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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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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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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“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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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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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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“Well, I can chant with my voice, like in the beginning we were chanting, ‘Radhe Govind.’ So I can do that without the involvement of my mind.”

Just like if you’re singing the aarti and you’ve sung it so many times that you have it memorized. Your mouth is moving, you’re saying all the words of the aarti, but you might be thinking about something totally different. Your mind can be somewhere else, and your mouth is still repeating all the words of the aarti. So this is not true kirtan. In fact, where our mind has gone, that is the action we’re performing. That’s a key point.

If we’re singing, “Radhe Govinda, Radhe Govind,” but your son’s name may be Govind or your daughter’s name may be Radha, so if you’re singing ‘Radhe Govind’ but thinking of your children, then whose name are you really taking? You’re not taking God’s name. You’re taking your child’s name.

So even Kirtan requires the involvement of the mind. You have to be thinking about the One whose name you’re calling. Just like if you want to get someone’s attention and, for a minute, their name has slipped your mind. So you’re thinking of them,

“Oh, that person. They look like this. Their nose is like this. Their eyes are like that.”

You’re picturing that person in your mind, and you’re trying to think of their name,

“Oh yes - Mohan.” Then you call him, “Oh Mohan, come here.”

So you thought of him. You thought of his form, his personality, and his qualities. That whole package; you thought of that and the name associated with it. So both go together.

In the same way, when we’re doing kirtan, basically what we’re doing is calling God to come to us. So if we’re not thinking of Him and it’s just our mouth doing the chanting, it’s not really kirtan. It means that shravan (listening to Divine knowledge) is listening with the involvement of the mind so that all the knowledge registers in our mind.

Kirtan is chanting God’s name with the involvement of the mind so that our mind is thinking about the One whom we are calling, whose name we are calling.

And Smaran (loving remembrance of God) is just the mind.

If you sit and think of Krishna, but you’re not chanting His name and you’re not listening to any philosophy or leela (Divine pastime), but you’re thinking of Him, that is smaran. So, in fact, you could say smaran was there with the other two. Thinking of Him is smaran. So thinking of Him plus chanting is kirtan plus smaran. Listening with the involvement of the mind is shravan plus smaran.

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Because the inner machinery is bad. Nobody’s trying to fix the inner machinery, the mind. That’s the problem. That’s what we have to fix.

So we have to think about Krishna. Yes, you remember Krishna, Radharaman (the beloved of Radha), Shree Krishna. But not,

“Okay, I did sadhana (spiritual practice) this morning for one hour, ten minutes, twenty minutes, two hours, and then the rest of the time sansar smaran (remembrance of the material world). I think about the world.”

No. छिन्नछिन्न chinn-chinn - every moment.

सततम् नित्य satatam Nitya - every moment.

How do we do this? Bhagwan Krishna has given, in one verse of Gita, a very powerful sadhana for doing this.

यत्करोषि यदश्नासि यज्जुहोषि ददासि यत् ।
यत्तपस्यसि कौन्तेय तत्कुरुष्व मदर्पणम् ॥

Yat karoṣhi yad aśhnāsi yaj-juhoṣhi dadāsi yat.
Yat tapasyasi Kaunteya tat kuruṣhva mad-arpaṇam.

- Gita 9.27

“Whatever you do, whatever you eat, whatever you drink, whatever sacrifice you make, whatever austerity you perform, offer it to Me (God) first, and then take part.”

This is the most powerful sadhana. Our ultimate aim is to think about Krishna all the time. And if we offer every action to Him, for instance,

“I’m going for a walk. How can I offer that to Krishna?”

Everything.

“Hey Krishna, hey Radharani, I’m going to take a walk. This will make my body healthy. Then I’ll be able to do seva (selfless service) for You!”

“I’m going to sleep.”

How do I offer that?

“Oh Radha, Krishna, I’m going to sleep now. I offer my sleep to You. This will again make my body healthy. Then I’ll be able to do seva for You better!”

Everything - offer.

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Even after explaining the whole Gita to Arjun, now He says,

“Arjun, it’s in your hands. I’ve explained everything. Now you do what you want.”

