Vraje prasiddham meaning – Invite the ultimate thief to plunder the heart

Transcript

This is an AI-generated transcript and may contain some errors.
thank you opangananam chitukulachauram anekjanmarjitapapachauram chauragraganyam purusham namami this is a song by Bilwa Mangal Thakur and this is a very special way to glorify the lord by referring to him as the greatest of thieves chauragraganyam purusham namami this is more or less the chorus of all the lines nearly all the lines in this song and the song itself is called chauragraganyam agraganyam means the first to be counted, the number one, numero uno so the top most among the thieves the ashtaka the eight verses glorifying the top most of thieves and the chorus line is chauragraganyam purusham namami I offer my obeisances to that being who is the top most of the thieves that person who is the top most of the thieves now thieves are also objects of admiration but usually among other thieves so those who are small thieves may admire big thieves, oh I want to become a thief like that but among civilised cultured people people with values thieves are not usually admired unless of course thieves are somebody like Robinson Crusoe or Robin Hood or whatever some thieves who steal from the wealthy and give to the poor but those are rare and there also the moral values are skewed are sometimes questionable but here here is a saintly person who has renounced the world who is living in austerity and poverty and who has no interest in stealing from anyone at all nor is he interested in correcting social evils by redistributing wealth even if it is by unfair means and yet this person is glorifying a thief and is glorifying oh you are the greatest of thieves a theory is at best a theory is punished it may be forgiven but it is very rarely praised so the theory that is being praised over here is of a different kind but the idea is that all creativity is meant to be used in Krishna’s service and ultimately all human faculties good human faculties are meant to be used in Krishna’s service so human creativity is also meant to be its perfection is to be used in Krishna’s service and to come up with creative ways of praising Krishna is to use the human intelligence, human faculty for creativity in devotional service and that is demonstrated by Bilvamangal Thakur in this song so what are the kind of things that this thief steals he mentions in this song Prajeprasidham Navaneet Chauram Prajeprasidham this person is famous in Vrindavan as Navaneet Chauram Navaneet the butter so Krishna steals butter now when the Europeans came to India after their colonial invasion started becoming successful first they came on financial mission but then eventually they got political power and as they started getting more and more interest in India they started exploring Indian culture and when they saw at various places in India this picture of this cute little boy having one hand in a butter pot and other mouth with butter all around who is this boy and they got the reply this is God what is he doing stealing butter God stealing butter just got intellectually short circuited they couldn’t comprehend God in the Judeo-Christian conception is a majestic being capable of causing storms and sending thunderbolts and parting rivers and it’s a very inaccessibly forbiddingly powerful conception of God who is quite distant the idea of a small baby or a small child being God is as far from the Judeo-Christian conception of God as you can get and the God stealing butter that is, why butter of all things, they just couldn’t figure it out so Navaneet Chauram so why does Krishna steal butter because he likes it butterer, he likes the taste of butter he is a person and he can steal whatever he chooses but then butter also is the combined manifestation of the love of his many devotees, the cows give milk, so the milk represents the love of his devotee cows and then that milk is worked upon and transformed by his devotees, the gopis who churn milk and make it into butter so like that the butter represents the concentrated love of both the cows is concentrated through the loving efforts of the gopis and Krishna he wants their love, so he is actually stealing their hearts by performing mischievous pastimes centred around stealing butter, so he steals butter and through the mischievous pastime that he engages in stealing butter engages in while stealing butter he steals the hearts of his devotees so he is famous in Vrindavan as the butter thief but he is called as the butter thief in a sweet way, butter everyone loves him for his butter thievery, everyone loves him for his mischief and that his enduring sweetness is manifested in his stealing butter and he refers to the gopis, the younger gopis this is the famous pastime where the gopis were fasting and performing austerities for nearly a month in Jamuna praying to praying to Katyanidevi to give Krishna to give them, to bless them with Krishna as their husband and Krishna just when the vrata was getting over came and fulfilled their desires a woman is not supposed to be unclothed in front of anyone except her husband so when Krishna came there and