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Part 1: The Divine Līlās of Lord Kṛṣṇa: From Pūtanā’s Liberation to Śakaṭāsura’s Uddhāra Jai Jai Śrī Rādhe, Jai Jai Śrī Rādhe, Jai Jai Śrī Rādhe. All the activities of Lord Kṛṣṇa, from his birth to Goloka. In today’s satsaṅg, we discussed the celebration of the Lord’s birth and the līlā of Pūtanā’s mokṣa. The Lord first came to Vraj and expressed the Pūtanā. Pūtanā means ignorance, avidyā. Vraj is the land of love. The purpose of Lord Kṛṣṇa’s incarnation is to awaken the feeling of love in people. Lord Kṛṣṇa’s incarnation was for the spreading of love. Prem ke prasāraṇ ke lie aura prem kī sabse baṛī bādhā hai aghyān vṛtti. Apne āpko hī sab kucha māntā hai, to dūsaroṁ se prem nahīṁ kar saktā. Vraja maṇḍala premīyoṁ kī bhūmi hai. Vahāṁ aghyān kā koī sthāna nahīṁ. Isī ne bhagavān ne sabse pahale Pūtanā kā uddhāra kiyā. Hamne kal tīn bātoṁ kā varṇan kiyā thā Putanā uddhār ke prasaṅg meṁ. One, Bhagavān killed Pūtanā and destroyed ignorance. Second, He said that if there is poison in our life, our life becomes poisonous, whether it is in our body or in our mind. Then, through the service of the cow, we can finish the poison of our life. Puri Jī, Siddha Puri Jī, Siddha... Puri Jī, Bhagavān ke vividh nāmon ke dvārā unke aṅgon kī rakṣā kī gayī, mokṣa kī līlā hai. He keval Bhagavān ṣaḍ-din ke the, us din Pūtanā āyī thī, Kṛṣṇa was only 6 days. Bhagavān ke jīvan mein śurū se hī bhagavattā dikhāī detī hai ki vah paripūrṇatam Bhagavān hai. Śrī Kṛṣṇa is a God ahead. This is why when someone says that Bhagavān has made a secret, made a secret, then a six-day-old child kills such a big demon, this incident surprises us, astonishes us. It is difficult to understand the līlās of the Lord. All the līlās of the Lord are hidden behind Him. Despite being six days old, Lord Kṛṣṇa is the Lord. He is not a child. Whatever work He does is called līlā. Līlā means it is a role. The Lord is in the role of a child, not a child Himself. He is not a child. It is the work of the child. He is working in a film, that is why his original form, like an artist, he is working in a film, he acts for that much time, but his original form does not end, his original name, his originality does not end, Bhagavān also has come in. The form of Kṛṣṇa has come as an avatāra, has come as a child, but he is not a child. He has the same power, the same power... This is why even a six-day-old child can kill a Pūtanā. We should not be surprised by any of the līlās of Bhagavān. Because Bhagavān says, “Jyot kartum akartum anyathā kartum samarthaḥ sa īśvara.” We can do whatever our intellect can think of. Bhagavān is the one who has the power to do more than what we think. He is not a child. He is just playing the role of an infant or a child. This is the difference. People think, “How can a six-day-old child kill a demon?” A six-day-old child cannot kill a demon. But a six-day-old child can be killed by a god. God says to him whose capacity is infinite. The capability of God is infinite, so he is God. That is why there is no subject of our thought. Bhagavān, dhai mahīne kī huī, Bhagavān ne apne āp karvaṭ badlī. Jab karvaṭ badlī, unkī mā ko bahut acchā lagā. “Merī baccī mein itnī tākat ā gaī hai, so powerful, vo apne āp karvaṭ badal letā hai.” Us din unhoṁne apne priest, Śāṇḍilyamaṇi ko bulāyā. Pucha ki karwat badalne kā kaunsa utsav karnā chāhiye? Hamārā bachchā to powerful ho gayā. Vo apne āp karwat badal letā hai. He became a head by itself. He changed the side. Lord Krishna, who was a simple infant, changed his side itself. Apne āp unhone apnī side badal le, karvat badal le. In this uplakṣa, Mayyā Yaśodā ne ek festival rākhā. Sab Brahmaṇo ko bulāyā, jitne purohit the Brajwāsī unko bulāyā, bahut badiyā bhojan karāyā. And the brāhmaṇas gave a curse. Mayyā, tumhārā bachchā, roj roj karvat badle, kyūnki jitnī bār karvat badlega, humko badiyā badiyā mīṭhā, badiyā badiyā bhojan khāne ko milegā. And Mayyā adorned her son beautifully. She decorated him in a very lovely way, dressed him up. The