Today, we will speak about Krishna. The word Krishna. The worshipable word Krishna. Why should we worship Krishna? What is the efficacy of repeating Krishna namam? And what is the authority that establishes Krishna namam as the Supreme.

"nama cintamanih krsnas caitanya rasa vigrahah
purnah suddho nitya mukto 'bhinnatvan nama naminoh
(sri hari-bhakti-vilasa 2.11.503)

isvarah paramah krsnah saccidananda-vigrahah
anadir adir govindah sarva-karana-karanam
(sri-brahma-samhita 5.1)

ete camsa-kalah pumsah krsnas tu bhagavan svayam
(srimad-bhagavata 1.3.28)

krsnaya vasudevaya devaki-nandanaya ca
nanda-gopa-kumaraya govindaya namo namah
(srimad-bhagavata 1.8.21)

asan varnas trayo hy asya grhnato 'nuyugam tanuh
suklo raktas tatha pita idanim krsnatam gatah
(srimad-bhagavata 10.8.13)

namnam mukhyataram nama krsnakhyam me parantapa
(prabhasa-purana; sri hari-bhakti-vilasa 2.11.498)

sahasra-namnam punyanam trir-avrttya tu yat phalam
ekavrttya tu krsnasya namaikam tat prayacchati
(sri hari-bhakti-vilasa 2.11.488)

ataeva krsne kartrtvat sarvotkarsakatvat krsna iti mukhyam nama
(sri-brahma-samhita 5.1; sri-jiva-gosvami-tika)

bahuni santi namani rupani ca sutasya te
guna-karmanurupani tany aham veda no janah
(srimad-bhagavata 10.8.15)

krsir bhu-vacakah sabdo nas ca nirvrti-vacakah
tayor aikyam param brahma krsna ity abhidhiyate
(sri-brahma-samhita 5.1; sri-jiva-gosvami-tika)

krsi-sabdas ca sattartho nas cananda-svarupakah
sukha-rupo bhaved atma bhavananda-mayatvatah
(sri-brahma-samhita 5.1; sri-jiva-gosvami-tika)

"Sri Krishna - the Supreme Lord known as the 'Govinda',"

All of you must carefully listen.

"Who is the most perfect Embodiment Of Existence-Knowledge-Bliss existing from eternity,"

This Krishna nama has come from his birth? No. It is beyond the creation of the world. When the world was not created, then also there was the word Krishna.

"It is already said in Srimad Bhagavata that "All these are His Partial Manifestations in various degrees, but Sri Krishna is Svayam Bhagavan Himself,"

Svayam bhagavan. He is origin. The Supreme Lord. And he has six types of incarnations: lilavatara, amsavatara, manvantaravatara, gunavatara, yugavatara and saktyavesavatara. Six types of incarnations. Many, many.

"i.e., the Supreme Lord." Hence, He is called 'Paramah', 'Isvarah', and 'Krishna'. In the Sloka Krishna is the distinctive 'Noun' or 'Name' and all the other terms are Its Attributes qualifying 'Krishna'. "It is also said by sages like Sukadev that Krishna, Who is Vasudev, Devakinandan,"

krsnaya vasudevaya devaki-nandanaya ca

It is told by Sukadeva that Krishna was the son of Devaki and Vasudeva.

nanda-gopa-kumaraya govindaya namo namah

And he is also the son of Nanda. And he is gopa-kumara.

"etc., proving clearly that 'Krishna' is the singularly Pre-eminent Name amongst all His Names." "At the time of His naming ceremony too, Sri Gargamuni said that His Name for that Yuga, would be 'Krishna', because of (1) the heavenly blue colour of His complexion, (2) His power of attracting to Himself all - both animate and inanimate creations, (3) because of His assuming upon Himself all the powers of His Partial Manifestations and of all Yugavataras too in super-abundance which conclusively proves His authority over all, including the other Avataras." Because of these, His Name 'Krishna' is etymologically significant, i.e., has all the meaning easily deducible from etymology of the Name, 'Krishna', and (4) includes the meaning of One Who has the twin syllables (Varnas) 'Kri-shna'"

'Kri-shna' - two syllables

"in His Name. It is also said in Prabhas Khanda, 'O hero (Arjun)! Out of all My Names, 'Krishna' is the most important Name." In Brahmanda Purana it is said, 'All that is obtained by the thrice repetition of Sri Vishnu-Sahasra-Nama is grandly achieved by the utterance of 'Krishna' Nama once." All these facts refer to 'Krishna’ only as the Supreme Lord. The Epithet 'Govinda' only explains His special aspect of Mastery, Overlordship, or Indratva over all the sense-organs, i.e., 'Gavendratva' and hence It qualifies 'Krishna'."

Now Krishna is called Govinda. Name of Krishna was given by Indra. Indra, when he committed offence, then Krishna lifted the Govardhana mountain on his little finger for 7 days. After 7 days completed there was no water at his store. Now he surrenders. He came to Krishna. While coming to Krishna he thought if he will go alone, Krishna may be very angry upon him and do something. He was afraid of approaching Krishna alone. So he took the help of kama-dhenu, that is who is the Lord of all the cows, and he allowed her to go first and followed that cow and came to Krishna. Now Krishna excused him, so he brought all tirtha waters from India. Through his elephant Airavata and the cow, they performed abhishekam to Krishna. Abhisekam. Through milk and water abhisekam was done to Krishna. And then Indra placed his name as Govinda. That Govinda-kunda you see in Govardhan. The back side of Govardhana that kunda is there. The water accumulated in that kunda was the bath water of Krishna. Krishna was bathed by cow's milk and all sacred river's water. So he has done this to take the blessings of Krishna. And he gave the name Govinda. Go - vinda. Go means all our senses. Go means cows. Go means priti. So many names. Govindra.

