How to enter Vrindavana. Class 5
Бхакти Вигьяна Госвами · 2024
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Chanting verses on Akrura's journey
Omna mo Bhavate Vudevaya, Omna mo Bhagavate Vva Omnamo Bhagavat. Narayanamaskritya, Naramcha iva rotam. Devi sar sati, raya, našta praeshva Drišhu. Nitam Bhagavat Svaya, Bhagavatam, Bhakti Bhavati Nastiki, Bhakti Bhakti Nashti, Yamprava Janta Manu Peta Mapeta Krityam, Dwaipaya no Virahakatara Juhava putredi tan mayatayotavo binedus tam sarva butahridayam munimana tos me.
So we'll chant together them first verse of the 38th chapter of the tenth cant of Srimad Bhagavatam which describes the journey of Akrura to Vrindavan.
Sriris Sukovacha, Akuro Pichatamratrim, Aruro Pichatamratriam, Akuro Pichatamratrim, Akuro Madhpuriam Mahamati, Madhupu Mahamati, Madhupuriam Mahamatihi, Maduriamati, Usitvaradham ashaya,
masitvar damastaya, Nanda Gokulamanda Gokulam Prayonanda Gokulam Prayonanda Gokulam and we'll chant also s
the second verse, gachampati mahabh, gachampah, bhagavatambujaxane, bhava teambujach, bhaktim param Upagata Param Upaga Eva Meta Dachintayat Evamita Chintayat and then the third verse.
Kim Mayachamitambhadram, Kim Maya Caritambadram, Kimtaptam paramamtapaha, grim taparamamtaba. Kim Vathatya Tedattam, Kim Vatjamatam, Kim Daksya, Yadraksyawam, Yadrašnjam yajam so translation of these three verses.
Sukadeva Gaswami said after passing the night in the city of Mathura, the high minded Akura mounted his chariot and set off for the Kalhert village of Nanda Maharaja.
The second verse is as he travelled on the road the great Solakrura felt intense devotion for the lattas eyed Lord, and thus he began to consider as follows.
And the third verse Shriakrura thought What pious deeds have I done, what severe austerities undergone, what worship performed, what charity given so that today I will see Keshawa Nam Vishnu Padaya Krishna prestaya Bhutale, Srimati Bhaktividanta Swāmin iti nāmane, Namas te Sarasvatī Gaura-vāṇī prachāriṇe, Nirviśeṣa-śūnyavādi-pāścātya- -deśa-tāriṇe, Vāñchā-kalpatarubhyaś ca kṛpā-sindhubhya eva ca, Patitānāṁ pāvanebhyo vaiṣṇavebhyo namo namaḥ,
Jaya Śrī Kṛṣṇa Caitanya Prabhupā Nityānanda Śrī Advaita Gadādhara Śrīvāsādi-gaura-bhakta-vṛnda Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare Hare Rāma Hare Rāma Rāma Rāma Hare Hare, Hare Kṛṣṇa
Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare Hare Rāma Hare Rāma Rāma Rāma Hare Hare, Hare Kṛṣṇa Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa Hare Hare, Hare Rama Hare Rāma Rāma Rāma Hare Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare Rāma
Hare Rāma Rāma Rāma Hare Hare Yantaḥ praviṣṭo mamāvācām imāṁ prasuptāṁ sañjīvayaty akhila-śakti-dharaḥ sva-dhāmnā, anyāṁś ca hasta-caraṇa-śravaṇa-tvag-ādīn prāṇān namo bhagavate puruṣāya tubhyam.
Svasti prajābhyaḥ paripālayaṁtāṁ nyāyena mārgeṇa mahīṁ mahīśāḥ, go-brāhmaṇebhyaḥ śubham astu nityṁ lokāḥ samastāḥ sukhino bhavantu.
Kāle varṣatu parjanyaḥ pṛthivī śasa-śālinī, deśo ’yaṁ kṣobha-rahito brāhmaṇāḥ santu nirbhayāḥ. Aśoci-tāpriyārādhya bhagavān
Entering the spiritual realm of Vrindavan
vrajaiḥ sutanayas tad-dhāma vṛndāvanaṁ ramyaṁ kvacid upāsanā prajā- vātsalyo the theme of this retreat, how to enter Vrindavan, not uh bhauma Vṛndāvan. And not even daivī Vṛndāvan, but ādhyātmika
Vṛndāvan, the spiritual Vṛndāvan, spiritual realm, where Krishna resides eternally. And we can only do it by meditating on the pastimes of Krishna in a pure heart.
The journey of Akrura, which we start describing today, is very exemplary in the sense that Sukadev Gosvāmī illustrates by explaining the thoughts of Akrura on the way to Vrindavan
how the pure devotee whose heart has become completely purified by preliminary practices, by sadhana, by uh prolonged service to spiritual master to Vaishnavas how naturally his thoughts are streaming towards Krishna and how ultimately they bring somebody towards Krishna.
He very clearly sees the picture of Krishna in Balaram herding the cows in Vrindavan. And ultimately, the Radha of his mind, his manoratha, will bring him to Krishna. So two journeys, as I said, are being depicted.
One is the material journey when Akrura is sitting in his chariot. New brand new chariot which was given uh to him by Kamsa specifically for this purpose.
And another one is his mental chariot, his manoratha, uh, with uh Sankalpa and Vikalpa, with two wheels of Sankalpa and Vikalpa, which very naturally, again not artificially, not for not through a forceful practice, but in a very natural and spontaneous way bring him to Vrindavan.
And I said that when your mind becomes pure, then only pure thoughts reside in this mind. You don't need to push yourself to think about Krishna.
The thinking about Krishna is the most spontaneous and natural thing you can do in this state of consciousness.
Narada revealing Vasudeva's secret to Kamsa
So let's get into the story and then I will explain a little bit about these verses because we have to also very clearly understand the scene which is there.
As I told in the beginning, Narada arrived to Kamsa on ekādaśī Day. That was ekādaśī of the bright half of Phālgunī-māsa.
And immediately, practically immediately, he started saying to Kamsa from the outset, Kamsa, Vasudeva has cheated you. His eighth son is there. And he is in Vrindavan. And Balaram is also his son.
Two sons are hidden from you in Vrindavan. And Kamsa. Immediately everything would be put in place. The puzzle was solved because Kamsa always suspected that something is wrong with this Krishna.
Again, very spontaneously he hated him and he was sending his agents into Vrindavan.