… यथेच्छसि तथा कुरु।

… yathech-chhasi tathā kuru.

- Gita 18.63

“Whatever you want, do it. I’m done talking.”

God can give us all the knowledge in the scriptures, and send Saints to teach us. In the end, it’s up to us what we do, because we have free will. That’s why, in uncountable lifetimes God has descended uncountable times. He’s taken uncountable avatars (Divine descensions). We’ve seen His avatars uncountable times. Yet we’re still here under the bondage of maya (material energy), bereft of Divine knowledge and bliss because we have free will. Even if He comes before us in His Divine form, He can’t make us surrender to Him. We have to implement His teachings, and it’s a gradual path that we follow to become surrendered.

So He says, “Arjun, now you do whatever you want.”

You can say that’s like a general statement for all souls. The Gita is universal. So in the Gita Krishna puts forth many universal principles that people can use to guide their lives. That’s why He says,

“Yathech-chhasi tathā kuru. You use this knowledge as you see fit.”

But for Arjun, He says,

सर्वगुह्यतमं भूय: श‍ृणु मे परमं वच: ।
इष्टोऽसि मे दृढमिति ततो वक्ष्यामि ते हितम् ॥

Sarva-guhyatamaṁ bhūyaḥ śhṛiṇu me paramaṁ vachaḥ.
Iṣhṭo ’si me dṛiḍhamiti tato vakṣhyāmi te hitam.

- Gita 18.64

“I have one more thing, because you are dear to Me. You’re surrendered to Me.”

So, ‘sarva-guhyatamam’. See, there’s guhya (secret), guhyatara (more secret), and guhyatam (the most secret). That’s like priya (dear), priyatar (dearer), priyatam (dearest).

So He says, “Now I’m going to tell you the secret of all secrets, Arjun, because you are dear to Me. I’ll tell you for your own good. And it’s My final statement. After this, I’m really done.”

So Arjun, you can imagine, probably sat up and said, “Oh, okay, I’m ready! What is the secret of all secrets?”

मन्मना भव मद्भ‍क्तो मद्याजी मां नमस्कुरु ।
मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे ॥

Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru.
Mām evaiṣyasi satyaṁ te pratijāne priyo ’si me.

- Gita 18.65

It’s a promise. He says, “I promise you, if you give your mind to Me, you will come to Me forever.”

Sounds so simple, right? That’s where you take all the knowledge of all the scriptures and concentrate it down to the absolute essence. That’s it. That’s the essence. We have to give our mind to God. The whole Gita was only to get us to this point. You have to give your mind to Him. Surrender to Him. Adore Him. Love Him. If you do that, you’ll come to Him. He’s guaranteeing it. Then He says one last thing,

सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज।
अहं त्वां सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः॥

Sarva-dharmān parityajya māmekaṁ śharaṇaṁ vraj.
Ahaṁ tvāṁ sarva-pāpebhyo mokṣhayiṣhyāmi mā śhuchaḥ.

- Gita 18.66

“Don’t worry, Arjun. Leave your dependence on and attachment to all the other teachings, all the other paths, practices, dharmas (religious duties), everything. Leave it all and come to Me!”

…मामेकं शरणं व्रज।

…mām ekaṁ śharaṇaṁ vraj.

‘Vraj’ means ‘go’. Move. Move where? ‘Mām ekaṁ śharaṇam’. ‘Śharaṇam’ means ‘My shelter’. ‘Mām śharaṇam’,

“Come into My shelter.”

Ekam - only, “Come to Me alone, leaving the shelter of all others.”

It means the same thing as giving our mind to God. But He’s making it so simple.

He says, “If you do that, I’ll eliminate all your past karma. I’ll liberate you from all of that. I’ll give you Divine bliss and give you entrance to the Divine world!”

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Let’s say you’re in the ashram (a spiritual community) and you’re doing seva (selfless service), and someone else says,

“Oh, I also need this done. I also need some help here. Can you do this seva?”

And you know, for whatever reason, “I have this physical limitation. I’m tired. If I keep pushing myself, I’ll get stressed out. Then I’ll become more negative. I won’t have a positive frame of mind, which I need to maintain here in the ashram especially. I’ll pay for it later. If I push myself now, then I’ll be too sleepy for the evening kirtan (devotional singing) and satsang.”

