Damodarashtakam- Sanatan Goswami Tikka 2

Disclaimer: This transcript was generated using AI and may contain occasional errors or inaccuracies.

Praveen Krishnamurthy ki Jai! Om Vishnupadana! Srimati Bhakti! Hare! Vimshesha Shunyavadi! Vamsha Kalpataru Vishwa! Krupal Sindhu! Devaja! Bhakti Dhaanam! Hare Krishna! Hare Ram! Hare Krishna! Yesterday we were discussing the first three verses of Sri Damodarashtakam.

Let's recite the fourth verse. So, we stop at the point where the Lord has been tied up, and Sri Krishna is glorifying that you are drowning, Gopal, with such ecstasy. And please, I offer my obeisance to you hundreds of times.

So now, as you know, there are three kinds of prayers. There is Samprarthanatmika, Dainabodhika and Lalasamy. Samprarthanatmika means glorificatory prayer.

Generally, before coming to Krishna Consciousness, our idea of praying was just asking the Lord for something. But there are different kinds of prayers. Samprarthanatmika means glorificatory prayers.

We just glorify the Lord. And if you see the Govindamadi Purusham prayers, Verungunandamaravindadalayatakshi, if you look at those prayers, there is no asking anything from the Lord at all. There is just glorification.

That is Samprarthanatmika. Then the second kind of prayers is Dainabodhika. Dainabodhika means, Daina means dhimata.

So Dainabodhika is expressing one's fallen nature. Hasama Bhaktivinoda Thakur's songs, Amara jeevan sadapa perata, these are Dainabodhika prayers. And third is Lalasamy.

Lalasamy means those which express a Lalasa, a desire. Generally this is not a material desire, this is a spiritual desire. My dear Lord, please give me a darshan.

My dear Lord, please give me pure devotional service. Please help me to serve you. These are Lalasamy prayers.

So, the three verses that we discussed yesterday are all Samprarthanatmika. They are glorifying the Lord. Now, this verse is Lalasamy.

He is telling, what is it that I desire? I am glorifying you, my dear Lord. What do I want? Then he discussed. Let us recite the fourth verse.

Varamdeva moksham na mokshavadhimva na chanyam bruneham vareshadbhiham idam deva purnatha gopayabhalam sadami madasyami rakshtham ki manyayam So, Varamdeva. Deva, the word Deva comes from the word De, De means to give. Deva is those who are capable of giving.

They are called as Devatas. And of course, Krishna is Deva Deva, the God of all Gods. When the Gods are in trouble, they go to Vishnu.

And Vishnu comes from Krishna. So, Varamdeva, that you are the giver of benedictions. So, what is the benediction that I ask for you? Varamdeva moksham na.

I don't want liberation. Why do I not want liberation? Because in liberation there is no joy of serving you. In fact, after Nanda Maharaj was rescued by Krishna from Varuna, you know, Varuna arrested Nanda Maharaj.

Varuna's servants arrested Nanda Maharaj. And then Krishna went to the abode of Varuna and got Nanda Maharaj back. So, afterwards, the Brajwasis started asking, who is this Krishna? This Krishna must be God.

Then they approached Krishna, if you are God, can you show us the spiritual world? Can you show us Brahman first? Krishna said, yes. And he showed them Brahman. And initially they were delighted, oh, this is Brahman, Brahmananda.

But then they realised, in that Brahmananda, there is no joy of seeing Krishna, touching Krishna, embracing Krishna, loving Krishna. And they started feeling it is terrible. Kaivalyam Narakayate.

So, Kaivalya, which is considered to be the greatest happiness, by the impersonal, for a devotee it is like Narakayate. Prabodhana Saraswati said, a little like hell. Kaivalyam Narakayate.

Why? Because there is no happiness of serving Krishna over there. Therefore, na moksham. I don't want moksha.

Na mokshavadhimva. Now, what is greater than moksha? Avadhim means greater. What is greater than moksha? That is actually residence in the spiritual world, Vaikuntha.

Na mokshavadhimva. You say, I don't even want residence in Vaikuntha. You wonder why? Because in Vaikuntha, one does not get darshan of Bhanu Gopala.

There we get the darshan of Krishna. And Krishna is Aishwarya Bhava. So, Sanatana Goswami, who has written this commentary, has also written a book called the Brihad Bhagavatam.

And in that Brihad Bhagavatam it is described how there is a Gopakumar, who has come from the spiritual world, and he is constantly hankering to return back to the Lord. So, he, by the mercy of the spiritual master, rises to the heavens, then to Satyaloka, then Loka, Tapaloka, Satyaloka. Eventually he goes to Vaikuntha, Ayodhya.

He is not satisfied over there. Why? Because his attraction is, by his sarupa, his attraction is to Shyama, Sundar, Krishna. And then from Vaikuntha he comes back again to Bhuloka Vrindavan.

Vrindavan is where he performs sadhana over here, and from there he goes to Oloka Vrindavan. So, na mokshavadhimva. That even residence in Vaikuntha, I don't want.

