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Part 1: The Butter Thief and the Churning of the Heart There is a doubt that something is wrong somewhere. Sitting quietly means that Mahārāj is doing something wrong. So, looking for the mother, what is he doing? “Kaniya, what are you doing? You are sitting with your hands in the curd pot. All the curd is lying about.” Kaniya started crying. “Oh mother, you make me wear such clothes. You make me wear such bangles. My hand started burning. I am calming the heat of my hand.” “Koī dahī khāne kā śauq nahīṁ hai, mere hāth jal rahe the in manak ke kaṅgano ke kāraṇ. Isī liye maiṁ hāth dahī meṁ ḍāl kar garmī miṭhā rahā thā.” Mahiyā said, “To tere hāth kī garmī tere mūṁ tak kahāṁ se ā gaī? Ye mūṁ pe kaisā lagā hai? Ab Kanhaiyā kyā chabāb dayā?” “Arre Mahiyā, ye itnī garmī lagtī hai, itnī garmī lagtī hai ki kyā batāo? Ye garmī pīṭh tak bhī pahuñc gaī. Mainā sochā ki jab ye dahī hāth kī garmī ko śānt kar saktā hai.” Kanyā saw her own reflection, her own image appearing there. Kṛṣṇa went to his own storeroom and stole butter from his own house. He came out, then he saw his reflection in a mirror. He thought that a young boy had come to steal butter from his home. Mahiyā came and saw him. “Kanhaiyā, kyā dekh rahe ho, kyā kar rahe ho, makkhan lekar?” “Arey Mahiyā, tu baḍī buddhī ho gayā, ghar kā dhyān nahīṁ rakhtī, dekho.” Mahiyā said, “Acchā Kanhaiyā, yeh laṛkā makkhan churā rahā hai. To tere hāth meṁ yeh makkhan kī launḍī kyā kar rahī hai?” “Oh Mother, I was running away from her. I took it from her hand. And Kanhaiya is talking to her. Look, I will complain to your mother.” Mother Kanhaiya laughs at this silly thing and lifts her in his lap. “Now look what you are seeing. Oh Mother, how did this come in your lap? Oh God, that is called a darpaṇa. It shows only your reflection in it. You are lying to me. This is you.” Mahāprabhujī is doing it. Mahāprabhujī is doing it. The Gopīs are very sad. They say that Kanyā comes, and if he comes alone, then it is okay. He brings so many Gvāl-bālas. Even if Gvāl-bāl eats milk, curd, or butter, it is 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 down. What should we do? Everyone is sad. Mahāprabhujī karatā, Mahāprabhujī karatā. A certain Gopī made rabṛī from milk, kept fresh milk, and set a bell nearby. Now Kanhaiyā, whenever he comes with his companions… “I will go and catch Kanhaiyā,” she resolved. Now Kanhaiyā with his companions. She would arrange things and first go to her house, because it was the tradition of a perfected seat, a siddha-pīṭha paramparā… Siddha Pīṭha. In the evening, everyone started to drink a lot of milk. Everyone drank a lot of milk. Everyone started to drink a lot of milk. Everyone started to drink a lot of milk. “Pañcāmṛta se, dūdh se to ghaṇṭā bajāyā jātā hai. Unkī ādat hai, Garuḍ ghaṇṭā kī ādat hai, ki bhagavān kā abhiṣeka hotā hai.” And as soon as the bell rang, Gopī knew that the whole gang of thieves had arrived. Gopī came with a stick in her hand. Bhagavān said, “Dekh lūṅgā bāda meṁ.” Mūṁ meṁ dūdh bharā huā sāmane. Gopī, gvāla, gvāla – they fled to the right and left. Now they would certainly be caught, as Gopī’s hand with the stick came very close. She was just about to seize him, when – what happened? Kanhaiyā is small, isn’t he? So she had to bend down to catch him. As soon as Gopī bent down, Kanhaiyā squirted a mouthful of milk into Gopī’s eyes. He squirted it right into her eyes. The poor woman started rubbing her eyes with both hands; the more she rubbed, the more it spread – 2-2-11. She rubbed and rubbed, but the vision of that figure – the one who had filled his mouth with milk and then squirted it out – that vision settled in her eyes. She kept rubbing, but that image wouldn’t leave her eyes. Thus, he does not steal only butter; he steals the citta too. The Gopīs describe such sweet incidents to one another. One Gopī says, “I have arranged more than you. I thought I had prepared good butter. That day, there was a very good meal in our house. I ate good malpūā. Tati Dev Toh Jain Charane Ki Liye Chale Gaye. Main sab kām kāo se nivṛt ho kar, main ne socā, ās to maiṁ khaṭ is chīkā ke nīce lekar hī soūṅgī. Dekhūṁ kahāṁ se ātā hai chīkā. Maiṁ apnī khaṭ ke ūpar hī ṭāṅg rakhā thā. Mujhe nīnd āne lagī. Main ne kān nīnd lete samay ye choroṁ kī maṇḍalī ā gaī, to ye to mujhe aise hī sotā samajh kar chup chup churā kar nikal jāegī. To maiṁ kyā karūṁ? To maine ghaṛe ke ūpar thālī meṁ pānī bhar kar rakh diyā. Kisī na kisī tarah ghaṛe ko utāreṅge to pānī to mere ūpar