He is Vasudev, we have both Vaasudevas. Krishna is Vaasudev, Balarama is also Vaasudev. By that definition, son of Vasudev is Vaasudev. And om namo bhagavate, that’s important part, Bhagavate. And they are both Bhagavan. There are some other Vaasudevas but not necessarily Bhagavan. Here Krishna and Balarama, they are both om namo bhagavate vasudevay. Krishna Balarama ki jay!
Are you all expecting their arrival? (Haribol!!.............. Claps). They are coming, they are coming, they are coming! They are here, they are here, they are here! Better late than never expecting. This community was expecting Krishna Balarama for quite some time, 15 years? They were also wondering whether Krishna Balarama coming or someone else is coming. There were also some debates or some different desires and finally who is coming? Krishna Balarama is coming haribol……... Is that ok? Krishna Balarama is coming? (Yes!!) So no one told me what the topic was. So I (laughs), so I thought, Krishna Balarama, carry on.
As this is a childhood pastimes of Krishna and Balarama
“vanam vrndavanam nama pasavyam nava-kananam
gopa-gopi-gavam sevyam punyadri-trna-virudham” (S.B 10.11.28)
From Sukadev Goswami, “vanam vrrndavanam nama” This is Upananda speaking. There are in Gokul they have istagosti, community istagosti. Just now Yamal-arjuna trees, they have been uprooted, they felled and they crashed. They were wondering, trying to figure it out. Old review is on and in that big assembly Upananda, brother of Nanda Maharaj, he has a proposal, where as Vrindavan is “pasavyam nava-kananam”. He had been going around. He was very much concerned; the security was a big concern. For security reasons he had been travelling all over Vrindavan, all over Braja. He was thinking of relocation “We have to leave this place”. He had been thinking ahead of the rest of the members of the community.
Not only he was concerned but he wanted to do something about it. Being concerned is one thing but he was one step ahead forward. So he had travelled and travelled all over Braja. There are 12 forests of Vrindavan and he is thinking of one of those forests called Vrndavan, all forests are not called Vrindavan, each one of them have their own name. He says “vanam vrrndavanam nama”. There is a forest called Vrndavan. Nava-kananam. It is new to us. “pasavyam” What is so special about this Vrindavan. It is good for our cows, pasus pasavyam. Good for the animals first concerned, major concerned. If we go there what about our animals? Is that good place for our animals also? Yes yes, before even query is there.
“gopa-gopi-gavam sevyam” and also sevaniya, the Gopa and Gopis, Gopa-Gopi, translation is not required. You understand Gopa, you understand Gopis. Cowherd men, cowherd ladies, girls. sevyam. It is wonderful place to reside and worship. And another very special feature, puṇyadri-There is punya adri. There is a very auspicious mountain, punya adri. Adri is mountain. trna-virudham and he is full of green grasses. Everywhere there are grass, waters, lakes, shades, caves.
“punyadri-trna-virudham, tat tatradyaiva yasyamah’
And his proposal is, “today only we leave for that place. How do we go?” sakattaan yunkta ma ciram. (S.B 10.11.29) “Get all the oxcarts ready”. ma ciram. “Do not, no delays”. Ma ciram, do not, no delays. Rush, get your carts ready, “godhanany agrato yantu” cows will be in the front and the carts behind, “bhavatamm yadi rocate” This is my proposal. If you so desire we could do this. This is only proposal. And in response of this proposal
“tac chrutvaika-dhiyo gopah sadhu sadhv iti vadinah” (S.B 10.11.30)
aika dhiya means unanimous, eka means one, dhiya- intelligence, everyone’s intelligence is on the same wave length. You say this in America (laughs). So aika dhiya, everybody’s dhiya, the intelligence is fixed on this idea. They are all unanimous. And how did you find that they all are unanimous? They all said,” Sadhu! Sadhu! Sadhu! Sadhu! ……………Very nice! Very nice! Wonderful! We are for this proposal. Let’s go
“vrajan svan svan samayujya yayu rudha-paricchadah” (S.B 10.11.30)
And they immediately got up, they returned to their respective homes and their axe together, got their oxcarts together, loaded all the paraphernalia rudha-paricchadah, loaded T.V. sets (laughter) not required it’s the last of thing. Doordarsan, (laughter) T.V. in India is called Doordarsan, something that is at the great distance bring that closer and watch it. But for them Krishna Balarama was that darshan.
