Are man! Mūrakh nipaṭ gaṁvār.
Reprimanding his mind, a devotee says, “”O mind! you are extremely foolish and unintelligent!

Bigarat āpu bigārat mo kahaṁ, neku na karat bichār.
Along with spoiling yourself, you are spoiling me too, but you do not care to think about it.

Koṭi-kalp bhaṭakyo jyoṁ śhūkar, viṣhṭhā-viṣhay majhār.
Like a pig, you have pursued filthy material pleasures for innumerable ages,

Binu sevā jahaṁ pāiy mevā, gayo na tehi darbār.
but have avoided going to the court of Kishori Ji where you would have achieved everything without any effort at all.

Dou kar-kamal pasāri nihāratiṁ, tohiṁ Vṛiṣhabhānudulār.
Shree Vrishbhanudulari is waiting to receive you with open arms.

As avasar nar deh sudurlabh, milat na bārambār.
You have this golden opportunity, having received this human body which is so rare to obtain. This is not something you will get time and time again.”

Sādhan binuhiṁ ‘Kṛipālu’ dravat jo, ko as saral udār.
“Where else will you find someone as innocent and merciful as Kishori Jī?” asks Shree Kripalu Ji Maharaj, “Her heart melts upon seeing surrendered souls and She is ready to make them Her own without them doing anything at all (besides surrendering to Her with love).”

Live recorded kirtan in September 2026 during Morning Satsang from Shree Raseshwari Radha Rani Temple of JKP Radha Madhav Dham, Austin, TX.

Song Credits:

Song: अरे मन ! मूरख निपट गँवार । Are mana! mūrakha nipaṭa gaṁvāra

Singer: Swami Nikhilanand

Composer: Jagadguru Shree Kripalu Ji Maharaj

Lyrics Composer: Jagadguru Shree Kripalu Ji Maharaj

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Well, in (revealing) Sunahu Sadhak Maharaj Ji followed a very strict schedule. So, this was several years ago. At that time, he came to the hall in Mangarh right after lunch. At 1 p.m he would be there in the hall, and every day he would lead some kirtan or give some talk. And that day, he came 15 minutes late. We were all wondering what happened. He came in holding a paper. It had 45 lines on it. Maharaj Ji had written it in 45 minutes, Sunahu Sadhak, and he then explained it for the next five days, explaining the meaning of these lines. And he said,

“If you understand what’s in here, you don’t need to understand anything else. I put the entire philosophy in there.”

Imagine when he writes. It’s not like if we try to write a poem, even if one of you is talented, it’s hard to get a line to rhyme and have the right rhythm, the right length, the right number of syllables. And in Hindi, you have long vowels and short vowels, and everything has to fit and be smooth. There’s no historical example that I’ve seen of someone writing like this and doing it perfectly. You know, I’m not qualified to judge anyone’s writing, but you see in Maharaj Ji’s lines that there’s nothing that’s forced or crammed in or made to fit. It just flows perfectly.

So, imagine writing 45 lines of a poem that fit perfectly with the whole siddhant described in 45 minutes. He did all of this playfully. Most of this was revealed right in front of our faces, meaning that we were sitting there ,and Maharaj Ji came to the hall, and he started singing a new tune. So, we followed the tune. Then he took the microphone, and he made a new line, so we sang that line back to him.

Imagine, he made us part of it. He could have sat in his room and written all of this. Some of it he did like that, but the majority of this he did right in front of us. He revealed a line, (and then) we sang it back to him. He sang the next line. We kept singing that. While we were singing that, you could see him thinking. Was he really thinking? I don’t know. It looked like he was thinking of the next line, and then the next line would come out.

So, when we sing these lines, I actually remember where I was, what ashram (spiritual residence) we were sitting in and what time of day it was. You know,

“Oh, I remember when Maharaj Ji revealed that line. I remember when he made that line.”

So, we have all of those memories just because of his greatness. And all of this is a treasure. You have this intellectual treasure (Prem Ras Siddhant and Sevak Sevya Siddhant for example) to help you understand everything properly, and then you have this treasure that you have to use practically for following the path of bhakti (devotion).

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His three-year-old son probably is old enough to know,

“Oh, my Daddy’s the king. Everybody salutes him. Everyone gives him respect!”

But that boy doesn’t feel that. (He thinks,)

“To me he’s not the king. He’s the king. It’s fine. But he’s the king for everybody else. For me, he’s my father.”

The king may have some friends who treat him in the same way, in perfect privacy where none of the subjects can see, where none of the media can see - in privacy. Maybe they grew up with him, and they’ve known him since he was a boy.

You know, “I used to babysit you!”

Maybe, one of his friends is a couple of years older than him.

“Hey, you may be the king. That’s fine. But I used to babysit you. I used to feed you!”

You know, is that person ever going to treat him like the king? Maybe in public, he’ll show proper respect. But in private, he’ll treat him as his close friend.

So, what I’m saying is that those Saints who love Krishna with feelings that you are my friend, or you’re my son, or you’re my beloved - those loving feelings - what they do is actually create the same loving feeling in Krishna’s heart. Because whatever feelings a soul has for Krishna, He loves that soul the same way in return. So, it means that now, that relationship has overshadowed God’s ‘Godliness’.

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Bāṁdhe mati ūkhal maiya, maiya maiya maiya.
Mother Yashoda, tired of hearing the complaints, decided to teach Him a lesson by tying Him to the ukhal.

Tero sut nirdoṣh Kanhaiya, ye sab jhūṭhī maiya, maiya maiya maiya.
Krishna says, “O maiya, your son is completely innocent! All these Gopis are big liars!

Mohiṁ kah mākhanchor Kanhaiya, narak ḍar in maiya, maiya maiya maiya.
These Gopis taunt Me, saying that I am “mākhan chor“” (stealer of butter)! They are not even afraid of God (for telling such a big lie)!”