little infant was completely, very beautifully dressed up by his mother. And the mother thought that these gopīs come and trouble her, don’t let her sleep, so she put him to sleep on one side. They had kept a card there, a bullock cart. On top of that, there were many utensils filled with jaggery, milk, curd, butter, and ghee; many things were filled in that cart. And below that is the place where Mother Yaśodā kept her child. Now, that bullock cart, the cart with which the bull was not attached, was kept as it was. Look, there is one thing to understand here too. What is the symbol of this bullock cart? This symbol is of our household. Our life, the couple, husband and wife, they both are the two wheels of that cart. To circle a card, a very important thing is that our carousel should be connected to the bull, i.e., the bull. The bull is the symbol of religion. Until our carousel life is not connected to religion, then in that life, the priority is on the matter of the senses, i.e., the senses. The things that are filled, the bull’s cart has milk, curd, and ghee on it. This is the matter of the senses. When there is no dharma in life, then the person starts to experience the matter of the senses. He feels that the purpose of his life is to earn, to eat, to nurture his children, and to fulfill his desires. Only then does he live his life. He does not have the time to sit for two hours and chant the name of God or to do any good work. There is no importance of dharma. That is why the importance of God is lessened in life. Look, this bullock cart is white on the top, and the bullock cart is white on the bottom. Such people who are busy in earning and eating do not have much respect for God in their house. God is kept in one corner; sometimes their service and worship is done. So God blesses them to teach them, but the form of that grace is somewhat hard. Bhagvān har istatī mein kṛpā hī kartā hai. Bhagavān kā svabhāva hai kṛpā karnā. God is very graceful. Unkī hameśā kṛpā karanī hī ātī hai. His nature is to be graceful to all creatures. Unkā nature hī aisā hai ki vo sabhī prāṇiyoṁ ke lie kṛpā kartā hai. Lekin aise prāṇiyoṁ jo unko bhul gaye haiṁ, unke liye kabhī kabhār vo kaṭhor kṛpā kartā hai. Bhagavān ne us bailgāṛī ko lāṭ lagāī. Lat lagate hī, voh bhairavāḍī ṭūṭ gaī, sārā gorās bikhar gayā, dono cakke ṭūṭ gayā. Aise grahas to jīvan mein, jahāṁ dharma nahīṁ hai, mā bhagavān kī kaṭhor grip meṁ hotī hai. Bhagavān kī laṭ lagte haiṁ to pati yā patnī meṁ ek cakkā ṭūṭ jātā hai. Jata hai, sāra viṣaya kā sukha bikhar jātā hai, aur phir usme Bhagavān nācate hai. Us ghoras me Bhagavān khelate hai. Phir use yād ātī hai, ki ab maiṁ akelā rah gayā. Ab mujhe bhajana karnā cāhiye. Ab jīvana kā sāra bhajana meṁ nihita hai. In any situation, whatever God does for life, He does very well. We should always keep this thought within ourselves. There is goodness in every action of God. God always does very good for us. God does not know how to make mistakes; it is not in His nature. Ho hamesha hamare liye achchāī hī karte hai. When there is such a grace that our own is separated from us, we feel that it was not our own, which we used to consider our own, it was not our own in reality, it was a dream. Our own is only God. Otherwise, we consider our mother, father, wife, and children as our own and sit and love them. Sometimes they go away from us because of selfishness. Or kabhī koī aisī kathor kṛpā hotī hai ki bhagavān unhe chhīn letā hai. Vyaktī pahle bahut dukhī hotā hai, use lagtā hai ki bhagavān ne hamāre sāth badā anyāya kiyā. God did injustice for us, ki unhe hamāre apne ko chhīn liyā. In vastuon meṁ jo vah sochne lagte haiṁ, to use lagtā hai. Ye to amara apnā thā, yānī jīvan kabhī sthir nahīṁ rahtā. Jo prāṇī sansār mein ātā hai, use jānā partā hai. Isse moh lagāne kā lāb nahīṁ hai. Then the person starts to think, who is our own self in reality? Then it becomes clear that our own self is within us. We are searching for it outside. Our own self, our lover, is sitting inside us and calling us. Our own self