"You are Govindra. I am Indra. My name is Indra. And this Indra also you. Because you have given me the power to rule. I have no independent strength to rule. You have given me that title. Now you are Gavendra. You are the master of the whole universe."

""Hence, by conventional acceptance, the eminence of 'Krishna' Nama is proved, the other terms being Its adjectives." It is clearly mentioned thus: "He assumed appropriate Forms befitting the three Yugas with suitable tints of complexion, like white, red and yellow,"

He has got white suklavatara incarnation in Satya-yuga. And red color he accepts as Yajna. So Yajnapati's color was red in Treta-yuga. And in Kali-yuga his color was yellow. But when he is speaking... Who is speaking? Gargacarya, the purohita who came to give name to Krishna. But Nanda-maharaja asked him:

"You must give the name. Publicly you should not announce, and confidentially you give that name. What name?"

Then he said:

"He has got three names. He has got three forms. One white in Satya-yuga, red in Treta-yuga and yellow in Kali-yuga and now in Dvapara-yuga he is Krishna. He is blue. This boy is Krishna. His name is eternal."

Now he says:

""He has many Names depicting His characteristic qualities." "The syllable 'Krish' denotes the property of 'drawing towards oneself or attracting', or 'Existence',"

Krish-na. That Krish syllable is attractive. He is attractive to all and at the same time he is existence. He is existing. He is always existing. Not that he appeared in this world and after his appearance in this world he could get the name of Krishna. Prior to that also Krishna is there. Krishna is always there. Prior to the creation of universe, prior to the creation of Sun and Moon, prior to the creation of all the worlds, he is there.

aham evasam evagre
nanyad yat sad-asat-param

"I was at the beginning."

He told this to Brahma:

"O Brahma. You do not understand me. That at the beginning of creation I am. And after the creation I am. And after the creation is annihilated(pralaya) then I will be. So I will be always there. I am"

yavan aham yatha-bhavo
yad-rupa-guna-karmaka
tathaiva tattva-vijnanam
astu te mad-anugrahat

"I bless you Brahma."

Brahma who came out from the navel of the lotus flower. He is called brahma-yoni. He could not able to conclude wherefrom he has come. And

"Who is my father? Who is my mother?"

He doesn't know. So he performed penance. In that concentrated mind he performed penance. Then the bhagavan, Lord was pleased to give him appearance. He stood before him.

"Brahma, you do not know me. And I reveal myself to you. Now, I say that aham eva asam agre. I was at a beginning. I am in the world. And after the destruction of the world I will be. Yavan aham yatha-bhavo. About me, about my pastimes and qualities, or activities, about my color, about my shape, about my (inaudible), everything you can understand. I bless you."

So saying he put his hand on the head of Brahma. Then Brahma had four faces. Immediately he repeated Vedas. Because the Lord himself inside gave that sense to utter, to repeat four Vedas: Rg Veda, Yajur Veda, Sama Veda, Atharva Veda. Four Vedas from four faces he repeated. Then creation started. This creation, from subtle to gross, from ether, from air, from fire, from water, from earth. And these 5 elements are the main objects of creation. Two types of - this is movable and unmovable. You see all the trees, all the creepers, the grass, everything unmovable. They won't move. And there are (iaudible), and small insects. They are moving (inaudible) creator Brahma. They are all movable. Unmovable - movable. Two. And all these creatures were constructed. So Krishna was at the beginning. You cannot say Krishna was born after Brahma's creation. Because Brahma's creation, Satya-yuga, Treta-yuga, Dvapara-yuga - "In Dvapara-yuga he appeared." No, Sir.

""The syllable 'Krish' denotes the property of 'drawing towards oneself or attracting', or 'Existence', and the suffix 'na' denotes 'Bliss'."

Krish denotes one sat and cit. And sat-cit-ananda. Now he says that bliss is ananda. This bliss and cit and sat. These are three eternally.

"The culmination of these realities in the Supreme Being is 'Krishna', i.e., Who is Eternal Bliss." "The meaning derived etymologically is also the same. A similar Sloka is met within the commentary of the 18-letter Mantra in Gautamiya Tantra."

We have got Krishna mantra. Ashtadashakshari - 18 letters.

"krsi-sabdas ca sattartho nas cananda-svarupakah
sukha-rupo bhaved atma bhavananda-mayatvatah
(sri-brahma-samhita 5.1; sri-jiva-gosvami-tika)

The root 'Bhu' is used to indicate that from which all wishes originate, "

Bhu means wishes, desires.

"which has the same meaning as that of 'Krishna'."

Bhu means Krishna.

krsir bhu-vacakah sabdo

Krishna means, krsir, the origin of all and from him

yato va imani bhutani jayante

all the varieties of worlds we see, all from him.

"In the Gautamiya Tantra, the root 'Bhu' is used to indicate its quality of 'Existence'. Hence, the root 'Krish' denotes 'Existence'; the suffix 'na' means 'Bliss'; 'Atma' means Bliss. So if the meaning of 'Krish' is also that of the root 'Bliss' then only all the meanings can be established, because the roots 'Krish', 'Bhu' and 'Asti' are indicative of all 'Kriyas' or actions. In the Gautamiya Tantra, even if the root 'Bhu' stands for 'Satta' or existence,"

satta bhu-vacakah sabdo

"its meaning is the same as that of the root 'Krish'."

