Radhe Radhe, Shree Radhe Radhe Radhe.
Radhe Radhe Radhe Radhe Radhe,
Radhe Radhe Radhe Radhe Radhe Radhe. Shree Radhe Radhe Radhe.
All glories to Radharani.

Gāvo chhin chhin nām Radhe,
dhyāvo chhin chhin roop Radhe. Shree Radhe Radhe Radhe.
Chant the name of Radha and meditate upon the form of Radha every moment.

Agati kī gati tū hī Radhe,
tohĩ taji kit jāūṁ Radhe. Shree Radhe Radhe Radhe.
O Radhey, you are the refuge of destitutes. Where else can I go except You ?

Māgūṁ bhukti na mukti Radhe,
māgūṁ tav pad prēm Radhe. Shree Radhe Radhe Radhe.
O Radhey, I do not ask for liberation or worldly pleasures (from You). I only ask that my mind always be in the loving remembrance of Your lotus feet.

Terī binu anukampā Radhe,
kaun banā terā nām batā de. Shree Radhe Radhe Radhe.
O Radhey, please name even one soul who became Yours without Your Grace.

Ab na chhoḍūṁ pāchhā terā Radhe,
pyār kare yā māre mohĩ Radhe. Shree Radhe Radhe Radhe.
O Radhey, whether You accept me or not, I am never going to leave You now.

Māyā vash maiṁ to bhūlā Radhe,
tūne kāhe bhulāyā mohĩ Rādhe. Shree Radhe Radhe Radhe.
O Radhey, I have forgotten You because I am under the bondage of maya, but why have You forgotten me?

As var de varde mohĩ Radhe,
tosoṁ kabhūṁ kachhu nahī māgūṁ Radhe.
Shree Radhe Radhe Radhe.O Radhey, please grant me such a boon that I should never ask anything from You.

Ved jehi kah brahm soū,
pāyo nahĩ tav pār Radhe. Shree Radhe Radhe Radhe.
Whom the Vedas describe as supreme brahm (Krishn), even that brahm cannot understand You completely.

Jākī pad raj chahat Hari Har,
soū chah tav pad raj Radhe. Shree Radhe Radhe Radhe.
O Radhey, Whose Divine pad raj (foot dust) even God Vishnu and Shiv desire, the same Krishn desires the raj (foot dust ) of Your lotus feet.

Hamarī or na hero Radhe,
Apnī or nihāro merī Radhe. Shree Radhe Radhe Radhe.
O Radhey, please do not look at me (as I am a fallen soul). Please look towards Yourself (as You are the uplifter of fallen souls).

Mosōṁ koū yāchak nahĩ Radhe,
tosōṁ avaḍhar dānī nahĩ Rādhe. Shree Radhe Radhe Radhe.
O Radhey, there is no one who is a bigger begger than me and there is no one as liberal and compassionate as You.

Merā bal terā nām Radhe,
kāu din ānā hogā tohĩ Radhe. Shree Radhe Radhe Radhe.
My only strength is Your name. I am sure that one day You will come to me (and give me Your Divine vision)

Dāsī māre tav tav sut Radhe,
tosōṁ dekhā jāy kas Radhe. Shree Radhe Radhe Radhe.
O my Divine Mother Radhey, how can You tolerate that Your servant maya is troubling Your son (me).

Hāṁ ‘Kripalu’ kupūt jagat bahu,
ho kumāt na jagahūṁ Radhe. Shree Radhe Radhe Radhe.
Shri Kripalu Ji Mahaprabhu says in the words of a devotee, “O Radhey, it is common in this world to have a bad son, but a mother is always nice to her son and takes care of him.”

Live recorded kirtan during the 2026 Sadhana Shivir from Shree Raseshwari Radha Rani Temple of JKP Radha Madhav Dham, Austin, TX.

Song Credits:

Song - राधे राधे राधे, राधे राधे, श्री राधे राधे राधे । Radhey Radhey Radhey, Radhey Radhey, Shree Radhey Radhey Radhey

Singer - Swami Maheshvaranand

Composer - Jagadguru Shree Kripalu Ji Maharaj

Lyrics Composer - Jagadguru Shree Kripalu Ji Maharaj

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“How is it possible? Aghasur tried to kill all the gwalbals (cowherd boys) and wanted to kill Shree Krishna as well! How is it that he was liberated?”

Shukdev Ji said, “Parikshit, think about it. Shree Krishna entered into him, and he received His physical touch.”

He contrasted it with another situation.

सकृद् यदङ्गप्रतिमान्तराहिता मनोमयी भागवतीं ददौ गतिम् । …

Sakṛid yad-aṅga-pratimāntarāhitā manomayī bhāgavatīṁ dadau gatim …

- Bhagwat Mahapuran 10.12.39 (partial)

A soul under the bondage of maya (God’s material energy), who has never met Krishna. Or even if that soul met Krishna, he or she did not recognize Him and has no way to know Him and cannot see Him right now, such a soul has no way of correctly imagining His form. And yet, manomayi (through a mental image), by creating their own mental image of Shree Krishna, that soul is able to attain a state of oneness with Shree Krishna.

When Shree Krishna is so gracious that a maya-bound soul with a mayic (material) mind, who is incorrectly imagining Shree Krishna’s form…because how could a mayic mind correctly imagine His Divine form? We are incorrectly imagining His Divine form and yet He says,

“That’s all you have to do. I accept your effort.”

He accepts our incorrect meditation and gives us Divine credit for it. So Shukdev Ji’s point was that when Shree Krishna is so gracious, He is willing to give us so much leeway that He says,

“You don’t even have to imagine Me correctly. Just try to think of Me! Create your own form of Me. I enter into that form as well. I accept that form, and I give you Divine credit for your effort, no matter how good or bad your meditation is. If you are trying, I grace you accordingly.”

So when He is so willing to grace any soul, why is it so surprising to you that He was willing to grace Aghasur? This is how Shukdev Ji explained it to King Parikshit. But the main point for us, the practical point, is that in this explanation Shukdev Ji reconfirmed this process that merely by creating our own mental image of Shree Krishna, we are actually able to attain Him.

And this brings us back to that original point. How can the soul say that Krishna is being stubborn? We’re saying,

“No, no, no! You grace me first, then I’ll surrender.”

And we think He’s being stubborn. No. Why are you telling Me to surrender first? Look at how udar (generous) He is. Look at how liberal He is with His grace. All He says is,

“Just try. Try to think of Me. Try to do my smaran (loving remembrance), and I will accept your effort. No matter what kind of form you create in your mind, no matter how far it is from the correct form, I accept your effort!”