giregā, usse merī nīnd khul jāegī aur maine raṅgāy ān to pakaṛ lūṁgī.” And then Bhagavān’s C.I.D. went and informed Bhagavān that the Gopī – that Gopī – has churned excellent butter, has kept it on the shelf, and is herself sleeping beneath it. The sound of snoring resounds. She is sleeping deeply because she ate malpūā and fell asleep. Purījī, Purījī… They reached Gopī’s house, inserted the pipe of that lotus stalk into the water-filled plate. They drew from one side, and all the water of the plate emptied out. Then, right next to it, her mortar was kept; they climbed on it, silently, without a sound. Silently, they took down the shelf and ate the butter. Bhagavān said, “Itne se to kām nahīṁ calegā. Makkhan khā liyā, kām bhī ho gayā.” But this Gopī had to be taught a lesson by giving her a gift of even more intelligence for fighting, so he quietly ran away with her whip tied to the floor. After three to four hours, the poor woman’s eyes opened. As soon as her eyes opened, her gaze went to the shelf, so she sneezed. The pot was nearby – oh, even when water fell on me, my sleep did not break. “He Kālī, thālī bhī khālī.” She immediately prepared to get up, but – dhāram se girī. Her braid was tied, khaṭ se – a blow to the braid and she was stuck. Giving curses to Kanhaiyā, with great difficulty she freed herself, undid her braid. Now, as soon as she put her foot down, everything below was covered with butter spread everywhere. With great difficulty, she managed to disentangle herself. The Gopīs were recounting all these incidents of Kṛṣṇa to one another. At the paṅghaṭ, there was a Gopī named Prabhāvatī. “You people have no intelligence, no courage. You are afraid of Nand-rāya. Come to my house and show me Nand-rāya’s son. If I don’t catch him red-handed, then my name is not Prabhāvatī.” He used to go around the secret chamber of our Kanhaiyā near the paṅghaṭ. He went and informed Kṛṣṇa, “Kanhaiyā, there is another representative of you in the village – Prabhāvatī.” She was announcing on the paṅghaṭ, “If I don’t catch Kṛṣṇa with colored hands, then my name is not Prabhāvatī. Come to my house and show me.” Bhagavān said, “Let’s do something; let’s attack Prabhāvatī’s house.” Now Prabhāvatī was filling water at the paṅghaṭ, and at the same time Bhagavān reached her house. Prabhāvatī’s son was also a member of that thief-band of Bhagavān. He took him along and reached her house. Bhagavān ne kahā ki jitnā maṅgū ek yā do loṇī, Kanaiyā ne kahā māṅ cār loṇī dūṅgā. Kanaiyā Dādā kā sāth kaun nahīṁ degā? They reached Prabhāvatī’s house. Before her arrival, forming a human pyramid as usual, they took down the butter pot from the shelf. They ate butter to their fill and fed the monkeys. He said, “We are visiting someone’s house.” And all the Gvāl-bāls hid around the house. Oh, Prabhāvatī came playing with her friends. “I am not dancing. My name is Prabhāvatī. Hey, I will teach that Nandī’s son such a lesson, he will forget about stealing in Gokul.” She speaks, she tosses her head. She reached home; the door was closed just as she had left it, latched. She opened it. The poor woman was not careful; she was coming while chatting. As soon as she put her foot inside, there was butter spread on the ground. She slipped on the butter and crashed into the opposite wall. As soon as she hit it, the water pot broke, water spilled everywhere, and she herself fell. Now, no matter how many times she tried to get up, the butter and water had mixed so well that every attempt made her slip again. The poor woman, sitting and sliding, slid right outside. “Main tujhe dekh lūṅgī, Kanaiyā. Merā nām bhī Prabhāvatī hai.” Now Bhagavān and all the Gvāl-bāls began clapping and laughing. “Terā nām bhī Prabhāvatī hai?” Prabhāvatī ne kā… Kanaiyā said to his friends, “Āj bahut mazā āyā. Āj jaisā mazā kabhī nahīṁ āyā. Āj us Prabhāvatī ko hamne khūb nacāyā. Bichārī ko choṭ bhī lagī hogī.” Prabhu dīp karatā, Mahāprabhujī dīp karatā… Prabhu Dīpa Karatā Prabhu Dīpa Karatā… Mahāprabhudīp Karatā Mahāprabhudīp Karatā… Prabhu Dīp Karatā Mahāprabhu Dīp Karatā… Prabhu Dīp Karatā Mahāprabhudīp Karatā… “Today, I have caught you red-handed. I used to tell my friends that I would catch you red-handed. Look, I have fulfilled my promise. My name is also Prabhāvatī. I am not some ordinary Gopī.” And just like that, she regained her footing. Like an elephant, she had stepped 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, show some shame.” Prabhu Dīp Karatā Mahāprabhujī Dīp Karatā He Kevalam. Bhagavān said, “Now we have to do something. We