So kat mākhan chor Kanhaiya, jehi ghar nav lakh gaiya, maiya maiya maiya.
Krishna says, “O maiya, in our house we have nine lacs of cows. Why would I be stealing mākhan (fresh butter) from someone else’s house?”

Ati ūṁcho chhīṁko in maiya, chhoṭo tor Kanhaiya, maiya maiya maiya.
Krishna further says, “O maiya, they hang the mākhan pot very high and your little Kanhaiya is so short (how could I reach that pot)?

Ye sab mohiṁ bulāvati maiya, chalu ghar mor Kanhaiya, maiya maiya maiya.
And maiya, it is these Gopis who invite Me and insist that I come to their homes!

Puni kah mo garīb ghar maiya, ṭuk khā navani Kanhaiya, maiya maiya maiya.
When I go to their houses they very humbly offer Me some mākhan and insist that I should at least taste a little bit!

Jab jāūṁ to ye sab maiya gherahiṁ tor Kanhaiya, maiya maiya maiya.
And when I am about to leave, they all encircle Me and trap your little Lala!

Puni puni mohiṁ nachāvati maiya, kā kar tor Kanhaiya, maiya maiya maiya.
They make Me dance again and again. What can Your little Kanha do? (I become helpless in front of all these grown up Gopis.)

Nahiṁ nāchūṁ to māreṁ maiya, gulchan gāl Kanhaiya, maiya maiya maiya.
(Maiya said to Krishna “Why do You have to dance? Just refuse.”) Krishna says, “If I do not dance then they hit Me with a gulcha (lovingly press their fist into my cheek)!

Kou kah de de mukuṭ Kanhaiya, kou kah muralihiṁ maiya, maiya maiya maiya.
Some Gopi asks for My crown and someone else wants to take My flute!

Kou kah de nūpuran Kanhaiya, pīt vasan kou maiya, maiya maiya maiya.
One wants to take My anklets away and another asks for My peetambar!

Ye do chār āṭh nahiṁ maiya, janu ṭiḍḍī dal daiya, maiya maiya maiya.
O maiya, these Gopis are not just a few in number (like two or four or eight as you see them here). There are so many, like a swarm of locusts!”

Tū jāne yah tor Kanhaiya, bhorō bhārō maiya, maiya maiya maiya.
Krishna says, “O maiya, you know your little Lala is very innocent and naive.

Miṭh bolanī ur viṣh in maiya, sāṁcho kahat Kanhaiya, maiya maiya maiya.
I am telling you the truth, that these Gopis talk very sweetly in front of you but their minds are fully poisoned (with cunningness).

Sab kah pappī deu Kanhaiya, sab chūmati mukh maiya, maiya maiya maiya.
They all ask Me to give each one a kiss and then they all kiss Me!

Puni puni dhamkāvati sab maiya, chalu ḍhig mātu Kanhaiya, maiya maiya maiya.
(And after teasing Me so much) They threaten Me again and again that they will take Me to you to complain about Me!

Nirbal chhoṭo tor Kanhaiya, ye sab dhīṁgari maiya, maiya maiya maiya.
O maiya, I am so small and helpless in front of these big and strong Gopis!

Terī sauṁh khāvati maiya, kahu puni āūṁ Kanhaiya, maiya maiya maiya.
O mother, they ask Me to come again to their homes and force Me to take an oath to keep My promise!

Jo na khāūṁ tav sauṁh ju maiya, āvan pā vūn maiya, maiya maiya maiya.
Until I promise to come back by taking an oath in your name, they do not let me go!

Sauṁh khāūṁ to jāūṁ maiya, sauṁh utāran maiya, maiya maiya maiya.
O maiya, once I take an oath in your name to go back to their homes, I have to fulfill My promise (to free you from the sworn obligation).

Āpun sauṁh kahat sach maiya, mānu mānu mam maiya, maiya maiya maiya.
O maiya, I swear in My name and I am telling you the truth. Please believe me!”

Chhāṁḍ ‘Kṛipālu’ khāt ab maiya, āpuni sauṁh Kanhaiya, maiya maiya maiya.
Jagadguru Shree Kripaluji Maharaj says, “O Yashoda maiya, please spare Kanhaiya now and do not tie Him to the ukhal! He is now swearing in His name (that whatever He is telling you is absolutely true).”

Live recorded kirtan during the evening satsang from Shree Raseshwari Radha Rani Temple of JKP Radha Madhav Dham, Austin, TX.

Song Credits

Song - बाँधे मति ऊखल मैया, मैया मैया मैया। Bandhe mati ukhal maiya, maiya maiya malyā.

Singer - Jas bhaiya

Composer - Jagadguru Shree Kripalu Ji Maharaj

Lyrics Composer - Jagadguru Shree Kripalu Ji Maharaj

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Why?

… गिरा अनयन नयन बिनु बानी ॥

… Girā anayan nayan binu bānī.

- Ramcharitmanas, Bal Kand 1.229.1 (partial)

The tongue can describe the beauty, but it does not have the eyes. It cannot see. Then how can it describe? And the eyes, which can see, but they have no tongue. That’s why they cannot describe the beauty of Shree Ram.

Shree Maharaj Ji says, “No. Even if the tongue gets eyes or the eyes get tongues, they cannot describe the beauty of Shri Ram.”

Why? The reason is that the beauty of Shree Ram is equal in all the parts of His being. And number two, the beauty is ever-increasing and ever-new. All the parts of the body are unlimitedly beautiful. Any part of the body (that) you see.

जिनहिन अंगनि नैनन निरखत, तिन हिन कहँ कह, सरस बड़ो री ।

Jinhiṇ aṅgani nainan nirakhat, tin hiṇ kahaṁ kah, saras baṛo rī

- Anupam Roop, Nilamani ko Ri.
Prem Ras Madira: Shree Krishna Madhuri 1
Written by Jagadguru Shree Kripalu Ji Maharaj

Because each and every part of the body is extremely beautiful. And secondly, it is nityanavayaman (ever-new, eternally fresh). You are looking towards the body.