stole their clothes and then they had to come out of the river unclothed to accept those clothes so then at that time by being unclothed in front of Krishna actually Krishna fulfilled their desire, Krishna implicitly accepted that he was their husband and they were his wives and Krishna fulfilled their desires in next year when actually they performed Rastela and also in the Brahma when he actually got married to the gopis when Krishna had expanded as all the gopas, the gopas were asleep due to Brahma’s spell so Krishna in that sense was actually not immoral but he stole the gopis clothes gopangananam chidukul chauram so the clothes as we know represent the false ego the body is compared to the clothes and body misidentification is compared to the false ego body misidentification is the false ego essentially so Krishna is taking away the clothes and eventually returning them means when we turn to Krishna, when we surrender to Krishna he takes away our false ego and by contact with him that false ego becomes purified, it becomes the true ego, the pure ego and Krishna returns it back to us when we surrender to Krishna it is not that we lose our individuality but it is that we lose our selfishness, we lose the various misconceptions that obscure our individuality actually, that pervert our conceptions, our desires and Krishna returns our pure ego to us aneka janmarjita paapa chauram and this supreme lord, what does he do? he also steals aneka janmarjita paapa chauram, the sins which have been accumulated for many lifetimes now, nobody people normally accumulate money, wealth, nobody accumulates sins, but here the usage is made in such a way to underscore the point that actually, we unwittingly have accumulated sins for many lifetimes and having accumulated sins like this, aneka janmarjita after having accumulated sins like this it’s very very difficult to break free from these sins, but by Krishna’s mercy it is possible because Krishna is all attractive, all merciful, all purifying and when we surrender to him, aham tvam sarva paape bhyo mokshe shami maa shucha he frees us from all sinful reactions just as a criminal may be punished even may be on the death row, but if the head of the state decides to give amnesty, decides to give pardon, then the person can be freed from the sentence, so like that Krishna can steal away the sins from many many lifetimes that is not actually stealing in one sense that actually it is taking away that which is a burden but the point is, sometimes we don’t realise that it is a burden but Krishna steals it away from us, that is his great mercy, such is this person who is a great thief chauragra ganyam purusham namami so that person who steals the butter steals the clothes of the gopis and steals our sins I offer obeisances to him he says and the second stanza shiradhikaya rudayasya chauram navambudhasham alakanti chauram padashrutanam cha samastha chauram chauragra ganyam purusham namami shiradhikaya so the first line he says that he also steals the heart of Srimati Radharani, shiradhikaya rudayasya chauram now the Gaudiya Vishnu Acharyas Prabodhan Saraswati especially in some of his more esoteric books he describes when was the first meeting between Radha and Krishna and Anandanjap also talks about this to some extent Jiva Sun of course this is a momentous event many Acharyas talk about but Prabodhan Saraswati gives a very thrilling narrative he says that actually Radharani contacted Krishna in three different ways, now she once heard the song of flute and she understood that some very attractive male is playing this song now this was of course Radha and Krishna had met for the first time when Radharani or they had just seen each other for the first time when Radharani was a baby and just a new born infant who would not open her eyes and she opened her eyes for the first time and Krishna appeared in front of her and Krishna and Anand Maharaj and all of them visited the house of Rishabhanu Maharaj but after they came to the age of yauvana for the which is appropriate for the reciprocation of Madhuri Ras then at that time the first interactions the significant interactions that happened at that time where Radharani heard the song of the flute and she felt that this master musician who plays the flute in such a beautiful way this is the lord of my heart, I have given my heart to him and just by the song of his flute Krishna stole the hearts of the Gopis, of Radharani Shri Radhika ya Rudhaya Se Jauram but then afterwards Radharani also at one time saw Krishna now when she saw Krishna she did not know this is the same person who was actually who was playing the flute and she when she saw Krishna she just such an attractive person he is the lord of my life, I have given my heart to him she started thinking what kind of woman am I that I have given I have fallen in love with two people Krishna’s beauty is such that each attribute of his beauty can captivate and steal the heart of his top most devotee in fact of all his devotees so she fell Radharani fell in love with the flute song of Krishna she fell in love with the form of Krishna and then at one time Krishna was just