Why? Na chanyam vruneham vareshad apiha. Nor do I want anything else. Now, what is this sadhana? Obviously, he doesn't want material pleasure, because that is far left behind when we talk about either Brahmananda or about Vaikunthananda.

He says, anyam vruneham, what is that? I do not even want to engage in the other limbs of devotional service. It is in the Bhagavatam, there are several prayers which say that actually engagement in devotional service is superior to residence in Vaikuntha also. Because the essence of Vaikuntha is what? We serve Krishna.

So, if you are engaged, absorbed in devotional service, then that is superior even to Vaikuntha. So, because there, the service is what uses the nectar. And if we can get the nectar here, then it is all the more wonderful.

Because here we can serve the Lord in a way, by preaching His mission and assisting Him. So, na chanyam vruneham vareshadati I don't even want engagement in other forms of devotional service. And what does he want? Idham te vapurnatha gopala bala That is, Gopala, that Lord who has become a cowherd boy.

And he is a child right now. So, Krishna's pastimes are performed in three phases. The Kaumara Leela, the Pauganda Leela, and the Kaishora Leela.

So, the Kaumara Leela is best suited. Kaumara Leela is from appearance to the age of five. Pauganda Leela is from five to ten.

And Kaishora is from ten or eleven to fifteen. So, each of these forms are best suited for reciprocating rasa with particular kind of devotees. The Kaumara Rupa is said to be the Vatsalya Rasa Ashraya.

That means, that Kaumara Rupa of Krishna is best suited for evoking Vatsalya Rasa in His devotee. And therefore, Mother Yashoda always seeks Krishna in the Kaumara Rupa. And the Pauganda Rupa, that means from between six to ten, that is best suited for Sakhyas.

So is it. That is Sakhya Rasa Ashraya. That means, at that time, the friendship with our friends is the most sweet, innocent and unselfish.

And then, as one comes into teenage years, the Kaishora, that is the Madhurya Rasa Ashraya. So, now Krishna's Kaishora Rupa is the highest Rupa. And just as Krishna contains all the forms of Vishnu, we know that in the Brahma Vimohan Lila, Krishna assumed the form of all the Gopas, and all the Gopas manifested across Vishnu when Brahma came into Him.

Just as Krishna contains all the Vishnu forms within Him, similarly, the Kaishora Rupa of Krishna contains all the other Rupas. So therefore, eternally in the spiritual world, Krishna is Kaishora. Kaishora means youthful person.

But, when Krishna is reciprocating with Yashodamayi, at that time, from the Kaishora Rupa, the Kumar Rupa manifests. Because Yashodamayi cannot offer her breast milk to a 15-year-old woman. But for her, the Kumar Rupa manifests.

And for the Sakhyas, the Pauvandi Rupa manifests. So this Bala Gopal is the Kumar Rupa. idam te vapurnatha gopala balam So he knows, this is my master, this is my supreme lord.

But what form has he taken now? He has taken a Bala Gopal form. So Krishna has a human body, has a human form, but not a material body. He has a human form, or we can say a human-like form.

We can't say human-like actually. Because when we say human-like, we are assuming the human form is the standard, and we are comparing it with Krishna. You understand? You know, if we say that, this looks like a lotus.

This particular artistry is lotus-like. That means, we are saying lotus is the original, and this is like the lotus. So when we say Krishna's form is human-like, then what is the assumption? The assumption is that our form is fundamental, and then Krishna's form is like ours.

So, in the new book that has just come out, I wrote, frequently unanswered questions, there is an article, Has Man Created God? So you know, the idea is that, it's not that God's form is like ours, it is our form that is like God's. So Krishna has a human form, but not a material body. So he is Vidamtevapur, so what route has he taken? Gopalabalam.

And what is the benediction that Satyakuni says he wants? Sadame manasya avirashtam kimanyai. Sada means always, manasya avirashtam, let this form manifest in my heart. Manasya avirashtam kimanyai.

What else? What else is worth achieving in this book? That everything is, actually in one sense, this is a rhetoric pre-sort of ecstasy. Rhetoric means, sometimes something, the same thing is said, in a questioning form, that the answer is obvious. Who can be a greater fool than one who rejects Krishna consciousness after getting the appointment? The rhetorical question, what it implies? I should not be foolish like this.

