Narad Bhakti Darshan, Part 5 of 11 | नारद भक्ति दर्शन-5, | Jagadguru Shri Kripalu Ji Maharaj

The son of the creator Brahma, Devarshi Naradji is known as the chief teacher of devotion. He has blessed the living beings and has described the elements of devotion in 84 sutras, which are called Narad Bhakti Sutras. It is shown that

that devotion is the only means of attaining devotion, which is the most respected in all ages. The supreme devotee of this age, the great devotee of devotion, the great devotee of devotion, the great devotee of devotion, the great devotee of devotion, the great devotee of devotion, the great devotee of devotion, the great devotee of devotion, the great devotee of devotion, the great devotee of devotion, the great devotee of devotion, the great devotee of devotion, the great devotee of devotion, the great devotee of devotion, the great devotee of devotion, the great devotee of devotion, the great devotee of devotion, the great devotee of devotion, the great devotee of devotion, the great devotee of devotion, the great devotee of devotion, the great devotee of devotion, the great devotee of devotion, the great devotee of devotion, the great devotee of devotion, the great devotee of devotion, the great devotee of devotion, the great devotee of devotion, the great devotee of devotion, the great devotee of devotion, the great devotee of devotion, the great devotee of devotion, the great devotee of devotion, the great devotee of devotion, the great devotee of devotion, the great devotee of devotion, the great devotee of devotion, the great devotee of devotion, the great devotee of devotion, the great devotee of devotion, the great devotee of devotion, the great devotee of devotion, the great devotee of devotion, the great devotee of devotion, the great devotee of devotion, the great devotee of devotion, the great devotee of devotion, the great devotee of devotion, the great devotee of devotion, the great devotee of devotion, the great devotee of devotion, the great devotee of devotion, the great devotee of devotion, the great devotee of devotion, the great devotee of devotion, the great devotee of devotion, the great devotee of devotion, the great devotee of devotion, the great devotee of devotion, the great devotee of devotion, the great devote

Come, let us now listen to the divine speech of Shri Maharaj Ji from Mukharvind. The sixth line of Narada Bhakti Darshan is being translated. yaj jyatva matto bhavati stabdho bhavati atma ramo bhavati That is, the one who is known

Jeevu becomes a mat, a stable, a peaceful, a soul is at rest. Three things to know about are told: one is relationship, another is devotion, another is purpose. In relation to relationship, it is told that only one relationship is there between Jeevu and Shri Krishna.

and there is no relation between them. Because they are their own part, their own son, they are the one who was born, almost like them. There is only a slight difference. Please understand the small difference. vishnu-shakti-para-prokta-khetra-gyakhyatata-para abhidhya-karmasangyanya-tritya-shaktir ucyate

In the Vishnu Purana it is said that God has three powers. One is called Parashakti, one is called Jeevshakti, and one is called Mayashakti. Parashakti is his inner power, and Jeevshakti is his inner power. And Mayashakti is his inner power. Jeevshakti is called Tattashtha because

that we cannot even call it 'Antaranga' because in 'Antaranga Shakti' there is 'Swaroopa Shakti' and the personality with 'Swaroopa Shakti' is 'Niyanta' the one who rules, who gives power and the 'Jeeva' is 'Niyamya' he is 'Sarvagya', 'Jeeva Alpagya', he is 'Sarva Shaktimaan', 'Jeeva Ashakta'

He is the father, the son of the living being, the bearer, the living being, there are many differences. That is why we cannot even consider this living power as the difference between the powers of the paramatma and the power of the Maya and the Vahidanga, plus the root, and the living being is the consciousness.

