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Part 1: The Fourfold Inner Divinity and the Path to Liberation Śaṅkarī Suman Keśarī Nandane Vidyāvān Guṇī Ati Catur Prabhu Carit Sun Dekho Rasiyār Rām, Lakhansi Raman Basiyār. Sūkṣme rūp dhare, Sītā hī dikhāvā, vikṛṭ rūp dhare, Laṅkā dhāṛā, Bhīm rūp dhare, asur saṅghāre. Sahas bhajan tum royā sigāve, Askehi śrīpati anth lagāve, Saṅkadik brahmade muni sānām. Atimadhura Cāpahastam Parimetam Uddhava Saubhāgyam Aruṇam Atiśai Karuṇam Abhinava Kul Sundarīm Vandhi Yat Preretabhavati Śabdamai Susṛṣṭi Cittespuranti Vividhāsār Saścabhāva Tami Vabhakti Bhāṣegam Radā Ye Nīśānaṁ Saṁvenmayīṁ Bhagavate Mnaletāṁ Namāmī Jayati Jayati Devo Vigḥna Hartā Gaṇeśa Jayati Jayati Kālī Bhakta Kalyāṇa Karte Jayati Jayati Lakṣmī Kandara Devyā Kānti Jayati Jayati Devī Śāradā Jñāna Dātrī Yogendra Meendhyam Bhavaroga Vaidhyam Śrī Madhgurum Nitya Mahām Bhajāmi Īśvaro Guru Rātmeti Mūrti Bhedo Vibhāgile Vyoma Vāt Vyāptadehāya Dakṣiṇa Mūrtaye Namaḥ Namaḥ Gauṁbhya Śrīmadībhya Saurbhebhya Evaca Namobrahmasutābhya Śca Pavitrābhya Śca Namo Namaḥ Kṛṣṇa tīre kokilā ke likkī re, guñjā puñje devā dī puṣpa kuñje. Śrī Rādhikā Rādhāya Sundara Candra Hara Śrī Rādhikā Madhulatā Kusuma Karoṣī Namaḥ Paramahaṁsa Svādīp Caraṇa Kamala Cinmakarandai Bhakta Janmanāśa Nivāśai Śrī Rāmacandra Vāgīśa Yasyāvadane Lakṣmīr Yasyāc Vakṣasi Yasyās Te Rādhe Saṁvat Taṁ Nārasiṁha Mahāṁ Bhaje Prahlāda Nārada Parāśara Puṇḍarīka Vyāsam Vareeśaṁ Śukṣau Nak Bhīṣma Dalbhyaṁ Rukmāṅgadarjuna Aśeṣṭha Vibhīṣaṇādi Pūrṇaniman Parambhagavatānnāmāmi Sadā Śiva Samārambha, Śrī Madh Śaṅkara Vandetam, Asmat Ācārya Paryantam, Vande Guru Paramparām Natvā Mahā Munim Gargaṁ Devarṣi Nāradaṁ Tathā. Śrī Gārga Saṅgha Tam Etam Kathayāmi Kathaṁ Śubhaṁ Nārāyaṇaṁ Namaskṛtya Naraṁ Jai Vānarottama Devī Sarasvatī Vyāsaṁ Tato Jaya Mudhirāyai Āyī Kathā Gaṅgā Kī Dhārā Ko Sāgara Me Milane Kli Bhagavān Kī Vandana Ke Sāth Prārambha Karte Hain Añjanī Ke Nandina Kī Bāre Bāre Vandina Sītārām, Ek Bāre Vandina, Hājāre Bāre Vandina. Śrī Gurujī ke caraṇoṁ meṁ bāre bāre bandhanā Gurujī, Sītā Rāma vandanā, Śrī Rādheśyāma vandanā, Añjanī ke Nandana, kī bāre bāre vandanā, Sītā Rāma. Sītārā me vandina, Śrī Rādheśyā me vandina, Añjanī ke Nandina kī bāre bāre vandina. Sītārām tālī sevā karte hue gāon kī vandina, gvālon kī vandina, gāon kī vandina, gvālon kī vandina. Bhavase Tālīseva Sītārāpa Vandena Śrī Rādhe Śyāma Vandena Añjanī Ke Nandina Kī Bāre Bāre Vandina Sītārā. Lāl Kī Jai, Kar Kī Jai, Tīrtharāj Prayāg Kī Jai, Mayyā Kī Jai, Ākī Jai, Śrī Veṇī Mādhava Bhagavān Kī Jai, Śrī Alopī Mayyā Kī Jai, Sadgurudeva Bhagavān Kī Jai, Sab Santana Kī, Sab Bhaktana Kī, Sab Viprāṇa Kī, Jai Jai Śrī Rādhe, Jai Jai Śrī Rādhe, Jai Jai Śrī Rādhe. By the grace of Bhagavān, on the holy land of Tīrtharāja Prayāg and on this occasion of the Mahā Kumbha, we are all tasting the nectar of the supremely sweet pastimes of Bhagavān Śrī Kṛṣṇa through the medium of the Garga Saṁhitā. This Garga Saṁhitā contains ten khaṇḍas: the first is Goloka Khaṇḍa, second Vṛndāvana Khaṇḍa, third Girirāja Khaṇḍa, fourth Madhurya Khaṇḍa, then Mathurā Khaṇḍa, Dvārikā Khaṇḍa, Viśvajīta Khaṇḍa, Balabhadra Khaṇḍa, Vijñāna Khaṇḍa, and Aśvamedha Khaṇḍa. In these ten stages, the whole life of Lord Kṛṣṇa—his entire character, his entire vision—is presented. Along with him, the character of his brother Balabhadra, who is Saṅkarṣaṇa, and the character of his son Pradyumna, as well as that of his son Aniruddha, are also included. All the Vaiṣṇavī, Rādhāvallavī, and Nimbārka Sampradāyas worship Bhagavān in the form of the Caturvyūha. This is what Nāradajī spoke of at the beginning of the Bhāgavata. When the saints gave Nāradajī the message of Bhagavān, the Vāsudeva Gāyatrī, his mantra became that as well: Namo Bhagavate Tubhyam Vāsudevāya Sākṣiṇe Pradyumnāya Aniruddhāya Namaḥ Saṅkarṣaṇāya Ca. Vāsudeva, Pradyumna, Aniruddha, Saṅkarṣaṇa—these four elements are our antaḥkaraṇa, our inner