passing by she did not see him she just smelled the fragrance the aroma she fell in love with this person she thought this is the third person and she thought what kind of person am I that I have fallen in love with three different men but then her relief was so great when she realised that actually that person was the same person, same person at all attractive form, captivating fragrance and mesmerising flute music and in all these ways Krishna stole the heart of Srimati Radharani Shri Radhika yaarudayasya chauram Navambudu Shyamala Kanthi chauram now here Bellumangal Shakur goes from historical to metaphorical where he is saying that Krishna has stolen the effulgence, the complexion the colour of Navambudu Shyamala Ambuda is that which gives water that is a cloud, Nava is new Shyamala so the newly formed rain cloud is blackish in colour and Krishna’s complexion is like that newly formed, Ghanashyam as we say, Krishna is one of Krishna’s names so Krishna’s complexion is like a newly formed monsoon cloud so here Bellumangal Shakur goes into metaphorical and says Krishna has stolen in a poetic metaphorical sense he says Krishna has stolen the Kanthi, the effulgence the beauty of the freshly formed monsoon cloud now ultimately philosophically speaking the beauty of everything comes from Krishna, he is the source of all attractive things all beautiful things come from Krishna so even the beauty of the freshly formed monsoon cloud comes from Krishna, however in this particular case Navambudu Shyamala that he is saying that the point is that normally people may not behold the form of Krishna they will see, but people all over the world can see newly formed monsoon cloud and see how beautiful it is and then they will say oh Krishna, if they come across Krishna Krishna is so beautiful like that so from people’s point of view the earlier reference point will be the cloud and then it will be Krishna and that saying is Krishna has got the got the beauty of the complexion of that freshly formed monsoon cloud and those who take shelter of him, he steals everything from them now what does it mean, how can god steal from anyone how can god steal everything from someone normally people go to god to get things from him if god starts stealing everything then who will go to him now this is a prayer of ecstatic devotion and god stealing everything from us is supremely auspicious what exactly he means by god steals everything from us, he mentions in the next line so now when Krishna steals, his stealing is not like the stealing in this world because in this world when someone steals actually we lose everything we actually are so unfortunate that we end up with nothing but when Krishna steals then that is the supreme auspicious thing for all living beings because Krishna is the source of all attractive things and our attractions to various things are misdirections of our love so whatever we are attracted to, whatever we consider as our treasure, as a treasure, that actually is the very thing which is not a treasure, which is actually keeping us away from Krishna so if we recognise, if when Krishna takes these things away from us then by that whatever is distracting us from him goes away and then we are left with nothing but Krishna, our attraction becomes completely focused on Krishna and that way it is all auspicious that will be discussed further in the next text so this is this theme continues this lord makes his devotees those who take the shelter of him he leaves them with nothing, he takes away everything from means one does not possess anything those who take shelter of him they are left with nothing they are left with nothing, Krishna says he makes them into beggars he makes them without any home and not only does he make them without any home some people have gone away from home for travelling but at least they have a direction they will go back home but Krishna maddens his devotees so much that they don’t even know where they are to go they don’t even have any destination, he takes away their destination which is home as poet says, home sweet home there is no place in the world like home so people think that home is the destination Krishna takes away their home and Krishna takes away the path to the home also that means the devotees feel that there is no place in the world which can be our shelter where should I go in this world in this world where I am not connected with Krishna, there is nowhere where I can go, so Krishna takes away the goal and Krishna takes away the path also in this way he says who has seen such a fearsome thief where is such a where is such a fearsome thief no one has seen nor has anyone heard of such a thief anywhere in the three worlds normally if somebody comes and steals that person may steal some possessions from our house if somebody get into our house steal some valuables or somebody is too forceful that person just throws out of the house but at least we can go to police station we can go to relative but if somebody steals away not only our home but the path also, that means we lose all orientation all bearing, the person is left with nothing what to do so when a devotee falls in