So this illustrates Shree Krishna’s extreme graciousness, His extreme mercy upon us, and demonstrates to us that He is already gracing us so much. All that is required from us is a little bit of effort to open our mind to Him and receive that grace. The act of doing smaran is just our effort to receive His grace by joining our mind with Him. The electricity is already in the lines running through the walls. But if you don’t plug into the outlet to receive the power to run your appliance, then how can you blame the powerhouse by saying,

“You’re not giving me energy?”

The powerhouse says, “I’m giving everybody energy, but it’s up to you to plug in!”

So this summarizes our quarrel with Shree Krishna.

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How to Advance Spiritually

बिनु स्वारथ पर अपकारी। अहि मूषक इव सुनु उरगारी॥

Binu svārath par apakārī. Ahi mūṣhak iv suni uragārī.

- Ramcharitmanas, Uttar Kand

He gives two examples: Ahi (snake) and mūshak (rat). Ahi means snake. A snake bites a person. The snake doesn’t get anything. Kuch milte nahi (it gains nothing). And the person dies.

Mūshak means a rat. A rat goes into a house and eats all the clothes and the paper. Kuch milte nahi (it gains nothing). It doesn’t get vitamins and protein from the clothes and the paper. That’s its nature. It just destroys. So does the wicked person.

Kagbhushundi Ji says to Garud Ji,

बयरु अकारन सब काहूँ सों।
जो कर हित अनहित ताहूँ सों॥

Bayaru akāran sab kāhūṃ soṁ.
Jo kar hit anahit tāhūṃ soṁ.

- Ramcharitmanas, Uttar Kand

He makes enmity with everyone for no reason at all. He just makes enmity. He fights. He quarrels.

“Eh, idhar āo. Eh, jhāpar.” For no reason, “Eh, come here! I’m going to give you one slap!”

And if someone does something good - I gave the example yesterday. Vibhishan was giving good advice to Ravan,

“Return Sita! Take shelter of Ram!”

Ravan became even more angry. Someone tries to do something good, and the wicked person sees that as the worst thing. The scriptures say there are four kinds of people. ‘Chār prakār ke log hain’ (There are four kinds of people.),

एके सत्पुरुषाः परार्थघटकाः स्वार्थान् परित्यज्य ये।
सामान्यास्तु परार्थमुद्यमभृतः स्वार्थाविरोधेन ये॥
तेऽमी मानव-राक्षसाः परहितं स्वार्थाय निघ्नन्ति ये।
ये तु घ्नन्ति निरर्थकं परहितं ते के न जानीमहे॥

Eke satpuruṣhāḥ parārtha-ghaṭakāḥ svārthān parityajya ye।
Sāmānyāstu parārthamudyama-bhṛitaḥ svārthāvirodhen ye॥
Te’mī mānav-rākṣhasāḥ parahitaṁ svārthāya nighnanti ye।
Ye tu ghnanti nirarthakaṁ parahitaṁ te ke na jānīmahe॥

The first kind of person is one who sacrifices his own happiness to help others. Even though he may come to harm, he will go out of his way just to help others. These are the Saintly people. The second kind of person is one who helps others, but first thinks about himself,

“Āpun pehle. - I will help you (but my interests come first).”

Someone is very hungry, a beggar, and he is begging,

“Please, ek roti dijiye (please give me one piece of bread). I am so hungry. For a whole week I haven’t gotten anything.”

“Acha, acha bhaiya (all right, brother). I am going to give you a roti (flatbread), but first I have to make sure I have enough.”

The third kind of person is one who harms others to satisfy his own self-interest. ‘Te’mī mānava-rākṣasāḥ parahitaṁ’ (they are human demons). They are said to be rakshas (demons), demons in human form. Someone sees a very hungry person who has not eaten for a whole week. By chance, someone gives him one loaf of bread. He goes and grabs away that loaf of bread and eats it himself, not caring that the hungry person may die.

And the fourth class of person is the wicked person. He harms others without any reason, without any purpose.

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Shyāmā-Shyām dhām Vṛindāvan, saras prēm-ras vipin bahāvat.
Radha Krishna are outpouring the supreme Bliss of raas in Vrindavan.

Yāmini sharad, saṅg Braj bhāmini, abhirāmini dhuni venu bajāvat.
With uncountable Gopis of Braj, on the Sharad Poornima night, Shree Krishna is playing soul-catching notes on His flute.

Jehi suni, taji anahad dhuni gyānī, jāni samādhi upādhi bhulāvat.
Hearing that, gyani Saints abandoned their relishment of the Divine sound, anahad nad, and relinquished their samadhi state, considering them to be an obstacle in the enjoyment of the sound of Krishna’s flute.

Divya vilās rās-ras khelat, Lāl-Lādlī nāchat gāvat.
Radha and Krishna are Both singing and dancing, and, at the same time They are also doing the Divine leelas of intimate nature.

Urajhat ut kuṇḍal alakani, it, besar vanmālahiṁ urajhāvat.
(Suddenly, during the movement of the dance as They come close together, Their adornments entangled and They came to a standstill). That side, Krishna’s ear ornament got entangled with the tresses of Radha Rani, and on this side, Radha’s besar with Krishna’s got entangled with Krishna’s banmala.

Hiya hulās kachhu hās Yugalvar, Lāl Yugal nij kar surjhāvat.
This rejoiced halt thrilled Their hearts, and Both, Lal and Lali, (standing very close) are unentangling each other’s ornament with Their hands.

Piya tanu lakhi pratibiṃb Priyā nij, jāni ān tiya mān baṛhāvat.
ishna’s peetambar had slipped down from His chest during this period and so, the natural shiny glow of Krishna’s body showed the reflection of Radha’s face on it as Her face was quite close to His chest.) When Radha noticed the female figure on Krishna’s body (out of Her extreme innocent lovingness) She considered it to be some other woman, and then She did maan.

Uṭhi risāy chali kaṭu subhāy Lali, kar dhari chibuk bhṛikuṭi bal lāvat.
Lali Radha became irritated. She moved away and sat at another place, holding Her chin on Her palm and arching Her eyebrows in anger.

Lai Lalitā sakhī ati sabhīt piya, sajal-nayan kar jori manāvat.
(Krishna had no clue of this sudden happening. He thought probably some of His actions might have annoyed Her.) So, taking Lalita with Him, Krishna comes to Radha and, with folded hands and tears in His eyes and with a trembling heart, He propitiates Her to be appeased.”

Phiri baiṭhīṁ mukh mori kahati, “Ur dhari kou tiya ab mo ḍhig āvat.”
Radha moved Her body, and turning Her face to the other side, She angrily says, “Holding some other woman in Your heart You are again coming to Me!”