So kimanyai, what are the benedictions of an egoist? Then, now as he is fixing his, he is saying, let this form be manifest in my heart. Then he goes on in the next verse to describe that form. So let's recite the fourth verse again, and then we will go to the fifth verse.

varam devamoksham na mokshavadhiva na chamyam hrdeham varunishad apiha idam devapurnathagopalabalam sadame manasyabhiyashtam kimanyai idam te mukhampurjam atyantanilai pritam kundalai siddharaktaishragopya bhumushchum vidambimbharatavaram me So, idam te, the same prefix also there, idam te in the previous verse, idam tevapurnathagopalabalam, so he is describing that idam. Idam means this. idam te mukhampurjam, mukhampurja, that which is faced like a beautiful lotus.

idam te mukhampurjam atyantanilai pritam kundalai siddharaktaishragopya So, here he is describing that Krishna's face is like a lotus. And, just as sometimes there is a very beautiful lotus, a lot of bees come over there, hum around it to try to get the nectar. So, like that, Krishna's lotus-like face is vritam, vritam means avritam, covered, encircled by his blackish-bluish hair.

idam te mukhampurjam atyantanilai So, Krishna's hair is bluish-black, sometimes it is called black, sometimes it is called blue, it is bluish-black. Actually, Vishwanath Chakrashankar describes that whenever we talk about Krishna, Krishna is like a lotus, or Krishna's lips are like bimba fruit. So, he says, material analogies can never describe the Supreme Lord.

But still, we have to describe in some way. Therefore, material analogies are indicative of the Supreme Lord, not descriptive. Therefore, when we actually have darshan of the Lord, it will not just be like a bimba fruit, it will be something more, something special.

So, when we say Krishna's complexion is like dhanusham, it is not exactly like a freshly formed monsoon cloud, it is something more. But we get an indication, it is indicative, not descriptive. And that's why one poet, while describing Lord Ram's beauty, he says, Lord Ram's eyes are as beautiful as Lord Ram's eyes.

No comparison suffices. So, pritam kuntalayi snigdha. Snigdha means silken, smooth hair.

So, his hair are snigdha. So, curly, silken, bluish-blackish hair, they surround the lotus of Krishna's face. And Krishna's face, when Mother Ishwara sees him, she loves him and out of love she kisses him.

And the marks of Krishna's being kissed are there on his lips. Adharma means lips. Rakta means reddish.

So, Krishna's lips are reddish. Actually, it is described that when Krishna smiles, when Krishna smiles, just like when somebody else smiles very happily, and we see that person's happiness, our heart also likes it, we also feel happy. So, he says, but what is the extent of happiness? When Krishna smiles, a devotee feels so happy, that Krishna's smile can dry up the ocean of sorrow that is there in the middle world.

Somebody, by the heat, can dry up water in a pot. But Krishna's smile, it is not hot, but it is so warm, it is so soothing, and all the lamentation in the heart dries up. And it is said that Krishna's teeth are like pearls.

So, when Krishna smiles, his reddish lips are reflected in his teeth, and it creates a fascinating sight. And the devotee desires that, let me get captivated by this form of the Lord, let this form enter into my heart and conquer my heart, and let me not be attracted to anything else. So, igham te mukham bhojan atyanta nilai prutam kuntalai snigdha raktaishyagopya muhushyam vitambimva rakta dharam me manasya virashtam alam lakshalabhai So, let this form be manifest, manasya virashtam.

alam lakshalabhai, as compared to this laksh, crores and crores of benefits are of no use to me. So, here crores is not a number, crores is indicating to say everything. Whatever else may be there, crores of rupees are of no use to me.

That means that nothing else is of any use to me. In that sense he is saying, nothing else is of any value to me. So, let's recite.

igham te mukham bhojan atyanta nilai prutam kuntalai snigdha raktaishyagopya muhushyam vitambimva rakta dharam me manasya virashtam alam lakshalabhai namo deva damodarananta vishnu prasila prabho dukha jala vimagnam surpadrishti vishyati nirambhataam As he remembers the beautiful form of the Lord, waves of love rise in the heart of Satyagatmani, and those waves flood into his consciousness, and he becomes overwhelmed with ecstasy, and he longs to have the direct darshan of the Lord. So, there is the meditative vision of the Lord, and there is the direct vision of the Lord. The meditative vision means that in our meditation we see the Lord, and that is also wonderful.

At the same time, the devotee also wants to see the Lord directly. So, Sri Prabhupada writes that a devotee desires, but does not demand to see the Lord. A devotee certainly desires, because out of his love he wants to behold the form of the Lord, but he knows that I am not qualified, so he cannot demand from the Lord.

He desires, but does not demand. What to speak of Krishna's two-handed form, even the Vishwaroop, when Arjuna desires to see in the 11th chapter, he says, sattva yadi me drishyam He says, if you feel that I am qualified to see, then please show this form to me. That is the mood of a devotee.

But here he is petitioning. So, after he is seeing the beautiful form of Bala Gopal, in his meditation, he longs to see that form directly in front of him. And therefore, he knows, how can I beseech the Lord? The best way to beseech the Lord is by chanting His name.

Chanting the name immediately attracts the attention of the Lord. In the Adi Purana, Lord Krishna says to Arjuna, that one who holds my name in his heart, I hold his name in my heart. So, chanting the name of the Lord is a way by which we can easily endear ourselves to the Lord.

Therefore, he starts calling out. So, he calls out five different names. So, Isha is the supreme Lord.

So, there are five lines in the first two lines, and one name in the last line. So, Dev, you are the giver of all benedictions. And Sanatana Goswami describes that there is a flow of thought.

