons. And if we do something wrong, then we will have to wander in the four eons again. On the other hand, Western philosophy says that life is once. Let us enjoy; we have to enjoy. This does not mean that if we do something, we will have some result, or if we commit a sin, we will go to hell. There was no definition of hell and heaven. There is no definition of heaven and hell. So a person wants to enjoy his life as much as he wants, and his greed exploits nature. We don’t have this habit here. We keep saying that the purpose of our life is not to enjoy. The purpose of our life is liberation, mokṣa. We have to live our life in such a way that we can attain mokṣa in the end. We don’t have to be born again. We don’t have to be sad. And when will we not be sad? When we make everyone happy. We move forward with this thought. In our education, we are not made to be greedy. We are not made to be selfish. We are not made to be content with desires. It is repeatedly said that the goal of life is liberation. It is mokṣa. That is why do renounce. Become a renunciate. Tyāga and vairāgya were considered the aim of life; in contrast, there sensuality is predominant. Therefore, in such a situation, education should be such that it generates renunciation within us, generates dispassion, generates devotion. Because of this, we will be connected with nature, we will love everyone. Our Indian culture teaches us this education of renunciation, of knowledge, of devotion. Today’s education is such that every person thinks that the most important thing is wealth—to occupy more wealth. Now, when we want to earn wealth, we have to be greedy. Because of that, all our thoughts have changed, and we started exploiting nature. We started ruining our lives with our own hands. The third principle of development that is shown in Krishna’s life is ecological balance. The most important thing in Krishna’s life is balance. He is called Yogeśvara. The Lord of Yoga is Kṛṣṇa. And who is called Yoga? Where there is samatva, where there is balance. God has balanced everywhere. Whether it is the development of the village, whether it is the development of the cities, or whether it is to keep balance in your family, he has balanced every situation. Until a person is balanced, there is no rationality in him. And it is very important to be rational. The most important aspect of humanity here is wisdom. Wisdom is more important than intellect. Wisdom is rationality. A person has to be rational, and to be rational, he should know what is right and what is wrong. What is wrong and what is right? 'Dinu satsaṅg dhivek na hoi, Rām Kripābhenu. Rām Kripābhenu Sulabh nasoi. Rām Kripābhenu Sulabh nasoi. Vin satsaṅg iveku nahoi. Śrī Rām Kripā Benu. Śrī Rām Kripā Benu.... Sulabh ne soī binu satsaṅg vivek nehu. Satsaṅg vivek nehu.' Lord Kṛṣṇa taught people to be balanced, to stay in samatva. Until samatva comes, the education of yoga is not possible. And the correct interpretation of this is in the līlā of the three cities of Bhagavān. Development of villages in Gokul is economic development. In Mathura, the development of education, and in Dwarika, the balance of ecological balance, the environment—these three things should be the three centers. When these three situations are in their highest state in a country—the three sectors of the economy: the primary sector of agriculture and production, then industry, and then the service sector—the economy is formed along with these three. The development of the three, that is, the development of agriculture, the development of businesses, and the development of the service sector, then the country becomes self-reliant. The country whose economic power is great has all the other countries under it. So Lord Kṛṣṇa first added that we should make our country self-reliant from an economic point of view. The countries which are self-reliant from an economic point of view, the whole world is under them. Today, Israel is a small country, but the whole world considers it as its iron. Because it became self-reliant from an economic point of view. And the reason for this is that he gave his religion as a priority. He raised his Jewish religion to the top. The country that develops on the basis of its religion becomes self-reliant. So Krishna’s first teaching is to become self-reliant. Become self-reliant from an economic point of view. And for this, don’t run towards