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Vraja Prema in Gītā

 

Devotees:
Nitāi-Gaura Hari bol! Nitāi-Gaura Hari bol!
Nitāi-Gaura Sītānātha premānande, Hari Hari bol!

Śrī Śrīmad Gour Govinda Swāmī Mahārāja:
jaya rādhā-mādhava, jaya kuñja-bihārī
jaya gopī-jana-vallabha, jaya giri-vara-dhārī
jaya yaśodā-nandana, jaya braja-jana-rañjana
jaya yāmuna-tīra-vana-cārī, jaya kuñja-bihārī

Rādhā-Mādhava kī jaya!

Jaya Oṁ Viṣṇupāda Paramahaṁsa Parivrājakācārya Bhaktivedānta Svāmī Śrīla Prabhupādajī Mahārāja kī jaya!

Jaya Oṁ Viṣṇupāda Paramahaṁsa Parivrājakācārya Bhaktisidhhānta Sarasvatī Gosvāmī Prabhupādajī Mahārāja kī jaya!
ananta-koṭi vaiṣṇava vṛnda kī jaya!

Nāmācārya Śrī Haridāsa Ṭhākura kī jaya

prema se kaho
śrī-kṛṣṇa-caitanya prabhu nityānanda
śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda
kī jaya

śrī śrī rādha-kṛṣṇa, gopa-gopīnatha,
rādhā-kuṇḍa, śyāma-kuṇḍa, giri govardhana-kī jaya

vṛndāvana dhāma kī jaya
mathurā dhāma kī jaya
jagannātha-purī dhāma kī jaya
māyāpura-navadvīpa dhāma kī jaya

gaṅgā-māyī kī jaya

yamunā-māyī kī jaya

tulasī-devī kī jaya

bhakti-devī kī jaya

Śrīmatī Rādhārāṇī kī jaya

harināma saṅkīrtana kī jaya

samaveta bhakta-vṛnda kī jaya

gaura-premānande hari-hari bol!

All glories to the assembled devotees!
All glories to the assembled devotees!
All glories to the assembled devotees!

All glories to Śrī Guru-Śrī Gaurāṅga!


om ajñāna-timirāndhasya

jñānāñjana-śalākayā
cakṣur unmīlitaṁ yena
tasmai śrī-gurave namaḥ


[I was born in the darkest ignorance, and my spiritual master opened my eyes with the torch of knowledge. I offer my respectful obeisances unto him.]


śrī-caitanya-mano-’bhīṣṭaṁ

sthāpitaṁ yena bhū-tale
svayaṁ rūpaḥ kadā mahyaṁ
dadāti sva-padāntikam


[When will Śrīla Rūpa Gosvāmī Prabhupāda, who has established within this material world the mission to fulfill the desire of Lord Caitanya, give me shelter under his lotus feet.]


vande ’haṁ śrī-guroḥ śrī-yuta-pada-

kamalaṁ śrī-gurūn vaiṣṇavāṁś ca
śrī-rūpaṁ sāgrajātaṁ saha-gaṇa-
raghunāthānvitaṁ taṁ sa-jīvam
sādvaitaṁ sāvadhūtaṁ parijana-
sahitaṁ kṛṣṇa-caitanya-devaṁ
śrī-rādhā-kṛṣṇa-pādān saha-gaṇa-
lalitā-śrī-viśākhānvitāṁś ca


[I offer my respectful obeisances unto the lotus feet of my spiritual master and unto the feet of all Vaiṣṇavas. I offer my respectful obeisances unto the lotus feet of Śrīla Rūpa Gosvāmī along with his elder brother Sanātana Gosvāmī, as well as Raghunātha Dāsa and Raghunātha Bhaṭṭa, Gopāla Bhaṭṭa and Śrīla Jīva Gosvāmī. I offer my respectful obeisances to Lord Kṛṣṇa Caitanya and Lord Nityānanda along with Advaita Ācārya, Gadādhara, Śrīvāsa and other associates. I offer my respectful obeisances to Śrīmatī Rādhārāṇī and Śrī Kṛṣṇa along with Their associates Śrī Lalitā and Viśākhā.]


he kṛṣṇa karuṇā-sindho

dīna-bandho jagat-pate
gopeśa gopikā-kānta
rādhā-kānta namo ’stu te


[O my dear Kṛṣṇa, You are the friend of the distressed and the source of creation. You are the master of the gopīs and the lover of Rādhārāṇī. I offer my respectful obeisances unto You.]


tapta-kāñcana-gaurāṅgi

rādhe vṛndāvaneśvari
vṛṣabhānu-sute devi
praṇamāmi hari-priye


[I offer my respects to Rādhārāṇī, whose bodily complexion is like molten gold and who is the Queen of Vṛndāvana. You are the daughter of King Vṛṣabhānu, and You are very dear to Lord Kṛṣṇa.]


vāñchā-kalpa-tarubhyaś ca

kṛpā-sindhubhya eva ca
patitānāṁ pāvanebhyo
vaiṣṇavebhyo namo namaḥ


[I offer my respectful obeisances unto all the Vaiṣṇava devotees of the Lord. They can fulfill the desires of everyone, just like desire trees, and they are full of compassion for the fallen souls.]


namo mahā-vadānyāya

kṛṣṇa-prema-pradāya te
kṛṣṇāya kṛṣṇa-caitanya-
nāmne gaura-tviṣe namaḥ

[Śrī Caitanya-caritāmṛta, Madhya-līlā 19.53]


[O most munificent incarnation! You are Kṛṣṇa Himself appearing as Śrī Kṛṣṇa Caitanya Mahāprabhu. You have assumed the golden colour of Śrīmatī Rādhārāṇī, and You are widely distributing pure love of Kṛṣṇa. We offer our respectful obeisances unto You.]


śrī-kṛṣṇa-caitanya prabhu nityānanda

śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda

hare kṛṣṇa hare kṛṣṇa kṛṣṇa kṛṣṇa hare hare
hare rāma hare rāma rāma rāma hare hare


Vrajendra-nandana yei, śacī-suta haila sei [Hari Hari Viphale Janama Goṅāinu: Text 3, Prārthanā] – who is the son of Nanda Maharaja, He is Śaci-suta, He is the son of Śaci-mātā. Gaurāṅga Mahāprabhu [is] non-different from Kṛṣṇa, but His mood is different. Kṛṣṇa came five-thousand years ago in His own svarūpa; in the form of Nanda-nandana, Yaśodā-nandana, the son of Nanda Mahārāja and Yaśodā-mātā. Mādhuryamaya[?11:23] Kṛṣṇa, He is the source of all beauty; nobody is as beautiful as Kṛṣṇa. Kandarpa-koṭi-kamanīya-viśeṣa-śobhaṁ, Śrī Brahma-saṁhitā [5.30] says. Kandarpa-koṭi-kamanīya-viśeṣa-śobhaṁ – His beauty far excels that of crores of Cupids. Cupid is very beautiful in this material world. Isn’t it? Cupid attracts everybody here. All are attracted to Cupid. Isn’t it? Who is not attracted by Cupid? Let him raise his hand. All are attracted by Cupid. Yes. Cupid’s attraction.

But kandarpa-koṭi-kamanīya-viśeṣa-śobhaṁ – Kṛṣṇa’s beauty far excels that of crores of Cupids. He is known as vṛndāvane ‘aprākṛta navīna madana’ [Śrī Caitanya-caritāmṛta, Madhya-līlā 8.138]. One of the names of Cupid is Madana. Yes; Cupid, Kandarpa. Kṛṣṇa is vṛndāvane ‘aprākṛta navīna madana’. Isn’t it? He is, in Vṛndāvana, always new and fresh, newer and newer Cupid. Aprākṛta, He is transcendental, not material Cupid. That is Kṛṣṇa. One of the names of Kṛṣṇa is Madana-mohana, who enchants Madana, who enchants Cupid also. Kṛṣṇa enchants Cupid. Cupid enchants everybody here, but Kṛṣṇa enchants Cupid. Do you understand? That is Kṛṣṇa. 

‘Kṛṣ-ṇa’. If you analyse this word:


kṛṣir bhū-vācakaḥ śabdo

ṇaś ca nirvṛti-vācakaḥ
tayor aikyaṁ paraṁ brahma
kṛṣṇa ity abhidhīyate


[Mahābhārata: Udyoga-parva 71.4; as quoted in Śrī Caitanya-caritāmṛta, Madhya-līlā 9.30]


Isn’t it? ‘Kṛṣ’ plus ‘ṇa’: Kṛṣṇa. Understand me, my language? The verbal root ‘Kṛṣ’ of the Sanskrit word means all-attraction; attraction, and ‘ṇa’ means ānanda-vācakaḥ, all-pleasure. Combined together, ‘Kṛṣ’ plus ‘ṇa’ is Kṛṣṇa. Attraction plus all-pleasure combined together is Kṛṣṇa. Isn’t it? How His name is [?14:03]? Isn’t it? How this name is [?]? Can you relish the name? Have you developed taste for it, to relish this name ‘Kṛṣṇa’? Jaundice, isn’t it? Affected by jaundice. A person who is affected by jaundice, he cannot taste the sugar candy. Sugar candy is very sweet, isn’t it? Affected by jaundice. Jaundice is a disease in which bile is excessive. Bile, pitta. So, if you give him sugar candy, that person says, “Oh, bitter!” [Makes bitter face]. Why? Sugar candy is sweet; why is it bitter to him? Because he is affected by jaundice; bile is excessive. Isn’t it? Similarly, Kṛṣṇa, His name is such.


kṛṣir bhū-vācakaḥ śabdo

ṇaś ca nirvṛti-vācakaḥ
tayor aikyaṁ paraṁ brahma
kṛṣṇa ity abhidhīyate


Ākarṣaṇa plus ānanda. Attraction plus pleasure combined together is Kṛṣṇa. Yes. So sweet, His form is so sweet – śyāmaṁ tri-bhaṅga-lalitaṁ [Śrī Brahma-saṁhitā 5.31]. Śyāmasundara, though three places crooked, very beautiful. His beauty far excels that of crores of Cupids. Yes. Isn’t it? So, He came five-thousand years ago in His own svarūpa. Do you understand? He is Līlā-Puruṣottama, He manifested all varieties of līlās. So, at last, in Kurukṣetra-līlā, he gave His message in the form of this Bhagavad-gītā. His message in the form of this Bhagavad-gītā, He spoke to Arjuna and through Arjuna He gave this message to whole mankind. You should not think, “He only gave to Arjuna.” No, bābā. Through Arjuna, He gave this message to whole mankind. Yes. Just pointing out to Arjuna.