For whatever reason, many times you have to say, “No, I can’t. I understand this needs to get done, but I can’t do that.”

Again, you have to set your boundaries to protect your own devotion. You know what’s good for your mental space. You know what’s good for your devotional feelings and attitude.

So you have to set those boundaries while, at the same time, maintaining that humble attitude taught by Shree Chaitanya Mahaprabhu Ji and Shree Kripalu Ji Maharaj. So with this in mind, both Mahaprabhu Ji and Shree Kripalu Ji Maharaj say,

“Then remember Radha Krishna all the time. Always chant the name of Hari (name of Shree Krishna).

And Shree Kripalu Ji Maharaj says, “Always do Radhe breathing. You inhale “Ra,” you exhale “dhe.””

At the very least, we can be doing that throughout the day, if not chanting out loud, whenever the situation permits it.

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कथं विना रोमहर्षं द्रवता चेतसा विना ।
विनानन्दाश्रुकलया शुध्येद् भक्त्या विनाशय: ॥

Kathaṁ vinā romaharṣhaṁ dravatā chetasā vinā.
Vinānandāśhru-kalayā śhudhyed bhaktyā vināśhayaḥ.

- Bhagwatam 11.14.23

He says, “Just physical worship of Me will not purify your heart. You have to be emotionally engaged. You have to love Me. Your heart should melt for Me.”

‘Kathaṁ vinā roma-harṣaṁ’ means that ‘you should feel a thrill when you think of Me’, Shree Krishna says. ‘Dravatā’ means ‘your heart should melt when you remember Me’ - dravatā chetasā vinā.

‘Vinānandāśhru-kalayā’ means ‘you should have tears of love and longing for Me when you think of Me’.

See, Shree Krishna is telling us how to do devotion.

The Shvetashvatar Upanishad also says, “You have to love God, not just go through the motions of physical devotion.”

नयनं गलदश्रुधारया वदनं गद्गदरुद्धया गिरा ।
पुलकैर्निचितं वपुः कदा तव नामग्रहणे भविष्यति ॥

Nayanaṁ galad-aśhru-dhārayā vadanaṁ gadgada-ruddhayā girā.
Pulakair nichitaṁ vapuḥ kadā tav nām-grahaṇe bhaviṣhyati.

- Shikshashtakam 6

Chaitanya Mahaprabhu Ji also says that it’s not enough just to chant the names of Radha Krishna. He says,

“When will that day come that, while I’m chanting Your name, tears will come to my eyes, my throat will choke with emotion, and my body will tremble with excitement in thinking of You? When will that day come?”

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You do not know what he’s doing or why. And that’s what we do - we judge. You don’t have to say anything. Once you think it in here (in your mind), He has taken note already. God has taken note, and that is called nām aparadh, an unpardonable sin.

So these two Brahmins, these two pundits, said, “Oh, Janak has so much opulence, so much wealth, so much of everything, and yet he’s so detached! Why? Maybe we should go and ask him.”

One of the pundits said, “No, no, kings are not predictable. There’s no knowing what they will do.”

But the second one insisted, “No! We should go and ask him.”

So they went there and said, “King Janak Ji, You have so much luxury, so much wealth, so much opulence, and yet you are completely detached from everything! How come?”

Janak Ji became very angry,

“How dare you ask such a question? I am going to sentence you to death!”

And he called some servants.

“Take them away and hang them in the morning!”

Then he said to them, “Give them the best meal now before they die. The best meal, the best room, and the best bed!”

They were given the most succulent meal imaginable, and the bed was so soft. There were rose petals and rose water sprinkled everywhere. It was such a beautiful room. But they could neither eat nor sleep. The best food was before them, but they were so tense, thinking,

“I’m going to die in the morning!”

When the morning came and they were brought before Janak, he said, “I’m going to give you one last chance. There are two bowls filled with oil. You each have to take one bowl and walk through my entire kingdom. Someone will go ahead, and you are to follow them. If even one drop of oil spills, you will be hanged! Now go!”