Krish also bhu-vacakah. Now this krish is satta.

"When it is said that an earthen jar exists, it refers to its own existence"

The jar exists. How it existed doesn't refer. It exists. Who has placed it there? How it has come there? No question. It exists. So also Krishna exists. Satta exists. Then who is the root cause of that? No question comes. When you say the jar is there, the earthen jar is there. That means - who has brought that earthen jar? Who has prepared that earthen jar? And how it has come there? No question. There is the jar. That is how you say Krishna. Krishna is there. How Krishna has come? How the world has come? No such questions are right.

"'Krish', 'Bhu' and 'Asti' are indicative of all 'Kriyas' or actions. In the Gautamiya Tantra, even if the root 'Bhu' stands for 'Satta' or existence, its meaning is the same as that of the root 'Krish'. When it is said that an earthen jar exists, it refers to its own existence"

It exists. Jar exists. "To its own existence." Nobody carries it. Existence. It refers.

"and not to that of any other object like cloth, etc. Similarly if the root 'Krish' is taken to mean 'attraction', the suffix 'na' means bliss or happiness"

So one is Krish - is only to mean attraction. It attracts.

"the suffix 'na' means bliss or happiness arising therefrom. 'Samanyadhikarana' or the state of their relating to the same object is not possible; hence, it is to be taken as the use of identity between the cause and effect, as in the statement 'Ayurghritam',"

What is the meaning of Ayurghritam? "Ghee is life." Ayurghrita. It is, ghrita means (inaudible). Ayurghrita - means if you drink ghee then you will live long. So like that. Ayurghritam. Like that.

"Here though 'ghee' is the 'cause' for the longevity of life, it is taken as 'life' itself."

The ghee is life. Ayurghritam - ghee is life. So if you take that ghee you will live long. So ghee is eternal.

"Here though 'ghee' is the 'cause' for the longevity of life, it is taken as 'life' itself. In the same way 'Bliss' is the cause of 'attraction', and the former has been substituted by its effect, i.e., 'attraction' - the effect of 'Bliss' or the effect is identified with the cause. He, Who through His Own Bliss causes attraction or attracts, is Himself 'Krishna'."

Krishna attracts all and gives bliss.

""He is also known as 'Param Brahman' because of the ever-increasing superiority of His attractive power over those of all. He is also known as the Supreme Lord because of His vastness and His Nature to cause others to increase." How He accomplishes this is told in the Srutis. It is also said in the Brihad Gautamiya Tantra thus: "The root 'Krish' denotes 'Existence' and the suffix 'na' denotes 'Bliss'. Hence, by their union, the term 'Chit' is attributable to Param Brahman only." "Krishna is Bliss endowed with the power of attracting all; because of His Blissful Svarup or disposition, the Jiva or Atma becomes blissful, being engrossed in Divine Love." "He is called 'Krishna' because He attracts all both movables and immovables. He is also called 'Kala' because He is the Controller of all." Uddhav says, "Sri Krishna because of His incomprehensible affluence, is the Master of the three worlds. He, Whose all desires are fulfilled and Whose footstool is ever being respected by the tips of the crowns of all the Kings, offering their due tributes to Him, is also ever being served by the goddess of fortune, prosperity, and beauty."

svayam tv asamyatisayas tryadhisah
svarajya-laksmy-apta-samasta-kamah
balim haradbhis cira-loka-palaih
kirita-koty-edita-pada-pithah
(srimad-bhagavata 3.2.21)

Sri Krishna says to Arjun, "I am pervading the whole universe with an aliquot part of My Person." In the Tapani Sruti, it is said. "Krishna is the Sole Controller and He is solely to be sung and glorified by all."

eko vasi sarvagah krsna idyah
(sri-brahma-samhita 5.1; sri-jiva-gosvami-tika)

"Because of His Overlordship, He is 'Paramah', i.e., He Who is served by Sri Lakshmi, i.e., the Goddess of affluence of all Saktis or regal powers." "That Sri Krishna is the highest God." In Srimad Bhagavata it is said, "I bow down to the primeval Purush known as 'Krishna."

purusam rsabham adyam krsna-samjnam nato’smi
(Srimad-Bhagavat, 11 Canto)

Sri Sukadev tells Parikshit thus, "Know Him to be Krishna, Who is the Soul of all souls, and Who, for the welfare of all, i.e., to attract the minds of all towards Himself wherein lies their eternal welfare, manifests Himself as a Human Being out of sheer kindness."

krsnam enam avehi tvam atmanam akhilatmanam
jagad-dhitaya so 'py atra dehivabhati mayaya
(srimad-bhagavata 10.14.55)"

In 10th canto it is said that Krishna appears in this world to attract all the souls and take them all to Goloka.

"His Pastimes like a Human Being are solely due to His being under the influence of His Kindness."

You see, he has kindly now taken this human form, and he was with us for 125 years, and he performed all the pastimes.