instrument. Vāsudeva means citta. See, there is only one consciousness in us. When that consciousness does different things, it receives different names. One is our mind, which makes decisions, imagines, desires to achieve something, loves someone and hates someone. That is why it is said, “maneva manuṣyāṇāṁ kāraṇaṁ bandhamokṣayoḥ.” Because of the mind, there is bondage in life, and because of the mind, there is liberation. The god of that mind is Aniruddha. What should the nature of the mind be? The word itself makes it clear: Aniruddha—that which is not attached to anyone, not fixed in any person or object of the world. A mind that is not obstructed, that does not cling anywhere—that is Aniruddha. Such an Aniruddha mind alone can be offered to Bhagavān. That is why the character of Aniruddha is presented here—to show how we can make the mind Aniruddha. When the mind becomes Aniruddha, it withdraws from the world. All beings possess their own type of intellect, for the primary function of intellect is to make decisions. Every being makes some decision: even an animal decides what to eat and upon whom to attack. Based on one’s knowledge and understanding, the capacity to make decisions is called intellect. In human beings, a principle beyond intellect is found; its name is viveka—rationality. A human being can discern what is right and what is wrong. There is no limit to his knowledge. Man alone among all creatures has the capacity for infinite knowledge, and for that reason he is regarded as the crown of creation. To select the correct principle from infinite knowledge and bring it into the world of truth is the work of the intellect. This intellect is called Pradyumna. The word Dhyumna means “that which is bright”; Pradyumna means “the best light.” Our intellect should be so luminous that we can make decisions about the right element. And this is exactly what we ask in the Gāyatrī Mantra: Bhūr Bhuvaḥ Svaḥ Tat Savitur Vareṇyaṁ Bhargo Devasya Dhīmahi Dhiyo Yo Naḥ Pracodayāt. Through the Gāyatrī Mantra, we pray that the Savitā who nourishes this world, the God who created the whole universe—the Savitā, the Creator—may we meditate upon his supreme radiance. The glory of that Savitā is called his Bharga. We choose the most excellent glory of that Savitā. Why? Because we wish to increase our wisdom: Dhiyo Yo Naḥ Pracodayāt. We want our intellect to be uplifted. We pray for our advancement, for the growth of our buddhi. We seek to elevate our wisdom unto greatness, so that we may attain the most powerful thing—which is liberation, mokṣa. Therefore, what should our intellect be? Our intellect should be like Pradyumna: exceedingly pure and miraculous, able to make decisions in the light of what is truly right and wrong for us. That is why Pradyumna Jī’s character is described in the Viśvajīt Khaṇḍa. Who can win over the whole world? One who is not subject to attack. The real power lies in the intellect. One who possesses buddhi possesses strength; by the power of intellect, the world can be won. Winning the world does not mean ruling over it for one’s own use. In the Viśvajīt Khaṇḍa, Bhagavān Kṛṣṇa has taught us precisely this: we are not to rule over the world for our exploitation or fulfilment, as other parts of the world have done. Why did other nations conquer and colonize so many countries? To enrich themselves, to fill their homes, to advance their own culture and civilization. But the vision of India was not like that. The kings of India won the world, they delivered their message to all countries, yet they did not rule over them, nor did they destroy their cultures. Morality is taught for this reason; therefore it is said: “Etad deśa prasūtasya sākṣāt agra janmanā, som som caritraṁ śikṣāraṁ pṛthivyāḥ sarva mānava.” What is the specialty of the people of this country? The entire world considers them as brothers. In this land, one who is born is directly Agra Janmana—the