Therefore, it cannot be considered to be the subordinate of the power of Maya and also the subordinate of the power of form. Therefore, it is called Tatastha. Tatastha-tmantya ubhayakota va praveshata Tatastha-tmantya ubhayakota va praveshata Tatastha-tmantya ubhayakota va praveshata Tatastha-tmantya ubhayakota va praveshata Tatastha-tmantya ubhayakota va praveshata Tatastha-tmantya ubhayakota va praveshata Tatastha-tmantya ubhayakota va praveshata Tatastha-tmantya ubhayakota va praveshata Tatastha-tmantya ubhayakota va praveshata Tatastha-tmantya ubhayakota va praveshata Tatastha-tmantya ubhayakota va praveshata Tatastha-tmantya ubhayakota va praveshata Tatastha-tmantya ubhayakota va praveshata Tatastha-tmantya ubhayakota va praveshata Tatastha-tmantya ubhayakota va praveshata Tatastha-tmantya ubhayakota va praveshata Tatastha-tmantya ubhayakota va praveshata Tatastha-tmantya ubhayakota va praveshata Tatastha-tmantya ubhayakota va praveshata Tatastha-tmantya ubhayakota va praveshata Tatastha-tmantya ubhayakota va praveshata Tatastha-tmantya ubhayakota va praveshata Tatastha-tmantya ubhayakota va praveshata Tatastha-tmantya ubhayakota va praveshata

So that supreme power, the ultimate power, the biggest power, which I keep telling you about, the power of Yoga and Maya, that supreme power, and you know the power of Jiva, you are the people.

And the power that is on you is the power of Maya. That is, you have all three. No need to go out. Or Atmanitishthati. That God is sitting inside you, so he is also the leader of the Parashakti. And you are the Jeeva Shakti yourself. And Maya is the power, so Maya is also within you.

So in your personality, the God with the power of the Paras, is present, and the Maya is present, and you are there, so we are all combined. And why are we all combined? The God is also combined with the three, and the Maya is also combined with the three.

This is the residence of all. That is why it is said, "I am the supreme form of the Supreme Being." There is nothing else but Lord Krishna. All are His powers, they are within Him. There is no other element. That is why the Vedas say, "Isa vasya mida gham sarvam yat kinchya jagat yana jagat."

All are not Lord Krishna. Lord Shiva is the supreme. All are Lord Shiva. But according to the powers, there is a big difference. God's supreme power, God's supreme power, and God's divine power. I have told you these three powers. This supreme power

Three results are there. One is Chit, one is Jeeva and one is Maya. Which I am calling as Swaroop Shakti. I am calling it as Antaranga Shakti. It is also called Chit. The supreme power of the Laadi, Sandhini, and Samvitaatmi is called as Chit Shakti.

One is the power of consciousness, and the other is the power of the power of the divine energy. The name of this power is Vibhav in the scriptures. The power of the divine energy is the result of three things. The power of consciousness, the power of the Jiva, and the power of the Maya. And the effect of that divine energy

parāśya-śaktir-vibhidhayu-vaśruyate svābhāviki jñāna-bhalak-kriyāca These three effects, i.e. jñāna, desire, action, these are the three effects of that parāśakti. I have explained the three types and now the three effects. Jñāna is the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge, the ultimate knowledge

And desire is... All Vedas say... This is the power of desire. And the power of action... You all know that. He created, then took the incarnation and does infinite actions. And...

There is also the experience of that param-power. I am just telling you about param-power. The effect of param-power is three. Knowledge, desire, action. And the experience of param-power is also three. There is experience in the feeling. The feeling of the feeling is called experience. Three feelings and three experiences.

Bhau tinkon, sat chet anand. I am talking about the Parashakti, which is the personal matter of God. That is why God is called Sat Chidanand. Sat Chet Anand. Three Bhau. Three experiences of these three Bhau. Sandhini, Sambit, Ladini.

Satbhava ka anubhava sandini shakti, Chitbhava ka anubhava sambit shakti, Anandbhava ka anubhava ladini shakti. Toh para shakti ka vibhava, prabhava, anubhava. Ab in teeno shaktiyo ko lekar chalo. Chit shakti, yani swaroopa shakti, antaranga shakti, yog maya. Chit shakti, jiva shakti, maya shakti.

Now see the wonder of these three powers. With the spiritual experience of the consciousness power, you have acquired intelligence. You think that you are very capable and if you take it in a little seriousness, then you say, "Have you had anything to drink today, Maharaj Ji?"