"Suta says, "O Krishna, O Krishnasakha, i.e., the Friend of Arjun!

sri-krsna krsna-sakha vrsny-rsabhavani-dhrugrajanya-
vamsa-dahananapavarga-virya
govinda gopa-vanita-vraja-bhrtya-gita
tirtha-sravah sravana-mangala pahi bhrtyan
(srimad-bhagavata 12.11.25)

i.e., the Friend of Arjun! O the most excellent among the Vrishnis! O the Destroyer of spiteful Kings! O Ye of undiminishing prowess! O Govinda, i.e., Controller of all the sense-organs! You Whose Glory is ever being sung by Your servants like Narada and multitudes of Gopis! O Ye Who are auspicious to the ears! Protect us by instilling in us selfless devotion to You." In this Sloka 'Krishnavarnam tvishakrishnam' the Kali Yugavatar, after the descent of Svayam Bhagavan Sri Krishna, is referred to as "Who is 'Akrishna',

krsna-varnam tvisakrsnam sangopangastra-parsadam
yajnaih sankirtana-prayair yajanti hi su-medhasah
(srimad-bhagavata 11.5.32)"

Now about Chaitanya who is not-krishna. He is white. He is yellow color.

"In this Sloka 'Krishnavarnam tvishakrishnam' the Kali Yugavatar,"

He is the Kali-yuga avatar. Dvapara-yuga - Krishna, and in Kali-yuga - Krishna how?

"after the descent of Svayam Bhagavan Sri Krishna, is referred to as "Who is 'Akrishna', i.e., is fair and yellowish in colour. Wise people adore the splendour of His complexion as in 'Asan Varnastrayo hyasya, etc.'.""

This was told by whom? By Gargacarya to Nanda, when he was invited to give the name of Krishna and Balarama. Then Gargacarya told Asan Varnastrayo hyasya. He has three complexions. He appeared in this world thrice. Asan Varnastrayo hyasya. The Kali-yuga, after the descent of Svayam-bhagavan Sri Krishna. Sri Krishna appeared in Dvapara-yuga. And the next Kali-yuga..., because Satya, Treta, Dvapara and Kali. So in Kali-yuga the same Krishna appeared as Chaitanya. Because this is according to our counting. This is called manvantara. This is saptama-manvantara. In this manvantara 28 catur-yugas. This Manu will enjoy 71 Divya-yugas, and out of it he has enjoyed 28. And in that 28th yugavatar, at the last yuga, Dvapara, Krishna appeared, the svayam-krishna appeared, and the same svayam-krishna appeared in the next Kali-yuga. Because he says:

asan varnas trayo hy asya grhnato’nuyugam tanuh

This boy has already accepted three avatars. In Satya-yuga he was white, in Treta-yuga he was red and in Kali-yuga he was yellow. In this Dvapara-yuga he is Krishna - black or blue.

""Who is 'Akrishna', i.e., is fair and yellowish in colour. Wise people adore the splendour of His complexion as in 'Asan Varnastrayo hyasya, etc.'." In this Sloka after describing the three colours of His Complexion for the three Yugas, the colour of the residuary Yuga, viz., of Dvapar adopted by Him is described as' Krishna' - heavenly blue hue. Because the Satya and Treta Yugas had already elapsed, the 'Pitavarna' of the Descent refers to the already past Avatar. Here it is said that Sri Krishna is the Fullest Manifestation, i.e., Svayam Bhagavan, all the other Avatars are merged or included in Him and all the functions"

Svayam-bhagavan means - all other avatars, incarnations are merged in Krishna. Krishna is Supreme. From Krishna... he is the seed of avatars. All avatars come... Rama-avataram, Matsya-avataram, Kurma-avataram, Varaha-avataram, Nrsimha-avataram, Parasurama-avataram, and Budha, Kalki and other avataras, 21 avataras - they have come from Krishna. It is told that

vedan uddharate, jagan-nivahate, bhugolam ud-bibhrate daityam darayate balim chalayate, kshatra kshayam kurvate, poulasyam jayate, halam kalayate, karunyam atanvate, mlechchan murchayate, dashakruti krute, krishnaya tubhyam namah

"O Krishna, you have only performed this. And these avatars... You are avatari. And these are all avatars. They are not like you. You are the Supreme. You are the superior. They are from you. According to different yugas they take different avataras.

"In this Sloka after describing the three colours of His Complexion for the three Yugas, the colour of the residuary Yuga, viz., of Dvapar adopted by Him is described as' Krishna' - heavenly blue hue. Because the Satya and Treta Yugas had already elapsed, the 'Pitavarna' of the Descent refers to the already past Avatar. Here it is said that Sri Krishna is the Fullest Manifestation, i.e., Svayam Bhagavan, all the other Avatars are merged or included in Him and all the functions of the Yugavataras will be accomplished by Him only. He, Who descends as Svayam Bhagavan Sri Krishna in Dvapar, will certainly descend as 'Gaur' in the following Kali Yuga, indicating thereby that the 'Gaur' Avatar is the special Descent of Sri Krishna Himself possessing a natural excellence and elegance. This Descent of 'Gaur' is described by Sri Vyasadev with unfailing accuracy with His Own Epithets like 'Krishnavarnam', etc., i.e., One in Whose Name the two syllables 'Kri-shna' exist as the Name 'Sri Krishna Chaitanya' discloses His Krishnatva (Svayam Bhagavattva) of Which the twin syllables 'Krishna' connected with His Name are befittingly present; or One Who Himself sings 'Krishna' out of excessive joy arising from the recollection of His ecstatic Pastimes and out of sheer uncontainably exuberant kindness to Jivas, preaches It to all of them; or One Who is 'Akrishna', i.e., 'Gaur' (yellowish fair complexioned), by the splendour of His complexion alone infuses into the people the feeling to take 'Krishna' Nama, or Who by His very presence alone inspires one and all to utter 'Krishna'; or the Caretaker of all people; Krishna, though He descends as 'Gaur', is realised by His ardent devotees as Svayam Bhagavan Sri Krishna only by the splendour or Divine illumination which conclusively proves that He, i.e., 'Gaur' is the Descent in toto of Sri Krishna only. His Svayam Bhagavattva is elucidated by the explanation of the term 'Sangopangastraparshadam', i.e., He Who is ever present with His Attributes, secondary Attributes, which are in themselves His ornaments due to their all-alluring nature and are also His because of their great prowess, and are also His Parshadas as His retinue or attendants residing always near Him; thus He has been experienced by a great many personages of Bengal, Bihar, Orissa, etc., or Who lives with His Angas, i.e., Sri Nityananda Prabhu, Sri Advaita Acharya, etc., Who like Him are also the subject of the intense love and esteem of all in a like manner; by the second meaning, the same meaning is arrived at. How is He worshipped? He is worshipped with the necessaries of worship to which the words like 'Na yatra yajnesamakhah, etc, Bh. 5.19.24' of gods bear testimony. By the adjective 'Sankirtan-prayaih'"