elder brother of all mankind. It is the duty of the elder brother to teach morality to the younger: “Svayam caritraṁ śikṣera pṛthivyāḥ sarva mānava.” It is your duty to teach all human beings how to live; and what is the way? It is not a method of verbal teaching but teaching through one’s own conduct. If you want to teach, teach through your ācāra. There should be no difference between word and deed. That is why our ṛṣis and munis were called ācāryas. Ācārya means “one who teaches by his own conduct.” Ācārya hīna amnapuranti Veda: a person without an ācārya cannot truly study the Vedas. The Ācārya Tattva instructs him. It is said: ācāra prabhuro dharma, dharmasya prabhur acyutaḥ. One’s character is itself the true religion. Character is religion, and the Lord of that dharma is Viṣṇu. Bhagavān teaches solely through his own character. For the statement of Bhagavān is: yad yad ācarati śreṣṭhas tad tad eve taro janaḥ. As your master behaves, so will the disciple behave. Therefore, the conduct of the master is the proof; his very doing is the certificate. Devotees follow that. So, if you wish to teach someone, the best way is your own correct action. We teach by our living. Thus, the mind should become Aniruddha, the intellect should be like Pradyumna. And what is Saṅkarṣaṇa? Saṅkarṣaṇa is the elder brother of Bhagavān and the avatāra of Śeṣanāga; he represents the Ācārya Tattva, our self-existence, our ego—because of which we come to know who we are. Who we are—who denotes it? Who tells us about it? Our Gurus tell us. They give us the instruction of Ātmā Vidyā. We cannot recognize ourselves; this is the greatest disadvantage of human beings. They can recognize the world, relations, wealth, and money, but to recognize themselves they have no capacity. ... (Segment of blessings and ceremony) When Bhagavān Śiva and Pārvatī were married, Gargācārya was born in the same year. And Bhagavān Kṛṣṇa is the Guru of the whole universe. Maharṣi Gargācārya himself named Bhagavān Kṛṣṇa. What Gargācārya saw with his own eyes—the experience of the incarnation of Bhagavān Kṛṣṇa and his glory—is shown in this Garga-saṁhitā. Through the narration of this Garga-saṁhitā, the atmosphere here has become pure, and many devotees have received benefit. [The speaker then honors a devotee named Priyankā/Pritī, mentions her mother, and speaks of the debt to mother, father, God, Ācārya, and Ṛṣi. He explains that she has beautifully expounded the Garga-saṁhitā, delighting the listeners, and that for the first time in history this text has been read at the Kumbha Melā in Allāhābād. He acknowledges it is the last day but expresses hope for future kathās in Nepal, Europe, and elsewhere. He reminds everyone that the seat she occupies is Vyāsa’s seat, and the one who sits there is to be respected as Vyāsa himself. He then takes leave as he must depart, and encourages everyone to participate in the closing āratī.] ... Bhagavān Kṛṣṇa teaches us to win the mind first. Aniruddha is our mind—the mind that is not attached to the world, wealth, or family. That is the Aniruddha mind. And that Aniruddha mind can become niruddha—fixed upon our supreme eternity, our consciousness. When Aniruddha, the mind, and Bhagavān join together, then our intellect—called Pradyumna, the luminous—is glorified with the light of God Kṛṣṇa. That glorified wisdom can achieve liberation, can realize internal joy: that is Pradyumna. Most important is to realize our self. With our consciousness we can recognize our family, our occupation, our wealth, but we cannot realize our own true self. For that we need a Guru, a master who tells us who we are, what our existence is, what our real svarūpa is. So Balabhadra is Guru, is Ācārya, known as self-existence. And the fourth element is citta. What is citta? It experiences harsh and soft, sorrow and joy. Yet behind that sorrow and joy there is a constant bliss called Ānanda. Citta itself