Why is he using these particular names? It is not just for metrical or musical considerations. There is a depth of thought. Now, Moudeva, you are the giver of benedictions.

And Damodara, what is it that you give? The best benediction is, you give yourself to your devotee. And the proof of that is, that you allow yourself to be bound by your devotee, as has happened in the Damodara past. Moudeva, Damodara, Ananta.

Ananta means that, not only, he is not referring to the Anantashesha, incarnation of the Lord over you. He is saying that your mercy to your devotee is unlimited. It is not limited just because I am unqualified.

It is not limited. Now, Moudeva, Damodara, Ananta. And if somebody says that, the Lord may say that, you know, I am in the spiritual world, you are here in the material world, how can I manifest my form? He says, Vishnu, you are present everywhere.

The word Vishnu, what does it mean? Vishwa and Anu. So, that Lord who is present in every Anu of the Vishwa, is called as Vishnu. So, Vishnu refers to the all-pervasiveness of the Lord.

Moudeva, Damodara, Ananta, Vishnu. So, proceed. Proceed means, be pleased with me, my dear Lord.

One purport propagates, that the devotee prays to the Lord, please be pleased with me. Please be pleased with me. Proceed.

Proceed, Vishnu. So, Moudeva, Damodara, Ananta, Vishnu. Proceed, Prabho.

So, Prabho, here Prabho means the master. So, you are my master, you are my Lord. Because I am your servant, you will surely bestow your religion on me.

And the last line he used the word, Isha, Grihanesha. So, Isha means, the Lord may say that, actually, you have material vision, I am spiritual, how can I display my form? He says, you are Isha. You are the supreme controller.

You can do whatever you want. You are omnipotent. And because you are omnipotent, you can manifest yourself in whatever form you like.

So, you can manifest yourself even to my vision. So, he is praying like this. So, this prayer has two parts.

This prayer is, actually this prayer has all the three things in it. It is Samprasanatmika, Dainabodhika and Lalsami. So, the Samprasanatmika is, he is calling out the six names of the Lord.

And then the Dainabodhika is, he is expressing his fallen condition. Dukha, Jala, Abdi, Magnam. So, Abdi means ocean.

Dukha, Jala, Abdi, Jala, Jala. The water of misery. I am drowning, Magnam.

I am drowning in the ocean of misery. Now, this ocean of misery is not the Bhavasagar. Yes, the Bhavasagar is certainly an ocean of misery.

But for a devotee, the real misery is separation from the Lord. So, he is drowning in the misery of the ocean of separation from the Lord. Dukha, Jala, Abdi, Magnam.

So, therefore, what does he want the Lord to do? Kripa drishti drishtya. My dear Lord, seeing how I am drowning in this ocean of mercy, please bestow your merciful glance. Kripa drishti karuna katakshe, it is said.

Katakshe, side-long glance. Karuna, merciful. Kripa drishti drishtya.

Ati dinam vaikanu. Actually, scriptures talk about two kinds of side-long glances. You know, even when a woman casts a side-long glance at a man, that captivates the heart of the man.

Similarly, actually, not similarly, Lord's glance is original. And the material glances of the metal forms are the perverted reflection. So, it is said that, actually, when a woman glances at a man with a side-long glance, his spiritual life ends.

But when the Lord glances at the soul, with his side-long glance, his material life ends. So we want that our materialistic existence should end now. Kripa drishti drishtya.

My dear Lord, please, bestow your glance on me. The Prabhudana says, we praise, what is the power of the glance of the Lord? Actually, it is described that the face is the most beautiful part of the body. And in the face, the most beautiful part is the eyes.

Eyes are most expressive. The eyes and the smile, they are the most expressive part of the face. So, actually, it is described, Prabhudana says, what happens by the side-long glance of the Lord? karivalyam narakayate tridashapurakashyapushpayate durdantendriyakalasarpa-patlibhrotkhatadamstrayate viddhimahendralishtakitayate karunya-kataksha-gavaibhavatam gauram evastumaha He says, when one gets the karunya-kataksha, the merciful side-long glance of the Lord, by that glance, karivalyam narakayate, the liberation appears to be hellish, because in beholding the glance of the Lord, there is so much happiness, that everything appears insignificant.

tridashapurakashyapushpayate Tridashapur is the heavenly abode, tridashapur akashyapushpayate, that looks like a flower in the sky. The flower in the sky is? There is no flower in the sky, isn't it? Sometimes the cloud may look like a flower, but it's illusory. So like that, all the heavenly pleasures are seen to be illusory.

And then, durdantendriyakalasarpa-patlibhrotkhatadamstrayate that the senses are compared to be like snakes. Why are the senses called like snakes? When a snake poisons, bites and poisons, then the person becomes sick and dies. Similarly, the senses inject within the soul the poison of the enjoying mentality.

And then the soul's spiritual consciousness, Krishna consciousness, weakens and dies by that. The senses are considered to be like poison. But if the poison tooth of a snake is broken, then the snake becomes harmless.