have to do something so that if we are caught today, we will be beaten by our mother and we will be defamed in the whole Vraj Maṇḍal. Now, what to do?” Bhagavān immediately prepared Prabhāvatī’s son. Bhagavān said to Prabhāvatī, “You have held my hand tightly.” By the way, in the Garga Saṃhitā, it is said that Bhagavān was transformed into Prabhāvatī’s son. He took the form of Prabhāvatī’s son. Assume that Prabhāvatī’s son’s form was incorporated into his own form. He himself was transformed into Prabhāvatī’s son. And here, from the other form, he went straight into the lap of his mother. And the saints also tell this incident. Bhagavān said, “Prabhāvatī, you have held my hand very tightly. You hold the hand of a child like this, don’t you feel any pity at all?” They started crying loudly. Prabhāvatī said, “What should I do?” “Leave this hand and hold the other one; my hand is hurting, there are marks on my wrist.” Prabhāvatī tried to hold the other hand, but Bhagavān did not accept it. He held the hand of his son and ran away himself. He ran away and reached the lap of his mother. Mahāprabhujīp Karatā Mahāprabhujīp Karatā. He said, “My 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? He made a mistake, that son, and the cowherds put his name on me. This is such injustice. I will complain to Nand Bābā about everyone. I don’t want to go to play. I don’t want to go anywhere.” And he started crying loudly. Mahiyā said, “Kanhaiyā, why do these cowherds do this? She also complains to me. I will talk to your Bābā.” “Mahiyānāī kyā kahu, yeh sārī gopiyāṁ tuss se jaltī hain. Mahiyānāī kyā kahu, yeh sārī gopiyāṁ tuss se jaltī hain… Mahiyā, tere jaisā acchā lālā kisī ke pās nahī̃ hai, isī lie sārī gopiyā̃ tujhse jaltī hai.” Mahiyā delivered a light slap on the cheek. “Khud kī baḍāī khud kartā hai, chal chaṇṭā mat kar, tū ājā, prem se sojā.” Saying this, Mahiyā lovingly laid Kanhaiyā down in her lap. Meanwhile, Prabhāvatī jī arrived at the door. Yaśodā Mahiyā came outside. Kanhaiyā was nestled in her āñcal. “You used to say, ‘Why will your son steal? He has nine lakh cows in his house.’ Now look at this thief with your own eyes, your own son. I have caught him red-handed.” Now, when the husband saw him, he started laughing. He said, “Prabhāvatī, this is my house, and no big old man is sitting here. So do this: remove your veil, and then see who you have caught.” Prabhu Dīp Karatā Mahāprabhu Dīp Karatā Mahāprabhu… Dip Karatā. Prabhāvatī is there, how did it go? She shows her thumb and says, “Is bār to tere beṭe kā hī hāth tere hāth meṁ diyā hai, yadi mujhe, tū ne mujhe isī tere se raṅgāy hāṁ to pakaṛne kī kośiś kī nā, to agle bār tere patī kā hāth tere hāth meṁ de dūṅgā, phir Vraj meṁ kahīṁ. Āṅkh dikhāne lāyak, kahīṁ mūṁh dikhāne lāyak nahīṁ rahegī. Baḍī āyī mujhe pakaṛne vāle.” That mocking gesture of Bhagavān, that thumb-showing image – it settled in Prabhāvatī’s mind so deeply that after that, not only was butter stolen, her citta was also stolen. Bhole Navneet Priya Lāl kī jai. Our Ṭhākurjī is Navneet Priya. When we see him through the eyes of our eyes, he is the servant of Śrīmad Vallabhācārya. His name is Navneet Priya. He is very fond of navneet. If our citta becomes navneet, becomes butter, then we are ready to be stolen by Bhagavān. The spiritual secrets of this butter-stealing līlā are told by the saints. They are very beautiful. How does our mind become new? How does the mind become attractive for Ṭhākur, such that he is ready to steal it? Look, how is butter made? For butter, the first necessity is milk. Butter is made from milk. We need milk for butter. So what is milk? First of all, what is milk? What is milk? Sarva Upaniṣado Gāvo Dogdhā Gopālanandanaḥ Pārtho Vatsaḥ Sudhīr Bhoktā Dugdhaṁ Gītāmṛtaṁ Mahat. Dūdh kyā hai? This we can understand only from the words of Bhagavān. All the Upaniṣads are cows. Whatever Vedic knowledge we have, all of that are cows. Our scriptures are cows – not only the Upaniṣads. All the scriptures are cows, like the Bhāgavata, Rāmāyaṇa, Upaniṣads, Vedas. All the scriptures are cows. Sarvo Upaniṣad Gāvah Dogdhā Gopālanandanaḥ, and the milkman who is going to extract the milk is Lord Kṛṣṇa. And our Guru – who is the milkman who gives us milk? That is our Guru, Lord Kṛṣṇa, Dogdhā Gopālanandanaḥ. Who is the calf? Arjuna. And the great devotee is the calf, Pārtho Vatsaḥ. Why did Arjuna get the role of a calf? Because, what is the quality of Arjuna? Arjuna Kaun Hai? Riju – na riju mane hotā hai saral, siddha aur riju mane hotā hai ṭeḍhā, jisme kisī prakār