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Part 1: The Playful Thief of Gokula The king sat quietly, his demeanor suggesting something was amiss. The queen approached and asked, “What are you doing?” The king retorted, “What are you doing? You are sitting with your hands in the pot of curd.” All the curd was spilled. The queen began to cry. The king said, “Oh queen, you make me wear bangles like this. My hand started burning. I am keeping my hand warm. I don’t like to eat curd. My hands were burning because of these Manak’s bangles. That’s why I was putting my hands in the curd to remove the heat.” My mother said, “Where did the heat of your hands reach your mouth? How did you apply it on your mouth? Now, what should I answer, Kanhaiyā? My mother, it feels so hot. It feels so hot. What should I say? This heat has reached the stomach too. I thought that when this curd can calm the heat of the hand, then maybe it will also calm down the heat of the stomach. So I put a little curd in the stomach to remove the heat of the stomach. I didn’t steal, I didn’t steal.” Mother started laughing at these silly things. And God’s mouth and hands were cleaned. One day, just like that, I stole butter from the Bhandār planet at home. And when I started eating butter, then there was a pillar in front of the Bhandār planet. There were many beautiful pearls on it. Kanhaiyā saw that he was reflecting on his reflection. Kṛṣṇa went to his own store room and stole butter from his own house. He came out and saw his reflection in a mirror. He thought that a young boy came to steal butter from his home. Mahiyā came and saw him. “Kanhaiyā, what are you looking at? What are you doing with butter?” My mother said, “You have grown old, you don’t take care of the house. Look, a boy is coming from the house, stealing butter and taking it away. You don’t take care of the house.” My mother said, “Who is the boy? Look, he is standing with a butter ball.” You didn’t know. My mother said, “Okay, Kanhaiyā, this boy is stealing butter. So what is this butter ball doing in your hand?” My mother said I was running away from him. I took it from his hand. Kanhaiyā is talking to him. I will complain to your mother. Mother laughs at this silly thing of Kānhaiyā. She lifts him in her lap. Now, see what you are seeing. Oh, mother, how did this come in your lap? That, oh, this is called darpaṇa. In this, only your reflection is visible. You lie to me. This is you. See, I am seeing this. You are seeing this. Oh, mother, this is Darpan. I was not eating butter. There were many ants in your pot of butter. I was taking out the ants. Mother is very happy to hear the innocent excuses of Kanhaiyā. Kanhaiyā, you are not going to improve. God steals butter, curd, and milk in the house. Likewise, milk, curd, and butter are stolen at the house of the gopīs. The gopīs are very sad. They say that Kanhaiyā comes. And if he comes alone, then it’s okay. He brings so many cowards. Even if cowards eat milk, curd, and butter, then it’s not a matter of worry. But he feeds more monkeys. Well, monkeys are also animals, they also eat, but he breaks the pot. He drops it very low. What should we do? Everyone is sad. A Gopī said, “This is what happened with me. I thought I will catch this Kanhaiyā red-handed. Because when we go to Yaśodā Māiyā to complain, ‘So, my mother-in-law didn’t listen to me,’ she made such an innocent face and proved all of us to be liars. My mother-in-law said, ‘Bring me a colored handkerchief. I don’t have so much milk and butter in my house.’ Why would anyone come to your house? My mother-in-law didn’t listen to me. She didn’t listen to any of my complaints. So, one day I thought, I will bring her a colored handkerchief. I made a very good milk rabri, or milk, and tied it with a pot for an hour. Now, whenever Kṛṣṇa comes to steal milk from his friends, it will be 1 o’clock. When it is 1 o’clock, I will understand, and I will go and catch Kanhaiyā.” Now, Kanhaiyā had a habit of going to Kanhaiyā’s house first. Because the fun of stealing will come where there is a system to catch. Intellect will have to fight there. If you get everything directly, then how is the joy? So he went to the house of Gopī, who had tied the bell. Kanhaiyā said, “Hey, you bell, you are like Garuḍjī, you are like my vehicle. Until the time we don’t drink milk, you don’t have to be saved. If you are saved, I will separate you from my service.” God took a piece of wood, He touched it with a nail, and through the nail, He made a hole in the bell. From that hole, the milk started to flow down, so everyone drank a lot of milk. They drank a lot of milk. Some of them drank milk, some of them broke their mouths and started drinking milk. But if you drink milk with your mouth down, how much will you be able to drink? Some of the milk fell down, and some of the milk started worshipping God. Garuḍā Ghaṇṭī felt that our Lord is worshipping God, and if we don’t play at that time, then it will be a loss of our service. This is the service of the hour. When the Lord is worshipping God, then the hour is played with Pañcāmṛta and milk. Now he has a habit, he has a habit of Garuḍ Ghaṇṭā, that when Bhagavān is abhiṣeka, Garuḍ Ghaṇṭā is played. According to that habit, the bell was played, and as soon as the bell was played, Gopī came to know that all these thieves had come. Gopī brought a stick in his hand. Today, I will catch everyone red-handed. Bhagavān said, “Garudjī, you are cheating. I will see later.” Gopī was full of milk in her mouth. Gopī ran away with her right and left hair. Kanhaiyā was right in front of her. Now they will come to catch her. Gopī’s hand was tied to her, and she reached very close. She was about to catch his hand, because Kanhaiyā was small. So she had to bend down and catch her hand. As soon as Gopī bent down, Kanhaiyā left the milk pot in Gopī’s eyes. The milk pot was left in Gopī’s eyes. The poor girl started rubbing her eyes with both her hands. As soon as he turned 11, he started running so much that Gopī kept on