But when Narada said this so the truth revealed to him and he could understand and he became so angry and he took his sword and he wanted to kill Vasudev immediately. That was his first desire and first uh impetus to do.
Uh and he almost ran uh to kill Vasudev, uh, but Narada thought, my goodness, what did I do? Now he will kill Vasudev. That was not my plan. And Narada very intelligently started calming his down.
He said, Why do you want to kill Vasudev? Vasudev is not the one who is going to kill you. If you kill Vasudev then Krishna will understand your plan and he will never come to Mathurā.
So don't kill Vasudev, you will kill him later. Don't worry, you will have plenty of opportunities to kill Vasudeva.
You will kill everyone, Ugrasena and uh Devakī and Kamsa by the prospect of this mass killing became very excited. And he said, okay, let's wait with this juicy part of my plan of bloody whatever you call it.
And uh, and then, yes, uh, Nārada Muni he uh directed his thoughts into this plan of how to get Krishna and Balaram to Madhura.
The hidden year in Srimad Bhagavatam
So, as I said, very interestingly, Shukadev Gaswami says we already chanted this verse, Arishhtani Hate Daiti uhity uh Krishna Nat Bhutta Karmana Kamsayatna Yataha Bhagavan Narado Devadarsanaha.
After Riṣhiṣhāsura had been killed by Krishna, who acts wonderfully, Nārada Muni went to speak with King Kamsa, that powerful sage of godly vision addressed the king as follows.
So from this verse, from the 36th chapter of the 10th canto of Śrīmad-Bhāgavatam, it appears that practically immediately these two events followed each other.
First Krishna killed Ariṣhṭāsura, and almost immediately after that Narada came to Kamsa. But as we already calculated, in reality uh almost one year separated these two events.
And Śukadeva Gosvāmī purposefully doesn't say anything about this one year. More accurately speaking, the gap was 11 months. Because Krishna killed Ariṣhṭāsura in the full moon day of Caitra-māsa.
And Caitra-māsa is the next māsa, is the next month after Phālguna. And uh and Caitra-māsa the uh pūrṇimā of Caitra-māsa is the very end of uh the Caitra-māsa and
Ekādaśī of Phālguna, of the bright side of Phālguna, is by the end of Phālguna. That two months which are next to each other. So in 11 months, Ariṣhṭāsura was killed, and then for 11 months Śukadeva Gosvāmī keeps silent.
What happened? But we as the followers of Chaitanya Mahaprabhu have to be very clear what was happening at that time in Vrindavan.
That's the secret of all secrets, so much so that even Śukadeva Gosvāmī doesn't want to speak. Śrīla Jīva Gosvāmī explained it very beautifully, because this hidden year, year which practically is not described in Śrīmad-Bhāgavatam, was the year of supreme bliss for Krishna and his girlfriends in Vṛndāvana. That was the most amazing year with the intensity of feelings never heard or never experienced before.
In fact, whatever stories we hear about Dāṇḍī, the story about Dāṇḍī, and so many stories which are told by our Acharyas, and the verses which are uh describing the pastimes of Krishna from Ujvalani Lamani and uh Bhakti-rasāmṛta-sindhu to a certain extent, most of these verses they are about this eleven months.
Whenever there is some description of intimate pastimes, like the pastime of picking flowers which took place in Kusum Sarovar, or the pastime of Dangati or whatever else is there, it's all happened in within these 11 months.
So the story goes like this. Let's try to understand uh uh what happened during this eleven months and uh why Śukadeva Gosvāmī doesn't speak about this.
Differences between the two rasa dances
Because it's actually beyond the words it's beyond the description Krishna for the first time performed his Rasa dance when he was eight years old. When he was seven years old, he lifted Govardhana Hill.
And exactly one year after, on Sharad Purnima, on the last day of Ashvinamas of the season, Sharat season of the autumn, Krishna, in one year when he was eight years old, he performed rasa dance.
But it was nice, it was beautiful, it's the culmination of the whole tenth canto of Śrīmad-Bhāgavatam, but it was not entirely perfect. From our point of view, everything is perfect.
From our point of view, when the cows are giving milk to Krishna it's perfect. Śrīla Prabhupāda was very strict about this. He said don't judge these great devotees because you will commit an aparādha.
And we have to be very careful. For us, it's all perfect and it's all completely pure.
But from another perspective, from the perspective of great vaiṣṇavas and ācāryas, they explain that there is perfect, there is more perfect, and there is most perfect. For us, if we say perfect, it means perfect, right?
How it can be more perfect? Perfect is perfect. There is no degrees, but uh for those people who know and the truths for them and even perfection has nuances and degrees.
So what happened when Krishna was uh uh uh eight years he performed this rasa dance uh and why he was not completely satisfied because in this rasa dance which takes place in Vrindavan, so many different gopis have come. And some of these gopis were not really completely mature in their love for Krishna.
And it was a very, how shall I say this, very democratic residence. Everyone on a certain level of purity, can have an access to this beautiful performance, which is the highest manifestation of Krishna's love.
But because uh too many different moods were there, and too many different levels uh of gopis with different uh flavors of uh their love for Krishna were there, uh it was not so absorbing for Krishna himself and for those very elevated girlfriends of Krishna like Śrīmatī Rādhārāṇī and others. It was not so pleasurable because they felt that Krishna is not as happy as he should be.
That the reciprocation is not as deep as it should be. And they felt sorry. And Krishna felt even more sorry because he felt that they felt sorry. This is how it works.
Krishna is very sensitive to the feelings of his devotees. And devotees are most sensitive to the feelings of Krishna. And being so sensitive, they want to please each other more and more and more.
And because their senses are so subtle and so elevated, sublime, it's it's very difficult. It's very easy to commit some offenses or some aparādhas. And we have to be very careful even when we speak about this.
Once I was talking with Śīla Bhakti Rañjana Mahārāja and we were talking about this: how to speak about elevated topics. Actually, it's not proper etiquette in uh Gaudiya Vaishnava circles to speak about elevated topics.
Elevated topics are not for speaking. They are mostly for our meditation, for reading. A little bit we can speak about this, but not too much.
It's very important and I explained yesterday that when Caitanya Mahāprabhu begs Rūpa Gosvāmī and Sanātana Gosvāmī to remain uh in their service and not to change it prematurely to cultivate this mood very serious mood uh of this uh elevated topics.