You have to know the true meaning of the word 'mattobhavati'. If you don't know the true meaning, then how will you know the meaning of the word 'mattobhavati'? A blind man caught the elephant's leg and said, "How does an elephant look like a pole?" One caught the lead, one caught the stomach, one caught the tail and everyone gave their own statement. This is not the incarnation of the elephant, it is the incarnation of its part.

then one should have complete knowledge. The soul moves at a high speed towards God. There is no break. So, through the spiritual experience of the mind, the name, form, virtue, virtue, and the dharma of Lord Krishna become the norm in the world. As much as Lord Krishna's world is round,

or even the Vaikunth are all their unique forms. This entire Parabyom is the divine dharma. In that, there are Shivlok, Saketlok, Devilok, and all other loks. I am telling you about all the avatars of God beyond the realm of Maya. So their names, their forms, their qualities, their leelas, their dharmas, all of these are made by the profound experience of the Jit Shakti.

I told you once that this power of the mind or the power of the mind or the inner power is the form of Kishori ji, the form of Radha. That is, the divine power made Shri Krishna the form. Form, form, name, form, quality, virtue,

All the things that we are getting for free today, this is given by the divine power. This divine power is part of Kishori Ji. Only with this power, that powerful God does all this wonder. Otherwise, he would have remained in the form of Brahma.

and in the form of Brahma, there would be no form, no name, no quality, no leela, no dham, no love, nothing would be available to us. So, listen again, through the spiritual experience of the Chit Shakti, the form, leela, quality, dham, Goloka etc. are created.

This is the creation of the unparalleled. It is not that one day it happened. God is unparalleled, the powers are unparalleled, His dham is unparalleled, His name is unparalleled, His form is unparalleled, His qualities are unparalleled. Everything is eternal. But His creation has happened with the divine power. Now number two, with the complete experience of the power of consciousness,

Chit Shakti ke sandhini bataya pehle, ab number 2, Chit Shakti ke sambit anubhav se, Shri Krishna ka saundarja, madhurja, aishwarja, saushilya, saukumarja, aaj jo ye mahanatam ras hai, inka nirman hota hai. Ye sambit Shakti ka kamal hai.

that Lord Krishna himself becomes a part of his own form. Number 3. With the experience of the divine power of the chit-shakti, there are three, isn't it? Sat-chit-anand, Sandhini, Sambit, and Hladini. So with the experience of the Hladini power, Lord Krishna obtains the divine bliss of love.

This is the biggest thing. And the last limit of this love is Radha. "Premero paramsaro mahabhavo jani, sei mahabhavo rupa Radha thakurani" "Lajni shakthero paramsaro taro premanam" This is what I am telling you, the love is obtained from the experience of the power of the mind. Listen once again.

With the spiritual experience of Chit Shakti, Shri Krishna's name, form, leela, good qualities, and dhamma, and with the spiritual experience of Chit Shakti, Shri Krishna's beauty, modesty, pure, pure, and all-mighty, and with the spiritual experience of Chit Shakti, Shri Krishna's love and bliss. I have told you about the Chit Shakti.

Now listen to the matter of Jeeva Shakti. There are three Shaktis, Chit, Jeeva and Maya. "With the experience of Jeeva Shakti, the power of Jeeva, i.e. we are, will be, will remain, are eternal,

This protection of power of the Jiva is due to the spiritual experience of Jiva. The power of Jiva, name, form, gul, leela, these are related to Jiva. This is pure power and the power of the mind is complete. So complete that the complete is the complete, O Mother, the complete is the complete.

If you take out the full from the complete, then the complete is saved. Such is the complete state of the physical power. But the Jiva is pure power. Pure. That is why it is considered to be Anu. It is not Vibhu. It is not Vyapak. It is Vyapya. So, with the complete experience of Jiva power, the Jiva has Brahma Gyan.

Jeeva Shakti ke sambit anubhav se Jeeva ko brahmat gyan hota hai. Number 3 Jeeva Shakti ke ladini anubhav se Jeeva ko moksh hota hai. Mukti. Gyanis ki. Ab Maya virudh Shakti hai. Isliye usme vikrit parinaam ho raha hai. Usse suniye. Maya Shakti ki

that through spiritual experience, the creation of this material world, the names, forms, and the activities that are happening in the world, are all happening through the spiritual power. The spiritual powers of the illusion. And the power of the illusion, see what it does. It causes worry, sorrow, tension, as you call it.

This is the wonder of the experience of the power of illusion. And with the divine experience of the power of illusion, we get the pleasure of worldly things. We got the pleasure of the sweet-scented tongue, we got the pleasure of the son, we got the pleasure of the worldly things.

