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Part 1: The Glory of Divine Play and Grace Jaya tī jaya tī Lakṣmī, kandara divya kāntī, jaya tī jaya tī Lakṣmī, kandara divya kāntī, jaya tī jaya tī Lakṣmī, kandara divya kāntī, jaya tī jaya tī Lakṣmī, kandara divya kāntī, jaya tī jaya tī Lakṣmī, kandara divya kāntī, jaya tī jaya tī Lakṣmī, kandara divya kāntī, jaya tī jaya tī Lakṣmī, kandara divya kāntī, jaya tī. Jaya tī Lakṣmī, kandara divya kāntī, jaya tī jaya tī Lakṣmī, kandara divya kāntī, jaya tī jaya tī Lakṣmī, kandara divya kāntī, jaya tī jaya tī Lakṣmī, kandara divya kāntī, jaya tī jaya tī Lakṣmī, kandara bhandana Śrī Rādhe Śyām bhandana Añjanī kī bāre bāre ajār bāre bhandana bhāre. Bāre Bhandanā Śrī Sitārā Bhandanā Sukhdev Jī Bhandanā Śrī Guru Śrī Sitārā Bhāre Bhandanā. While clapping and serving, we will do the Thākur Jī’s Śrī Jai Jai. Jai Jai Śrī Rādhe. By the boundless grace and compassion of Bhagavān Śrī Rādhā Mādhava and Satguru Dev, we are all relishing the beautiful pastimes of Bhagavān Śrī Kṛṣṇa through the medium of the Śrīmad Garga Saṁhitā. The Śrīmad Garga Saṁhitā, written by Gārgācārya, is a wonderful scripture containing the description of all the pastimes of Bhagavān Śrī Kṛṣṇa. All the activities of Lord Kṛṣṇa from His birth up to Goloka are described. If the description of all pastimes is found in one scripture, it is the Garga Saṁhitā. In one narrative context, we have analyzed the celebration of the Lord’s birth and the pastime of Pūtanā Mokṣa. After coming to Vraja, the Lord first liberated Pūtanā. Pūtanā signifies ignorance, ajñāna, avidyā. Vraja is the land of premā. The purpose of Bhagavān Śrī Kṛṣṇa’s incarnation is to awaken the sentiment of premā in people—for the spreading of love. This is the greatest instruction. Prakṛti, by its very nature, accepts all this; therefore, one afflicted by faults cannot love. The Vraja maṇḍala is the land of lovers. There is no place for ignorance there. That is why God first of all vanquished Pūtanā. Yesterday, we described three things in the incident of Pūtanā’s revelation. First, God killed Pūtanā and destroyed ignorance. Second, He indicated that if life is filled with poison—whether in our body or our mind—then through the service of the cow, we can end the poison of our life. Here we see the importance of knowledge, the importance of the cow, and simultaneously, the importance of the name of God. Because protection was also accomplished in the name of God. Lord Kṛṣṇa was also saved by His name. When a demon touched Him, His mother became frightened and took Him to the cowshed. The cow’s tail was taken, and His limbs were protected by the various names of the Lord. This pastime of Pūtanā Mokṣa occurred when the Lord was only six days old. Pūtanā came that day, but Kṛṣṇa was only six days old when He killed Pūtanā. From the very beginning of Bhagavān’s life, divinity is shown. Because He is the complete, perfect God. Śrī Kṛṣṇa is God Himself. Therefore, if someone says that Bhagavān performed the rāsa, enacted the rāsa, then the fact that a six-day-old infant could kill such a great demoness astonishes and surprises us. This is why it is difficult to understand God’s līlās. All these divine plays are hidden within Him. Despite being six days old, Lord Kṛṣṇa is God. He is not a child. Whatever action He performs is called līlā. Līlā means it is a role. The Lord is in the role of a child; He is not actually a child. It is the work of a child. Therefore, His own form, like an artist who acts in a film, performs for that time, but his original form does not cease. His original name, His originality, does not end. God has also taken an avatāra in the form of Kṛṣṇa and has come as a child, but He is not a child. He possesses the same strength, the same power. That is why even a six-day-old infant can kill a demon. We should not be surprised by any of God’s līlās. Because as soon as we understand that God is kartum akartum anyathā kartum samarthaḥ sa īśvaraḥ—"He who is capable of doing, not doing, and doing otherwise is God"—we realize He can do what our intellect can conceive. God is the same. What we think, He has the capacity to do even more than that. What we do not understand, what is not the subject of our intellect, our wisdom, or our logic—that deed too is accomplished by God. God is the supreme power. He can perform all deeds beyond our wisdom, beyond our logic. Therefore, there is no surprise or astonishment in His role. He is going to enact any role. He is not a child; He is merely playing the role of an infant or a child. This is the difference. We simply think, how can a six-day-old child kill? A six-day-old child cannot kill. But a six-day-old child who is God can kill. God is He whose capacity is infinite. The capability of God is infinite; that is why He is God. Therefore, it is not a subject for our thoughts. God was