He also means this. So we should not speak about this too freely. And I asked Shilani Ranjana Maharaj, uh, what if if we have to speak about these topics?
What if we realize that these topics are uh uh way higher than our level of realization. And who can claim that he's on this level of realization to talk about these topics? And Mahārāja said yes, you can.
You can talk about this, but uh you need uh at this moment when you're talking about this to meditate on the most exalted Vaishnavas which you know which are eligible to or qualified to talk about these topics.
Don't talk as if you are qualified to do this. Don't make this mistake, don't make this impression that uh you are in the position to talk.
Talk uh with the humble frame of mind meditating on the uh great elevated Vaishnavas who are um who can uh talk about these topics, who are who have access to these topics.
So with this mood, meditating on this great Vaishnavas and begging their permission, I will speak a little bit about this. So, because Krishna was not satisfied, and as I said his
main dissatisfaction was because uh he uh because he felt That Srimati Rādhārāṇī was not happy. Because he felt that she's not really so happy. He decided to have another Rasa dance here in Govardhan.
The first Rasa dance, which took place when Krishna was little older than eight months, eight years, uh, took place in Vrindavan.
But then he came here because Govardhan is much more intimate place, place of intimate pastimes of uh Krishna. And at this time he decided to be very selective.
He decided to invite here, and we know that invitation to residence from Krishna is coming from his flute. And when he plays his flute, it's a very special kind of play. Ordinary people don't hear his flute.
Because even now Krishna plays the flute. Do you hear how he plays? No? Even you don't hear. When he plays his flute, only those people who are eligible to hear they can hear.
It's a very high qualification to hear the play of Krishna's flute
and is very expert so when he plays he also plays in such a way that those to whom the sound of his flute is addressed they can hear. Nobody else can hear.
So he called and everyone when the gopis hear the calling sound of his flute, they hear their names. It's very personal. It's as if he is sending the personal invitation. Please come.
It's such day, such place, we will have fun. So he called only those very intimate gopis very very elevated. And he started he wanted to start his Vasantaras. There are two famous rasa dancers.
Of course Krishna played rasa dance many times. But two uh occasions or two uh events are very famous. One is uh Sharadpurnima dance, and another one is Vasanta rasa dance, which took place in Vasanta Ritu in spring.
So this Vasanta rasa dance is described in Varaha Purana and Vishnu Purana. Sharatpurnima dance is described in Śrīmad-Bhāgavatam. So he called them and he wanted to do this in Govardhana.
Can you answer the question why he wanted to do it in Govardhana? What is so special about Govardhana? What is the meaning of the word Govardhana? Yes.
Govardhana means the hill or the mountain which expands joy which expands bliss. That's the meaning of Govardhana.
That's why he wanted to have this very special performance only here to feel the increased and deepened joy. So in Vishnu Purana and Varaha Purana this is explained
and the idea behind the Vasantarasa dance when Krishna was meditating on the Vasantarasa dance, he said this dance should be uninterrupted.
It should be uninterrupted in a sense that the flow of feelings should be totally uninterrupted. The emotions are like water, the uh
theorist of rasa, they explain that emotions they have the nature of ap dhatu, of this Mahatbutta, Ap Mahatbutta, of the element of water.
So when the emotions are flowing very freely without any impediments, and when there is an exchange, people feel extreme bliss.
But when there are some impediments on the flow of emotions, like you you try to love somebody and he does something stupid, uh, and that uh destroys your emotions.
So Krishna said, let's do something where the emotions will not be interrupted because in Vrindavan Rasa dance there were some disturbances in this case.
Arishtasura's attack and his spiritual symbolism
So he called all the gopis, and at the moment when the gopis were running to him to perform this rasa dance, lo
and behold, Ariṣṭāsura entered Vṛndāvana. This was the very moment when Krishna wanted to have completely uninterrupted bliss, rasa dance in the spring time in this Chaitrapurnima,
but at this very moment, uh, Ariṣṭāsura sent by Kamsa, most powerful demon sent by Kamsa entered Vraj. And we know this description which is there in Srimad Bhagavatam and
|in other Puranas, the Ariṣṭāsura was huge. He was a bull demon with huge horns and huge hump. And his hump was reaching the clouds
and when he was uh roaring or mooing uh all the gopis who were pregnant they had miscarriages and all the cows had miscarriages, so this bull he rushed into Vrindavan.
|And Śrīla Jīva Gosvāmī says that when the inhabitants of Vrindavan saw this bull, they saw this beast, this huge terrible creature, really horrendous. And they saw what he was doing.
He was running and crushing everything on his way. And he was passing stool and urine.
|And Śrīla Jīva Gosvāmī says that inhabitants of Vrindavan were seeing this and they were showing, look, he's passing urine and the rivers are flowing of his urine.
|And he's passing stool and his stool is like mountains, |big mountains, huge hills of stool and urine. This is how he came to Vrindavan, that was his way of entering Vrindavan.
Contaminating this atmosphere by his stool and |urine and his roars. And he was very proud. He thought I'm so powerful and so uh unconquerable.
And of course we know that Krishna he challenged his demon, this demon, he uh tightened his belt and he put his arm on the shoulder of his friend. |So uh and uh Jīva Gosvāmī
|he writes the demon was arrogant without premā. |He didn't have any premā. Uh there was no use in playing with him. So he was so arrogant.
And it's a very interesting description because when somebody is very proud, there's no use of playing with him. |You can only play with somebody who is not proud, who is very humble and who is very nice.
So, and Krishna, of course, did his usual play. So he played, he still played with him but in a very special way.
He took his legs, he threw him and ultimately killed him with the horn and by kicking him with his legs and he trashed him.
|Śrīla Prabhupāda in a very juicy way as he was kicking him and kicking him and kicking him till the demon left his body.
And Śrīla Bhaktivinoda Ṭhākura explains that Ariṣṭāsura, why he is coming in the form of a bull, this Asura?
He says what he symbolizes, he symbolizes one of the most important impediments in our spiritual life, that is cheating religion or the pride which manifests in people when they follow cheating religion.
When people misunderstand religion, instead of becoming humble and any religion proper religion bona fide religion is talks about humility.
Talks about the importance of humility because we're entering into the realm of God and we have to do it in a humble way. But when the contrary takes place,
and oftentimes it does take place when people become religious, they become very proud.
Only my religion is true, only my religion is correct, only my religion is pure, only my religion brings you to God and everything else you will go to hell and you will be burned there to the rest of eternity.
