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Part 1: The Offering of Praise and the Essence of Surrender Rādhā, Kṛṣṇa, maṅgalam me bhavetām. Prahlāda, Nārada, Parāśara, Puṇḍarīka, Vyāsa, Bāliśa, Śuka, Sāṅkṛti, Bhīṣma, Dālbhya, Rukmāṅgada, Arjuna, Vaśiṣṭha, Vibhīṣaṇādi. Pūrṇānām parama-bhāgavatānām nāmāni vāñchā-kalpa-tarubhyaś ca kṛpā-sindhubhya eva ca patitānāṁ pāvanebhyo vaiṣṇavebhyo namo namaḥ. Yatra yatra raghunātha kīrtanam, tatra tatra kṛtamasta kañjalam, vāśpavāri paripūrṇalochanam, mārutim namat rākṣaśāntakam. Natvā mahāmunim gargam, devarṣi nāradam tathā, śrī garga saṁhitām etāṁ kathayāmi kathāṃ śubhām. Nārāyaṇaṁ namaskṛtya, naraṁ chaiva narottamam. Devīṃ Sarasvatīṃ Vyāsaṃ tato jayaṃ udīrayet. Come, let’s start the good story of Vandana through Bhagavān Vandana. Sītā Rām Vandana, Śrī Rādhe Śyām. The voice is getting lower. Ek bāre bandhnā, hajāre bāre bandhnā. Ek bāre bandhnā, hajāre bāre bandhnā.... Ek bār vandanā, hazār bār vandanā. Gurujī ke caranoṁ meṁ bār bār vandanā. Gurujī ke charaṇoṁ meṁ bār bār vandana, Sītā Rām vandana, Śrī Rādhe Śyām vandana, Añjanī ke Nandana kī bāre bāre vandana, Sītā Rām vandana, Rādhe Śyām vandana. Bālo kī vandanā, Yāśodā ke Nandana kī, bāre bāre vandanā, Yāśodā ke Nandana kī, bāre bāre vandanā, Sītārā me vandanā, Śrī Rādheśyā me vandanā, Añjanī ke Nandana kī, bāre bāre vandanā, Sītārām. Thank you for watching. Sītā Rām Vandana, Śrī Rādhē Śyām Vandana, Añjanī Ke Nandana Kī Bāre Bāre Vandana. Śrī Sītā Rām Vandana, Tāḷī Sevā Karte Hue Gaṅgā Jī Kī Vandana, Śrī Yamunā Jī Kī Vandana. Gaṅgā Jī Kī Vandana, Yamunā Jī Kī Vandana, Gaṅgā Jī Kī Vandana. Śrī Yamunā Jī Kī Vandana Gaṅgā Jī Vandana, Rāmaṇa Jī Vandana Tīratha Rāja Kī Bāra Bāra Vandana Tīratha Rāja Kī Bāra Bāra Vandana Sītā Rāma Vandana Śrī Rādhe Śyāma Vandana Añjanī Ke Nandana Kī Bare Bare Vandana Sītā Rām Vandana, Rādhe Śyām Vandana, Lohi Kena Nandana, Vyāsjī Kī Vandana. Sukh Dev Jī Kī Vandana, Vyās Jī Kī Vandana. Sukh Dev Jī Kī Vandana, Śrī Vyās Jī Kī Vandana. Sukhdev Jī Kī Vandana, Bhyaṣ Jī Kī Vandana. Sukhdev Jī Kī Vandana, Hulsi Ke Tulsi Kī, Bāre Bāre Vandana, Hulsi Ke Tulsi Kī. Baare baare vandana, Sri Sita Ram vandana, Shri Radhe Shyam vandana, Anjani Kenandana. Kibare bare vandana, Sitara Bhavse bole, Shri Radhe Shyam vandana, Anjani Kenandana. Kibare bare vandana, Ek bār bandhnā, hajār bār bandhnā. Ek bār bandhnā, hajār bār bandhnā. Śrī Gurujī ke carnoṁ meṁ bār bār bandhnā. Śrī Gurujī ke caraṇoṁ meṁ bāre bāre Sītārām bandhnā. Śrī Rādhesyām bandhnā. Anjani ke nandhana, kī bāre bāre bandhana, Sītārām bandhana, Rādheshyām bandhana. Śrī Rām, Jaya Rām, Jaya Jaya Rām. Śrī Rām, Jaya Rām, Jaya Jaya Rām.... Shri Rām Jai Rām Jai Jai Rām, Shri Rām Jai Rām Jai Jai Rām, Shri Rām Jai Rām Jai Jai Rām, Shri Rām Jai Rām Jai Jai Rām, Shri Rām Jai Rām Jai Jai Rām, Shri Rām Jai Rām Jai Jai Rām. Shree Rām Jai Rām Jai Jai Rām. Hari bhova karte hui Śrī Rām Jai Rām Jai Jai Rām. Bolo Śrī Rām Jai Rām Jai Jai Rām. Bolo Śrī Rām Jai Rām Jai Jai Rām. Bolo Jai Jai Rām Jai Jai Rām. Hari Śrī Rām, Jai Rām, Jai Jai Rām. Hari Rām, Jai Rām, Jai Jai Rām. Say Jai Jai Rām. Śrī Vyāsa Jī Mahārāj Jī Prem Se Bole: Śrī Sadgurudev Bhagavān Kī Jai, Vṛndāvan Vihārī Lāl Kī Jai, Rādhā Rānī Sarkār Kī Jai, Garga Saṁhitā Kī Jai, Garga Chāl Jī Mahārāj Jī Kī Jai, Devarṣi Nārada Jī Mahārāj Jī Kī Jai, Satgurudev Bhagavān Kī Jai, Sab Santon Kī Jai, Sab Bhakton Kī Jai, Sab Vipranā Kī Jai, Jai... Saṅghāriṇī Śakti hai, wo Durgāyā Pārvatī kehlatī hai. Yeh Trigunātmikā Prakṛti, Mūla Prakṛti, in sab kī Adhiṣṭhātrī, the Supreme Power is Goddess Rādhā. Goddess Rādhā is the Supreme Power, and Lord Kṛṣṇa is the Supreme God. They both are the same thing: power and the power taker, Śakti and Śaktimān. Śaktimān is incomplete without Śakti, and the expression of Śakti cannot be without Śaktimān. This is why Gargācārya presented both of them as one. He described Radhakrishnan’s marriage in a very beautiful way. And this marriage is fulfilled in childhood itself. There are many reasons behind this. Because Gargācārya is the book of Rasikas. Who are Rasikas? Those who always see the Yuga Sarkar together experience happiness. They are called Rasikas, who are immersed in the yugal rasa, who are engrossed in seeing the līlās of the yugal. God’s name, God’s līlās convey such a feeling within them. Their heart melts, their heart becomes pure, and it melts and flows out through the eyes. What is the identity of rasikās? It is a very beautiful identity. Rasa rūpa, rāga anuga bhakti, those who live within are called rasikās. And what is that bhakti? Bhakti Mahārāṇī, in the form of this sixth sār, caru harī nāma let asuān jhariye. The form of that bhakti Mahārāṇī is like this. Charu Hari, naam let. When the name of Bhagavān is uttered from her mouth, they hear the name of God, they see His Līlās, they get tears in their eyes. The same situation used to happen to Chaitanya Mahāprabhu. They used to take the name of God and say, "Haribol, Haribol." Tears would come out of their eyes, and Jagannāthjī’s womb used to be filled with water. This is Rasikta. Rasik people are emotional people. They always want to see the Yugala together. It is the desire of the friends to see them doing the Līlā Vilās. This is called love. Tat Sukhe Sukhitva. The friends spend the day and night to please their loved ones. How can they be happy? How can they be happy? How can their Līlā Vinod go on? Gargācārya Jī is not just a Brāhmaṇa. He does not have only pure Brahma Gyāna within him. He is also a great devotee. What is the difference between knowledge and devotion? Kabir Das Jī gives a very beautiful example in his post. Knowledge is like soap. We have to clean our clothes. We have to clean our body like clothes, and we have the soap of knowledge. So, can clothes be cleaned only with soap? Only soap cannot clean clothes. First, it has to be wet. The cloth is soaked in the water of bhakti. Pehle śraddhā chahiye, prem chahiye, devotion chahiye. Jab wo jal mein bhig jayega, tab uske upar gyān kā sābun lagega. Tab uske upar vairāgya kā sota lagegā. Tab wo vastra sāf hogā. To bhakti jal hai, sarashta hai. Rādhē kā saras ho nā bahut jarūrī hai. Yeh grāsikōṁ kā granth hai. Here, the yugals always sit together. Gargācārya jī is a jñānī, but he is more of a devotee than that. That is why we want to see the yugals together. One thing, second thing. Our Indian darśana believes that without marriage, without marriage, there is no love before marriage. Without marriage, loving is not of much importance in the eyes of the ācāryas. It is not possible to do prāṇāyāma without prāṇāyāma. Because the state of mind is very unstable. The mind wanders here and there. That is why we used to get married at a very young age. There was no bad omen behind it. There was no bad luck. If the mind is tied to a single person at a young age, then there is no doubt in it. Then the mind does not wander. Abhicāra kī vṛtti paidā nahīṁ hotī. Wo mann hameshā ek niṣṭhā rehtā hai. Kyuki samay aane par mann ākarṣit hogā. Mann kā svabhāv hai. Ye ākarṣaṇ kis aur ho, samāj, guru, yā ghar ke sanskār us ākarṣaṇ ko diśā dete hain. Isse liye hamare yahaan vivaah, ye dharam ki niv hai. Ta ki vyakti kā kām, wo sayyam kī ek paramparā mein bade. Ek niṣṭha vyakti bane. Nahi to har jagah man bhaṭkega. To śakti vyarth ho jayegī. Urjā niṣṭha ho jayegī. Ek niṣṭhatā aur saṁyama kā pālan karne ke liye vivāha jaisī sansthā thī. Vachpan meṁ hī vivāha, to man ek ke sāth bandh gayā. Ab jab dī man sochegā. To wo kaam ek ke viṣay meṁ hoga, aur ek jagah man bhaṭkegā nahīṁ. Ye aisī sundar vyavasthā thī, is se samāj kā caritra sudhṛd rahā kartā thā. This is what Gāgrācārya jī has expressed, because until ācāryagaṇ does not present something as an example, it becomes difficult for people to understand. And we have also seen the same thing in Vālmīki Rāmāyaṇa. Gosvāmī Tulasīdāsa jī’s Rāmāyaṇa has the incident of Puṣpa Vāṭikā, but Vālmīki jī has left the incident of Puṣpa Vāṭikā. This was the main reason behind this. Without showing the prāṇāyāma of parṇa, then starting a wrong tradition in the society. Prāṇāyām is only possible when there is marriage. That is why marriage should be done first. First, with one way, with one rule, describe each other. After describing each other, there should be attraction and love in the mind towards each