is our God, our conscious form. Our Jyoti is our God who has not gone far from us. As soon as this is felt, it becomes the experience of God in all places. Then his eyes see his own, his beloved, his God in every creature; he hears him in every word; he experiences him everywhere. In his experience, Bhagavān comes everywhere, when the sound of the hammer breaking like this was heard. By Nandbaba Yaśodā Māiyā, then everyone came running. Everyone saw, how did the word of so much force happen? How did all these pots burst? When I asked the children who were playing with the dice, they said that Kanhaiyā kicked one ball and all the clocks were broken. Mayya Baba did not believe that our little son, who is a very small child, could kick. And by kicking him, a bullock cart can be broken. All of them lifted Bhagavān from the mud of milk, curd, butter, and ghee and thought that there is a crisis on our Kṛṣṇa. Whenever there is a crisis, all of these cowherds go to the cow’s shelter. Gokul ke sabhi logon kī iṣṭa devatā, unkī bhagavān, Gokul meṁ jaṱne gwāle rehte the, unkī bhagavān thī, gāy hī unkī bhagavān thī. Toh phirse bhagavān ko gāy ke pās le gaye, gopucch se, gāy kī pūṁch se. The tail of the cow was used for the jhāṛā of Lord Kṛṣṇa. Lord Kṛṣṇa ko usse positive energy dī gayī, usse jhāṛā kehte haiṁ. Bhagwān kā aura clean kiyā gayā thā. Cleaning of aura is called jhāṛā. Bhagwān kā aura clean kiyā gayā, gayā kī pūñch se, aur wahī Bhagwān ke nām kā jhāṛ kiyā gayā. Tab gopiyoṁ ne kahā, “Yaśodā Māiyā, tū kaisī mā hai? Chhoṭe se bachche ko kabhī apne āp se alag kiyā jātā hai? Mā to apne bachche ko apnī chhatī se lagā kar raktī hai.” You are so complete, aren’t you? So you don’t know how to take care of your child. You shouldn’t have done this. Mother Yaśodā also realized her mistake. And she fed milk to Lālā. All the gopīs looked at Lālā. Why did this cart break? In reality, a demon named Utkaca came and sat in this cart. He was the son of a demon named Hiraṇyākṣa. His name was Utkaṭ. He had a very beautiful body, and he was very proud of his appearance. He had a huge body. When he got itching, he would go to the forest and itch with the trees. Once this demon went to the ashram of Lomaśa, and there he started itching with the trees. He started destroying the trees. The work of sages is to protect all living beings. If a tree is also a living being, then Ṛṣi Lomaśa became angry, “You are spoiling the wealth of the mind, you are spoiling the tree. This is not right.” Ke jis śarīra kā tumhe itnā ghamanda hai, tumhārā wo śarīra naṣṭa ho jāye. Tumhārā wo śarīra naṣṭa ho jāye. Tumhārā wo śarīra naṣṭa ho jāye... Lomāśa Ṛṣi said, “Go, you will not die. Your body will not remain, and the place where you will go and sit, your shape will be like that only.” So this Uttakāśa Nāma Daitya was included in Kaṁsa’s army. Kaṁsa sent him to Vraja after Pūtanā’s death and said, “You have to destroy Kṛṣṇa.” He was sitting in a cart with the name of Utkaca, that’s why his name was Śakaṭāsura. In Sanskrit, a bullock cart or a cart is called śakaṭa. Bhagavān blessed him. See, if our sages used to curse anyone, if they used to curse anyone, then it was a boon for them. Because a saint can never do anything bad to anyone. Now, Ṛṣi Lomaśa cursed that demon. But what was the solution to the curse? That you will get the touch of God. Now see, for the darśan of God, the sages did penance for many yugas, till Kalp Kalp. Then, somewhere, they were born in Vraj, and they got the darśana of God. There are stories in the Padma Purāṇa that every Gopī who appeared in Vṛndāvan did anuṣṭhān for a very long time, did a lot of mālā pherī, and did a lot of chanting. In addition to this, Brahmavidyā also does penance to immerse in the nectar of Lord Śrī Kṛṣṇa. Monks like Jāvalī do penance. Many sages and monks did penance for many centuries, then they appeared in Vraja and they got the darśana of the Lord. But these demons did not do any penance. They did not do any good work which could make them see the Lord. Even then, they were doing