love with Krishna the devotee loses interest in everything material and the devotee becomes completely transcendental to everything material and all the paths and destinations that materialistic people very fervently pursue, all of them become meaningless for a devotee and in that way a devotee becomes akinjani devotee is left with nothing but when we are left with nothing we get we open our heart to the source of everything that is Krishna when worldly possessions crowd our heart worldly attachments fill our heart then there is no place for Krishna within but when there are no more worldly possessions and worldly attachments left then what happens the arena of the heart becomes becomes becomes open for Krishna to enter and enthrone himself and when Krishna enthrones himself as the lord of our heart that brings supreme fulfilment, supreme joy supreme ecstasy so whatever pleasure we have got by whatever we have lost we will get all that and much more when we surrender to Krishna so this is the speciality of this all attractive lord that he takes away everything and then he gives us more than everything, now Krishna is everything and he is more than everything because he is the source of everything he is the lord who is beyond everything in this world so he is the greatest treasure and he gives himself to us so he is a thief who steals everything and then gives more than everything gives himself Ashi now he says that what is the magnitude of the thievery what is the capacity for robbery of this person sometimes some thieves are also proud of their track records you know some thieves may brag I stole 1 lakh rupees somebody says 1 lakh is nothing, I stole 10 lakh somebody says I stole 1 crore and like that even thieves may brag of who is on the biggest robbery somebody says I stole 50 crores 100 crores whatever like that he says now this person is so great that he steals just by his name just by his name what happens just by his name he steals unlimited the pile of sins even if they are as huge as a mountain this lord steals them all now no matter how great the sins are for Krishna they are nothing great he can easily steal all of them and he can actually grant us eternal ecstasy so the sins for us to do any atonements and to try to counter them is extremely difficult but if we surrender to Krishna and Krishna decides to take away those sins he can do it in one moment and just as Krishna lifted Girigovardhan he is Girivardhari he is the holder, uplifter of the Govardhan mountain similarly Krishna can lift the Govardhan mountain similarly Krishna can lift the mountain of the sins now we may feel I have not committed so many sins but actually we don’t know even in this life we have committed sins in the past and what to speak of previous lives so Giriprasaran the sins that we have committed may well be not just one mountain but several mountains but Paparashi all this can be removed by Krishna Aashcharya roopo nanu chaura idhra such an amazing thief this is Aashcharya roopo, how astonishing is this thief just by, now he is saying just by the utterance of his name so many sins are stolen away where is such a thief sometimes some thieves brag that they are very powerful but what thief can affect a robbery just by uttering his or her name thieves have to go there or have to send their agents there and then they can steal but what thief can steal just with the name but Krishna is a thief that just by his name he can steal so many sins now the word stealing how is it appropriate for sins nobody considers sins to be treasures so why would sins be considered to be an object worth stealing stealing is used in the broader sense of taking away and if you consider sinful reactions nobody wants to store the sinful reactions we know nobody wants sufferings that way but sins can refer also to sinful desires because when we commit a sinful activity we get two reactions to that one is sinful reaction gets stored for coming back in the future at a appropriate time but along with that the desire gets sinful desire also becomes very strong and sinful desire is something which we hold on to because we think that the sinful desire will be the source of pleasure and we consider that to be almost like a treasure so that sinful desire also Krishna steals away so in that sense that which we think of as treasure the desire which we think of as source of pleasure Krishna steals that means how does Krishna steal it away by chanting merely by his name when we chant his holy names we get such a higher taste in chanting those holy names that we realise here is such greater pleasure available for me why should I go towards those petty pleasures let me forget them we get a higher vision we get a higher taste we see things properly from higher perspective this is much better this is pathetic pleasure let me give it up so Krishna steals away our steals away those desires which we mistakenly consider as treasures and those desires if you consider the soul the soul is buried under so many desires and the many desires that we have the many attachments we have they can well be like a mountain and Krishna frees us from those mountainous