searching for him. And that face that was full of tears, he got stuck in those eyes. His eyes kept on blinking, but that face didn’t go away from his eyes. Like this, they don’t just steal butter, they also steal chit. Gopīs describe such sweet incidents to each other. A Gopī says, “I had arranged more than you. I thought I prepared good butter. That day, there was a very good meal in our house. I had eaten good food. Tati Dev left the house to run errands. After getting rid of all the work, I thought that today I will sleep under this bed. Let me see where it comes from. I had kept the bed under my bed. I started feeling sleepy. I thought that while sleeping, this gang of thieves will come. They will think that I am sleeping like this and secretly steal and leave. So what should I do? I filled the pot with water and placed it on the plate. If I remove the pot in any way, then the water will fall on me. It will open my sleep, and I will catch them red-handed.” Now, the CID of God went and informed God that that Gopī has taken out a lot of butter and put it on a sieve. And she herself is sleeping under it. The sound of crickets is echoing. Sleep is deep because she has slept after eating Malpua. But the problem is that he put a plate on the pot and filled it with water. Now, if the plate of water falls on him, then we will also fall. Then he is not going to leave us. Kanhaiyā said, “What to do? We will have to do some treatment of that water.” See what kind of intelligence God has given. He broke a lot of pebbles from Yamunā Jī and made a pipe by connecting the pebbles with a tap. He made a pipe and reached Gopī’s house. He put the pipe of Kamal Nāl in the plate. He pulled the water from one side, and all the water in the plate became empty. Then he kept his pillow near him. He climbed on it quietly, without any effort. He quietly peed and ate butter. God said that this much will not work. He ate butter. Even though the work was done, he had to go to the temple to give a reward for his intelligence. So, he quietly ran away from the well. After three to four hours, the poor man opened his eyes. As soon as he opened his eyes, the sight went on sneezing, so he sneezed. The pot was next to him. Oh! Even when the water fell on me, my sleep did not break. When he saw, the plate was also empty. As soon as he got up, he got ready and fell down. Because the nail was tied, the wound was even more serious. She used to abuse Kanhaiyā. With great difficulty, she freed herself from the nail. She opened the nail. As soon as she put her feet down, the butter spread all over the floor. She managed herself with great difficulty. Gopīs were narrating all these incidents of Kṛṣṇa to each other. Among them, there was a Gopī. Her name was Prabhāvatī. She said, “You people do not have intelligence. You do not have courage. You fear Nandra like this. You are afraid of me. Hey, come to my house and show me this Nandraya’s son. I did not catch him red-handed, so my name is not Prabhāvatī. Around Pangat, he used to go around our Kanhaiyā’s secret place. He went and informed Kṛṣṇa. Kanhaiyā, in the bridge, your one more representative is ready, Prabhāvatī. She was saying this, she was saying this announcement on Paṅgat. If I did not catch Kṛṣṇa red-handed, then my name is not Prabhāvatī. Come to my house and show me.” God said, “Get ready, let’s attack Prabhāvatī’s house.” Prabhāvatī was filling water in the pot. God reached her house at the same time. Prabhāvatī’s son was also a member of God’s thief clan. He took him with him and reached her house. God said, “How much butter does your mother give you?” As much as I ask, one or two loans. Kanhaiyā said, “I will give you four loans. But you will have to support us.” Now, who will not support Kanhaiyā Dādā? They reached Prabhāvatī’s house. Before his arrival, they made a pyramid with a skewer. They climbed on top of each other, removed the pot of butter with a skewer, chewed the butter, and fed the monkeys. They said that when someone comes home, when someone comes to eat or drink food, they should also do some work for him. This Prabhāvatī does not keep her house clean. See, he didn’t even paint the house with cow dung. He didn’t even paint the courtyard. Now, what to paint with cow dung? We paint the courtyard with butter. So, the remaining butter was painted on the entire courtyard. God said, “Now Prabhāvatī will come. So, we hide here to see her happiness.” And all the guavas were hidden around the house. Prabhāvatī talked to her friends, “You are scared of Nandarāyajī. I am not scared of Yaśodā. My name is Prabhāvatī. I will teach that Nandakya boy such a lesson. He will forget to steal in Gokul.” She was talking, nodding her head. There was a pot of Yamuna water. She came to the house. The door was closed as it was. It was locked. She opened it. The poor girl was not safe. She was coming while talking. As soon as he put his feet in the house, there was butter on the floor. He slipped in the butter and hit the wall in front of him. As soon as he hit the wall, the pot exploded, the water spilled, and he fell down. Now, the more he tried to get up, the more butter and water he got; the more he tried to get up, he slipped. Kish kare fisle. Arey, kitna nalayak hai Nand kā lāḍkā. Bichārī baiṭhī baiṭhī, khisaktī khisaktī bāhar āyī. Main tujhe dekh loongī Kanhaiyā. Mera naam bhi Prabhāvatī hai. A bhagavān aur sāre gval-gval tālī mar-mar ke hasne lage. Tera nām bhī Prabhāvatī hai. Hamne tujhe dekh liyā. Prabhāvatī ne ka, isko to me maja chakha kar raha hoon. Kanaiyā ne sakhāon se kahā, aaj bahut maja āyā. Aaj jaisā maja kabhī nahī̃ āyā. Today we made that Prabhāvatī dance a lot. Poor girl must have been hurt. What to do? We could have taken her aṅgan, but what to do if she fell down? We tell our friend, “Don’t worry. Your mother is hurt, go and take care of her. We don’t treat our mother like that, but we haven’t done anything wrong. Now it happens. Go and take care of your mother.” We sent our son to take care of his mother. Prabhāvatī also had