two and a half months old. That day, God changed His character. When He changed His character, His mother felt very pleased: "My child has gained so much strength. He is so powerful." He changed His character automatically. That day, she called her priest, Śāṇḍilyamuni, and asked him what kind of celebration she should perform for this change in His disposition. "Our child has become powerful. He automatically changed His attitude. He advanced by Himself. He changed sides." Lord Kṛṣṇa, who was a simple infant, changed His side itself. He automatically changed His side, changed His attitude. In this process, Māyā Yaśodā held a festival. She invited all the Brahmins, all the residents of Vraja, all the priests. She fed them very delicious food, and the Brahmins blessed Him. "Mother, your son should change His clothes every day, because every time He changes clothes, we will get to eat delicious sweets and delicious food." The Brahmins blessed Him, and the mother adorned her son beautifully. She dressed Him in a very beautiful way. The little infant was completely, very beautifully dressed up by His mother. And Māyā thought that these gopīs come and trouble her. They do not let her sleep, so she put Him to sleep on one side. They had kept a cart there, a bullock cart. On top of it were many pots filled with milk, curd, butter, and ghee. Many things were filled in that cart, and below that, God’s cradle was kept by Mother Yaśodā. Now, that bullock cart—the cart—the bulls were not attached to it; it was kept as it was. Look, there is also one thing to understand very deeply: what is the symbol of this bullock cart? What does it symbolize? It is the symbol of our household. Our life, the couple, husband and wife, they are the two wheels of the cart. And the very important thing is that our household should be connected to the bull, that is, to the bull. The bull is the symbol of dharma. Until our household life is not connected to dharma, if there is no religion in life, then in that life there is the importance of ghaṭas—the pots—i.e., the matter of the senses. Those pots filled with matter—milk, curd, ghee—are kept on the cart. This is the matter of the senses. When there is no dharma in life, then the person starts enjoying the matter of the senses. He feels that the purpose of my life is to earn, eat, nourish the children, and satisfy his desires. He does not have the time to sit for two hours and chant the name of God. He does not have the importance of dharma. That is why the importance of God is lessened in his life. This bullock cart is white on the top, and the bullock cart is white on the bottom. Such people, who are busy earning and eating, do not have much respect for God in their house. God is kept in one corner; sometimes His service is performed. God blesses them to teach them, but the form of that grace is somewhat harsh. God blesses in every situation. God’s nature is to bless. God is very graceful. He always knows how to bless. His nature is to be graceful to all creatures. His nature is such that He blesses all creatures. But for such beings who have forgotten Him, sometimes He does a harsh favor. God kicked that bullock cart. As soon as the bullock cart was kicked, the bullock cart broke. The whole chassis broke. Both the wheels broke. In such a grotesque life where there is no dharma, where God’s hard grace is there, God’s kick is there, then one of the husband and wife’s wheels breaks. God always does this. It is very good for us. God does not know how to do bad. It is not in His nature. He always does good for us. When there is such a grace that our own is separated from us, then we feel that he or she was not our own. The one whom we used to consider as our own was actually not our own. It was a dream. Our own is only God. God did this for our good. This is not our own. Life is never stable. The being that comes into the world has to go. That is why there is no benefit in attachment. Then the person starts thinking, who is our own? Then it is understood that our own is within us. We are looking for it outside. Our own, our lover, is sitting inside us and calling us. Our own is our God. Our consciousness, our light, our God, who has not gone away from us—as soon as one realizes this, he starts experiencing God everywhere. 