desires and then so now he is saying that what all is Krishna stolen Krishna stolen all my wealth Krishna stolen my honour also now when a devotee becomes completely intoxicated with Krishna devotee doesn’t care for wealth and the wealth may get lost also and mana when a devotee becomes mad for Krishna then even in this world and even in the pious society the person loses mana if you see even Chaitanya Mahaprabhu when he became maddened with love for Krishna and started even in his grammar teaching classes started speaking about Krishna Krishna Krishna and people started questioning him and even his own teacher came and he said yes yes devotion to Krishna is good but not so much that you will not be able to teach you have to maintain a balance and you have to do your job you have to do your job properly so when people become intoxicated with Krishna they lose their respect society no longer respects them and so the wealth is lost here there is a poetic alliteration sort of in the last words dhanam cha manam cha so dhanam and nam and nama there cha cha is also there and how are the senses stolen away because the senses become attracted towards Krishna and then they are no longer attracted to anything else the senses become captivated by Krishna a devotee who has once relished the beauty of Krishna’s form cannot see anything else that form keeps coming back again and again and again and similarly the ears can’t hear anything except Krishna’s sweet forms the tongue doesn’t want to speak anything else all the senses get captivated by Krishna tendriyani and not only wealth and honour and senses but even pranam charitva even life itself is stolen away by Krishna pranam charitva mam sarvameva now here till now Bilbao Angad Thakur was speaking in an objective sense he has not involved I till now but now he brings I he says actually I am not just speaking about some news report about sometimes we may enjoy some story about some astonishing thief who is there somewhere in some part of the world doing some robbery he says this is not some abstract news from some far away place this is actually the story of my life and my heart he says this person has stolen my whole life Bilbao Mangal Thakur had a settled respectable life but when he fell in love with Krishna and his heart became captivated with bhakti then he left everything and dedicated his life to Krishna so from the material point of view the treasured life that he had was all stolen away pranam charitva mam sarvameva he has stolen everything away from me palayase kutra druto vadya chaura now he says normally when a thief steals then when the owner comes the thief runs away the thief doesn’t want to be caught so now palayase so Bilbao Mangal Thakur is envisioning here Krishna has stolen everything away now where do you think you are going to run you cannot run palayase kutra where will you run druto vadya chaura druto I am going to hold you I am going to catch you just as a person who has been stolen wants to catch the thief so Bilbao Mangal Thakur is now developing the metaphor further and he is saying Krishna I will catch you and after catching you bhakti dam nasi maya niruddha I will tie you with the rope bhakti dam nasi with the rope of bhakti maya niruddha I will be bound by the rope of bhakti maya so now here if we see normally a thief has to be bound by physical ropes bhakti is the only rope which can bind Krishna bhakti dam nasi we see in Damodar Nila also ultimately what Yashodama was able to bind Krishna was with the rope of bhakti so it is only by the rope of bhakti that Krishna can be bound by no other rope and bhakti actually means attraction to him so Krishna becomes bound by the love the affection, the attraction the devotees have for him and that love makes him always stay in their heart so now normally if a thief will get bound the thief will want to know how can I escape what can I use to cut off the ropes and what can I use to escape that’s what will be the constant meditation of the thief but here in advance only sometimes when a person has caught a thief don’t try to escape, it’s futile these knots are so tight this rope is so firm that he will not be able to escape so somebody may want to warn a thief like that person has caught a thief may want to warn so like that here Vrindavan Mangal Thakur is warming till now it was like he was glorifying Krishna but now he is almost speaking to Krishna directly he says Tom, Tom means the second person he is using so he has brought in the first person and the second person from the fifth stanza onwards he says I, you have stolen from me and therefore I am going to catch you and the rope with which I am going to bind you that is such that nothing can break it and the qualities of the rope he describes in the next text chinatsi ghoram yamapashya bandham vinatsi bhimam bhavapashya bandham chinatsi sarvasya samastha bandham naivatmano bhaktakrtantu bandham chinatsi ghoram yamapashya bandham chinatsi means to cut ghoram yamapashya bandham now you Krishna have the power to cut almost all kinds of ropes not only the worldly ropes which can actually be cut with daggers and knives and swords but the ropes