When people do this, it's completely contrary to the essence of religion. When people do this when, people preach this on the name of religion, that kills little sprouts of love which are there.
Initially, people join religion with noble intentions.
But when the teachers of religion say that religion is about making you proud, because this is the only way and there is no other way and this is the only correct way, everyone is mistaken and everything else, then uh your love is killed.
Because following this pass of uh so-called religion, uh y you will only create violence to other people. Unfortunately, this is what is going on again and again and again in this world.
So this is one of the greatest impediments on the path of real religion which has to make our heart soft. And Kṛṣṇa rightly killed this demon.
And again Jīva Gosvāmī says that this demon being killed by Krishna, he was expelling his sins in a form of stool, urine, and blood. And in this way the demon became purified and attained liberation.
So he was completely purified by uh expelling the feces and urine and everything else.
Appearance and glory of Radha Kunda
So and then the last impediment was uh killed, or was one of the last impediments was removed.
Actually, Jīva Gosvāmī, he summarizes this story. First there was a desire for meeting and then uh the meeting then the demon caused disturbance. After the demon was killed they met and joked. They produced Śyāma-kuṇḍa and Rādhā-kuṇḍa. Then Radha and Krishna stood shining among the gopis in the Rasa Rina. My mind cannot stop thinking of this even today.
So, in one verse, beautiful verse, Śrīla Jīva Gosvāmī explains what happened, how Krishna killed this demon and how, uh, the gopis ran towards Krishna.
And Krishna wanted to start the dance because that was the initial idea. That's why he called them. And the gopis pretended that they... And they said, no, no, you dance yourself. We are too religious to dance with you.
We cannot dance with somebody who is the killer of the cow. Krishna was surprised. He said, it was not a... He wasn't a bull, he wasn't a demon. Didn't you see it?
But they were joking and they were saying, no, no, you're contaminated and Krishna started, uh, he he became very offensive, he said, uh, you know, uh, he was a demon, uh he was the killer of, uh, of the good people, and you are defending him, so you also became demons. So this is how they joked in Vrindavan.
They say that... That there is a song which glorifies Vrindavan. That every bush in Vrindavan is a thorny bush.
Every path in Vrindavan is full of stones and thorns. And every word in Vrindavan is just a rebuke and offense, this is the kingdom of love, but
you cannot understand how much love are there in these thorny bushes of Vrindavan and in the stones which are there, and then the rebukes which are exchanged by the inhabitants of Vrindavan. It's pure love.
But it's very difficult to understand from the outside.
So ultimately they met and Śyāmakuṇḍa and Rādhākuṇḍa appeared. They came from Pātāla-loka, they appeared here. All the tīrthas came here and they bathed in this place.
So this is what happened after Ariṣṭāsura was killed. And we know this story, that much we know, but, uh,
ultimately this manifestation of Rādhākuṇḍa is very significant, because as Śrīla Rūpa Gosvāmī says in Upadeśāmṛta, that, uh, Rādhākuṇḍa is the most sacred place of all the places in the universe, starting with Vaikuṇṭha, he gives the gradation. He says more sacred place than Vaikuṇṭha, Vaikuṇṭhāj janito Madhurāpurī, that Mathurā is more sacred than Vaikuṇṭha because in Mathurā Krishna takes birth.
In Vaikuṇṭha, Krishna never takes birth. He doesn't know who are his parents, as we said yesterday. But uh in Madhura he takes birth. Vrindavan is more sacred because there Krishna dances, rasa dance. dance.
And then he says that Govardhana even more sacred because uh Krishna was holding over done on his left hand, on his pani, on his hand. But then he says, but the most sacred is the lake which is at
the uh down at the hill of Govardhana. Uh why uh this lake is most sacred? Because Premamrita Plavanath. Because in this place the Primamrita, the nectar of prema overflowing.
That's the highest place where the love manifests itself, prema manifests itself in the most pure and most amazing way. And that's exactly why Śukadeva Gosvāmī didn't want to describe anything further.
He says, I cannot do this. Of course, I will describe it now. Not because I think that I'm more qualified by Śukadeva Gosvāmī.
I'm following the footsteps of Śrīla Jīva Gosvāmī and as a service to all paramparā, we should hear a little bit of what happened during these 11 months.
When this most sacred and most intimate place of pastimes was revealed, that has become the place of the day meetings. And of course the uh residences took place,
but Rādhākuṇḍa has become the meeting place, the place of the rendezvous of Gopis and Krishna during daytime. They were not satiated and satisfied by meeting at night. And at night it was relatively hidden.
Of course, many people in Vrindavan suspected that something fishy is going on during this nights but they pretended that they didn't know but neither Gopis nor Krishna could not tolerate any longer.
They could not wait till night because you can die million times till the night comes. You gāyanti meṣāḥ, how you can wait the whole day without meeting with Krishna.
So the Primamrita Plavanath, their love overflowed their hearts and therefore they started meeting during daytime when the sun is bright and when everyone can see shamelessly they would meet at Rādhākuṇḍa.
And of course very soon this has become known to everyone. And but they couldn't care less. They were completely immersed in love and everyone started talking about this.
But they forgot about this everything uh they were completely immersed in love, but because their love was so intimate and was so free and so unimpeded,
uh then they really couldn't understand does it happen in reality or it is my dream.
It was happening in reality but when they were coming together and they had this amazing experiences with Krishna, they thought it cannot be true. It's too good to be true. I must be dreaming.
So when they were dreaming, they thought it was real, when it was real, they thought it was a dream.
So and because they thought that this meeting in Rādhā-kuṇḍa, which they had every day for long hours, because they thought that this is just their dreams, they were not satisfied with this meeting because how you can be satisfied by drinking water in a dream. You cannot satisfy your thirst by drinking water in a dream.
So they have this meeting with Krishna, but uh when the meeting was over, they thought it was just a dream and we were just sleeping during the day, and now we have to meet with Krishna again. Otherwise we will die.
So So it was uh really something very strange. This whole eleven months were very, very strange.
Śrīla Jīva Gosvāmī says that sometimes when the gopīs firmly embraced the ornaments and dress uh of Krishna, Krishna would appear as a spurti at a great distance because of the prema. Since contact with great longing produced loss of consciousness, it produced dreamlike state and the spurti uh would disappear from their eyes.
