Milat nahiṁ nar tanu bārambār.
The human body is not something one obtains again and again

Kabahuṃk kari karuṇā karuṇākar, de nṛideh saṇsār.
It is only sometimes that the all-merciful Lord bestows the human body on a soul in this world, out of His mercy

Ulaṭo ṭāṁgi bāṁdhi mukh garbhahiṁ, samujhāyehu jag sār.
As a baby, one is suspended upside down in the womb with one’s mouth shut, so that one cannot protest

Dīn gyān jab kīn pratigyā, bhajihauṁ Nandkumār.
This is done to give one a foretaste of the world to come. When this knowledge dawns on the soul, he makes a vow, “I will only practice devotion to Nandakumār!”

Bhūli gayo so dashā bhaī puni, jyoṁ rahi garbh majhār.
One who forgets this after coming out of the womb goes back to the pitiable condition he was in prior to emerging

Yah Kṛipālu nar tanu sur-durlabh, sumiri Shyām Sarkār.
Shree Kripalu Ji Maharaj advises, “This human body is rare even for the celestial gods to attain and should be used for engaging oneself in sweet remembrance of one’s Lord, Shyāmsundar.”

Live recorded kirtan during the 2026 Five Day 18 Hours Sankirtan from Shree Raseshwari Radha Rani Temple of JKP Radha Madhav Dham, Austin, TX.

Song Credits:

Song - मिलत नहिं नर तनु बारम्बार। Milata nahin nara tanu bārambāra

Singer - Sushree Gopeshwari Devi

Composer - Jagadguru Shree Kripalu Ji Maharaj

Lyrics Composer - Jagadguru Shree Kripalu Ji Maharaj

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Sadhana means something you practice in order to reach a goal. Our goal is to become 100% turned toward Shree Krishna (God). In other words, to open our heart to His grace 100%. That’s the goal, and we’re doing sadhana to make that happen.

We’re doing sadhana to purify our heart, to remove the impurity of our heart. All the past sins, all the past thoughts, all those sanskars (impressions accumulated from past experiences and actions), they’re all accumulated in our mind. We have to clear that out.

If our mind were 100% pure, and any Saint came to us and said,

“Just surrender to Krishna, and you’ll get His grace,”

we would instantly surrender. But we have to purify our hearts. That’s what’s preventing us from surrendering. The process of devotion is the gradual effort that we make to purify our mind and become surrendered, or, in other words, to gradually turn toward Shree Krishna. The process involves attaching our mind to Shree Krishna. That is the essence of it - smaran (loving remembrance).

मानेर स्मरण प्राण, मधुर मधुर धाम…

মনের স্মরণ প্রাণ, মধুর মধুর ধাম …

Maner smaraṇ prāṇ, madhur madhur dhām…

- Prem-Bhakti-Chandrikā: song 6, verse 2 (partial)

The essence, or the life, of devotion is remembering Shree Krishna. When you do smaran of someone, that smaran is something that happens deep in your heart. It’s not a mental exercise or an intellectual exercise that you’re doing. When you do smaran of someone, why are you doing smaran? Because they mean something to you. It’s a loved one, or perhaps somebody that you despise. But either way, they’re deep in your heart. They mean something to you. The one that you love, you feel you belong to them, and they belong to you. You feel that if this person comes close to you, they’ll make you happy. So they’re very important to you. And when you do smaran, you think deeply about that person.

“If I meet this person, I’ll be happy.”

You think of their face. You think of their qualities, of their personality, and you repeatedly reflect upon them. That is called smaran.

Now, we also do the same thing with someone that we despise, and the result is the same. That person also deeply enters into our heart.

But in devotion, we take the positive aspect of that smaran, and we try to repeatedly and constantly reflect upon our relationship with Shree Krishna.

“He is mine! He has been mine forever! Even though I’m not surrendered to Him, He never leaves me, and He always keeps gracing me. If I get to meet Him face to face, I’ll get perfect happiness. I want to serve Him! I want to see Him and then do something to make Him happy.”

These are all the feelings that a devotee gets when they do smaran. Our mind is always active.

न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत्। …

Na hi kaśhchit kṣhaṇamapi jātu tiṣhṭhatyakarmakṛit…

- Gita 3.5 (partial)

Our mind is always thinking of something. If we don’t direct the activities of our mind toward Shree Krishna, then it’s going to do smaran of the world, definitely, because the mind is always looking for love and happiness. So, if we don’t tell our mind and forcefully direct it,

“Your perfect love and happiness is Shree Krishna,”

then it’s going to keep going into the world, doing smaran of the world and multiplying our worldly bondage.

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How to Advance Spiritually

God is not many. Even though there are many religions on Earth, God is still one. In other countries, in other traditions, people may call the ultimate Divine power God, Allah, Bhagwan (God), Ishwar (Lord), or Khuda (God). There are many names, but God is one. People may be living in different places on the globe and worshiping God in different ways, but God cannot be two. Even if there are souls residing in other places in this universe, it is the same God for them as we have over here. What to say of different countries, religions, and traditions on this one tiny little planet Earth?

But that Supreme God has unlimited forms and unlimited powers, and those powers are revealed and concealed according to the situation and according to what type of bliss God is giving. This is why God has so many Divine forms, unlimited forms, but God is only one.

Yesterday, I explained a type of structure to help you understand, using a spectrum. God can be formless. God can also be Almighty, and God can also be loving. So, on one end of the spectrum, we have complete lovingness, and on the other end of the spectrum, we have complete almightiness. In both cases, the other is not present, not revealed. Where ultimate lovingness is revealed, God’s Almightiness is concealed, subsided, or merged into that lovingness. And where the lovingness is completely concealed, God’s almightiness takes priority. God’s Almightiness is revealed in totality. And to the extent that His lovingness starts to be revealed, to that same extent, His Almightiness becomes hidden.

It is like when the moon is in the sky, but then the sun begins to rise. The moon may be full and bright, but as the sun comes up, the moon’s light does not reduce. Instead, it starts to merge into the light of the sun. This is what happens with God’s Almightiness. As His lovingness begins to shine, that Almightiness becomes negligible, insignificant, even though it is still there. And it is for this reason that God behaves differently and represents Himself in different forms.

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Ab Prabhu kṛipā karahu yehi bhāṁtī, sab taji bhajan karauṁ din rātī.
Lord, bestow grace on me that I may glorify You day and night.

Sādhak siddh vimukt udāsī, kavi kovid kṛitagya sanyāsī.
Whether an aspiring devotee or a realized one; a liberated soul or a detached one; a poet, a scholar, one who knows the secrets of karm or a renunciate,

Jogī sūr sutāpas gyānī, dharm nirat paṇḍit vigyānī.
a yogi, a man of valor, an ascetic, a pundit or a man of knowledge,

Tarahi na binu sevaeṁ mam Swāmī, Rām namāmi namāmi namāmi.
no one can attain liberation without worshipping Ram. I bow to Ram again and again!