It is difficult now to explain you as I read it. (inaudible) In short time to explain this is difficult. Anyhow, I will say.

"Sri Vyasadev indicates the subject-matter, viz., 'Sankirtan', i.e., the loud congregational chanting of 'Krishna' Nama in unison and relishing the Bliss thereof."

Through Sankirtan you can understand what is bliss. Not by penance or other systems. Only through Sankirtan.

"This shows that Sankirtan was also the subject-matter of His followers. Hence, in Sahasra-Nama, the 149th Chapter of Mahabharata in Dana Dharma, all His Names describing His various Attributes and indicative of Descent as 'Gaur' are met with, of which, the particular Sloka 'Suvarna-varno hemango,"

suvarna-varna hemango varangas-candanangadi

""In Prahlada's words 'Chhannah kalau "

In Kali-yuga there is no Avatar, incarnation. It is channah-kalau.

"yadabhavastriyugotha sa tvam, Bh. 7.9.38', He is known as 'Tri Yuga' "

That avatar is called tri-yuga

"also, as His real Form is concealed (not disclosed) in Kali Yuga, i.e., One Who assumes His Real Forms in Krita, Treta, and Dvapar Yugas.

"O Protector of those gone to You for refuge! O Supreme Lord! I bow to Your Lotus Feet Which are always fit to be meditated upon without the least restrictions of time and place, which destroy all impediments like, Karma, Jnan, Yoga, to the practice of unalloyed devotion to You, Which are the wish-yielders, and holy because of Their being the resort of the holy river Ganga, Which are ever being extolled by Siva and Brahma, Which are the fittest sanctuary to be sought after by all, Which destroy the acutest distress of their servants and Which are the ship to cross this ocean of worldliness."

dhyeyam sada paribhava-ghnam abhista-doham
tirthaspadam siva-virinci-nutam saranyam
bhrtyarti-ham pranata-pala bhavabdhi-potam
vande maha-purusa te caranaravindam
(srimad-bhagavata 11.5.33)"

"O, Mahapurusa. I offer my prostrations to your lotus feet. Just like Rudras and Brahma, they worship the Ganga that comes out from the lotus feet of Vishnu. And that water which Shiva carries on his head, as it is worshipable, so also you are worshipable."

athapi te deva padambuja-dvayaprasada-
lesanugrhita eva hi
janati tattvam bhagavan-mahimno
na canya eko 'pi ciram vicinvan
(srimad-bhagavata 10.14.29)

Now Brahma says about Krishna:

""O Omnipresent Illuminator! O Lord Who manifest the six divine excellences! He who is indeed favoured even with an iota of Your Grace, alone knows the true significance of Your grandeur, and no one else, even if he hankers after it for a long time, by practising everything other than Your loving devotion." "O my Protector! O Divine Fulfiller of all desires! Either in this existence or in any other birth, if it be my good fortune to happen to be counted one amongst Your countless devotees, I shall wholeheartedly serve Your Lotus Feet. Then only such a person would be considered very fortunate and not otherwise." "O Lord! Though none of Your wishes yet remains to be fulfilled, You dearly drank the milk of Vraja's cows and Gopis in the Form of their calves and sons, although all the sacrifices offered from ages immemorial have not been able to satisfy You. How highly blessed indeed are the cows and the Gopis of Vraja!"

tad astu me natha sa bhuri-bhago
bhave 'tra vanyatra tu va tirascam
yenaham eko 'pi bhavaj-jananam
bhutva niseve tava pada-pallavam
(srimad-bhagavata 10.14.30)

aho 'ti-dhanya vraja-go-ramanyah
stanyamrtam pitam ativa te muda
yasam vibho vatsataratmajatmana
yat-trptaye 'dyapi na calam adhvarah
(srimad-bhagavata 10.14.31)"

This is the stotram offered by Brahma. When Krishna was playing with his playmates and Brahma came from his abode and saw:

"The Lord is playing. He is ignorant. All these boys are ignorant. And among them Krishna is also ignorant. So he is playing."

So now he says:

aho 'ti-dhanya vraja-go-ramanyah

"These ladies or gopis or the cows are most fortunate because you came as their calf and came to them as their boy."

Why? When this Brahma saw that Krishna is a boy. He never follows any rituals. And never washes the hands. He took food in his left hand, eats with the right hand and never washes, and he is playing, whatever the boys give him he eats.

"So that doesn't show that he is actually Supreme God. So if he is Supreme Godhead I must test him."

So what he did? Now the boys are playing and eating. And the calves they've brought have gone little far, because the green grass was there. They went away. So all the boys said:

"Where are our calves?"