kā ṭeḍhāpan nahīṁ hai, jo saral hai, siddha hai aur riju. One who has given up such crookedness, such a person – who is simple in every situation, accomplished, surrendered – his name is Arjuna. What is Arjuna’s special characteristic? When one does not understand, then one goes to the shelter of God, Acyuta. See, in this Gītā, God is called Acyuta in the beginning, in the beginning, in the middle, in the middle, in the beginning, in the beginning, in the end, in the end… In the siddhānta upon which it is established, there is no possibility of any change. Yes, the method of its representation can change, but the siddhānta does not change, the concept does not change. And when the disciple does not understand, then he has only one task: to go into the refuge of the Guru. When Arjuna did not understand, what did he say? “Kārpaṇya-doṣopahata-svabhāvaḥ pṛcchāmi tvāṁ dharma-sammūḍha-cetāḥ. Jo niṣṭhit śrey ho, niṣṭhit rūp se mere kalyāṇ kā sādhan, ye śreyam niṣṭhit śyād bruhi tanme śiṣyas teham. Main āpkā śiṣya hūṁ, main āpkā devotee hūṁ. I am your devotee, aur devotee hūṁ islie kyā cāhiye? Āp mujhe discipline karo, mere pe śāsan karo. You rule over me. Āp mujh par śāsan karo. Yeh bahut zarūrī hai, Guru ke discipline mein, unke rule mein, unke śāsan mein rehnā.” Such is Arjuna – he is a devotee, a surrendered disciple. For such a surrendered disciple, Bhagavān himself… The scriptures teach the essence, reveal the secrets, explain the mysteries of dharma, and when the milk comes out – see, the cow gives milk only for the calf, but the calf makes very little use of it. The calf drinks so little milk. What is the use of all that milk? Sudhārbhukta Sūdhi. Those who have good intellect, those who have sāttvik intellect, such people consume that milk. Because the importance of cow’s milk is known only by those with good intellect. Not everyone can have the right to cow’s milk. So the cow gave milk for her child, for her beloved. But all those with good intellect use it. What is that milk? It is the essence of the Gītā. Gītāmṛtaṁ Mahat. Gītāmṛtam means the essence of the Gītā. Whether it is the essence of the Rāmāyaṇa or the Bhāgavata, the essence of all the texts is that milk. Now see, milk has come. Through the medium of scriptures, through the medium of the Gītā, through the medium of the Bhāgavata, through the medium of kathās, the words that come out are like milk. But to take milk, you need a vessel. Koī vartan cāhiye, dūdh leṅge kisme? Guru ke mukhe se vāṇī nikal rahī hai, śabd nikal rahe hai. Śabd kā ek prabhāv hai, śabd ākāś meṁ phail rahe hai, kāno ke madhyam se bhītar jā rahe hai. Lekin vo śabd kahā̃ ikhaṭṭe hoṅge? Aise hī, hum suṅge, suṅkar. Choḍ denge, dūdh beh jāegā. Pātra cāhiye, vartan cāhiye, dūdh lene kā. Pātra hai hamārā – Rādhā hai hamārā antaḥkaraṇa, our heart, our intellect. In that we have to collect this milk. We have to collect this milk, the milk of scripture, the milk of the oration of our Guru. We put this milk in our heart or in our intellect. In it, we have to fill our inner being, our heart. Now see, while taking milk, we must pay special attention to two things regarding the vessel. The vessel in which we have taken the milk should not have any kind of sourness in it. There should not be any kind of sourness. Because if there is any sour thing, then the milk will curdle. There will be no use for that milk. Secondly, there should not be any hole in the vessel. There will be no hole. There should not be any hole. If there is a hole, then the milk will flow out. Now, what is the sourness in the body? Kāmanā or vāsanā makes our heart sour. We have filled up the milk of śāstra, of upadeśa, but there is some vāsanā in our mind, some kāmanā. We want to get this, we want wealth, we want land, we want publicity. Because of the sourness of kāmanā, the milk of jñāna, the element of jñāna, will curdle. Jñāna is there, but we will not be able to use it because of kāmanā. Śrī Rām jī has said a very good thing in the Vālmīki Rāmāyaṇa. He has taught the essence of life in four sūtras. And this is something that every person has experienced. Kar saktā hai: sarve kṣayānta nicayāḥ. Jitnī sampatti humne ikhaṭṭhī kī hai, jo kuch bhī humne saṅgraha kiyā hai, our collection is going to destroy. Sarve kṣayānta nicayāḥ, jitnī sampatti humāre pās hai, ek din usko naṣṭ honā hai. All the… Collection, cāhe kisī bhī cīj kā collection ho, ek din vah destroy hogā. All the collection is going to destroy. The first rule. Dūsrī bāt… Mahāprabhujī kī Karatā Mahāprabhujī kī Karatā… This is a very