bad work; they were uprooting trees, they were troubling someone. Being angry at that, the sages cursed them. They cursed them, but the solution to the curse was that when the incarnation of the Lord would happen, then your uddhāra would be done. That means, for the seeing of the Lord, these demons did not have to do any penance. Sant chāhe na, to apnī taraf se kisī ko bhī Bhagavān kā darśan karā saktā. Aap dekhiye, to hazār hazār yugõ se tapasyā karne vāle jīv, vo bhagavān kā darśan kartā, aur ek taraf hīno ne kuch nahī̃ kiyā, ultā logõ ko tang kiyā, lekin hīno kī to śarāb bhī vardān ban gayā. Aisā śarāb bhī mil jāye, to vyakti dhanī ho jāye. Shreer nasht huwa aur uddhar bhagwān ke hata sahaj rūp se paripūrṇa tam bhagwān kā darśan. Darśan kā hī ye phal hai ki bhagwān ke darśan usse mil hī jāte jo santon kī śaraṇ mein āgaya. Sant kā kaisā bhī sparśu se mil jāya. Yeh bāt ham dekhenge Rāmcharit Mānas mein. Tāt Svarg Apvarg Subh Dhāriye Tulā Ik Aṅg, Tulan Tahī Sakal Mīn, Jo Sukh Lāvā Sat Saṅg. Now, how many satsaṅgs did Lāṅkinī get? Only Hanumān Jī killed one Muṣṭika, killed one Ghuṣā Laṅkinī, and that was the end of his life. If you get the darśan of a saint, then it does not take long for a person to be blessed. This is proved here. All the stories of deities that will come in the future, the deities did something or the other, the sages cursed them, but the result of every curse was God’s darśana. So tell me, was that curse a boon or not? Every curse was a boon for those deities. This is the glory of the saints, this is the glory of these scriptures. These were the opponents of the saints. For the saints, there was no discipline, there was no respect, there was no love. They were made to see by the saints of Bhagavān, who... Are the servants of the saints, who are involved in the service of the saints, who are close to the saints, how easy it will be for them to attain Bhagavān, who can describe it? Let me give you an example of the glory of the saints. You all come out of here and you see Tirupati Balaji, you see Lord Veṅkaṭeśa. Lord Veṅkaṭeśa had many servants: Śrī Rāmānuja Ācāryajī, the founder of the Śrī Sampradāya, the incarnation of Lord Śrī Śrī, Ācārya Śrī Romani. And what is the form of compassion? This can be seen in his life. He used to live in Śrīraṅgapaṭṭaṁ near Kāverī. He used to serve Lord Śrīraṅganāth. There used to live a wealthy person in his town; his name was Dhanurdās. He was very wealthy and rich. His wife’s name was Maltī Devī. She was very beautiful. This Dhanurdās was very fond of his form. He was so fond of his form that when Maltī Devī walked, he would walk with his umbrella and walk with his feet upside down. He would walk looking at her, looking at her. One day, Śrī Raṅganāth Bhagavān was going out on a journey. The sight of Rāmānujācārya Jī went to Dhanurdās. After seeing Dhanur Dās, Rāmānuja Ācārya thought, “Here the beautiful image of Bhagavān is coming out, everyone is watching, and what kind of a man is he? He is walking while looking at his wife, walking with upside-down feet, walking with an umbrella.” Can there be such a crazy person? He was called Dhanur Dās. Dhanur Dās did not have much interest in Bhagavān, he never used to come to the temple. The greatest Ācārya of this town, Rāmānuja Ācārya, called a person. The person felt that something must be wrong. He went to meet the person, bowed his head, and sat down. Ramanujācārya Jī asked him, “Brother, I saw today that Uragnāth Jī’s ride was coming out. You have not even seen God once. And he was walking with his wife with his eyes closed. Okay, your wife will be beautiful. But what madness is this?” Dhanurdās Jī ne kahā, dekhiye, merī patnī mujhe duniyā meṁ sabse adhik sundar lagtī hai, aur isī liye mujhe usse bahut prem hai. Ab ab koī upadeśh mujhe mat denā, kī ye to harmās kā śarīr hai aur naṣṭ ho jāyegā. Aisa koī upadeśa meṁ sunnā nahīṁ cāhtā, Rāmānuja cārya jī ko samajh meṁ ā gayā ki yaha to jñāna to kām nahīṁ karegā. Rāmānuja cārya jī ne Dhanur Dās ko kahā, aisā lagtā ki tumhārī patnī sabse sundar