full faith that this Kānhaiyā would come back to steal my house. He is not going to believe this, because today he had a lot of fun. So after two or three days, a lot of butter was prepared in his house. He put butter in a strainer, and God got a message through his son that new butter was prepared in Prabhāvatī’s house. God said, “Let’s go to Prabhāvatī’s house.” The thief was ready. Today Prabhāvatī was sure that the thief would come here, so he acted as if he was going to fill water in Yamunā. But he didn’t go. Just like how the Gwal Gwal stand hidden behind the house, he also stood hidden behind the house. Kanhaiyā and his group came, ate a lot of butter, and fed the monkeys. What happened was, everyone made a pyramid. Big Gwal below, smaller Gwal below, then smaller Gwal below, and Kanhaiyā was the one who climbed up to the top. He was holding the pot with both his hands and was distributing butter to everyone. He was distributing butter when Prabhāvatī came with a stick from behind. Today I have caught you red-handed. Now where will you go? And as soon as he heard Prabhāvatī’s voice, all the people down there ran away. Our Kanhaiyā was hanging on the pot of butter. Kanhaiyā said that all the friends are dhagabaj. Everyone eats butter and runs away from work. You left me to get beaten up. Prabhāvatī said, “Today you are caught. Now stay here. Now I will call your mother. When Mother Yaśodā will see, she will believe how naughty you are, how you steal butter. Whenever we go to complain to mother. She says, ‘Why will my child come to steal?’ Today I will tell her.” Kanhaiyā said, “Prabhāvatī, I am a small child. How small I am, how long will I be hanging on the sandal? I will fall, okay, Kānhaiyā, you will fall, you will get hurt. And that day, I had been massaged with butter, I did not get hurt.” God said, “Prabhāvatī, oh innocent Gopī, I agree that I am naughty. But you are the Gopī of love, you are the idol of love, you cannot do this. ‘Mujhe Nīche Uṭārale, Aisī Bholī Bholī Sūrat Banākar,’ Jab Kanaiyā Ne Kahā, To Prabhāvatī Ko Bhī Dayā Āge Cal, ‘Mujhe Nīche Uṭārale, Lekin Tujhe Mujhe Yaśodā Māyā Ke Pās Zarūr Lejāūṅgī.’ Mujhe bataungi, Kanaiyā ko niche utaarle, hat pakar lejaungi. Mujhe bataungi, Nandraya ka betha kaise chori karta? Tera mo bhara, va tere hat bhare hue. Aaj mujhe rangay hat pakda. Mujhe sakhiyon se kaite tee rangay hat pakdungi. See, I have fulfilled my promise. My name is also Prabhāvatī. I am not an ordinary Gopī.” And just like that, she kept on growing up, like an elephant, she kept on moving forward. Kanhaiyā said, “O Prabhāvatī, I agree that you are very courageous. I agree that you are very intelligent. But you are walking in the village. At least do some treatment. At least do some shame. All the elders are sitting in the village. Take out some bangles.” Prabhāvatī said, “Yes, this is right. I forgot to take off the veil.” Prabhāvatī took off the veil. Now Kanhaiyā’s hand is caught. Behind him are all the guavas. Behind him are all the monkeys of Vraj. And Prabhāvatī is walking in front of that group, saying to everyone. God said, “Now we have to do something.” Something like this. God said, “Now we have to do something.” God said, “Now we have to do something.” God said, “Now we have to do something.” God said, “Now we have to do something. Something will have to be done. Something will have to be done which will make the people of the state get beaten by their mother, and they will be defamed in the whole of Rājamandala. Now, what should we do?” God immediately prepared Prabhāvatī’s son. God told Prabhāvatī, “You have held my hand tightly.” By the way, in the Garga Saṅgīta, it is said that God has changed into the form of Prabhāvatī’s son. He has changed into the form of Prabhāvatī’s son. Prabhāvatī’s son was transformed into Prabhāvatī’s son in his own form. He was transformed into Prabhāvatī’s son in his own form. And here, in another form, he went straight to the mother’s lap. And the saints also say this incident. God said, “Prabhāvatī, you have held my hand very tightly. If you hold the hand of a child like this, don’t you feel any pity?” He started crying loudly. Prabhāvatī said, “What should I do? Leave this hand and hold the other. My hand is hurting. There are marks on my wrist.” Prabhāvatī tried to hold the other hand. God did not accept. He held his son’s hand and ran away. He ran and reached the lap of Māyā. Maya said, “Kanhaiyā, what is the matter?” He went to Māyā and started crying. Maya said, “Kanhaiyā, what is the matter? You are so sad, surprised, worried.” “Mother, this Gokul is a very bad thing. The Gopīs here are very bad. I love everyone, I respect everyone. Now their sons make mistakes, they steal their sons, and these Gopīs put names on me. You only tell me, mother, I am Nand Rā’ī’s son. There are so many cows in my house, why do I need to go to someone’s house and steal butter? Why do I need to go to someone’s house and steal milk and curd? His sons are the ones who make the mistakes, and the gopīs name me. This is such an injustice. I will complain to Nand Bābā. I don’t want to go to play. I don’t want to go anywhere.” And they started crying loudly. Mother said, “Kanhaiyā, why do these gopīs do this? They also complain to me. I will talk to your Baba.” “Mother, what should I say? All these gopīs are jealous of you.” Mother said, “Why are they jealous of me?” “Mahiyā, no one has a better son-in-law than you, isn’t it? That’s why all the gopīs are jealous of you.” Mahiyā slapped Labar. He is the one who takes care of himself. Don’t worry. Come and sleep with love. Mahiyā put Kanhaiyā in her lap and made her sleep with love. Here, Prabhāvatī reached the door. “Oh, Nandarāṇī, Yaśodā. Oh, Nandarāṇī, do you hear me?” Yaśodā came out. Kanhaiyā was in a daze. Kanhaiyā was in a daze. “You used to say, ‘Why will your son steal? There are nine lakh cows in his house.’ Now, look at this thief with your own eyes. Look at your own son. I have caught him red-handed.” When his mother saw him, she started laughing. She said, “Prabhāvatī, this is my house. And there is no old man sitting here. So, do this: remove your veil. And then see who you have caught.” When Prabhāvatī removed the veil, she saw that he was my son. He has been crying for a long time. I didn’t listen. Prabhāvatī asked him, “Where did you come from?” He slapped him twice. She was embarrassed and went back. Kanhaiyā said, “I will play a little and come. My mind has become a little light after coming to you.” Taking permission from Māyā, Kanhaiyā came in front of Prabhāvatī while running through the streets. “Why, Prabhāvatī? Your name is Prabhāvatī. How was it?” He shows his thumb and says, “This time, only your son’s hand is in your hand. If you try to hold me like this, then next time I will give your husband’s hand in your hand. Then Rājmāī will not be able to show her eyes or face. The elder mother, who is going to hold me.” Bhagwānī kī vo chidāne vālī chhavi, vo aṅgūṭhā dikhāne vālī chhavi, aisī Prabhāvatī ke man meṁ basī, aisī basī ki uske bād makkhan to chorī huā hī huā, uskā citta bhī chorī ho gayā. Jai Śrī Rādhe Rādhe, Jai Śrī Rādhe Rādhe, ... Jai Śrī Rādhe Rādhe... Jai Śrī Rādhe Rādhe. Jai Śrī Rādhe Rādhe. Jai Śrī Rādhe Rādhe, Jai Śrī Rādhe Rādhe,... Jai Śrī Rādhe Rādhe. Allābhācārya’s servant Lal jī, his name is Navneet Priya. He loves Navneet very much. If our Chitta becomes Navneet, becomes butter, then God is ready to steal it. The spiritual mystery of this butter-stealing līlā is also told by the saints. It is very beautiful. How can our Chitta become Navneet? How can we make such an attractive Chitta for Ṭhākur, that he becomes ready to steal it? See, how butter is prepared. Makhan ke liye sabse pehli āvaśyaktā hai dūdh kī. Buttermilk se tayār hotā hai. We need milk for butter. So what is milk? Sabse pehle, dūdh kyā hai? Doodh kya hai, is baat ko hum Bhagavān ke vachanon meṁ hī samajh sakte haiṁ. Sabhī upaniṣad to gāy hai. Jatna hamara Vedic Gyan hai, O sab gaay hai. Hamare Shastra gaay hai. Kewal Upanishad nahi, all the scriptures are cow. Like Bhagwat, Ramayan, Upanishad, Vedas, all the scriptures are cows. Sarvo Upanishad gaay dogdha Gopal Nandana. And who is the one who gives milk? The man, the milkman, is Lord Krishna and our Guru, who is the milkman who gives us milk. That is our Guru, Lord Kṛṣṇa. Dogdha, Gopāla, Nandana. Who is the Kāf? Arjun, or the great devotee, is Kāf. Pārtho vatsa. Arjun ko vachra batāyā. Kyun? Kyunki Arjun kā guḍ kya hai? Arjun kaun hai? A-Riju. Na. Riju mane hota hai saral, siddha. A-Riju mane hota hai tedha. Jisme kisi prakaar ka tedaapan nahi hai, jo saral hai, sedha hai Arju, yani rijuta ko jisne chhod diya hai. Aisa vyakti nahi hai har paristhiti mein jo saral hai, sedha hai, samarpit hai. Uska naam hai Arjun. Arjun ki viśeṣatā kya hai? Jab usse samajh me nahī̃ ātā, to achyuta bhagavān kī śaraṇ mẽ jātā hai. Dekhī, ek Gītā mẽ bhagavān ko sabse pahle bhī Arjun ne achyuta kā hai, and in the end, it is also called Achyuta. Achyut, which means those who never change their form, who never change their status, their name is Achyut. That is why Kṛṣṇa is Guru. The biggest quality of a Guru is that no change is possible in the principle on which he is established. Yes, the way of his representation can change, but the principle does not change, the concept does not change. And when the disciple does not understand, then his only work is to go to the Guru’s refuge. When Arjuna did not understand, then what did he say? Karpanye doṣo parata svabhāva prachamitvam dharmasam mudā cheta yarniṣṭitam śhayād jo niṣṭit śhreyahu niṣṭit rupse mere kalyāṇa kā sad yaśreyam niṣṭit śhayād bruhi tanme śhiṣyasteham śhadyāmam tvam prapannam main āpkā śhiṣyahu, main āpkā devotee. Ho, I am your devotee, aur devotee ho isliye kya aap mujhe discipline karo mere pe śāsan karo? You rule over me, aap mujhe par śāsan karo. This is very important in the discipline of the Guru, in his rule, in his governance. Arjun is such a devotee; he is a devoted disciple. For that devoted disciple, God teaches the elements from His scriptures. He explains the secret of dharma, and when milk comes out, the cow gives milk only for the calf. But only the cow does not use it. The cow drinks very little milk. What is the use of all that milk? It is good for health. Good people who have good intellect, who have Sāttvik intellect, such people consume that milk, because the importance of cow’s milk can only be known by people with good intellect. Not everyone can have the right to cow’s milk. So the cow gave milk for her child, for her beloved, for her beloved daughter-in-law. But all the people of good intellect use it. What is that milk? It is the essence of the Gītā. Gītā Amṛtam Mahat. Gītā Amṛtam means the essence of Gītā. Whether it is the essence of Rāmāyaṇa or Bhāgavata, the essence of all the scriptures is that milk. Now look, milk has come. Through scriptures, Gītā, Bhagavad Gītā, through stories, the words that come out are like milk. But to take milk, you need a vessel. You need a vessel. In which will you take milk? The words are coming out from the mouth of the Guru. The words are coming out. There is an influence of the words. The words are spreading in the sky. They are going in through the ears. But where will those words be gathered? Just like that, we will listen, listen, and leave it. Milk will flow. We need a vessel, we need a vessel to take milk. That vessel is our heart, our intellect, our heart, our intellect. In that, we have to take this milk. We have to collect this milk, the milk of scripture, the milk of oration of our Guru. We put this milk in our heart, and in our intellect, we have to fill it in our heart. Now, see, while taking milk in the vessel, we have to take care of two things: the vessel in which we have taken milk, in that vessel there should not be any sourness. There should not be any sourness. There should not be any sourness, because if there is any sour thing, then the milk will burst. There will be no use of that milk. Second, there should be no hole in the vessel. There will