Kahauṁ kahāṁ lagi nām baṛāī, Rām na sakahiṁ nām gun gāī.
The glory of Ram’s name is unfathomable. Truth be told, even Ram does not know in full the glory of His name.

Rām bhālu kapi kaṭak baṭorā, setu hetu shram kīnha na thorā.
Ram gathered an army of bears and monkeys, sparing no effort in building the bridge to Lanka.

Nām let bhavsindhu sukhāhīṁ, karahu vichār sujan man māhīṁ.
But His name is so powerful that it dries up the ocean of maya immediately. O good people, give some thought to this!

Rām ek tāpas tiy tārī, nām koṭi khal kumati sudhārī.
Ram uplifted only one soul (an ascetic’s wife, Ahilya), whereas His name has uplifted countless sinners.

Kaliyug keval Hari gun gāhā, gāvat nar pāvat bhav thāhā.
In Kaliyug one can cross the ocean of maya only by chanting the holy name.

Kaliyug jog na jagya na gyānā, ek adhār Rām gun gānā.
In Kaliyug, the paths of yog or knowledge (gyan) are of no use. Chanting of the holy name is the only resort.

Umā kahuṁ maiṁ anubhav apanā, sat Hari bhajan jagat sab sapnā.
(Shankar Ji to Parvati) “Uma, my experience is this: only the chanting of the holy name is true; all else is but a dream.”

Hā Raghunandan prān pirīte, tum binu jiyat bahut din bīte.
(Dashrath on his deathbed) “O Raghunandan! I have lived without You for too long now!”

Sītā Rām charan rati more, anudin baṛhaī anugrah tore.
May my love for the lotus feet of Sita and Ram increase day by day!

As abhimān jāi jani bhore, maiṁ sevak Raghupati pati more.
May I always be proud of the fact that I am the servant and my Master is Shree Ram Himself.

Sakhā param parmārath ehū, kariya Rām pad paṅkaj nehū.
Friend! The ultimate aim of life is to love the lotus feet of Ram.

Sab kar mat khaganāyak ehā, kariya Rām pad paṅkaj nehā.
Kagbhushundi! All are of the opinion that one must develop love for Ram’s lotus feet.

Jin Hari kathā sunī nahiṁ kānā, shravan raṁgh ahi bhavan samānā.
Ears that do not hear the glory of God are mere snake-holes.

Nayananhi sant daras nahiṁ dekhā, lochan mor paṅkh kar lekhā.
Eyes that do not behold the divine sight of Godly Saints are like the artificial eyes on peacock feathers.

Te sir kaṭu tuṁbari sam tūlā, je na namat Hari Guru pad mūlā.
The head that does not bow to God and Guru is like a bitter gourd.

Jinha Hari bhagati hṛiday nahiṁ ānī, jīvit shav samān tehi prānī.
The heart bereft of devotion belongs to one who is dead while living.

Jo nahiṁ karai Rām gun gānā, jīh so dādur jīh samānā.
The tongue that does not glorify Ram is like the tongue of a frog uttering nothing but ugly croaking sounds.

Kulis kaṭhor niṭhur soi chhātī, suni Hari charit na jo harṣhātī.
It is an extremely hard and merciless heart that does not experience extreme joy upon hearing God’s pastimes.

Jagat prakāshya prakāshak Rām, māyādhīsh gyān guṇ dhāmū.
The world is enlightened by the light of Ram, who is the Lord of maya, and abode of knowledge and virtues.

Sab kar param prakāshak joī, Rām anādi Avadhpati soī.
He who illumines all is Ram, the eternal Lord of Ayodhya.

Umā dāru yoṣhit kī nāī, sabahiṁ nachāvat Rām gusāī.
Uma, all are dancing to the tune of Ram.

Kabahuk kari karunā nar dehī, det Īsh binu hetu sanehī.
It is very rarely that the causelessly-merciful God grants the most precious gift of the human body.

Baṛe bhāg mānuṣh tanu pāvā, sur durlabh sadgranthanī gāvā.
It is with great fortune that one attains the human form that is inaccessible to heavenly gods, so say the scriptures.

Live recorded kirtan during the 2026 Five Day 18 Hours Sankirtan from Shree Raseshwari Radha Rani Temple of JKP Radha Madhav Dham, Austin, TX.

Song Credits:

Song - अब प्रभु कृपा करहु येहि भाँती। सब तजि भजन करौं दिन राती ॥ Ab prabhu krịpā karahu yehi bhāmtī, sab taji bhajan karauṁ din rātī

Singer - Sushree Gopeshwari Devi

Composer - Jagadguru Shree Kripalu Ji Maharaj

Lyrics Composer - Jagadguru Shree Kripalu Ji Maharaj

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न वा अरे पुत्राणां कामाय पुत्राः प्रिया भवन्त्यात्मनस्तु कामाय पुत्राः प्रिया भवन्ति।
न वा अरे वित्तस्य कामाय वित्तं प्रियं भवन्त्यात्मनस्तु कामाय वित्तं प्रियं भवति।
न वा अरे सर्वस्य कामाय सर्वं प्रियं भवन्त्यात्मनस्तु कामाय सर्वं प्रियं भवति।
आत्मा वा अरे द्रष्टव्यः श्रोतव्यो मन्तव्यो निदिध्यासितव्यो मैत्रेय्यात्मनो वा अरे दर्शनेन श्रवणेन मत्या विज्ञानेनेदं सर्वं विदितम्॥

Na vā are putrāṇāṃ kāmāya putrāḥ priyā bhavantātmanastu kāmāya putrāḥ priyā bhavanti.
Na vā are vittasya kāmāya vittaṃ priyaṃ bhavantyātmanastu kāmāya vittaṃ priyaṃ bhavati.
Na vā are sarvasya kāmāya sarvaṃ priyaṃ bhavant ātmanastu kāmāya sarvaṃ priyaṃ bhavati.
Ātmā vā are draṣhṭavyaḥ śhrotavyo mantavyo nididhyāsitavyo maitreyyātmano vā are darśhanena śhravaṇena matyā vigyānenedaṃ sarvaṃ viditam.

- Bṛihadāraṇyaka Upaniṣad 4.5.6.

Yagyavalkya is saying,

“It is not for the sake of the husband that the wife loves him, but for the sake of her own happiness. It is not for the sake of the wife that the wife is dear, but for the sake of the self. It is not for the sake of children that children are dear, but for the sake of the self. It is not for the sake of wealth that wealth is dear, but for the sake of the self.”

Everywhere, everything in the world is loved only because we think it can give us happiness. The fact is, no one can love another person for that person’s happiness and pleasure. This is impossible until we ourselves attain that supreme happiness, which is another name for Shree Krishna.

In other words, until we attain God-realization, nobody can love another person for that person’s happiness and pleasure. Before that, everything we do is only for our own happiness, which is swarth (selfishness). And it’s good. Just understand where to find it. Understand what we have to give happiness to.

So, the person who is striving,

“I can love others. I can give happiness to others. I can fulfill the selfishness of others. I can help others,” is like someone doing shram (hard work) with no fruit.