experiences ānanda. When these three elements—mind made unbounded and unattached, luminous intellect, and the capacity of ego guided by Ācārya—are all properly aligned within the citta, then the citta experiences neither happiness nor sadness. There is neither joy nor sorrow; it becomes brahmabhūta prasannātmā: Na śocati na kāṅkṣati. Such a citta becomes brahmabhūta; it has no desires, it does not pine, it does not crave to obtain anything. That very citta which has become the embodiment of ānanda is called Vāsudeva Śrī Kṛṣṇa. The state of citta established in ānanda is Kṛṣṇa. Kṛṣṇa is not outside. He says: “sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca.” I am seated in everyone’s heart; from me come memory, knowledge, and forgetfulness. Those who forget fall into illusion, and that illusion too is created by me. When a person becomes free from all these bonds and illusions, then the mind no longer thinks anything, no longer desires anything. That perfectly peaceful state of the mind—a state in which no waves arise, like a still, peaceful water—the true peaceful nature of the mind is Vāsudeva Śrī Kṛṣṇa. Therefore Kṛṣṇa says, because this is the truth: “Īśvara anśa jīva avināśī, cetana amala sahaja sukhātmā aśi.” We are a particle of that great divine God, and we are peace, possessing the same qualities that God himself has. What are those qualities? It is conscious, omniscient, pure—there is no filth of the world in it. It is cetana, amala, and sahaja sukharāśi: naturally blissful in its own state. This is the state of our mind when we are not connected to the world, when we do not want anything, when we have neither happiness nor sorrow—then we become fearless. This is called mukti. Why do we chant Bhagavān Kṛṣṇa’s bhajan? Why do we recite so many mantras and meditate? Because a person needs only three things in life: nishchintatā—no worry at all; nirdvandvatā—freedom from all dualities; and nirbhayatā—fearlessness. One who attains these three in life is liberated; he himself, in his own being, is Paramātmā. Sat Gurudev Bhagavān Kī, Kṛṣṇa Kanhaiyā Lālā Kī, Ācārya Caraṇ Kī, Kṛpā Hai, Gurujī Kī Kṛpā Hai. Hari Om Tat Sat, Om Sarve Bhavantu Sukhinaḥ, Sarve Santu Nirāmayāḥ, Sarve Bhadrāṇi Paśyantu, Om Śāntiḥ, Śāntiḥ, Śāntiḥ. Part 2: The Guru's Supreme Grace and the Divine Vision of Nandanandan Swamiji explains why we call the Guru Bhagavān: "Is liye hum to guru ko bhagavān kehte haiṅ. Iske pīche kāraṇ yahī hai ki guru nirvand hai, niścint hai, nirbhay hai, aur wo hameṅ bhī vaisā hī banāte." (That is why we call the Guru Bhagavān. The reason is that the Guru is free from bondage, free from worry, fearless, and he makes us just the same.) "Dekhī, Gurū kī tulla, pārasmaṇī sī bhī nahī̃ kī jā saktī, kyõki pārasmaṇī to keval lohā ko sonā banāte haĩ." (See, the Guru cannot even be compared to the philosopher’s stone, for that stone only turns iron into gold.) What does the Guru do? He doesn’t merely make iron into gold. He also makes iron into silver; he fills that unique specialty into it. A touchstone that produces silver can turn iron into gold, but gold itself cannot turn other iron into gold. Gold can be pure by itself but cannot purify others. But the Guru’s grace, which resides in the Guru’s command, purifies by itself. In his saṃsarga (association), all people around him will also be purified. That is to say, the Guru is the name of that great element which makes the one who is pure, pure. He makes himself pure and makes others pure too. This is not found in any other element. "So, Gargācārya Jī wants to show that element." What is the achievement of life? The achievement of life is that in this life—for life is not to be found again and again—it is very difficult to become human. Śaṅkarācārya Jī has told three things that are difficult: manuṣyatva (humanity). It is difficult to be human. Then, even if you become human, awakening the desire for liberation