So like that, once one gets the merciful glance of the Lord, then durdantendriyakalasarpa-patlibhrotkhatadamstrayate So, the teeth become broken. Because the senses understand that actually rather than gratifying themselves, if we use the senses for serving the Lord, there is a better happiness. So then the enjoying mentality breaks.

And then, it says, viddhi mahendrasya keeta mahendrasya keetayaki that those devatas were considered to be very great personalities, like Mahendra, Indra. Keeta is insignificant. What is so great about it? karunyapataksha That is the power of the mercy of the Lord.

So he is praying, krupadrishti vishtya ati dinam vatanu So again he is begging by expressing this fallen condition. dinam I am very fallen. Again he uses the word in the next line.

ajna So I am ignorant and I am fallen. So, somebody may say, I am fallen but I know how to raise myself. He says, No, I am fallen and I don't even know how to raise myself.

Only you can raise me. So actually there is a fundamental difference between material life and spiritual life. In material life, whenever we want something, like, now all of you are going for campus interviews.

So, in campus interviews basically, when we want a job, therefore, we show all our qualifications. You know, I have got this much marks, I have done this extracurricular course, I have done this co-curricular course, I have presented this paper, I have won this debate. Therefore, please engage me in yourself.

So, in material life, basically, we show all our qualifications and then beg for service. So, the whole, when you make your CV, your bio-data, it's all about, you know, boosting your false ego. Showing how great I am.

So, even devotees have to do that. You may have to do that because you want to get a good job that helps you in your spiritual life. But that's what it is in material life.

You have to prove how great I am. But when we come to Krishna, the approach is entirely different. Because, you know, we don't have any qualification to receive Krishna's mercy.

So, we are actually begging from Krishna. And when we beg from Krishna, we get something when we show our disqualifications. You know, if a beggar comes to us and he says, Aaj sabhe maine poori pakoda khaya hai, us bheeg de doge.

So, a beggar has to show his disqualifications. I have not eaten anything. I am starving.

I am sick. Please help me. So, like that, when we come in front of Krishna, we have to show our disqualifications to Krishna.

Of course, Krishna knows our disqualifications already, better than us. But, but we have to acknowledge them in front of him. That shows that we are being humble in front of him.

So, you see, so he is expressing his disqualifications. I am fallen, and I am ignorant. grahane shamaam agyam edhya akshi drishya So, what does he want? He says, my dear lord, you cast your glance on me, and when you see how I am suffering, what should you do? Edhya akshi drishya means with these eyes, drishya, please reveal yourself to me.

So, he is praying, my dear lord, please let me see your bal gopal paun. That which I am seeing in my meditation, let me see it directly with my eyes. And then, because this is such a lofty thing that he is asking for, he didn't ask this in the beginning.

This is the whole prayer glorifying, and then at the last, edhya akshi drishya because otherwise it becomes such a presumptuous prayer to ask. You know, somebody is, if you are going on a, if somebody is going in a car, and a Mercedes car is there, and it stops at a road signal, and the beggar comes along, and then, kya chahiye? Yeh car vidho mujhe. Give me this car.

It's such an outrageous thing to ask. You are a beggar, you ask for a few paisa, few rupees, how can you ask for the car? So, actually, see, generally when people give alms also, they give what they don't need at all. You know, if there is something refused in the house, then they give it for charity.

Their old clothes which nobody is using, they give it for charity. Or, food that, either we give what we don't need, or what we least need. Somebody has a lot of money, we give a little money, it doesn't make any difference.

But, when we are asking Krishna for prema, for his direct darshan and his bhakti, that is what is dearest to his heart. And that's why Bhagavatam says, muktyam dadhati karichit nasma bhakti yogam. That Krishna gives mukti very easily, but he doesn't give bhakti.

Why? Because when he gives bhakti, then that devotee becomes conquered by that devotee conquers the Lord by that bhakti, and the Lord becomes his servant. That's why the Lord does not give bhakti very easily. So, he is praying that, my dear Lord, etyakshi darsha, please behold, please reveal yourself to me in front of my eyes.

Now, he starts feeling a little apprehensive. Such a big thing to ask for! How can I ask for the Lord? How can I ask such a big thing from the Lord? And, in that mood, he sings the next verse. So, let us sing both verses.

namo deva damodarananta vishno prasidha prabho duhkha jyadhi magnam rupa-drishti-drishta jyoti namba-dhanu grahani-svama-jnane etyakshi-drishta kuvera-atma-yogastham utseva-yajvan gaya-mokshita-bhakti bhaja-ukrita-uca tatha prema-bhakti svartha-mukha-yaksha na mokshe-graho namo deva damodarananta So, then, the Lord, you see, is asking such a big thing. A beggar comes and asks for a Mercedes. Then he reminds him, but you gave a Mercedes last year to somebody else also.