This and its very good form is in heaven. That too. "Abrahma bhuvana loka punarabhati rojano" As far as the kingdom of Maya is concerned, the subject of happiness is the experience of the glory of Maya.

then the results of the spiritual, spiritual and spiritual experience of the mind are told, and the results of the spiritual, spiritual and spiritual experience of the Jiva Shakti are told, and the results of the Maya Shakti are also told. The leader of all this is one Lord, Shri Krishna. Now think,

Whatever you think, whatever you know, whatever you do, three, knowledge, strength, action, meaning knowledge, strength means desire, and action, these three are complete in God, and pure in us, pure, a little, a little, but they are connected with it, always.

This is being empowered by His own power. The power of the living and the power of His own is making us powerful. We have as much power as God has. But one has a loan, one has one lakh rupees. The loan will be made indefinitely and will be made by itself.

And what is one lakh rupees? Today it ends in a year. But we have everything. Because we are part of Sat, Chit, Ananda, Brahma. That is why the reaction of the three powers of Sandhini, Sambit, and Ladini is with us. That too is conscious, we are conscious, that too is infinite, we are infinite, that too is eternal, we are eternal.

There is a difference between the limits. We are limited and He is unlimited. But understand this in a bold way. All our things are limited. All His things are true knowledge. Nothing is God's property. It is not limited. Everything is infinite.

Satta Anant, Gyan Anant, Laadi Anant. And see, the wonder of these three truths is that God gives his knowledge to the living, gives his joy to the living, gives his juice to the living. That is, there are two works of God. Brihati, Bhringayati. The one who is great and does great things.

If it is only increased, then there will be no benefit for us. Therefore, increase the prapanna, the surrender. The one who knows the relationship, the relationship of the one who knows it will be with God. It cannot be avoided.

And then, by the grace of Bhagwan, the knowledge that Bhagwan has, that Jiva will get through the divine power. And that love that Bhagwan has, that Jiva will also get. That is why the interpretation of Rasobaisah is, "Ras yate, rasayate, ras yate,

The one who is taken as a pleasure, the one who is taken as bliss, is God. So poor God is useless. We have taken his pleasure. No, he also takes pleasure. The one who is taken as bliss by us, that God is also a pleasure-giver. That means, he is both a pleasure-giver and a pleasure-giver. Understand this.

One is Bhavra and the other is honey. What does honey do? Whoever drinks it, gets the juice. And what does Bhavra do? Bhavra takes the juice. He sits on the flowers and keeps taking the juice. So Shyam Sundar is both honey and Bhavra.

means that the bliss is eternal. This is a blessing. It is a pleasure and at the same time it is a pleasure. When they give that bliss to the devotee, then from within the devotee, he is filled with the bliss, he is filled with the bliss, he is dedicated to God, that bliss is given to God. I have told you, first you forget.

So in this way, God is both the pleasure and the pleasure. Both things are with him. But through that same grace, kindness and complete power, God does this wonderful thing that He himself is both the pleasure and the pleasure. He gives to others and makes them equal to himself.

That means, "Tajjane Bhedabhavat" . That is why in the subject of devotees and God, Ved Mantra says, "Look, the way devotion is in God, the same devotion should be in the Guru." "Yasya Deve Parabhakta Yatha Deve Tatha Guru"

As there is devotion in the Lord, so there is devotion in the Guru. "Tas chaita kathitah yartha prakashyante mahatmana" Now you understand that our relationship is only with Shri Krishna. No scholar, scholar, scholar, Mahatma, even Shri Krishna himself can give complete information about Shri Krishna.

Lord Krishna does not know himself. The Vedas have said that who will know you, you do not know yourself. Because knowing means measuring. And measuring means that there is a limitation. But you are infinite, so you cannot measure. So you also do not know. No one can measure the infinite.

So, the infinite qualities of God, each and every quality, infinite, infinite quantity of God, Deenbandhu, Patitapavan, Bhakti-bhashya, these three qualities are special. Deenbandhu, Patitapavan, Bhakti-bhashya, these three qualities have been given by us to God. They were not in Goloka. Yes, this is also amazing of us.