So it was madness. It was total, complete madness. So much so that Sukadew Goswami didn't uh even dare to try to describe this. So, and uh of course the
Krishna's internal struggle over leaving Vrindavan
most difficult time this year was for Śrīmatī Rādhārāṇī. Because she experienced Krishna's association in separation and She experienced separation in union. They were meeting, but she thought I'm separated from Krishna.
And when she was separated, she also felt that I'm separated from Krishna. separation became completely unbearable and she became totally mad out of love.
So, and ultimately, because it has become a scandal in the whole Vraja, then the elderly people in Vraja they started locking uh the girls in the homes.
And that was totally Krishna noticed she didn't come and somebody else didn't come, and again somebody else didn't come. And he would ask Madhu Mangal, hey Madhu, what happened? Why they're not coming?
I'm calling them, they're not coming here. And uh Madhu uh would say that their parents are not happy with what is going on.
They want to protect the reputation of their uh girls, of their daughters, or of their wives and they're locking them in the houses. And Krishna was thinking, you know, what happened with me? I'm completely shameless.
I am doing this. How am I doing this? I'm bringing misfortune to all these girls. So he started suffering. That was the most amazing time, almost amazing bliss mixed with the most intense suffering in Vṛndāvana.
And of course, we know that in Vṛndāvana, suffering is most blissful. Vṛndāvana is a very strange place. So don't come to Vṛndāvana if you're not ready. Vṛndāvana is not an easy place.
It's not easy even to understand what's going on here. When they experience meeting and separation, separation and meetings, all this prema-vaicittya, and prema-vaicittya basically means madness out of love.
So they didn't know what is right, what is wrong. When it's day, when it's night. So and then Krishna he started reflecting within himself, within his heart, what's going on? Why did I do this? Why am I doing this?
And why they're doing this? And uh this is wrong, it should not be. And then Krishna again listened to his heart and he said, No, it's not wrong. My heart says that it's not wrong.
I know from external point it's wrong, but my heart says, no, it's right. How is that right when it is wrong? And how is it wrong when it is right? So Krishna became very bewildered.
And he became uh uh very happy about this bewilderment. And ultimately he said, Okay, I know, too much is too much.
He started thinking that actually I have to leave Vṛndāvana. This thought would come again and again into his mind. Initially, not so often, but the more madness was going on, the more bewilderment was going on, the more it just it just was too much.
It was coming out of the all reasonable limits. And Krishna started thinking: yes, Garga also said that I should leave. I should go to Mathurā and all the signs are showing this.
And he started thinking how his girlfriends, how this golp is must have been thinking. He said, there thinking that, uh, I, uh love Krishna, I came to know him so intimately,
uh I developed attachment but people started criticizing me for this. And because of this criticism, attachment, my attachment turned into something else.
And she would say, Krishna is thinking how they must be thinking about this. O sakhi, the attachment crumbles, I am so unfortunate. What should I do? So they were in this dilemma, in this very difficult moral problem.
People know this, people criticize me, and I'm still attached to Krishna. And my attachment is being crushed by this gossip of people, but I'm still attached. So Krishna is thinking about this and he feels their suffering.
As I said in the beginning that that's the secret of love. When you love somebody, you're more sensitive to his feelings than to your own feelings.
You feel their pain and their suffering more acutely than your own suffering and your own pain. And Krishna was thinking about the pain which they experience. And again, he was thinking, I must live in Vṛndāvana.
But when this thought would come uh in this uh in his mind, he was thought, no, no, how can I do this? And then he again was thinking, no, no, it's the best, it's the wisest thing. I have to leave Vṛndāvana.
If I leave Vṛndāvana, people who love me and who now criticize me because I have this relationship with the girls of Vṛndāvana, they will forget about this and they will lament that they left and they will be pacified.
And he said that depths uh wounds and bad qualities disappear with time. Let them come in time. And Krishna thought, no, this is a good plan.
But the moment this plan would come to him and vividly stand, he thought, no, I cannot do this. If I leave, what Mother Yaśodā would do without me? What my father would do without me?
And then he was thinking, what these girls would do without me. Their bodies which I decorated with the pearl necklaces, will become just emaciated. They will be crying and crying and crying.
And then he was thinking, what will happen with the bhāva of Rādhārāṇī. He said the bodies of this gopis will become the kingdoms of tears. The tears will flow incessantly from their uh eyes
and he was thinking no i i cannot do this i cannot leave and i cannot stay krishna in this very difficult dilemma i cannot leave and i cannot stay and he is thinking about Śrīmatī Rādhārāṇī.
Oh, that body which I devotedly anointed with camphor and sandalwood will be drowned in tears because of separation from me and it will wither away causing me pain.
Radha, whom I previously saw as a fresh cooling moon, now burns my heart like a blazing fire. I came to this place controlled by her bhāva. What shall I do?
Shall I quickly proceed on this path, making the bondage favorable, my mind becomes steady. This is not possible to have happiness from any objects. So Krishna became completely, totally bewildered.
And the thought that I have to live is coming more often, but every time when this thought comes, he chases it away. I cannot do this. And then immediately, no, I have to do this. And then no, I cannot do this.
Narada Muni revealing Krishna's future mission
So he is in this situation and Narada Muni comes to help him. If Narada Muni would not come, Krishna would never leave Vrindavan, and of course he never left Vrindavan. But nothing would happen.
And Narada Muni he is called in the verse which we read before he is called devadarśana. Nārada Muni knows that devas the demigods who came with krishna there they're thinking you know what what will happen with us?
If he never leaves Vrindavan, what will happen with us? All these demons are there, comes torturing us.
He should leave Vrindavan and uh Narada Muni knows this, so he goes to Kamsa and he instigates Kamsa to create this plan and then immediately he goes to Krishna. And this is very a genius plan and very important
part of Śrīmad-Bhāgavatam when Nārada catches Krishna in his sad mood. Krishna is alone. Because Krishna could not really be with his friends.
To give time to these thoughts, I have to leave, no, I have to stay, no, I have to live. He would go alone, he would sit on a stone and he would cry and cry and cry incessantly. So Narada comes to him and Narada smiles,
and Narada said: You have to go to Mathurā, and then in Mathurā you will kill Kamsa, and Śrī Jīva Gosvāmī says, when Krishna hears that in Mathurā he will kill Kamsa, Krishna becomes very elated and invigorated.
Yeah, this is something I want to do. For a long time I wanted to do this.
So basically what Narada tells Krishna, this is actually the longest chapter in the whole Gopāla-campū where Śrīla Jīva Gosvāmī explained this. Narada Muni explains everything as the best of all astrologers.