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, God comes everywhere. When the sound of the cart breaking was heard by Nandabābā and Yaśodā Māiyā, they all ran and came. They all said, "How did such a forceful sound come? How did all these pots burst?" When they asked the children playing around, they said that Kanhaiyā kicked once, and all the pots burst. Māiyā and Bābā did not believe that their little son, who is a very small child, could kick. And by kicking, a bullock cart could be broken. Out of the mud of milk, curd, and ghee—the mud of that milk, curd, and butter—God was picked up and cleaned. Everyone thought that Kṛṣṇa was in trouble. Whenever there was trouble, all the residents of Gokula went to the cow. The God of all the people of Gokula was the cow. All the residents who lived in Gokula, their God was the cow. So again they took God to the cow. From the cow’s tail—the tail of a cow was used for the jharā of Lord Kṛṣṇa. Lord Kṛṣṇa received positive energy from it. This is called Jharā. God’s aura was cleaned. The cleaning of the aura is called Jharā. God’s aura was cleaned with the cow’s tail. God’s name was chanted. Then the Gopīs said, "Mother Yaśodā, what kind of mother are you? You are a mother. Such a small child should never be separated from you. A mother always keeps her child at her chest. Your lap is so full, isn't it? That is why you don't even know how to nurture a child. You should not have done this." Yaśodā Māiyā also became aware of her mistake. And she fed milk to Lāla. All the Gopīs performed nazar utārā for Lāla. So, why did this cart break? Actually, in this cart, a demon named Utkaṭa came and sat in it. He was the son of a demon named Hiraṇyākṣa. His name was Utkaṭa. He had a very beautiful body, and he was very proud of his appearance. He had a huge body, so when he got an itch, he would go to the forest and itch himself on the trees. Once this demon went to the ashram of Ṛṣi Lomaś, and there he started itching the trees and destroying the trees. The work of a sage is to protect all creatures. The trees are also alive. So the sage Lomaś got angry. "You are spoiling the property of the mind, you are spoiling the trees. This is not right. Go, I curse you that the body of which you are so arrogant, your body will be destroyed. You will be without a body." When the demon Utkaṭa learned about this, he apologized. Ṛṣi Lomaś said, "Go, you will not die. But your body will not remain, and the place where you will go and sit, your form will be the same." So this demon Utkaṭa was included in Kaṁsa’s army. Kaṁsa sent him to Vraja after the death of Pūtanā and said, "You have to destroy Kṛṣṇa." This demon named Utkaṭa came and sat in that cart. That’s why his name became Śakaṭāsura. In Sanskrit, a bullock cart or a cart is called śakaṭa. God blessed him. See, if our sages used to curse anyone, they used to curse that deity, so it was a boon for him. Because a saint can never harm anyone. Now, Ṛṣi Lomaś 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. Then somewhere they were born in Vraja, and they got the darśan of God. There are stories in the Padma Purāṇa that every Gopī who appeared in Vṛndāvana for a very long time performed Anuṣṭhāna, did a lot of Mālā Pherī, did a lot of Japa. In addition to this, seekers of Brahmavidyā also do penance to drown in the nectar of Lord Śrī Kṛṣṇa. Munis like Jābāli do penance. Many sages and monks did penance for many yugas, but these demons did not do any penance. They did not do any good work, due to which they could get the darśan of God. Still, they were doing bad work; they were uprooting trees, and they were troubling someone. The sage was angry about it, and he cursed him. He cursed him, but the solution to the curse was that when God incarnates, He will appear before you. That means these demons did not have to do any penance to see God. They did not have to do any penance. If a saint wishes, he can make anyone see God on his own. This is such a great power in the saints. You see, people who have been doing penance for thousands of years worship God. On the one hand, these demons did not do anything; on the other hand, they harassed people. But for them, even a curse has become a boon. Even if such a curse is received, then the person will be blessed. A body was destroyed, and God’s grace was bestowed upon him. Simply, the vision of a saint is such a great thing. Sant darśan kā hī ye phal hai, ki bhagvān ke darśan use mil hī jāte hain. Jo santon kī śaraṇ mein ā gayā, sant kā sparś use mil jāye. This point we will see in the Rāmcaritamānasa. Laṅkinī says to Hanumānjī: At-svarg-apvarg-sukh, dhariye tulā-ik-aṅg, tulan-tahi-sakal-mīn, jo-sukh-lav-satsaṅg. How much satsaṅg did Laṅkinī get? Only when Lord Hanumān killed her, she was liberated. If a saint’s darśan is given, then it does not take time for a person’s welfare. This is proved here. In the future, all the stories of demons will come. Demons did something or the other, and the sages cursed them. If the result of all the curses was God’s darśan, then tell me, was that curse a boon or not? Every curse was a boon for those demons. The glory of these saints is revealed through these scriptures. They were opponents of the saints. They had no respect for the saints. There was no respect, there was no love. The saints made them see God. Those who are the servants of the saints, those who are in the service of the saints, who are close