Baṛ asamaṇjas kahi na jāy kachhu, ṭhāṛho Giridhar dṛig barasāvat.
Perplexed, Giridhar Krishan is in a fix. He doesn’t know what to do now. With trickling tears, He is simply standing. (Lalita had to think fast. She discovered that shiny glow of Krishna’s bodv holds the reflection of the person standing close by. She thought that Radha would have seen the faint outline of Her own face on Krishna’s chest and would have thought that Krishna was dancing with Her and remembering some other woman in His heart, and that could be the reason for Her maan.)

Lalitā budhi-bal Lāl oṛhanī, oṛhi Lāl duti-deh durāvat.
(Knowing this, She quickly took off her choonari.) With the help of Lalita, Krishn used Her pink choonari to hide the glow of His body.

Lakhi ‘Kripalu’ tirachhe dṛig Radhe, haṁsi nij priyatam kaṇṭh lagāvat.
Radha, looking sidelong to Krishna (and not seeing that image again), felt happy. She smiled, got up, and lovingly hugged Her beloved Krishna.

Live recorded kirtan during the 2026 Sadhana Shivir from Shree Raseshwari Radha Rani Temple of JKP Radha Madhav Dham, Austin, TX.

Song Credits:

Song - श्यामा-श्याम धाम वृंदावन, सरस प्रेम-रस विपिन बहावत । śhyāmā-śhyāma dhāma-vṛindāvana, sarasa prema-rasa vipina bahāvata

Singer - Chirag Bhaiya

Composer - Jagadguru Shree Kripalu Ji Maharaj

Lyrics Composer - Jagadguru Shree Kripalu Ji Maharaj

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कृषिशब्दः सत्तार्थो णश्चानन्दरूपकः ।
सत्तार्थो सत्ता स्वानन्दो योर्योगश्चित्परं ब्रह्म कृष्ण इत्यभिधीयते ॥

Kṛiṣhi-śhabdaḥ sattārtho ṇaśh-chānanda-rūpakaḥ.
Sattārtho sattā svānando yoryogaśh chit-paraṃ brahma kṛiṣhṇa ityabhidhīyate.

- Brihad Gautamiya Tantra

What does Krishna mean?

Krishna, that name means sat-chit-anand-Brahm (eternal existence, Divine consciousness, and Divine bliss).

We talked about this a few days ago when we talked about what is bhakti (devotion), and we learned about the powers of God. We learned that sat-chit-anand-Krishna-swaroop (the true Divine form of Shree Krishna) the actual form of Shree Krishna is sat-chit-anand. So here we are being told His very name means sat-chit-aAnand. So He is sat-chit-anand-Brahm. The word used in this verse is param-Brahm (the Supreme Absolute reality).

In fact, there is one Upanishad called the Gopal Tapaniya Upanishad, which is all about Gopal, Shree Krishna. So the very first mantra asks a question:

कः परमो देवः कुतो मृत्युर्बिभेति ।
कस्य विज्ञानेनाखिलं विज्ञातं भवति ।

Kaḥ paramo devaḥ kuto mṛityurbibheti.
Kasya vigyānenākhilaṁ vigyātaṁ bhavati.

- Gopal Tapaniya Upanishad

1. Who is the param-Dev (Supreme God)?

2. Who is the one that by knowing whom you know everything, and there is nothing more to know after that because there is nothing beyond Him?

3. And who is the one before whom death himself, meaning Yamraj (the god of death), trembles?

So the answer is given in the second mantra of the Gopal Tapaniya Upanishad:

श्रीकृष्णो वै परं दैवतम् …

Shrī-kṛiṣhṇo vai paraṁ daivatam …

- Gopal Tapaniya Upanishad

Shree Krishna is the param-Dev. Shree Krishna is the one by knowing whom you know everything because there is nothing more beyond Him. Whatever exists, exists within Him. And it is Shree Krishna before whom even Yamraj trembles because Shree Krishna is the Lord of the god of death.

The third mantra of the Gopal Tapaniya Upanishad says:

कृष्ण एव परो देवः । तं ध्यायेत् । तं रसेत् । तं भजेत् ॥

Kṛiṣhṇa ev paro devaḥ । Taṁ dhyāyet । Taṁ raset । Taṁ bhajet ॥

- Gopal Tapaniya Upanishad

Shree Krishna Himself, Shree Krishna only, is Param-Dev (Supreme God). Do dhyan (meditation) of Him. He is Ras (Divine bliss). Do bhajan (loving devotion) of Him. That’s what this mantra says.

So we’re starting to get an idea that Shree Krishna is Param-Brahm (the Supreme Absolute Reality), Supreme God.

If you go to the Gita, you’ll find the same thing. In the Gita, Shree Krishna says:

मत्तः परतरं नान्यत्किञ्चिदस्ति धनञ्जय । …

Mattaḥ parataraṁ nānyat kiṇchidasti dhanaṇjaya…

- Gita 7.7 (partial)

“Arjun, there’s nothing beyond Me.”

That’s what Paratattva (the Supreme Reality), or Parat-Paratattva (the Absolute Supreme Reality), means. It means the ultimate Reality beyond which there is nothing more. You can’t go beyond that because whatever exists is within Him.

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“Okay, God, help me with that decision.”

It’s like one decision could create one outcome, another decision could create another, and I’m trying to trust that the decision is there, but I’m still making it, so I’m confused that if I take one path, one outcome might come, and if I take another, another might come. Does that make sense? I’m not sure exactly what my question is, but I’m confused.

Swami Nikhilanand Ji’s answer: “I would say, don’t worry about the outcome. Do the right thing. What comes, let it come. Just do the right thing in every situation, as best as you can understand what the right thing is.

And sometimes, as far as being aware of the limited time we have left, I tell people, physically speaking in the way you plan your physical life, plan as if you’re going to live for a hundred years. Meaning, retirement funds and all of that…you plan as if you’re going to live for a hundred years.

But spiritually speaking, live as if today is your last day, as it very well could be.

You can’t plan physically like that thinking,

“Well, today’s my last day, so who cares about my retirement fund?”

No, You have to plan physically for a long life. But spiritually, you should be in the frame of mind that this could be your last day. So how would I like to live it?”

Another devotee added: “If I heard you correctly, she was talking about her personal connection with an animal. A lot of people have that, and sometimes an animal gets sick. You know, when you have to decide whether to put the animal down...or let it die naturally. Could you talk about that? Because the animal also has a soul.”

Swami Nikhilanand Ji’s answer: “I don’t know what you’re asking.”

Devotee’s follow up question: “Well, my question is, I think that’s part of the dilemma, part of it. I don’t know what to do, and you say, ‘Do the right thing.’”