Narada Muni explains to Krishna with minute details everything which will happen with Krishna when he leaves Vrindavan.
He says you will leave Vrindavan, you will leave Vrindavan on dvādaśī day, no on trayodaśī day, on caturdaśī you will kill Kamsa and Cāṇūra, Muṣṭika and Kuvalayāpīḍa. And after that you will go to Ujjain and after that and you will build this big fort in the ocean and you will marry so many.
And Krishna is hearing this, and he is getting into the mood. Actually, this katha is necessary to change, to switch the mood of Krishna. Krishna is immersed in the mood of Vrindavan. He cannot think about anything else.
And Narada Muni is coming to give him the new identity. He reminds him: this is your mission, you have to do this. This is the mission of your incarnation.
And then he also says, and it's necessary for the inhabitants of Vrindavan.
As cruel as it may sound, but by thinking about you in separation with you, they will become even more mad, in love with you, and ultimately you will come back. You will come back, for sure you will come back.
And when Narada Muni said this, you will come back, don't worry, you will come back. It's necessary. This is the idea of your incarnation. This is what you should do. Krishna made up his mind.
After speaking for a long time with Narada Muni, not even so much speaking with Narada Muni, but hearing Narada Muni describing him his mission, Krishna got into this mood.
And Narada Muni said, a couple more demons you have to kill, no problem. So you have to kill Keśī and Vyomāsura. And because Narada is omniscient, therefore he's called Bhagavan.
In the verse which we read already from the 36th chapter, Nārada is called Bhagavān because he knows everything, he knows the future, and he described this,
and he is the instrumental to drive the pastimes of Krishna further. So this is the junction point, very important junction point, and that's exactly what happened during these 11 months.
And especially by the end of this 11 months, when Krishna started sinking deeply and deeply, deeply.
And this is just hinted by Śukadeva Gosvāmī when he says that after killing Ariṣṭāsura, immediately Nārada Muni came to Kamsa and drove the drama of Krishna's life further.
So, and our Acharyas they explained, please try to understand how difficult it was for Narada Muni. Don't criticize Narada Muni, don't criticize Akrura, don't criticize your roommate if he's snoring at night.
Don't criticize anyone.
But definitely don't criticize all these great people who are helping Krishna to perform his past times and to make his past times unforgettable, to make his past times, to make the impressions of these past times, the saṁskāras of these past times so deep that we cannot stop thinking about them.
This is exactly what Śrīla Jīva Gosvāmī explains when he explains in brief what happened in Radha Kund when Krishna first called all the girls and then Arishta Sura came and Krishna was distracted for
for some time, and then there was joke, and then there was rasa dance, and then they shined gloriously, Rādhā and Krishna. They laughed, overshadowed everything else.
And therefore, that's the only place which Caitanya Mahaprabhu in Vraj discovered himself.
He deputed Bhūgarbha Gosvāmī, he deputed Sanātana Gosvāmī, so many Gosvāmīs they discovered different places. But Rādhā-kuṇḍa, Caitanya Mahaprabhu discovered himself.
The Ekadashi night before Akrura's departure
Only I am eligible to reveal to the world this most sacred and most intimate place of pastimes. So what happened when Narada Muni spoke? Krishna ran away from his friends, Narada Muni spoke with him in the secluded place.
And Krishna came back, and that was on an ekādaśī day. So on the next day in the morning he killed Keśī happily and in the afternoon he killed Vyomasura, two last demons, but the night from ekādaśī to dvādaśī, and dvādaśī will come to him. This night from ekādaśī to dvādaśī, the whole night Krishna was crying. The whole night.
He made up his mind. He knew I'm living. He knew already the whole pastime is there in motion. Already Akrura is coming.
He knew that Akrura will come to take him because directly Narada Muni uh told him everything which is going to happen. He knew. But still he's crying. This is the last tear he is shedding here in Vrindavan.
And actually, on this night, from ekādaśī to dvādaśī, three people didn't sleep. Three people didn't sleep the whole night. One was Krishna. He was crying. Another one was Akrura.
Akrura the whole night is thinking about Krishna. Tomorrow I will see him. Tomorrow I will set on this brand new chariot and I will go to Vrindavan and I will see Krishna and he's thinking about this. It's not possible.
Is it possible that I'm that fortunate? Is it possible that it will happen? I will see my lotus-eyed Lord. I will see him in person.
So the whole night he's fasting and he's chanting Krishna's name, and sometimes he's fainting, and sometimes he's coming back into senses, and he's uh chanting some songs, and again he is in this mood.
Because it is supposed we are supposed to properly fast on ekādaśī, we should not sleep on ekādaśī night. So Krishna is not sleeping on ekādaśī night on this Phalguna-ekādaśī.
Akrura is not sleeping on ekādaśī night before dvādaśī. And there is a third person who is not sleeping. Who is that? Kamsa is not sleeping. Actually, it's very interesting.
Śrīla Jīva Gosvāmī also explains why for the whole year, for whole eleven months, there was no demons disturbing uh this uninterrupted flow of love which took place in Rādhā-kuṇḍa.
Śrīla Jīva Gosvāmī says that before that, very enthusiastically, every now and then, every every week basically. Śrīla Prabhupāda said that practically every day Kamsa would send some demons to Vrindavan.
Every day for you know just before lunch Krishna would kill somebody, according to Srila Prabhupada. But Śrīla Jīva Gosvāmī says for these eleven months there was no interruption.
And he says Kam sosa was frustrated that for the whole year he didn't send anyone. He said, what is the use? Anyways, so uh he is uh he is meditating also on Krishna very intensely.
And uh the this last night, before journey of Akrura is also very important. I explained yesterday that this is a very important lesson. And that what is the point of sadhana?
What is the goal of how sudden we're chanting the holy name, we're getting up early, we are trying to fast on ekādaśī, eating baksis very happily.
But those who are serious that don't eat they don't eat anything. Trying to meditate on Krishna.
But the point is the goal of all these practices are very important to increase our desire, to make our desire so strong that ultimately Krishna could not resist. We have little desire, eh?
It would be good if Krishna would come. It would be good to eat some ice cream and it would be good to see Krishna so on the same level of intensity of desires. No No. Krishna says, yeah, it would be good, no problem.
I have my business, you have your business, you eat yours cream and I will I will dance my residence. I have somebody who appreciates me in a real way.