to the saints, how easy it would be for them to attain God. Who can describe it? ... In the incarnation of Bhagavān Śrī Śrī, Ācārya Śrī Rāmānuja was there, and what is the form of compassion? This is seen in his life. He used to live in Śrī Raṅgapattanam near the Kāverī, serving Bhagavān Śrī Raṅganātha. There used to be a wealthy person in his town whose name was Dhanurdāsa. He was very rich and successful. His wife was Maltī Devī. She was very beautiful, and Dhanurdāsa was very fond of her. He was so fond of her that when Maltī Devī used to walk, he used to walk with his umbrella on his back. He used to walk while looking at her. One day, Śrī Raṅganātha Bhagavān was about to go on a procession. Rāmānujācārya jī’s gaze fell upon Dhanurdāsa. God’s procession is coming out here. God’s beautiful darśan is happening for everyone. Not everyone could go to the temple. That’s why God’s procession, God’s auspicious idol, was taken out. So that every person could see Him. Rāmānujācārya jī thought after seeing Dhanurdāsa. Here, the beautiful image of God is coming out. Everyone is watching, and what kind of a man is he? He is walking while looking at his wife, walking with the umbrella. Such a crazy person can also exist. He was called Dhanurdāsa. Dhanurdāsa was not very interested in God; he never used to come to the temple. Now, the greatest Ācārya of the city, Rāmānuja Ācārya, called a person. So, the person felt that something must have happened. He went to meet him and bowed his head. So, Rāmānujācārya jī asked him, "Brother, I saw today that Śrī Raṅganātha’s procession was coming out. You didn’t even see God once. And you were walking with your wife with your eyes fixed on her. Okay, your wife must be beautiful, but what kind of madness is this?" Dhanurdāsa jī said, "Look, my wife seems to me the most beautiful in the world, and that is why I love her very much. Now, you do not give me any instruction that this is a body of hard mass and will be destroyed. I do not want to listen to any such instruction." Rāmānujācārya understood that knowledge will not work here. Rāmānujācārya told Dhanurdāsa, "Your wife is the most beautiful. If something is more beautiful than your wife, will you fall in love with her?" Dhanurdāsa said, "There is nothing more beautiful than my wife." Rāmānujācārya said, "Look, there is something more beautiful than your wife, such a beauty which is nowhere to be found in the three worlds. Will you fall in love with it?" Dhanurdāsa said, "Okay, lagishat. If you show me that beautiful form, then all my love will go to His feet. My complete surrender will be for Him. Now show me, that is correct." Rāmānujācārya jī was sitting in the temple of Śrī Raṅganātha Bhagavān. And in the temple, there was a curtain before the deity. Rāmānujācārya jī prayed in his mind to Bhagavān Nārāyaṇa. "Prabhu, this person is attached to form. He can be reached from a very high level. But the solution to attain God can come. There is love within a person. By removing the love from the world, we have to put it at the feet of God. But we should know how to love. This is the first condition." Once a person went to Bulleh Shāh. He asked—Bulleh Shāh was a disciple of Guru Nānak Dev—so someone asked Bulleh Shāh, "What is the method of attaining God?" That person said, "You are a high devotee of God, now tell me a simple way." Bulleh Shāh was working in rice fields at that time. Bulleh Shāh said, "What is the purpose of God? To sow in one place and to sow in another place." He was taking one plant from the rice field and planting it in another place. "What is the difficulty in attaining God? For example, plants are transplanted from one place to another. So we have to take the affection of the world and put it in God. We have to do it." Rāmānuja said that he knows how to love. He has affection in the world. Now you turn the direction of this affection. You have to divert it. Pray to God. Nārāyaṇa Dayā Sindhu Vatsalya Guṇasāgara Enaṁ Rakṣa Jagannātha. The Ācārya himself prays for the living being. "O Nārāyaṇa! O Ocean of Compassion! O ocean of divine qualities! This living being is bound for many lifetimes. He doesn’t even know that his life is going on in waste. He is a criminal for many lifetimes. You are the protector of the world. If you are the protector of the world, then you are also the protector of this living being. You should protect him." And after this prayer, as soon as Rāmānujācārya jī removed the veil of Śrī Raṅganātha jī, God gave such a beautiful sight, of supreme beauty. How God looked at that time. God was lying on the bed of Śeṣa. His form was like a cloud. It looked as if the clouds, filled with water, were about to fall to the ground. Completely cloud-like, like clouds, His color was dark blue. Light was radiating such that a person could not find his own self in it. Divine