He gave God three degrees. Because there is no religion in the world of God. There is no identity in the world of God. There is no question of it. This degree has been given to us by Thakur Ji. He should be honored. Do you agree or not? If you agree, then when you meet, ask me. Now who knows, do you agree?

So all these infinite qualities are in our relationship with Lord Krishna. This is what we have to understand. Then to establish a relationship with Him, what has to be done? We have to think about that relationship again and again. See, a boy is going and a girl is going. They are looking at each other secretly.

That girl was looking there, so we saw her. What kind of eyes are there, what kind of nose are there, what kind of face is there, what is black and white? And when she started looking at us, we became serious and started looking there. This is what we do. Righteousness does not mean evil, it is nature. Someone is sitting in front of you on the train, now he will remain blind, he will see.

But he doesn't look directly at me. When he is looking at me, I look at him. When he looks at me, I get serious. It's etiquette. It's a way. We look at him. But we want to tell him that we don't have any contact with you. When they got engaged, they didn't get married. They got engaged.

Then that girl starts thinking about that boy. This is mine, this is mine, this is mine. Now it's not married, it's not married, how many marriages get cancelled? But she starts thinking about him. He is like this, he is like this, he is like this. He is so educated, he has such a long beard, he has so many things in him, he has so much property. Now everyone is thinking about him. That means we have become the owners of so much.

You are not married yet, but you have become the master of all. That contemplation has strengthened the self-control. Similarly, when we have understood and accepted that Lord Krishna is our relationship, then his contemplation will begin. It will happen automatically.

The more knowledge is established, the more contemplation will be done. And by contemplation, Vedas say, just keep contemplating that the attachment of the mind is done. That number two is done, abhidhe is done. If the knowledge of relationship is established, then abhidhe, means the practice, is done automatically.

But the more your knowledge of relationship is established, the more you will be in the limit of your attention, the more your attention will increase, the more your attachment will increase. And when the complete faith is established on the complete knowledge of relationship, then this judgmental awareness,

This word will be successful. "Yaj-gyatva" By knowing this word, it will be possible to know it in every time, in every place, in every place. This is the condition of the relationship knowledge. Is the relationship knowledge certain or not? Wherever you go,

He said, "Sri Krishna is our relative." "Sri Krishna is our relative." "When we went to Vrindavan, this film was made." "Sri Krishna is our relative," the Maharaj Ji said. "But when we go to other places, worldly places, we forget." "No, Jomam, Pashyati, Sarvatra, all the places, the country, time, the things."

These three are the three things, the country, the time, the material. These three should have this knowledge that they are ours and are everywhere. So there is no hatred from any material, any time or any place. Our Lord Krishna is the most, he is the most.

So in this way, you understood the abhidhe. There are three things in the abhidhe that you people do daily here. Shro tabhya, kirti tabhya, smar tabhya, chhata bhayam, bhagavata. Sukadeva Paramahansa told the disciple the three main practices of devotion. Shro tabhya, listen, this listening is also a kirtan.

And speaking with the mouth is also a Kirtan. See, Kirtan is of three types. Pyaash, Narad and Hanumad. Pyaash is the Kirtan, to recite the Lord's Leelas. To recite or to hear their subject, which you are doing now, is also a Kirtan.

And Narada is the method of speaking words from the mouth, not just listening. And along with that, the music should be played. Whatever music is played with the harmonium, tabla, sitar, with those music, the Lord's name, the Guna Lilaaj should be sung. This is Narada's method. You do this.

So we teach you the practice of Vyasa, the practice of Narada. And there is a Hanumata practice. How is that? Even in that, the words are spoken, but there is also dance in it. Which is called in the Gavari language, Uchal Kuj. When the level of love is high and there is no control, then

nirtyati loka bahiya haa Then he starts dancing. All these are combined and are called Kirtan. But whether the story is heard, whether it is spoken, whether by playing the flute, or while dancing, always in all the objects,

We have to meditate on the third practice. Remember the Lord's name. Look, if you invite someone in the world, what do you do first? First you say the word, no, no, no. First you meditate. Then you take his name.

And sometimes we don't remember the name in a hurry. So you say, where is he? The one who has come from Barili. What is his name? Oh, Sundar Lal. See, the name was remembered first, then later. So in the same way, we have to remember first. Bhagwan name, later, take it or not, both have equal value.