which cannot be cut by even the sharpest of daggers and knives and swords that is the rope of Yamapash when a person is about to die and the Yamadutas come to take the soul along with the subtle body to the next destination at that time they tie the Yamapash the noose of Yamaraj the rope of Yama to drag the soul along and at that time even if somebody has the knife and tries to slash with the knife Yamapash cannot be cannot be cut but that which cannot be cut by even the best weapons of this world that my lord you can cut you have that power chinatsi ghoram yamapashya bandham you have that power to cut that and not only that that is a particularly fearsomely strong rope in this world but the strongest of all ropes also you have the power to cut vinatsi bhimam bhavapashya bandham bhavapashya bandham in the material existence we are bound asha pashita irbaddha Krishna says in the Bhagavad Gita that what is it that binds us to material existence that is asha pash the pash of desires 16.12 he says that we are all bound by our desires so the desires so the material world, the sense objects from the sense objects they allure us they seem so attractive to us that from them it’s almost like desires are coming ropes are coming out and the ropes bind us an addict may not when we see an addict on the road, we may not even know that the person is an addict the addict may say a person may be an alcohol addict may be a drug addict, may be a porn addict now that person may look like an entirely ordinary person like any other ordinary person but internally the mind is being dragged the mind is shackled by ropes ropes which go to the particular object of addiction and drag that person so that’s why that person may be just standing normally like everyone else but suddenly when that rope pulls comes that person will leave there and go to try to pander to that addiction so will be dragged like that so just as there are invisible ropes which drag us to the objects of our attachment so similarly at a broad level there are ropes which bind us to material existence itself and we need to become liberated from this material existence and we don’t have the power to cut these desires or not of desires so it is said that remembrance of Krishna cuts off these ropes yad anudhyasinayukta karmagranthinibandhanam yad anudhyasinayukta by remembering him yad anudhyasinayukta anudhya is systematically remembering remembrance of Krishna is like a sword with which karmagranthinibandhanam there is a bondage of karma bonds of karma can be cut off so Krishna, Bimbamangal Thakur is saying over here Krishna you have the power to cut the ropes of even material existence which is the foundational rope by which everyone is bound even if some people are not bound by the ropes of Yamaraj, if they are not committed sins but definitely they are bound by the ropes of material existence but they all can be liberated and he emphasises that in the next line by saying chinatsisarvasya samasthabandham indeed you can cut all the bonds of everyone but naivatmanobhaktakritam tubandham naivatmanobhaktakritam you cannot cut off the bonds to yourself which are applied by your devotees you cannot cut off the bond of devotion you cannot break free from that you do not have that power oh lord the omnipotent lord becomes powerless in front of love that lord who has the power to do anything and everything cannot turn away from the call of love cannot turn away from the bond of love with which the devotee binds and in this way actually Vallamangal Thakur is telling Krishna that you cannot escape you will not be able to escape you are trapped for good over here and now that I have trapped you, now that you cannot escape so sometimes when a thief has been caught the person from whom the thief was going to rob or the thief has robbed the person is angry and the person tells that now that you have been caught now just see what punishment you are going to get see how you are going to be sentenced and then in the next verse he says what is the sentence going to be manmanase tamasarashi ghore kaalagrihe dukkhmaye nibaddha labhasvahe chaurahare chiraya so chaurya dosho chitame vadandam manmanase tamasam manmanase chaurya dosho chitame vadandam so in my mind which is tamasarashi ghore which is filled with heavy and dark mass of ignorance mass of darkness which is like a dark dungeon dark dark dense dark dungeon kaalagrihe that is a prison and it will be a miserable prison dukkhmaye nibaddha and that this is filled with misery this prison will be a miserable place and that’s where I am going to tie you and shackle you labhasvahe chaurahare chiraya now labhasvahe now that I have caught you now I am going to shackle you here for a long long long time labhasvahe chaurahare chiraya chiraya means for a long time hey oh hari oh thief chaura and hare both are used as nominatives they are used as ways of addressing the thief now that I have caught you now I am not going to release you now we are going to be bound and trapped over here labhasvahe chaurahare chiraya for a long long time and that’s where I am going to trap you here now there is another meaning of this that is that