effulgence, conch, discus, mace, lotus—great glory. Very large, expansive eyes, like the petals of a lotus. Such a smile, such a beautiful smile. It seemed as if an arrow had pierced the heart. He had such a beautiful form, such a beautiful form that Dhanurdāsa fell down in a daze. He could not bear that form. God’s form is such a reflection. When God gives darśan in His complete form, then a common person cannot bear it. That is why Arjuna said to God, "How can I bear this form of yours?" God had given divya cakṣu to Arjuna. "You will not be able to see my form with your normal eyes." In one of the chapters, divyaṁ dadāmi te cakṣuḥ—"I give you divine sight." Even after that, Arjuna did not have the power to endure the vast form. How beautiful they would be, how vast they would be. We get enthralled with the description of those. When they come in front of us, what would be the state of the person? Dhanurdāsa fell down, and after that, he became so imbued with the color of Nārāyaṇa that he became the most important disciple of Rāmānuja Ācārya Jī. He was not from a low caste; he was from a pure caste, but he became so dear to Rāmānuja Ācārya Jī. Part 2: The Refuge of the Guru and the Conquest of Illusion Entrust the burden of life to the refuge of Gurudev. Surrender everything completely to the refuge of Gurudev. Entrust the burden of life to the refuge of Gurudev. The burden of life is in His hands alone; entrust it to the refuge of Gurudev. You come once and bow your head to the Guru. Bow your head to the Guru. Bow. Keep faith unshakable in the refuge of Gurudev. Bow your head with devotion in the refuge of the True Guru. Bow your head with devotion in the refuge of Gurudev. Keep faith unshakable in the refuge of Gurudev. Keep faith in Gurudev’s shelter; your heart will remain pure. Your heart will remain pure in Gurudev’s shelter. You come once in Gurudev’s shelter. You come once. While doing Tālī Seva, Zavi says, "Come once in the refuge of Gurudev." Gurudev, Gurudev... Come once in the refuge of Gurudev. The result of taking refuge is that life is filled with happiness. This is the grace of the Guru. Now see, even the one who troubles the saints receives so much benevolence (kalyāṇ). The one who is with the saints, who serves them and receives their grace (prasāda), his life becomes so beautiful we cannot now imagine. God created Pūtanā. He created Śakaṭāsura. This means He first destroyed ignorance, then connected life with Dharma. When ignorance is destroyed, only then does a person understand that religion (dharma) is a great necessity in life. A life not connected to religion will be destroyed, just like a cart without its purpose. Therefore, first comes knowledge (jñāna), then religion. Until there is knowledge, the importance of religion will not be understood. The first step is knowledge, and after that, religion. Now, when religion entered life, what did God do in the third instance? Once, Yaśodā Māiyā took Bālakṛṣṇa in her lap. Kaṁsa was very worried. He sent Pūtanā to kill Him. He also sent Uṭkach to kill Him. So, thirdly, Kaṃsa prepared a demon named Tṛṇāvarta. Tṛṇāvarta means something like a trident, very small. But sometimes even a very small thing, like a trident—Tṛṇāvarta, a tiny thing—can destroy our life. A small thorn may prick or feel pleasant, but a person becomes alert for it. Tṛṇāvarta came to Vrajamaṇḍal in the form of a great cyclone. A storm came, a whirlwind arrived. And when a cyclone or storm comes, what happens? There was very little dust and darkness. There was dust all around, and it became dark. Dust is called rajas, and darkness is called tamas. Now, it is important to understand: who was Tṛṇāvarta? He was ignorance (avidyā). He was excessive (utkaṭa). He was indifferent to religion (dharma-nirpekṣa). This is called secularism. He was utkaṭ. A person should be dharma-sapekṣa; he should be connected to dharma. The third stage is the darkness of passion (tamas). In life, sometimes we are influenced by others, affected by others, and then we do not use our own rationality to determine what is right and wrong for us. In economics, this is called the demonstration effect. The demonstration effect means to look at others and copy them. When we start copying someone—that someone has such a good car, mobile—we feel we should have it too. We don’t think about its utility in our life. We just start copying. There are two reasons for this. One is the stupidity of our mind. We think we have to look the best in the world, that people should respect us greatly. We want to create a status symbol. This is our stupidity. And we become so crazy and blind because of this that we start doing anything. The main reason for corruption is the demonstration effect. The corruption happening in our country today is due to this show, this demonstration. Because life is very simple. Everyone gets to eat dal and