be no hole. If there is a hole, the milk will flow. Now, what is the sourness in the heart? Desire or lust makes our heart sour. We have filled the milk of Śāstra and Upadeśa. But there is some lust in the mind. There is some desire. We want to get this. We want wealth and land. We need publicity. Due to the sourness of desire, whatever is the milk of knowledge, the element of knowledge will burst. There is knowledge, but we will not be able to use it because of desire. The burst of knowledge, that is, the knowledge has entered the heart, but it will not be used. Part 2: The Path to the Heart's Navanīta Everyone knows this world is an illusion, a momentary bubble. Who is unaware of the world's transient nature? Everyone knows. In the Vālmīki Rāmāyaṇa, Śrī Rāmajī imparts the importance of life in four sūtras, which every person can experience. Sarve kṣayāntā nicayāḥ. Whatever wealth we have accumulated, whatever collection we have amassed, it will one day be destroyed. All collections, of any kind, will one day perish. This is the first rule. Thereafter, patanāntā samucchrayāḥ. However high we may climb, we must eventually descend. No pinnacle of power or status is permanent; one must come down. Saṁyoga viprayogāntāḥ. Whenever someone meets another, that union is not forever. One day, those who meet must part. Life does not endure, parents do not endure, husband and wife do not endure. Meeting and parting are inseparable. There is no one who has taken birth and will not die. Even Rāma and Kṛṣṇa had to come and go. No one comes to stay in this world. Everyone knows this truth, encapsulated in the verse: "Ahni ahni bhūtāni gacchanti yama mandiram; śeṣāḥ sthitvā cā mṛtyuṁ, kim āścaryam ataḥ param." Even knowing this, people commit sins. This is a most surprising thing. Vyāsajī says, "Urdhvabāhur viroṣmi na hi kaśch chṛṇoti me; dharmād arthaś ca kāmaś ca, sa kimarthaṁ na sevyate?" "I raise my arms and proclaim, yet no one listens. Through dharma, one attains both worldly prosperity and fulfillment of desires. Why then do you not follow dharma? Why do you commit sin?" When everyone knows life will be destroyed, why do they still follow the path of sin? They walk led by desire. This desire is such that it dirties our entire heart. Because of it, the milk within us spills. So, what is this hole in the heart? That hole is the hole of kusaṅga—bad company. On the other side is satsaṅga, the company of the good. Through satsaṅga, we gain this knowledge. But for how long do we engage in satsaṅga? For three or four hours. Then we return to the same kusaṅga, watching the same TV, criticizing the same people, wearing the same improper clothes, eating the same food, getting involved in the worldly environment. Then, whatever milk of satsaṅga we had filled within us flows away. The effect of kusaṅga is long-lasting. Satsaṅga lasts two to three hours, but kusaṅga lasts many hours. We see many scenes we should not see. We eat things we should not eat. Then the effect of satsaṅga ends. Now consider: there are so many stories, so much kīrtana, so many religious gatherings, yet what is the reason the heart cannot become navanīta (fresh butter)? First, the milk itself cannot remain due to desire. The precious milk is torn or flows away because of desire. Now, perhaps your heart has become pure. There is no sourness of desire, no hole of desire. If the milk is retained, it is still raw. It must be boiled; it must be heated. Only then will curd form. What is that fire which will heat the milk? It is the fire of meditation. Through the fire of meditation, we heat the milk in our heart. For what is the source of that milk? It is śaraṇāgati, surrender to Bhagavān. When it is understood that the whole existence of life belongs to God—"nāma-saṅkīrtanaṁ yasya sarva-pāpa-praṇāśanaṁ, praṇāmo duḥkha-śamanaṁ, taṁ namāmi harim param"—then comes the chanting of mantras. Practicing, reciting those mantras, continuously meditating so that the inner milk, that knowledge, boils and matures. Otherwise, it remains raw and will spoil. Therefore, boil the milk with the fire of sādhanā, mature your knowledge, chant mantras abundantly, engage in sādhanā abundantly. For when we receive upadeśa (instruction), when we listen to teachings, along with the milk, other elements enter. All bacteria must be destroyed. It is crucial to heat the milk. But even in hot milk, if you add jāmun (a souring agent) too soon, the curd will not set. So what must be done? It must be cooled. Heat the milk in the fire of sādhanā, in the fire of prema (divine love). Afterwards, cool it in the fire of pratīkṣā (waiting, anticipation). What kind of waiting? Like the waiting of Śabarī. When Śabarī performed the repetition of Rāma's name, following Mataṅga Ṛṣi, how long did she wait? "Now Rāma will come, now Rāma will come." Continuous anticipation. In the fire of waiting, the fire of patience, the fire of surrender to God, that milk becomes cool. When there is some coolness in the milk, then what happens? Now we will add the jāmun. Who will add the jāmun? The Gopī. The Gopī represents the element of the Ācārya (spiritual teacher). It is cooked in the fire of Pradhāna Sādhanā. It is Anuṣṭhāna (practice). Then you do not have to do anything separately for it. When you reach the Guru, there is no need to do anything. The heart automatically becomes pure. Devotion towards the Guru purifies the heart. The spiritual practice happens automatically. No one can say when or how curd is made from milk. After a certain time, the milk transforms into curd. And see, this change is profound. Curd is made from milk, yet curd cannot be made from milk. Once you have come to this path, once you have become a sannyāsī, once you have taken initiation, then there is no possibility of turning back. You do not have to look back. Milk can make curd, but milk can never make curd. Now the curd is set; now life is solidified. Now you have become a follower of that path, you have become a sannyāsī. By cooking in the fire of sādhanā, by cooling yourself in the shade of