bullomangal thakur is saying that my heart is dark it’s like a dark dungeon and you oh lord are the source of all illumination once you illumine my heart I don’t want my heart to again be a place of darkness so once you come the illumination will be there here forever will be there and I don’t want to ever lose the illumination and that’s why I am going to keep you here forever so krishna krishna’s nature is luminous and he will remove the darkness krishna surya sama maya hai andhakar yahan krishna tahar nahi maya dhikar krishna surya sama krishna is like the sun maya is like the darkness and when krishna is present there is no darkness so this is how he says I am going to trap you for a long time and after this he says chiraya and now the last verse is in a different metre and he says actually it’s not just for a long time it’s going to be forever karag rahe vatsada rudhe madhiye madh bhakti paasha dhudha bandhan nishchila san tvam krishna he pralekoti shatan terepi sarvasya chaur hrudaya nahi mochayami so he says karag rahe vatsada you will have to stay in this karag raha it’s not a life sentence, it’s going to be an eternity sentence for you so an eternity sentence sadha rudhe madhiye you will have to live in my heart for eternity and madh bhakti paasha dhudha bandhan nishchila san there is bond of love bond of bhakti which I am going to bind you it is such a firm bond nishchila you will not be able to move, you will not be able to escape nishchila tvam krishna he and after I tie you up oh krishna pralaya koti shatan terepi even hundreds of crores of pralaya that means now universe life span is mind boggling billions of years practically and he says hundreds of crores of billions of years afterwards also sarvasya chaur hrudaya nahi mochayami nahi mochayami I will not release you oh you who are sarvasya chaur you have stolen everything from me so your crime is so great that you have stolen everything from me for all time I will keep you a prisoner and here also indirectly this is a glorification of bhakti and of the bond of bhakta and bhagwan that this relationship is going to be forever that once krishna enters into our heart then he eternally rules our heart he eternally loves us and he eternally is our all attractive lord and as krishna also says about the intimate relationship between him and his devotee in the bhagavad gita when he says ye bhajanti tumha bhaktya maite teshu chaapya ham those who worship me with devotion maite they are in me teshu chaapya ham and I am in them and they are in me and krishna as vishnu reiterates that in the durvasamani past time when he says sadhavam hridayam mahiyam sadhunam hridayam tadaham madanyat na jamnen janati naham tebhyo managapi he says the sadhus are in my heart and I am in the sadhus heart and they don’t know anything except me and I don’t know anything except them so this is the complete ecstasy of absorption that characterises the love of the lord and the devotee and it is this ecstasy that this ecstasy of devotion that bellumangal thakur glorifies in such a special way here by declaring that it is the bond of love it is the bond of unfading undying love and he glorifies krishna the thief whom we will bind with the rope of bhakti so if we now look back at the full metaphor what is he saying krishna you are a stealer so he starts with how krishna steals in his past times and then he comes to how krishna can steal sinful reactions and he talks about how coming to his own life he says that krishna you steal you have stolen my heart you have stolen my life you have stolen my everything and therefore what I am going to do I am going to catch you and punish you and the punishment is that I am going to imprison you in my heart forever and both krishna stealing our heart and krishna is being imprisoned in our heart both are supremely auspicious both are supremely joyous because when our heart is stolen by krishna then we cannot but remember krishna and when we remember krishna remembrance of krishna itself is ecstasy sukhataram aparam na jaatu jaane haricharana smarana amrute na thulyam kulasekar maharaj prays sukhataram aparam na jaatu jaane I do not know any happiness like the happiness of haricharana smarana amrute na thulyam I do not know any happiness like the happiness of remembrance of the lotus feet of lord hari so krishna steals our heart that is the source of the greatest happiness and further when krishna come when we are able to tie krishna in our heart means krishna remains in our heart always means krishna stays in the centre of our consciousness and that also is a source of ecstasy and in that sense both krishna’s robbery and krishna’s imprisonment both are actually just two forms two ways of describing the same activity that is the ecstasy of complete absorption krishna an ecstasy that continues eternally indeed an ecstasy that increase expands eternally giving us catapulting us to a life of eternal love with him so we can all pray that this greatest of thieves steals our heart let us offer obeisance to this greatest of thieves and pray that he plan and execute his masterly robbery in our hearts and our lives too thank you Hare Krishna