So, please give me also. So, kuvera-atma-yogastham That, yes, he is thinking that I am fallen, I am ignorant, I am an offender. How can the Lord reveal his darshan to me? But he reminds the Lord, I say, Lord, the kuvera-atmaja, that the sons of kuvera, who were they? Kuvera and Manigreev.

They were also offenders. Kuvera-atmajao baddhau-murtyaiva yadvat But you delivered them. baddhau-murtyaiva yadvat So, here he describes the great contrast.

What is that? baddhau-murtyaiva You are bound. So, normally, if I am bound, somebody else has to come and release me. So, when the Lord is bound, he, while being bound, he releases those who are bound.

And not just from ordinary ropes, the ropes of material existence. So, when the Lord is bound, it is not that he is under control of anyone. Still, it is his own leela going on.

And he is supremely independent, even when he is bound. So, kuvera-atmajao baddhau-murtyaiva yadvat kvaya-moti-tao You release them. Now, what did you release them from? It was not just that you released them from the body of the tree.

Yes, if they are released from the body of the tree, after that, they will again go back to the heavens and develop the enjoyment mentality again. But no. kvaya-moti-tao bhakti-bhaajao-krutau-cha You give them bhakti.

How did they get bhakti? For two reasons. One is, first of all, they were connected with those who are your devotees. Kuvera is your devotee and Narada is also your devotee.

So, they were the sons of Narada, they were sons of Kuvera and they had got the mercy of Narada. Of course, they got the mercy through a curse. But even the curse is actually a form of mercy.

kvaya-moti-tao bhakti-bhaajao-krutau-cha So, you give them bhakti. So, Nalagu and Manigri, they go back to the heavens but their heart is completely purified and therefore, after being delivered, they offer prayers to Krishna who is bound and they say that please let us engage in your devotional service forever. vaani-guna-nu-katha-ne shravanau-katha-yaam They pray, vaani-guna-nu-katha-ne let our speech always be engaged in speaking your guna and katha.

shravanau-katha-yaam Let our ears be used in hearing about you. hastau-chakar-masu Let our hands be engaged in serving you. manasis-tattva-dayorna Let our mind be always engaged in thinking of you.

dhrishti-svarnam darshane-stubhavat-tanunam And the last thing that they say, it's a long verse, I'm just skipping some things. The last thing they say is very interesting. Dhrishti, with our eyes, they know that they are not going to get to see Krishna constantly.

They are so fortunate that by the curse of Narada they were, they became priests in the same courtyard of Nanda Maharaja Krishna Vasudev. They know that they are not always going to see Krishna. But they, sataam-darshan, sataam means devotees, dhrishti-sataam-darshane-stubh That let our eyes be used to behold your devotees.

tubhavat-tanunam Because your devotees are non-different from you. Why are the devotees non-different from you? Because the devotees remind us of you. And that's why once a devotee asked Prabhupada, Prabhupada, if a devotee remembers the spiritual master at the time of death, will he go back to Krishna? He said, certainly.

Because, what is the spiritual master always telling us? Remember Krishna. So, dhrishti-sataam-darshane-stubhavat-tanunam Especially sometimes when we are travelling in a train and all alone, you see one other devotee in dhoti kurta, you feel so happy. It is like seeing from oasis in a desert dhrishti-sataam-darshane.

So, they are praying, let our senses be engaged in your devotional service. So, he is telling that, what did you give them? Tatha prema-bhaktim Just as you give them prema, you give me that prema also. Tatha prema-bhaktim Vakam me prayaccha Please give it to me.

Although they were also offenders, although I am also an offender, but still, just as you give them prema, give the prema to me also. Namokshe graho me spidamodareha O Lord Damodar, namokshe graha I do not want moksha. So, you wonder why he is telling so many times, I don't want moksha.

Twice he has said, I don't want moksha. Twice he has said, I don't want anything else. So, actually, something can be emphasised by positive and negative.

I want this and I don't want anything else. So, how Krishna does with us also in our life is, sometimes, when a baby starts crying, then, the mother comes and gives some toy to the baby. And then, the baby starts playing with the toy and the mother goes away.

And again, the baby starts crying. And the mother comes and gives another toy. And then, the baby starts playing with the toy and the mother goes away again.

And then, the baby starts crying again, the mother gives the toy, and the baby keeps crying. The mother gives another toy, the baby keeps crying, the mother gives another toy, the baby keeps crying. And then, the mother asks, what do you want? Which toy do you want? He says, I don't want any toy, I want you only.

And then, the mother picks up the baby and embraces him. Like that, when we are practising bhakti, Krishna will give us various toys. He will give you some abilities.

You will be able to speak very nicely, you will be able to read very nicely, cook nicely, sing nicely. They are all toys. And if you become happy with these, Krishna will go away.

So, yes, we can use all these in Krishna's service, but we should be crying for Krishna. It's not that we become satisfied with these things. So, yes, that's why I say, no, I don't want this, I don't want this, I don't want this.

So we express our desire in both ways. One is by what we long for and what we don't long for. So, yes, of course, if we get material abilities, if we get material posts, we can use them in Krishna's service.