surprising fact, that people commit sins even after knowing that they have committed sins. Urdhvaḥ bahur virājati, na hī kāścit tṛṇoti me. Dharmata arthaśca kāmaśca. This is a very surprising fact, that people commit sins even after knowing that they have committed sins. Vyāsa Jī says, “I walk with my hands held high.” You will attain the meaning of the earth through dharma. You will attain the work through dharma. Why don’t you follow dharma? Part 2: The Churning of the Heart: From Milk to Butter, the Fire of Sādhanā, and the Lord’s Grace Why do you commit sins? Everyone knows that life is to be destroyed. All of us know this, yet we still follow the path of wishful thinking. This desire is such that it makes our heart dirty, and because of it, the milk spills out. What then is the hole in the heart? That hole is the hole of kusaṅga—bad company. In contrast, there is satsaṅga, the company of good people. Through satsaṅga we received this knowledge. But how long do we actually keep satsaṅga? Purījī, Purījī… And so the effect of satsaṅga ends. Just think: there are so many stories, so much kīrtana, so many dhārmika ājñā—religious instructions. Yet what is the reason that the heart does not become Navnīta, like butter? First of all, the milk itself cannot stay. Because of desire, the precious milk is torn, or because of desire it simply flows away. Now, perhaps your heart has become pure, with no sourness of desire in it and no hole, so the milk is held within. But then the milk is raw; it must be cooked—meaning it must be boiled, it must be heated. Only then will its curd become firm. What is the fire through which we heat the milk? That is the fire of sādhanā. Through the fire of sādhanā we heat the milk that fills our heart. For what is the essence of that milk? Śaraṇāgati, surrender to Bhagavān. Once it is understood that the whole of life belongs to God, then there is the chanting of mantras: “Nāma Saṅkīrtanaṁ Yassa Sarva Pāpa Praṇāśanaṁ Praṇāmo Dukha Śamanaṁ Taṁ Namāmi Harim Param” The practicing, the reciting of those mantras, the continuous meditating—so that the inner milk, that knowledge, boils; so that knowledge is cooked. Otherwise it will remain raw and eventually burst. That is why we boil the milk with the fire of meditation, making our knowledge more mature, chanting many mantras, doing much meditation. For when we take updates—when we listen to something—all the other elements and bacteria within the milk are destroyed. It is very important to heat the milk. But even if the milk is very hot, if you add jamun—the starter culture—the curd will not set; the curd will not set. So what to do? You must cool it. First heat the milk in the fire of meditation, in the fire of love; then cool it in the fire of waiting. What kind of waiting? The waiting that Śabarī did. On the behest of Mataṅga Ṛṣi, Śabarī chanted the name of Rāma and waited for so long. “Now Rāma will come, now Rāma will come.” Continuous waiting. In the fire of waiting, in the fire of patience, in the fire of surrender to God, that milk becomes cool. Now, if there is some coolness in the milk, then what happens? We will add jamun to it. Who will add jamun? The gopī. And the gopī is the element of the Ācārya. This is cooked with the fire of Rādhā Sādhanā; it is Anuṣṭhāna. Then you do not have to do anything separately for it. Āpne āpa, jaba guru ke pāsa pahuñche gaye to kucha karane kī jarūrata nahīṁ—of its own accord, when you reach the guru, there is no need to do anything. Āpane āpa, Rādhe jama jātā hai; guru ke samarpaṇa se Rādhe śuddha banatā hai—on its own, Rādhā sets; through surrender to the guru, Rādhā becomes pure. Sādhanā āpane āpa hotī hai—sādhanā happens by itself. Dūdha se dahī kaba banā, kaise banā, isake bāre meṁ koī kaha na hī sakatā—when milk turned into curd, how it turned, nobody can even say. After a fixed time, milk transforms into curd. And see how this change is: milk becomes curd, but milk can never become milk again. Once you come onto this path, once you become a sannyāsī, once you take initiation, there is no possibility of turning back. You do not have to look back. Milk can become curd, but it can never go back to being milk. Now curd has become. Now life has become. Now you have become a pathika, a sannyāsī. Purījī, Purījī… Understand what is eternal and what is non-eternal within your inner self. The knowledge of eternal and non-eternal substance itself is viveka—discernment. To concentrate on one thing, to contemplate—among these, what is the substance that always remains with us? What