Take rice, for example. Before you get it in the shop to eat it, it is covered by a husk. You take the rice to the mill, and when it is milled, the husk is taken out, and you get the rice to eat. Somebody takes the husk and says,

“I’m going to get fine rice from that again!”

He starts pounding that husk, thinking,

“I can find rice!”

He will only make it into powder, churan (powder). He will never get rice. So, in the same way, if we keep thinking, “I can make others happy,” when we have not made ourselves happy as yet, this is just hard work without any fruit.

First, we have to find our own happiness. Only after finding our own happiness can we give it to somebody else. We ourselves are beggars. What can we give to another beggar?

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विषया विनिवर्तन्ते …

Viṣhayā vinivartante…

- Gita 2.59 (partial)

“If our mind is attached to the objects of the senses, then it’s just going to develop more and more māyic (related to maya, the material energy) impurity.”

If our mind is dwelling upon māyic things, if our mind is yearning for, hankering for māyic things, then we develop more māyic attachment, and the māyic qualities that we’re trying to cure become more intense.

विषयान् ध्यायतश्चित्तं विषयेषु विषज्जते।
मामनुस्मरतश्चित्तं मय्येव प्रविलीयते॥

Viṣhayān dhyāyataś- chittaṁ viṣhayeṣhu viṣhajjate.
Mām anusmarataśh-chittaṁ mayyeva pravilīyate.

- Bhagwatam 11.14.27

Shree Krishna says, “Engage, indulge your mind in thinking about worldly things, and you’ll take on more māyic impurities. You’ll become more immersed in maya.”

This is what we’ve done since eternity. And this is why our mind is in the state it is in, where we’re unable to control it. We’re unable to make it do what we want, and instead, it makes us do what it wants. हमारा मन हमको नचा डालता है. (Our mind makes us dance according to its tune). So this is the state of our mind. But don’t worry, we’re in good company.

Not only do all of us share these same problems, but even Arjun complained of the same.

चञ्चलं हि मनः कृष्ण प्रमाथि बलवद्दृढम्।
तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम्॥

Chañchalaṁ hi manaḥ kṛiṣhṇa pramāthi balavad dṛiḍham.
Tasyāhaṁ nigrahaṁ manye vāyor iva suduṣhkaram.

- Gita 6.34

In the Gita, Arjun complained to Shree Krishna, “I can’t control my mind! You tell me to attach it to You!”

That was the second half of the Bhagwatam shloka that I quoted to you. Krishna says,

“If you attach your mind to the world, then you take on more māyic impurity. If you attach it to Me, your mind gets purified.”

So Arjun says, “How can I attach it to You? I can’t control it! I can’t make it do what I want. It would be easier to control the wind than this fickle, powerful mind of mine!”

So Shree Krishna agreed that the mind is difficult to control.

असंशयं महाबाहो मनो दुर्निग्रहं चलम्।
अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते॥

Asaṁśhayaṁ mahā-bāho mano durnigrahaṁ chalam.
Abhyāsena tu kaunteya vairāgyeṇa cha gṛihyate.

- Gita 6.35

The mind is ‘durnigrah’a (difficult to control), but not ‘anigraha’ (impossible to control). It’s not impossible.

‘Abhyāsena tu kaunteya vairāgyeṇa cha gṛihyate’. Shree Krishna’s answer to Arjun is the same treatment we’ve come here to receive (at the temple): abhyās (practice).

If we practice correctly - in other words, if we adopt the path of bhakti (devotion) with the guidance and protection of a true Guru (spiritual teacher) - then, with the grace of that Guru, as we follow the path of bhakti prescribed by him, our mind will start to be cured of its māyic illnesses.

So Shree Krishna told Arjun, “Practice.”

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Govind jai jai Gopal jai jai, Radha Raman Hari Govind jai jai.
Glory to Krishna. (Gopal is another name of Krishna which means ‘the one Who grazes the calves and cows in the lush forests of Vrindaban’.) Glory to Krishna Who is the Beloved of Radha!

Pyare ki jai Pyari ki jai jai, Shree Vrishbhanudulari ki jai jai.
Glory to Beloved Krishna, Glory to Beloved Radha Who is so sweet and delicate. Glory to Radha, the loving daughter of Brishbhanu.

Shree Radhey Barsane wari, ab to sudhi lo pyari hamari.
O Divine Radha, Queen of Barsana, please look after me now, my beloved!

Śhrī Krishna Govind Hare Murāre, He Nāth Nārāyaṇ Vāsudeva
O Krishna! Govinda! Hari! O slayer of Mura! O Lord Narayan! Vasudev!

Live recorded kirtan during the 2026 Five Day 18 Hours Sankirtan from Shree Raseshwari Radha Rani Temple of JKP Radha Madhav Dham, Austin, TX.

Song Credits:

Song: गोविन्द जय जय गोपाल जय जय, राधा रमण हरि गोविन्द जय जय । Govind Jai Jai Gopal Jai jai, Radha Raman Hari Govind Jai Jai.

Singer: Sushree Rameshwari Devi Ji

Composer: Jagadguru Shree Kripalu Ji Maharaj

Lyrics Composer: Jagadguru Shree Kripalu Ji Maharaj

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…अव्यर्थकालत्वम्…

…avyartha-kālatvam…

Chaitanya Charitamrit: Madhya 23.18 (partial)

If you have to waste even one minute without remembering God, then you feel like,

“I lost a lot today!”

Like, if you lost even one month’s pay, then you think,

“Oh no! I lost a lot! How will I survive now?”

In the same way, if we are bound to waste one minute without remembrance of God, we feel like,

“I have lost everything.”

And then, virakti (natural detachment). Virakti means,

विरक्तिरिन्द्रियार्थानां स्यादरोचकता स्वयम्।

Viraktir indriyārthānāṁ syād arohcakatā svayam.

- Bhakti Rasāmṛit Sindhu 1.3.30.

It means ‘natural detachment from everything’.

When we have virakti, natural detachment, then if you are given very delicious food, a variety of food, or you are given just roti (flatbread) without any dal (lentils) or vegetable, etc., you are equally happy. You enjoy the variety of food in the same way as you enjoy roti alone, without any vegetable or dal, etc., because you are not eating food. You are eating the prasad (sanctified food offering). It is the prasad of Shree Krishna, the prasad of your Guru.

That’s why everything makes you equally happy. If any problem comes, if any calamity comes in your family, even then you are happy because you are thinking that this is the grace of God.

“He wants to snatch all those things from me to which I am attached! Probably He did it for this reason!”

If you are given a lottery of one billion dollars, even then you are the same way. You are not very happy. You are normal. This is virakti.

Mān-śhūnyatā (absence of pride), when you give respect to everyone without any desire to have respect in return from anyone.

Āśhā-bandh (steadfast hope), meaning your hope to see God is increasing by leaps and bounds.

Samutkaṇṭhā (intense longing), vyākulatā (eagerness),

“I have to see God! I have to see God! When will I see God? I cannot live without Him!”