This is śākhā-candra nyāya. It is logic; this is śākhā-candra nyāya. Do you understand, Nityānanda? Śākhā-candra nyāya, the logic. Nyāya means logic. Śākhā means branch, candra means moon. Branch-moon logic. Do you understand? A small child like this boy [points out]; younger than this boy; cries, cries, cries. Daily he cries; younger than this boy, cries. So what does the mother do?

“Aye! Don’t cry, don’t cry.” The mother points out to the moon there in the sky, “Don’t you see the moon there. Oh! A very effulgent silver plate. Do you want to have it?”

“Yes, yes. Yes, mother. Yes, mother. Where is it? Where is it?”

“Don’t you see where it is? It is in the sky.” But that full moon, that looks like an effulgent silver plate, very beautiful, cannot be seen because of the branches of the trees there. Trees are there and branches are there. Through the opening of the branch, it is there. But the child cannot see it.

“Where is it? Where is it? Where is it, mother? Where is it?”

“Oh! You see, look at this [?] tree, look at that big branch there; it’s a little opening there; through that you see.”

That is, pointing out the tree branch, the mother shows her son the moon. Understand me? This is the logic, śākhā-candra nyāya. Understand my point? [Imitates puzzled look]. What can I do? This is the logic, śākhā-candra nyāya – pointing out the tree branch, the mother shows the moon. Understand my point?

Devotee: Pointing out the way.

Śrī Śrīmad Gour Govinda Swāmī Mahārāja: Do you understand? Pointing out the branch of the tree, the mother shows the moon to the child. Similarly, pointing to Arjuna, Kṛṣṇa shows everything to whole mankind. This is śākhā-candra nyāya. Understood? Dull-head, isn’t it? He is dull-headed. He had not understood. [Laughter]. Try to understand; otherwise, how can you understand Bhagavad-gītā, what Kṛṣṇa says? This is not a very easy thing to understand Kṛṣṇa, bābā. Do you think it is very easy to understand?

Śyāmaṁ tri-bhaṅga-lalitaṁ, He is Śyāmasundara. So beautiful; whose beauty far excels that of crores of Cupids. Cupid enchants everybody here. Everybody is enchanted by Cupid but Kṛṣṇa enchants Cupid. So, He is Madana-mohana. If somebody is fortunate enough, do you understand, and becomes enchanted by Kṛṣṇa, he will never be enchanted by Cupid. Isn’t it? Why are you enchanted by Cupid, bābā? Kṛṣṇa enchants Cupid; Cupid enchants you. If you become enchanted by Kṛṣṇa, then why will you be enchanted by Cupid? No more. This is our goal of life.

The goal of life of human birth, human life: to understand Kṛṣṇa; to see Kṛṣṇa, the all-beautiful form of Śyāmasundara. To see Him; how beautiful He is. Do you understand? If your eye can see such beauty of Kṛṣṇa – He is so beautiful, whose beauty far excels crores of Cupids – so how will it be or how is it that the eyes will see the ugly witch Māyā? Tell me, tell me. If someone’s eyes see such beautiful form of Kṛṣṇa, Śyāmasundara, whose beauty far excels crores of Cupids… in other words, if that person is fortunate enough to become enchanted by Kṛṣṇa, Śyāmasundara then he will never be enchanted by Cupid in all his life. Finished; no connection with the material world. No. One can see Kṛṣṇa always, every moment, everywhere.

Like Kṛṣṇa says, “See me! See me! Aye, see me! See me! Oh, you have possessed eyes? Alright. See me! See me!” Then that is the perfection of your possessing eyes, bābā! Understand? That is the perfection of possessing eyes. Yes. Otherwise, why are you possessing eyes – to see the ugly witch? Is there any beauty in the witch Māyā? [Laughs]. Kṛṣṇa is suhṛdaṁ sarva-bhūtānāṁ – the only well-wishing friend of all living entities. Isn’t it?


bhoktāraṁ yajña-tapasāṁ

sarva-loka-maheśvaram
suhṛdaṁ sarva-bhūtānāṁ
jñātvā māṁ śāntim ṛcchati

[Bhagavad-gītā 5.29]


In the last verse of the Fifth Chapter Bhagavad-gītā, Kṛṣṇa says this thing. One who knows this thing, he gets peace.


bhoktāraṁ yajña-tapasāṁ

sarva-loka-maheśvaram
suhṛdaṁ sarva-bhūtānāṁ
jñātvā māṁ śāntim ṛcchati


All want peace, peace, peace. “Oh, I cannot get peace! I cannot get peace! Ah, no peace!” Making so many efforts, so many endeavours, making so plans, project, so many organisations are growing up, growing up, growing to increase peace, establish peace. No peace. Why? Why? Kṛṣṇa says, how you can get peace.


bhoktāraṁ yajña-tapasāṁ

sarva-loka-maheśvaram
suhṛdaṁ sarva-bhūtānāṁ
jñātvā māṁ śāntim ṛcchati


“One who knows this thing: I am the only enjoyer.” Kṛṣṇa is the only enjoyer; nobody [else] is enjoyer. Jīva cannot be the enjoyer; jīva is not the enjoyer. “Sarva-loka-maheśvaram – I am īśvara, the Lord of both the worlds: the spiritual and the material world. Sarva-loka-maheśvaram. Suhṛdaṁ sarva-bhūtānāṁ – I am the only well-wishing friend of all living entities. One who knows, he gets peace.” If he doesn’t know, how can he get peace? In other words, we may say, in this way one who has established his loving relationship with Kṛṣṇa, he gets peace. Otherwise, how can you get peace? You have not established your loving relationship with Kṛṣṇa, you have established relationship with Māyā or the material world or the material body and bodily relations; all material relations. Then how can you get peace? How can you get peace?

Kṛṣṇa is all-peaceful, supremely peaceful - śānta, śāntiparāyaṇaḥ. Isn’t it? What is eternal… And Kṛṣṇa is the Supreme Eternal. What is eternal, that is peaceful. What is not eternal, temporary, material, that is just the opposite: not peaceful. Do you understand? Kṛṣṇa, therefore, says this thing, “One who knows this thing, he gets peace.” So Kṛṣṇa gave His message because He is the all-well-wishing friend; the only well-wishing friend of all living entities. He gave His message in the form of Bhagavad-gītā, through Arjuna to whole mankind. Yes, whole mankind. Yes. The most confidential instruction is:


man-manā bhava mad-bhakto

mad-yājī māṁ namaskuru

sarva-dharmān parityajya
mām ekaṁ śaraṇaṁ vraja

[Bhagavad-gītā 18.65-66]


The most confidential instruction. He gave confidential instruction, more confidential instruction and the most confidential instruction. The most confidential instruction is man-manā bhava mad-bhakto mad-yājī māṁ namaskuru and sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja. “Think of Me always, become My bhakta, My devotee, My servant and serve Me.” Because He is the sevya-vastu; He is to be served. He is to be served – sevya-vastu. All are sevakas, all are servants.


ekale īśvara kṛṣṇa, āra saba bhṛtya

[Śrī Caitanya-caritāmṛta, Ādi-līlā 5.142]


Ekale īśvara kṛṣṇa, āra saba bhṛtya – the only īśvara, Parameśvara, the Supreme īśvara, the Supreme Lord is Kṛṣṇa; other than Kṛṣṇa, all are bhṛtya, servants. Servants, servitors. Yes. Only Kṛṣṇa is īśvara, sevya-vastu. Therefore, He says, “Bhava mad-bhaktaḥ – become My bhakta. Become My servant; serve Me.” So, have you become a servant of Kṛṣṇa? Have you become a servant of Kṛṣṇa? No. Māyāra naphara haiyā cira dina bhule. Yes. Māyāra naphara haiyā cira dina bhule. Wandering here in this material world, becoming servant of Māyā. Isn’t it? Oh, yes! Māyāra naphara haiyā cira dina bhule. Yes. Yes. You’ve not become a servant of Kṛṣṇa, you’ve become a servant of Māyā. Napahara means servant. Māyāra naphara haiyā cira dina bhule. From time immemorial, the jīva is wandering here becoming naphara, a servant of Māyā. Yes. Has not become a servant of Kṛṣṇa.

Kṛṣṇa is the well-wishing friend, “Become My servant! Become My servant!” Yes. He is the only [sevya-vastu]. He is to be served and all others are His servants. Man-manā bhava mad-bhakto mad-yājī – worship Me. Yes. The only worshippable deity is Kṛṣṇa. Māṁ namaskuru – pay obeisances to Me; then you’ll come to Me. That is the goal of life: to approach the lotus feet of Kṛṣṇa; to get Kṛṣṇa. To understand Kṛṣṇa, to get Kṛṣṇa; to have Kṛṣṇa. Yes. Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja – giving up all varieties of dharma, just surrender unto Me. The last thing he said.