They went and were so careful not to spill even a single tiny drop of oil. They came back, and not even the tiniest drop had been spilled.

Janak said, “While you were going through my kingdom, there were so many attractive things— restaurants, parks, gardens. Were you not distracted by all those things?”

They replied, “Oh King, the only thought in our minds was that if we spilled even one drop of oil, we would die! We couldn’t think of anything else or look at anything else!”

Janak said, “Yes, now you have the answer. Why am I so detached? Because I also think that at any moment I can lose this body. So I keep my mind attached to the feet of the Lord at all times.”

Shree Krishna says:

अन्तकाले च मामेव स्मरन्मुक्त्वा कलेवरम् ।
यः प्रयाति स मद्भावं याति नास्त्यत्र संशयः ॥

Anta-kāle cha māmeva smaran muktvā kalevaram.
Yaḥ prayāti sa mad-bhāvaṁ yāti nāstyatra saṇśhayaḥ.

- Gita 8.5

“When life leaves this body, if we remember the Lord—not merely say His name, but remember Him, smaran (loving remembrance)—then we will attain the Lord.”

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उनके अवतार लेने का कोई न कोई कारण तो ज़रूर होगा, है ना?

Unke avatar ka koi kāraṇ to hoga?

(There must be some reason for His descension.)

There’s nobody in this world who can do any action without having a purpose in mind. Even a crazy person has some purpose in mind. It may be the wrong purpose, but they have something in mind behind every action they perform.

Now Bhagwan is self-contented, atmaram (one who is completely satisfied in Himself), poornakam (one whose every desire is already fulfilled). He has His Divine abode. He doesn’t need anything from us. He doesn’t need anything from this world. This world is to give us a chance to attain Him. He doesn’t need to come into this world, and yet He does. So why does He come?

In the Gita, Shree Krishna has said:

यदा यदा हि धर्मस्य ग्लानिर्भवति भारत ।
अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम् ॥

Yadā yadā hi dharmasya glānir bhavati bhārat.
Abhyutthānam adharmasya tadātmānaṁ sṛijāmyaham.

- Gita 4.7

परित्राणाय साधूनां विनाशाय च दुष्कृताम् ।
धर्मसंस्थापनार्थाय सम्भवामि युगे युगे ॥

Paritrāṇāya sādhūnāṁ vināśhāya cha duṣhkṛitām.
Dharma-saṁsthāpanārthāya sambhavāmi yuge yuge.

- Gita 4.8

Shree Krishna says, “I come to protect the Saints, My devotees. I come to destroy the demons, and I come to establish dharm (righteousness).”

Okay, there’s three reasons.

In the Bhagwatam, Kunti Devi says:

तथा परमहंसानां मुनीनाममलात्मनाम् ।
भक्तियोगविधानार्थं कथं पश्येम हि स्त्रियः ॥

Tathā paramahaṁsānāṁ munīnām amalātmanām.
Bhakti-yog-vidhānārthaṁ kathaṁ paśhyema hi striyaḥ.

- Bhagwatam 1.8.20

She says, “You come into this world to make paramhansas (the highest order of realized Saints) into Shree Paramhans.”

A paramhansa is someone who has attained God in the form of nirakar brahm (the formless aspect of God). Shree Krishna’s formless, abstract aspect.

अदृष्टमव्यवहार्यमग्राह्यमलक्षणम् ।
अचिन्त्यमव्यपदेश्यमेकात्मप्रत्ययसारम् ।
प्रपञ्चोपशमं शान्तं शिवमद्वैतं … ॥

Adṛiṣhṭam avyavahāryam agrāhyam alakṣhaṇam.
Achintyam avyapadeśhyam ekātma-pratyaya-sāram.
Prapaṇchopaśhamaṁ śhāntaṁ śhivam advaitaṁ…

- Mandukya Upanishad 7

Mandukya Upanishad says, “You can’t see formless God. You can’t relate to formless God. You can’t interact with formless God. You can’t think of formless God. You can’t describe formless God.”