All these symptoms are bhāv-bhakti (devotion at the stage of spiritual emotion). So we have to check ourselves. Where are we? What are we doing? Where are we? This is the time when the end of the year comes. In fact, according to the philosophy of Shree Maharaj Ji, it is not the time for enjoying. It is the time for thinking and evaluating.

“What is our condition? What did I get? And what do I have to get? If I did not achieve this, if I resolved that I have to achieve all these virtues, all these conditions of devotion, and I could not do so, then repent for it! And resolve again that this year I have to be like that. I have to create these qualities in me as a devotee. I must realize God in this life!”

We have to firmly resolve. This is not the time for laughing.

But here, we are still lucky that we came over here to laugh, dance, or sing only for the service of God. If you are remembering God when you are dancing, when you are singing, when you are eating, if you are doing all that while keeping Shree Maharaj Ji in your mind, keeping Shree Krishna in your mind, then you are increasing your devotion anyway. Then it is good. This is what we have to do.

Lord Krishna said in the Bhagavad Gita,

यत्करोषि यदश्नासि यज्जुहोषि ददासि यत्।
यत्तपस्यसि कौन्तेय तत्कुरुष्व मदर्पणम्।

Yat karoṣhi yad aśhnāsi yaj juhoṣhi dadāsi yat.
Yat tapasyasi kaunteya tat kuruṣhva madarpaṇam.

- Gita 9.27.

Whatever you do (remember God), this is the practice of devotion. This is what we have to do.

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That’s why, firstly, we start the practice of remembering God, attaching our mind to God. All the scriptures and Saints say the same thing: we have to start our practice of devotion by detaching our mind from the material world and attaching it to God. But Shree Maharaj Ji, who was given the title of Jagadguruttam (foremost among the Jagadgurus) after four Jagadgurus, simplified it according to the time.

This is Kali yug (the age of Kali). He knows that the people in this yug are so badly attached to this material world that, if they start with this process that they have to detach their mind from the material world first and then attach it to God,it will take a very, very, very long time. That’s why he says that you don’t have to detach your mind from the material world. Forget it. You cannot do it. Don’t detach your mind from the material world.

Then what should we do? Just attach your mind to God. Think about God. Chant the names, the pastimes, the attributes, etc., of God. Think about His attributes. Think about His pastimes as much as you can. Thus, you attach your mind. You have to practice attaching your mind to God. That’s all. But if our mind is attached to the material world, then how can we attach it? No. If you detach your mind completely, which is not possible without devotion, even if you say,

“Yes, I can detach. I am totally detached from the world!”

Even then, it’s not sufficient. You cannot attain the ultimate goal of life. You cannot attain peace. You cannot attain bliss. But if you attach your mind to God without trying to detach it from the world, then your mind will naturally become detached from the world.

You can understand it very simply. If you leave Austin, you are going to Dallas. You have to go to Dallas. You just leave Austin. If you have gone 50 miles away from here toward Dallas, it means you are 50 miles away from Austin and 50 miles closer to Dallas. When you reach Dallas, then you are totally away from Austin.

In the same way, we have to practice attaching our mind to God. That’s why we have to practice according to the instructions of our Guru (spiritual teacher). As I said yesterday,

तद्विद्धि प्रणिपातेन परिप्रश्न‍ेन सेवया । …

Tad viddhi praṇipāten paripraśnen sevayā …

- Gita 4.34 (partial)

“We have to follow the instructions of our Guru.”

Whatever instructions he gives, we have to follow them. That is sadhana (spiritual practice). And what will this sadhana do? It will purify the mind.

Our purification means anarth nivritti (अनर्थ निवृत्ति) - the removal of unwanted tendencies and obstacles). Anarth nivritti means detachment. When we love God, then naturally we will not love the material world. In the same ratio, our attachment to God will increase, and our attachment to the material world will decrease.

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Man mohiṁ liyo Manmohanā.
My mind has been captivated by Manmohan Shree Krishna.

Barajī sakhī, jāhu jani tahāṁ kahuṁ, man-mohan man moh nā.
A friend had warned me not to go near Him, as He would enchant my mind completely.

Puni soi kahī, jāhu jo to sakhī, nainan mohan joh nā.
She further said, “If you do go there, never look at Him at all.

Hauṁ nahiṁ mānī, kiya manmānī, jānī nahiṁ as sohanā.
I did not listen, and acted whimsically, totally unaware that someone could be that beautiful.

Lakhat hiṁ bhaī vikal ut, it yah, ḍar kahuṁ hoya bichhoh nā.
I became extremely restless the moment I saw Him and along with that, the fear of losing Him arose in my heart.

Dharu ‘Kripalu’ ur dhīr, nirāshā, prem māhiṁ sakhi! soh nā.
Shree Kripalu Ji Maharaj gently advises, “O sakhī! Make your heart steadfast. Despair is unbecoming, on the path of love.”

Live recorded kirtan during the 2026 Five Day 18 Hours Sankirtan from Shree Raseshwari Radha Rani Temple of JKP Radha Madhav Dham, Austin, TX.

Song Credits:

Song: मन मोहिं लियो मनमोहना । Mana mohim liyo Manamohanā

Singer: Sushree Rameshwari Devi Ji

Composer: Jagadguru Shree Kripalu Ji Maharaj

Lyrics Composer: Jagadguru Shree Kripalu Ji Maharaj

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He has His maya shakti (material power). We don’t belong to that, but He activates maya and keeps it going.

We belong to His jeev shakti. So we are a part of His power, His soul power. That is why we are called His ansh, not because we’re a piece of Him broken off.

Nonetheless, a Ved mantra tells us that we have this sajatya sambandh (relationship of the same kind) with Him. We’re of the same family. He’s a bird, and we’re a bird. He might be the greatest bird of all, and we’re an insignificant bird, but here that’s not being discussed. We’re both birds. We’re both of the same type. So that’s nice to know. We’re just like Shree Krishna. This mantra goes on to tell us that we have a sadheshya sambandh (relationship of sharing the same place) with Shree Krishna as well.

So not only are we His ansh, not only are we a part of His power, and not only are we made substantially, but we’re made of the same stuff He is - sat chit anand (eternal existence, consciousness, and bliss) - but we live in the same place. We are roommates. This ved mantra says these two birds are sitting in the same tree. The tree is our body. Our physical body houses us and Shree Krishna (is there also). We’re side by side. We’re roommates. So that’s nice to know if you think about it.

“I’m never alone. Krishna is in here with me (in my heart) all the time! He’s my flatmate, my roommate.”

But this mantra goes on to say, “Oh no, not just are you roommates!”

The third aspect to our relationship, the first being sajatya meaning we’re of the same type. The second being sadheshya, ‘desh’ means ‘place’. We’re living in the same place. We’re sharing a space like roommates. Sayujya (union), means ‘we live with’ or ‘we’re combined’; we’re in total union.

“I live in Krishna, and He lives in me!”

That’s even closer than being roommates. Where is He?

“He pervades my soul! And where am I? I live inside of Him!”