So the point of sadhana is to purify the heart, to make the desire within the heart, so strong and so intense he would not be able to resist it.
And to make our meditation so vivid, so detailed, so bright and so brilliant that Krishna would manifest in the same way as we meditate on him.
So that what happened and this is exactly what is described in this first verses of the thirty eighth chapter. And yeah, we don't have too much time to continue.
But anyway, maybe next retreat we will continue with the same topic. We started this uh 38th chapter finally. So what happened? Uh again ācāryas explained that Akrura was meditating the whole night, but before
that, in the evening, when Kamsa ordered him on this day of ekādaśī, on this day of Ekadeshi, he spoke with Kamsa and Kamsa gave his order in a very humble way by taking his hands and uh basically begging him, please do me this favor, please bring your two nephews here because I want to kill them.
You are my loyal servant so please come and bring them here.
Understanding the spiritual significance of journeys
So very carefully he took this new golden chariot outside of Madhura. He didn't want anyone in Madhura to see that he is living for Vrindavan. And that's also has a very significant symbolic statement for us.
When we are planning to go straight to Vrindavan, when there is this final strait before we are coming to Vrindavan, it has to be done in great secrecy.
As Srila Prabhupada explained that at one point we will have to go into Nirjal, Nirjan Bhajan.
In the Bhajan where there's nobody around or very few people around us, because when there are too many people of too many different levels of advancement, you cannot really make your mind or create a very deep condition of meditation within your mind.
So he knew that I want to leave uh this city very early in the morning and uh nobody should see this, nobody should know that I'm going to see Krishna. This is my secret. This is my uh plan.
So and uh he put uh the chariot outside of uh Madhura and it's also an important point which I want to make. Why when we are talking about spiritual life, we're always talking about journey.
This journey of Akrura to Vrindavan, journey, home of Srila Radanat Maharaj. We're always talking about journey. Journey is an extremely important metaphor. Because what is journey?
Journey signifies the change of our identity.
When we are living in the same place, why do we have to come to Vrindavan living their place because when we live in our place in our home in our little apartment sameware in Bangalore or in London or in uh Laguna Beach or wherever it.
So when we're living there, we have a very strong false identity connected with this place.
And when we're living in our usual place uh the feeling of mind plays very important role this is mind this is my house this is my job this is my wife, this is my car, this is my this.
And we know that this false ego, false identity consists of these two elements, eye and mind, false eye, which produce false mind.
And this false mind, the false sense of possession, overshadows our eye and becomes our eye. People are very attached to their possessions. And therefore, it is a tradition, it's a common spiritual traditions in all spiritual paths.
People at least for some time they have to leave home and they have to go into the journey.
And when they're leaving home, when they're going into this journey, uh they leave of course nowadays we are flying by uh jets and uh we're going with this trains and we have three suit cases with us.
Uh to remind uh that I'm still very important and very significant.
But before when people were walking or taking bullet carts, but mostly they were walking to go to uh Bhadrinat or to go to any holy place, they had to walk for many, many days.
They couldn't take three suitcases with them. It would be very difficult to have suitcases with them. They would have little bit only the necessary things and that would help them to obtain the new identity.
Why journey is so important? Because journey is the significance.
Significance of journey is that this is when you are building up, when you are more or less obtaining or creating or it helps you to create new real identity.
You then have you don't have too much possessions, you don't think about your significance, your roles in this world. You're just going barefoot.
And you're begging, you're knocking at the doors and begging for little food. At that time there was no guest houses, there was no five-star hotels in all these holy places.
It's such a mockery, you know, to make the five-star hotels in the holy places. The life in the holy place should be very simple and very sublime. So that's the significance of journey. And we are on this journey.
We are on this journey to ultimately come to Vrindavan to understand Vrindavan and we have to understand all these lessons.
And if we are if we are doing it properly, then the new identity will gradually, gradually develop within ourselves.
The new identity of a lover of Krishna who so much uh in love with him and so much eager to see him and to so much eager to give his heart to Krishna. So that's how we should uh do this.
We should dissolve this uh mind, uh the sense of mind, uh gradually, gradually, not abruptly, and become this wanderer, mendicant, pilgrim to the holy uh land of Vrindavan. And this is exactly what uh Akrura is doing.
And, uh, when, uh, Śrīla Sanātana Gosvāmī, uh, explaining this journey please listen i'm almost finished of course uh i could go on for many. But I'm almost finished for today.
So Sanātana Gosvāmī in his, uh, Śrī Kṛṣṇa-līlā-stava, he is describing journey of Akrura. And he says, as a Krura Padabja Dhya Akura Lalasananda var dana Akrura Ratha Samprapta Goshtago Doha Nagata.
As Akrura meditated on your lotus feet, you expanded his eagerness and his ecstasy, his chariot reached Rindavan just as the cows were returning to the village to be milked.
It's, uh, it's Sanātana Gosvāmī. He knows the internal meaning of this journey. He says while Akrura is meditating
on this pādābja, on the lotus feet of Krishna, at the same time, what Krishna is doing, Krishna is expanding his bliss.
Explanation of Akrura's departure verse
Uh and uh actually it is also hinted in the verse, the first verse of the 38th chapter when it is said that uh let me read this verse just again.
Very important one of the last lessons of our retreat today, which we should understand.
So this first verse: Śrī-śuka uvāca — akrūro 'pi ca tām rātrīṃ madhupuryāṃ mahā-matiḥ, uṣitvā ratham āsthāya prayayau nanda- gokulam.
So let's mm for the courtesy sake and for the uh to give respect to the thirty-eighth chapter of, uh, tenth canto of Śrīmad-Bhāgavatam which we were supposed to describe but didn't treat even one verse.
So let's at least briefly describe this verse because it's very important. Śukadeva Gosvāmī doesn't want to say about Krishna, how Krishna feels. It's too difficult for him.
It's too painful for real devotees to describe how what Krishna feels.
That's the reason why Śukadeva Gosvāmī didn't elaborate on this eleven, uh, sour and sweet months, the sweetest and the most bitter months in Vrindavan. So he goes into Akrura.
Akrūra is the most safe person to describe, and he says, Akrūro, he is very gentle.
Api ca tām rātrīṃ — during this night, night from Ekādaśī to Dvādaśī, madhupuryāṃ mahā-matiḥ — which he spent in Madhupuri, in Mathurā, this, uh, big-minded, uh, big-hearted Akrūra, mahā-matiḥ. Why he calls him Mahamatihi?