Is it possible to give up all types of dharma and surrender unto Kṛṣṇa? It is very easy to say. We all say this thing. Isn’t it? When you go out and preach, “Aye! Kṛṣṇa has said this thing in Bhagavad-gītā: sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja – giving up all varieties of dharma, just surrender unto Me.” You say, he says, he says, I say, they say; everybody. Are you really surrendered? Are you really surrendered? Are you really surrendered? Only saying, only saying. Only saying, bābā! Saying from lips; only saying from lips. How will it be effective, bābā, if you say from the lips only? You are not surrendered. If you go on saying like thousands of lives, still your preaching will never be successful, never be effective; because you are not really surrendered. So how can one be surrendered? Do you understand?  How can one be surrendered?

Man-manā bhava. Kṛṣṇa says, “Think of Me always; day and night, twenty-four hours. Only I will be in your mind. Keep Me in your mind. No other thoughts will be there. Drive out other thoughts from your mind.” How will it be? Is it easy? Are you thinking of Kṛṣṇa? Suta-mita-ramaṇīra cintā. Isn’t it? Thinking of his wife, thinking of his son, his daughter, his so-called friend. Isn’t it? Is the stupid mind thinking of Kṛṣṇa? Is the stupid mind thinking of Kṛṣṇa?

Devotee: No.  

Śrī Śrīmad Gour Govinda Swāmī Mahārāja: No. Why? Why is he not thinking of Kṛṣṇa? Why is he thinking of wife, son, daughter, friend? Because he has developed some love and affection towards this material body and bodily relations – wife, son, daughter, friend, etc. Yes. In other words, he has put his body and bodily relations on the platform of love. He has not put Kṛṣṇa on the platform of love. Yes. Then how can this stupid mind think? Without love, it is not at all possible. Isn’t it? Not at all possible to think, man-manā bhava. To always think of Me, you have to[?32:10] surrender. It is based on love. Surrender, śaraṇāgati is based on love. Yes.

Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja. This word ‘vraja’ is very significant. Vraja. The word ‘vraja’ is very significant. If you see Prabhupāda’s Gītā, he has given the word-to-word meaning. What meaning has he given for ‘vraja’? Go. Do you understand? Isn’t it? Surrender. Do you understand? Do you understand? But it has a very deep purport in it; a very deep purport. Yes. ‘Vraja’ means here, ācāryas say, vraja prema. Vraja prema. Do you understand? Prema, the love available in Vrajabhūmi. Yes; Kṛṣṇa’s abode, Vrajabhūmi. Yes, that prema. Without that prema, no question of true surrender or complete surrender. Without that prema, your so-called surrender is either artificial or partial or conditional; not true, not complete. Do you understand? That is a fact.

So, Kṛṣṇa said this thing. Theoretically He said. He said theoretically. So, then He wound up His līlā [at] [the] [end] [of] Dvāpara-yuga and went back to His abode, Goloka Vṛndāvana. There He thinks. There He thinks, “Oh! I said everything. I said everything. Gave all, confidential, more confidential, most confidential instruction, through Arjuna to whole mankind. How many can understand? It is not easy to understand. It is to be understood in tattva.” Kṛṣṇa has said, it is to be understood in tattva.


janma karma ca me divyam

evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma
naiti mām eti so ’rjuna


[Bhagavad-gītā 4.9]


Yes.


tato māṁ tattvato jñātvā

viśate tad-anantaram


[Bhagavad-gītā 18.55]


na tu mām abhijānanti

tattvenātaś cyavanti te


[Bhagavad-gītā 9.24]


Repeatedly He says this thing. Yes. “My birth, My activities, My līlās are not material; it’s transcendental. One who understands, who knows it in tattva, in truth, then after quitting his body he will come to Me.” No rebirth – punar janma naiti. No rebirth. That means he will never come down here again. Yes. How, why will he come down here again, one who has gone to Kṛṣṇa’s abode[?35:03]. Kṛṣṇa says clearly. No rebirth. Birth, death is here. There is no question of birth and death in the spiritual world, Vaikuṇṭha. Do you understand? That is the goal of human birth: to understand Kṛṣṇa. Na tu mām abhijānanti tattvenātaś cyavanti te – one who doesn’t know Me in tattva, again, again he falls down here. Who falls down? One who has not understood Kṛṣṇa in tattva. Isn’t it? Tato māṁ tattvato jñātvā viśate tad-anantaram. Viśate means enters. “Understanding Me in tattva, He enters into My kingdom and never comes down here.” This is the verse.

Kṛṣṇa thought, “How many can understand among Kali-yuga men?[?35:53] Sinful age; the most sinful, degraded age. Consciously or unconsciously, all are engaged in sinful activities. Consciousness is very, very polluted; degraded consciousness. How can they understand? They know this body only. They don’t know anything beyond this body.” Yes. Isn’t it? All of them are in the bodily conception of life; bodily platform. Who has developed Kṛṣṇa consciousness? This body consciousness. Isn’t it? Has anybody developed Kṛṣṇa consciousness? Do you understand? This is all body consciousness. Bodily relations [are] everything. Be all and end all of life is just to satisfy the demands of this body. Yes.

What are the demands of the body? Eating, sleeping, defending and mating – āhāra nidrā bhaya maithuna. Eating, sleeping, defending and mating: these are the demands of the body, requirements of the body. And, all are running after it, running after it, running after it. How to satisfy the demands of the body, yes, give pleasure, enjoyment to the body. This is the be all and end all of my life. Yes. Yes. Therefore, struggling hard, struggling hard, struggling hard. Very hard; toiling like an ass. Toiling hard like as ass – gardabhera mata āmi kari pariśrama [Durlabha Mānava Janma: Text 5, Kalyāṇa Kalpataru]. Yes. Gardabhera mata āmi kari pariśrama. Yes, gardabhera mata. Like an ass, toiling hard. Yes. Yes. Yes. An ass carries very heavy burden, heavy load. The master gives lashes, ping, ping! [Makes moving gestures; laughter]. What for? The ass knows only two things: his belly and his genitals. No; doesn’t know anything beyond that. For a bundle of grass and for sex; to run behind this she-ass. Yes. Therefore, it toils so hard, day and night. So, this is ass consciousness, not human consciousness, Kṛṣṇa consciousness. But Kṛṣṇa is your only well-wishing friend, so, He says this thing. Do you understand?

“How can they develop Kṛṣṇa consciousness? How can they understand Me? How can they see Me? How can they keep Me in their mind? How can they serve Me? How can they surrender unto Me? It’s not easy. I said all these things theoretically, I have not demonstrated practically how they can surrender. So, I have to go again. Yes, I have to go again.” Therefore, He came again in the form of Caitanya Mahāprabhu. Do you understand?


cira-kāla nāhi kari prema-bhakti dāna

bhakti vinā jagatera nāhi avasthāna

[Śrī Caitanya-caritāmṛta, Ādi-līlā 3.14]


yuga-dharma pravartāimu nāma-saṅkīrtana

cāri bhāva-bhakti diyā nācāmu bhuvana

āpani karimu bhakta-bhāva aṅgīkāre
āpani ācari’ bhakti śikhāimu sabāre

āpane nā kaile dharma śikhāna nā yāya
ei ta’ siddhānta gītā-bhāgavate gāya

[Śrī Caitanya-caritāmṛta, Ādi-līlā 3.19-21]


Kṛṣṇa thinks like that. Cira-kāla nāhi kari prema-bhakti dāna / bhakti vinā jagatera nāhi avasthāna – “I have not given prema-bhakti.” Yes. “Many, many, many, many, innumerable yugas have gone, passed. I have not given prema-bhakti.” Yes, yes. Bhakti vinā jagatera nāhi avasthāna – “Without this bhakti, prema-bhakti there is no question of this existence.” Yes. Is it there? No. Yuga-dharma pravartāimu nāma-saṅkīrtana / cāri bhāva-bhakti diyā nācāmu bhuvana – “So, I will go and establish nāma-saṅkīrtana.”


hare kṛṣṇa hare kṛṣṇa kṛṣṇa kṛṣṇa hare hare

hare rāma hare rāma rāma rāma hare hare


Kṛṣṇa says. He never says five; He says four. There are five main, chief mellows: śānta, dāsya, sakhya, vātsalya and mādhurya. But in Mahāprabhu’s [sampradāya], when He comes as Mahāprabhu He discards śānta. Therefore, says cāri. Cāri bhava – dāsya, sakhya, vātsalya and mādhurya. No śānta. No śānta. Do you understand? No śānta. Therefore, He says cāri bhāva-bhakti diyā nācāmu bhuvana – “I will make the whole world dance!” Yes, dance! When you chant ‘Hare Kṛṣṇa’, pure [name]; if you have developed pure love for Kṛṣṇa, developed that bhāva, that loving mood, if you chant then it’s automatic that you will dance. Yes. My Guru Mahārāja says, everybody can take part; even a dog can take part. Yes. It’s yuga-dharma; a dog can take part. Yes. When Mahāprabhu came, He had made the jungle animals dance. Yes. Yes. He was going, passing through Jhārikhaṇḍa jungle, chanting ‘Hare Kṛṣṇa’ and made the animals chant also. Yes. Tigers, lions, deer, dogs, hogs – all chanted ‘Hare Kṛṣṇa’ and danced. Yes. Yes, that only Mahāprabhu can do so because He is the Supreme Personality of Godhead. He has come here to give that prema. He is known as Prema Puruṣottama. Gaurāṅga Mahāprabhu is known as Prema Puruṣottama. Kṛṣṇa is known as Līlā Puruṣottama; Mahāprabhu is known as Prema Puruṣottama. Therefore, He says, cāri bhāva-bhakti diyā nācāmu bhuvana – “I will make the whole world dance.” Dāsya, sakhya, vātsalya and mādhurya: four bhāvas, four mellows. That He did.