But that is not our goal. Our goal is service to Krishna. And for our service to Krishna, if we get certain things, it's wonderful.

We may get some invoices also. We have so many posts. Somebody will become front line, somebody will become OC, somebody will become PM, somebody will become… so many things like that.

The posts are useful for us as long as we use them for serving Krishna. But we don't long for the posts. We long for the service.

And the posts are given to facilitate the service. Not that the service is done to achieve the posts. That's why different things.

We don't do service to achieve a post. We actually do the service just to please Krishna. And to help us please Krishna more, we are given the posts as a facility to do the service better.

So, you know, we pray that na mokshe graho me. I don't want moksha also. Now we see the same mood of positive and negative in the famous Harer naam auras.

Isn't it? Harer naam a, Harer naam a, Harer naam eva kevalam. So, three times positive and then three times negative. Naasti eva, Naasti eva, Naasti eva.

So, that is because we are dull-headed. So the scriptures have to tell us again and again. Now the Lord is not dull-headed, but the Lord really wants to test the sincerity of our heart.

Because superficially we may tell that I want pure devotional service. But the Lord laughs, you really want it? You know, our hearts are saying something else. Just like when we wake up early in the morning, the alarm rings.

And the alarm is telling us wake up. And our mind is telling us go to sleep. Isn't it? So like that we are praying for something but our heart is saying something else.

That's why He is expressing again and again to the Lord to say that this is what I want. I don't want anything else. And then He again concludes with the sampraatnaatmika prayer.

He doesn't end with just asking. So, let's recite the two verses. namaste sthudamne sthudam diptidamne katiyotarayad abhishvasya dhamne namo rahikayai katiyabhyayai namo nantadhilaya devayadubhyam So, namaste sthudamne sthudam diptidamne Actually, I offer my obeisances to that effulgent rope which is sphurat dipti which is shiny, that is effulgent.

That rope. Why is He offering obeisances to the rope? Because the rope is so fortunate that it is able to participate in the pastimes of the Lord. It is being used to touch the belly of the Lord.

He is saying I am not able to participate I am able to observe only. I am not able to touch the Lord also. The rope is able to participate in the pastime and touch the Lord.

So, namaste sthudamne So, actually everything that is connected with the Lord also becomes sacred. So, the Lord's paraphernalia when the deities wear some ear ring the deities wear some garland they all become the prasad of the Lord. Prasad is not only what we eat.

And all the prasad if the Lord has worn a garland and we wear it that also purifies us. So, the tadiya it is called the tadiya the paraphernalia of the Lord is also sacred. He is offering obeisances to the rope.

Then He is saying when I offer obeisances to your belly namaste sthudamne sphurat vittidhamne tvadiyo dharayad udar this same word udar had come in the word dhamudar also. So, tvadiyo dharayad vishvasya dhamne So, your belly is the abode of the Vishwa. It is from the belly that the navel it is from the navel of the belly that the lotus comes from which Brahmaji is born and He creates the whole world whole universe.

So, vishvasya dhamne that is not an ordinary belly. It is actually the abode of the whole world. So, I offer my obeisances to that belly.

Then, as he is thinking about the Lord he also thinks about when we think about the Lord we always think about the devotees of the Lord also but the Lord is never alone. So, he thinks about the topmost devotee. namo radhika yai tvadiyo priya yai So, why does he remember Radha Rani? Two reasons.

He thinks that my appeal to the Lord is so great that the Lord may not fulfil. Therefore, namo radhika yai He is calling out Radha Rani. You fulfil my dear.

tvadiyo priya yai This Lord is real to you. So, if you petition He will surely fulfil. So, actually it is described that you know we have Lord Balaji So, there is Bhudevi Sridevi Normally, His form is accompanied with these two consorts.

So, when a soul goes in front of Him and prays My dear Lord, please have mercy on me. This is a sinful wretched person. Why should I have any mercy on you? Isn't it? He looks at Sridevi and Sridevi says Yes, my dear Lord.

He is fallen but you are known as the Lord of the fallen. Therefore, you should have mercy on me. Lord is a little annoyed and he turns to Sridevi Bhudevi First Sridevi says Yes, you are the Lord of the fallen Therefore, you should have mercy on me.

He is fallen but you should have mercy on me. Then he turns to Bhudevi and Bhudevi says I disagree with her. Lord says Yes, at least somebody is on my side.

He says Yes, these ordinary souls are fallen but among all those fallen souls at least He has come to you. Therefore, He is not fallen. Therefore, you should give mercy to Him.

Then Lord will attract from both sides. Then He gives mercy to Him. Therefore, Namo Radhika Padiyapriya He is praying to Radharani that you please petition on my behalf to the Lord and then He will just throw the mercy.

Another meaning of Padiyapriya is also that to Radharani Krishna is dear and also to Krishna Radharani is dear. Often when we pray we can offer our individual prayers but we also repeat the prayers of the great devotees. Because when we repeat the prayers of the great devotees by those prayers if we remind the Lord about those great devotees and we remind the Lord about those devotees then the Lord becomes pleased by that memory and then His heart becomes soft and then whatever petition we can make we make the Lord will reward that.