Swami Nikhilanand Ji’s answer: “Well, that’s a personal choice. I can’t advise you on that.”

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Aho Hari! Ohū din kab aihaiṇ.
(A devotee says:) O my Krishna! When will that day come...

Gāvat gun Gopāl nirantar, dṛigan aśhru barasaihaiṇ.
While remembering Your names and virtues, my eyes will constantly shed the tears of Your love.

Roop mādhurī nishidin dhyāvat, man bhṛiṅgī bani jaihaiṇ.
While meditating on Your sweet Divine form day and night, my whole being will become the embodiment of Your love just like a bhringi.

Bāṭ nihāri tihārī pal pal, kalap samān janaihaiṇ.
While impatiently looking to the path of Your arrival, a moment of delay will seem to extend to eons in Your separation.

Hāy! Hāy! Kari it ut bhājat, nij tanu sudhi bisaraihaiṇ.
And saying “Ha Krishna!’ ‘Ha Krishna!” (in love-stricken grief and running and wandering here and there in Braj) I will lose my body consciousness.

Yah ‘Kripalu’ jiyaṇ param bharoso, kabahūṁ to Hari apanaihaiṇ.
I fully believe that one day my Krishna will surely (come to me and) make me His own forever.

Live recorded kirtan during the 2026 Sadhana Shivir from Shree Raseshwari Radha Rani Temple of JKP Radha Madhav Dham, Austin, TX.

Song Credits:

Song: अहो हरि ! ओहू दिन कब ऐहैं । Aho Hari! ohū dina kaba aihaiṁ

Singer: Swami Maheshvaranand

Composer: Jagadguru Shree Kripalu Ji Maharaj

Lyrics Composer: Jagadguru Shree Kripalu Ji Maharaj

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Now, Shree Krishna can send Saints into the world. He can make the Vedic knowledge available in the world. Those Saints can teach us and try to guide us towards Shree Krishna. Shree Krishna Himself can take avatar (Divine descension) in this world, and yet none of that would have any effect if maya was not here to put us in our place. You see, we say there’s the carrot and the stick, right? There’s two ways to get somebody to do what you want them to do. You offer them the carrot, like a horse. You say,

“Come here, horsey! Have this carrot!”

You want the horse to come in this direction. So, if the horse allows himself to be drawn forward by the carrot, then there’s no need for the stick. The stick means you give him a smack and make him run in that direction. So either we can encourage someone, lovingly, to go in the right direction. That’s what Saints do. That’s what God does. They come into this world. They try to inspire us and lovingly encourage us to go towards Shree Krishna, which is where we really belong. That’s where our real happiness is. And we stubbornly say,

“Nope. You’re wrong. You Saints are crazy!”

All the millions and billions of people are running in this direction after maya, saying that there’s perfect happiness in maya. Even though we haven’t gotten it, we’re about to get it. Everybody’s saying that. And there are a few Saints over here quoting the Vedic scriptures and saying,

“No, they’re all wrong. They’re all crazy! True happiness is in this direction. The happiness you experience in the world is only your own imagined experience. It is not a stable, real happiness. Unlimited, permanent, perfect happiness, is none other than Shree Krishna! Stop running in that direction! Come in this direction!”

And we say, “No, I think you few Saints are crazy! All these billions of people can’t be crazy. So I’m going to keep running in this direction.”

Then the stick comes. That’s maya. Maya is the stick. Maya says,

“Look, Krishna is my Swami (Lord) as well, and He’s your Father. Go to Him!”

And we say, “Nope. I’m coming to you!”

So maya says, “Okay, then I’ll give you some smacking around.”

Maya gives us unpleasant situations and suffering, and we suffer life after life after life in this world, but then we blame maya. We say,

“Maya is bad. Look, maya is giving me all this suffering!”

But maya is not bad. Maya is the stick.

Maya is saying, “Look, if you come to me, you’re just going to get transitory happiness and plenty of suffering.”

If we didn’t have that suffering, we would never develop detachment from maya. Even though we’re not totally detached, we have some doubt in maya,

“Is this really all there is?”

So that doubt, that slight detachment we have from the world, gives the Saints an opening to say,

“Look, there’s something better. There’s something perfect. Come towards Shree Krishna!”

The Saints and maya work in tandem. The Saints give us loving inspiration, and maya gives us punishment if we turn towards her. Without maya giving us that punishment, we would never be open to listening to the philosophy about God. So maya is doing mangal (auspicious) work. Maya is doing very auspicious, very good work at the behest of God.

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Beginning at 6:00 AM each morning, the sound of the Divine names and kirtans revealed by Jagadguru Shree Kripalu Ji Maharaj filled the prayer hall. The kirtan continued throughout the day and into the night, creating an atmosphere where time seemed to slow down and every moment became an opportunity the mind to drown in the loving name, form, leelas, abode of Radha Krishna.

The devotees gathered in front of the shrine, offering their voices, hearts, and attention through the practice of roop dhyan. Some sang, some listened, some meditated on the meaning of the words of kirtans, and all participated in the collective flow of devotion. The rhythm of the instruments, the repetition of the Divine names, and the presence of the devotees created a powerful spiritual environment that carried the essence of the entire retreat.

Each day brought its own unique mood and expression of devotion. Different devotees received the seva to lead the kirtan, bringing their own voices, melodies, and heartfelt offerings. Though the tunes and styles changed, the purpose remained the same - to lovingly remember Radha Krishna and remain connected with Their Divine presence. For many devotees, it became a deeply personal experience, a chance to step away from the distractions of daily life and spend extended time absorbed in God. As the retreat approached its conclusion, these final days of continuous chanting served as a beautiful culmination.

Below are recordings and memories from each day of the 18-hour kirtan. Through these kirtans, photographs, and moments captured during the retreat, we hope to share with you a glimpse of the devotional atmosphere that surrounded everyone during these sacred days.

A glimpse into the devotional atmosphere

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Guru - He just has to come for a moment to a child.

You know, I’ve been talking with the devotees here, and with the children, little children. You know, they are not even teenagers. They’re kids. And I just told them about this sadhana (spiritual practice) and told them to come and sit here (in front of the shrine), and look at Shree Radha-Krishna, and feel the devotion. A few of them started crying. Their parents got very nervous about it, wondering what was happening. Then they finally understood everything. It was just an overwhelming emotion from past-life sanskars (spiritual impressions). They couldn’t stop crying. They didn’t know why they were crying. Then one girl came up to me and said,

“Didiji, I just wanted to check with you. Is it that Radha-Krishna’s eyes do move?”

Don’t laugh about it. She saw it. You don’t see it, (but) her pure heart saw it. She was not applying her intellect. She was just following the instruction. And God was gracing her to show that,

“Yes, I am chetan (conscious)! I’m not just a mere stone carved in that form!”