Āpani karimu bhakta-bhāva aṅgīkāre / āpani ācari’ bhakti śikhāimu sabāre – “I will go assuming the mood of a bhakta; bhakti-bhāva.” Not the mood of Bhagavān. That is Gaura’s mood, Gaurāṅga’s mood. Though He is Kṛṣṇa, Bhagavān, but His mood is different: bhakta-bhāva, the mood of a devotee. Especially the mood of Rādhārāṇī, Rādhā. Yes. Āpani ācari’ bhakti śikhāimu sabāre – “I myself will practise and [teach]. Unless one practises himself, he cannot preach.” Because he has not practised, he is not observing in his own life, how can he teach? The teaching is only theoretical; no effect. There will be no effect at all. It is blank fire. That’s blank fire; without effect. That is why, āpane nā kaile dharma śikhāna nā yāya / ei ta’ siddhānta gītā-bhāgavate gāya – “This is the conclusion drawn in Gītā and Bhagavata, unless you yourself practise in your life, you cannot teach.” So, Kṛṣṇa came in the form of Mahāprabhu as a teacher. He is a practical teacher. He teaches how to surrender, how to develop prema, love, how to cry for Kṛṣṇa, how to think of Kṛṣṇa day and night, twenty-four hours, how to surrender unto Kṛṣṇa. Do you understand?


atyanta durlabha prema karibāre dāna

śikhāya śaraṇāgati bhakatera prāṇa

[Śrī Kṛṣṇa Caitanya Prabhu Jīve Dayā Kari: Text 2, Śaraṇāgati]


Śaraṇāgati, surrender is the life and soul of bhakta, a devotee. Mahāprabhu teaches that śaraṇāgati, which is the life and soul of a bhakta; He gives prema, giving prema. Because without prema, it is not possible. Do you understand? He gives prema through chanting this holy name. Nāmnaiva prādurāsīd avatarati pare yatra taṁ naumi gauram. Prabodhānanda Sarasvatīpāda says this thing in Śrī Caitanya-candāmṛta [Text 3] – “I pay my obeisances to that Gaura who gives prema through chanting the holy name.


hare kṛṣṇa hare kṛṣṇa kṛṣṇa kṛṣṇa hare hare

hare rāma hare rāma rāma rāma hare hare


The chief result of chanting this holy name is you get prema. Niraparādhe nāma laile pāya prema-dhana [Śrī Caitanya-caritāmṛta, Antya-līlā 4.71] – if your chanting is offense-less, i.e., pure, so you will get prema. Mahāprabhu gives prema through that. You will get Mahāprabhu’s mercy, you will get the mercy of the holy name, nāma-kṛpā then you can develop prema. Otherwise, you cannot develop prema. Yes; because bhakti vinā jagatera nāhi avasthāna – without this prema-bhakti, there is no question of [this] [existence]. This prema is the base. Yes, the base. The base of this existence.

So, Kṛṣṇa thinks like that and then Kṛṣṇa came in the form of Mahāprabhu. He teaches us practically śaraṇāgati, how to surrender. Do you understand? In Gītā, you will see, it is all there. it is all there. Kṛṣṇa has said everything, but theoretically; Mahāprabhu teaches practically. Do you know? Do you think there is no question of prema in [Gītā], He has not spoken about prema in Bhagavad-gītā? Have you read Bhagavad-gītā? Do you think Kṛṣṇa has not spoken about it, this prema? Spoken? Where?

Devotees: Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja... Satataṁ kīrtayanto māṁ...

Śrī Śrīmad Gour Govinda Swāmī Mahārāja: Hā. Satataṁ kīrtayanto māṁ [Bhagavad-gītā 9.14] – always chant. How will you? How can one? That is man-manā bhava.

Devotee: In Chapter Twelve He says, “You become My devotee.” And that is, as a result of prema.

Śrī Śrīmad Gour Govinda Swāmī Mahārāja: I say that thing, all ācāryas say that, without love you cannot become dāsa. Yes. Otherwise, you will become a pretender. As a pretender I am serving; I am not a true dāsa. Because it is based on prema. Do you understand? He has said this thing. Seven-hundred verses in Bhagavad-gītā. Isn’t it? But it is the essence of all Vedas and Upaniṣads. Yes. 


sarvopaniṣado gāvo
dogdhā gopāla-nandanaḥ
pārtho vatsaḥ su-dhīr bhoktā
dugdhaṁ gītāmṛtaṁ mahat

[Gītā-māhātmya 6]


Sarvopaniṣado gāvo dogdhā gopāla-nandanaḥ – all Upaniṣads… Upaniṣads are the topmost portion of Veda; that is Upaniṣad. Do you understand? Upaniṣad. Many Upaniṣads are there; famous 108 Upaniṣads


sarvopaniṣado gāvo
dogdhā gopāla-nandanaḥ
pārtho vatsaḥ su-dhīr bhoktā
dugdhaṁ gītāmṛtaṁ mahat


All Upaniṣads, the topmost portion of Veda, become the cow. Do you understand? And without calf, the cow cannot give milk. Yes. Without calf, the cow cannot give milk. Yes. And calf: Arjuna is the calf – pārthaḥ vatsaḥ. Arjuna became the calf. And who is the milkman? Gopāla-nandanaḥ. Dogdhā gopāla-nandanaḥ. That means Nanda-nandana. Nanda-nandana, the son of Nanda Mahārāja. Kṛṣṇa is the milkman. All Upaniṣads become the cow, Arjuna becomes the calf and Kṛṣṇa is the milkman, gopāla-nandanaḥ. He milks the cow. So, this transcendental milk, amṛtamaya, nectarean milk in the form of Bhagavad-gītā came out. Do you understand? For whom? Su-dhīr bhoktā. Understand? Su-dhīr bhoktā – those who are very anxious to taste it, to have it. Very, very anxious; have developed greed for it. Yes. Those who have developed for it, for them it came. Those who have developed greed… what do you say?

Devotees: Hungry; those who are hungry. Anxious.


Śrī Śrīmad Gour Govinda Swāmī Mahārāja: Anxious, yes. Thank you, Mātā. Those who are very anxious, those who are very eager to how to drink liquor. Liquor, liquor. Liquor, yes. Big, big [billboards] while going; heavy rush in liquor shop – ‘Twenty-four hours open’. Yes. ‘Cold wine’, ‘Liquor shop’, ‘Twenty-four hours open. Come drink, dance and dine’. Yes. [Laughter]. I have seen in the western world. Yes. Yes. Yes. So many. How many are coming to drink this nectar, [?]? Put up a very big sign-board here. Go, go! Put up! [Laughter]. ‘Drink this nectar: Gītāmṛta. Drink this nectar, nectarean mellow. Such nectarean, sweet mellow, amṛta we are giving, free of cost. You are paying dollars there; no dollar. No dollar; free of cost.’ Nobody will come because they have not developed taste for it. 
So, it says su-dhīr bhoktā. For them it is given. Do you understand? Those who have developed taste for it. The calf sucks the udders of the cow. He drinks milk; and he is not selfish. Then the milkman draws out milk for such interested persons, those who have developed taste for it. You see? The milkman is Kṛṣṇa and Pārtha is vatsa. Do you understand? Though Pārtha, Arjuna drank it, but he was not selfish. He gave to others, “You drink! You drink! You drink! You drink! You drink! You drink!”, those who have developed taste. 


sarvopaniṣado gāvo
dogdhā gopāla-nandanaḥ
pārtho vatsaḥ su-dhīr bhoktā
dugdhaṁ gītāmṛtaṁ mahat


So, it is said Vedas come out from the breathing of the Lord. Vedas come out from the breathing of the Lord, but Gītā has come out directly from the lips of the Lord. Gītā. Yes. It has come out directly from the lips of the Lord. So, it is better than Veda; this is an Upaniṣad. This is known as Gītopaniṣad. Yes. This is one of the famous Upaniṣads. This is known as Gītopaniṣad. Yes. Upaniṣads are the topmost portion of Veda. And this is amṛta. Do you understand? So, how do you think that Kṛṣṇa has not spoken about prema here? He has spoken everything. In seven-hundred verses, everything is there but in a nutshell; in a precise manner He has said. Do you understand? What is there in Bhagavad-gītā, the same thing is there in Śrīmad-Bhāgavatam in eighteen-thousand verses, but elaborately said there. It is explained elaborately. Mahāprabhu said:


śrīmad-bhāgavataṁ pramāṇaṁ amalaṁ premā pumartho mahān
śrī-caitanya-mahaprabhor mataṁ idaṁ tatrādaro na paraḥ

[Śrī-caitanya-mata-mañjūṣā]


This is Mahāprabhu’s meaning. Śrīmad-bhāgavataṁ pramāṇaṁ amalaṁ premā pumartho mahān – Śrīmad-Bhāgavatam is the spotless proof; it speaks of prema-bhakti. Here it is said, what Mahāprabhu came to give is prema-bhakti. And that prema-bhakti tattva is described there, said there in Śrīmad-Bhāgavatam. Yes. Yes. Do you understand? So, whatever He has said in seven-hundred verses in Bhagavad-gītā, it’s elaborately explained in Śrīmad-Bhāgavatam. Kṛṣṇa has already said about that prema. Do you understand? So, look at this verse, how He has said:


yo māṁ paśyati sarvatra
sarvaṁ ca mayi paśyati
tasyāhaṁ na praṇaśyāmi
sa ca me na praṇaśyati

[Bhagavad-gītā 6.30]


Repeat. [Devotees recite the śloka].
yaḥ – whoever; mām – Me; paśyati – sees; sarvatra – everywhere; sarvam – everything; ca – and; mayi – in Me; paśyati – sees; tasya – for him; aham – I; na – not; praṇaśyāmi – am lost; saḥ – he; ca – also; me – to Me; na – nor; praṇaśyati – is lost.


yo māṁ paśyati sarvatra
sarvaṁ ca mayi paśyati
tasyāhaṁ na praṇaśyāmi
sa ca me na praṇaśyati


Translation by Śrīla Prabhupāda: “For one who sees Me everywhere and sees everything in Me, I am never lost, nor is he ever lost to Me.”
Repeat the translation.