So nirakar brahm is a Divine aspect of Shree Krishna, but it’s His abstract form, you can say. In that form, He does no leelas (Divine pastimes). He doesn’t distribute His prem ras (the nectar of Divine love). He just exists as an abstract Divine truth. A Divine, formless existence.

And the paramhansas, the gyani (knowledge-oriented) Saints, experience a oneness with Krishna in that abstract form. But they don’t get to see Him, touch Him, hear His voice, or talk to Him. None of that.

So this brahmanand (the bliss of realization of the impersonal brahma) that they get is, if you think of premanand (the bliss of Divine love), much less enriched. Premanand is much sweeter, infinitely greater than brahmanand.

So Kunti Devi says, “Shree Krishna takes avatar so that those paramhansas can experience His personal form and receive His prem ras.”

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स एक एवेश्वरो नारायणोऽखिलब्रह्माण्डाधिपतिर् एकांशः।

Sa ek eveśhvaro Nārāyaṇo ‘khila-brahmāṇḍādhipatir ekāṁśhaḥ.

- Gopāla-Tāpanī Upaniṣad

That Mahavishnu, who is the creator of the entire universe and the governor of infinite brahmands (universes), the one Mahavishnu in Vaikunth (the Divine abode of Vishnu), He is ekāṁśhaḥ (one expansion). He is one ansh of Shree Krishna. So Shree Krishna’s ansh is Mahavishnu. Mahavishnu’s ansh is Vishnu, Brahma, and Shankar of each brahmand. Therefore, they are the ansh of Shree Krishna’s ansh.

So we can understand it like that. They are His swa-ansh (personal expansions). Swa-ansh. Ansh means ‘a part of’, but like I explained, not like a fractional part of. It’s Shree Krishna Himself, but just revealing a fraction of His potential or a fraction of His power. So they are also called His anshavatar (descensions who are Divine expansions).

We are also His ansh.

ममैवांशो जीवलोके जीवभूतः सनातनः ।

Mamaivāṁśho jīva-loke jīva-bhūtaḥ sanātanaḥ.

- Bhagavad Gita 15.7

Shree Krishna says, “All the souls are My ansh.”

But we are His vibhinnansh (separated expansions). Vibhinna means ‘distinct from’. Vishnu, Shankar, and Brahma are His swa-ansh, because they are the expansion of His own Self. But we are distinct from Him. We are a distinct entity, although He pervades us and we reside in Him.

The Vedas say:

एको देवः सर्वभूतेषु गूढः सर्वव्यापी सर्वभूतान्तरात्मा ।

Eko devaḥ sarva-bhūteṣhu gūḍhaḥ sarva-vyāpī sarva-bhūtāntarātmā.

- Shvetashvatar Upanishad 6.11

“God resides in the heart of every soul. And He’s also omnipresent. He’s all-pervading. So we also reside within Him. But we are distinct from Him as an individual entity with free will.”

So we are His vibhinnansh, and Brahma, Vishnu, and Shankar are His swa-ansh.

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Now Brahma looked around. Up he saw space. Down he saw the Ocean of Milk. And he didn’t know,

“Who am I? Where did I come from? I know I’m supposed to do srishti (creation). I’m supposed to complete the creation of this planetary system, but I don’t know how. What am I supposed to do?”

So he said, “Okay, I came out of this lotus flower, and the stem of the lotus goes down into this Ocean of Milk. Let me try to see if I can find the origin of it.”

So he swam down, and he kept going and going and going and going. This is Brahma we’re talking about. Who is more intelligent and powerful than Brahma? And yet, with all of his effort, he couldn’t find the source of where he came from. He couldn’t reach the source. He came back up to the surface and said,

“What am I going to do? I can’t tell where I came from, or who I am, or what I’m supposed to do!”

So he prayed.

यस्यैक-निश्र्वसित-कालम् अथ अवलम्ब्य जीवन्ति लोम-बिलजा जगद्-अण्ड-नाथाः ।
विष्णुः महान् स इह यस्य कला-विशेषो गोविन्दम् आदि-पुरुषं तम् अहम् भजामि ॥ ४८ ॥

Yasyaika-niśhvasita-kālam athavalambya jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ.
Viṣhṇur mahān sa iha yasya kalā-viśheṣho govindam ādi-puruṣhaṁ tam ahaṁ bhajāmi.