other. So something like this happened. One day, Lord Kṛṣṇa was very stubborn and started crying. He was not keeping quiet from anyone. He caught Nandbaba’s dhoti. "I want to go to the forest with you." He was a very small rabbit. Nandbaba said, "I do not agree with Yashoda Maiya today. I will take him to the forest for a while." I have to go to feed the sheep. Nandabābā was a Nandaráyā. There were nine Nandas and nine Upanandas under him. There were many cows to be arranged. But still, Nandbaba himself went to feed the cows. Because it is the religion of Gopālak to serve the cows. Look, if the king himself will work and his behavior will be good, then the workers under him will also work. And secondly, everything is in His view. How is the work going on? This is the principle of management: that the chief officer, the chief executive, should keep a watch at all times. He should check. So Nand Bābā himself went to run the cows, so that everyone could be checked. How is the system going on? Are the cows running properly or not? What is everyone doing? To maintain his order, Nandbaba used to go by himself. That day, he picked up Kānhaiyā in his lap. And in the forest, he was walking far and wide with his beautiful cows. Padma Jātī’s cows were very beautiful. They were completely white, and there used to be a pinkish shade in them. They used to be wrinkled, and their feet used to be tied up. When she saw Nandbaba, she used to get all excited, because cows recognize their master. She used to be very happy. Nandabābā introduced each cow to Kaniyā. Kaniyya, see, this is a goat. See, this is a cow. Kaniyya was also very happy to see the cows. So, Kaniyya and Baba met the cows in the forest. Kaniyya then pointed and asked, "What is this?" Baba said, "Kaniyya, see, this is a tulsi. Kaniyya, see, this is a tree." Kanhaiya used to touch everyone with his hand, and he used to be very happy. Nandbaba was roaming in the forest like this with a small child. Suddenly, a very strong storm came. Such a storm came, such a storm came, that it became completely dark. Something was not visible. The electricity started to crackle. Nandbaba became very sad. Once such a storm came in Vraja, even more. When the day of Trinavrat came. It seems that a new disaster is about to come. Nandbaba was very sad, and he didn’t know how. By the way, Nandbābā’s worshiper was Nārāyaṇa. He always remembered Nārāyaṇa. At that time, in Nandbaba’s mind, the desire to praise Bhagavatī Śakti, Brahmā Bhagavatī, was aroused. Some or the other big disaster has come. We always remember Nārāyaṇa. Nārāyaṇa saves us. But at this time, Bhagavatī Śakti, Bhagavatī Durgā, Parambhā Bhagavatī protects us, so they called Bhagavatī. O Bhagavatī, O Śakti Svarūpa, O Parāmbā, we are all your children, because in a mother, there is pure compassion. O mother, you are compassionate, save us. This is such a heavy storm, I can’t see my hand. How can I protect my child, Krishna? Oh mother, save me! He called his mother. What did Nandbaba see at that time? He saw a divine light in such a dark darkness, such a divine light. His eyes were blinded; his eyes were closing. When his eyes opened, he saw a 16-year-old girl whose color was like gold. She is as fair as gold, as fair as gold, as fair as gold. They think it is some divine power, some divine consciousness. The Bhagavatī whom I have called is Jagat Jananī. Nanda Bābā greets Jagat Jananī. O Jagat Jananī, you have done a great favor. We do not know in our Vraj, since we have had this Lala, some or the other calamity always comes. Sometimes demons come, sometimes a storm comes. Something or the other, we have to face difficulties here. O Janani, O Karunā Mayamba, you are a pure, intelligent soul, please protect my son. At that time, the power that had appeared for the last 16 years was the most powerful woman of Goloka, Śrī Rādhā Rānī. She said to Nanda Bābā, look, I am the goddess of this Brajamaṇḍal. This Vraj Maṇḍal is my dwelling place. I am its Ādiṣṭhātrī Devī. I will protect your child. You give me your child. I will save him from all difficulties and troubles. You go to your house without any hesitation. I will take care of him and leave him in your house, in your hands. Nandbaba used to believe in divine power. He was there. Sure, Bhagwati has come and will do some good for my son in the hands of Radhā jī. See, this is Vraj bandal. Where marriage is done, what always happens? The girl’s father gives the girl’s hand in the husband’s hand. This is the common principle. Kanyādāna is done. But in Vraj, the whole rite is upside down. Here, Nandbaba has given the husband’s hand into the hand of the girl. So, our Kanhaiya are the slaves of Rādhā Rānī. Rādhā Rānī is Svāminī. Krishna is not in the important Vraj. Krishna is not in the Vraj. In Vraj, everything is Rādhā Rāṇī, the Queen and Swāminī. Kast Sabhī Mith Jayeṅge Kast Sabhī Mith Jayeṅge Śhāsa Hai Svayaṃ Sabhi Mith Jayeṅge Radhāraṇī Jai. Nandbaba handed over Radhāraṇī to Bālakṛṣṇa and returned to his village and told Yaśodā Māiyā about the whole incident. This is how the storm came, and one divine power appeared and said, "I will save your child from all kinds of trouble." Now, the mother’s heart is very raw. I don’t know who it was, maybe it was not the power of Pūtanā. So Yashodā Māiyā came at that time and sat in front of Lord Nārāyaṇa and started praying to Bhagavatī Mahālakṣmī. Now, Māyā, you only have to save our son; you only have to protect him. It could be Lakṣmī, or it could be a demon. What can we say? Ever since Choranand came to the palace, Gokul, there have been a lot of troubles. So, Yaśodā Māiyā... Nandbaba and Yaśodā Māiyā’s biggest specialty was this. First of all, they had an unbreakable faith in God. Their faith never wavered. And even if there was some doubt, they would have accepted God’s refuge. Śaraṇāgati is the nature of Nandabābā and Yaśodā Māiyā. Who is Śaraṇāgati? When someone is Śaraṇāgati, he has expressed his devotion towards him. He has become his devotee. Then he does not need to worry about anything. He always thinks about his Śaraṇa, about his Bhagavān in a favorable way. Anukūlena cintanam is the first sign of śaraṇāgati. God will do good for us. Through Him, we can never be wrong. Anukūlena Cintanam. And because of this, we can never be against anyone. When we don’t have enmity with anyone, then why will anyone have enmity with us? The one who is our soul is also the soul of the other. Ātmanā pratikūlāni pareṣāṁ na samācare. If we don’t misbehave against anyone, then the other will also not misbehave against us. This should be the feeling in the mind. Ātmavat sarva bhūteṣu paśyati sa paśyati. The one who sees all beings as his soul, he sees them in reality. His vision is meaningful. So one is always Anukūlata, i.e., positive thinking. The first sign of Śaraṇāgati is to think positively. The second sign is to be completely free from negativity. Never be negative. The third sign is Rakṣasīyati Iti Viśvāsah. We should have faith in our mind that our God, our Guru will protect us in every situation. Rakṣāsyatī Iti Viśvāsah. What is faith? Faith means complete devotion to one’s Guru, one’s God, the full devotion. Whatever they say, just follow it. Samarth Guru, Viśvabhā Khechur, this is the story of his life. One of his disciples was called Ambadās. He was innocent, but he was a true devotee. That’s why Gurujī had a lot of affection towards him. This used to hurt the other disciples a little. He doesn’t know anything. He is innocent. He doesn’t have any knowledge. Still, Gurujī has a lot of respect for him. He loves him the most. He doesn’t love us that much, and the Sadguru is the Supreme. The Sadguru knows what is in the mind of his disciples. Man ko paḍh letā hai. Art of reading the mind. It is a special quality of the Guru. Jo humane Guru hota hai, unki sabse special quality yahī hotī hai. Art of reading of mind. Apne devotees ke man ko padh leta hai, ki kya soch raha hai. To samarth Guru jī ne bhī, apne śiṣyon ke man ko padh liyā. Ki ye log kyā soch rahā hai. Ye soch raha hai ki, mera prem Amba Dās ke prateer jyādā kyu hai. In logon ko batana chahiye, ki Ambā Dās kī specialty kyā hai. What is its quality? What is its belief? Once, with his disciples, Samarth Swāmījī was passing through a jungle. In