hai. Tumhārī patnī se bhī jyādā sundar, just beautiful, koī cīz tumhe dikhāe de to kyā tumhārā prem uskī or ho jāyegā? Part 2: The Transformation of Dhanurdāsa and the Līlās of Śrī Kṛṣṇa Dhanurdāsa said, “There is nothing more beautiful than my wife.” Rāmānujācārya replied, “Listen, I will show you a beauty far greater than your wife—a beauty of such a kind that there is nothing like it in the three worlds. If I grant you darśana of that beauty, will you then love it?” Dhanurdāsa responded, “Very well. I give my word: if you can show me a treasure of beauty even more splendid than my wife, all my love will pour into its feet. My entire surrender will go to it. So, show it to me now.” At that moment, Rāmānujācārya was seated inside the temple of Śrī Raṅganātha, where a curtain hung before the deity. Within his mind, Rāmānujācārya prayed to Bhagavān Nārāyaṇa. What is the method of attaining God? Bulleh Shah was once working in the rice fields. Someone asked him for a simple path to God, saying, “You are a high devotee. Tell me an easy way.” Bulleh Shah replied, “What is the work of God? To uproot from one place and plant in another.” He was transplanting, removing a plant from one spot and replanting it elsewhere. “What difficulty is there in attaining God? For example, like transplanting a plant. In the same way, lift your attachment from the world, remove your attachment from the world, and place it in Bhagavān. That is all that needs to be done.” Rāmānujācārya noted, “He knows how to love.” He prayed to the Lord: “Nārāyaṇa, dayā sindhu, vātsalya guṇa sāgara, enaṁ rakṣa Jagannātha, bahu janma parādhīna.” The Ācārya intercedes on behalf of the jīva: “O Nārāyaṇa, ocean of compassion, reservoir of paternal affection! This soul has been a transgressor for countless births; it does not even realize that its life is passing in vain. For so many lives it has been a sinner. O Jagannātha, protect it! If you are the Lord of the universe, you are also the Lord of this soul. Please, protect it.” After this prayer, Rāmānujācārya drew aside the curtain before Śrī Raṅganātha, and the Lord revealed a supremely beautiful vision, displaying his own transcendental form at that moment. Bhagavān was reclining on the bed of Śeṣa, his form possessing four arms. He appeared like rain‑laden clouds descended to the earth, ready to pour. Purījī, Purījī... Purī, that form was so exquisitely beautiful—so beautiful—that Dhanurdāsa fainted and fell down. He simply could not bear that form. Bhagavān’s form is so extraordinary when He grants darśana in his full manifestation. A common person cannot withstand it. That is why Arjuna said to Bhagavān, “How can I endure this form of yours?” Bhagavān had given Arjuna divine eyes—you will not be able to see my form with your normal eyes. In one of the scriptures it says, “Divyaṁ dadāmi te cakṣuḥ” — I give you divine sight. Yet even then Arjuna lacked the capacity to tolerate that vast form. How beautiful they must be, how immense they will be! We become entranced by the descriptions. But when they actually appear before us, what will be the state of the soul? Dhanurdāsa became stunned and fell. After that, he became so immersed in the color of Nārāyaṇa, so deeply absorbed, that he became the foremost disciple of Rāmānujācārya. He was not of high birth; in fact, he belonged to the Śūdra caste. Yet he became such a beloved disciple of Rāmānujācārya, fully surrendered at the feet of Gurudev. Just once, enter the shelter of Gurudev. The pranam at the guru’s feet fills life with spontaneous bliss. This is the guru’s grace. Now see: even the one who afflicts saints gains immense benefit. And the one who stays with saints, serving them, receiving their prasād—how beautiful his life will be. You cannot imagine. Bhagavān liberated Pūtanā, liberated Śakaṭāsura. That means: first ignorance was destroyed, then life was connected to dharma. Purījī, Siddha Purījī, Siddha... Purījī. So, what did God do in the third round? Once, Mother Yaśodā took child Kṛṣṇa in her lap. Kaṁsa was very