patience, you have become solidified. Now, what must we do? We must churn that curd with the help of vichāra (discriminative thought). Now the process of vichāra will begin. For only the thought of separation will nourish us. Thoughts and viveka (discrimination). Think, discriminate. That is why Ādiguru Śaṅkarācārya wrote a great book, Vivekacūḍāmaṇi. Viveka. Understand your inner soul. What is Nitya (eternal)? What is Anitya (non-eternal)? Nitya-Anitya Vastu Viveka. Knowledge is viveka. The knowledge of eternal and non-eternal substances is viveka. To concentrate on one thing, to contemplate it. From that, we discern which substance will always remain with us. What is eternal, what is non-eternal. And from that, to choose the eternal. And when we begin to engage in such contemplation, we come to know that the only eternal substance is Paramātmā. All else is upādhi (conditioning). Name, form—all are upādhi. Only Saccidānanda is true. That is eternal. By continuously seeking that eternal nature... from that, navanīta will emerge. That navanīta is the navanīta of Brahma-jñāna (knowledge of Brahman). The experience of the Brahma-tattva. The buttermilk, that is, the world. Through the churn of thoughts, the curd will be churned, and the world and the Lord of the world will become distinctly separate. That Navanīta is Jagadīśa (the Lord of the universe). That is Brahma-jñāna. And the buttermilk, like this world, will be left behind. And when the heart becomes so pure and Navanīta emerges, then we will not have to call Kṛṣṇa. Kṛṣṇa Himself will come and take that Navanīta. There is an example of this. There was a sannyāsī of a very high order who lived in Kāśī, Pūjyapāda Madhusūdana Sarasvatī, a sannyāsī of the highest rank. He was the embodiment of Sannyāsa Dharma. He used to chant Praṇava (Oṁ) continuously. He used to meditate on Praṇava in the Brahmāṇḍa (cosmic sphere). He meditated on Oṁkāra. He also had the same situation in his life. He studied many Śāstras extensively. He wrote extensive commentaries on the Śiva Mahimna, the Gītā, and the Brahma Sūtra. He filled the elements of the Śāstras in his heart. He performed sādhanā. He purified his heart with the fire of sādhanā. He heated the milk. He waited. Then he took sannyāsa dīkṣā (initiation into monastic life). The mantra is Oṁkāra, which is the yajamāna (sacrificer). He placed the jāmun of Oṁkāra in his heart. The heart solidified. Then he took up the churn of thought and wisdom. He churned the heart. As he churned, the Navanīta appeared from the heart. The heart became pure—no sourness of desire, no attachment, no hatred. It became utterly pure. One day, this Madhusūdana Sarasvatī reached Vṛndāvana while wandering. He was sitting on the banks of the Yamunā, reciting Oṁkāra. The purity of his heart and his kindness attracted our Kanhaiyā greatly. These Kanhaiyas are like that. They attract themselves, but they are also attracted to such kind, compassionate devotees. Kanhaiyas know how to give love, not how to take it. In Kṛṣṇa, these are His qualities. It is said, "Ye yathā māṁ prapadyante tāṁs tathaiva bhajāmyaham." But many times, when a person could not decide how to proceed, He would walk and steal their citta (heart, consciousness). This is their specialty: to be kind to devotees and steal their citta. When the citta of Madhusūdana Sarasvatī became so pure, he was reciting Oṁkāra. Inside, he was listening to the sound of Oṁkāra. He did not know where the sound of Oṁkāra disappeared, and suddenly he heard the sound of a flute. Such a sweet flute was played. He drowned in the sound of the flute. He forgot the chanting. The sound of the flute began to fill waves within. He started to think, "Who is playing the flute?" His closed eyes opened. He listened to the sound of the flute and saw a beautiful... He bowed to His shoulders, bowed to His waist, bowed to His feet, and He was playing the muralī (flute) with joy. Look at that Tattva Vidyā, that Brahmavidyā personified. What kind of Navanīta did he make? He did not wish to be seen by Kṛṣṇa, but He Himself appeared. And that Brahmavidyā, that Brahmamūrti, manifested through his speech: "Vaṁśī vibhūṣita-kara-, navanīradābha-, pītāmbara-dhara, aruṇa-bimba-phala-dhāroṣṭha-, sundara-mukhāravinda-, netra-kṛṣṇāt param kimapi tattvam ahaṁ na jāne." He declared this profound truth: "Kṛṣṇāt param kimapi tattvam ahaṁ na jāne." There can be no other element beyond Kṛṣṇa. In the Vedas, the element indicated is "Tat tvam asi." In the language of the principal sūtra, "Athāto brahma-jijñāsā." Who is Brahma? "Janmādy asya yataḥ"—He from whom creation proceeds, He is Brahma. How to know? "Śāstra-yonitvāt"—by collecting the Śāstras; "tattva-samanvayāt"—He is the element. He is the representative element of the Vedas. "Sarvam khalv idaṁ brahma"—All this is indeed Brahman. He is Vāsudeva, sarvam (everything). Then we do not know the ultimate element of Kṛṣṇa? There could be another element; I am not familiar with that element. The Vedānta-vedya-tattva, that which the Vedas declare, is standing before me today. That element is Kṛṣṇa. What kind of element? Vaṁśī-vibhūṣita-karaḥ—whose hand is adorned with a flute. Navanīradābhaḥ—whose complexion is like a fresh rain-bearing cloud. For when new clouds gather in the sky and surround the sun, the radiance of the sun makes the clouds sparkle. That radiance, that aura, in which Śrī Yaśodā is present. The radiance of new clouds: Vaṁśī-vibhūṣita-kara-, navanīradābha-, pītāmbara-dhara—who wears the yellow garment. Aruṇa-bimba-phala-dhāroṣṭhaḥ—whose lips are as red as the red fruit of the bimba. Such a beautiful smile, such beautiful red lips, and between them a row of pearls like beautiful, beautiful teeth. The one who is piercing the flute, such a beautiful face, like the full moon shining with all its splendor, like the full moon of the autumn season. His beautiful lotus-like face, full, dark, beautiful lotus-like eyes are so large, like a broad lotus. Bhagavān's eyes are broad because they see everything. Very beautiful, very broad