Thus, Shree Maharaj Ji is always there. We cannot see Him with our eyes because we don’t have divya drishti (Divine vision) to see the Divine. He sees us all. (Let us strive) to receive His grace, and follow His instruction.

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Darśhan denā Nanddulāre! Nandnandan nainan ke tāre.
(A devotee, during his devotional meditation, is talking to Krishna and saying,) “O Nand Dulare Krishna (the darling son of Nandbaba)! Please give me Your Divine vision (darshan). O Nandnandan Krishna! You are the light and the delight of my eyes. (Please show me Your face wearing all of Your charming decorations like this:)

Laṭakani mor mukut kī māthe, chaṭakani keśhar tilak lilāre.
A peacock feather diadem is gently swaying on Your head, and, a decorative bright mark of saffron is beautifying Your forehead.

Alakani jhalak manahu avalin ali, juri juri jāt jalaj mukh pāre.
Your shiny (curly black) hair, that appears to be like a line of bumblebees, is elegantly falling on Your lotus face in a lovely style.

Sudhā-payōnidhi madhi viṣh-ambudhi, matvāre chaṅchal dṛig vāre.
Your eyes look like the ocean of nectar (which is the Bliss of Your Divine love), in which there is also an ocean of deathlike venom (which is the fire of Your separation), And, on the top of that, Your merrily fast-glancing eyes are intoxicated with the warmth of Your intimate love.

aṁbar pīt dipat duti dāmini, bhṛigupad guñj māl gal dhāre.
Your peetambar is gently swaying and defying the glory of the lightning. Your chest has the bhrigupad mark and You are wearing a gunjmal on Your neck.

Kaṭi kamanīya kāchhanī kāchhe, kar muralī aṅgurīn sahāre.
A beautiful silken kachni is tied around Your waist, and, You are delicately holding the flute in Your hand with Your fingers resting upon it!”

Hāy! kabahūṁ jhūmat sakhī! mo ḍhiṅg, prītam aihaiṁ prāṇpiyāre.
(The devotee, considering himself as a Gopi, now enters into an emotional state and says,) “O Sakhi! When will that day come that, walking leisurely, the Beloved of my heart and the love of my life and soul, Krishna, will come to me (and say, “O my love! I have now come to you forever!”)!”

Ab ‘Kripalu’ ko begi milahu piya, nāhi to jāt ye prāṇ hamāre.
(Thus, imagining about his meeting with Krishna, the devotee feels an intense longing for Him and he says,) “O Soul of my soul Krishna! Now come to me immediately, otherwise my life-breath may depart in Your separation!”

Live recorded kirtan during the 2026 Sadhana Shivir from Shree Raseshwari Radha Rani Temple of JKP Radha Madhav Dham, Austin, TX.

Song Credits:

Song - Darshan dena Nand dulare! दर्शन देना नन्द दुलारे !

Singer - Sushree Rameshwari Devi Ji

Composer - Jagadguru Shree Kripalu Ji Maharaj

Lyrics Composer - Jagadguru Shree Kripalu Ji Maharaj

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More Sushree Rameshwari Devi Kirtan

“Oh yes, I want to love God!”

But how do you love? You have to love Him in one of these five ways. This is why Shree Krishna says,

“However you surrender to Me, whether you surrender to Me with shant bhav (where God is the king and the soul is the subject), feeling yourself to be a subject in My kingdom, or dasya bhav (where the devotee gets opportunity to perform personal seva), or sakhya bhav (where the devotee and Krishna are equals and formality becomes negligible.), or vatsalya bhav (where the devotee experiences ever-increasing parental love), or madhurya bhav (where the devotee loves Shree Krishna as their beloved), however you surrender to Me; In other words, however you love Me I will love you the same way in return.”

That’s His law. He says this in the Gita.

So Mother Yashoda is a Saint, a soul who surrendered to God with vatsalya bhav, who completely purified her heart. God came to her, Shree Krishna came to her, and said,

“Now you are My mother. You’ve surrendered to Me with vatsalya bhav.”

So when He came as Shree Krishna, Mother Yashoda came as His mother. Then what happens is…there’s a special power. You know, when you love someone in this world, the love is merely a thought in your mind. It’s a feeling in your mind. It doesn’t exist as any kind of external power, but in the Divine world, prem shakti (the Divine power of love), prem (Divine love), is an actual power of God. So you can have dasya prem (the experience of the feeling of Divine love in servitude), sakhya prema (Divine love in the mood of friendship), vatsalya prem (Divine love in the mood of parental affection), madhurya prem (Divine love in the mood of conjugal love), all these different styles or tastes of this Divine bliss.

And God also enjoys all those different styles of Divine bliss. When He interacts with His God-realized Saints, His parikar (Divine associates), in His Divine abode, they enjoy. Let’s say there’s a sakhya bhav Saint in Golok Dham (the highest Divine abode of Radha-Krishna) with Shree Krishna. That Saint enjoys sakhya ras (the Divine bliss of friendship) from Shree Krishna. When he interacts with Him, as he gets to all day, every day in the Divine world, he’s enjoying sakhya ras. It’s a particular type of Divine bliss.

Beyond that is vatsalya ras (the Divine bliss of parental affection). Beyond that is madhurya ras (the Divine bliss of intimate love). But as he’s enjoying it, so is Shree Krishna. Shree Krishna is enjoying His own ras (Divine bliss) through the interaction with that Saint.

And what happens to both of them under the effect of this ras? They both forget their place. The place being, in reality, Krishna is the King and we are His subjects. That’s the reality. We are not His friend. We are not His mother. We are not His beloved. No, no. The reality is He’s God. We’re insignificant souls, but that reality has no ras. There’s no ras in that. There’s no ras in reality. The ras is there when Shree Krishna forgets His position as God and we forget our position as souls. And this happens through His power. His prem shakti (the Divine power of love) makes Him forget, and the souls who love Him in that way also forget.

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Naradji says that those Gopis thought only of making Krishna happy. They never thought of their own happiness. When He was asked to describe prem (Divine love), he said:

यथा व्रजगोपिकानाम्।

Yathā vraja-gopikānām.

- Narad Bhakti Sutra 21

He says, “The Gopis of Braj are the only example.”

And what was the love of the Gopis like for Krishna? He said,

“There is no example. I’m sorry, I can’t explain it to you because there is no example in this world.”

Because in this world, there is always some kind of selfishness in our love. See, take one example from the Bhagwat Mahapuran.