When the English people came to India, they said, ”In India, there is a river, Ganges River, where nobody can take a bath in the same water twice.”

But Maharaj Ji says, “In Ganges River, nobody can take a bath even once. Because when you enter the Ganges River, the water was different. When you dipped your body in the water, that water was different. When you came out, that water was different, because it’s always flowing. You cannot have a bath in the same water even once.”

In the same way, Shree Maharaj Ji says, “His beauty is ever-increasing, multiplying all the time.”

You are seeing towards the eyes of Shree Ram. You are enjoying (them). It’s so beautiful. The eyes are so beautiful. And after that, again, no.

“Was I seeing the same eyes? No! It’s more beautiful than I saw it before, one minute ago! Again, oh no! Now, His eyes are looking more beautiful!”

So every moment, the viewer can enjoy more and more beauty of Shree Ram. Because it is ever-increasing and ever-new. Nobody can get bored. Even if you keep on seeing only one part of the body of Shree Ram, for years and years, you will never be content.

प्यारी जू को रूप महानो, पियास ही को रूप है।

Pyārī jū ko roop mahāno, piyās hī ko roop hai.

It increases the thirst of seeing Him, because the bliss (and) the beauty, both, are ever-increasing in the form of Shree Ram.

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बिनु सतसंग बिबेक न होई। राम कृपा बिनु सुलभ न सोई॥ …
Binu satasaṅg bibēk na hōī, rām kṛipā binu sulabh na sōī. …

- Ramcharitmanas: Bal Kand 2.4 (partial)

(“There is no wisdom without satsang and no satsang without His grace.”)

When we associate with a true Saint it is called satsang. Sat means Saint, sang means association. Both have to be satya (true): satya-sant (true Saint) or satya-sang (true association). The Saint has to be satya, in other words, a bona fide Saint, ‘shrotriya’ (one established in spiritual knowledge) ‘brahmanisht’ (firmly established in Brahm) - mahapurush (great Saint), and the sang has to be satya also. The association has to be correct. We have to associate with faith and reverence, not a doubt in mind.

When you associate with a Saint for some time, a true Saint, in the right way, something will happen to us. Our attachment for the material world, which we could not change even after uncountable lifetimes, will start decreasing. Just by associating with the Saint, our attachment for the material world, the objects and people in the world, will start decreasing by itself. An attachment for Radha-Krishna will start increasing. This is one of the proofs, one of the conditions, that you are associating with the right person, that this is a Saint, if you associate in the right way,

We have met uncountable Saints. Don’t think we haven’t met Saints. Uncountable Saints. Many of us have met a great Saint, Kripalu Ji Maharaj. Do you think it’s the first time you met Him? No. I was in His room one day, and another pracharak (preacher) brought a new devotee to meet Him. And the pracharak said to Shree Maharaj Ji,

“Maharaj Ji, this person is coming for the first time. They are meeting you for the first time.”

Maharaj Ji started to laugh. He said, “No one can meet Me for the first time. You people don’t know.”

Those of us who have met Him, it’s not the first time, especially if you have accepted Him as Guru.

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Neku de mākhan, o Brajanār.
Shyam Sundar is asking for butter from a Gopi, “O milkmaid! Give Me a little butter!”

Chalu haṭu chhāṁḍu, gail bhal āyo, mākhan chākhan hār.
The Gopi replied, “Go away! And move out of my path! Taste my butter indeed!

Mākhan chākhan ke pūrab ṭuk, darpaṇ mukhahiṁ nihār.
Before tasting my butter, take a look at Yourself in the mirror!

Nav lakh dhenū Nand Bābā ke, tabahuṁ banyo baṭmār.
In spite of the fact that Nanda Baba has nine lakh cows, You go around stealing yoghurt and butter!

Sab kārī karatūt tihārī, sab jānat saṇsār.
The whole world knows of Your dark deeds.

Jāy kahūṁgī Nandarānī pai, toy lagāve mār.
Go away or else I will complain to Mother Yashoda and You will get a beating instead of butter!

Pratham ‘Kripalu’ khāuṁ mākhan tab, khāuṁ mār baldhār.
Shree Kripalu Ji Maharaj says, “Shyam Sundar cheekily replied, ‘First feed Me the butter so I can have the strength to take the beating!’”

Live recorded kirtan during the evening Satsang from Shree Raseshwari Radha Rani Temple of JKP Radha Madhav Dham, Austin, TX.

Song Credits:

Song - नेकु दे माखन ओ ब्रजनार । Neku de makhana o brajanara.

Singer - Rishina Didi

Composer - Jagadguru Shree Kripalu Ji Maharaj

Lyrics Composer - Jagadguru Shree Kripalu Ji Maharaj

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बड़े भाग मानुष तन पावा …

Baṛē bhāgya mānuṣh tanu pāwā …

- Ramcharitmanas Uttar Kanda: 43.2–3 (partial)

He says, “It is the greatest fortune of a soul to get this opportunity to have birth in the human form.”

We have it, all of us. What are we doing with it? Are we just using it to enjoy the senses, to fill our stomach and our family? Is this why we have been given human birth? Then what differentiates us from animals?

आहार-निद्रा-भय-मैथुनानि सामान्यमेतत् पशुभिर्नराणाम् । …

Āhār-nidrā-bhaya-maithunāni sāmānyam etat paśhubhir narāṇām.

- Hitopadesha 0.25 (partial)

As far as āhāra (eating), nidrā (sleeping), bhay (fear), maithuna (mating) are concerned, human beings, we people, we are equal to animals. Pashu (animal), it doesn’t sound nice that some Saint is calling us animals.

“Well, Maharaji says, he has been very nice to us!”

He has been very nice. We are worse than animals when it comes to these four things. What do we eat? How do we eat? Look at animals, goats, cows, buffaloes. What do they eat? Everything natural, herbs and grass, etc., that God has provided for them.