cities. Today, it is the other way around. People leave the village and run to the city. God left the city and came to the village. As soon as he was born, he left the city of Mathurā and came to the village. If you come to the village, first develop the village, fix the village’s system, take care of the cows. When that system is fixed, then come to the cities. First, develop the village. And why should you come to the city? For the development of education. Life should be in the villages; the city should be the center of education. Education should be such that it is in accordance with our culture and tradition. Connect the person with it, not break it from the roots, but connect it with the roots. The education system was based on Mathurā Līlā, according to culture and culture. If you are financially self-reliant and educated, then the development of big cities, where there are many businesses, where there is complete prosperity through gold—the conclusion of gold is that when you are financially self-reliant, when you are educated, then all your houses, cities, roads can be made of gold. You can be prosperous. Prosperity, but in that situation, you should not be attached to the city. God was very little in Dvārikā. Sometimes he went to Indraprastha, sometimes he went to ṛṣis and munis, sometimes he went to Mithilā. When you are prosperous, then you spread your prosperity to all the countries. In Gargha Saṅgīta, there is an explanation for this in two parts: in the Viśvajīt part and the Aśvamedha part. It is said that when God lived in Dvārakā, then the prosperity of Dvārakā spread to all the countries. When you become prosperous, then you should work for welfare. Work for benefits. Make every country prosperous. Make every person prosperous. Because India’s vision says, "Ayam Nija Paro Veti Ganana Lagucheta Saam Udara Charita Naam Tu Vasudeva Kutumbakam." We are people of Udara Charita. The whole earth is our family. Become self-reliant. Become self-educated. So now we have to educate the whole world. Now we have to make the whole world prosperous. This form of India can be seen in the life of Lord Kṛṣṇa. Lord Gokul came, and in every Līlā of Gokul, he advanced the process of development. When Lord Gokul came, the Nand Utsav was celebrated. Because festivals or celebrations are loved by humans. Through it, his internal energy, his spiritual energy increases. So many people say that we have so many festivals, so many festivals. What is the purpose of it? The purpose of it is to save humans from depression. In India, there are no problems like depression; there are no diseases like diabetes. Why? Because through such festivals, through festivals, positive energy always increases in it. Positive energy is transmitted. If there is no festival, then the person will always remain troubled. He will always have a burden of work in his mind: "Today I have to do this work, I have to earn money, I have to nourish the family." So he will keep on getting into that circle. And because of that, the biggest problem in other countries is stress. Part 2: The Divine Shield of Culture and Duty Depression. There is no such problem as stress and depression in India. The reason is that we have a festival here every day. In those festivals, we forget our personal problems. We celebrate Rāma Navamī, we celebrate Janmāṣṭamī, we celebrate the Jayantī of our Gurus. For that time, we forget the world. We do not remember, and because of that, our problems like depression and stress do not remain. Every day we spend in happiness. Every day we remember that we are connected with God. All these festivals are to remind us that we are a part of God, and They are our caretakers. They are our protectors, so why should we worry? That is why there is always happiness in India. We receive Prasāda. People live in bliss. In these festivals, everyone runs together. There is no discrimination between rich and poor. There is no discrimination between the educated and the uneducated. Everyone becomes the same. I came to Gokula to listen to this lullaby. I came to Gokula to listen to this lullaby.... I came to Gokula to listen to this lullaby: "O God, you have taken birth in my womb, in my womb, in my womb." I have come to this world, I have come to this world, I have come to this world, I have come to this world, I have come to this world, I have come to this world, I have come to this world, I