is eternal, what is non-eternal? And from that, to choose the eternal and abandon the non-eternal. Aisā vicāra jaba hama karane lagate haiṁ, to hame jñāta hotā hai—when we begin to contemplate in this way, we come to know. The eternal entity is only Paramātmā; everything else is upādhi—designation. Nāma, rūpa—all are upādhis. Saccidānanda alone is truth; that alone is eternal. Endlessly searching for that eternal nature… That is Navanīta—the butter of Brahma Jñāna. Navanīta is the experience of Brahma Tattva. Chācha yānī ye jagata—the buttermilk is this world. Through the churning of thoughts, curd is churned and churned, and world and God—Jagat and Jagadīśa—become clearly separate. That Navanīta is Jagadīśa, that is Brahma Jñāna. And just as the buttermilk—this world—will be left behind, when the butter becomes so pure that fresh butter emerges, then you will not have to call Kṛṣṇa; Kṛṣṇa Himself will come and take that fresh butter. An example of this is a very high-level sannyāsī who lived in Kāśī. Pūjyapāda Madhusūdana Sarasvatī, a sannyāsī of the highest rank, Sanyāsa Dharma ke Mūrtimanta Svarūpa—the very embodiment of the sannyāsa dharma—continually chanted the Praṇava. He meditated on Praṇava at the Brahma Randhra, meditated on Oṁkāra, ceaselessly repeated Oṁkāra. Onike jīvana meṁ bhī yahī sthiti āyī—in his own life, this state arose. He churned the scriptures: he wrote a commentary on the Śiva Mahimna—an unparalleled commentary; he wrote a commentary on the Gītā and on the Brahma Sūtra. He filled the elements of the scriptures in his heart. He performed sādhanā, purified his heart with the fire of sādhanā. He heated the milk, he waited, and then he took sannyāsa dīkṣā. He placed the mantra of Oṁkāra in his heart; the heart became still. Then he took up the churning rod of thought and wisdom, and he churned the heart. While churning, a new light appeared from the heart. The heart became pure. Neither the state of desire was disturbed… Mahāprabhujī kī Karatā… Mahāprabhujī kī Karatā… Those who are devoted to Sarasvatī are drawn to Him as well. Kanhaiyā—Kṛṣṇa—doesn’t only accept love, He also knows how to give love. He has these qualities. It is said: “Yathā māṁ prapadyante tāṁs tathaiva bhajāmyaham.” But many times, when a person cannot decide how to do bhajana, then Kṛṣṇa comes and steals his citta—his mind and heart. His specialty is to bless the devotees, to steal their citta. Madhusūdana Sarasvatī’s citta, completely purified, was chanting Oṁkāra, and within he was hearing the Nāda Brahman, the sound of Oṁkāra. Then, no one knows where that sound of Oṁkāra disappeared. Suddenly he heard the tune of a muralī. Such a sweet muralī played, so sweet! Oṁkāra drowned in the tune of the muralī; he forgot his japa. The waves of the muralī’s sound began to pour inside him. He started wondering, “Who is playing the muralī?” His closed eyes opened. He followed that sweet sound of the muralī, and when he looked, he saw a beautiful, dark, slender youth, whose color was like a newly formed raincloud, deep blue. He was smiling gently; in His hand was the muralī. Looking at Madhusūdana Sarasvatī with His sharp eyes, He shook His curly hair. His neck was bent, His shoulder bent, His waist bent, His feet bent, and He was playing the muralī with delight. What is that Tattva Vidyā? What is that Brahmavidyā? What kind of Navanīta had he prepared? He did not seek to see Kṛṣṇa—Kṛṣṇa Himself appeared and came. And from the speech of that Brahmavettā, that embodiment of Brahman, this śloka was revealed: “Paraṁ kiṁapi tattvam ahaṁ na jāne.” I have said something very important: Kṛṣṇa does not acknowledge any supreme element other than Himself. There can be no other element apart from Kṛṣṇa. In the Vedas, the element that is pointed out is called “Tat Tvam Asi.” In the language of the Brahma Sūtra it is asked, “Who is Brahman?”