But the main thing is to remember. So these three types of devotion that I am giving you is the main one. And the rest are six types of devotion, which is called Navdha Bhakti. And then there is Ekadasadha too. And there are twenty-five, thirty types of devotion. There can be infinite types too.

This is the name of devotion that God desires in any way. There are strange ways of devotion that you cannot imagine. When I was about 16 years old, I went to Chitrakoot. There is a Shravana Ashram.

At that time, there was a huge forest there. Now roads and all have been built. The merchants used to live there. So there I saw a Baba ji in a box made of such a simple leaf. That Baba ji used to look at his face with a broken mirror. And a broken comb, I don't know what year it was, he used to cut his hair with it. And then he used to cry looking at it.

I kept watching him in hiding. Then when he got normal, I talked to him. I understood him. I asked him in acting, "Baba ji, what were you doing?" "If the child is like this, then the beloved must be coming. That's why I treat him every time. And yet he doesn't come. He will come suddenly. And if we are in a bad condition, then he won't get happiness.

That is why I keep doing the Kanga all day and keep seeing them, keep giving them. Now think where you have written this devotion. In which book has this devotion been written? The devotion is done through the mirror Kanga. Now if any man sees their stature, he will say that he is a fool, not you.

He looks at the mirror, he has come to live in the forest, he has a mirror, why is he not getting it? I don't know what he thinks of himself, he keeps looking at the mirror all day. So there are infinite types of devotion, in whatever way one feels like, the pre-birth values are reasoned in it.

So according to your own nature, interest and interest, whatever you want, you make a new path. Just keep in mind that the attachment of the mind should be in them. So in this way, these are the three devotions mainly for the initial class. Then this Shrotavya will also end.

Kirti Tabyah will also end. Sumar Tabyah will remain. And in Sumar Tabyah also, such strange scenes come, which you cannot understand in present times. And no one can explain. Two opposite things come. Two opposite things will come to you. Sometimes you will be seen,

A perfectly normal man, a decent man, you have etiquette, you have culture. And will you ever appear like this? No, no, that was a delusion. It is a mess. "Kuchit chishtah, kuchit bhrashtah, kuchit bhut pishachavat" Just as God is in the opposite religion, so are the great men. It goes on till here. "Kuchit"

"Bhagavata" "Bhagavata" "Bhagavata" Prahlada, the great man, says that sometimes it happens, he is telling his experience, that the devotee forgets that he is a devotee, plus he considers himself as God. And starts to imitate God.

Tanmayo nucakar. He also imitates. See, when Sri Krishna disappeared from the path, then the gopis imitated Sri Krishna's leelas. Naqal. But that naqal was not in the consciousness. There is no such naqal which is in the consciousness. There is a chamber of love where he really forgets.

that I am a devotee, that I am considered as God. You must have studied in the life of Gauranga Mahaprabhu. You must have studied in Ram Krishna Paramahansa. He took a garland of flowers and put it on his hand to wear Durga Maiya. Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa, Maa

Now we who are watching must be saying, "He has gone mad!" But even if someone wears a garland like this, the idol of the Goddess is in front of him, he wears it himself. But this is the state of love. "Jar chitte krishna prema karaye udaye, tar vaakya kriya mudra bigye na bujhe, antar bani bhi rakyasya mudra susta sudur gama"

Even great yogis and sages cannot understand the action, the words, the gestures, the actions of the devotees. Why do they do it? No one can understand. Anantakot Kalp Khoprapachi says, "Bhigya na bujhaye" Even the supreme wise man cannot understand. What will the layman understand? Why? Because there are two opposites. Now see,

Yajgyatva matto bhavat. Aiska virodhi taddo bhavat. Yani ek taraf aap kahete pagal ho jata hai. Saraapi ke jaise koi pagal hota hai, aise hi matto bhavat.

Vrata. Vrata.

Sometimes he dances, sometimes he sings, sometimes he cries, sometimes he laughs. When a person becomes a braver, then he doesn't have any sense and sense. What he does, what he doesn't do, whatever he does, everything is fine.