eyes. Because every person has an eye on their forehead, He is called Puṇḍarīkākṣa. Puṇḍarīka means white lotus. Our forehead itself is the Puṇḍarīka. Ādiguru Śaṅkarācārya, in his commentary on the Viṣṇu Sahasranāma, says, "Vṛttarūpaḥ Puṇḍarīkākṣaḥ." The eye is on the lotus-like forehead. "Arvindanetraḥ" means His eyes are like lotuses. They are like lotuses, and our Rādhā is the lotus upon which His eyes rest. His lotus eyes, Kṛṣṇa's eyes, see the Rādhā within every individual. Arvindanetraḥ Kṛṣṇa... the land of our Rādhā is happy, He who attracts her, who ploughs her with the plough of love, who... I do not know if there can be any other element beyond this. I did not go to call Him. I did not call Him. But when the heart is ready, then our heart's throbs reach there by themselves. All these Gopīs, they are all sages and seers who have been meditating upon God for many, many ages. "Aisā terī bāṁsurī ne kyā sitam kiyā... aisā tere bāṁsurī ne, aisā tere bāṁsurī ne..." The call of the flute-wielder, the speech of Satguru Bhagavān, Bhagavān, our Cittacora (heart-thief)—all these are parts of this Makhanacorī Līlā. The first part is to fulfill the national spirit, to make children strong, to teach them to play; their physical health increases. Because children's bodies are nourished by butter. By eating butter and milk, children gain strength and power. They gain physical strength. Their body is fortified. So, first, making children physically strong. Secondly, increasing their attachment to every home, increasing love. Thirdly, the use of our butter and our household's wealth—not for others, not for the wicked, but for our children. Strengthening this sentiment, developing the spirit of organization, developing intelligence. There is spiritual development, physical development, emotional development. These are all its social and national aspects. And we have discussed the spiritual aspect: that when we fill our heart with the pure milk of knowledge, where there is no desire in the offering, no kusaṅga in the offering, where there is no desire in the offering... then God's darśana is also the result of God's darśana. You will see that all devotees, after having darśana of God, what did they ask from God? In the Bhāgavatam, in the sixth skandha, comes the Vṛttācatuḥślokī. This is the real prayer of devotees. What does a devotee ask after having darśana of the beloved God? When the Cittacora Prabhu steals our citta, comes before us, and we have His darśana, what does a devotee say? What is the result of the butter? A devotee says to God, when God is before him: "Ahaṁ hare tava pāda-kamala-dāsa-nu-dāsa bhavitā, mitho bhūyaś ca janāṁś ca hareḥ sākṣāt karomy aham." "O Lord, I want to become a servant of the servants of Your lotus feet." Ahaṁ hare, I want to remember Your līlās, I want to meditate upon You. But whose servant do I want to become? Ahaṁ hare tava pāda-kamala-dāsa-nu-dāsa. I want to become a servant of those who are Your devotees, who are Your saints. I want to become a servant of those who are Your devotees, who are Your saints. You are independent and free. If You wish, You will give darśana and grant liberation. But Your beloved devotees, these saints, they give darśana continuously. They narrate Your stories continuously. They narrate Your līlās. That is why the fire of separation from You does not torment us. Listen to this vṛtti (thought) twice: My mind should keep contemplating Your character, contemplating Your līlās. But I should serve Your saints. I do not want to become a king, I do not want to attain yogic powers (siddhi), I do not want liberation (mokṣa). I do not want mokṣa. My love is not ordinary love. How do I love You? Ajaṭapakṣa iva mātaraṁ vatsatarāḥ. Like birds that have not yet fledged, who cannot fly on their own, they wait for their mother. That mother will come and feed me. I love You with that humility. If You think that by giving some external donation, by giving some worldly material, then my desire will be fulfilled—it will not be more than that. Sthānyam yathā vatsatarā akṣudhārtā. Just as a calf, hungry, is attracted to its mother's milk. Just as a calf waits for its mother, I wait for You with the same eagerness. You may think, "If the calf grows up, it will eat grass. If it is still young, if it hasn't progressed on this path, then perhaps it is performing devotion to Me. When there are many disciples, when there is perfection, then you will not perform bhakti." No, Lord. Like a wife who loves her husband in a state of union, even if she gets everything, she still feels she has nothing. Like a wife who, in states of union and separation, constantly thinks of her husband, she has nothing else to think of. My love for You is the same as that of a married woman whose husband has gone abroad. She waits for her husband. Like a simple, illiterate woman whose husband has gone abroad. He has drawn many lines on a wall. "You must erase one line each day. When all these lines are erased, I will return." She would erase one line each day and see how many remained. As those lines diminished, her eagerness increased. "Now he will come, now he will come." And the day that last line was also erased, that day she could not cut short. "When will it be evening? When will I receive the news of his arrival?" I remember You with the same eagerness, the same yearning. But what do I want from You for this? You will say, "If you love Me so much, then I wish to give you something." What does a devotee ask for? I do not want anything. I have only one wish. You send me into the world again and again. I do not want any salvation. For if I attain mokṣa, then how will I relish the juice of Your Līlās, Your stories, Your names? I love that juice very much. That is why I want to be born again and again. But the condition is that I may be born wherever, due to my karma I may have to go to any womb, but in every circumstance, I must attain the company of Your devotees. If there is the company of saints, then every birth, every union becomes sacred. I have never seen