in the mind is even more difficult. You have become human, but you do not know humanity. "Mankind vanna usse jyādā hai ki humme humanity āye. Humanity is rare. Aur humanity āgayī to uske bāḍ liberation ānā." (Humanity is more than that: humanity must dawn within us. And once humanity arises, then liberation must follow.) The desire for liberation is very rare. "Koī vyakti mumukṣā ke bāre mein soctā nahī̃ hai. Mukti kī icchā vo rare hai." (No person thinks about mumukṣā. The desire for liberation is rare.) And if these two things also come, then to get the company of a great saint is even more rare. These three are unique: Manuṣyatva, Mumukṣatva, and Mahāpuruṣa Saṅga (the association with a great soul). When these three are united, a person’s life becomes blissful. These three are the means of happiness. Awareness of manuṣyatva, awareness of mokṣa, and the union with a mahāpuruṣa saṅgha—these three are unique. When someone attains these three in this life, then life’s success is that: from these very eyes, in this very life, we see our worshiper, our beloved Nandanandan, for whom we have devotion, whom we love. "Garg Saṁhitā bhī anādi hai, ananta hai, apāruṣeya hai, mantrātmaka hai, isse liye kāmī pūrṇī nahīṁ ho saktī, iskī kathā to caltī hī rahegī, kathā ke prasaṅga to bahuta the, lekin eka prasaṅga aisā hai, jiske sātha kathā kā, Golok Khaṇḍ Ke Ant Me Ek Sundar Kathā, Gargācārya Jī Ne Varṇat Kī Hai." (The Garg Saṁhitā is beginningless, endless, not of human origin, and full of mantras; its story will continue forever. There have been many episodes, but one such episode at the end of the Goloka Khaṇḍa, a beautiful story, has been described by Gargācārya Jī.) "Ek bār kī bāt hai, Bhagavān Śrī Kṛṣṇa Yamunā ke taṭ par krīḍā kar rahe the, khel rahe the." (Once, Lord Śrī Kṛṣṇa was playing on the bank of the Yamunā.) Lord Kṛṣṇa was about 2.5–3 years old. He was playing with his friends—Śrīdāmā, Subala, Madhumaṅgala, and all the cowherd boys—pushing and shoving each other. At that very moment, Durvāsā Muni arrived, desiring the darśana of Kṛṣṇa. "Kee kyuno ne suna ki Bhagavān kā avatāra huā hai? Paripūrṇatam Bhagavān Śrī Kṛṣṇa hī bālak rūp meṁ Gokul meṁ krīḍā kar rahe haiṁ." (Someone heard that the Lord had incarnated? The fully complete Lord Śrī Kṛṣṇa is playing as a child in Gokul.) To observe His childhood, Durvāsā Ṛṣi came. Upon seeing Lord Kṛṣṇa, He was falling, jumping, and other children were lying upon Him. "How is it possible that Durvāsa became illusory?" He became deluded in his mind: can Kṛṣṇa really be Bhagavān? He sat watching, and Lord Kṛṣṇa came in front of him and began laughing. "Asī Hasi Hasi aisa experience hua, aisa mehsus hua Durvasa Muni ko ki jaisai Bhagavan hase, unke haste hi Durvasa Muni unke mukh mein pravesht ho gaye." (Thus, laughing, Durvāsā Muni felt that as the Lord laughed, he entered right into His mouth.) Upon entering His mouth, he saw a wondrous world inside. Durvāsā saw a very special world in the mouth of Lord Kṛṣṇa. It seemed as if many universes lay there. He traveled through countless universes and had various visions. He felt that millions of years passed by. At times he went to a mountain peak and meditated; sometimes he entered the mouth of a snake, sometimes a crocodile; sometimes he swam in the sea. "Asrī Karodon Karodon Varsh Bidh Gaye, Unne Aisa Laga, Jaisī Woh Koi Paar Hi Ni Paa Paa Raha Hain, Ki Kahan Gaye, Kahan Se Nikle, Kabhi Kisi Mein Pravesh Karte Hain, Kabhi Kisi Mein Pravesh Karte Hain." (Thus crores and crores of years passed; he felt as if he could not find an end—where did he go, from where did he emerge, sometimes entering this, sometimes that.) He wandered here and there, completely lost, until he became very unhappy and called out to God. Then he saw the divine Goloka. He had the darśana of the divine Goloka of God. "Virjā Nāḍī ke darśan hue, Śeṣanāg kī god meṁ vah ānta nagar vālā Goloka dhāma thā. Cāroṁ aur Virjā Yamunā beh rahī thī. Uske madhya meṁ safed raṅg ke sundara ananta ananta śira vāle mahā ananta virajamaṅ the, white-coloured beautiful Ananta. Anant Śir Wāle Mahā Anant Virajmān, Aur Unkī Godh Mein Yeh Āth Nagarwāl Jiske Āth Darvāje The, Āth Nagar The. Aisā Viśāl Golok Thā Jahā Anek Kuñj Nikuñj The. Us Golok Kī Madhyā Mein Ek Divya Sarovar Thā, Us Mein Lākh Paṅkhoṁvālā Lākh of Leaves. A very big lotus was there, and in the middle of that lotus was a high throne, on which our Rādhā Sarveśvar, Śrīnāth Jī, was sitting with Rādhā Rāṇī." When Durvāsā Muni beheld that divine form, he was stunned. He folded his hands and prayed: "Prabhu, main āpko samajh gayā. Āp Māyāpati hain, āp Rādhāpati hain, āp anek anek... Brahmanon ke adhipati hain, aap hamāre prāṇon ke adhipati hain, Prabhu, rakṣā karo." (Lord, I have understood You. You are the Lord of Māyā, the Lord of Rādhā, the Lord of countless Brahmanas, the Lord of our lives; please protect me.) Then the Lord smiled, and as He did, Durvāsā found himself back—when he opened his eyes, he saw that God is playing on the banks of the Yamunā, a child, Kṛṣṇa. He sat on His lap and was pulling His beard. After this beautiful vision, Śrī Durvāsā Muni recited a three-śloka stotra. Gaṅgācārya Jī has said that if a person, upon waking in the morning, sees Lord Śrī Kṛṣṇa playing happily like this—simply by reciting this very beautiful three-śloka stotra, one attains the Lord. "Baṛā sundar stotra hai yeh. Tīn ślok kā, sirf tīn ślok subhya uṭh kar paṛne aur Bhagavān mil jāyeṅge." (It is a very beautiful hymn. Just three ślokas, reciting them upon waking, and the Lord will be attained.) He described the supremely beautiful form: "Bālaṁ navīnaṁ śatapatra viśāla netram, bimbādharaṁ sajala megha ruciṁ manojñam, mandasmitaṁ madhura sundara maṇḍayanam, śrī nandanandanaṁ ahaṁ manasā namāmi." (He is a small child, tender. His eyes are vast like fresh lotus petals. His lips are like the bimba fruit. His complexion is like a rain-laden cloud—charming. He smiles softly, beautifully, delightfully. I bow in my mind to the son of Nanda Bābā.) The next verse describes His ornaments: "Mañjīra nūpura raṇan navaratna kāñcī, śrī har śarīre pratiyantra saṁyam, draṣṭā tihārī masībindu virājamāna vande, kalinda tanujā taṭa bāla kelī." (Anklets and bells studded with nine gems tinkle on His feet; as He toddles, a beautiful sound emanates. The black spot that Mother Yaśodā applied to His forehead to ward off the evil eye shines. I bow to the one who plays on the bank of the Yamunā, daughter of the Kalinda mountain.) And the third verse: "Pūrṇendu sundara mukha parikuñcitāgram, keśa navīna ghana nīla megha svaranti, śraddhārṇave... nandātmaja yā sabālāya namo namaḥ." (His face is like the full autumn moon, with curly locks of hair falling over it. Those locks are like fresh dark rain clouds. Seeing His moon-like face, the devotees’ hearts bloom like the kumuda flower. I bow again and again to the son of Nanda.) The Phalaśruti states: "prātaḥ utthakar jo vyakti iskā pāṭh kartā hai, tan netra gochar hotā hai." (Whoever recites this upon waking in the morning, He becomes visible right before his eyes.) "Ye spaṣṭa likhā hai, uskī āṁkhoṁ ke sāmane ā jāte haiṁ. Kaun ā jāte haiṁ? Sanandanaṁ Nandanandana. Aise hī khelte hue, ānandit hote hue, Nandanandana uskī āṁkhoṁ ke sāmane ā jāte haiṁ." (It is clearly written: He appears before his eyes. Who appears? The ever-blissful Nandanandana. Just like that, playing happily, Nandanandana appears before his eyes.) That is all one needs to do—recite the Sanandanandan stotra in the morning. Such a wonderful means of attaining the Lord is not seen in any other scripture. "Merī tīn ślok yād karne aur in tīn ślokon ko āṅkh khulte hī pehle pehle utkar in kā pāṭh karne vāqt mein bhagavān ke darśan hoṅge, kyūnki hamārī Jaha dekho wahi hai bharam hi bharam." (Just memorize these three ślokas, and as soon as you open your