that jungle, there was a well of sweet water. But drinking water from that well was difficult because there was a banyan tree on top of it. Many leaves used to fall from it, and the well would get dirty. Due to this, so much dirt used to fall in the well that it was not able to drink its water. Samartha Swāmījī told his disciples that there is a well of sweet water, but there is so much dirt in the water that it is not drinkable. We have to purify it. What will be the method? Remove the branch right above it. If you remove it, the dirt will not fall. Now, that tree was grown in such a way that it was not possible to cut the branch that was above the well. If a person cuts that branch, there is no other big branch around it that could be climbed. To cut the branch, you had to sit on the branch, and if you cut the branch, the branch would fall down. You will also fall in the well. There was no other way. Samartha Swamījī said, "No, you have to cut this branch for the benefit of the people." Who is my true disciple who will cut this branch? Then Amba Dās Jī said, "I will cut the branch." He climbed up. All these things remain with the sages. A small knife to cut, a knife, etc. Because wherever they go, they need facilities for their worship. They need other things, so all these things remain with them. Amba Dāzī climbed up the tree and started cutting the dāl. The disciple started laughing. What kind of fool is he? Even if he cuts the dal, he will fall down. Then Samarth Swāmījī said, "Look, all your Gurubhāī are laughing at you." If you cut so much dal, you will also fall down. Ambā Dāzī laughed and said, "Gurujī, has there ever been anyone who has accepted the Guru’s words?" The one who has accepted the Guru’s words, how can it be possible that his uddhāra has not happened? He cut the dal, and along with the dal, another dal fell, and Amba Dās jī fell into the well. It was a deep well. He fell inside. All the gurus started laughing. The Uddhāra happened. They went and fell into the well. This is the result of listening to the Guru. Swāmījī was very capable. He put his hand in the well. There was a small rope in it. Through the rope and through his power, he took Amba Dās Jī out of the room and asked if there was any injury. Amba Dās Jī’s condition was like this. His body was crying, and his eyes were filled with tears. See, Ambadās Jī believed in the Guru’s words. What was the result of that? When he fell in the well, he remembered the Guru Mantra, "Sītā Rām, Sītā Rām." And even Raghunāth Jī himself gave him a glimpse in the well. He did not fall. He felt that Raghunāthjī had lifted him in his lap. He sat in the lap of Sītārāmjī. Gurujī asked him, "Did you get hurt?" He said, "Hurt? I had such an experience that Raghunāthjī has lifted me into his lap. He has filled me in his lap." Suddenly, I saw Sītārām jī in the well. I am blessed. I am surely blessed. Since then, Samarth Swāmījī has given the name of Ambā Dāsjī as Kalyāṇ Dās. And he told all his disciples, "This is called faith." Faith should not be lost. That is why in the Gītā, "Śraddhāvān labhate jñānaṁ tatparaḥ saṁyatendriyaḥ." Faith is Śaṅkara, and śraddhā is Bhāvanī. With the help of faith, śraddhā remains. Without faith, there is no importance of Śraddhā. And if there is only faith, if there is only Śaṅkara, then he is samādhistha. Faith and faith are both such things. These are the things that God experiences. So, Rakṣiṣyati, Nīti, Viśva, Sāḥ. Then, the next form of Śaraṇāgati is Gotatpa Varṇanam Tathā. Once you choose someone, you choose him. It is not that today you choose this Guru, today you choose this God, and tomorrow you will choose another. No. There is one time in the life of Varnanam Tatha. There is one time of surrender. There are not many times. Once you have chosen someone, you have complete faith in him. Then how is he? We do not have the right to think about his faults. Either when you choose, then you will do the whole test and choose. Choose by thinking; choose in a wise way. This is seen in the life of Swami Vivekānanda. When Swami Vivekananda accepted his Guru, Ramakrishna Paramahansa, then by thinking, he asked him, "Have you ever seen God?" And when he satisfied him, he said, "Yes, I have seen it." I have seen it like you, and I can show it to you. The Sadguru is always looking for the Sadśiṣya. Vivekananda accepted Ramakrishna Paramahansa and thought, and Ramakrishna Paramahansa said that Vivekananda could spread the Hindu religion all over the world. Vivekananda is the biggest idol of this country. He proved to the international community that there is no other religion stronger than Hinduism. He gave pride to the Indians. Say proudly that we are Hindus. On whose strength? On the strength of Guru Rāmakṛṣṇa Paramahaṁsa. This is the devotion towards the Guru. Once you have accepted it, then there is no thought, then complete faith. Usme kabhī kamī nahīṁ, aur apne prem aspāt ko apne bhītar chhipākar rakhnā, uskā ādik prakaṭ nahīṁ karnā. Hameshā apne āpko yogya banāne meṁ lage rahnā. Gurū kī kripā svayaṁ hogī, apnī aur se hogī. Gurū chaplosī karne se nahīṁ, rijte. Sharīr kī sevā se nahīṁ rijhte guru ko rijhāne kā tarīkā hai unkī āgyā par chalnā, jaisā wo command kar de us par chalnā. Usse, when a person is blessed by the Guru, his development is certain. So, first of all, the description of the secret, then the self-sacrifice, to surrender oneself to his feet, in a way, to put it in. Part 2: The Sixth Quality: Humility (Dīnatā) The final quality is action, Dīnatā. There should be humility (dainya) before the Guru. Humility, or Dīnatā—this politeness is the greatest specialty. There must be humility; there must be Dīnatā. The queen of devotion, Bhakti Mahārāṇī, resides upon the throne of Dīnatā. The humility one shows before the Guru and God should be the same as that shown before the world. There is no arrogance before the Guru and God. If we had the capacity to secure our own welfare (kalyāṇa) and fill our lives with happiness, what need would we have for devotion (bhakti)? What need would we have to surrender to the Guru? We lack that capacity; we are weak; we are devoid of humility. That is why we have come under the shelter of the Guru. Therefore, there should be no arrogance. These are the six main characteristics of Śraddhā Gati. And these six qualities were present in Nanda Bābā and Yaśodā Māiyā. When Nanda Bābā entrusted that divine power to Bālakṛṣṇa, Yaśodā Māiyā began praying for Bālakṛṣṇa’s protection. Here, when Bālakṛṣṇa was given to Rādhā Rānī, just as our beloved became a young maiden, in the same way our Bālakṛṣṇa became a young boy, having assumed the form of a youthful adolescent (navala kishora). Just as our beloved is sixteen years old, so too is our beloved Sarkār. In this beautiful dark (Śyāma) form, He manifested; He manifested in a youthful form. His beautiful, dense dark form is like a rain-filled cloud. Upon His head is a beautiful peacock-feather crown (mor-mukuṭ); His ears shimmer with earrings (kuṇḍala). His eyes are adorned with a beautiful line of kajal and a beautiful tilak of musk. Around His neck is the beautiful Vaijayantī garland. He wears the Kaustubha gem and a beautiful yellow upper garment (uttarī), a dupattā of yellow hue. In His hand is the flute (muralī); He wears beautiful armlets (bajūband) on His arms and bracelets (kaṅgana) on His wrists. He wears beautiful, beautiful jewelled rings on His fingers. Many star-shaped necklaces adorn Him; there are pearl necklaces (muktā hāra) and sandalwood necklaces (candan hāra). He wears large, beautiful garlands. Upon His chest is the mark of Śrīvatsa, and He is wearing a beautiful yellow garment (pītāmbara), whose red edge flutters. His feet are beautiful, adorned with beautiful anklets (nupura). Such beautiful anklets, with diamonds and pearls shimmering, and beautiful bells ringing. And there is a beautiful girdle at His waist, and His voice is also very sweet. Both look so beautiful. One is wearing a fair, fair Rādhā in a blue sari. And our dark, dark Kanhaiyā is wearing yellow pītāmbara. The light of blue and yellow shines in all directions. One is like a sapphire (nīlama) and the other like a topaz (tukhāraja). Both of them look so beautiful. Just as the Yugala Sarkār (Divine Couple) appeared in Their