have come to this world, I have come to this world. Mahālikṛṣṇalā, Mahālikṛṣṇalā. We get positive energy, our internal energy, cosmic energy; it increases our strength. Some people say that there are many holidays in India, there are so many celebrations, but despite that, India’s productivity is greater than that of other countries in the world. The capacity to work in India is greater than that of other countries, because whenever there is a holiday, one returns with enthusiasm, so much energy is filled that one's capacity to work increases. All the human resources available in the world, in all the countries of the world, Indian citizens are in high positions. An example is given of the peace army. Indian soldiers were also in the main force of the Śānti Senā. Once the soldiers of the Śānti Senā wandered in the jungles of Africa. They did not get anything to eat or drink. They had to starve for many days. The people from other countries of the world, who used to eat meat and who were not connected to Indian culture, their lives ended. But even for nine or ten days, the Śāka Hārī Bhāratīya soldiers remained alive. What was the reason? They practiced fasting; they were Śāka Hārī. They were connected to the festivals and fasts of India. They believed it was not a big deal. "We observed the Navarātrī fast for nine days." Because of this, they received the pure energy of the environment. They received the cosmic energy. That cosmic energy kept them alive. In the country of India, these fasts, these fasting festivals, are to increase our vitality. This does not harm us. It does not harm our work. On the contrary, the capacity for work increases. This is the way to increase the capacity for work. Because the capacity for work does not increase due to physical energy; it increases due to inner energy. And the inner energy is obtained from these celebrations, by singing for God, by devotion to Them. This is the divinity of India. Nandabābā remembered his duty in this huge celebration. He went to Mathurā to pay his tax. Here, Gargācārya jī wants to teach that no matter what kind of joy or celebration it is, a person should not forget his duties. Paying tax is a person’s duty. Even though the king of that country is a bad person, a demon, still Nandabābā has gone to pay the tax, because no matter how the king is, the citizen should fulfill his duty. If he fails in his duty, then he will be blamed. If the king is failing in his duty, then he will be blamed. God will blame him, but the citizen should not do this. Sometimes we accuse our leader of being a fraudster. Then what will we get by not paying the tax? We will steal the tax. So we will incur the sin of theft. We are not in the seat of justice, we are not judges, we are ordinary people, we do not have this right, and when we have the right, we do not use it. We get our rights when we give our vote. That day, we should use our rights; the wrong person should be removed from power. At that time, we don't give our full attention to it, but we only discuss it. Whether we follow our duties or not, we should not give up our duties. We have to fulfill our duties, because if we give up our duties, then we will feel its sin, its fault. We have to escape from that fault. Even though Kaṁsa was a bad king, Nandabābā used to pay the tax because it was the duty of the people to pay the tax to the king. At that time, the tax used to be in the form of goods. They were all from cow dung: milk, curd, butter, and ghee. The main thing was that the tax was paid in the form of ghee, because ghee could remain safe for a long time. He used to go to Kaṁsa’s court and meet Vasudeva jī. Vasudeva jī was sad at that time because his eight sons had been taken from him. Nandabābā was very happy because after many years his wish was fulfilled. Both of them are at their peak. One is at the peak of sadness, and the other is at the peak of happiness. But when both of them meet, Vasudeva jī and Nandabābā present an example of friendship. Vasudeva jī expresses his happiness by hiding his sorrow because his friend’s life has been filled with happiness. Vasudeva jī says, "No problem, my sons have been killed. This is our own destiny." Yad likhitam vidhinā lalāṭa-paṭale tan-marjitam kakṣam. Who can erase the destiny written on the forehead? No one can erase it; that’s why I got what was in my destiny. But I am happy that God is pleased