—Janmādyasya yataḥ. The one from whom creation comes is Brahman. Jñāna, śāstra yonitvāt—knowing through the scripture; gathering the scripture’s teaching, tattva samanvayāt—by harmonizing the truths. Vasudeva Sarvam—everything is Vāsudeva. So if anything else exists: “Kṛṣṇāt paraṁ kimapi tattvam ahaṁ na jāne”—I know of no other principle beyond Kṛṣṇa. Any other principle that might exist, I am not acquainted with it. The Vedānta-vedya tattva, the reality that the Vedas indicated with “neti, neti”—that very reality is standing before me today. “Vaṁśī vibhūṣaṭ karaṭ navanīradābhaṭ jalayukt naye naye bādal kī samān” His hand adorned with the flute, His complexion like a fresh raincloud—the shining of newly gathered clouds, because when new clouds appear in the sky, they surround the sun. Mahāprabhujī kī Karatā… Mahāprabhujī kī Karatā… Let us look at the heart of our mind. Kṛṣṇa finds the land of our heart dry. He is the one who makes it fertile, who lights it with the flame of love, who sows the seeds of love in our heart. Apart from such a Kṛṣṇa, can there be any other element? I do not know. He did not come to claim anything; we did not do any work. But when the heart is ready, then the thief of our mind reaches there by Himself. These gopīs—all these gopīs—are ṛṣis and munis who have been meditating for many, many ages for Bhagavān. Bholī Satguru Bhagavān Ne Kī Jai! So, O God, please steal our mind. All these are aspects of this Makhan Chorī Līlā—the pastime of butter-stealing. The first aspect is to fulfill the feeling of nation-building: to make children strong, to teach them to play, and to increase their physical health. Because children’s natural needs are satisfied by butter and sweet foods, which give them strength and power. Prakṛti niyantrita hotī hai—their nature becomes balanced. So first, build the physical strength of children; second, create their attachment to every home, increase love; third, ensure that the wealth of our home, our butter, is used for our own children, not for outsiders or enemies. Let it be for our children. This idea—developing a sense of organization, developing intelligence and understanding—is the core of this Makhan Chorī Līlā. Mahāprabhujī kī Karatā, he kevalam… What is the final result of butter? Butter makes ghee, and ghee makes the jyot—the light. The jyot of jñāna is used to make ghee, and ghee is used to make that jyot. God steals that butter, and then there is darśana of God. There is also a result of God’s darśana. You will see what all the devotees asked from God after having His darśana. In the Bhāgavata, in the Sixth Skandha, the Vṛtta Catuṣlokhī comes. The real prayer of the devotees is: “Nāhaṁ kartā prabhuḥ kartā, mahāprabhuḥ kartā, he kevalam…” But of what do I want to become a devotee? “Ahaṁ Hare Tava Pāda Kamala Dāsa Anudāsa.” I want to become the servant of those who are the servants of Your devotees, those saints who are Your devotees. You may grant darśana or withhold darśana; You are the absolute master of Your will, Sarvatantra Swatantra. If You wish, You will give darśana. But Your dear devotees, these saints—they give continuous darśana, they recount Your stories, they tell Your līlās. By that, the fire of viraha—separation from You—does not torment us. Listen to this unceasing vow: May my mind keep meditating on Your character, on Your līlās, while I serve Your saints, Your servants. I do not want to be a king… I do not want to be a king… Prabhu, dīpa karatā. Mahāprabhujī, dīpa karatā. The longing is not to be fulfilled. “Stanyam yathā vatsa dārak śuddhartā.” “Mā kā dūdha pī kara hī tṛpta hotā hai”—just as a calf is satisfied only by drinking its mother’s milk, so with that same eagerness I wait for You. Abhī choṭe ho, abhī isa patha para āge baḍhe nahīṁ ho, to śāyada merī bhakti kara rahe ho—right now you are small, you have not yet advanced far on this path, so perhaps you are showing devotion to me. But when you have many disciples, when affluence comes, then you may not show bhakti. “Nā prabhu priyaṁ priyaeva viśvutam viśanna.” A devoted wife loves her husband both in union and in separation; she constantly thinks of him. Whether she has everything or nothing, her mind is always fixed on her husband. In just the same way, my longing for You is like that pativratā nārī whose husband has gone abroad. Like a virahiṇī strī, an unlettered woman whose husband went away and said, “Draw a large number of lines on a wall. You must erase one line every day. When all the lines are erased, I will return.” She would erase one line each day, counting how many were left. As the lines grew fewer, her curiosity increased: “Just now he is coming, just now!” And on the day the last line was erased, that day would not pass for her. “When will evening come? When will I receive news of his arrival?” With that very same curiosity, with that very same yearning, I remember You. But what do I want from You for this? You might say, “You love Me so much, so I want to give you something.” What does a devotee ask for? “Dvānamayāyātmātmā Jaḍarāgehe Svasakta Cittasya Nānātha Bhūyat Mamottamaśloka Janeṣu Sakhyam.” I do not want anything. I have only one wish: send me back to this world again and again. I do not want any