“For one who sees Me everywhere and sees everything in Me, I am never lost, nor is he ever lost to Me.” [Devotees chant after Mahārāja]. 
Purport by Śrīla Prabhupāda; what Prabhupādajī Mahārāja has said in the purport we’ll see: “A person in Kṛṣṇa consciousness certainly sees Lord Kṛṣṇa everywhere, and he sees everything in Kṛṣṇa. Such a person may appear to see all separate manifestations of the material nature, but in each and every instance he is conscious of Kṛṣṇa, knowing that everything is a manifestation of Kṛṣṇa’s energy. Nothing can exist without Kṛṣṇa, and Kṛṣṇa is the Lord of everything…

I was quoting that from Caitanya-caritāmṛta [Ādi-līlā 3.14] – prema[bhakti] vinā jagatera nāhi avasthāna. Do you understand? Prema vinā jagatera nāhi avasthāna – there is no base of this world without prema. This is said here: nothing can exist without Kṛṣṇa. Kṛṣṇa is the only object of love, prītīra viṣaya. Isn’t it? What does it say? ‘Nothing can exist without Kṛṣṇa’ means what? A deep purport. In one line, many things are there. If you explain one line from Prabhupāda’s purport, it will take days together. So many things are there. It’s only a very short purport, but so many things are there. “Nothing can exist without Kṛṣṇa”. What does it mean? Kṛṣṇa is everything!

Yo māṁ paśyati sarvatra – one who sees Me everywhere. How can one see? There is deep purport Prabhupāda has said. This is kṛṣṇa-prema, love. Kṛṣṇa is the Lord of everything – sarva-loka-maheśvaram [Bhagavad-gītā 5.29]. “This is the basic principle of Kṛṣṇa consciousness.” The basic principle of Kṛṣṇa consciousness is love; love for Kṛṣṇa. Otherwise, no question of Kṛṣṇa consciousness. That is the highest level of consciousness. Isn’t it? That is the highest level of consciousness. We say, very often, five levels of consciousness are there. Five levels of consciousness. Vaiṣṇava-ācārya Bhaktivinoda Ṭhākura has said that thing, the Gauḍīya Vaiṣṇavas have said these things; it is already there. If you explain Bhagavad-gītā, understand Bhagavad-gītā, then you can understand this thing. If you can understand Bhagavad-gītā very well, yes, then you can understand everything. Then you can understand how Kṛṣṇa is everything. Yes. How Kṛṣṇa is the object of love. Then you can see Kṛṣṇa everywhere and see everything in Kṛṣṇa. otherwise, how will you do it? 

There are five levels of consciousness: āvṛta cetanā, saṅkucita cetanā, mukulita cetanā, vikasita cetanā and pūrṇa-vikasita. These are the five levels of consciousness. Do you understand? In English you may say in this way: covered consciousness, shrunken consciousness, budding consciousness, blossoming consciousness and completely blossomed consciousness. Completely blossomed consciousness, this means complete Kṛṣṇa consciousness. That is what is said. Do you understand? That is the highest level of consciousness. And in human birth, human life that opportunity has been given that one can elevate his level of consciousness to the highest level of consciousness, i.e., complete Kṛṣṇa consciousness. Understand? 

In species other than human species, no opportunity is there. They cannot elevate their level of consciousness. There are eighty lakhs of species other than human species. Isn’t it? Total eighty-four lakhs of species; out of that, eighty lakhs are other species. Aquatic animals, trees, birds, bees, insects, germs, worms, like these. There are eighty lakhs of types. Only four lakhs of types of human beings are there – catur-lakṣāṇi mānavaḥ. Do you understand? These eighty lakhs come under five levels of consciousness. Out of these five levels of consciousness, this covered consciousness and shrunken consciousness, all eighty lakhs of species other than human species, they come under these two levels of consciousness. They cannot go beyond these two. Do you understand? 

So human beings, they are of four lakhs of types – catur-lakṣāṇi mānavaḥ. Padma Purāṇa says, catur-lakṣāṇi mānavaḥ – four lakhs. How is it? In what consideration? It has been said in consideration of blossoming of consciousness; four lakhs. So all human beings, they come under three levels of consciousness – budding consciousness, blossoming consciousness and completely blossomed consciousness, i.e., complete Kṛṣṇa consciousness. Do you understand? One who achieves this, attains this or elevates himself to the highest level of consciousness, i.e., complete Kṛṣṇa consciousness, only he can see Kṛṣṇa everywhere.


yo māṁ paśyati sarvatra
sarvaṁ ca mayi paśyati


One who sees Me everywhere and sees everything in Me; that’s what Kṛṣṇa says in this verse. Others cannot. Do you understand? And how will it be and who attains that level? That is another question. The highest level of consciousness. You read the purport; Prabhupāda has said there.
He says: “…this is the basic principle of Kṛṣṇa consciousness. Kṛṣṇa consciousness is the development of love of Kṛṣṇa.” Here it says. How is it that it’s not said about love? Understand me? Yes. Everything is said here. Yes, everything is said. You just have to understand it, bābā. Yes. Here it is said; Prabhupādajī Mahārāja has said this thing:

“Kṛṣṇa consciousness is the development of love of Kṛṣṇa.” Yes. That is Kṛṣṇa consciousness. Otherwise, how can you see Kṛṣṇa?
“…a position transcendental even to material liberation. At this stage of Kṛṣṇa consciousness, beyond self-realization, the devotee becomes one with Kṛṣṇa in the sense that Kṛṣṇa becomes everything for the devotee and the devotee becomes full in loving Kṛṣṇa.” This is loving; kṛṣṇa-prema. Is it not said here? It is said here. Isn’t it? Yes. “An intimate relationship between the Lord and the devotee then exists.” It’s a loving relationship. Intimate, most perfect, eternal, loving relationship with Kṛṣṇa we have. Jīva has this relationship. Do you understand? Eternal, perfect, loving relationship with Kṛṣṇa. Kṛṣṇa is the only object of love; Kṛṣṇa is the only relationship. Yes, kṛṣṇa — mukhya sambandha. Yes. Śrī Caitanya-caritāmṛta [Madhya-līlā 20.144] says, kṛṣṇa — mukhya sambandha. Kṛṣṇa is the chief relationship; everything, everybody is related to Kṛṣṇa. 


ahaṁ sarvasya prabhavo
mattaḥ sarvaṁ pravartate
iti matvā bhajante māṁ
budhā bhāva-samanvitāḥ

[Bhagavad-gītā 10.8]


Other verse. There is question of relationship. Kṛṣṇa has said:


ahaṁ sarvasya prabhavo
mattaḥ sarvaṁ pravartate
iti matvā bhajante māṁ
budhā bhāva-samanvitāḥ


Kṛṣṇa has said about this loving mood. “I am the source of all manifrstation, all emanations. Everything has emanated from Me.”


ahaṁ sarvasya prabhavo
mattaḥ sarvaṁ pravartate
iti matvā bhajante māṁ
budhā bhāva-samanvitāḥ


“Those budhas, learned persons, paṇḍita, those who know this – matvā means knowing – those who know this tattva – bhajante – they do My bhajana in this loving mood.” Do you understand? Bhāva-samanvitāḥ. What is that bhāva? This loving mood. Bhāva-bandhana. Do you understand? I will later on, that is, read it then I will quote Ujjvala-nīlamaṇi, how Rūpa Gosvāmī has defined prema. That is prema and it is said here. Kṛṣṇa has said everything but you have to understand it, bābā. Yes, it is to be understood. But you are superfluously reading, reading superfluously; not going to the deep, deeper, deeper-most region. Go, go; deep, deeper, deeper-most region. This is like an ocean. An ocean. Isn’t it? Samudra, unlimited ocean. Isn’t it? And one of the synonyms of ocean is ratnagarbha. Isn’t it? Ratnākara. Ratnagarbha, ratnākara. Do you understand, Nityānanda? 

Devotees: Ratnagarbha. Jewels, [?] gems.

Śrī Śrīmad Gour Govinda Swāmī Mahārāja: Invaluable gems. Do you understand? One of the synonyms of sāgara is ratnagarbha, ratnākara. It contains invaluable gems, ratna. Where is it available? The deeper-most region; it is available in the deeper-most region of the ocean. Do you understand? So, if you float on the surface only, what will you collect? Fish only. [Laughter]. Only you’ll collect fish, you cannot collect gems, ratna, unless you go to the deep, deeper, deeper-most region. Isn’t it? Understand my language? Try to understand me. Don’t misunderstand me. Try to understand me very well. Yes. If you float on the surface of the sea, only you can collect fish; no other thing. Nothing other than that. You are just collecting fish. Yes. Isn’t it? You cannot go deep, deeper, deeper-most region of the sea to collect, to get that ratna, invaluable gem. Do you understand? 