worried. He sent Pūtanā, and He killed her. He sent Utkaṭa, and He killed him too. So, in the third round, Kaṁsa prepared a demon named Tṛṇāvarta. Tṛṇāvarta means something like a trident, very small—a tiny, trident‑like thing. Purījījī... Dust spread, darkness fell. Dust is called rajas, darkness is called tamas. Here it is necessary to understand: who was Tṛṇāvarta? Pūtanā was ignorance. Utkaṭa was indifference to dharma—what is called secularism. Utkaṭa represents the state that is neutral toward dharma. A person should be devoted to dharma, should be connected with dharma. But the whirlwind of fashion—sometimes in life we become influenced by others, we are affected by others, and then we do not use our rationality to discern what is right for us and what is wrong. In economics, this is called the demonstration effect. Demonstration effect means looking at others and copying them. When we copy someone—like someone has a nice car or mobile—then we feel we should have it too. We do not think about its real use in our life. We just imitate. There are two reasons for that. Purījī, Purījī... Purī karatā Prabhu, deep karatā Mahāprabhu, deep karatā he kevalaṁ dikhāwe kyā? These are very trivial things that have no special importance in our lives. Life runs on dal, roti, cloth, and a house. The truly important things for life, we consider small. For example, in economics we used to study the diamond‑water paradox. When learning the law of marginal utility, there was the example of water and diamond: water is essential for life but has little exchange value, whereas a diamond has no essential value for life yet is very expensive. That is called an exception. Now, for diamonds… Corruption enters our homes; for our wife we feel it must be done. For her sake, we think corruption is necessary, for her we must steal. But for water, for bread, there is no need to steal. For these trivial things, a person develops greed and covetousness; his mind becomes distorted. When sin enters the mind, life becomes distorted, dharma becomes distorted, and one forgets the goal of human life. That is exactly what Tṛṇāvarta represents. The whirlwind of display, the storm of fashion—things that are utterly insignificant, having no importance for life. If you do not have a diamond necklace around your neck, what difference does it make? There must be bread in the stomach, water to drink, a roof to live under. Even without the rest, life goes on. Yet a person thinks, “More and more, I must have more and more.” Then he commits some sin or another. The reason for sin is our desires, and these desires are neither important nor necessary. They are not at all essential for life. But precisely because of them, our life becomes defiled. Now, how is Tṛṇāvarta destroyed? How can this blindness of display, this destruction caused by ostentation, be ended? The great Mahānta. What does it take? Through him, this storm of display is destroyed. Now, what is the characteristic of a guru? What is the characteristic of greatness? To become great, to become weighty, the foremost requirement is vairāgya—renunciation, sacrifice. The one who is truly great—who is a guru? He who is a renunciant, who possesses vairāgya, who has conquered the mind, who has left everything behind. Is not he great? The one who sits at home—do we call him Swāmījī? The one who has abandoned everything, who has left home, sons, wealth, possessions—he becomes great. To become a guru, to become weighty, to become mahānta, the first quality is renunciation, sacrifice. Through that, a person becomes great. And for one who has become great, who has become a renunciant, whose life embodies renunciation, surrender, and devotion—he can never become corrupt. Always remember this: life is not for material things. Our life is not for the material. Our life is for the material. Our life is for the material. The poet says: “Asti svastrūṇi karāgra vigalat kalpa prasūna prathama vastu prastuta veṇu nāda laharī nirvāṇa nirvyākulam.” What will we do by acquiring the objects of this