यत्ते सुजातचरणाम्बुरुहं स्तनेषु
भीताः शनैः प्रिय दधीमहि कर्कशेषु। …

Yat-te sujāta-charaṇāmburuhaṁ staneṣhu
bhītāḥ śhanaiḥ priya dadhīmahi karkaśheṣu…

- Bhagawat 10.31.19 (partial)

The Gopis are saying to Krishna, when He disappeared during Maharas (the ecstatic dance of Divine love) and they were looking for Him in the jungle, they decided to stop looking and come back.

Why?

Because they were seeing, “Oh, there are so many sharp pebbles, stones, thorns, and branches here on the ground in the jungle, and Krishna is walking barefoot through this! No, no, no! If we keep following Him, He may go deeper and deeper. We have to come back! We can’t bear the thought of Him suffering!”

See, they gave an example.

They said, “Krishna, those same feet, those same lotus feet of Yours that You use every day to graze the cows barefoot, are so soft that when we have been away from You for a long time and the fire of virah (Divine separation) burns in our hearts, we place the soles of Your feet upon our chest to calm that fire! But when we do that, we do it very gently so that nothing should cause even the slightest discomfort to Your feet!”

Now imagine, in this world, let’s say a young child went missing for three or four days, and then was found. The child comes running into the mother’s arms. The mother had felt separation from her child, and now, upon meeting the child, think of how much happiness she feels. However much pain there was in separation, that much happiness she is going to feel upon meeting the child. And when she meets the child, she squeezes him.

Why?

Because she is getting so much happiness from meeting her child. She might even squeeze him too hard. Why? Because she is feeling happy, and she wants to hold the child as close as possible. She squeezes him, and the child squirms and says,

“Mom, what are you doing?!”

See, she lost sight of her own child’s happiness because she was experiencing her own happiness. This is just an example of how there is always some kind of selfishness in our worldly love. But the Gopis...Do you know what their pain of separation from Krishna is like?

It is described in the Bhagwat Mahapuran that every moment of separation for them was like a yug (an age), meaning hundreds of thousands of years. How is that possible? Well, think about it. The more you love someone, the greater the pain of separation will be if you are separated from that person. So, how much happiness do the Gopis experience in milan (Divine union) with Krishna?

Unlimited. So how great would their pain of separation be? Also unlimited.

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Braj Ras Madhuri 1.93

Ṭhākur Yugal Kishor hamāro, chākar ham piya pyārī ke.
Radha Krishna are the life of my soul and I am an eternal servant of my Divine Beloveds Radha Krishna.

Guru sevā hī dharm hamāro, dāsa na ham shruti chārī ke.
The aim of my life is to selflessly serve my spiritual guide (Guru). My devotion to Radha Krishna is above and beyond the duties prescribed by the four Vedas.

Chāh ihai kachhu chāh na rah ur, dās na mukti bichārī ke.
My only desire is that I should be free of all worldly desires. Even the desire for liberation holds no attraction for me.

Sukhī rahauṁ nit sevak sukh mahaṁ, pyārī aru Banwārī ke.
My happiness lies in serving Radha Krishna for Their happiness.

Pās na phaṭakauṁ bhūlehūṁ kabahūṅk, Shree Baikuṇṭh Bihārī ke.
I never think of the great Maha Vishnu (the almighty aspect of God), of Vaikunth.

Yugal vihār lakhauṁ nishivāsar, anugat hwai Brajnārī ke.
My only desire is to surrender to the Gopis and through their grace visualize the Divine leelas of Radha Krishna.

Karauṁ ṭahal bani mahal ṭahalinī, Shree Barsāne vārī ke.
I desire to serve Barsane wari Radhey and do any kind of service in Her palace.

Hou vibhor nipaṭ naṭakhaṭ ko, dai dai gārī dārī ke.
I will happily put the mischievous one in His place by saying, “Dari ke” (a rebuke common to the people of Braj).

Jinke aganit gun gan gāvat, mati hārī shruti chārī ke.
Even the four Vedas find themselves incapable of singing the unlimited glory of Shyamsundar.

Unke avagun gāvati gopin, puni puni chorī jārī ke.
And the Gopis are broadcasting His bad traits, calling Him a thief and paramour (illicit lover).

Mahākālhuṁ kāṁpat thar-thar, ḍar te jin Giridhārī ke.
Giridhari, who makes even Yamraj tremble with fear...

Soi kāṁpat thar-thar sāṁṭī te, Braj Yashodā sī nārī ke.
...trembles looking at the thin stick in Yashoda’s hand.

Shiv Sanakādi samādhi sādhi chah, darshan jin Banwārī ke.
The same Banwari whose ‘darshan‘ is sought after by Shiv and the four sons of Brahma,

Pūrṇ kām kāmī bani biharat, saṅg ik Kubarī nārī ke.
and who is self-contented, lives with Kubja as her Beloved.

Nahiṇ mānyo aparādh Pūtanahiṇ, garal pivāvan vārī ke.
O Krishna! You are so kind that you never consider the misdoings of Pootna (the demoness) who came to poison You.

Dai ‘Kripalu’ nij lok mātu sam, ko paṭatar Banwārī ke.
And considering her like a mother, You gave Her permanent residence in Your abode. Says Shree ‘Kripalu Ji Maharaj, “Who can match Your gracious and merciful nature?”

Live recorded kirtan during the 2026 Sadhana Shivir from Shree Raseshwari Radha Rani Temple of JKP Radha Madhav Dham, Austin, TX.

Song Credits:

Song - ठाकुर युगल किशोर हमारो, चाकर हम पिय प्यारी के। Thakur Yugal Kishor hamaro, chakar ham piya pyari ke.

Singer - Rishina Didi

Composer - Jagadguru Shree Kripalu Ji Maharaj

Lyrics Composer - Jagadguru Shree Kripalu Ji Maharaj

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More Other Chanter Kirtans

जाने बिनु न होइ परतीती। बिनु परतीती होइ न प्रीती॥

Jāne binu na hoi pratītī. Binu pratītī hoi na prītī.

- Ramayan (Uttar Kand)

No knowledge, then no acceptance. No acceptance of that philosophy, of that truth, of the concept, then no faith. And no faith means no love. And no love means no attainment. Then we will continue to go through the cycle of transmigration, as we have been doing since time immemorial. It’s not that only today we are endowed with this human form.

Thus, He is my every relation. And who is Radharani? She is the very Swamini (Divine mistress), the very Lord, the very soul of the Supreme soul, Paramatma (the Supersoul), Shree Krishna.

But don’t be under this confusion once again that,

“Oh, so Radha is higher and Shree Krishna is lower.”

No. There is no duality. There is only one tattva (Absolute truth).