In the same way, the Lord has provided an abundant variety of natural things for us, too - vegetables, fruits, nuts, you name it. But what do we do?

“I’m not an animal to eat natural food! After all, I’m a human being. I can’t eat natural things.”

We have to destroy all the vitamins and all the minerals, deep-fry and spice up.

Some people hear, you know, that bhaiya, Swamiji has a special diet. He doesn’t like to eat all this kind of thing.

“Ah, he thinks he’s special!”

I’m trying to protect my health. This amount of knowledge my Guru has given to me is to be healthy - boiled takari (vegetables), steamed vegetables.

The Guru says, “Eat steamed vegetables.”

“Maharaji, how can I eat? No taste.”

And then you go to the doctor one day, and the doctor says, “Eh, you’re diabetic. Now, only steamed vegetables.”

“Yes, doctor, anything you say. I don’t want to die.”

When Guru tells us, then, no, we don’t listen. As our tongue and mind say,

“We’re going to eat. And at 25 years of age, we suffer from the gravest of illnesses. This is the greatness of being a human being? To destroy food and then eat? So, aren’t animals better than us (in) many, many ways? What differentiates us from them?

… ज्ञानं नराणामधिको विशेषो ज्ञानेन हीनाः पशुभिः समानाः ॥

… gyānaṁ narāṇāmadhiko viśheṣho gyānen hīnāḥ paśhubhiḥ samānāḥ.

- Hitopadesh 0.25 (partial)

Gyan (knowledge). The ability to discriminate, to think. God has given that to us in a great amount. This is absent or very little in the other creatures. They can’t think (like we do). They act on instinct.

“Oh yeah, we go to Orlando and we see Shamu (a trained orca whale).”

And we think, “Wow, such a smart animal!”

No, he’s trained. He eats the trainer sometimes. They’re told or trained, these are wild animals. They can do anything they want anytime. They act on instinct. They can’t think. They don’t know this is right or that is wrong.

“I should not eat my trainer.”

They don’t know that.

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So, “Oh Krishna, You have provided us such a powerful tool. Even though we can’t see You right now because we’re not qualified, we have Your name, and we can chant Your name. And You haven’t put any restriction on when to chant Your name or where to chant Your name. We can be anywhere, anytime.”

So, it’s such an easy thing to make use of and it’s so powerful.

“You’re in Your name, and I can chant Your name anytime, anywhere. It means I can connect to You anytime, anywhere I want. I have the perfect connection. And yet, I am so unlucky, I’m so unfortunate that even though You’ve provided this name, but when I chant it, I don’t feel any love for You. I don’t feel excitement! My heart doesn’t melt! I don’t feel a thrill in my body. I have such bad luck!”

What is that bad luck? When God Himself is in His name, why can we not experience the blissfulness of that name?

Tulsidas Ji says,

जासु नाम सुमिरत एक बारा। उतरहिं नर भवसिंधु अपारा॥
Jāsu nām sumirat ek bārā, utarahiṇ nar bhavasindhu apārā.

- Ramayan: Ayodhya Kand

“If someone correctly remembers the name even once, they’ll cross the ocean of maya (material energy, illusion) and reach God.”

But when we take the name, never mind crossing maya and reaching God, many times we don’t feel anything. It’s like just repeating any word. Why is it so? Because we all have the same bad luck. And you know where luck comes from. We create our own luck with our past lives’ actions. It’s called prarabdh (destiny resulting from past actions).

But this is a very particular brand of bad luck. This particular brand of bad luck has been created by doing nām aparādh (offense against the Divine name). Aparādh means a transgression or a crime, and nām means the name.

We have offended against God, God’s name, God’s virtues, God’s leelas (Divine pastimes), God’s abodes, and God’s associates, His Saints - all these six things are one with the name - नाम, रूप, लीला, गुण, धाम, जन - nāma (name), Roop (form), leelā (pastimes), guṇ (qualities), dhām (abode), and Jan (Saints).

So if we have offended against any of these six by thinking negatively against them, we’ve all done it.

Even thinking something like, “Why did Ram send Sita back to the forest?” That is a transgression. It means we’re doubting Ram’s goodness. How dare we? So that type of transgression blackens our heart. It pollutes our heart and blocks our ability to make that connection with God.

It causes Him pain when we do that because He knows we’re His children. He wants us to be able to experience Him. And yet we’re—it’s this self-created blockage by having this negativity in our mind towards God, God’s forms, God’s names, etc.

So in our past lives, we have done all kinds of Naam Aparadh. It’s called spiritual transgressions.

It’s the worst kind of sin because it instantly pollutes the heart and blocks our devotional receptivity. So even though there is unlimited potential in that name Radhe, we say Radhe and we feel very little to nothing because we’ve created that blockage in our heart. The connection isn’t clean.

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Mero Gopālā, mero Nand Lālā. Bhajo Muralī Manohar Nand Lālā.
Gopal Krishna, the son of Nand Baba, is mine. Remember Nandlal Krishna Who plays sweetly on His flute.

Mero mor mukuṭ muralī vālā. Mero muralī manohar Nandalālā.
My flute player Krishna wears a peacock feather diadem. My Nandlala Who plays on a flute.

Kṛiṣhṇa Govind Govind Gopālā. Muralī vālā, bhajo Gopālā.
(The names of Krishna.) Remember Gopal, the Divine flute player.

Ati matvālā, bhajo Gopālā. Lakuṭī vālā, bhajo Gopālā.
Remember Krishna Who is always intoxicated in love of Radha. Remember Gopal Krishna Who carries a stick for herding the cows.

Ur banmālā, bhajo Gopālā. Bāṁsurī vālā, bhajo Gopālā.
Remember Krishna Who wears banmalas, a special garland of flowers. Remember Krishna Who plays sweetly on His flute.