with you. By the grace of Lord Nārāyaṇa, you got a son even in old age. This is such a blessing of God. I am very happy about this. Then Nandabābā says, "My friend, I am sad that your eight sons died. I always feel pain for this. You consider my son as your own son." Now Vasudeva jī knows that your son is my son. So Vasudeva jī says, "Look, meeting and separation in life, these are all matters of coincidence." For example, the stream of a river is flowing, and in it, two tributaries flow and meet. When there is a stream, then both tributaries meet. And sometimes the course of the stream goes in such a way that the links get separated. So all this is the effect of time. People who are in the flow of time get separated. What is the use of mourning because of that? There is no place for mourning in it. What will happen by mourning? The person who had to go has gone. Now we have to improve our future. Vasudeva jī speaks about knowledge. He expands his mind, because a person is happy with the mind, and the mind becomes sad. And a person cannot live with sadness for more than a day. Sadness is not human nature. Just as the nature of water is cool, and the nature of fire is hot, similarly, the nature of man is to be happy. Who is sad? The name of unfulfilled or imaginary happiness is sadness. Sadness does not have its own independent power. We did some imagination: if we had such a house, we would have lived comfortably. If we did not get a house, we would have been sad. If we had a son, he would have grown up and been useful to us. This was our imagination. When that thing was not fulfilled, we became sad. So, unfulfilled imagination is called sorrow. The non-fulfillment of imagination is sorrow. There is no independent existence of sorrow. The name of unfulfilled happiness is sorrow. That is why there is no benefit in being sad. Being sad destroys our energy. Our body and mind get disturbed. Happiness and sadness are not our core. They are the core of Prārabdha. Just as we try to attain happiness day and night, but we do not get happiness, similarly, we try to escape from sadness, but we get sad. No one wants to be sad. These are not our core. These are all dictates of Prārabdha, that is why it is useless to strive for them. To strive to be happy and to escape from sorrow is not a profitable endeavor. What should a person do? A person should keep his mind in balance in every situation. In balance is the essence of life. A person should definitely try, work hard, and fulfill his duties in the right way. After that, whatever result he gets, he should accept it as God’s Prasāda and not worry about it. "We should have gotten this fruit. Why didn’t we get it?" Even if we don’t get it, there will be some good wish of God hidden in it, which we will get to know in the future. Sometimes we feel sad if we do not fulfill any of our temporary wishes. But after some time, we realize that it was good it didn’t work out at that time. Look, now a better work has been done than that. So, even if we felt sad temporarily, in the future, some happy result will definitely come. It is necessary that no one remains happy or sad for a long time. This is a cycle. Sometimes a person is happy, sometimes he is sad. There should be a balance in every situation. Gargācārya jī conveyed this through the conversation between Vasudeva jī and Nandabābā. Vasudeva jī told Nandabābā that Kaṁsa is an evil creature. He is happy to make everyone sad. He is trying to kill the children because he is afraid that his time is near. That’s why you should go to the temple and protect your child. There are many dangers coming for that child. Kaṁsa will try something to destroy the children. Then Nandabābā says one more good thing. Nandabābā says that evil people are destroyed only because of their own wickedness. If a person has a bad feeling about someone, then his bad feeling will make him bad. This is also explained in the book of Prakāśyot, The Secret. It is said that as we make a decision, as we have a feeling, that feeling will return to us from the universe. If we have a bad feeling towards someone, if we have thought something bad about someone, if we have abused someone, if we have thought something wrong about someone, then it is the same thing, because our mind is connected to the universe. We are part of the universe, and every wave that rises in our mind goes to the universe. Whatever we