What is that ratna? Prema-ratna. Prema, prema. Do you follow? This love. This is the ratna, prema-ratna. Helāya hārāinu āmi kṛṣṇa-prema-ratna [Gaura Pahū: Text 1 (rephrased), Prārthanā] – “Oh! Due to my carelessness, I’ll lose it, this kṛṣṇa-prema-ratna.” Yes, helāya hārāinu āmi. Isn’t it? Do you follow? This is that. So go to the deep, deeper, deeper-most region, this is like an ocean, then you can collect this ratna. [That’s] how it is said here. 
“An intimate relationship between the Lord and the devotee then exists.” An eternal, intimate, loving relationship. Yes, only one relationship. Everything is related to Kṛṣṇa, everybody is related to Kṛṣṇa. Is there any other relationship? This is sambandha; sambandha jñāna. Vede tri-tattva kahe.Sambandha’, ‘abhidheya’, ‘prayojana’ — vede tri-tattva kahe. In Veda, there are three tattvas: sambandha-tattva, abhidheya-tattva and prayojana-tattva. Sambandha-tattva means the tattva of sambandha jñāna; this is the relationship. Abhidheya bhakti and prayojana prema. Three tattvas are there. Do you understand? So,

 

ahaṁ sarvasya prabhavo
mattaḥ sarvaṁ pravartate
iti matvā bhajante māṁ
budhā bhāva-samanvitāḥ


Therefore, Kṛṣṇa has said that thing, “I am the source of all emanations; everything has emanated from Me. Budhas, those who are real learned persons, they know this thing [and] they engage themselves in My bhajana in that loving mood – bhāva-samanvitāḥ.” What bhāva? Loving mood. Yes. “Oh yes, it is Kṛṣṇa’s! Oh yes, it is Kṛṣṇa’s! Oh yes, he is Kṛṣṇa’s!” See Kṛṣṇa.


yo māṁ paśyati sarvatra
sarvaṁ ca mayi paśyati



See Kṛṣṇa everywhere and see everything in Kṛṣṇa. That is based on love. Without love, how can you see? This is the relationship. We have an eternal, perfect, loving relationship with Kṛṣṇa, but we have forgotten it. We have developed material relationship, bodily relationship which is temporary; not eternal. It is not based on love; it is based on lust. Lust, not love. The relationship here, bodily relationship, temporary relationship, material relationship is based on lust; no love. Because love is not here. It is not available in the material world. It’s golokera prema-dhana, bābā! It’s golokera prema-dhana. It is available in Goloka Vṛndāvana, Kṛṣṇa’s abode. And Mahāprabhu brought that prema here.



golokera prema-dhana, hari-nāma-saṅkīrtana
rati nā janmila kene tāya

[Hari Hari Biphale Janama Goṅāinu: Text 2, Prārthanā]



Narottama Dāsa Ṭhākura says, golokera prema-dhana hari-nāma-saṅkīrtana, rati nā janmila kene tāya. It is not an affair of this material world, bābā, this love of Kṛṣṇa. It’s golokera prema. Understand my language? Understand? Yes. Why am I not developing attraction towards it, attachment towards it? I am such a rascal because I have developed attraction for this material body, temporary things, material things. That is lust. Lust, kāma. It is not prema. It is kāma, lust. Yes. And lust goes on here with the name of prema. Yes, but no prema is here. No, no. Do you understand? You should understand what is prema-tattva, prīti-tattva. Do you follow me? This relationship is temporary, bodily; temporary, material. Today is relationship, tomorrow it breaks; finish. Yes, and its consequence is unlimited misery. No real happiness or pleasure.



ye hi saṁsparśa-jā bhogā
duḥkha-yonaya eva te
ādy-antavantaḥ kaunteya
na teṣu ramate budhaḥ

[Bhagavad-gītā 5.22]


Yes. Kṛṣṇa says everything. Everything.


ye hi saṁsparśa-jā bhogā

duḥkha-yonaya eva te
ādy-antavantaḥ kaunteya
na teṣu ramate budhaḥ



The budhas, those who are real learned, paṇḍita, they don’t run after this temporary relationship, material relationship, bodily relationships. Saṁsparśa-jāḥ bhogāḥ – the happiness or some pleasure derived through sense enjoyment. Saṁsparśa-jāḥ bhogāḥ is ādy-antavantaḥ, is temporary. It has a beginning and an end. Ādi-anta – it has a beginning and an end; and very fleeting, fleeting pleasure. Fleeting, very fleeting; temporary, like a flash of lightning. Zig! Finished! [Laughter]. Isn’t it? Like a flash of lightning; so temporary, and consequence is unlimited misery, ananta duḥkha. Yes. Externally, apparently, it looks like that. Yes. It looks like that. Isn’t it? So ācāryas give this example that, pieces of glass and pieces of diamond look alike. Isn’t it? Isn’t it? Am I wrong? Pieces of glass and pieces of diamond, they look alike, but there is heaven and hell difference between the two. Isn’t it? Lust and love apparently look alike, but there is heaven and hell difference between the two. Yes. Then you have to understand this tattva, prema-tattva, bābā, and it is said here. Yes. It is said here. 
“An intimate relationship between the Lord and the devotee then exists. In that stage, the living entity can never be annihilated…” Where is the question of annihilation? Nityam, it’s eternal. Nityam; jīva is nityam. 



nityo nityānāṁ cetanaś cetanānām
eko bahūnāṁ yo vidadhāti kāmān
[Kaṭha Upaniṣad 2.2.13]



Upaniṣad says. “…nor is the Personality of Godhead ever out of the sight of the devotee.” Then he sees. One who has love, one who has developed pure love, then he can see. Otherwise, there is no question of seeing. 



yo māṁ paśyati sarvatra
sarvaṁ ca mayi paśyati



How it will be developed, that Kṛṣṇa says. 
“To merge in Kṛṣṇa is spiritual annihilation. A devotee takes no such risk. It is stated in the Brahma-saṁhitā (5.38):



premāñjana-cchurita-bhakti-vilocanena
santaḥ sadaiva hṛdayeṣu vilokayanti
yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi


Prabhupāda quotes this here. It speaks about prema. Premāñjana-cchurita. 
“I worship the primeval Lord, Govinda, who is always seen by the devotee whose eyes are anointed with the pulp of love.” 
So, how do you there is no question of love? Only he sees, only he can see. Yo māṁ paśyati sarvatra. Have Kṛṣṇa, “Only he can see Me everywhere and see everything in Me. Then I am not lost to him, he is not lost to Me.” This verse. [Devotee interrupts]. Wait, wait, wait, wait. 
“He is seen in His eternal form of Śyāmasundara…” Śyāmasundara, very beautiful. First I say, Śyāmasundara, such beautiful. Kandarpa-koṭi-kamanīya [Śrī brahma-saṁhitā 5.30] – whose beauty far excels that of crores of Cupids. That is what… “…situated within the heart of the devotee. At this stage, Lord Kṛṣṇa never disappears from the sight of the devotee.” This stage. Do you understand? Complete Kṛṣṇa consciousness. One who elevates himself to that highest level of consciousness, complete Kṛṣṇa consciousness. This is based on pure love. Do you understand? One who develops kṛṣṇa-prema, that is what in other words we may say. At this stage, Kṛṣṇa never disappears from the sight of the devotee. Yes, he sees everywhere. Prahlāda Mahārāja saw him in a stone pillar. Isn’t it? The demoniac father, “Aye, what are you saying! Your Nārāyaṇa, Nārāyaṇa, God; where is He?”
“Oh, He is everywhere!”
“Hā? Everywhere? Is He here in this stone pillar?”
He sees. Prahlāda is such a devotee, who had developed complete Kṛṣṇa consciousness, yes, developed prema-bhakti. He has said: ekānta-bhaktir govinde yat sarvatra tad-īkṣaṇam. Seventh Canto, Bhāgavatam [7.7.55]; Prahlāda’s words. Isn’t it? Isn’t it? So, ekānta-bhaktir govinde yat sarvatra tad-īkṣaṇam – one who has developed such unalloyed devotion unto Govinda – sarvatra tad-īkṣaṇam – he sees Him everywhere. So, here Kṛṣṇa says:


yo māṁ paśyati sarvatra

sarvaṁ ca mayi paśyati
tasyāhaṁ na praṇaśyāmi
sa ca me na praṇaśyati


The same thing. Without that loving devotion, how can you see Kṛṣṇa everywhere? And Prahlāda Mahārāja had developed that, so he saw Him in the stone pillar. But his demoniac father, very powerful, who had conquered the three worlds, couldn’t see, rather drew out his sword. “Alright! I will see if your Lord is there. If He is not there, this sword [will] chop off your head!”
Isn’t it? Chop off your head! But Kṛṣṇa, you see, is bhakta-vatsala, devotee is so dear to Him. 



bhakta āmā preme bāndhiyāche hṛdaya-bhitare
yāhāṅ netra paḍe tāhāṅ dekhaye āmāre



Caitanya-caritāmṛta [Madhya-līlā 25.127],


Kṛṣṇa says. Kavirāja Gosvāmī quotes Kṛṣṇa’s own words.