It’s a very long prayer called the Brahma Samhita. It’s one of our scriptures. He’s praying to Shree Krishna in all of these beautiful shlokas (Sanskrit verses), saying,

“O Govind!, O Supreme God! O origin of all the forms of God, please help me! I need to know. Where did I come from? Who am I, and what am I supposed to do?”

So Shree Krishna graced him.

With Shree Krishna’s grace, Brahma was able to understand the knowledge of the Vedas (the Divine eternal scriptures), and with that knowledge he understood who he was, what he had to do, and how he could complete the creation process.

He says to Narad Ji:

नाहं न यूयं यदृताङ्गतिं विदुर्न वामदेवः किमुतापरे सुराः ।
तन्माययाऽह्यस्त्विदमात्मसमं विचक्षते ॥

Nāhaṁ na yūyaṁ yad ṛitāṅ-gatiṁ vidur na Vāmadevaḥ kim utāpare surāḥ.
Tan-māyayā hyastvidam ātma-samaṁ vichakṣhate.

- Shrimad Bhagavatam 2.5.19

“Hey Narad, I cannot know Shree Krishna. You cannot know Shree Krishna. Shiva cannot know Shree Krishna. We can all exercise our intellect and try to see how far we can get in trying to know Him, but really we’re just showing our own self-effort. None of us can actually know who He is through our own power of intellect.”

And they have Divine power of intellect. What to say of us, who have a material mind?

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So if you ever see a leela where you say,

“That’s impossible! How could that be?” Then catch yourself.

“No!”

This is called asambhav leela. Shree Krishna has Yogamaya shakti (His Divine internal spiritual power). This Yogamaya shakti gives Him the power to do anything. It makes all the ‘impossibles’ possible. So if you see something and you say,

“How could that be possible? I don’t believe this!”

Stop your mind right there, “No! This is Bhagwan Shree Krishna! Of course it’s possible for Him!”

And if you see something like Krishna eating with the gwal bals (cowherd boys), Krishna doing raas (the Divine dance of love) with the Gopis (cowherd maidens of Braj), those are also antaranga leelas (intimate Divine pastimes). Some of these leelas look very simple, right? Radha Krishna sitting on a swing and the Gopis pushing it, and Krishna demanding makhan (freshly churned butter) from Maiya (mother).

“I’m hungry, Maiya. Give me the makhan now!”

Maiya says, “I’m churning the curd right now. When the curd gets churned, then the makhan comes out. How can I give you the makhan until I churn the curd?”

“Mother, you churn the curd after! Give me the makhan now! I’m hungry now!”

So these private leelas seem so simple, but they’re full of the raas. Shree Krishna’s prem raas (the nectar of Divine love). So these also shouldn’t be analyzed with the material mind. They should be taken lovingly.

“Oh, if Kanha was my child, He would demand makhan from me. How sweet that would be! I could hold Him in my arms! He would fight to get into my lap, even when I’m doing my chores.

That’s how those antarang leelas should be taken. Just with love.

“Oh, when will Krishna be mine like that?”

(There’s) no analysis, only love. And with asambhav leela, again, there’s no analysis. Just accept on faith that everything is possible for Shree Krishna.

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“Please do the right thing!”

You know, people say, “Well, God is all-kind, and God is all-knowing and all-powerful, so why does bad exist in the world? Why does evil exist?”

The answer is right there in that leela (Divine pastime) of Shree Krishna going to Duryodhan. God Himself went to someone and said,

“I’m trying to convince you to do the right thing! Don’t do the wrong thing.”

And Duryodhan didn’t just disobey or ignore Krishna’s advice. He insulted Him and even tried to throw Him in jail. At that point, Shree Krishna even revealed His almighty form to Duryodhan. He revealed His Divine all-mightiness right there in front of him. And Duryodhan just said,

“Oh, He’s some kind of magician, showing some tricks! Catch Him and throw Him in jail!”

See, what can God do? If a soul is not willing to accept the right thing, what can God do? All He can do is guide us and try to help us go in the right direction, but the rest is up to us.

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