salvation. Mahāprabhujī kī Karatā… Because true wealth is satsaṅga, and adversity is to forget Viṣṇu: “Sampannarāyaṇa smṛtiḥ, vipadā vismaraṇaṁ viṣṇoḥ.” This means wealth is the remembrance of Nārāyaṇa, and calamity is forgetting Viṣṇu. Forgetting God is the real disaster. The true sampadā is that remembrance of Bhagavān remain, that Bhagavān stay remembered. And the method of remembering God is this satsaṅga—the company of saints. Without the satsaṅga of saints, without kīrtana, we cannot remain in remembrance of God. This is the medium of purity at the end of the age. Just as we have to clean our house every day, sweep it every day, daily satsaṅga is very important for the purity of the heart. It is essential to keep God in remembrance. To explain the importance of satsaṅga, I am now filling this vessel with the nectar of knowledge, which is itself a result of having had the darśana of God. That is the company of saints. This very point was also stated here in Prayāgarāja by Bharadvāja Muni. When the darśana of Sītā-Rāma and Lakṣmaṇa occurred for Bharadvāja in Prayāga, he said, “The result of all my virtues, the result of my sādhanā, is that I have received the darśana of Bhagavān—the darśana of Sītārāma and Lakṣmaṇa.” Then what will be the result of Bhagavad Darśana? What is the fruit of meeting Bhagavān? That too is a pious deed, a holy event. Bhakti Darśana. Tattva jina ke bīca meṁ nivāsa karate haiṁ, vo Bhakta Tattva Bhārata Jī haiṁ—one in whom these tattvas reside is the true Bhakta. That bhakta is one within whom these three principles dwell. So Sant Darśana is itself the result of Bhagavad Darśana. That is why, when Bhagavān steals this Navanīta, this Rādhā-like butter, what do the gopīs do? The gopī who has once become divānī for Kṛṣṇa, whose mind is filled with Kṛṣṇa’s image—these gopīs constantly talk only of Bhagavān. Whenever they speak to each other, their topic is Kṛṣṇa. Their sole work is satsaṅga. Sitting with one another, they sing the excellent songs of God. That is the ghee made from that very butter—satsaṅga. God’s love, God’s darśana, yields that ghee of satsaṅga, which awakens the flame of love inside. There is a deep element hidden in the līlās of Lord Kṛṣṇa. These are not just līlās. Mahāprabhujī kī Karatā… Bhīra Rahasya Hai Mākhana Chorī Kī Līlā, Koī Sāmānya Līlā Nahīṁ Hai—the Mākhana Chorī Līlā is a profound mystery; it is no ordinary pastime. From every perspective, Kṛṣṇa’s universal vision is being shown. From here, God initiated the process of nation-building. The foundation of the nation rests upon the children. The children of the country must be pure from the standpoint of character; they must be pure in terms of physical health—in both intellect and physique. Only when the child of the land is pure in both these ways can the nation develop. The development of the country is possible only when the child is physically and mentally pure in both ways. Mahāprabhujī kī Karatā… Mahāprabhujī virama legī—the discourse will pause. Abhī to bahuta sārī līlāoṁ kā varṇana bākī hai—there are still many līlās left to describe. We have only discussed the very first section of the Garga Saṁhitā, the Goloka Khaṇḍa, and even that discussion will be finished only tomorrow. The time was limited. Bhagavān’s līlās are vast—Hari ananta, Hari kathā anantā—Hari is infinite, and the stories of Hari are infinite. To confine that infinite kathā within the medium of words is extremely difficult. Bhāva is limitless; words are finite. Kṛṣṇa is endless, His līlās are without limit. In what words can I describe them? Your līlās steal the heart, Your smile… How can these aparimita līlās be described through words? These bhāvas, these līlās are dedicated to all of us devotees of Mādhava. Tomorrow we will remember the last līlās. Tomorrow, since it is the final day of the Kathā, we will hold the Kathā only in the morning from 9:30 to 11:30. At that time, as much as the essence of the līlās of Bhagavān, by the grace of Bhagavān Veṇī Mādhava, we will share. The Kathā will pause—kal kathā virama legī—because the Kathā is not finished; only our speech will pause. In contemplation, this Kathā will continue unceasingly, it will go on continuously. May our heart always remain surrendered. May these bhāvas, these thoughts, continue forever in our hearts. The remembrance of the remaining līlās, on the holy occasion of Caturdaśī, this Kathā will pause. So tomorrow morning at 9:30 AM we will meet again here for the blessings of Bhagavān. Sadgurudeva Bhagavān Kī Namah Pārvatī Pate Hara Mahādeva.