अद्वितीय इक तत्व है, राधा तत्व प्रधान।
याको दूजो रूप है, स्वयं कृष्ण भगवान॥

Advitīya ik tattva hai, Rādhā tattva pradhān.
Yāko dūjo roop hai, svayaṁ Kṛiṣhṇa Bhagavān.

जोई राधा सोई कृष्ण हैं, इन मेन भेद न मान।
इक हैं ह्लादिनी शक्ति अरु, शक्तिमान इक जान॥

Joī Rādhā soī Kṛiṣhṇa haiṁ, in men bhed na mān.
Ik haiṁ hlādinī shakti aru, shaktimān ik jān.

- Bhakti Shatak

Shaktiman (the possessor of Divine power) is Shree Krishna, and the Shakti (Divine power) of Shaktiman, Brahm Shree Krishna, is Radha. Just as the Shakti of Shaktiman Lord Ram is Mata Sita, and just as the Shakti of sarva Shaktiman Bhag\wan (the Almighty Lord), Bhagawan Shankar, is Mata Parvati, who has the different names Durga and Kali. Without Shakti, there is no Shaktiman. Without Shaktiman, there is no Shakti.

So, Supreme Divine Beloved Shree Radha-Krishna graced this entire Brahmand (universe), anant Brahmands (countless universes). They graced them all at the same time when They descended on Earth. Not only 5,000 years ago, but in every Dwapar yug (the third of the four cosmic ages), the Supreme Lord descends as Shree Radha-Krishna, and in every Treta yug (the second of the four cosmic ages) as Shree Sita-Ram.

So, Kishoriji Radharani, whom we see here (in the shrine), is the worshipful Divine Mother of every one of us. And Shree Krishna, Shyamsundar (the beautiful dark-complexioned Lord), Priyatam (the Divine Beloved), is the Beloved of every soul.

Have this shuddha bhav (pure devotional sentiment). In the form of Radharani, Shree Krishna is our worshipful Divine Mother. At the most, if you have Gopi bhav (the devotional mood of the Gopis) or Sakhi bhav (the devotional mood of a companion of Radha), then She is the Sakhi (Divine companion), the Shreshth (supreme) Sakhi.

But Shree Krishna is every relation, any relation. In that form as Shree Krishna, the Supreme Almighty Godhead descends and shows that, “I am the Beloved of every soul.”

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परीक्ष्य लोकान् कर्मचितान् ब्राह्मणो निर्वेदमायान्नास्त्यकृतः कृतेन।
तद्विज्ञानार्थं स गुरुमेवाभिगच्छेत् समित्पाणिः श्रोत्रियं ब्रह्मनिष्ठम्॥

Parīkṣhya lokān karma-chitān brāhmaṇo nirvedamāyān-nāsty akṛitaḥ kṛiten.
Tad-vigyānārthaṁ sa gurum evābhigachchhet samit-pāṇiḥ śhrotriyaṁ brahma-niṣhṭham.

- Mundaka Upanishad 1.2.12

The Vedas say we have to have a Guru. ‘Gurum eva’. ‘Eva’ means ‘only’ or “must.” We have to surrender to the Guru if we want to attain that Divine knowledge and Divine bliss of Shree Radha-Krishna. But that Guru has to be qualified. What qualifies him? ‘Śhrotriyam’ (one who has complete scriptural knowledge) plus ‘Brahma-niṣhṭham’ (one who is firmly established in God-realization). Two qualifications.

The same thing has been said in the Bhagwat Mahapuran,

तस्माद् गुरुं प्रपद्येत जिज्ञासुः श्रेय उत्तमम्।
शब्दे परे च निष्णातं ब्रह्मण्युपशमाश्रयम्॥

Tasmād guruṁ prapadyet jigyāsuḥ śhreya uttamam.
Śhabde pare cha niṣhṇātaṁ brahmaṇy upaśhamāśhrayam.

- Bhagawat 11.3.21

Prabhuddha Maharaj is saying this to King Nimi.

The same thing is said in the Gita.

तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया।
उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः॥

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

- Gita 4.34

Everywhere these same two qualifications are given for one to be a Guru. In the Vedas it’s ‘shrotriyam’ and ‘Brahma-niṣhṭham’. In the Bhagwat Mahapuran it’s ‘shabde pare cha niṣhṇātam’ (one thoroughly versed in the scriptures and established in the Supreme). In the Gita it’s ‘gyāninaḥ’ (knowers of the scriptures) and ‘tattva-darśhinaḥ’ (those who have directly realized the Truth). All have the same meaning. Everywhere this same condition is given.

Nowhere does it say ‘lineage’, that one has to belong to a particular ‘paramparā’ (disciplic succession). Many people ask, when devotees say,

“My Guru is Jagadguruttam Kripalu Mahaprabhu,”

“Which paramparā does He belong to?”

Nowhere do the scriptures say that lineage is a qualification. Nowhere do they say one has to be a ‘brāhmaṇ’ (priestly class), ‘kṣhatriya’ (warrior class), ‘vaiśhya’ (merchant class), or ‘shūdra’ (servant class), or that it depends on which family one belongs to or how educated one is. No such condition is given.

‘Śhrotriyam’ in the Vedas, ‘shabde pare cha niṣhṇātam’ in the Bhagavat Mahapurana, and ‘gyāninaḥ’ in the Gita all have the same meaning. One who has complete knowledge of all the Vedas, all the Puranas, and all the scriptures - complete knowledge. But not only knowledge, he is able to make us understand. Anybody can read a book and give a lecture. No. He makes us understand. That is ‘shrotriyam’, ‘shabde pare cha niṣhṇātam’, and ‘gyāninaḥ’.

But even more important - ‘Brahma-niṣhṭham’, ‘niṣhṇātam’, and ‘tattva-darśhinaḥ’ in the Gita - one who has seen Krishna. He has attained Divine bliss, Divine knowledge, and Divine realization. He has attained Krishna; only such a person is qualified to be Guru.

These are the only two conditions. Everywhere - in the Vedas, the Puranas, the Bhagavat Mahapuran, and the Gita - they all say the same thing. Nowhere do they say ‘lineage’, ‘paramparā’, family, caste, or level of education. Ninety-nine percent of the Saints in our history were illiterate.

These are the qualifications. Such a person is Shree Krishna personified.

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Bhayo ko mo sam patit baṛo?
O Śhyām Sundar! Has there ever been a sinner greater than me?

Lakhi anant pāpan kī gaṭharī, Jam ko kān khaṛo
Seeing my bundle of innumerable sins, committed over countless past lives, even Yamarāj has become fearful.

Ajāmīl ādik to jhūṭhehiṁ, patitan nām paṛo
Ajāmil and others have been falsely called sinners.

Ve to kachhuk kāl ke hī rah, pāpan kachhuk jaṛo
Because their sin was for a short period in a single life.