These are all spiritual strategies. And then My dear Lord this pastime is so wonderful but Namo Anantalila You have performed unlimited pastimes like this. Sanchiputra how great is your mercy that we can absorb ourselves in your pastimes and you have performed unlimited pastimes like this.

Devaya Tukhyam So to that Lord Namo I offer my obeisances. Let me recite the last line once again. Namaste Sudamne Sudamne Sudamne Sudamne Sudamne Sudamne Sudamne Sudamne Sudamne Sudamne Sudamne Sudamne Sudamne Sudamne Sudamne Sudamne Sudamne Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama, Hare Rama, Rama Rama, Hare Rama, Hare Rama, Rama Rama, Hare Hare, Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare, Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama, Hare Rama, Rama Rama, Hare Hare, Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama, Hare Rama, Rama Rama, Hare Hare, Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare, Ok.

So where is he talking about, Saraswatham or Warangal, or both. Ok. That is a coming trend, it happened you know, ok so et cetera, et cetera, etc.

So that guy is talking of Saraswatham. So where is he talking about Warangal, Nash? Ok ok, then that is ok with me. because it will be a lot of travelling also then oh really ok saturday ah so he wants me on sunday then ok so saturday evening or something i will go to there suratkam oh really that's excellent then so tomorrow ya you see you know the thing is that if he wants me to come then that is but he doesn't seem to be very interested that's ok with me actually you can tell him also that just now on this weekend Balagorin 2 has also gone there so Balagorin 2 is also there so Darshan 2 is also going there so maybe it's not so essential so you can just check with me because he is also going to suratkam sadayogi prabhu ok ok so then so what did he say no no no actually i would prefer na because sadayogi prabhu is also too frequent he goes once a month only so he can do classes there on that weekend next weekend i can go ok ok so fine so tomorrow how should we come ok and from there only i will go back to Pune ok ok fine ok so i hope this didn't take too much time for you for the whole thing that's ok that's not a problem so this is fine with me ok ok ok ok ok ok ok ok ok ok ok ok ok ok ok ok ok ok ok ok ok ok ok ok ok ok ok ok ok ok ok ok ok ok ok ok ok ok ok ok ok ok ok ok ok ok ok ok ok ok ok ok ok ok ok ok ok ok ok ok ok ok ok ok ok ok ok ok ok ok ok ok I don't know if you can hear me or not, but if you can, you can hear the sound of the engine.

It has no sound. I don't know if you can hear me or not, but if you can, you can hear the sound of the It has no sound. engine.

I don't know if you can hear me or not, but if you can, you can hear the sound of the It's the rain boss. You mean here or here? Here. There is not rain.

Yesterday morning it was. It's not today. Here is not rain.

Yesterday we used the drain. I think the last time I used it was when we were talking with… Here comes Shri Ram. He asked him to call.

It was morning. This is the charger, no? The charger is not the same one. This is charger for the flashlight.

Charger for the mobile. See, this works also. Charger also.

He told me. And he said both are same. Yeah, because it's looking like that.

Do you like it? I like it very much, but… You are not going to take? No, no. When do you take? That is the question. No, you don't take dinner, no? So, for you this fits in.

Like, it means… Okay, okay, okay. What are you going to do? You can just stay last to that room. And then you offer.

And the afternoon is done for the lunch. You can offer this also. If somebody takes, you know, it will be… Oh, sorry.

Do you know what happened to the mobile? Not the mobile. The laptop that was here. It took a few days.

For morning, around 4.30. Oh, I am very sorry. It must be a miscall. No, most of the time it behaves like that, no? Miscall, I mean.

Our numbers are also not stored in that. So, like, do you know my name? I am not going to put. At least you should keep it on.

I don't want it. Can you just… Tell me. Call me at home.

So, the current plan is, as of now, we will not go to Warangal. So, it will become too tight. Great.

So, it will become too tight, the whole thing. So, tomorrow we move from here to Bangalore, to Yoga. And there we will be there for almost three days.

And next Saturday, we will go to we will go to Surat Kal. Then from there we will go to Pune back. Is that ok? Going to yoga where? Yoga? When you are going to yoga? Tomorrow, after morning.

This is also yours, no? This is my number. Will be here or there? Here only. So computer… No, no, no.

Then? Then. One hand out. This one.

This one. Then you put. You put.

How do you put it on? Just in your feet. In the boots. In the boots.

Then you put it there. You go on the village boot mobile, boot laptop. What is the name? Village.

On your mobile, you can call. See you can make it. How did you find out? I didn't find out from him.

That's not so easy. He may have a number. Are you related to anyone? No, I'm not.

I have a file here. I had a computer but it crashed. I don't want to talk about it.

It's a PDF file. So I wanted to make a PDF file. But it's not available.

A PDF file you can't resolve here.