Where else is there to live? He’s everywhere. This is sayujya sambandh (relationship of union). So we’re so close, not just like roommates living side by side. That’s one aspect of our relationship with Shree Krishna. We’re actually occupying the same space. You can’t do that with anyone else or any other soul. But you and Shree Krishna are occupying the same space. That’s how close you are with Him.

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मन्निमित्तं कृतं पापमपि धर्माय कल्पते।
मामनादृत्य धर्मोऽपि पापं स्यान्मत्प्रभावतः॥

Man-nimittaṁ kṛitaṁ pāpamapi dharmāya kalpate.
Mām anādṛtya dharmo’pi pāpaṁ syān mat-prabhāvataḥ.

- Padma Purana

“If you are remembering Me by heart, then even if you are sitting in a pub or in any dirty place, you are involved in dharm (righteousness).”

If you are lying and you have to come to satsang (spiritual association) but your family members don’t like it, they fight when you go to satsang, so you say,

“I am going to meet a friend.”

It is a lie. But this lie is dharma. This is punya karm (a pious act). But if you are not lying, you are a very truthful person, you are coming to the temple, and you are sitting in front of the deities, but you are thinking about your family, thinking about your business, then you are committing sin!

“I am sitting in the temple.”

So what? What is going on in your heart? What are you remembering in your heart? That is the word. So you are the sinner.

मामनादृत्य धर्मोऽपि…

Māmanādritya dharmo’pi…

(Even dharm performed without regard for Me becomes sinful).

Although you are doing something very good, and other people may say that you are a very dharmic (righteous) person, you are a very nice person, you are a good devotee, but God, who is sitting in the heart, knows what you are thinking. We are sinners. So, in this way, when we do not worship God, our sins are increasing. Every day, they are multiplying. And when our sins are multiplying, then naturally, in the next life, we will suffer more. Then we will perform more sinful acts, and in the next life, we will be more miserable.

That’s why Shree Maharaj Ji says that we should do it fast, try to understand, and remember God. From now on, think about how you never attained bliss in this world. Even animals learn by the trial-and-error method. But we are human beings, rational creatures, and still, we don’t understand. So many times we are deceived by this world. We have seen the real picture of this world so many times, and still we don’t understand.

And we especially are the most blessed people because we got Shree Maharaj Ji as our Guru, and he infused that philosophy into each and every pore of our self. Even the children know the philosophy of Shree Maharaj Ji. We know that. But still, we are not getting detached from that. We are putting it off.

“Yes, I understand. I will do it! I will do it!”

Because we don’t know that the time of death is chasing us (according to Ved our time of death is pre-determined at our birth) every moment; we are going nearer to death.

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Sakhi! Hari, “chhu-mantar” soṇ kari gayo.
O sakhī! Hari has cast a magic spell on me!

Hauṇ Jamunā jal bharan ga-ee rahi, sakhi! Hari tahaṁ kirikiri soṇ pari gayo.
I had gone to the Yamunā to fetch water and like a little dust particle, Hari entered my eye.

Duhuṃ drigan mili kachhu batarāye, sakhi! Hari turatahiṁ hiy son hari gayo.
Our eyes had met and spoken some unsaid words. Then, He entered via my eyes and stole my heart!

Ab din-rain chain nahiṇ kaisehuṃ, sakhi! Hari nainani jal soṃ bhari gayo.
Now I do not have a moment’s peace, day and night and my eyes are always full of tears.

Palak lakhāt kalap janu un bin, sakhi! Hari virah shail soṃ dhari gayo.
The time taken for an eye blink passes like an age without Him. It is as if He has left a mountain of separation for me to bear.

Tum ‘Kripalu’ mūrakh, lakhi virahini, sakhi! Hari preeti juran soṇ ḍari gayo.
Shree Kripalu Ji Maharaj says, “O sakhī! You would be foolish to become fearful of loving Śhyāmsundar seeing a Gopī in her state of separation (because this is Divine love, and there is infinite bliss in that separation).”

Live recorded kirtan during the 2026 Five Day 18 Hours Sankirtan from Shree Raseshwari Radha Rani Temple of JKP Radha Madhav Dham, Austin, TX.

Song Credits:

Song: सखी! हरि, ‘छू-मंतर’ सों करि गयो। Sakhī! hari, ‘chhū-mantara’ som kari gayo

Singer: Sushree Rameshwari Devi Ji

Composer: Jagadguru Shree Kripalu Ji Maharaj

Lyrics Composer: Jagadguru Shree Kripalu Ji Maharaj

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“You know, we can’t enter that palace. We’re not qualified yet. We have to reach the status of the Gopis. Then we can become qualified to even hear about Mahārās, what Mahārās really is.”

But he said there’s no harm in just looking around the outside of the palace. You can see what the architecture is like from the outside, how beautiful it looks, where the doors and windows are, and how the gardens surround it. You can’t actually know what’s happening inside the palace, but you can take a little stroll around the outside.

Or, when you’re walking down a street and there’s a garden with tall hedges, you can’t see what’s inside. But you know it must be beautiful because there’s a fragrance, a very deep, subtle fragrance from many different kinds of flowers, wafting out of the garden. So, even though you can’t see the flowers in the garden, you can get some idea of what’s inside. Similarly, we can get some idea by hearing about Mahārās. What is it? Why is it so great? But we can’t really know what it is.

Even in the Bhagwatam, Shukdev Ji didn’t give a full, detailed description of Mahārās because Parikshit kept questioning,

“Okay, how did the Gopis attain the Divine world again? Because many of the Gopis loved Krishna in what seems to be a worldly way. Some of them didn’t even know He was God, and they just loved Him like you would love any boy in this world. And yet they attained the Divine abode. They crossed over maya (the material energy that keeps souls bound to the material world). How is it possible?”

He kept asking questions like this, and Shukdev Ji explained a couple of times that Krishna is Divine. So, if you attach your mind to any Divine personality, you’ll attain the Divine abode. Whether you know that They are Divine or not doesn’t matter. You love Them. You surrender to Them. So, you get the result of attaching your mind to that Divine personality.

He explained it like this a couple of times, but Parikshit kept questioning,

“But He’s meeting with the Gopis in the middle of the night. That’s against dharm (righteous conduct), and Krishna is the founder of dharm, the teacher of dharm. He’s supposed to set the example of what dharm is, and here He’s breaking all the rules of dharm!”

He kept questioning.

So, in the end, Shukdev Ji said, “Okay, I think I’ve explained enough about Mahārās. If he’s just going to keep questioning, then he’s not qualified to hear any more!”

We’re not even near the level of King Parikshit. Our minds are much more polluted with worldly desires than his.

पाँचे भूलै देह सुध, छठे भावना रास की। …

Pāṁche bhūlai deh sudh, chhaṭhe bhāvanā Rās kī …

Swami Haridas Ji says there are different levels of Divine absorption. He says that, at the fifth level, you’re so absorbed that you lose total consciousness of your physical body. Beyond that, at the sixth level, that’s where you’re qualified for Rās (Divine bliss and loving exchange).”