world? We must obtain that very object in whose hand the flute rests: “asti svastrūṇi kārāgra vigalat kalpa prasūna pratham vastu.” Our real attainable object is that which is directly the wave of the flute’s sound—the entire Vṛndāvana, the entire Vṛndāvana... Mahāprabhujī kī Karatā Mahāprabhujī kī Karatā... It is very difficult to move forward on this path of separation. What is great can stop this display, this storm of destruction. This power of renunciation and surrender existed in India. That is why these problems never arose here. Ever since the influence of ostentation has come, ever since people have considered their lives to be based on objects—that we need more comfort, more luxury—since then, corruption has started in India. Before that, no matter what kind of power existed here, it was not very burdensome. Bhagavān saw that when Tṛṇāvarta came, he came in the form of a storm, a cyclone. Bhagavān thought, “I must destroy it with the weapon of the Guru. I must make myself heavy.” So what did Bhagavān do? He began making himself heavy. He was lying in Yaśodā’s lap. She thought, “I had not placed any heavy weight in my lap. It has become so heavy.” Mahāprabhujī Karatā Mahāprabhujī Karatā... Mahāprabhujī Karatā... Mahāprabhujī kī Karatā Mahāprabhujī kī Karatā... So, because of this, she set Bālakṛṣṇa down. Bhagavān had to teach us vairāgya—renunciation—right from here. If you want to teach through your own conduct, that is why Kṛṣṇa is the Jagadguru. In every single one of His līlās, what high vision is hidden? He teaches by personal example. Therefore, one who teaches through his conduct, through his character, is called an ācārya. To expand heaviness (gurutā), Bhagavān left the mother’s lap. Sleeping in the lap, heaviness cannot be expanded. You must leave; you have to give it up. So Bhagavān made a sacrifice: the mother’s lap gives comfort, but leaving that lap, Bhagavān lay down on the ground. Tṛṇāvarta saw the opportunity: child Kṛṣṇa is lying alone. He came in the form of a whirlwind and carried Bhagavān away. Bhagavān also went along with him, flying in the sky. Look: as long as... Bhagavān said, “There is no need to worry. We are simply enjoying. Our uncle sends us various toys. First he sent a doll—we broke that too. Our habit is to break and break; it is our natural tendency. Then he sent a car—that also did not work. Now he has sent a helicopter, so let’s enjoy that as well.” It seemed as though he was passing beyond the borders of Rājamunḍal, so Bhagavān sat up on his shoulders, because the Guru is a storm of display. Mahāprabhudīp Karata, Mahāprabhudīp Karata... And you too become such a demon, whose form will be like a whirlwind of worldly fuss. In your mind, a great storm of enjoyment and luxury is rising. You do not see that the sages are performing austerities. Just like a whirlwind, you too turn into a demon. And by the grace of God, if this life‑force demon was also saved, then first came the destruction of ignorance. Through the Guru‑tattva or vairāgya, the display—the demonstration effect of embodiment—was ended only when knowledge (jñāna) and dharma had come, and now vairāgya arrived. These truths were presented by Bhagavān through these three asuras. In Vraja, Bhagavān’s goal is to unite Jīva and Śiva—the unity of Jīva and Śiva. In this Rāsa Līlā, Jīva and Śiva will unite. In that sequence, all the līlās manifest the qualities that a person must develop to connect with God. Thus, the first quality is jñāna, the second is dharma, and the third is vairāgya. When these three qualities came, God grew tired. He liberated Tṛṇāvarta. God said, “This demon will not be spared.” The mother took Bālakṛṣṇa in her lap. When the demon was killed, the mother became frightened and turned away. When she brought Bālakṛṣṇa back and placed him in her lap, the mother was satisfied. The child was also cleansed—bathed with cow‑dung, purified—and now the mother sat down to nurse him. Bhagavān thought, “At last, we will drink mother’s milk to our heart’s content. We came to receive the nectar of mother’s vātsalya, to experience a mother’s affection, and here these things keep disturbing us.” Bālakṛṣṇa was drinking milk; mother was gazing at that fair little Bālā. And in the mother’s mind, there was such love for her son, such deep love, that milk flowed from both sides. So much milk came that it was not filling only the son’s mouth. Bhagavān was becoming addicted to the milk. For a long time, the mother gave milk to the son. Then she began to wonder, “Since when has he been drinking? What if he becomes weak? What if he has drunk too much milk?”