“vṛddhan balan striyo rajan sarvopakaranani ca anahsv aropya gopala” (S.B 10.11.31)
So, who get to sit in the cart? The old folks in the cart, “balan” children they go into the cart, Striyah- ladies in the cart. Everyone else is walking. Culture, we get to know the culture also. We get to know the mode of transportation also. If you want to shift look for a cart (laughs), bullock cart, “yatta atta-sarasanah” (S.B 10.11.31)
But they also have some weapons, bows and arrows because they have to travel through the forest. And the cows, godhanani puraskṛtya. Take note of this, They are carrying wealth with them. What is that wealth? godhanani. Dhan is wealth. What is dhan? The cows. They are carrying their wealth in the form of the cows. Economic development begins with plants and the cows. Godhanani puraskṛtya they are in the forefront. Srngaṇy apurya sarvatah, many bugles. Bugles are, “get ready! Get ready!”. Inspired to signal. “Time to go, time to go. Get everyone ready, turya-ghosena mahata, out loud they are playing their bugles. Yayuh saha-purohitah (S.B 10.11.32)
And they are also taking their purohita, the priests, chanting mantras, all auspiciousness. In this connection it is to be noted, Srila Prabhupada writes short purport, “Although inhabitants of Gokul were mostly cowherd men and cultivators, they knew how to defend themselves from danger and how to give protection to women, the old men, the cows and the children, as well as to the brahmanical purohitas.
“gopyo ruḍha-ratha nutna- kuca-kunkuma-kantayah” (S.B 10.11.33)
Sukadev Goswami is describing ladies, the beauty of the ladies, goswami. Their breasts and youthful bodies and kumkum on the breasts. Well decorated in every possible way here, Banarasi sarees (laughs). ya thats popular one, Silk sarees. Lots of opulence of that sort. Lots of ornaments, earrings and bangles. They are loaded with all that.
“krna-lila jaguh pritya niska-kanthyah suvasasah” (S.B 10.11.33)
Although they are well dressed there is no bodily concept. They are not looking in mirror and busy with, ‘how I look! Where did you purchase that one? (laughter) That’s not the topic. Wonderful ladies wonderfully dressed! suvasasah, suvasa, vasa, suvasa, vasa means dress, suvasa? Wonderfully dressed. niska-kanthyah, their lockets hanging from their necks, very valuable gems. And in the midst of that krsna-lila jaguh pritya, krsna-lila jaguh, they are singing lilas of, Krsna-lila, Ram, Balaram-lila prityah, the great pleasure. They were chanting glories of the Krishna and Balarama
“tatha yasoda-rohinyav ekam sakaṭam asthite rejatuh krsna-ramabhyam tat-katha-sravanotsuke” (S.B 10.11.34)
So there is one cart. In that one cart, there are hundreds and thousands of carts. Each family has one cart. Old folks, ladies, children are sitting in the cart. And in one cart there is Yasoda, Rohini, Krishna, Balarama. They are sitting in one cart. sakaṭam, sakat means cart. Yes, “sakatam asthite rejatuh krṣna-ramabhyam tat-katha-sravanotsuke” (S.B 10.11.34)
They are very very eager, utsuka, they are very eager, very anxious to talk about katha, “krsna-ramabhyam katha, “vrndavanam sampravisya sarva-kala-sukhavaham” (S.B 10.11.35)
So as the carts are going, Krsna, Balarama, Rohini, Yasida in one cart and so many other carts behind. And cows in the front and cowherd men are in the front around with their speres and bows and arrows an d bugles. And the priests also going chanting the mantras. And whole procession, grand procession is on the eastern bank of Jamuna going in a northerly direction, Delhi side. They are going and going and going. Their goal is to Vrndavan is trans Jamuna. Other side of Jamuna is Vrndavan. They have to cross. But as they were travelling soon there was sunset and was difficult. So they camped, camping on the bank of the river and next morning as they got up, waking up Krishna, uthi uthi Gopala……. Oh! Gopala please get up, oh! Gopala please, oh! Balarama please get up! They are singing songs, “oh! Getting up!” Vrndavan forests, birds are chirping-kuhoo, kuhoo, kuhoo, kukoo koo koohoo, some cocks are there. They are mentioned in Dwaraka pastimes. No alarm clock. The cock is the clock (laughs). You just feed few grains and it does its job (Laughs). No repairs and no maintenance just few grains and wakes you up. Beautiful to look at, the Vrindavan side, the peacocks and the parrots, some another cuckoos, birds, they have woken up. They are chirping and they are waking up. As they singing songs they are waking up people. So everyone is up and now they have to cross Jamuna. The big span, big, wide river bed. So what they do, this is described in Gargasamhita more detail. They are not mentioned here by Sukadev Goswami. But Gargacarya fills in the blanks.