So, imagine, what is our state? Never mind losing consciousness of our body. All we can think about is our body: what our belly wants, what our tongue wants, what our eyes want to see, and what our ears want to hear. We’re so attached to our physical desires. So, we are not nearly qualified, but we are aspiring devotees. We are trying to follow the path of devotion.

So, out of their graciousness, God and the Saints have revealed little glimpses of what Mahārās is.

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A Gopi who heard a lot about Shyamsundar’s beauty, pastimes, attributes, etc., was listening to all the maidens of Braj talking about Shree Krishna. They admired the beauty of Shree Krishna, and they remembered the bewitching smile of Shree Krishna.

She was thinking, “What happened to all of them? Why are they talking so much about the son of Nanda? He is only an ordinary human being like us! He is also a gwala (cowherd). Why are they admiring Him so much?”

She was talking to her intimate friend. The intimate friend said,

“Yes, but I heard that His beauty is very magical. So, if you want to protect yourself, it’s better you don’t go near Him.”

The Gopi said, “Why would I go? I have no relationship with Him. Why would I go?”

“No, suppose He meets you somewhere. Then don’t meet Him!”

“No, no, why would I meet anyone who I see anywhere?”

“But I am giving you one more clue that don’t look at Him. If you see Him by the way, suppose you are going somewhere and He is coming from the other direction on the street, you may see Him by chance, but be careful! Don’t look into His eyes!”

Why? Because the Brajwasis (residents of Braj) say:

श्याम बड़ो छलिया बची रहियो गोरी।
जो कान्हा तोये मारग रोके।
ए घूंगशा नीचे किये रहियो गोरी।

Shyam bado chhaliya bachi rahiyo gori.
Jo kaaha toye maarag roke.
Ae ghoongsha neeche kiye rahiyo gori.

You have to pull your veil tightly. If you see Him by chance, pull it tightly over your face!

“Do not look into His eyes!”

जो गोरी तेरो घूंघट खोले ।
ए नैना नीचे किये रहियो गोरी ।

Jo gori tero ghoonghta khole,
Ae naina neeche kiye rahiyo gori.

“But I heard that He is very naughty! Sometimes He removes the veil as well!”

“If you want to keep yourself safe, then don’t look at Him. If He removes your veil, then keep your eyes lowered. Don’t look toward His face!”

She said, “Okay, I will keep these things in my mind.”

So, she used to go to Yamuna Ji every day to bathe, and she had to fetch water from there as well. Once, she was going to Yamuna Ji, and she took a bath. After that, by chance, she saw that Shree Krishna was also there. So, she looked at Him and thought,

“Everybody says that He is extremely beautiful. Probably they are very weak in character. They get very easily fascinated by someone’s beauty. But my character is very strong. Still, I will keep whatever my friend said to me in mind!”

So, what did she do? She tried to look at Him.

“At least I should see once why they are so enchanted by the beauty of Shree Krishna!”

But she thought, “I should not look toward Him.”

So, she kept that in mind. Then, when she came back from Yamuna, she said to her friend,

“Everything was ruined today! All the plans are ruined!”

“What happened?”

“I was trying to protect myself for a long time, but today something went very wrong!”

“What?”

“He cast a magic spell on me too!”

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Siyā Rāmamaya sab jag jāni, karahu praṇām jori jug pāni.
Recognizing Sita and Ram pervade the entire creation, I pay my obeisance with folded hands.

Maṅgal bhavan amaṅgal hārī, dravahu so Dasharath ajir bihārī.
May Lord Ram, the Son of King Dasharath, the embodiment of auspiciousness and remover of all things inauspicious, please Grace me.

Dīnadayāl birad sambhārī, harahu Nāth mam saṅkaṭ bhārī.
O Lord, remembering that you are the refuge of destitutes, please remove the big obstacles in my life (that prevent me from seeing You).

Sītā Rām charan rati more, anudin baṛhaī anugrah tore.
May my love towards the lotus feet of Sita and Ram grow day by day.

Sanmukh hoy jīv mohi jabahīṁ, janam koṭi agh nāsahiṁ tabahīṁ.
(Lord Ram says) When a soul selflessly surrenders to Me, I destroy all of his sins from uncountable lifetimes.

Ab Prabhu kṛipā karahu ehi bhāṁtī, sab taji bhajan karauṁ din rātī.
O Lord, please grace me that I may glorify You day and night.

Maṅgal mūrati Māruti Nandan, sakal amaṅgal mūl nikandan.
O Hanuman, You are personified form of auspiciousness and remover of all things inauspicious.

Binu satsang vivek na hoi, Rām kṛipā binu sulabh na soi.
It is not possible to develop devotional qualities without an association of a true Saint. One cannot receive an association of a true Saint without the grace of Lord Ram.

Hoi vivek moh bhram bhāgā, tab Raghunāth charan anurāgā.
Upon developing humility and detachment from the world, one develops attachment to the Divine lotus feet of Shree Ram.

Umā kahuṁ maiṁ anubhav apanā, sat Hari bhajan jagat sab sapnā.
Lord Shiv says to Parvati, “Uma, I am telling You My experience: the chanting of Lord’s name is the absolute truth. Everything else in the world is like a dream (transitory).”

Hari vyāpak sarvatra samānā, prem te pragaṭ hohiṁ maiṁ jānā.
Although God is equally omnipresent everywhere, He appears in a form in response to the Divine love of His Saints.

Bandauṁ Guru pad padum parāgā, suruchi subās saras anurāgā.
I humbly bow down at the lotus feet of my Guru Whose footdust is filled with Divine love.

Deh dhare kar yah phalu bhāī, bhajiya Rām sab kām bihāī.
There is only one purpose of human life. It is to worship Lord Ram leaving aside all worldly desires.

Tarahi na binu sevaeṁ mam Svāmī Rām namāmi namāmi namāmi.
No one can attain liberation (or God realization) without worshipping my Lord Ram. I bow to Shree Ram again and again.

Kahauṁ kahāṁ lagi nām baṛāī, Rām na sakahiṁ nām gun gāī.
The glory of Ram’s name is unfathomable. Even Lord Ram does not know the full glory of His name.

As abhiman jā-i jani more, maiṇ sevak raghupati pati more.
May I always be proud of the fact that I am the servant and my Master is Shree Ram Himself.

Live recorded kirtan during the 2026 Five Day 18 Hours Sankirtan from Shree Raseshwari Radha Rani Temple of JKP Radha Madhav Dham, Austin, TX.

Song Credits:

Song - सीया राममय सब जग जानि, करहु प्रणाम जोरी जुग पानी॥ Siya Ramamaya saba jaga jäni, karahu pranāma jori juga pāni

Singer - Chirag bhaiya

Composer - Jagadguru Shree Kripalu Ji Maharaj

Lyrics Composer - Jagadguru Shree Kripalu Ji Maharaj

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So, it’s not favourable talk; It’s not what you do that is favourable like offering prasad (sanctified food), mala (prayer beads), or chanting. It’s not what you practice, but what you think, what your mind thinks. It is very important to note what your mind is thinking, how your mind is thinking. Is it doing anukul chintan and pratikulyasya varjanam?

We are absolutely forbidden by our scriptures, in the words of the Supreme Lord Himself, never ever to engage in adverse thinking. We are forbidden from doing adverse thinking, in other words, thinking unfavourably, of our Divine Beloved God and Guru. Since we don’t see God physically, we only worship Him through the help of the deities, or in our minds, we make a form and try to meditate on that form and think about God. So, the chances of engaging in unfavourable thinking are much, much less. But toward the Guru…

Oh yes, every moment the mind will have some unfavourable thinking in between the favourable thoughts. That’s where we need to be very careful with the Guru. But with the Divine Personality, we need to be doing anukul chintan only.

In the Bhagawad Gita (the sacred song of the Lord), Chapter 4, Verse 34, the Supreme Almighty Lord Krishna Himself, through Arjun, is revealing this secret, telling the entire world, all of us, about the practice of our sadhana (spiritual practice).

It begins with guru sharanagati (surrender to the Guru). We have to be very careful when it comes to the spiritual master, the Sadguru (true spiritual master), and always maintain anukul chintan. Because all the work will only be done in the spiritual phenomenon by the Guru, right from the beginning to the end.

तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया।
उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः॥

Tad viddhi praṇipāten paripraśhnen sevayā.
Upadekṣhyanti te gyānaṁ gyāninas tattva-darśhinaḥ.

- Bhagawad Gita 4.34

The Supreme Guru, who is a God-realized Saint, the Guru who is a God-realized personality, remember, not just any Guru you choose and take. The personality has to be Divine whom we accept as our Guru.

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Like Shree Maharaj Ji was saying the other day when was delivering a lecture when satsang (spiritual association) was going on. This one person would get up, go out, and then come back and sit and listen. A very good devotee, but (he had) a very bad habit, a very bad attachment. Again, he would get up, go out, and come back.

So Maharaj Ji said, “What is he doing? Every time I see him…”

So one day, Maharaj Ji followed him. So when Maharaj Ji had finally given the talk and got up to go back to his room, that was the time this person actually was rather thinking of taking a longer time. So the devotee stood up, he got up quickly, and as Maharaj Ji had gone one way, the devotee went the other way. Maharaj Ji then turned around. He didn’t have to turn around, but he just turned around, and saw the devotee going there. The person didn’t see Maharaj Ji seeing him, and Maharaj Ji immediately went and followed him. The devotee had a packet of cigarettes in his front pocket, and that’s what he was doing. He was a chain smoker. He just couldn’t stop it. He was such a good devotee, but (he had) this attachment to cigarettes. Yes, tea, cigarettes, alcohol - these things create attachment. Just imagine! They take power over our mind when the mind is the most powerful tool that God has given us. And the key to the mind is in our hands, not even in God’s hands. Which way we switch it on or switch it off is up to us. And we just let it go (under the power of the attachment) like that, and then we become slaves.

So, Maharaj Ji took the packet out and took all the cigarettes. There was a match and he lit it and put it in his mouth! Maharaji put it in his mouth, and lit it all! And it kept on burning until it started burning Maharaji’s lips. And that devotee started crying like anything. He fell at the feet of Shree Maharaj Ji, and he vowed and made a pledge. He promised Shree Maharaj Ji that from today onwards, he was not going to do this.

The Guru has to do all that to teach us a lesson. So much the Guru has to go through to get this mind of ours engaged, involved, and attached to God and to the Divine Saints, to themselves, to the Guru Himself, so that we can continuously remember our Divine Beloved Lord. Our mind may continuously seek to drink that Divine nectar rather than these material, pleasure-giving, sensual, temporary things that are going to totally destroy us anyway one day.

So sadhana or remembrance is the key word.

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Tū hī tū hī tū hī to hai merā Nandnandan. 
Maiṁ bhī maiṁ bhī maiṁ bhī to hūṁ terā Nandnandan.
A fully surrendered devotee says with absolute confidence (three times): 
Oh, Nandnandan Krishna! You are the only one who is mine and,
oh Nandnandan Krishna, I am also Yours!

Tū hī merā tū hī merā swāmī Nandnandan. 
Tū hī merā tū hī merā sakhā Nandnandan.
Oh Nandnandan, You are my only true Divine Master and,
oh Nandnandan, You are my only true friend! 

Tū hī merā tū hī merā sut Nandnandan. 
Tū hī merā tū hī merā piya Nandnandan.
Oh Nandnandan, You are my only true son and, 
oh Nandnandan, You are my only true beloved. 

Tū hī merī gati mati rati Nandnandan. 
Tere sivā merā koī nahiṁ Nandnandan.
Oh Nandnandan, You are my only access (to the Divine abode), 
understanding (of the Divine matters) and the experience 
(of the Divine bliss of Vrindaban) and, oh Nandnandan, 
except You there is nobody else who is truly mine. 

Tū hī mam mātā pitā bhrātā Nandnandan. 
Terā hī kahā huā hai yah Nandnandan.
Oh Nandnandan, only You are my true mother, father and 
brother because, oh Nandnandan, You Yourself have said 
that (at so many places in the scriptures). 

Merā sab kuchh hī hai terā Nandnandan. 
Terā sab kuchh bhī hai merā Nandnandan.
Oh Nandnandan, whatever I have is all Yours. 
And, oh Nandnandan, whatever You have is also mine 
(as I am fully surrendered to You)! 

Mānā maiṁ hūṁ ati ho patit Nandnandan. 
Tū bhī to patit pāvan Nandnandan.
Oh Nandnandan, I admit that I am an extremely fallen soul, 
but, oh Nandnandan, (You have said in the scriptures) 
You Grace all the fallen souls with Your love. 

Mānā maiṁ hūṁ ati dīn hīn Nandnandan. 
Tū bhī to dīnānāth mam Nandnandan.
Oh Nandnandan, I admit that I am very destitute 
and sinful. But, my Nandnandan, You also 
are the 'Refuge of Destitutes'. 

Mānā maiṁ hūṁ sadā se vimukh Nandnandan. 
Kintu hūṁ to terā hī maiṁ aṁsh Nandnandan.
Oh Nandnandan, I admit that for uncountable lifetimes, 
I have kept myself away from You. But, oh Nandnandan, 
please accept me! After all, I belong to You because 
I am a fraction of You (You have said that in the scriptures).
 
Mānā maiṁne tujhko bhulāyā Nandnandan. 
Yāmeṁ to hai doṣhī terī māyā Nandnandan.
I also admit, oh Nandnandan, that I had forgotten You 
(did not surrender to You). But, oh Nandnandan, 
this has happened because of Your power maya 
(which kept me engrossed in worldly pleasures and away from You). 

Mānā maiṁne jānā nahiṁ tohi Nandnandan. 
Terī kṛipā binu jānā kaun Nandnandan.
Oh Nandnandan, I admit that so far I have failed 
to know You. But, oh Nandnandan, who can know 
You without Your Grace? 