—for the mother kept giving milk to her son. Mahāprabhujī Karatā, Mahāprabhujī Karatā. They used to respect each other, and only when they respected each other could they teach their followers to respect one another. This is the greatness of Gurujī. There is no jealousy among themselves, nor attachment to any one person. So Gargācārya came, and Rantabhaba said, “You are the son of my friend; you should perform his nāma‑saṃskāra—the name ceremony. Until now we have not even drawn a horoscope; please draw the birth charts for our children based on the planets and constellations.” In our tradition, names were given according to two methods: based on the planets and constellations, or based on the qualities. First, Gargācārya prepared the horoscope for both. And first—Rohiṇī’s son, that is. When he made his horoscope, his birth star was Svātī. In Svātī’s chart, the four syllables are Ro, Re, Ro, Ta. The third step of Svātī was the one under which Balabhadra was born. Therefore, his name should begin with the syllable “Ro,” and so one name was given: Rohiṇeya. Rohiṇeya means the child of Rohiṇī—because he is Rohiṇī’s son, his name will be Rohiṇeya. That was a name based on the planets. Then one based on quality: there is immense strength within him. He is very strong, so another name is “Bala.” And then he will make everyone happy. Because of him, all will be joyful. He will give happiness to all. That is why there will be one name “Rāma.” Rāma means one who delights all persons, who makes everyone happy. So both names together become Balarāma. One name remains: he will be the strength of the Yadavas. Thus he is called Saṅkarṣaṇa. He will maintain the unity of the Yadavas, and then Yogamāyā, having drawn him out, established him in Rohiṇī’s womb. Gargācārya had said one thing: if you perform the nāmakaraṇa saṃskāra with great pomp and show, Kaṁsa will come to know. And Kaṁsa will understand that this is Vasudeva’s son. That is why we must not perform this ritual with excessive display. We must do it in complete solitude. Where should it be done? Then Nanda Bābā said, “We will perform the nāmakaraṇa saṃskāra quietly, and we will do it in the cow‑shed, for there can be no holier ground than a goshālā. And this is what our Govinda likes. He has no love for anyone other than the cows.” So see, our Govinda’s name‑ceremony was celebrated in the goshālā, in among the cows. The most important element in life is the cow. That is why it is not possible to attain Kṛṣṇa without the happiness of the cow. He Kevalam, today Brahmā has come in the form of a tiny infant—such small, small hands and feet, wearing a little yellow frock, waving his hands and feet, gazing here and there with wide eyes. Nanda Bābā fell into a trance of bhāva; he did not even stir. “Gurudev, you are a great partisan. You have named Vasudeva’s son, and my own son is being overlooked. His name should also be given.” Now, what description will Gargācārya give of his own state? What has his state become? That Brahman, who is the ruler of the universe, before whom the world trembles, is sleeping in his mother’s lap with such utter helplessness, with such childlike innocence. Is his form really so guileless? Seeing him, tears began to flow from his eyes. He controlled himself with great difficulty. Gargācārya said: “Kyā nām rakhūṁ maiṁ iskā? Bahonī śānti nām, anī rūp, anī satasyate—tumhāre putra ke to aneka nām haiṁ, aneka rūp haiṁ. Kis nām se isse pukāro? Kyā nām rakhūṁ iskā?”