But the next word is 'stabdho bhavat' which means like a pole, it becomes a pole. So smooth and then completely smooth. Call the king of Sutiksha.

Ask them, "When Lord Rama was about to come, how were you?" "I went to the temple, but the path was not clear. I went there, but the path was not clear." "Where are you going? Why are you going? Are you not conscious?" This is the Matto Bhavati. And then they sat down at one place. Then the second Bhavati came.

The body has become so strong that... "Munihraam bahubhati jagavaa jagana dhyanjanita sukha pavaa" "Poolatam purusottam brahma raam jaga rahe, hila rahe, paani ke cheete de rahe" But the king of the world, he was all in two. See, there are two opposing things in love.

That's why no one can understand until he gets love. That's why Meera had said in the Gamaari language, "Ghayal ki gati ghayal jane, Bhagwat rasik rasik ki baate rasik bina kov samudhi sakay na." No one can understand except the rasikas. The ultimate deceiver of the Uddhavsari has been deceived.

When they went to the temple, they saw everyone crying and sobbing. They said, "Oh poor girl, she is so weak, so weak, so foolish. She cries for her body." And when the gopis blessed her and gave her the power to know,

And see who they are. Those who have read the teachings of the Vedas and have become wise, they are the servants of the Gopis. Vedas. The Gopis are the servants of the Gopis.

She went to the great Gopis of Dandakaran, Agni's son and Bhedki's daughter. She went with all this devotion. She had been blessed by Lord Krishna.

So, these Vedic rituals are the reason why people become Brahma-gnyani. So, the Uddhavs say that those who have become Gnyani through their sacrifice, they want to be Vedic rituals. So, here are the gopis of the third class. In the third class, there are those who are Nitya-gopis, who are selfless. And beyond that, there are the Yalitavishakha and so on.

So no one can know. What will the wise and the poor know? See, there are two wives in a worldly relationship. Yes, there are. The two wives play in the closed room, the way they talk, the way they behave, what else can any man in the house know? No one can know. Only the mahali knows the matter of the palace.

Mahal ki baat toh mahli jaanta hai. Usi prakaar Shri Krishna Premananda ke ras ka jo bailakshan hai usko keval Gopis jaanti hai. Narad ji tak ne admit kiya hai. Aage ek Narad Bhakt sutra bana diya unho ne. Yatha Bhrigu Gopi ka naam. Koi aur example nahi diya. Itale maha purush huye ekihas me. Hai.

All are under the guapis. They know the guapis. Or the one who is blessed by those guapis and gets the love of the one who is able to get the love of the one who is able to get the love of the one who is able to get the love of the one who is able to get the love of the one who is able to get the love of the one who is able to get the love of the one who is able to get the love of the one who is able to get the love of the one who is able to get the love of the one who is able to get the love of the one who is able to get the love of the one who is able to get the love of the one who is able to get the love of the one who is able to get the love of the one who is able to get the love of the one who is able to get the love of the one who is able to get the love of the one who is able to get the love of the one who is able to get the love of the one who is able to get the love of the one who is able to get the love of the one who is able to get the love of the one who is able to get the love of the one who is able to get the love of the one who is able to get the love of the one who is able to get the love of the one who is able to get the love of the one who is able to get the love of the one who is able to get the love of the one who is able to get the love of the one who is able to get the love of the one who is able to get the love of the one who is able to get the love of the one who is able to get the love of the one who is able to get the love of the one who is able to get the love of the one who is able to get the love of the one who is able to get the love of the one who is able to get the love of the one who is able to get the love of the one who is able to get the love of the one who

So then who will know? There is no question of knowing. So knowing that means three things: relationship, abhidha, purpose, devotee, devotion, God. When these three are properly known, the soul becomes happy, stable, and atma-arama.

These are very technical words. Their interpretation is very long. You people understand. You must have understood. This is how we hope. Say, Vrindavan, Bihari, Lalgi.

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Oh

Kare Khub Jao Sobhyar, Kare Khub Jao Sobhyar, Yarkhit Nara, Kare Khub Jao Sobhyar,

Oh

Oh

"Aiyo Karunya Tukaar, Aiyo Karunya Tukaar"

"Pai chukal haasi raar, paai chukal haasi raar, gati aiso koh raar."

so

Oh

Oh