the company of worldly people whose intellect is fixed on home, family, sons, property—it is satsaṅga, and it is also a problem. With the saints, with the virtuous, God's remembrance is always present. This is the greatest wealth. Sampatti hai. Sampatti smaraṇaṁ viṣṇu. Vipatti vismaraṇaṁ viṣṇu sampan nārāyaṇa smṛti. "Wealth is the remembrance of Viṣṇu. Adversity is the forgetting of Viṣṇu." We forget Bhagavān Viṣṇu. And the true wealth is that the remembrance of Bhagavān remains. The memory of Bhagavān remains. And the way for Bhagavān's memory to remain is satsaṅga. The company of saints. Without satsaṅga, without discourse, without kīrtana, Bhagavān's memory... This is a means of purifying the body, just as we must clean our house every day, we must mop the floor every day. Similarly, daily satsaṅga is very important for purifying the heart. It is necessary to remind us of God. To tell the importance of this satsaṅga, this knowledge should be filled. So the result of God's darśana is the darśana of the saints. This is also stated by Bharadvāja Muni in his prayer. When darśana of Sītā-Rāmajī and Lakṣmaṇajī was granted to Bharadvājajī, he said, "All my virtues are the result of my sādhanā, that I attained darśana of Bhagavān Sītā, Rāma, and Lakṣmaṇa." And when darśana was granted to him, he said, "I was thinking all my virtues are the result of my sādhanā, that I attained darśana of Bhagavān." So what will be the result of Bhagavān's darśana? What will be the result? What will be the result of meeting God? That too is a virtuous deed, a good event. There should be some result for that as well. When Bharatjī was seen—Premamūrti, the crest-jewel of saints—when Bharatjī was seen, then Bharadvājajī said: the result of Bhagavat-darśana is Bhakta-darśana. The result of darśana of Śrī Rāma and Lakṣmaṇa is that Saint Bharat was seen. For the form of love is understood only through the character of the saints; this is the principle. The form of God is understood only through the medium of the devotees. That is why it is said: "Bhakti, bhakta, bhagavān, guru, catur nāma vapu ek; telike pāda-vandana kī ināsa vijñāne." "Devotion, devotee, God, and guru—these four names are one form. Knowing this, one bows to their feet with wisdom." The devotee is the principal reality (tattva). Within the devotee, bhakti also resides. Bhakti is Sītājī, Bhagavān is Rāma, and the Guru or Ācārya Tattva is Lakṣmaṇajī. These three elements that dwell within the heart are the Bhakta Tattva, Bharatjī. The devotee is one within whom these three elements dwell. Therefore, Saint-darśana is the result of Bhagavat-darśana. That is why when Bhagavān steals this Navanīta, this Rādhā-rūpī Makhan (butter in the form of Rādhā), what do the Gopīs do? Once a Gopī became mad for Kṛṣṇa, and the form of Kṛṣṇa settled in her mind. Gopīs always speak of God; whenever they converse with each other, they speak of Kṛṣṇa. They have only one work: satsaṅga, sitting together and praising God. This is the ghee made from that butter. God's love, God's darśana, He gives to the ghee, which is like satsaṅga, which awakens the fire of love within. There is a deep element hidden in the līlās of Lord Kṛṣṇa. These are not mere līlās; they are the essence of life. God stole butter but gave ghee, like satsaṅga, which awakened the fire of love. The fire of love that arose in the heart of Mīrā, that arose in the heart of Ratnāvatījī, the light of love that is lit in the heart of Raidāsajī, the light of love that has connected many hearts—as long as Śrī Kṛṣṇa steals, the light of love is lit in the heart. This is the deep mystery of the Makhanacorī Līlā. The Makhanacorī Līlā is not an ordinary līlā. From every perspective, it is a small clue to Kṛṣṇa's vast viewpoint. From here, God began the process of nation-building. For the foundation of a nation is its children. The children of the nation will be pure in character. The children of the nation will be pure physically. In both respects, both physical and mental, if the children of the nation are pure, only then can the nation develop. The nation's development is possible only if the child is physically and mentally well-cultured. God has taught the principles of culture, national identity, and the development of social skills through the teachings of the Makhanacorī Līlā. And from a spiritual perspective, He has imparted the necessary elements for purifying the heart. This important Līlā, as we have heard from the Gurus and Saints, is as complete as it is. God's līlās are unique, and their secrets are also unique. Time is of the utmost importance. Tomorrow, this narration will take rest. There are still many more Līlās to be told. We have only discussed the first chapter of the Garga Saṁhitā, the Goloka chapter. And its discussion will also be completed tomorrow. Time was short. Bhagavān's līlās are vast. Hari is infinite, Hari's stories are infinite. To confine this infinite story within words is very difficult. The feelings are limitless, the words are limited. Kṛṣṇa is infinite, the līlās are immeasurable—how can I describe them in words? These feelings, these līlās, are dedicated to all of us, the devotees of Veṇī Mādhava. We will remember the final līlās tomorrow. It is the last day of the Kathā. So we will hold Kathā only in the morning from 9:30 to 11:30. At that time, by the grace of Lord Veṇī Mādhava, we will do as much of the quality of God's Līlās as possible tomorrow. The Kathā will take a pause tomorrow; it is not that it will be completed, for the Kathā is not finished. Only the concluding discourse will pause. In contemplation, this Kathā will continue to flow incessantly, uninterrupted. It will always flow in our hearts. These feelings, these thoughts, will always... will always flow. So the remembrance of the final līlās will be tomorrow morning, at the time of dawn, on the supremely holy caturdaśī day. This Kathā will pause then, so tomorrow morning. It is now 9:30 PM. We will meet here again by the grace of God. Bhagavān kī namah, Pārvatī-pateh Har Har Mahādev.