roti. They get a roof to live under. They get clothes. There is no need for corruption for that. Corruption is caused by this show, this display. "We should have the best things in our house; we should have the luxury sign." This wave of fashion, this wave of show. These things are very small and have no special importance in our life. Life goes on with lentils, bread, clothes, and a house. The important things for life, we consider them small. For example, in economics we studied the example of diamond and water when learning the law of marginal utility. Water is necessary for life but is not valuable. Diamond is not necessary for life but is expensive. This is called an exception. Now, there is corruption for diamonds. "We should have a set of diamonds for our wife to wear." For that, corruption is needed. For that, you have to cut people’s throats; you have to steal. For water and bread, there is no need for theft. For the small things in life, a person becomes greedy, spoils his mind. When sin enters the mind, life is spoiled, religion is spoiled. A person forgets the goal of human life. Tṛṇāvarta is the name of that. This is the storm of fashion. Things that are very small have no importance for life. If you don’t have a diamond necklace around your neck, what difference does it make? There should be bread in the stomach, water to drink, shelter to stay. Even without other things, life goes on. If you want more and more—"I should have more and more"—the cause of sin is our desires. These desires are neither important nor necessary. They are not necessary for life. Because of this, our life is doomed. Now, how to destroy this tragedy? How to destroy this show? God thought of a way. God made His body heavy. The greatness. What are the characteristics of a Guru? God made Himself heavy. He became heavy. He became a Guru. And due to this, the storm of manifestation was destroyed. Now, what are the characteristics of a Guru? What are the characteristics of heaviness? To become heavy, to become great, the greatest necessity is renunciation (tyāga). To renounce. If we have to leave these desires of our mind, we have to think from the mind. Then we will have to think from the heart that this is not necessary for us. Leave them. It is sacrifice. Who is great? Who is the Guru? The one who is a renunciate. The one who has conquered the heart, the one who has left everything. He is not great who is sitting in the house. Whom do we call Swamījī? The one who has left everything. The one who left home, sons, wealth—he left everything and became great. To become a Guru, to become great, the first quality is renunciation, sacrifice. From that, a person becomes great. And the one who becomes great, the one who becomes a renunciate, can then face this storm. The greed for small things cannot make him lazy. The person who has renunciation and devotion in his life can never be a prostitute [to worldly desires]. It always seems that life is not for these things. Life is not for the material. Our life is not for attaining things. Our life is for attaining that thing which the poets (kavis) say: asti svastaruṇī kara-agra vigalat kalpa-praśuna veṇu-nāda lehri nirvāṇa nirvyākulam. What will we do by attaining the things of this world? We have to attain that thing which is in our hands. Asti svastāruṇī-karagra-vigalat-kalpa-praśunapratam vastu—our only thing is that which is the present Vīruṇād lehrī, which is pulling the whole of Vṛndāvan towards itself through the wave (lehrī) of Vīruṇād. To attain that thing, what has to do with the things of the world? This feeling fills the mind. There is no room for corruption. We will not have to make a movement. That is why this country was India, because in India, things had no importance. In our time, knowledge was important. Mokṣa means sacrifice. Here, we used to call a king a king. But the word Mahārāj was used to refer to sanyāsīs and swāmīs. And his place, the place of a king, is much higher than that of a king. It belongs to the swāmī, it belongs to the saints. It is a symbol that the power of dharma is greater than the power of the kingdom. No matter how high a person is, one should bow (praṇām karnā chāhiye). Sometimes people are such that they shake hands with saints. This is not an indicator of their respect (ādab). This is an indicator of the inferiority of their etiquette (śiṣṭācār hīnatā). At his feet, all people bow their heads (natamastak hote hain). One should bow there, one should be humble (śiṣ cukānā chāhiye). We do not have the capacity (śamta) to be able to touch him. This is a fault (doṣ), and its result (pariṇām) is disastrous (ghaṭak). He invites his destruction who considers himself equal to the saints. It is very difficult to become a Guru, to move ahead on this path of detachment. Only the one who is great can stop this manifestation, this storm of