true form, that place became the land of Vṛndāvana, the land of Goloka. The Girirāja (Govardhana Hill) appeared. These Girirājas were also divine hills, not natural ones. They were immense, vast hills, whose peaks were studded with diamonds, pearls, and gems. There were beautiful, beautiful trees, upon which beautiful, beautiful birds were singing. The divine Yamunā manifested, in which beautiful, beautiful waves were rising. And such immense, immense lotuses were blooming—lotuses with a hundred petals (lakṣa dala kamala), lotuses with a thousand petals (sahastra dala kamala)—whose fragrance filled the entire atmosphere. He was looking at the sky. It was so wonderful. The entire courtyard was filled with gems: Vaidūrya Maṇi, Indranīla Maṇi, Vidūrya Maṇi, Mārkaṭa Maṇi. The courtyard was full of gems. The light of all the gems was flickering all around. At this time, God, the Vedas, Garbha, and Brahmājī appeared. Brahmājī bowed his hands and offered thanks. Brahmājī said, "For years, that is why I performed penance. Because I had only one wish: that the knowledge of my Vedas should be used correctly. The Vedas are the pillars of action (karma), and the greatest of actions is marriage. I had only one wish in my mind. By the way, you are the Ādi Dampatī (Primordial Couple). You are always together (Sarvadā). But I wanted to get you married according to Vedic rites (Vaidīkṛti). That is why I performed penance in Pushkara for 60,000 years. At that time, Rādhā Rānī, you had blessed me by appearing. At that time, you said, 'When our avatāra will be in Dvāpara, you will get us married.' That auspicious time has come. That auspicious time has come." Near the Bhandīra Vata (tree), Brahmājī, with his own hands, made a beautiful wedding canopy (caurī). He revealed the sacred fire with the Araṇī Mantra. He manifested Agni. Many Sakhīs (companions) manifested. From Rādhā Rānī’s body, many Sakhīs manifested. Sākṣād Yamunājī (Yamunā herself) manifested. Lalitājī, Viśākhājī, Raṅgveṇījī, Indumatījī—all the principal Sakhīs from Goloka manifested. From Bālakṛṣṇa’s side, His Sakhās (male companions) manifested: Subala, Śrīdāmā, Itti, and others. And here, all the Devīs and Devatās, boarding their celestial chariots (vimānas), gathered to witness that divine wedding. Śivajī came, Pārvatījī came, Savitrī Devī came, Indra came, Śacī came. The entire sky was filled with Devatās, celestial maidens (Devāṅganās), Gandharvas, and Kinnaras. All around the wedding pavilion (maṅgalavāḍī), they began to play music. Here, Brahmājī seated Śrī Kṛṣṇa and Rādhā in the wedding hall. The groom was worshipped. The groom was in the form of Viṣṇu. He (Brahmā) himself became the father of the bride. The giving away (kanyādāna) of Rādhā Rānī was performed by Brahmājī himself. He placed the hand of Rādhā Rānī into the hand of Śrī Kṛṣṇa. Think how beautiful the Yugala Sarkār looks. The blue sari is tied with the yellow pītāmbara. The blue and the yellow have become one. And Brahmājī recites the Vedic mantras, and our Kṛṣṇa and Rādhā take the marriage vows (Bhāvara). They make the four circumambulations of the sacred fire (Agni). They take the vows. They are standing beneath a shower of flowers from the Pārijāta tree and the Kalpa Vṛkṣa. There is a great rain of flowers. So many flowers are being showered, as if the entire Vṛndāvana is filled with flowers. All the Devīs and Devatās are happy. They sing the victory chant (Jai-Jai-Kāra) of the Yugala-Sarkār. This is where the marriage vows (Bhāvara) are recited. Gaurī Saheliyo, Āpā Haldi Lagāwā, Haldi Chaḍhāwā, Āpā Telī Chaḍhāwā, Sab mili Maṅgal Gaurī Saheliyon. Āj Māra Thākur Jī ko Byāha Rachon Hain. Chhabilo Mero Kān, Ādi Byāha ne Jāye. Chhabilo mero kaan aadi biaah ne jaaye. O rangilo mero kaan aadi biaah ne jaaye. O rangilo mero kaan aadi biaah ne jaaye. Biaah ne jaaye. Biaah ne jaaye Tera kisne kiya singaar saamre. Aaye sabhi bhakti milke aaj ish mahā kumbh ke andar, pūjya pās sarde, paramān sohim hai Surānand Jī, Puru Jī kī śaraṇāgat me ho kar, apne man se. Thākur kā śṛṅgār karte, īś cāyam kā milkē, tālī sevā karte ve, terā kis ṭaṅg ne kiyā, śṛṅgār sāhab re, terā kis ṭaṅg ne kiyā, śṛṅgār sāhab re. Ho lage bannīdā sā, dildār sāvre, terā kis ne kiyā, dildār sāvre, terā kis ne kiyā, śṛṅgār sāvre. Mastak par malīyāgīr candan kesar tilak lagāyā. Mourim kutkaano me kundal itr khubh varsaya o mehkta darbar sabre tera kisne kiya singar sabre. Who did this in front of the Sengar? Bāgo se kaliyā chun chun kar sundar hār banāyā, Rāī salāmat hāth sajaan. Wo jisne tujhe sajāyā. Oh, Sajjād, every time, my beloved, who did this to you, my beloved śṛṅgār? Who did this to you, my beloved śṛṅgār? Oh, my beloved, oh my beloved,... oh my beloved. You dance, I will sing. Tell me such a song. You dance, I will sing. I will keep on dancing. I will keep on dancing again and again. Sabre, who did this to you? Singar Sabre, who did this to you? Who did this to you? Singhār Samre, Terā Kish Ne Kiyā, Singhār Samre, Terā Kish Ne Kiyā, Singhār Samre, Terā Kish Ne Kiyā, Singhār Samre, Lage Lage Bāsa Dildār Samre, Terā Kish Ne Kiyā, Singhār Samre, Terā Kish Ne Kiyā, Singhār Sāmre, O Terā Kisne Kiyā Singhār Sāmre, Terā Kisne Kiyā Singhār Sāmre,... Terā Kisne Kiyā. Singhār sām̐re terā kisne kiyā? Singhār sām̐re terā kisne kiyā? Singhār sām̐re, o singhār sām̐re terā singāre sām̐re, terā singāre sām̐re. Āye kanhaiyā kā to sabhī ne singhār kar diyā. Udhar Rādhā Rānī ke carnoṁ baiṭh ke sabhī milkē singhār karte hain. Aho merī sakhīyoṁ, mujhe mehṁdī lagā do. Mehṁdī lagā do, mujhe aisī sajā do. Mujhe Sām Sundar kī dulhan banā do, Mujhe Sām Sundar kī dulhan banā do. O merī sakhīyo, mujhe mehndī lagā do, Mehndī lagā do, mujhe aisī sajā do. I want to be the bride of Sām Sundar, I want to be the bride of Sām Sundar. I want to wear bangles that will never break. I want to wear bangles that will never break. I want to be the bride of Sam Sandar. Please raise your hands for Thākur Jī. And for Thākur Rānījī’s marriage, all together say, "I want to be the bride of Sam Sandar." This is the reason why he is not able to know his true form. Now, God does not have all the qualities. He does not have qualities like Sattva, Rajas, and Tamas, because they are boundless. They are not bound to the world. Then, what qualities do they have? God is called Nirguṇa because He does not have all the three faults of the original nature (prakṛti). Mūguṇa means anger, ego, jealousy. God does not have all these qualities. Rājoguṇa means passion, worldly desire (viṣaya vāsanā); this is not there in Bhagavān. And the meaning of Sattva guṇa is pride (abhimāna), arrogance (darpa), and righteousness (dharma); this is not there in Bhagavān. There is no quality of nature in Bhagavān; that is why He is called Nirguṇa. And how does that Bhagavān become Saguṇa? Because there are those qualities in Him which attract devotees. A devotee is well-mannered; a devotee is generous; He gives blessings to devotees. If this quality is not in God, then will anyone worship God? What is the religion that accepts that God does not have these qualities? God is merciful; God is compassionate; God is beyond the devotees. And we have experienced this many times. God sends milk to all the religions, but here God Himself appears. God appears, and that is why He comes, because God loves His devotees. God could have ordered Kubera to carry out [the work for] Narasiṁha Mehtā. But He did not send Kubera; He Himself came as Samar Seth. Why did He come? Because He loves Narasimha Mehtā. That is why God is called Saguṇa, because He has a lot of love, compassion, and grace towards His devotees. Understand the difference between Nirguṇa and Saguṇa. Nirguṇa is because there are no qualities of nature. And Saguṇa is because there are innumerable good qualities in Him. There are many good qualities in God. Kalyaṇanām Nidhānam Kalimala Śamanam. There are many good qualities. Where can we find such good qualities, such purity? There must be some reason that we are forced to do their bhajan. There must be some reason. There must be some reason. For them, Bahā, Opi, Vihanga, Bhikṣu, Charyam, Charanti. By listening to their names, forms, qualities, and virtues, a lot of blessed people—Baha, Opi, Vihanga, Bhikshu, Charyam, Charanti—roam around in the streets of Vṛndāvana. If this