Bholā bhālā, bhajo Gopālā. Kāmarī vālā, bhajo Gopālā.
Remember Krishna Who is very simple (and Gracious). Remember Krishna Who carries a black blanket (while going to the jungle with the cows).

Live recorded kirtan during the evening Satsang from Shree Raseshwari Radha Rani Temple of JKP Radha Madhav Dham, Austin, TX.

Song Credits:

Song - मेरो गोपाला, मेरो नंद लाला। भजो मुरली मनोहर नंद लाला। Mero Gopala, mero Nand Lala. Bhajo Murall manohar Nand Lala.

Singer - Vrinda Didi

Composer - Jagadguru Shree Kripalu Ji Maharaj

Lyrics Composer - Jagadguru Shree Kripalu Ji Maharaj

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You can! The law of attraction.

Be positive. Work towards unconditional, exclusive love towards Shree Radha Krishna. See how fast He will help us and grace us to grow in this samartharati prayer. So don’t negate it. This is where we have to reach. If you want to enter into Maharas, the supreme Maharas, where Gopis (Divine devotees of Krishna) are, where even Lord Shambhu, Shiv, comes as Gopi, where Brahma did 60,000 years of celestial years of tapascharya (austerities), ‘ṣhaṣhṭi-varṣha-sahasrāṇi mayā taptam tapo purā’, but could not enter, could not enter into Maharas.

Where Mahalakshmi, Rukmani, Mahalakshmi, the eternal consort of Narayan, of Vishnu, came, and poor Mahalakshmi even could not get the entrance. Till this day, on the outskirts of Vrindavan, on the other side of Yamuna River, there is a small little hut of Mahalakshmi. She remained there to sweep.

“Let me do some seva (service)! I cannot get entrance into Vrindavan, into maharas. I’ll be sitting here.”

She left Vaikunth. How do we know? When Gopis sing the Gopi Geet (Gopis‘ song). Remember yesterday I told you, 10th Canto, 29th chapter, from 18th verse starts, etc. And there Lord Krishna is trying to tell the Gopis to go, and finally, in 10th Canto, 29th chapter, 27th verse of Bhagavad Mahapura, Shree Krishna is saying,

“You Gopis, now you better go back to your places. Now you have seen Me, you have seen everything, this beautiful decoration. You do shravanam (hearing), darshanam (seeing), dhyanam (meditation), ‘mayi bhavanu kirtanam’ (chanting My glories).

Do shravanam. Listen, like you all are listening to Bhagawatam.

(Shree Krishna says,) “Listen about My Bhagawatam.”

Remember, Bhagawatam is eternal.

“So listen about My glories and pastimes. And darshanam means you make a murti, you make a Deity, and then you can have My darshan.”

Try to drink the Divine beauty through the Divine form from the deities. Darshanam and dhyanam means ‘remember’ - do roopdhyan (meditation on the Divine form). Remember, do remembrance with your mind. And kirtanam means to chant My glories.

“So do all this - go.”

The Gopis are thinking in their mind, “When He is here, why do we need to get the eity? We are not fools.”

So Lord Krishna is just trying to pass the message to the world that when you find God, then you don’t have to have all these things. The Deity is acceptable to worship and when He is there, you worship Him.

Just like a wife remembers the husband and puts the photo of him when he has gone to England for 10 years. When she cooks anything, when she does anything, she’s only remembering her husband, or her child. The mother remembers her child because of that attachment.

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… तान्यहं वेद सर्वाणि न त्वं वेत्थ परन्तप ॥

… Tāny ahaṁ ved sarvāṇi na tvaṁ vettha parantap.

- Gita 4.5

Bhagwan says, “Arjun, I have taken countless births and you have taken countless births, but I know all of them, while you do not.”

Ah, it’s a difference. It’s a big difference. But all this proves is that God is all-knowing, while we, the individual souls, are ignorant or knowing very little. But He also takes birth just like us.

ज्ञाज्ञौ द्वौ अजावीशानीशावजा ह्येका भोक्तृभोग्यार्थयुक्ता ।
अनन्तश्चात्मा विश्वरूपो ह्यकर्ता त्रयं यदा विन्दते ब्रह्ममेतत् ॥ ९ ॥

Gyāgyau dvau ajāvīhśhānīśhāvajā hyekā bhoktṛbhogyārthayuktā.
Anantaśhchātmā viśhvarūpo hyakartā trayaṁ yadā vindate brahmametat.

- Shvetashvatar Upanishad 1.9

The Vedas say, “God is all-knowing, while we, the individual souls, are ignorant or knowing very little. He’s all-powerful, while we don’t have any power, etc.”

But He also takes birth. I’m sure we are puzzled by this word, birth - janma. What is the meaning of this word, janma, or birth? In Sanskrit, the root word is ‘janī prādurbhāve’ (to manifest, to appear), means ‘prakat hona’ (to be revealed, to appear). So the word ‘birth’ here means ‘to appear, to be revealed’. It means we, the individual souls, also appear, just like the Supreme.

भये प्रगट कृपाला, दीनदयाला, कौशल्या हितकारी।
हर्षित महतारी, मुनि मन हारी, अद्भुत रूप विचारी॥

Bhaye pragat Kṛipālā, Deendayālā, Kaushalyā hitkārī.
Harṣhit Mahatārī, muni man hāri, adbhut roop vichārī.

- Ramayan: Bal Kand, chhand 191 (partial)

So Bhagwan Shree Ram appeared before Mother Kaushalya. This is what the Ramayan is saying. It means we also appear. We also have appeared. The philosophy is that the individual soul is unborn, eternal, beginningless.

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Mero man, Gaur charan anurāgyo.
(A devotee says:) My mind has fallen in love with Radha Rani’s lotus feet.

Sovat rahyo anādi kāl te, rasik kṛipā te jāgyo.
I was sleeping (in the stupor of ignorance) since eternity but the grace of a Rasik Saint has awakened me.