"O yes. You all sit. Eat quietly. I will bring them all. I will bring them. You need not be worried."

Then he went and he roamed all the forest. Not a single calf is available. They have brought thousands of calves. Now he could realize that:

"Brahma had come and he wanted to test me. So he carried away all my calves. All right. Let me speak..."

Because it was just at sunset time. They must go home.

"The calves are not here. No. I will tell to my boys."

So when he came to them no boys are there. To whom he will speak? In the meanwhile Brahma has taken those boys also. These calves, he kept them somewhere. And Krishna knows that where he has kept, but Krishna never tried to bring them. And he immediately became calves. The figures of calves are same as, no difference. And boys. First these calves are going and the boys are following them. And all the boys Krishna is following. When they reached home all the gopis were anxious to see their children. And when the child came there, their child, born child is not there. Krishna is their child now. Now they embraced Krishna with more affection than their own children. And milk was given. And like this, the calves also when reached the cows, the cows also highly pleased and they also gave milk to the calves. Who are these calves? Krishna. Now he says:

"They are fortunate that, O Lord, you have taken the milk of cows as calf. You have taken the milk of all gopis as their children. So how the Vrijavasis are fortunate? How these cows are fortunate? The land is fortunate."

So saying Brahma, now he saw... for one year they played this. After one year when Brahma came to see (inaudible) what happened. Now the same boys and calves are with Krishna - the same calves and boys are there sleeping. Where he kept them, they are sleeping there. There are the same boys and calves - here are the same boys and calves. Now, what is truth? One set, and two set - how can it be true? Either this set must be true or that set must be true. Now he cannot conclude. He tried to introduce Maya, but now he is in Maya. He cannot understand the truth.

Then immediately he made all these boys and calves chatur-bhuja. Shanka, chakra, gada, padma - chatur-bhuja.

Brahma was astonished. He saw:

"Oh, they are Narayanas. They are my fathers. Oh, Krishna is the father of Narayana. So, I have committed offence."

naumidya te 'bhra-vapushe tadid-ambaraya
gunjavatamsa-paripiccha-lasan-mukhaya
vanya-sraje kavala-vetra-vishana-venu-
lakshma-sriye mridu-pade pasupangajaya

"You are the son of Nanda. You are the param-brahma. You are the adi and anadi. You have no beginning and no end. You are the Superior Lord, you are. I prostrate before you."

So saying he offered his prostrations. When Brahma prostrated all these calves have gone.

It is Krishna who has performed this magic. But it is true. For one year nobody could able to recognize whether artificial or true. Because, Lord's activities, Krishna's activities none can able to understand. Now Brahma says:

"Though I have got four-faces, I can see four sides at a time, I am svayambhu, I am unfortunate. I could not know the truth. I could not know the truth. How in all my creation, who can know you? Lord I have committed offence. Please excuse me. I can know you."

There he said:

athapi te deva padambuja-dvaya
prasada-lesanugrhita eva hi
janati tattvam bhagavan-mahimno
na canya eko 'pi ciram vicinvan
(srimad-bhagavata 10.14.29)

"If we can have your blessings, the atomic blessings of yours, then only we can understand you. Without your blessings none can understand you. We cannot understand you through our intellect, through our material senses, or physical senses, or the brain, or the knowledge. No. We cannot. I could not able to know you. How can people in my creation know you? I am the creator of this world. If I am unable to know how can they know? So now please excuse me."

So saying he offered:

"Oh Lord, you bless me. I have committed offence."

Now by offering prostrations he was excused by the Lord. And

"tad bhuri-bhagyam iha janma kim apy atavyam
yad gokule 'pi katamanghri-rajo-'bhisekam
yaj-jivitam tu nikhilam bhagavan mukundas
tv adyapi yat-pada-rajah sruti-mrgyam eva
(srimad-bhagavata 10.14.34)

"O Krishna! So long as people do not accept You as their own, i.e., so long as they do not form any relationship like Dasya, Sakhya, Vatsalya, and Madhurya, or that of a beloved wife with You, all the peculiarities like passion, love, anger, etc., act as thieves with them, the house becomes a dungeon and the delusion of the mind which makes them think the transient objects and pleasures as eternal bliss and by which they become addicted to the gratification of the senses, fetters their feet. But as soon as they take absolute shelter in You, even anger conduces to the advancement of their devotion to You. O Krishna! The Embodiment of Transcendental Bliss! When people become devoted to You, they naturally treat all the worldly enjoyments, relations, friends, guests, etc., as emblems of Your Grace"

You must think then that this is all his grace. Suppose you have got relations and enjoyment or friend or ...

"and all the five passions, like Kama (desire), Krodha (anger), Lobha (greed), Moha (delusion), and Mada (passion), which in a nondevotee cause his retrogradation, become the supporters of his continued progress of devotion. If You do not accept them as Your Own, all these feelings become so to say their curses which jointly and severally bring about their downfall." "O Krishna! Pray forgive me. You are Omniscient. You are the Supreme Being. You are the Lord of the universe. This whole creation is treated by me as Yours. I am only Your vassal. Hence, without your Grace I am not fit to acquire the good fortune of these blades of grass and other fortunate beings of Vrindavan.""