bhakta āmā preme bāndhiyāche hṛdaya-bhitare
yāhāṅ netra paḍe tāhāṅ dekhaye āmāre



“That bhakta, premī-bhakta, he has bound Me up with the rope of love in his heart; wherever he sees, he sees Me.” Yo māṁ paśyati sarvatra. This verse says. And who sees? Who sees? One who has developed such love. 



bhakta āmā preme bāndhiyāche hṛdaya-bhitare
yāhāṅ netra paḍe tāhāṅ dekhaye āmāre



That bhakta, premī-bhakta who has bound Me up in his heart with the rope of love, wherever he looks he sees, “Oh, yes! Here is Kṛṣṇa! Here is Śyāmasundara!” Prahlāda Mahārāja saw. Unless you are endowed with such vision, how can you see? This is a question of love. Premāñjana-cchurita, that it says. 
“At this stage, Lord Kṛṣṇa never disappears from the sight of the devotee, nor does the devotee ever lose sight of the Lord.” This stage; complete Kṛṣṇa consciousness. The highest level of consciousness, completely blossomed consciousness, complete Kṛṣṇa consciousness. This is a question of love. If you develop such love, the stupid mind can think [about] Kṛṣṇa. Yes. You have developed some love and affection to your body, bodily relationships: wife, son and daughter. Therefore the stupid mind thinks, suta-mita-ramaṇīra cintā. So, Kṛṣṇa is the only object of love. If you develop such love, then the stupid mind can think about Kṛṣṇa. Yes. It cannot live even for moment without thinking, because He is the object of love. Yes, the most loving. Do you understand? How can you [leave]? Can you? Do you understand? This is love. And it’s spoken here. Without love, there is no question of surrender, no question of man-manā bhava, day and night, twenty-four hours; what Kṛṣṇa says. Do you follow me?
So, the ācāryas have said this thing; also here in Bhāgavatam, I say, what is said in Gītā in a nutshell, elaborately discussed in Bhāgavatam. 



prītir na yāvan mayi vāsudeve
na mucyate deha-yogena tāvat



Fifth Canto. Fifth Canto Bhāgavatam [5.5.6] says. Prītir na yāvan mayi vāsudeve, na mucyate deha-yogena tāvat – as long as you have not developed prīti, love unto Me, Vāsudeva, Kṛṣṇa, you cannot be delivered from your bodily bondage, material bondage. If you can develop love towards that Vāsudeva, Kṛṣṇa, Hari, then that is the perfection of your human birth; perfection of possessing this human body, mind, senses, intelligence. 


buddhīndriya-manaḥ-prāṇān
janānām asṛjat prabhuḥ
mātrārthaṁ ca bhavārthaṁ ca
ātmane ’kalpanāya ca



Tenth Canto Bhāgavatam [10.87.2] says. See, see; repeated at so many places. Do you understand? Many, many yogīs, many, many jñānīs, many, many tapasvīs, many, many siddhas undergo very severe sadhana, penance, tapasyā but cannot get kṛṣṇa-prema. They cannot get kṛṣṇa-prema. In Satya-yuga, Viśvamitra Muni underwent sixty-thousand [years] of very severe tapasyā. What happened to him, bābā? What happened to him? Can he see Kṛṣṇa? Could he see Kṛṣṇa? Could he develop kṛṣṇa-prema? Menakā, the heavenly prostitute came and finished! Finished! 

Then, I say: if you are fortunate, if you can develop such kṛṣṇa-prema… I say, Kṛṣṇa is all-attractive – He is the combination of attraction and pleasure; ‘Kṛṣ-ṇa’, I first explained. Who attracts Cupid, who enchants Cupid. You are enchanted by Cupid, but Kṛṣṇa enchants Cupid. Do you understand? Then, if you can be attracted towards Kṛṣṇa, the Cupid cannot enchant you. Do you understand? Then, how will you be enchanted by Māyā, the ugly witch? So, sixty-thousand years of such tapasyā, kaṭhina, very severe; he cannot get, develop kṛṣṇa-prema. He became attracted towards Cupid, the ugly witch. So I say, many-many, many-many, many-many, koṭi-koṭi, crores-crores of lives’ sādhanā, doing sādhanā for crores-crores of lives, they cannot develop kṛṣṇa-prema, bābā. 
Kṛṣṇa-prema is golokera prema-dhana. It is not available here in the material world. It’s golokera prema-dhana; it’s a cinmaya-vastu. It’s transcendental; it’s not material. Do you understand? It’s transcendental; acintya-tattva, inconceivable tattva – this prema. Yes. Do you understand? Yes. That is what is to be understood. The Gauḍīya Vaiṣṇavas, dear devotees of Mahāprabhu, do you understand, they have said this thing. This para-tattva is prema. Para-tattva is Kṛṣṇa; He is the object of prema, love. Do you understand? Para-tattva is prema

And here, I read the purport of Śrīla Prabhupāda, there he says: the whole world exists on Kṛṣṇa consciousness. That means, the world exists on this base of love, prema. Śruti-mantra says that thing, this world exists on prema. It has come from prema, ānanda, transcendental pleasure and goes on it and goes towards that end. The end is prema; sādhya-vastu means prema. Do you understand? Sādhya-vastu [is] prema. Sādhya means what? Prema. Means, sādhana and sādhya – the means and the end. Do you follow my language? The end is prema; the sādhya-vastu is prema. So, we are marching towards prema. Otherwise, [if] you cannot march towards prema, then you glide down, down, down, down towards hell. Yes. 

Do you understand? So, śruti-mantra says this thing, Veda says, Gauḍīya Vaiṣṇava ācāryas say, the parākāṣṭhā, the limit of pleasure is prema. The last limit, parākāṣṭhā. Prema-[?1:29:55]. Gauḍīya Vaiṣṇava ācāryas say, the last limit of real ānanda, pleasure is prema, yes, and it is manifested between the loving bondage of the lover and the beloved. Premika-premikā; the loving bondage of the lover and the beloved. And in Ujjvala-nīlamaṇi, Rūpa Gosvāmī gives this definition of prema:



yad bhāva-bandhanaṁ yūnoḥ
sa premā parikīrtitaḥ



This is Ujjvala-nīlamaṇi [14.63]. Rūpa Gosvāmī; authority, he is rasācārya. Yad bhāva-bandhanaṁ yūnoḥ sa premā parikīrtitaḥ. Bhāva-bandhana. What is bhāva you speak in English? 

Devotee: Bhāva-bandhana?

Śrī Śrīmad Gour Govinda Swāmī Mahārāja: Yes.

Devotee: The bondage of loving affairs.

Śrī Śrīmad Gour Govinda Swāmī Mahārāja: The bondage of loving mood. Bhāva, we say, mood. The bondage of loving mood is prema. Do you understand? And that bhāva-bandhana, that bondage of loving mood is eternal, immortal. Yes. It is eternal; it is immortal. It is always young and fresh; it never grows old. This is prema.

Devotee: Prema is using oneself…

Śrī Śrīmad Gour Govinda Swāmī Mahārāja: You hear first. Though, you may see apparently all reasons of annihilation are there, still it is not annihilated. Prabhupāda has said, it will never be annihilation. Isn’t it? Prabhupāda, in one line he has said, but the deep purport Rūpa Gosvāmī has explained it in Ujjvala-nīlamaṇi. Unless you understand, how can you understand Prabhupāda? “Oh! Prabhupāda’s books are there. I will read it, read it, read it and understand.” Hā, you understand; you understand. [Shakes his head sarcastically]. Can you? Can you? No, bābā. Prabhupāda gave a very short purport here, but so many things are here. What Kṛṣṇa says; so many things. sarvathā dhvaṁsa-rahitaṁ saty api dhvaṁsa-kāraṇe.

Rūpa Gosvāmī says this thing. Sarvathā dhvaṁsa-rahitaṁ saty api dhvaṁsa-kāraṇe – all the causes of annihilation are there, but it never becomes annihilated. That is prema. That is prema. Yes. This is bhāva-bandhana between bhakta and Bhagavān. Understand my language? Between bhakta and Bhagavān; bhāva-bandhana, the bondage of love. Nothing [of] such thing is there in the material world. Nothing which you can say love. There is no love; lust is here. 

An example is given, the sugarcane juice. Understand? If it is condensed, then it becomes sugar. Becomes more condensed, it becomes sugar candy. Understand my language? It becomes more condensed, then what? It becomes khaṇḍa-miśrī or sītā-miśrī, we say. Do you understand? Similarly, this prema becomes condensed, more condensed, more condensed, more condensed, more condensed; then what is available? Ācāryas have said, Rūpa Gosvāmī has said [in] Ujjvala-nīlamaṇi, this is sneha, māna, praṇaya, rāga, anurāga, bhāva, mahābhāva, rūḍha-mahābhāva, adhirūḍha-mahābhāva, mādanākhya-mahābhāva – the last limit. This is the last limit, called mādanākhya-mahābhāva. Mādanākhya-mahābhāvamayī is Śrīmatī Rādhārāṇī. She is mādanākhya-mahābhāvamayī, Rādhārāṇī. And Mahāprabhu, who is Kṛṣṇa Himself, came in the mood of Rādhā; rādhā-bhāva. Mādanākhya-mahābhāvamayī. And He gives that prema, the highest thing. Understand me? Cira-kāla nāhi kari prema-bhakti dāna. I was singing that, quoting Caitanya-caritāmṛta. So, He came. He is Prema-puruṣottama. He gives the highest thing – mādanākhya-mahābhāva. Rādhārāṇī [is] the embodiment of mādanākhya-mahābhāva. Do you understand?