is not their quality, then what is it? If this is not their sweetness, then what is it? Once one hears about these qualities of God, then one becomes crazy. Due to His qualities, one becomes so attracted to God that he cannot stay anywhere. This is the quality of God, due to which a person leaves all his wealth and wanders around searching for Him. This is His quality. This is His attraction. There is a village in the Sikar district of Rajasthan called Khandela. There was a royal priest there. The incident is 700 years old, even before Mīrā. His name was Parśurām Paṇḍita. He was a royal priest there. He was very rich. There were about 50 Thakurs and Rajas in Sikar. All of them were his disciples. He was a very successful person. He had only one daughter, Karmetī Bāī. She was the only daughter. He was a great scholar of the Bhagavad Gītā. He used to recite the Bhagavad Gītā. Since childhood, Karmetī Bāī used to listen to the Bhagavad Gītā. What is the result of listening to the Bhagavad Gītā? One who doesn’t want to live in this world should never listen to the Bhagavad Gītā. We don’t say this. Rādhāraṇī [or perhaps Uddhava?] herself says this. The Bhagavad Gītā is like this. One who has drunk the juice of the Bhagavad Gītā in both his ears, then he is of no use to the world. And this was the situation of Karmetī Bāī. When she heard the story of the Bhāgavata, she fell in love with Śyāmasundara. Her service was done in the pūjā. Day and night, listening to His story, taking His name, serving Him. She got married at a young age. This was the tradition before. They used to get married very early, but there was no cohabitation (gauna). The gauna took place later. She got married at a young age. At that time, she didn’t know much about marriage. She got married, but her devotion kept on increasing. Gradually, she grew up. She was about 15 or 16 years old. Her parents thought that they should perform her gauna. They should send her to her in-laws. By that time, in Karmetī Bāī’s mind, the color of Lord Kṛṣṇa’s devotion had increased so much that she used to see only the most beautiful, Aṣṭayāma Seva (eightfold daily service). At 8 o’clock in the morning, to serve Śrī Kṛṣṇa, to adorn Him, to make Him ride, to take the vīṇā, to take the tānpurā, to chant His name—this was the life of Karmaṭī Bāī. Tere bina Nand Lāl, hai mera dil nahī̃ lagdā. Hai mera dil nahī̃ lagdā. ... Hai mera dil nahī̃, nahī̃ lagdā. Hai mera dil nahī̃, nahī̃ lagdā.... That my heart does not feel like that. Those who come in dreams. Those who come in dreams, those who torment me. Those who come in dreams, those who torment me. Those who wake me up at night, those who make me sleep. Those who wake me up at night, those who make me sleep. My heart is not like that of your beloved. My heart is not like that of your beloved. That my heart has not been shaken. That my heart has not been shaken. I am thirsty, my eyes are thirsty for darśan. The darśan is a little bit of a jelak. The darśan is a little bit of a jelak. I am the abel of darśan. Listen, O ghaṭ ghaṭ vāsī. Darśan kā hūn abhilāṣī, sun lo ghaṭ ghaṭ vāsī. Darśan kī akhiyā pyāsī, darśan kī jalaki jarāsī. Darśan kā hūn abhilāṣī, sun lo ghaṭ ghaṭ vāsī. Darśan kā hūn abhilāṣī, sun lo ghaṭ ghaṭ vāsī. Listen to my call, oh, my heart doesn’t feel like, oh, my heart doesn’t feel like, oh, my heart doesn’t feel like, oh, my heart doesn’t feel. Like, oh, my heart doesn’t feel like, oh, my heart doesn’t feel like, oh, my heart doesn’t feel like, oh, my heart doesn’t feel like, oh, my heart doesn’t feel like, oh, my heart doesn’t feel like, oh, my heart doesn’t feel like, oh, my heart doesn’t. Feel like, oh, my heart doesn’t feel like, oh, my heart doesn’t feel like, oh, my heart doesn’t feel like, oh, my heart doesn’t feel like, oh, my heart doesn’t feel like, oh, my heart doesn’t feel like, oh, my heart doesn’t feel like, oh, my heart doesn’t feel like, oh, my heart doesn’t feel like, oh, my heart doesn’t feel like, oh, my heart doesn’t feel like, oh. Oh, my heart is not at ease. Life is at your service. Listen to my pain, don’t take it. Hug me too. Listen to my pain, don’t take it. Hug me too. Oh, Mohan Moor Aliya Wale. Jeevan hai tere Sun lo mere Sun lo mere darde naale. Tanpe tera pyaar hai, Mera Tere bina ghan saam. Hai mera dil nahi lagda, Hai mera dil nahi lagda,... Hai mera dil nahi lagda. Chup gaye kaha pranan pyari. Chhup gai kaha pranan pyare, Bhagatok ke nainan taare. Tere bina nain bichare, Tere bina naine hamare, tadphe din rahe bichare. O pagal ke yaar, hai mera dil nahi lagda. Ki hai mera dil nahi nahi lagda. Hai mera dil nahi nahi lagda. Hai mera dil nahi nahi lagda. Hai mera dil nahi lagda, Hai mera Tere bina, Tere bina na dila. Hai, mera dil nahi lagda. Karmetī Bāījī’s mind was completely under the influence of Śyāma Sundara. There was preparation for the Gauna here. Today, her mother told her that today is your Gauna. Her Dīvyā was worshipped, and to take her, the groom came along with the guests. Karmetī Bāījī experienced in her mind that now she will become a gaunā, she will have to go to her husband’s house, then she will leave the service of Śyāma Sundara, she will leave the bhajan, and she will fall into the circles of household life (Gṛhasthī). In her mind, a deep dispassion (vairāgya) awoke. "My husband is Śyāma Sundar, and I am His beloved. I don’t want to go to anyone else’s house. I don’t want to live in this world." When a deep dispassion awakens inside, when such love awakens, then a person forgets all the world, honor, dignity, and respect. Apart from the world, honor, virtue, and the Vedas, everyone is different. Kamal, Kālī, Ravi, Jyām, Vade, Chhan, Chan, Preetī, Viśeṣha. The condition of a lover is such that as soon as the sun rises, the lotus blossoms, and every moment is filled with love. His expectation increases so much that he does not remember any world, any tradition of the world. Karmetī Bhāījī was the only daughter of the Rājpurohit. Her father’s name was so grand, but such a place of love for Kṛṣṇa, such a place of solitude, was not known in the world. At midnight, she left the house. She ran away from the house. In the morning, everyone found out where Karmetī had gone. At that time, 700 years ago, what would have happened if a young girl ran away from home at the time of Gauna? The Rajpurohit’s daughter—the Raja was informed. The soldiers ran here and there. Where would she have gone? What would have happened? There were searches all around. Karmetī Bhāī ran away from Tevrgatī. She only remembered Vrindavan. "I have to go to my Thākura. I have to go to Vrindavan." The soldiers were chasing her all around. Look at the state of intense dispassion (Devra Vairāgya). Where should I hide? How can I escape from these soldiers? There was a dead camel’s skin on the camel’s body. The whole part of the camel’s body was eaten. There was a terrible stench in it. In that terrible stench, Karmetī was hiding in the skin of the camel for three days. For three days, she did not come out of the skin of the camel. The soldiers searched for a long time, for three days, but they did not find anything. So they all agreed that she might have gone somewhere, died—I do not know what happened. They all got tired. After three days, Karmetījī thought that it would be a little quiet to run around in the middle of the night. At midnight, she took the road and said, "Where is Vrindavan?" She started walking. At that time, Sauravjī was going with her to take a bath in the river Gaṅgā. After walking with Sauravjī, she came to Vṛndāvana. The first woman who came to Vṛndāvana was Karmetī Bāī. 700 years ago, there was nothing in Vṛndāvana. There was no temple, there was no place; Vṛndāvana was a dense forest. The form of Vrindavan today is given by Swami Haridās Jī, Harivaṁśa Mahāprabhu, Hariram Vyās Jī—these devotees. Before that, there was nothing in Vrindāvana. Mr. Karmetī reached such a dense forest, such a feeling of loneliness—no fear, no fear. She did not have the experience of being alone. The world used to think that Vṛndāvana is a dense forest. There is no one in it, but Mr. Karmetī did not think so. She used to see Rādhā Kṛṣṇa in that dense forest, wandering among the fields. She used to see His friends. She used to see the bowers (nikuñja). "Where am I alone? My husband is celebrating with Rādhā Rānī. See, these are friends. This is Nikunj. Nikunj is immersed in the juice (rasa). There is no cloth on the body. Only the leaves are wrapped. So many blessings used to happen with the eyes. Such a stream of blessings used to flow. I have reached my beloved. This is my house. Here is the residence of my beloved." Due to that love, tears used to flow from her eyes, as if there is an extra stream in Yamunā. This is love. Her father knew that if Karmetī would have gone, then she would have gone to Vṛndāvana. While searching for Vṛndāvana, he came to Mathurā. From Mathura, he came to Vṛndāvan along with the Pāṇḍavas. To find his daughter—at that time, Karmetī was at Brahma Kūṇḍa (where Brahmājī had prostrated to God). She used to sit alone at that place and do bhajan. Parashuram Paṇḍit jī saw his daughter. Her body was completely emaciated, completely thin. Her body was covered with leaves, and tears were flowing from her eyes. She was looking at the stream of Yamunā, the stream of love flowing. She met her father. Father said, "You used to do bhajan at home. Why did you leave the house and come? You said to me, ’I will not let you be a sinner.’ You have cut my daughter’s nose. You left the house with the daughter of the royal priest." Karmetī Bhāī said a very beautiful thing. She said, "Who is called a nose? Devotion is a nose. A nose is not found in the world. Devotion is the right nose of a human being. It is the right respect. It is not found even in heaven. Parśurām Paṇḍitjī, O father, you are a great royal priest. You have read hundreds of things about Bhāgavatam. You have not understood the meaning of Bhāgavatam. What is the fruit of the Bhāgavatam? What is the story of the Bhāgavatam? Why are these stories being told? Why are these stories being heard? You have told the story of the Bhāgavatam. People have heard it. You have distributed the dakṣiṇā, and you have come home. I have heard the story. So what happened to my state? This arrogance increased. The description of Krishna in the Bhāgavatam: Krishna will be with me. This is the result of Kathā. God will love me. Krishna will be in my heart while listening to Kathā. Krishna will be dedicated to all. His life will be dedicated to Him." Karmaṭījī said, "Katha is inside me. Krishna is inside me. Now, what will I do in this world?" Parśurām jī said, "Keep me with you in Vṛndāvan. Your body will not be able to endure the circumstances here." "Father, one day I was very busy on my vacation. I was about to drown in the Yamunā. Then Yamunā Māyā appeared and gave me this idol of Baṅke Bihārī. 'You take this idol of Baṅke Bihārī. Place it in the Khaṇḍelā and worship it. This will make your life successful.'" Even today, the Thākura of Khandela Sikar given by Karmetī Bāī, Thākura is in Khandela Sikar in Yamunā. He is very lovely. This is the love towards God. This is the quality of God. If God didn’t have the power of attraction, who would have left the house? Who would have been crazy about Mīrā? Who would have sung the song of the evening? There is no difference between the good and the bad of God. The bad of God means that there is no form or form of God. The bad of God means that there is no good in the nature. There is no compassion, no love, no ego, no tenderness, no attachment, no bondage. The good that binds the living beings from the world, Sat, Raj, and Tam, that good is not in God. That is why the Ācāryas and the saints call God as Nirguṇa. Part 3: The Divine Form: Saguṇa, Saccidānanda, and the Līlā of Grace But in God, there is attraction, kindness, beauty, love, tolerance, and devotion; that is why devotees call Him Saguṇa. This is the difference between the form and the formless. People think the formless is that which has no form. However, God’s body, God’s form, is not made of the five elements. For example, our body is made of earth, water, air, sky, and fire. This body is made of five elements, with earth as the main element. That is why this body is called the Pārthiva Deha. It is made of earth; it is a body of soil and will return to the soil. Just as the bodies of living beings are made of five elements, so too is there a form of God. The form of God is created by God. God has created the form of God. God is the creator. There is no creation of the five-element soul. Then, of what is God made? The one we see—the form of God that we envision, that we see in images and idols, and of which we have heard that God took avatāra and came with a body. So, from which element did that body come? It is worth thinking about. God is born. We celebrate natural festivals; we observe Rāma Navamī and Janmāṣṭamī. But we never celebrate God’s Tirodhāna Utsav. No one knows the date Lord Rāma left this Dhārādhāma. No one knows the date Lord Kṛṣṇa left this Dhārādhāma. There is no mention of it. God went to Sāketa. When King Daśaratha went behind Him, His body was left behind. His last rites were performed. Lord Rāma’s last rites were performed. Lord Kṛṣṇa’s last rites were performed. This shows their bodies are not made of the five elements. Your body is pure. God, your body, which appears to be pure, is in fact pure. It is not of the five elements. It does not have the impurities of earth, the impurities of water, the impurities of fire, the impurities of air, or the impurities of the sky. It is pure. That is why when they perform Tirodhāna, when they perform Nīla Saṁvaraṇa, nothing remains. Who are their devotees? Those who have become devya-vibhūti have also gone to the body. While performing the bhajan of God, their body also becomes formless. Śrī Kabīr Dās Jī is the absolute proof. Kabīr Dās Jī is a historically wise Mahātma. How Kabīr Dās Jī was born, no historian can say anything about it. But according to the devotees, by the grace of Śrī Rāmānandācārya Jī, Kabīr Dās Jī appeared from flowers. In the service of Śrī Jagadguru Rāmānandācārya Jī, a Brahmin girl used to stay. She was a young widow. Her father used to serve Rāmānandācārya Jī. Sometimes she used to visit him. Once her father had to go out for work, so the service of bringing flowers was given to that girl. Rāmānandācārya Jī never looked at any person. The girl brought the fruits, flowers, and other things and bowed to him. She said that her father had not come today, so she had brought these things. Now, Rāmānandācārya Jī, a great man, considered the status of a householder. He did not pay much attention to it. He thought that she is the daughter of a Brahmin. She is bowing to him, so he should bless her. From his mouth came the word, "Son." That poor girl started crying. "I am a widow; how can I have a son?" Now, Rāmānandācārya Jī said that it has come out of his mouth. And if the Ācārya’s words become untrue, then it will be a grave crime. How can we be untruthful? So, Rāmānandācārya Jī said, "You spread your sari, spread your sari." And the flowers of Śāligrām Jī, tulsī, etc., were put in the sari. When that girl took the sari and went, she started feeling a little heavy. With the grace of God, the same flower, the same tulsī dāl, transformed into a newborn baby. She was very scared. "If I take this child home, what will people say?" She put the baby at the edge of a pond in Kāśī and came home. The same baby was found by Neeru and Neemā, who kept his name Kabīr. He had appeared from the flowers. That is why when Kabīr Dās Jī took samādhi in Maghar, when people thought, "Who is Kabīr Dās Jī? Is he a Hindu or a Muslim? Will he have the Daha Saṁskāra, that he will be buried?" As soon as his clothes were removed from his body, flowers bloomed because he had appeared from the flowers. His body was also in the form of Cidānanda. His body was also not made of nature. That is why he was saved from the one who had been born. God is in the form of Saccidānanda. God is your body in the form of Saccidānanda. They appear in the form of Saccidānanda, that is why Saccidānanda is saved. That is why Bhagavān is called formless. That is not because His form is not visible. His form is visible. The form in which we want to see Bhagavān, we can see it even today. Devotees have seen Bhagavān. They have seen Him with these eyes. But that form is not like us. It is not like us. It is not the nature of nature. It is not