"These blades, this grass are fortunate. I am not fortunate. Because all the Vrijavasis, they walk on the grass. Now, I feel my Brahmaloka, Satyaloka is superior to all? No. I am inferior to all. I am unfortunate, so I want the grass upon which the Vrijavasis, the cows, the calves, all the creatures were traveling, always enjoying hapiness. This is Vrajabhumi. So in this Vrajabhumi

tad bhuri-bhagyam iha janma kim apy atavyam

It is my greatest fortune, that if I get the birth to roam

yad gokule 'pi katamanghri-rajo-'bhisekam

All the rajas or the feet dust of all the Vrijavasi's walking, and their dust this grass gets. I am not fortunate to get the feet-dust of Vrijavasis."

So, the grass of Vrindavan is fortunate to get the feet-dust of all the Vrijavasis. So he says:

yaj-jivitam tu nikhilam bhagavan mukundas

"They always depend upon Krishna. Their life is with Krishna. Just as the fish has the life with the water, so all Vrijavasi's life is Krishna. So those Vrijavasis, they travel on the grass ground, they enjoy happiness and I am not fortunate to get their fortune."

tv adyapi yat-pada-rajah sruti-mrgyam eva

"Till now, all these srutis, vedas, they are in search of the same feet-dust of the gopies, Vrijavasis. Even the srutis, vedas could not able to get it. So if they are unable to get the feet-dust of Vrijavasis how can they know you? How can they serve you? How can you play with them? They are so fortunate, the Supreme Lord, the Supreme God, the Supreme Creator, who has become cow's calf, who became the boys of the gopis, thousands of gopis boys. As a boy of a gopi he goes and drinks milk. Because he is anxious, he is feeling hungry as a boy and a calf. Krishna. Krishna is the calf of those cows. Krishna has become boys of all the gopis. And they are fortunate because you have taken their milk. The cows milk with full bliss, with ananda you took. And how fortunate are the cows and calves? And how fortunate are the Vraja-gopis? And those Vraja-gopis, they are walking on the land, on the grass - the grass is fortunate. Because such gopis who gave their breast milk to you, and for 1 year with all relish you have relished that breast milk. 1 year. And how fortunate they are? And how can we get to that fortune? O Krishna, you must bless. Through your blessing we can have this. And through your blessing"

tavad ragadayah stenas tavat kara-grham grham
tavan moho 'nghri-nigado yavat krsna na te janah

Now raga, attachment. I have always attachment to the material objects. And these material objects are main cause of depression and they will take me to hell.

tavat kara-grham grham

The building or the house where I reside is a prison

tavan moho 'nghri-nigado

And I have got attachment, forgetfulness, because for my boy, my house, my friend, my wife, my children I always have the attachment. That is only the chain which controls my leg, as a prisoner's legs are controlled by chain. They are locked up. Chain is controlling their hands. So all the attachment for the children and the wealth is only to take me to hell. Hell. I am in the hell. I am in the prison.

But those gopis, they have attachment, they have their friends, they have their fathers, they have their mothers, they have their husbands, and they have their children, they have the cows, they have their house, they have got affection towards those, but they are fortunate. Though they have got affection towards their home or the wealth or the house they are not influenced by the ignorance. Because they are fortunate. They have crossed the margin of attachment, worldly attachment. Though their attachment is compared to the attachment of the worldly people, but yet they are not. They are beyond the worldly consciousness. They are having their pure Krishna consciousness. That attachment cannot be compared with the attachment of the worldly people.

Now all the people, you see, they are playing here, and when the sunset they will go home. Because they should take food and take rest. But the gopis, when they were doing the household activities, when they hear Krishna's flute... Krishna returning from the forest, and hearing the flute they come out of the house. They want to see Krishna and enjoy happiness. And throughout the day, though they were doing the service of their children, they always remember Krishna. They hear, Krishna is near, the flute sound of Krishna. Always they will be talking about the glories of Krishna, the pastimes of Krishna. The pastimes of all the Lord's activities they always remember. So they are not influenced by Maya. They are beyond the control of Maya.

Now, if we want to control Maya we must surrender to Krishna. Just like Brahma. He says, compares, Brahma:

"These boys, these children or these ladies or this younger generation, or youth men, they are only milkman, they are sheppards, they are cowherds. They are cowherds. So they are not so fortunate. They have no knowledge. They have no study of any scriptures. They know nothing. But they are only fortunate."

(verse - inaudible)

They never follow the teachings of Vedas. They never heard Vedas, learned Vedas. Nobody taught them Vedas. They are always milking cows and take care of the cows. And they preserve the cows. They go to the forest and serve the cows. They have no good cloth. No good food. No good building. They are in huts, small huts. But though they are in those huts they are free from bondage. Now those who are in palatial buildings, 10-story, 20-stories buildings, they are under the bondage of Maya. They are the prisoners. But the Vrijavasis are not prisoners. They are fortunate. So Brahma says:

"I am on the 7th story, Bhuloka, Bhuvarloka, Svarloka, Maharloka, Janoloka, Tapoloka, Satyaloka, 7th planet. I think that I am the superior. I am the creator of this beautiful world. I am only, out of ignorance, I am, it is only, you see, the proudness or arrogance. Due to arrogance I think I am superior to all."

"I am at the higher place. I am just one who sits in the 125-stories building. On the top of this 125 stories he sits, sitting on the top. I am the superior Lord. There is none who has constructed 125."