eyes, recite them first thing. Then you will have the Lord’s darśana, because wherever we look there is only illusion.) "Meri chahati ki duniya base na base, mere dil me base ra tera chahiye asra. Is jahaan ka mile na mile, mujhiko tera sahara sada chahee mujhiko tera. Chand tāre hulaki par dikhe na dikhe, mujhiko terā najarā sadā chāhiye." (Whether the world of my wishes exists or not, I only need Your shelter in my heart. Whether I get this world’s support or not, I always need Your support. Whether moon and stars are visible or not, I always need Your sight.) "Mālī Kṛṣṇa Kanhaiyā Lāl Kī Jai." (Victory to Lord Kṛṣṇa, Kanhaiyā Lāl.) So, in the Goloka Khaṇḍa, this is the most beautiful event. The two most prominent events are Rādhā-Kṛṣṇa’s marriage. After this, there is the Vṛndāvana Khaṇḍa, in which the births of Girirāja Jī, Yamunā, and Vṛndāvana are described. All of Bhagavān’s childhood pastimes are described. The special thing in it—though time is lacking—is that in every Khaṇḍa the most special point is told: Rādhā-Kṛṣṇa’s marriage has been done, but Rādhā Jī had to attain Kṛṣṇa in a materialistic way. How did she attain Kṛṣṇa? We have heard a lot about Kṛṣṇa. See, we have a very unique tradition here. Although Sītā Rām Jī are the primordial couple, if Sītā Jī has to attain Rām Jī, she worships Gaurī. This is to convey that our Śakti, our Devī, wants to give us this message: if Sītā Jī were to attain Rām Jī by her own prowess or beauty, it would give rise to ego. If we have anything, any wish, we are told about karma kāraṇa. We have to do what is written in our prārabdha; apart from that, we get nothing. So why is there a need for karma kāṇḍa? Why do we perform so many actions? "Isme do bāte hain, ek to Bhagavān ke anugrah se asambhav bhī sambhav ho saktā hai. Doosrī bāt, jab koī cīz hame apnī prārabdh ke kāran miltī hai." (There are two points: first, by God’s grace even the impossible becomes possible. Second, when something comes to us due to our prārabdha.) It was written in our fate, and because of this, a person falls. So it seems that it came to me by grace. This feeling—the grace of God or Guru—keeps us away from pride and ego. To convey this, Bhagavatī Sītā performed Gaurī’s worship. Rām Jī’s attainment did not come from her beauty or prowess but from Gaurī’s grace. "Karuna Nidhana Sujana Shila Saneha Janat Raavaro, Bhagwati Ki Aashirvat Se Mujhe Priyatam Ki Prapti Hoi." (By the blessings of the compassionate Devī, I gained my beloved.) In the same way, in Rādhā Jī’s mind the desire awakened to attain Śrī Kṛṣṇa. "Bhoat Suna Hai Kaise Mujhe Krishna Mile?" (She had heard so much; how could she get Kṛṣṇa?) Then her dear companion Śatcandra Nānājī told her a technique: service to Tulasī. See, this is the second way to attain Kṛṣṇa. "And what kind of attainment has been attained by Rādhājī?" If you want to attain Kṛṣṇa’s love, you have to consume Tulasī, worship Tulasī. Tulasī is not an ordinary plant; she is a Devī, a loving wife of Lord Kṛṣṇa. She is simply the life of Bhagavān. "Pyaarī hain, itnā mahatva hai tulsī kā, itnā mahatva hai. Bhagavān ko kuchh bhī hum chadhāte hain, binā tulsī ke bhagavān usse svīkār nahīṁ karte." (She is beloved, so great is Tulasī’s importance. Whatever we offer to God, without Tulasī, God does not accept it.) We must keep a Tulasī leaf when offering bhoga. Without Tulasī, God will not accept anything. So we wear a Tulasī garland around our neck because we are offering ourselves to God. All of us who believe in Lord Śrī Kṛṣṇa, the Vaiṣṇavas, wear the Tulasī garland because we say we are also God’s property, sent to God. That is why the soul who considers himself as belonging to God wears Tulasī around his neck. Rādhā Jī was given the Tulasī Anuṣṭhāna. She served Tulasī for six months, offering different types of food, and performing the Tulasī Vrat. Due to her regular service, she got Kṛṣṇa. This is mentioned in the Vṛndāvana