Mithyo swapna - sansār āpu hī, moh-timir sab bhāgyo.
Now the illusion of the mayic world is broken and the darkness of ignorance is gone,

Binu aṣhṭāng-jog sādhe hī, chitt prem-ras pāgyo.
And, without practicing the extensive courses of eightfold yog, my mind is engrossed in the bliss of Radha’s love.

Chhuṭat na koṭi mukti-sukh pāye, jehi mukh yah ras lāgyo.
Whoever tastes this bliss, can never leave it, even if he is offered the happiness of millions of liberations.

Bhayo ‘Kṛipālu’ dhanī sab din ko, milyo ratan muṁh māṁgyo.
I have become (Divinely) wealthy forever, and I have found whatever I desired for.

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: मेरो मन, गौर चरन अनुराग्यो । Mero Man, Gaur Charan Anuragyo.

Singer: Swami Nikhilanand

Composer: Jagadguru Shree Kripalu Ji Maharaj

Lyrics Composer: Jagadguru Shree Kripalu Ji Maharaj

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“Okay, this soul can keep their mind engaged in some devotional activity if I allow them to get involved in this way and do this seva.”

So let me offer this opportunity. “Hey, you can do this seva, you can do that seva.”

Does a Divine Saint, part of a Divine plan, need the cooperation and participation of ordinary material souls to move their plan forward? No, absolutely not.

Krishna has unlimited Saints in His Divine abode. He could descend any number of them if He wanted to. You know, whatever He needs done, whatever He needs managed, He can just send a Saint on Earth to do it. And yet He’s giving us the opportunity to get involved and take on certain roles in His mission just as a way to grace us.

So seva and sadhana together make a perfect combination. Seva brings us closer to our Divine Master by allowing us to express our feelings of dedication by offering that seva, whether it be physical seva, financial seva, or the mental seva of doing sadhana. In fact, sadhana itself becomes a form of seva if it’s done with humbleness.

“Oh, my Guru has told me to do this!”

सोइ सेवक प्रियतम मम सोई। मम अनुसासन मानै जोई॥ …

Soi sevak priyatam mam so-ī | Mam anusasān mānai jo-ī…

- Ramayan Uttar Kand: chaupai 43 (partial)

Shree Ram says, “My favorite sevak, my favorite servant, is the one who follows my instructions.”

So thinking that Shree Maharaj Ji has said to do sadhana like this,

“So I want to please Him, so I’m going to do the roopdhyan (meditation on the Divine form) and kirtan (devotional chanting). Then doing sadhana also becomes seva. So sadhana and seva go together.

Doing physical seva or financial seva brings us closer to our Guru by helping us develop humbleness and giving us the opportunity to offer that part of ourselves, that energy or that effort, that we put into that physical or financial seva. It allows us to express our humbleness and dedication and develop it further.

And practicing sadhana, where we sit and make our mind do roopdhyan, helps us to control our mind. It teaches the mind that control and practices the mind to become attached to Radha, Krishna, and Guru over and over and over again. So we need to do both sadhana and seva.

Gita says:

तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया ।
उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः ॥

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

- Gita 4.34

“The Guru has all the Divine knowledge and all the Divine bliss and can give that to anybody, but you have to be ready to receive it.”

So how do you become ready to receive it? You’re not ready to receive everything the Guru is able to give you. So what do you have to do? Sevaya. You have to serve the Guru. By serving the Guru, you purify your heart and you become more and more open to receive the Guru’s teachings and grace.

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After using too much (of our) mind, the satsangis (devotees attending spiritual discourse) of Shree Maharaj Ji can say that we are the souls.

“Oh, so you know that you are soul, yes? So, do you know about yourself? Do you have any idea about soul? What is soul? How does it look like? Do you have any idea of your soul?”

Like, we have some idea of our body, but do we have any idea of the soul as well? Not at all. We heard from the scriptures and we heard from the Saints that we are the soul. That’s why I am telling you that we are the soul. But we have no idea at all about the form of the soul. What is soul? The day when we will know about soul, it means ignorance has gone, which is called atma gyan (knowledge of the soul). As soon as you have atma gyan, knowing about atma (soul), knowing about our soul, it is such a great bliss that sometimes, if you do not have a proper guru, then devotees think,

“I have attained Brahmanand (bliss of Brahm)! I have seen God! I have attained the bliss, the Divine bliss, of God!”

They think that although that is not the Divine bliss of God, it is Divine bliss of atma, but it is not the bliss of God. You have known atma, but you have to know Paramatma (Supreme Soul) as well. And to know Paramatma,

… ते द्वन्द्वमोहनिर्मुक्ता भजन्ते मां दृढव्रता: ॥ 28॥

… Te dvandva-moha-nirmuktā bhajante māṁ dṛiḍha-vratāḥ.

- Gita 7.28 (partial)

The Gita is saying, “If you have known yourself, ‘dvandva-moha-nirmuktā’ (द्वन्द्वमोहनिर्मुक्ता) then it means now your maya (material energy, illusion) has gone. Your ignorance has gone, and you have crossed two-thirds of maya as well.”

There are three modes of maya: sattvagun (mode of goodness), rajogun (mode of passion), tamogun (mode of ignorance). So the gyani (one who knows), the one who knows about atma, can get rid of tamasi maya (maya in the mode of ignorance), rajasi maya (maya in the mode of passion), but he cannot get rid of sattvik maya (maya in the mode of goodness), because ‘sattva saṇjāyate gyānam’; Gyan (knowledge) is attained from sattvagun. It has come, and you have attained atma gyan only from sattvagun. So sattvagun is there. It means two-thirds of maya has gone, but one-third of maya is still there. You are not completely free from maya.

But that bliss is also so great, so high, that you have never tasted that bliss in this world, any time, in anything. So, in other words of our scriptures, we have crossed the gunavarika maya (maya that covers through the three modes), but the svarupavarika maya (maya that covers our own self) is still there. There are two parts of maya: gunavarika maya and svarupavarika maya. Svarupavarika maya means ‘that which is hiding our own self from us’. That is svarupavarika maya, and that is rajoguni maya (maya in the mode of passion) and tamoguni maya (maya in the mode of ignorance).