So, I will give one example. First is sneha. Do you understand? Prema becomes condensed, then it becomes sneha. So, Rūpa Gosvāmī has said, when this sneha rises, develops in the heart, what happens? Cit-dīpa-dīpanaḥ. It is mentioned in Ujjvala-nīlamaṇi [14.79]. Cit-dīpa-dīpanaḥ, that means the lamp there, the lamp of enlightenment… In Gītā [10.10], Tenth Chapter you will find:



teṣāṁ satata-yuktānāṁ
bhajatāṁ prīti-pūrvakam
dadāmi buddhi-yogaṁ taṁ
yena mām upayānti te




The next verse [10.11] says:



teṣām evānukampārtham
aham ajñāna-jaṁ tamaḥ
nāśayāmy ātma-bhāva-stho
jñāna-dīpena bhāsvatā



Yes, jñāna-dīpa. Do you understand? The lamp of knowledge. Isn’t it? That is there in the heart. One who is engaged in prītipūrṇa bhajana; satata-yuktānāṁ – constantly attached to Me, constantly engaged in My loving service; constantly engaged in My bhajana with love – prīti-pūrvakam bhajana; dadāmi buddhi-yogaṁ – I give him pure intelligence. By that intelligence, he comes to Me. The next verse says: 



teṣām evānukampārtham
aham ajñāna-jaṁ tamaḥ
nāśayāmy ātma-bhāva-stho
jñāna-dīpena bhāsvatā



Isn’t it? Out of mercy, anukampā I dispel the ignorance, the dense darkness in the form of ignorance covered up there in his heart enkindling the torch, the lamp of knowledge. Do you understand? The lamp of knowledge is there in the heart. So, it says, cit-dīpa-dīpanaḥ – when such premī-bhakta attains the level of sneha, then that lamp of knowledge becomes more… what do you say?

Devotee: Glitter.

Śrī Śrīmad Gour Govinda Swāmī Mahārāja: …glitter. More glitter. Do you understand? Yes. Hṛdayaṁ drāvayan. Hṛdayaṁ drāvayan – then their heart becomes melted. Do you understand? Their heart becomes melted. Yes. At this stage, it is known as sneha. When sneha rises in the heart, then you can see the all-beautiful form of Śyāmasundara; the beautiful Śyāmasundara, every moment and everywhere. That is the stage of sneha. And [in] this verse, Gītā says that thing. Isn’t it?



yo māṁ paśyati sarvatra
sarvaṁ ca mayi paśyati
tasyāhaṁ na praṇaśyāmi
sa ca me na praṇaśyati



“One who sees Me everywhere and sees everything in Me.” How is it? Unless one is elevated to this stage of prema, this sneha stage, then he sees. And he always sees the all-beautiful form. The more he sees, the more he wants and His form becomes ever-fresh, fresh, newer, newer, newer, newer. Every moment become newer, newer, newer. Yes. He never becomes tired of seeing it, rather says, “Oh! Oh! Oh! What happened?”



koṭi netra nāhi dila, sabe dila dui
tāhāte nimeṣa, — kṛṣṇa ki dekhiba muñi

[Śrī Caitanya-caritāmṛta, Ādi-līlā 4.151]



“This Dhātā, this Brahmā doesn’t know how to create nicely. He is a rascal, Brahmā! He doesn’t know how to create nicely! He didn’t give me crores of eyes; only gave two eyes and again, eyelids are there. How can I see such the beautiful form of Kṛṣṇa?” 
You see? Understand? This is love. This is the sneha stage. Dissatisfaction, dissatisfaction, dissatisfaction. No satisfaction. No, no, no, no! You see the beautiful form of Kṛṣṇa. How He smiles, how nice the beautiful form of Śyāmasundara is! Newer, fresh. He condemns, he chastises Brahmā; you see. Then at this stage when he hears kṛṣṇa-kathā, such nectarean, sweet kṛṣṇa-kathā, the ear never becomes satisfied. Always dissatisfied, “No, more! More! Speak more! Speak more! Speak more! Speak more! No, no! I want more! I want more!” No satisfaction. This is bhāva. Yes. And when you chant, your tongue utters the Name.



hare kṛṣṇa hare kṛṣṇa kṛṣṇa kṛṣṇa hare hare
hare rāma hare rāma rāma rāma hare hare

 

The tongue never becomes satisfied. “Oh! Oh! Chant more! Chant more! Chant more!” The tongue never wants to cease chanting. “Oh! How will I finish? Oh, so many rounds! Hre Kiśna Hre Kiśna!” [Imitates offensive chanting]. Committing aparādha. Yes, you are committing aparādha. The Name gives prema, but you are committing aparādha.


niraparādhe nāma laile pāya prema-dhana

[Śrī Caitanya-caritāmṛta, Antya-līlā 4.71]


Your chanting is offense-less, then you get prema. Otherwise, how can you get prema? You are always looking, how many rounds, “Oho, so many rounds! Hre Kiśna Hre Kiśna! Hre Kiśna Hre Kiśna!” Ah, you are tired? But the tongue doesn’t want to leave it. “Oh! No, no! Such sweet, so nectarean, such love, mellow; nectarean mellow, tasty.”


nā jāni kateka madhu, śyāma-nāme āche go,
vadana[parāṇa] chhāḍite nāhi pāre


[Śrī Caṇḍī Dāsa]
This gopīs have said. This is the statement of gopīs. “Oh sakhī, oh dear girl companion! What sweetness, what honey is there in the name of Śyāma! My tongue, my mouth doesn’t want to leave it!” Yes, vadana chāḍite nāhi pāre. But, what you are doing, “Hre Kiśna Hre Kiśna! Uh! Hre Kiśna Hre Kiśna! Finish, finish! Finish, finish! Relieved, oh, relieved! Ah!” [Laughter]. This is bābā, this is sneha stage. Then comes māna, praṇaya, rāga, anurāga, bhāva, mahābhāva; so many things. You see, these things are in Gītā.
Thank you very much.

Devotees: Jaya Gurudeva!

Śrī Śrīmad Gour Govinda Swāmī Mahārāja: Alright?

Devotee: I have a question.

Śrī Śrīmad Gour Govinda Swāmī Mahārāja: Yes.

Devotee: Like you were saying, there is lust and there is love. Same way, we can understand all this intellectually, but when we can live twenty-four hours a day only then it has any meaning.

Śrī Śrīmad Gour Govinda Swāmī Mahārāja: What meaning? No meaning?

Devotee: It has no meaning otherwise.

Śrī Śrīmad Gour Govinda Swāmī Mahārāja: How is this? How is it?

Devotee: It is same way like lust and love. You have lust; lust is a perverted reflection of love, the real thing. So the same way, when we understand it intellectually, you said all this and we understand it, but it does not go in. And [?], so that it can translate into action.

Śrī Śrīmad Gour Govinda Swāmī Mahārāja: What is that?

Devotee: See, what I am saying is we have to behave in that manner like gopīs.

Śrī Śrīmad Gour Govinda Swāmī Mahārāja: Yes, that is the supreme perfection of the human life.

Devotee: But what I am saying is, you have any shortcut for that?

Śrī Śrīmad Gour Govinda Swāmī Mahārāja: Shortcut? 

Devotee: [Laughter]. He is saying that all this narration about kṛṣṇa-prema, it has been narrated, whereas in the life of purity, it’s not [?1:43:45]. Although we are hearing, but…

Śrī Śrīmad Gour Govinda Swāmī Mahārāja: Yes, I say. You have not done so; you have not achieved that level. But the goal is there, you have to achieve it. 

Devotee: So he is asking, is there any shorter means, I mean, quicker means. Thereby …

Devotee: Some capsule.

Śrī Śrīmad Gour Govinda Swāmī Mahārāja: Are bābā! Mahāprabhu gave; chant this Name offense-lessly, you’ll get prema.

Devotee: We chant only three rounds. 

Śrī Śrīmad Gour Govinda Swāmī Mahārāja: Then… Then…Then…

Devotee: I don’t chant sixteen rounds. But I chant it very, very, you know, sit down; single-pointedness.

Śrī Śrīmad Gour Govinda Swāmī Mahārāja: Whatever you may do, you do, but unless you accept a guru, unless you satisfy the guru āśraya laiya bhaje [Ṭhākura Vaiṣṇava Pada (Vaiṣṇava Mahimā): Text 1, Prārthanā] – taking shelter of his lotus feet if you do bhajana, then by guru-kṛpā can you can have it, bābā! By your own effort you cannot have it. This is acintya, inconceivable. It is golokera-prema. It is not available here in the material world, I say. That you cannot think it up, bābā! Mister, you cannot think it up. It is inconceivable.

Devotee: Yes, but I want to progress. I want to…

Śrī Śrīmad Gour Govinda Swāmī Mahārāja: Then you accept a bonafide guru gaura-priya-jana, a dear devotee of Gaurāṅga Mahāprabhu. Accept him, take shelter at his lotus feet; then he will train. Basa, then be trained by him. Yes, yes. Then you make progress. Ask your guru; ask your guru, he will train you. He will shower mercy on you; he will train you. He will catch hold of your ear and slap you. [Laughter]. Unless you get slapped, how can you get it, bābā? You cannot get it, bābā!

Devotee: I thought you may have some capsule.

Śrī Śrīmad Gour Govinda Swāmī Mahārāja: I say, this is the capsule, bābā
Devotee:



Jagannātha Balabhadra Subhadrādevī kī jaya!
Nitāi-Gaurasundara Bhagavān kī jaya!
Samaveta gaura-bhakta-vṛnda kī jaya!
Śrīla Prabhupāda kī jaya!
Gaura premānande Hari Hari bol!