think from our mind, a wave rises and goes to the universe, and it comes back to us. He has proved this: that if we always think something good from our mind... that this work will happen, this will happen, then after thinking again and again, after rising in the mind, that wave will go to the universe and will come back to us. That is why it is said: always think good, speak good, do good. The more positive we think, the more positive we remain in the mind, the more positive we speak, the more beautiful our life will be. He gives us happiness and sorrows. He gives us His own karma. He gives us His own happiness and sorrows. So think positive and be positive. Always think good and get good, but never let any bad or evil thing arise from our mind for anyone. If there is something wrong in our mind, then we will get a bad result. Nandabābā says that a bad person gets destroyed because of his own evilness. All the demons were destroyed because of their own evilness. They used to think wrongly about others. And when they used to think wrong, they used to take a big form. Then God’s positive energy used to end that evil. What is the manifestation of God for the destruction of the wicked? When the malice of the wicked increased and became so deep, God had to come for their destruction. God’s incarnation is for destroying the negative forces. This is the purpose of God’s incarnation. The wickedness of the wicked is the reason for their destruction. God Himself protects the saints. Nandabābā said two things here. The wicked are killed by their wickedness. If the wicked leave their wickedness, they will become saints. God has said this in the Gītā: Api cet su-durācāro bhajate mām ananya-bhāk sādhur eva sa mantavyaḥ. No matter how wicked a person was, Vālmīki became a sage. God has no aversion to the wicked. The saint says, the wicked will themselves be destroyed because of their wickedness. And God protects the good person. If a good person, a saintly person, wants protection for himself, then it means that his faith is very low. There is some deficiency in his surrender. Because a person who surrenders, a gentleman, has unbreakable faith in God. Because of his faith, he is not afraid of anything. Because of that faith, Mīrā drank the poison and she became immortal. When Svāmī Rāmānujācārya reached the temple of Varadārāja, his guru, who was also antagonistic towards him, Yādavaprakāśa jī, in order to kill Rāmānujācārya jī, told the priest to add poison to the Caraṇāmṛta. When Rāmānujācārya jī reached to see Varadarāja Bhagavān, when Rāmānujācārya jī arrived, the priest tried to give Caraṇāmṛta. But his mind changed. He said, "I have added poison to it, you do not take this Caraṇāmṛta. Do not consume it." Rāmānujācārya jī said that when it is Amṛta, when it is Caraṇāmṛta, then how can there be poison in it? This is the Prasāda of God. Once one gets Amṛta, that poison will also become Amṛta. He consumed the Caraṇāmṛta in the name of God, in the name of Lord Nārāyaṇa, and nothing happened. The person who is a sādhaka, a saint, God protects him in every situation. That is why Nandabābā said, "I will take refuge in God. God is my protector. God is my protector. God is my protector. I will take refuge in Him. I will take refuge in Him. I will take refuge in Him. I will take refuge in Him. I will take refuge in Him. I will take refuge in Him. I will take refuge in Him. I will take refuge in Him. I will take refuge in Him." When one believes that God does not look at anyone else, that He is my refuge in every situation, then God has to help him. Because it is a matter of God’s own devotion. God has accomplished so many works for devotees, whether it was filling the water pot of Narasī Mehtā, or making khichḍī for Īśvaradāsa jī. In this, the devotion of the devotees is there. God’s divinity is also proved by this. His innocence has bound God. Nandabābā’s innocence is before God. "God, you are my only God." This should be innocence. This is called great devotion, complete devotion. God will protect me in every situation, because we belong to Him. I am yours, Lord, you are mine, I am yours, my beloved, I am yours, Lord, you are mine, I am yours, my beloved, I am yours, Lord, you are mine, I am yours, my beloved, I am yours, Lord, you are mine, I am yours, my beloved, I am yours, Lord, you are mine. I am yours, Lord, you are mine. I am yours, Lord, you are mine.... Lord, you