But gunavarika maya means ‘the maya of three modes’. So we have not crossed, the gyani does not cross, the gunavarika maya, the maya of three modes. Sattvagun is still there. That’s why he does not know about God.

So, if you have attained the knowledge of atma, then you have to attain the knowledge of Paramatma. So how would you attain the knowledge of Paramatma? Shree Krishna says in the Gita that

… ते द्वन्द्वमोहनिर्मुक्ता भजन्ते मां दृढव्रता: ॥ 28॥

… Te dvandva-mohanirmuktā bhajante māṁ dṛiḍha-vratāḥ.

- Gita 7.28 (partial)

“Now they will do bhakti (devotion to God)”

Why?

भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः ।
ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम् ॥

Bhaktyā mām abhijānāti yāvān yaśh-chāsmi tattvataḥ.
Tato māṁ tattvato gyātvā viśhate tad-anantaram.

- Gita 18.55

Bhakti dwara (through bhakti), ’bhaktyā mām abhijānāti’, भक्त्या मामभिजानाति, (one can know Me).

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Prem Ras Madhari: Prakeern Madhuri 7

Tū bhorī bhārī vārī-vārī jāy rī, vārī Banwārī pai.
“O Sakhi! You are extremely simple and innocent to sacrifice yourself in this manner on that charming Banwari.”

Nahiṁ jānati tū ali! yā chhaliyā, bas āg lagāvan jān piyā.
“O Sakhi! You do not know that Deceiver one bit. All He knows is how to kindle the fire of separation.”

Nahiṁ jānat vāy bujhāy rī, vārī Banwārī pai.
“He does not know anything about how to quench it thereafter and you are offering yourself on that Banwari.”

Jo maiya-bāpan nāhiṁ bhayo, taj baṇdīgṛih tin bhāji gayo.
“How can you trust someone who did not stay with His parents, but ran away, abandoning them in a jail cell?”

Tū kaise vāy patiyāy rī, vārī Banwāri pai.
“Yet you sacrifice yourself on that Banwari!”

Vāko chhal-kapaṭ nidhān jān, sab soi kah ‘arpit tohiṁ prān’.
“He is a storehouse of deceit and trickery, and goes to every Gopī in Braj saying, ‘I dedicate My life to you alone!”

Bhaye palak oṭ bisarāy rī, vārī Banwārī pai.
“But forgets them in a blink thereafter, yet you still sacrifice your all on Banwari.”

Sakhi kah ‘yah hauṁhūṁ nīk jān, yah man sakhi! tabahūṁ nāhiṁ mān’.
Then the other Gopi says, “I am completely aware of everything you say, but what do I do when my mind just refuses to listen?”

Hauṁ hārī yāy samujhāy rī, vārī Banwārī pai.
“I have exhausted myself trying to explain all this to it, but continue to sacrifice my all on that Banwari!”

Yah acharaj dekhu sakhī kaiso, avagun lakhihuṁ man ram aiso.
Shree Kripalu Ji Maharaj says, “O Sakhi! Observe this great wonder, that in spite of seeing all His faults, your mind derives pleasure from Him alone!”

Kah Chinmay ‘Kṛipālu’ balabhāy rī, vārī Banwārī pai.
“The reason is that being Divine, He is the only source of joy for your soul. Therefore go ahead and sacrifice your everything on that Banwari! “

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 भोरी भारी वारी-वारी जाय री, वारी बनवारी पै। Tū bhorī bhārī vārī-vārī jāya rī, vārī banavārī pai

Singer - Chirag Bhaiya

Composer - Jagadguru Shree Kripalu Ji Maharaj

Lyrics Composer - Jagadguru Shree Kripalu Ji Maharaj

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ते तं भुक्त्वा स्वर्गलोकं विशालं क्षीणे पुण्ये मर्त्यलोकं विशन्ति । …

Te taṁ bhuktvā svarga-lokaṁ viśhālaṁ kṣhīṇe puṇye martya-lokaṁ viśhanti…

- Gita 9.21 (partial)

“Those who go over to swarg (heaven), they do enjoy extensive pleasures, but then they’re bound to be reborn in this world.”

So it means they don’t get ahead spiritually. You don’t gain anything spiritually by going to swarg. You’re right back where you started - right here. Our spiritual goal is to attain supreme God, and you don’t get closer to attaining God by going to swarg. In fact, you have to come back here, get born as a human, then you could attain God. You can’t attain God while you’re in swarg.

So the celestial gods are like Indra, the god of rain, Agni, the god of fire, Vayu, the god of wind, the nav grah devtas (the nine planetary deities in Vedic astrology) These are all different celestial gods. There are many, many of them. You can say that they’re employees of supreme God. They’re mayic powers, but they’re not Divine, and you can’t attain the Divine world by worshipping them.

Shree Krishna summarizes this whole philosophy when He says:

यान्ति देवव्रता देवान् पितॄन्यान्ति पितृव्रताः ।
भूतानि यान्ति भूतेज्या यान्ति मद्याजिनोऽपि माम् ॥

Yānti deva-vratā devān pitṝin yānti pitṛi-vratāḥ.
Bhūtāni yānti bhūtejyā yānti mad-yājino ’pi mām.

- Gita 9.25

He says, “Whatever you worship, that’s where you’ll go.”

If you worship celestial gods, you’ll go to swarg. If you worship supreme God…Krishna says,

“If you worship Him, you’ll go to His Divine abode. If you worship spirits, if you worship material beings of this physical world, then you’ll be reborn in this world, or you’ll go to the spirit world.”

But there’s only one way to go to the Divine world, and that’s by worshipping God directly, bypassing the worship of all other material beings or powers.

This is a very important philosophy of the ninth chapter.