Pai hauṁ amit janam ko pāpī, abahūṁ haṭhahiṁ aṛo
Whereas I have sinned for countless lives and even now, stubbornly continue to do so.

Chakrādikan ‘Kripalu’ na phūṭiya, mam ur pāp ghaṛo
Shree Kripalu Ji Maharaj says, “Even Your weapon, the sudarśhana chakra, will fail to shatter my heart, which has hardened into a stone-like container due to countless sins!”

Live recorded kirtan during the 2026 Sadhana Shivir from Shree Raseshwari Radha Rani Temple of JKP Radha Madhav Dham, Austin, TX.

Song Credits:

Song: भयो को मो सम पतित बड़ो ? Bhayo ko mo sama patita baṛo?

Singer: Swami Maheshvaranand

Composer: Jagadguru Shree Kripalu Ji Maharaj

Lyrics Composer: Jagadguru Shree Kripalu Ji Maharaj

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More Kirtans By Swami Maheshvaranand Ji

रसो वै सः। रसं ह्येवायं लब्ध्वानन्दी भवति।

Raso vai saḥ. Rasaṁ hy evāyaṁ labdhvānandī bhavati.

- Taittiriya Upanishad 2.7

The Taittiriya Upanishad states that God is ras (the embodiment of Divine bliss and sweetness). God is Ras (Bhagwan ras hai), but even this does not satisfy the Gopis of Braj (Lekin isse yeh Braj gopiya jo hain, yeh tripta nahi hoti.). For them, the highest and supreme Ras has been described. (In ke liye to rasatamah paramah kaha gaya.)

So, God is bliss, but this bliss is not enough. Maharas (the supreme Divine dance of Divine love) is far beyond this anand Brahm (the bliss of the impersonal Brahman), because in anand Brahm there are categories.

There is Brahmanand (the bliss of realization of the impersonal Brahman), then there is parmanand (the bliss of realization ‘the Supersoul’, and then there is premanand (the bliss of Divine love), which is Ramanand or Krishnanand (the Divine bliss of Bhagwan). Brahmanand is of the impersonal, unmanifest aspect of God, and Parmanand is of Paramatma. Bhagwan’s anand is known as premanand - Shree Ram’s and Shree Krishna’s Premanand. But in this Premanand we have got three categories.

We’ve got C class, we’ve got B class, and we’ve got A class.

Just like when we travel on an airplane, the A-class ticket is much more expensive. Not everyone can sit there. The destination is the same, but there is an A class, a B class, and a C class (Jaise plane mein baithte hain to A class ke ticket bade mehnge hote hain. Usme sab nahi ghus sakte. Woh manzil ek hi hai, lekin ek A class, ek B class, ek C class.)

So God is God. They will all get God, who is anand (Divine bliss), but the ras, the sweetness, the madhuryata (sweetness), the nectar of the ras, is of different levels.

The C class is known as sadharani rati prem (ordinary conjugal Divine love).

The B class is known as samanjasa rati prem (harmonious conjugal Divine love).

And the A class is known as samartha rati prem (the highest, completely selfless Divine love).

So, on this particular night of Sharad Purnima (the full moon night of the autumn season), it was the samartha rati premi (those possessing the highest selfless Divine love) Gopis, the A-class premis (Divine lovers), whose love is completely unconditional.

Now check yourselves out here.

We go to the temples of God. We have temples in our own homes of the Lord. And the list of desires - you check yourself - you don’t have to tell me the list of desires that you have, especially the material desires.

“God, please make this work out for me. God, please fulfill this desire. Please get me a green card. Then I will offer You ten kilos of laddus (a traditional Indian sweet)!” (Bhagwan mera yeh kām bana dena. Bhagwan mera yeh kām bana dena. Mujhe green card dilwa dena. Phir main aapko kya doonga, ya doongi? Das kilo ka laddu chadha doonga.)

It’s bribery. This kind of give-and-take is simply business. (To yeh len-den wala to business hai.) Prem (Divine love) is pure. Love is unconditional all the time, but in this category of love, there is C, B and A class.

So we have to be very careful not to have any selfish desires, even of the spiritual nature. Any kind of selfish material desire is not even bhakti (devotion) to God. It’s not devotion.

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Unlimited.

So we can never run out of souls. Even if, every moment, unlimited souls were becoming God-realized.

पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥

Pūrṇasya pūrṇamādāya pūrṇamevāvaśhiṣhyate.

Ishavasya Upanishad says, “If you have an unlimited amount of something and you take an unlimited amount out of that, you still have an unlimited amount left over. And you can keep doing that an unlimited number of times, and you will still have an unlimited amount left over.”

It’s math.

So we can never run out of souls in this world, in case you were worried. I mean, it’s funny what we worry about, right? We think about,

“Oh, (upon) getting God-realized I would go to the Divine world and attain perfect happiness forever!

But what if all the souls got God-realized? What would happen to this world? Why do we worry about that kind of thing? If we could all go to God, why shouldn’t we? But that’s what our mind does. We’re more attached to this world than to God. So that’s the first question that comes up. Before we even think,

“What would it be like to be with God?”

We think, “What will happen to the world?”

So anyway, the world can never run out of souls, but we can become God-realized.

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Are man! Ubhay roop jag jān
O mind! This world is of two types - one gross and one subtle.

Shabdādik viṣhayan padārath je, sthool roop tehi mān
The world of sense-objects sound, taste, touch, etc. is the gross world.

Inkī jo ur bidhur kāmanā, tāhi sūkṣhm anumān
The powerful desires residing in the heart for these sense-objects, constitute the subtle world.

Sthool jagat ke tajat, jāt nahiṁ, sūkṣhm jagat balavān
Abandoning the world of sense-objects does not bring an end to the subtle world of desires, which continues to persist.

Pai jo sūkṣhm jagat ko taji de, nahiṁ sthoolahiṁ rah bhān
If, however one were to abandon the subtle world of desires, one would remain unaware of the gross world of objects.

Tāte tajiya ‘Kripalu’ kāmanā, bhajiya rain din Kānh
Shree Kripalu Ji Maharaj advises, “The solution to abandoning desires for material things is to practice incessant devotion to Shyamsundar.”

Live recorded kirtan during the 2026 Sadhana Shivir from Shree Raseshwari Radha Rani Temple of JKP Radha Madhav Dham, Austin, TX.

Song Credits:

Song: अरे मन ! उभय रूप जग जान। Are mana! ubhaya rupa jaga jana

Singer: Swami Nikhilanand

Composer: Jagadguru Shree Kripalu Ji Maharaj

Lyrics Composer: Jagadguru Shree Kripalu Ji Maharaj

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