destruction. This power of fire and surrender was in India. That is why these problems never arose here. Ever since the influence of display (Pradarśan) has come, ever since people have accepted their lives under the guise of objects—that we want more comfort, we need more comfort—since that day, corruption has started in India. Before that, no matter what kind of power was in India, it was not very good. God saw that coming to Tṛṇāvarta, a storm came in the form of a cyclone. God thought, "I have to destroy it with the weapons of the Guru. I have to make myself heavy." So what did God do? He started making Himself heavy. Māyā (Yaśodā) was lying on the lap of Yaśodā. Māyā thought, "I have not kept any shield in my lap. It has become so heavy." See, it is a symbol of purity to leave. So at this time, to destroy this storm of manifestation, Bālakṛṣṇa also left the lap of Māyā. It is necessary to break. Māyā thought that she had not kept any shield in her lap. Kept. Mother laid a bedsheet in the courtyard. She put Balakrishna on top of it. Mother thought, "I am old. I have been carrying Balakrishna for so long. It seems my feet have fallen asleep." That is why she laid Balakrishna down. God said, "I just have to teach from here. If you want to give a message of morality to the world, you have to teach it. You have to learn from the teacher who has taught you from his character." God left the mother’s lap to expand His Gurū-ness. You cannot expand your Guru-ness by sleeping in the lap. You have to leave. If you have to leave, then God has sacrificed. No one feels happy in the womb of a mother, but leaving that mother’s womb, God lay down on the ground. Tṛṇāvarta saw the opportunity; He was lying alone. Then Tṛṇāvarta came in the form of a storm and took God by flying. God also started flying with him in the sky. Look, until he was taking Him to the height, God said, "There is nothing to worry about. We are going to enjoy. Our uncle sends different toys. First, he sent a doll; we broke it too. We have a habit of breaking things..." No matter how greedy we may be, we don’t want it. Bhagavān sat on top of him. Tṛṇāvarta felt as if a Sumeru mountain was placed on top of him. So heavy! So heavy! Tṛṇāvarta thought, "Is it possible that I have brought a shield from Nandbaba’s courtyard? I had kept a blue shield there. Did I not bring a big stone?" Bhagavān said, "It is a new rule. Ante mati sāgati." In the end, you are not seeing that God is on you. You are feeling that if there is a shield on you, then become a shield. God put him down. He hit him hard with one punch. And there, Tṛṇāvarta transformed into a shield. He said, "Asur Nekandan Bhagavān." He was a king whose name was Sahasik. He was dancing with many sages and ṛṣis of Padrakāśram, where sages and ṛṣis live, on Gandhamādan mountain. He was dancing with many sages and sages of Gandhamādan mountain, where sages and sages of Padrakāśram... Due to this, Durvāsa got angry with the sage and cursed him to become a demon, and that too such a demon whose form will be of Bāwandar. There is a Bāwandar of Bhūg Vilās in your mind. You are not seeing that the sages are doing penance, and you are roaming around in your fun. You are becoming mad. Go and become a demon like Bāvaṇḍar. He got the curse of Durvāsā Muni, and by the grace of God, this Tṛṇāvarta also appeared. So first, the destruction of ignorance, then the manifestation of the importance of Dharma, and then it was told that through Guru-tattva or Vairāgya, the effect of Pradarśana Kālī, the effect of demonstration, came to an end. That’s when ignorance came, Dharma came, and now Vairāgya came. God presented these three things through these three Asuras. In Vraj, God’s aim is to unite Jīva and Śiva. The unity of Jīva and Śiva. In this Rāsa Līlā, Jīva and Śiva will unite. So, in the sequence (krama), there are all the Līlās. Which qualities should be developed in a person so that he can connect with God? So, the first quality is Jñāna. The second quality is Dharma. And the third quality is Vairāgya. Three qualities have come. God got tired. He did the liberation (uddhāra) of Tṛṇāvarta. God said He would not leave the demon. Mother took Bālakṛṣṇa in her lap. When she killed the demon, Mother got scared. When she brought Bālakṛṣṇa in her lap, the mother was satisfied. God was purified in the same way. God was bathed with cow dung. God was washed with cow dung. Now mother sat to give Him milk. God thought that today we will drink the milk of the Mother of God with all our heart. Sometimes it comes in the form of Pūtanā, sometimes in the form of Śakaṭāsura, sometimes in the form of Tṛṇāvarta. We had come here to take the milk of the Mother of God. We have come here to take the mother’s love. And these demons come and disturb us. Bālakṛṣṇa is drinking the milk. Mother of God is looking at Him. He is a small child. And