Khaṇḍa. Then comes the description of Girirāja Jī’s worship. In it, a special matter is revealed: when 4,000 years of the Kali Yuga have passed, from this very Girirāja an idol of Bhagavān will manifest, which will be the direct Girirāja Dharaṇī. "Boli Girrāj Dhāran Kī, Śrī Jī Bābā Kī." The Madhurikhaṇḍa narrates the stories of various Gopīs—how they became Gopīs, who came as a Gopī, what vows and observances they performed, and how they attained participation in Śrī Kṛṣṇa’s Rāsa. Then there is the Mathurā Līlā: Bhagavān went to Mathurā, liberated Kaṁsa, went to study under Sāndīpanī Muni, sent Uddhavajī to counsel the Vraja Gopīs. The description of these episodes and the pilgrimage sites of Mathurā is in the Mathurā Khaṇḍa. The Dwārakā Khaṇḍa describes Bhagavān’s journey to Dwārkā, His marriages with Rukmiṇī, Jāmbavatī, Satyabhāmā, and others, as well as the holy places of Prabhāsa Kṣetra and Dwārkā, including the sub-narrative of Sudāmā. After that, the Viśvajit Khaṇḍa recounts the conquest of the directions by Pradyumna Jī. By the Lord’s command, the battle of the Yādavas, and Pradyumna’s travels, destroying demons and establishing dharma. There is the Jyotiṣmatī Upākhyān about Lord Balabhadra’s wife Revatī, and the narration of princess Jyotiṣmatī. The Balabhadra Khaṇḍa describes the special deeds of Baladeva. The Vijñāna Khaṇḍa (Vidyā Khaṇḍa) explains to Ugrasāyan Jī and Badmāvatī Jī the nature of bhakti, jñāna, vairāgya, and the greatness of satsaṅga—all these topics that are also found in the Bhagavad Ekādaśa Skandha, but presented in a scientific and simple way. At the end is the Aśvamedha Khaṇḍa, which contains the story of Aniruddhajī’s digvijaya yātrā for the Aśvamedha Yajña. Finally, it is said that by remembering the Dwārakā Līlā, celebrating the Yadu Vaṁśa, and meditating on Dwārakā, one reaches the Brajamandala. There, Raṇṇābābā and Ṛṣudāmāiyā are given divine knowledge, and along with all the parikāra and Vṛndāvana residents, Bhagavān establishes them in Goloka. "Boli Vrindavan Bihari Lal Ki." "Bapamati, main hamare samāhita huā, utnā aur usme se bhī bahuta kama ham śabdo ke mādhya sa abhyavyakta kar pāyā. Ham kṣamā prati hain. Ye hamare kaī aise bhāī-bhāī hain, śahed jo Hindī nahī samajha pāyā honge, lekin Bhagavad Gītā se jo kucha āpne sunā. Yes, it will transmit a divinity within you. What you have listened to, in Hindi also, I think you can’t understand Hindi, but all the words you have listened to, and the words which enter your ears, they connect your heart to super consciousness. You feel divinity. Ek divyatā kā sañcār āpke bhītar huā hai, Bhagavān Kṛṣṇa, vo ham sab ke guru hain, Kṛṣṇa vande jagat karum, vo ham sab ko jñāna bhakti vairāgya pradān karain, unke us ati pāvan, madhurati madhur rūp kā darśan, ham apne jīvan mein ek bār kar pāyen. Apne jīvan ko dhanne banā pāyeṁ, hamārā Rādhā Vṛndāvan bane, aur is Rādhā rūpī Vṛndāvan meṁ, hamāre Rādhā Mādhava vihār karaiṁ. Bhagavān Gargāchārya ke carnoṁ meṁ, yehī praṇām bharte haiṁ. Par par karate hue ham apanī ye vāṅgmaya sevā Bhagavān Veṇī Mādhava ke tīrtharāja Prayāga ke Gaṅgā Māiyā ke carnoṁ meṁ samarpit karte haiṁ. Boli Venī Mādhava Bhagavān Kī Tīrtharāja Prayāga Kī Gaṅgā Mahārānī Kī Yamunā Mahārānī Kī Śrī Sarasvatī Mātā Kī, Mahākumbha Parva Kī, Sadgurudeva Bhagavān Kī, Sab Santāna Kī, Sab Bhaktāna Kī, Sab Viprāna Kī, Jaya Jaya Śrī Rādhe, Jaya Jaya Śrī Rādhe..." The session concludes with Vedic mantras: "Oṃ Manth Puṣwan Lenī Viśwaram Pīrāmī, Avah Nanna Janamī, Naya Janamī Viśarjanam, Pūjā Chayuna Janamī, Chamashwa Parameśwara Dharma Ke, Jai Ho, Adharma Ka, Nāstu, Pradhyo Me, Sādhavnā Ho, Viśwa Kā, Kalyāṇa Ho, Mātā Ke, Jai Ho, Gaṅgā Maiyā Ke, Jai Ho, Yamunā Maiyā Ke, Jai Ho, Hiraṭhrāṭ Priyāg Ke, Jai Ho... Har Har Śrī Pīṭhādeśvara, Viśvaguru Śrī 1008. Śrī Mahāvandaleśvar, Śrī Svāmī Maheśvarānanda Purījī, Mahārāj, Kī Jaya, Mahāśvarānanda Purījī, Mahārāj, Kī Jaya, Bolo Tīrtharāj, Prayāg, Kī Jaya."