Now they have constructed, not in Europe but in south Asia. They have constructed. But can they construct 126, 130? But they cannot enjoy there. No oxygen is there. And they cannot see the green trees. They cannot see the grass. They come down and see the grass and be happy. So also now, Krishna, he has no palatial buildings. He is only with cottages. Small huts. Their huts, they are not prepared to give enjoyment to this flesh body. To have fine clothing, fine building and utensils and fine dress? No. They don't want. Their dress, their building, their opulence, all are with the Lord. They are satisfied always thinking of the Lord, remembering the Lord. Though Lord goes to the forest, they are in their household activities, but they are joyful. They never suffer. Though they suffer, but still they remember Krishna. So that remembrance of Krishna makes them happy. That happiness none can able to understand. Unless we become the slaves of those Vrijavasis, we serve the Vrijavasis, and when we come to their stage we cannot understand it. They are like fish.

(verse - inaudible)

You see, when the river floods, the river's flood water, 50 feet, 60 feet and 70 feet water. In that water all the big animals, elephants are washed away. But the small fish, they can go down and they can go up. They are not disturbed. They are very happy to swim in that flood water. They are very happy. Why? They have surrendered to water. Water is their life. If you pick up this fish and place it in the dry place immediately it will die, or after some time it will die. So where is the life of the fish? You cannot say. Life of the fish is visible now in the water. If it is in water it is happily playing. Happy! Very happy! Very happy. Even the great animals like lions, they cannot stand. They are washed away. But these fishes are very happy. They go downstream, they come upstream. They are happy.

So if one surrenders to the Lord...all the Vrijavasis, they have surrendered to the Lord. Their mind, their ego, their houses, their children, their buildings, their huts, all their cows, or their calves, or the milk, or the butter, everything. Everything they have surrendered. That is why they keep their butter and milk such, with some ropes they tie and keep it there. In the night time Krishna comes, and they don't know, they are sleeping, and he comes there with his followers, friends and monkeys and eats away all the makhan, butter, or the milk, or the curd that was reserved. Because they reserve it only for Krishna. And when Krishna comes and destroys every morning they say:

"Nothing is there. All empty."

They are happy, that Krishna has come. And those things they remember.

And once Krishna in the darkness. A lamp is there inside, and (foo), he went there and put down that lamp. Now it is dark. Now he has one boy to stand, he was standing on him and taking all butter and milk of gopis and giving to these boys. Now the lady could know that Krishna has come. She came directly and caught hold of Krishna. And Krishna said:

"How could you know me? In the darkness I have put down the lamp (foo). (laughs) How could you know me?"

She said:

"You are a lamp. You are nilamani. You are the gem. In the darkness you cannot hide yourself without the light, because you are the light. You are the light. No darkness can hide you."

"I will never come again. (inaudible)"

"Then don't come."

So saying he has left. He has gone. Again he will come. (laughs) Then tomorrow, on next morning, they appeal to Yashoda:

"Your boy have been doing such mischief. Why don't you control your boy?"

Then Yashoda said:

"Why? Krishna is sleeping on the bed. We never hear he has gone anywhere. I have got plenty. So why should he go to commit theft?

vraje prasiddham navanita-cauram
gopangananam ca dukula-cauram
aneka-janmarjita-papa-cauram
cauragraganyam purusam namami

He can take away everything. If a thief, if he takes away your property, again you can purchase and get it. But if the Lord takes away all your sin property, sinner, all these accumulated sins, he will take away.

aneka-janmarjita-papa-cauram

Not in this life. In other lives whatever sin you have accumulated and kept it without letting others to know, Krishna will come and take away every sin. And if he takes away that sin again you cannot bring the sin, you cannot commit sin. You will be free from sin. You will be happy.

So such a thief is Krishna. He is a thief. Not that he commits theft of the gopies clothes, not that he commits the theft of milk and butter, but he commits theft of sinners. All the wealth of sins accumulation he will take away. So that he can again not earn those sins.

aneka-janmarjita-papa-cauram
cauragraganyam purusam namami

He was a great thief. Not an ordinary thief. Lord was a great thief.

So these are for our remembrance. Krishna... Krishna's pastimes were wonderful. No one in this world can compete with Krishna. Not at present, nor in future, nor in past. He is exceptional.

Aham hi sarva-yajnanam bhokta.

"I am the master of all the enjoyments, yajnas. None can compete with me. None is superior to me. None is equal to me. "

If we want to be (inaudible) Krishna, if we want to take his place,

"O Krishna has 16000 gopis, I can have some 10 or 15 gopis."

No. You cannot do unlawfully anything because we are prisoners. He is a master of a prison. Suppose, a master of a prison can come inside and go outside. But we are prisoners. We are in the boundary of the prison. We are not allowed to go out. But the jailor, the master of the jail, he can come inside and go out. It is his will. But he cannot be controlled. But you will be controlled. If you go beyond the rules, if you violate the rules and the laws then you will be punished. But Krishna cannot violate any law so he cannot be punished. But definitely we will be punished. So we are only his servants. We are his servants. So we being servants, we cannot declare ourselves the masters. We are his servants. A servant must be in his position. A servant may be promoted only as a servant, not as a master. One cannot be, in present world we see an ordinary man is promoted as a minister, and as minister must sit on the throne of the minister... No. Like that it cannot be. Though the promotion may be there, but as a servant only that promotion. Not as a master. He will be a servant. He is the 1st grade servant, 2nd grade servant, 3rd grade servant. He is a servant. But the master is one. No many masters.

Eko krishna, aham hi sarva-yajnanam bhokta ca prabhur eva ca

"I am the master. I am the prabhu. I will enjoy. Nobody can compete to enjoy."

If anybody wants to enjoy he will fall down. He will go to hell. He has to suffer.

Now we shall stop here. Because cold wind. You perform sankirtan. You do sankirtan. You dance and do sankirtan. We shall go away.