the mother’s heart was filled with such love for her son that the milk was dripping from both sides. The milk was dripping so much that it was not filling the mouth of the son. God’s milk was becoming impure. For a long time, the mother gave milk to the son. The mother felt that since when has He been drinking milk? What if He has become impure? What if He has drunk too much milk? Because every mother is worried about her child. If she does not eat, she feels that she has not eaten anything; she is getting thin. And if she eats a lot, it seems her stomach is upset. The mother is worried about her child in every situation. The mother thought that He had been drinking milk for a long time, and His stomach was upset. So the mother made the greedy one vomit. He sent them to Mathura from Braj. This was such a beautiful tradition of ours. One more thing, there was no such arrogance towards the Gurus, Gargāchārya jī or any other Guru. Śāṇḍilya Ṛṣi did not mention the name of God, so he did not get angry about this. He could have said to Nanda Baba, "I am the Kulpurohit, why are you making Gargāchārya jī do it?" The most important thing was that the ṛṣis and munis of that time didn’t have any jealousy towards each other. This was the biggest quality of the ṛṣis and munis of that time. They all respected and honored each other. And when they respect each other, then only can they teach their followers to respect. The greatest greatness is this: there is no jealousy towards each other, and there is no attachment to anyone. So Gargāchārya jī came, and Nandbābā said, "You are the son of my friend, and my son, you should name them." The name ceremony (nāmakaraṇa). And till now we have not even made a horoscope, so you make a horoscope of your children on the basis of planet Earth. See, the method of naming here, the method of the name ceremony, was by the planets or by the qualities. We used to keep our names in two ways: first, on the basis of the planets, on the basis of whatever nakṣatra was there; and second, on the basis of its qualities. First of all, Gargācārya jī made a horoscope of both. And first, he named Rohiṇījī’s son, i.e., Balarāmajī. When he made his horoscope, his birth star was Svātī. There are four letters in Svātī Nakṣatra: Ru, Re, Ro, Ta. In the third stage of Svātī Nakṣatra, Balarāmajī was born. Hence, his name should start with the letter Ro. Hence, his name is Rohiṇeya. Rohiṇeya means the child of Rohiṇī. He is the son of Rohiṇī. Hence, his name will be Rohiṇeya. Then he said that this name is based on the planet and based on the quality. He is very strong. He is very strong. That’s why they will give him a name, Bāla. And then he will make everyone happy. Because of him, everyone will be happy. He will give happiness to all. That’s why there will be a name, Rāma. Rāma means who gives happiness to all persons, who makes everyone happy. He will remain the strength of the Yadavas, so he is called Saṅkarṣaṇa. He will maintain the unity of the Yadavas, and then Yogamāyā has pulled him and put him in the womb of Rohiṇī. Gargācārya jī had said that if you do the Nāmakaraṇa Saṃskāra with more vigor, then Kaṃsa will come to know. And Kaṁsa will understand that He is Vāsudev jī’s son. That’s why we don’t have to do this ritual in a grand manner. We have to do it in complete solitude. Where to do it? So Nanda Bābā said that we will do nāmakaraṇa and saṃskāra quietly. And we will do it in the Gośālā (cowshed). Because there can’t be any other holy land than Gośālā, and our Govind wants this. He doesn’t have love for anyone other than cows. So see, our Govind’s nāmakaraṇa was done in Gośālā. It is the most important thing in the life of a cow; that is why it is not possible to get Kṛṣṇa without the happiness of a cow. The name and culture of the cow is in the form of a cow. The cow is their favorite deity. Where the sound of the cow’s lowing comes, the cow sings. Where the horse flies in the holy courtyard (prāṅgaṇ) of that cowshed, the Vedas were made. And in the lap of his mother, he is lying in the lap of Govinda. Whose name is not there, whose form is not there. For whom the Vedas call as neti neti. When Gargācārya saw Him, look at Him. Today, Brahmā has come as such a small child. What small hands and feet are there. What yellow cloth is there. Hands and feet are jumping, looking at each other. His emotion was like samādhi. Nand Baba moved him, "Gurudev, you are a great devotee. You have given the name of Vasudevjī’s son, and you are looking at my son. Keep his name as well." Now, Gargāchārya jī, what should we describe about his state? I mean, how did his state become? That Brahma, who is the ruler of the world, whom Kālī is shivering, how helpless He is, how childish He is, He is sleeping in the lap of His mother. Is His form innocent? After seeing Him, tears started flowing from his eyes...