Mānā maiṁne māyā ko na jītā Nandnandan. 
Terī kṛipā binu kaun jītā Nandnandan.
Oh Nandnandan, I admit that so far I have been unable 
to defeat Your power maya. But please tell me, oh Nandnandan, 
who can defeat maya without Your Grace?

Mānā maiṁne bhakti kiyā nahiṁ Nandnandan. 
Tū to binu hetu sanehī Nandnandan.
Oh Nandnandan, I also admit that I have not done any devotion 
to You. But, oh Nandnandan, You are known to be loving and 
gracing the souls causelessly. 

Mānā maiṁne kiyā manmānā Nandnandan. 
Man se to hāre gyānī dhyānī Nandnandan.
Oh Nandnandan, I admit that I always did whatever 
my mind told me to do (was engrossed in worldly pleasures). 
But, oh Nandnandan, the effect of attractions of the world 
on the mind is so powerful that even the great gyanis 
and yogis can not overcome it. 

Mānā maiṁne kiyā sadā pāp Nandnandan. 
Mere pāchhe māyā kyoṁ lagāyā Nandnandan.
Oh Nandnandan I admit that I have committed uncountable sins 
in this life and in uncountable past lives but, oh Nandnandan, 
maya is Your power and it always chases me wherever I go.
 
Mānā moh nishā meṁ maiṁ soyā Nandnandan. 
Tū to ū r thā na kyoṁ jagāyā Nandnandan.
Oh Nandnandan, I admit that I have been sleeping 
(keeping away from You) under the darkness of ignorance 
(worldly attachment) but, oh Nandnandan, You always reside 
in my heart and You could have awakened me! 

Mānā maiṁ hūṁ bure se bhī burā Nandnandan. 
Hūṁ to terā, lāj jāy terī Nandnandan.
Oh Nandnandan, I admit that I am the most sinful soul 
in this universe but, oh Nandnandan, after all I am Yours, 
and (seeing me in this condition) what will the people say about You? 

Mānā man te hūṁ maiṁ to hārā Nandnandan. 
Tū hai kaisā Manmohan Nandnandan.
Oh Nandnandan, I admit that my mind has lost all hopes 
of reaching You but, oh Nandnandan, You are known as 
Manmohan (the one Who entices the heart) so why haven't 
You enticed my heart so far? 

Mānā maiṁne pichhlā bigāṛā Nandnandan. 
Aglā to ab tū banā de Nandnandan.
Oh Nandnandan, I admit that I have wasted this and 
uncountable past lives but, oh Nandnandan, but from 
now on please take care of me (Grace me with Your love)! 

Mānā maiṁ hūṁ sab vidhī doṣhī Nandnandan. 
Tū to hai 'Kripalu' kṛipā karu Nandnandan.
Oh Nandnandan, finally I admit that in every way, I am at fault but,
oh Nandnandan, You are extremely Gracious, so please accept me 
and Grace me (with Your Divine love)!

Live recorded kirtan during the 2026 Five Day 18 Hours Sankirtan from Shree Raseshwari Radha Rani Temple of JKP Radha Madhav Dham, Austin, TX.

Song Credits:

Song - तू ही तू ही तू ही तो है मेरा नंदनंदन । मैं भी मैं भी मैं भी तो हूँ तेरा नंदनंदन ॥ Tu hi tu hi tu hi to hai mera Nandnandan. Main bhi main bhi main bhi to hun terȧ Nandnanḍan.

Singer - Sushree Gopeshwari Devi

Composer - Jagadguru Shree Kripalu Ji Maharaj

Lyrics Composer - Jagadguru Shree Kripalu Ji Maharaj

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All the queens were trying their best, giving all kinds of herbs, all kinds of medicines, but He was not having any comfort. Then, Narad Ji came over there, and he asked,

“What’s the matter”?

And then, when he came to know that Shree Krishna is having a headache, he smiled.

“How can He have the headache? We have headaches because we have so many worries. What worries does He have? That’s why this pain is made by Himself! There should be some reason. There should be some leela (Divine pastime) of Shree Krishna!”

Then he went to Shree Krishna, and he asked, “I know this pain is created by Yourself, so tell me, what is the medicine? What do You want?”

Then He said, “If you bring the foot dust of any devotee who loves Me and let Me smear it on My forehead, then I will be okay!”

First of all, Narad Ji thought, “Why should I not do that? I am also a devotee! I love Shree Krishna!”

He was going to do it, but he said, “No, no, no! I should be away from this matter. I don’t know what His leela is! Once, He has given Me the face of a monkey. Now I don’t know what His leela is right now, so I should be away from this!”

Then he went to all the queens. They said,

“Narad Ji, what happened to you? He is our husband! An ordinary lady will not give her foot dust for her husband, and you are asking us for Shree Krishna? Are you okay? If you ask for our life, we can give life to Shree Krishna, but not the foot dust!”

Then he went everywhere, to all the great Paramahamsas (greatly realized Saints), yogis (spiritual practitioners), Indra, munis (sages), everyone who was claiming that Shree Krishna is my ishtadev (the Supreme Lord), that we love Him, and that we sacrifice our life for Him. They all denied, and all of them said that we can give our life for Shree Krishna, but not the foot dust to apply on the forehead!

He came back and he asked Shree Krishna, “I went everywhere.”

Narad Ji is called abadhagati, meaning he has to just resolve (traverse). Only by resolving, he can reach anytime within no time. So he came back to Shree Krishna and he asked,

“I went everywhere, but I couldn’t get Your medicine! You tell me, where is Your pharmacy? Where can I get it?”

Then He said, “Did you go to Braj?”

“No, I didn’t go there.”

“Go there.”

“When all these queens did not give, the Brajwasis (residents of Braj) are uneducated, uncivilized. How would they understand anything?”

“You know, just try. Go.”

Then he went, and when the Gopis came to know that Narad Ji is coming from Shree Krishna, they immediately surrounded Narad Ji and asked,

“How is Shree Krishna?”

Everybody was asking, “How is Shree Krishna?”

And he said with a sad face, “He is not well at this time because He is having a headache.”

“Oh, Narad Ji, then what are you doing here? You should go and bring some medicine immediately for Him.”

He said, “I came here for the medicine only.”

“Here for medicine? Yes, what medicine?”

“He wants the foot dust of any of His devotees to smear on His forehead. If you can give, then He will be okay.”

The Gopis said, “Only this thing? Take as much as you can!”

All the Gopis were ready to give foot dust.

“Take, Narad, as much as you want and go immediately, as soon as it is possible!”

Narad was stunned. “Gopis, what are you doing? Do you know that you are giving your foot dust to Shree Krishna? You know about Him? Who is He?”

“Narad Ji, this is not the time of argument. You just go, because He is having pain. You go! You want to say that Shree Krishna is His Divine Personality, is God, and if we give our foot dust to apply on the forehead, then we will go to hell? This is what you want to say?”

“Yes, you will go to Raurav Narak (a dreadful hell), the worst one!”

Then the Gopis smiled and said, “Narad Ji, if He gets comfort, if He is happy with this foot dust, then we don’t mind going to hell! We have been many times!”

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