Because Akrura is only thinking about Krishna.
If you are capable of only thinking about Krishna, not thinking about your petty uh little sense enjoyments, it means that your heart has become big enough to accommodate Krishna within.
When our heart is small, we can only think about small petty things. Anxieties, uh all the offenses which somebody committed towards us. This is the petty things of the petty mind.
But when the mind becomes big, Mahāmatiḥ, like Akrūra, he can only think about Krishna because Krishna occupies the whole place in his heart. And it is said, Madhupurīm Mahāmatiḥ, Uṣitvārathamāsthāya.
He mounted the uh Ratham, the chariot, and Prayāyau ca gokulam, and he went, he left uh Mathurā uh happily to Nanda Gokulam.
And again Acharya asks, uh, why does he have to say Nanda Gokulam? Everyone knows that Gokulam is the place of Maharaja Nanda. Why does Śukadeva Gosvāmī says Nanda Gokulam. Why doesn't he say Gokulam?
And the answer to this is that he's not going to Gokula uh simply he's going to Nanda Gokula because Nanda means ananda. And he understands while meditating on Krishna that
there is a land of pure happiness, of pure Ananda, of pure bliss. And he goes to Gokula, and this place is called Gokula. It's not just Gokula, it's the country of pure bliss. Nanda Gokula.
He goes, he leaves behind this Madhura. He's all thoughts are there, but there is one more very important
question akrūro 'pi ca tām rātrim why he says api ca api means and and cha means and. There is no need to say apicha. He repeats and two times. Akruro apicha tamratrim What does it mean? Why he says two times E? Oh, sorry.
It's Russian. And an akrūro 'pi ca tām rātrim. And the reason is that uh there is a very beautiful explanation of this is that uh Akura, he mounts the chariot to go to Vrindavan.
And at the same time, Cha and at the same time, Krishna is also coming together with him. It's not only Akrura who is travelling on the chariot from Madhura to Vrindavan. Krishna is also there.
And therefore it's it is said, it is akrura and somebody else. Both an akrura and somebody else are there in this chariot. And therefore, uh here Sanātana Gosvāmī
in this verse from Kṛṣṇa-līlā-stava he explains that while Akrūra is meditating, Krishna is expanding the bliss within his heart. Krishna is so happy that Akrura is only thinking about him and Krishna is saying,
Be blessed. Let the bliss of meditating on my lotus feet become very real and pronounced within your heart. He's expanding his bliss. So this is the blissful journey in our final stretch
to Krishna when all the impediments are behind us. When even Kaṁsa says, go to Vṛndāvana, don't stay here, don't stay in Mathurā anymore, bring Krishna, go to see Krishna. You know, this time will come, for sure will come.
As I said yesterday, Śrīla Prabhupāda promised it. Sometimes when we hear about these very elevated states of meditation, we may become very desperate and very morose.
But we have to understand by comparing it with our reality. You know, we're talking about this complete absorption and meditation, and then we take our beats
and Hare Krishna Hare Krishna and our mind is already somewhere in the other end of the universe doing its usual business.
So sometimes when we compare these descriptions which are there in the scriptures with the reality of our life, we may become desperate or morose, but we should not forget that the gap
between the ideal and reality, it will always be there. No doubt about this. Between the ideal, the perfection and our reality of our life, there will be gap. But this gap will be filled.
It will be filled by the mercy of Srila Prabhupada, of our spiritual master, and ultimately of Krishna himself. Don't worry. Do your best and Krishna will do the rest.
He will help you to fill up this gap which will be there. Try your best. Definitely try your best. But don't worry if it's not perfect. It's never perfect. It will never be perfect in our imperfect condition.
But uh this is exactly what Śrīla Sanātana Gosvāmī is describing.
He says, while Akrūra is traveling in this uh chariot and thinking about uh Krishna, Krishna at the same time entering his heart and saying, let you become completely blissful.
Let this last Last uh part of your journey bring you the supreme bliss.
At the end of this bliss, when you enter the blissful Vṛndāvana, Nanda Gokula, the Gokula, complete pure bliss of Ananda, I will meet you and I will embrace you. Not this uh I will bow down to you.
That's exactly what Akrura is thinking. When I enter Vrindavan and there will be dusk and the cows will be coming to
the village and they will be mooing because they had full udders and they are coming in this time when the there is time for milking when they're coming. Krishna and Balaram they will see this beautiful golden chariot and they will run and they will see me and they will pay obeisances because they are my nephews. They're junior to me.
And I will I will fall on the at their feet and then we will embrace. So he's thinking, he's meditating on this very vividly. Uh, and uh this is what's going to happen with you.
Concluding blessings and final instructions
Hare Krishna. If you understand this process, glorious, beautiful process of bhakti, if we try every day chanting holy name, meditating on Krishna.
Gradually, gradually the rūpa, the form of the Lord will grow out from the name and then the aroma of Krishna's qualities, guṇas, will be exuded, emanated from the form of Krishna and then ultimately we will see the pastimes of Krishna.
And as we see it with the eyes of our mind, it will exactly happen in reality at the hour when the cows are coming back from the pasturing grounds.
And Krishna is returning to his village and he says, oh, somebody new is here. Wow. Somebody from Moscow. My goodness, or from London. He is here. Haribol. Thank you very much, Hare Krishna. Thank you very much.
So that was our last day. And uh uh before um bidding farewell to all of you, I would like to again thank you all for coming here.
I would like to personally apologize for any inconveniences which you experienced here because our little five-star hotel is only one star. Please forgive for any inconveniences or any problems which you had.
But I really hope and pray within my heart that you did feel something special in this place because the influence of this place is immense and that you will bring these feelings with you wherever you live, and every now and then would come back here in your mind, in your meditation, and ultimately will come back here for good and be in this spiritual Vṛndāvana and Govardhana and Rādhā-kuṇḍa is close by, thank you Hare Krishna.
So now we will uh distribute the Mahā-prasāda from Radha Madhava. And it's also very amazing that Radha Madhava themselves came here. It's it's very rare chance to see them so close and so intimately.
It's amazing how fortunate we all are. So many beautiful, glorious devotees has come during our visit, starting with Sachi-nandana Mahārāja and so many others. And ultimately Radha Madhava themselves came.
So it must be that uh you are very special souls who came Again, thank you very much and Prasadam is waiting for you. Please come and somebody should start kirtan.