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Now, this brahm is just the light from Radharani’s lotus feet. What to say of Radha Herself? So now we’re going to move in that direction.

So first take brahm.

ब्रह्म हि तत्त्वम् न जानाति वेद

Brahma hi tattvam na jānāti ved.

This brahm, which is only the light of Radharani’s toenails of Her lotus feet, that brahm cannot even be described by Vedas. Vedas says,

… अदृश्यमव्यवहार्यमग्राह्यमलक्षणमचिन्त्यमव्यपदेश्यमेकात्मप्रत्ययसारं प्रपञ्चोपशमं शान्तं शिवमद्वैतं …

…Adṛishyamavyavahāryamagrāhyamalakṣhaṇamachintyamavyapadeśhyamekātmapratyayasāraṁ prapañchopaśhamaṁ śhāntaṁ śhivamadvaitaṁ…

- Mandukya Upanishad Verse 7 (partial)

Vedas saying, “We can’t see brahm, we can’t touch brahm, we can’t think of or conceive of brahm, we can’t grasp brahm with any of our senses, we can’t understand brahm, we can’t interact with brahm in any way.”

In other words, Vedas said, “We can’t tell what is brahm, who is ‘H’e, how is ‘H’e, we can’t tell.”

Vedas gave up, admitting defeat that we can’t tell. The richas of the Vedas are Divine personalities themselves in personal form, and they’re admitting,

“It’s beyond our power to even describe brahm.” Veda is saying that this brahm is beyond even our buddhi (intellect), even our Divine intellect, cannot adequately describe brahm.

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This discourse is part of a series of discourses given by Swami Nikhilanandji during the 2026 Annual Summer Sadhana Shivir.

Swami Nikhilanandji is a disciple and sanyasi teacher of Jagadguru Shree Kripalu Ji Maharaj (5th Original Jagadguru) and for over 20 years has dedicated his life to teaching the deepest aspects of Sanatan Dharma found in the vast Vedic Scriptures.

With an innate ability to bring the most intricate and complex Divine philosophy to his audience, he tirelessly teaches to adults and youth alike. Swami ji is able to help everyone understand how to practice the universal teachings of Hinduism, devotion and mediation. He is one of the Managing Members of JKP Radha Madhav Dham Austin, TX and Radha Govind Dham, New York, Dallas and Los Angeles!

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Rādhe Govind Govind Govind Rādhe Rādhe Govind Govind Govind Rādhe.
Glory to Radha Krishna.

Nij rasik janon se Gopī prem dilā de. Ṭuk prem sudhā ras bindu pilā de.
O, my Beloved Radhe and Govind! Please have Your rasik Saints Grace me with Gopi love. Please give me the taste of a drop of the nectar of Your Divine love.

Galbāhīṁ diye bāṅkī jhāṅkī dikhā de. Nij dāsī kī dāsī kī dāsī banā de.
Please give me Your vision when You Both stand with Your arms around each other. Please make me a servant of one of Your servant’s servants (a rasik Saint).

Braj Gopī janon meṁ mero nām likhā de. Mohiṁ Lādilī mahal ko ṭahal dilā de.
Please include me amongst Your Gopis of Divine Vrindaban. Please give some service in the palace of Radha Rani.

Brajdhām kī mohiṁ Brajrenu banā de. Nij charan kamal kī lagan lagā de.
Please make me a speck of dust in Braj. (Everything of Braj is Divine and is the expansion of Radha Krishna’s own personality. So desiring for a speck of dust is a kind of humbleness. It means to become Divine and experience Radha Krishna love.) Please make my heart fall in the love of Your lotus feet.

Terī lagan meṁ mero man magan banā de. Nij adham udhāran birad nibhā de.
Please engross my mind in that love (of Your lotus feet). Please look to Your promise of lifting the fallen souls out of Your kindness and protect this fallen soul.

Binu hetu kṛipā ko roop dikhā de. Lalitādi sakhin saṅg rās dikhā de.
Please show me Your causelessly merciful nature. Please show me the raas leela which You do with Your beloved Gopis, Lalita etc.

Dou mān praṇay kī līlā dikhā de. Mere soye huye saubhāgya jagā de.
Please show me Your maan and pranay leelas. Please awaken my sleeping devotional luck.

Mohiṁ prīti karan kī rīti sikhā de. Jehi gīt soṁ rījho soī gīt sikhā de.
Please teach me how to love You. Whatever bad things I have, please make them good. Please teach me that song which pleases You the most.

Mohiṁ Premnagar kī ḍagar batā de. Tū hī mero hai yah mohiṁ bodh karā de.
My Radhe! Show me the path that leads to Your Divine abode. Please make me understand that only You are mine,

Mero khoyā huā dāsatva dilā de. Nij daras paras kī pyās baṛhā de.
Please restore my lost feelings of servitude for You. Please increase my thirst for Your vision and touch.

Nij madhur milan kī agin lagā de. Tohiṁ bhūluṁ na bhūlehuṁ pal chhin ādhe.
Please start the fire of sweet longing to meet You. Please make me ‘never to forget You’ even by mistake.

Tere nām meṁ tū hai ye bodh karā de. Tū jo burā hūṁ tero hūṁ tū achchhā banā de.
Please give me the experience of Your presence in Your name, Whatever bad things I have, please make them good.

Charaṇāravind makarand pilā de. Tū ‘Kṛipālu’ kṛipā binu mol luṭā de.
Please give me the nectar of Your lotus feet. You are causelessly Gracious; why don’t You shower Your causeless Grace upon me right now?

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: निज रसिक जनों से गोपी प्रेम दिला दे । टुक प्रेम सुधा रस बिंदु पिला दे ।
Nij rasik janon se Gopi prem dila de. Tuk prem sudha ras bindu pila de.

Singer: Swami Nikhilanand

Composer: Jagadguru Shree Kripalu Ji Maharaj

Lyrics Composer: Jagadguru Shree Kripalu Ji Maharaj

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