the result of anyone’s lust. The form of God is the result of devotion. This is the difference. If any human or any animal is born, then it is the result of the lust of a woman and a man. But when God takes incarnation, it is not because of lust, but because of devotion. That is why He is in bliss. In bliss, this form is the indicator of His formlessness. The one who gets darśana because of love is the one who is the seeker of their perfection. Because of that, they appear in front of the devotees. They come in every form, my Lord. Even if someone wants to call them. How have they come? For the devotees, God comes to rob them. Bhakti kā mān na talte dekha, bhakti kā māne na tarte dekha. In Gujarat, there was a devotee, Harpāl Jī. He was a great devotee of Bhagavān. His wife also used to worship Bhagavān a lot. And both of them were very kind to each other. In his house, there used to be a lot of service of saints. He used to eat at the place where the saints used to go, and he used to earn a lot. He used to do a lot of service, and he used to do bhajans, so he didn’t have the time to earn. He didn’t care about his livelihood. As long as there was wealth in the house, he spent a lot of money in the service of the saints. Now, if he doesn’t earn and he serves the saints, how long will he have the wealth? One day, the wealth was over. The saints used to come and go in the house in the same way. Harpāl Jī said that the saints will not go hungry. If we feed the saints, they will start asking for loans. The loans increased so much that people stopped giving loans. Now, people said that if they get money, they will not come back. It is better not to give them loans. Now, it is forbidden to get loans. But the number of saints did not decrease. Harpāl Jī said, "Even if we have to go to hell, we will not leave the service of the saints." If people do not give us a loan, we will steal. See, this is the character of Atī Bhakti. Stealing is a sin. But everything ended. First, the property of the house was looted. People stopped giving loans, so Harpāl Jī started stealing for the service of the saints. He used to go to people’s houses and steal. And whatever he would get, he would take care of one thing: he would steal from the house of the one who was an ascetic, who was not interested in the service of the saints. He went to someone’s house, and perhaps he... He took the name of Rāma, took the name of Bhagavān, then he would not steal in his house. After one day, many of the saints came to Harpāl Jī’s house. That day, there was nothing in the house. It was daytime. Harpāl Jī said, "If we steal, we will do it at night." What can we do during the day? We do some hard work. If it is not done, we will rob, so he made the saints sit at home. He came to the main door with his stick. He came to the door of the city. "Today, we will have to do something or the other. Ṭhākura will also help." He started remembering Dvārakādheśa. Here Dvārikā Dheśa said, "Today I have to do a favor to my devotee. My devotee serves the saints, he does my bhajans, he steals. Today, he wants to rob, so let’s go to rob." Dvārakā Dhīśa became a Seth. He wore a lot of jewelry and got ready for Rukmiṇī Jī. "Today, we have to go to rob from a devotee." He also prepared Rukmiṇī Jī. He made her a Sethānī, and Dvārakā Dheśa and Rukmiṇī Jī both took a lot of jewellery and a lot of wealth, and Seth and Sethānī reached the door of that town. Harpāl Jī took his stick and was chanting Śrī Kṛṣṇa. Seth Jī asked, "O young man, will you leave us to go to that village? We have a lot of wealth, and we are in danger that someone will steal our wealth. Tell us the way to that village." Harpāl Jī said, "I will take all the wealth and tell you the right way, but I want to be a laborer first." In those days, 500 years ago, the Seth Jī gave one rupee for labour. Harpāl Jī gave one rupee to his wife. One rupee was a lot. He said to his wife, "Make arrangements for the breakfast of the saints." Till then, it seems that this Seth and his wife are very rich. "For a very long time, I have been in charge of Sant Seva. Harpāl Jī, please move ahead." Seth Jī had asked me, "Harpāl Jī, please move ahead." Because if there is any danger in the forest, then the first attack will be on you. We will move back safely. The fact is that God likes to walk behind His devotees. Nirpekṣaṁ varyaṁ śāntaṁ nirvayaraṁ samadarśanam anuvrajamite nityaṁ pūyet aṅgri reṇum. "I like to walk behind the devotees, so that I become holy by their feet." The Lord is holy by the feet of the devotees. What kind of example is this? And now God has said, "We will not be robbed like this." So they do some līlā, do some drama. So Rukmiṇī Jī started talking to Sethānī. "Look, this wealth is there, this wealth is there. We have brought so much wealth with us." They started talking a lot about wealth, and Rukmiṇī Jī says in between, "Do some charity work, do some good work." And as soon as Rukmiṇī Jī says something like this, that Seth Jī, Dvārakādheśa Jī says, "Keep quiet, feed these sādhus and saints, increase selflessness, don’t do anything, don’t work hard, don’t work hard, waste time, never spend money on them." Rukmiṇī Jī says, "Make a temple, make them serve God. What is God? Is money God? What temple to build? What stone statue to build?" Now Harpāl Jī thought that these people have become very honest. These honest people should definitely have a lot of money, because they will not invest their money in God or in the service of the saints. "We will get hell; we have done a lot of thefts. We will get more, but their money will be used for the right work." Harpāl Jī turned, "Stop! You will not move forward from here." That Seth Jī, he was Dvārakādheśa, started shivering. See, what kind of līlā does God do for devotees? He started shivering. "Hey, what are you doing? All the money you have, open your bag and spread your clothes. Keep all the money on it." God was waiting for this. He quickly took out all the jewelry he had worn, all the wealth he had, and kept it in his pocket. Rukmiṇī Jī said, "Quickly remove it, or else he will kill you." So Rukmiṇī Jī also opened all the jewelry. He put all the jewelry of that pagadī in that bag, one by one. Rukmiṇī Jī had a ring on her small finger which was a little bit sharp. It was not coming out. When she saw that ring, she said, "It is such a beautiful diamond ring." Harpāl Jī said, "This will make many saints." Sethānī Jī said, "Let it be. It is just one ring." She took all this. He said, "No, no, why should I let it be? It will be a problem for many saints. If it doesn’t come out of you, then I will remove it. I try to remove it." As soon as he started holding his hand, Rukmiṇī Jī got angry. What kind of a greedy person is such a devotee? Dvārakādheśa understood that if Mahālakṣmī Jī comes in her real form, then all the līlās will be spoiled. Seeing him hidden, immediately Seth Jī came in his real form. Dvārakā Dhīśa gave darśana to Harpāl Jī. He sang Dvārakā Dhīśa’s darśana. Now Harpāl Jī felt that the people he looted were not his own people. Dvārakā Dhīśa and Rukmiṇī Jī were his own people. Sāvariyo, Sāvariyo, Sāvariyo baiṭho hain, Sāvariyo baiṭho hain, jo lenā hai so māṅg le, Sāvariyo baiṭho hain, jo leno hai so māṅg le, Sāvariyo baiṭho hain. Sancho sethī jagat ko sāro, jhūṭo sethī Murārī arh. Jhūṭa sethī jagat kā sārā, sancho sethī Murārī. Jo koī uskī śaraṇ mẽ āye, vipdā uskī tārī. Narasiṁhano hundo likdī sāvarīyo ghar āyon, Rām kumārī karam kā tālā bandī paḍakul vāyon. Haan, bandī pada kula vāyon sāvariyo betho hain, jo leno hain so māṅglo. Hurry up, my sister, hurry up, my brother. Hurry up, my sister, hurry up, my brother. If the birds get stuck in the field, then who will regret it? If the birds get stuck in the field, then who will regret it? They will be ashamed; they will drown. No one will bring them. If you leave Choraasi, then why do you go to Choraasi? Then why do you go to Chorāsī? Brothers and sisters, sit down. Ask for whatever you want. Brothers and sisters, sit down. Ask for whatever you want. Sāvariyo, Sāvariyo, Sāvariyo betho hain, Sāvariyo betho hain. Jo lehno hain so māṅgin, Maro bābbo betho hain, Jo. Lehno hain so maangin, Saavariyo betho hain. Bolo Sāvne Śeṭ Kī Jai. So this is the difference between God’s