are mine,... Lord. O my beloved, we belong to you. You belong to us, we belong to you. O my beloved, we belong to you. You belong to us, we belong to you. I have no one but Nanda Dulāra. He is not my friend. Koī nām hī ke dvāre, jaya pukāre, aura na koī sahārā, Būṭoṁ kā bāhana pakaḍa lo, o mere priyatama, Būṭoṁ pakaḍa, Prabhujī, tum hamāre ho. Now listen to the request of hope, O brother Rājī Dulāra. Now, listen to the request of hope, O brother Rājī Dulāra. The last hope of this life is to complete it, my beloved. To complete it, to complete it. Take a step at a time, my beloved. Take a step at a time, my beloved. Rādhe Govindhī, Rādhe Govindhī, Rādhe, Rādhe,... Rādhe. Sama, sama... S. My beloved, oh my beloved, oh... my beloved. Today, Preetī jī, with great emotion, talks about the development of the country, the nurturing of the cow, and the balance of our mind. God’s divine principles can be applied in our lives. We have all heard his scientific and spiritual interpretation. I try to go to the places where your divine stories are. And I get to see a new thought. People take a bath in the Gaṅgā, but they never feel satisfied; they take a bath again and again. And there is a new kind of happiness in it. Because the place where we put the first dip, the stream went ten meters ahead. The second one, then a new line comes; the third one, then a new line comes, just like that. In the story of Preetī jī’s Pravacana, we all get a new thought. Today, the stage through which your Pravacana is being explained, definitely through that Pravacana, how many countries are being impressed by Indian culture and values? And the most beautiful thing is that the glory of singing is being spread all over the world through this group. The glory of the name of God, which is the ultimate meaning of Bhāgavatam, "Nāma-saṅkīrtanaṁ yasyāṁ sarva-pāpa-praśamanam." That is why the glory of the name of God is greater than that of God Himself. You have represented this. Your Bhagavad Kathā, the Kathā of Vālmīki, the Kathā of Garga Saṁhitā, is not a business. Through these Kathās, you have established so many Gośālās. You have made so many Gośālās powerful and prosperous. You have spread the products of Pañcagavya and attracted people to singing. Your goal is to protect Govardhana, and I think that Ṭhākurjī’s incarnation is because of Godhujihitakārī, Nartanadhārī, Pragatabhai, Śrīkānta. God’s first purpose in his life is Go Rakṣā, and you said in your lecture that if there is Go Rakṣā, then there will be protection of the country, the environment, nature will be prosperous, and the pride of India will be saved. By listening to the discussion on all these points, I am very excited. Those of you who have heard the story here are also excited. There is a magazine published by Preetī jī, Śrī Mañjūṣā. Through that Mañjūṣā, Ayurveda, Jyotiṣa, spirituality—many aspects of the character of a saint are included in it. Therefore, those who listen to the stories, that is fine. Those who do not listen to the stories, through those newspapers, the impression of these thoughts is becoming stronger. I am giving many blessings for their eternal personality. Wishing all of you a blessed life. I offer my praṇāma to Vāṇī. Jaya Śrī Rāma. O Murli Vāle Kā Nāma Śrī Kṛṣṇa, O Baṅsī Vāle Kā Nāma Śrī Kṛṣṇa, O Harā Vāle Kā Nāma, O Baṅsī Vāle Kā Nāma Śrī Kṛṣṇa. Śrī Kṛṣṇa, Śrī Kṛṣṇa,... Śrī Kṛṣṇa, Śrī Kṛṣṇa, Śrī Kṛṣṇa,... Śrī Kṛṣṇa, O Murli, O Harā, O Bāṅsī Vāle Kā Nāma Śrī Kṛṣṇa, Kṛṣṇa,... Kṛṣṇa. O Kuñja Bihārī, your āratī, gāoṁ pyāre, āpako manāu. Sāma sundara terī āratī gāoṁ. Your crown is on the 30th. Your crown is on the 30th. Your crown is on the 30th. Your crown is on the 30th.... From whom the beautiful Gaṅgā has come, who has blessed the whole world with the name of Bāṅke Bihārī, who has blessed the whole world with the name of Bāṅke Bihārī. Rāśi kī jananī kī prāṇanī pyāvarī rāśi, āsa sadāva braja-vana mēṁ pāvu. O Kṛṣṇa, terī āvaratā gāvu, Bhaya Dāsa jī ke nātha āpa ho. Sukha, duḥkha, jīvana pyāre sātha āpa hūṁ. Svāmī Hariyāsa jī ke nātha āpa hūṁ, sukha duḥkha jīvana pyāre sātha āpa hūṁ. Sukha duḥkha jīvana pyāre sātha āpa hūṁ. I bow my head in front of the true guru. I sing my praises to you, O beloved, I praise you. O Kṛṣṇa, I sing my praises to you. I bow my head in front of the true guru. I bow my head in front of the true guru. God bless you. Jaya Jaya Śrī Rādhe! Jaya Jaya Śrī Rādhe!...