goodness and His iniquity, the difference between His goodness and His iniquity. We were describing the possible self-māyā. God is iniquity due to His self-māyā. That self-māyā is Śrī Rādhikā. She makes the iniquity into goodness and transmits the grace and compassion into it. And she makes the iniquity into goodness. She makes a vow and forces it to happen. Brahmā Jī says while praising the form of the Yuga, "Hey Rādhā Rāṇī, because of you, we are getting this beautiful vision of God. May your Yugala couple always be eternal." This is what the people of Rasika always ask. Whenever there is a society in Rādhā Vallabh Jī, where Rādhā Rāṇī and Śrī Kṛṣṇa get married, then the people of Rasika sing, "Who is your eternal husband?" See, His husband is eternal, but the people of Rasika want you to keep doing this kind of līlā. May we keep having beautiful darśana of you. This is the praise of Brahmā Jī in the form of the Yuga of Bhagavān—Radha Krishna’s beautiful praise. Here, the meaning of Radha has been explained in other Purāṇas as well. Who is Rādhāraṇī? Bhagavān Śrī Kṛṣṇa is the complete Paramātmā, Goloka ke Adhīśvara. Once in Goloka, at the time when creation began, there was nothing, and Bhagavān had a desire. "I wish to see my own saṅkalpa śakti, that power of resolve which makes me one into many—ekohaṁ bahusyām—by whose cause I become engaged in the act of creation. I wish to see that saṅkalpa śakti myself. I myself." When Bhagavān thought like this, a divine light emerged from Bhagavān’s part. That divine light slowly transformed into the form of a beautiful, enchanting young maiden. That divine light, born from Bhagavān’s left side, Bhagavānī’s saṅkalpa śakti, was named Rādhā. Why was the name Rādhā? Rāmāne denā, dhāmāne dhāraṇa karnā. As soon as Rādhā Rāṇī appeared, she started pondering about where she had come from and for whom she had appeared. Just like how Brahmā Jī had pondered when he had ascended from the lotus, when he looked here and there after pondering, he could not understand the form. Because this is not a matter of thought and wisdom. Krishna can be found not only through thought and wisdom but also through love. This Rādhā Tattva came out of the womb of God. This Cidānandamayī Śakti closed her eyes and called Him with the feeling of her own base, her Śaktimān. Then Lord Kṛṣṇa was seen, Goloka was seen. And as soon as Lord Kṛṣṇa saw that divine power, He rushed to worship God. He did the dhāvana kriyā... Bhagavān did the dhāvana kriyā... This is the reason why He named her as Rādhā. He came running and ran away from God. From the face of God, the word Rādhā came to Him. The running power that is coming is called Rādhā. God Himself named Himself as Rādhā. That Rādhā Tattva, which is dedicated to the God of all the feelings, is the worship of God. And it is also the worship of God. Both of them are like this. Both are moon, and both are moon. Both look at each other. They are attracted to each other, but they never meet. This is the form of love. There should be a novelty in love. Prem kabhī purānā nahīṁ hotā. Har kṣaṇ navīn laktā hai. That is why Bhagavān Rādhā and Kṛṣṇa’s union—every union is a new union. They keep meeting. It is as if they are meeting for the first time. Such novelty. Such newness, in such beauty, like the flow of the Gaṅgā, in every flow. In every wave. In every ripple there is a novelty. Because when the river Gaṅgā flows, the old water flows forward. Every time there is new water. Just the same novelty is in the union of our Rādhā Jī and Kṛṣṇa Jī. There is an attraction towards each other which is never old. Both are the blessings of each other. That is why they are called Śrī Jī. Śrī means the one who is taken as a blessing. The name of the power that gives the blessing is Śrī. Shree. She gives shelter to God. You will see our Kaniyas, they can never stand straight. They stand with Radhājī’s neck in His neck. Radhājī stands on Krishna’s shoulder. Both are each other’s shelter. They are each other’s followers. That’s why she is Śrī and he is Śrī Nāth. Such a wonderful form of hers is the Yugala Svarūpa. Brahmājī praised the Yugala Svarūpa, and after praising, Brahmājī went to his Brahma Loka. Devī Vṛndāvana had appeared, the friends had appeared. It was a beautiful atmosphere. Vīṇā, Mṛdaṅga, Ḍhola, and Pakhāvaja were playing. God first performed Rāsa Vilāsa with Rādhā Rāṇī here. The friends created a beautiful scene of Nikuñja Līlā, decorated the old Nikuñja, and after performing Rāsa Vilāsa, God said, "My mother is sad. We are having fun here, we are having fun here with our friends, but there my mother has been praying for a long time. Now when there is a chance of marriage, then there is music and music, we also had a lot. Here, because what else will happen in the marriage?" God remembered that my mother has been praying for a long time, so Rādhā Rāṇī said, "Okay, I will take you to your house, because Nanda Bābā does not know who he is." So Bhagavān again became a child, came in the lap of Rādhā Rāṇī, and Rādhā Rāṇī at the same time went to Gokula and appeared to Yaśodā Māiyā and gave darśana. Yaśodā Māiyā gave darśana of that divine power. It is very beautiful, it is very divine power. And Rādhā Rāṇī gave Lālā in the lap of Yaśodā Māiyā. "Hey Māiyā, this is your Lālā. Your Lala will not face any problem. If there is any problem, then such power will come in him that he will be saved from every problem." And there only Rādhā Rāṇī meditated, and she reached her village Rāval in the form of a small Bālikā. Both of them got married and had children. Their marriage is very beautiful. Tomorrow we will remember the last līlās. Today we will talk only about marriage. Because our Dulhā Sarkār enjoys marriage a lot. Marriage with Rādhā should happen daily. Rādhā Vallabh Jī gets married to Ṭhākur Jī daily. And the society of marriage is united daily. So our Yugala Sārakār is getting married today. We will make Yugala Dampatī sit in our heart and give rest to our Vāṇī. Ditya, this beautiful couple, this new couple, this Abhinava couple, this Nawala Kishora, always dwell in our heart like Vṛndāvana. Lord, your marriage was arranged beautifully. The story of the marriage was told. If the story of this marriage makes our Yugala Sarkar, our Nawala Kishora Dampati, happy, then we ask Him to keep on saying this in our Radha Rūpī Vṛndāvana, keep on saying this in our Radha Vṛndāvana, keep on sitting on our Radha Siṁhāsana. Keep on looking at your Yugala couple like this. Keep watching. Sat Sarat Al Dharm Kī Bhagavān Kī Har Har Mahādev. Hey Ḍūle Rājā Terī Āratī Gaon. Bākī Bihārī Terī Āratī Gaon. Bākī Bihārī Terī Āratī Gaon. Pyāre Tumko Manāo Āratī Gaon. Tumko Manāo O Ḍūle Rājā Terī Āratī Gaon. My heart is like a crown, it sleeps on my head. My heart is like a crown, it sleeps on my head.... Jisne sārī niyā tārī, jisne darṇo chārī jūkā. Pākī Bihārī, terī āratī gāun, Pākī Rājā terī āratī gāun. Pākī Bihārī saṅg me sohe brase, bhāne dulārī. Rādhā kī jananī kī prāṇane pyārī, Rādhā kī jananī kī prāṇane pyārī, Rādhā kī jananī kī prāṇane pyārī. Ake Bihari teri ārati gaun, Ārati gaun pyāre āpiko manaun, Ārati Kaun Pyāre Āam Ko Manaun, Dhule Rāja Teri Ārati Gaun, Bhiyas Dās Jī Ke Nāth Āp Ho, Bhiyas Dās Śrī Harī Dās Nāth Āp Ho, Harī Dās Āpak duk jīvan pyāre sāth āpak duk. Baaki Bihari teri aaraiti gaan, Baaki Bihari teri aaraiti gaan. Hai dool raja teri, kunji Bihari teri. Raas ras eswar teri aaraiti gaan. Baki Bihari Teri Aarati Gaon. Krishna Damodaram, Vasudevam Hari, Sridharam Madavam, Gopika Ballam. Śrījanake Naikam Rām Candram Bhajan Kṛṣṇa Candram Bhajan Kṛṣṇa... Candram Bhajan... Baki Bihārī Lālī kī, Balo Śrī Hanumān Jī Mahārājī kī, Bolo Rāghavendra Sarkār kī, Umapatī Mahādevī kī, Bolo Śrī Vyās Jī Mahārāj kī, Bolo Tīrth Rāj Prayāg kī, Bolo Mahākumbh kī, Bolo Svāmī Maheśvarānand Jī Mahārāj kī, Dharma kī, Adharmika prāṇiyoṁ meṁ, Viśva kī Gau Māta kī, Bhārat ke Santon kī, Bhārat ke. Ṛṣiyoṁ kī Bhārat Mātā kī Bhārat Mātā kī Jai Karabīr Bajraṅg Har Har Mahādev Jo Bole Sobe Bol Śraddhā Dharm kī Jai Jai... Shri Rādhe Jai Jai Shri Rādhe Hari Om Aum yajena yajamaya yantadevās kāni dharmāṇi pramāṇi nāsaṁ nāsaṁ pīhā nākaṁ vā imāna hāṁ sa guṇḍare tṛpaḥ hurveṣyābhyāḥ śaṁtadevāḥ Ānā śvaṇḍa pūśpāṇī yathā kālo dhavā nīcā pūśpāñjaliṁ māyādattvā garhānā pārmīśvarā ...