So they built a bridge using the carts, using the ox-carts. They placed one cart, they placed next cart in front of that cart. Next one in front and next one infront and next one infront. Soon there, were few hundred carts one in front of the other and they started walking over that bridge. And there are many bridges. Like many carts, one after the other, one in front of the other. They all are crossing Jamuna, Jamuna maiya ki…………… jay!! Jamuna maiya ki……… jay!! Jamuna maiya ki…………. jay!!
The cows are swimming across, the cowherd men, they are carrying some calf. They are carrying calves on their shoulders. And, they are swimming the cowherd men are swimming with the calf on their shoulders. And the cow of that calf is right behind. He doesn’t have to do anything her calf is going, so that is magnetic pole. She is being pulled by the affection for the calf. So, so many cowherd men are going across swimming, holding the calves on their shoulders and cows are following. So they are crossing and elderly and children, old folks are going through the oxcart bridge way and they have crossed. So, “vrndavanam sampravisya” Sukadev Goswami said, now they have crossed Jamuna and samapravisyate , nicely entered, meaning they have not entered and just they are on the banks the river, no! Nicely entered means gone deeper into the forest, Vrindavan forest. “tatra cakrur vrajavasam”, and there, they park the carts, sakatair ardha-candravat. Candra? What is candra? Moon, ardha? Half. ardha-candravat, just like in a semicircle. They parked all their sakatas and circle is made by this sakat, the cart. So that is becoming the fence and they are residing in, inside. This is where, so where they have landed, where they have going to be residing now, next 3 years and 4 months, according to Visvanath Cakravarti Thakur, Krishna was 3 years and 4 months when they left Gokul for Vrndavan. They shifted; relocation took place, Krishna was 3 years and 4 months. And Balarama? 4 years and 4 months. Devaki was giving birth to one child every year, so by that calculation.
So where the sakatas? Catikara, Catikara! You know Catikara? Old folk’s devotees know Catikara Road. There has to be Catikara Road, we go from Delhi on highway and if you are not interested in Taj Mahal (laughs), you make a left turn to go to Krishna- Balarama temple, where that? You call T junction, T junction highway coming and then you go to Vrindavan. T junction, so that at that junction there is a village called Catikara refers to this Catikara, sakat. That’s where the centre of that township, and they relocated was there. And that road became known as Catikara Road was first and then became known as Bhaktivedanta Swami Marg ki……………jay! When you take that road you end up with lotus feet of Krishna and Balarama. Otherwise you end up in Tajmahal (laughs). You have to wake up and take right turn, left turn in fact it is. We take left turn there that is right, left is right.
“vrndavanam govardhanam Yamuna-pulinani ca” (S.B 10.11.36)
So, where they are residing is, is, where is this Vrndavan. This is in between Govardhan Hill, all the way to Jamuna. That whole forest is Vrndavan forest.
“vṛndavanam govardhanam yamuna-pulinani
ca vikṣyasid uttama priti rama-madhavayor nṛpa” (S.B 10.11.36)
“Nrpa! Oh, King! King Pariksit, are you listening King Pariksit?” Why he had to say Nrpa? He is trying to get his attention “O, King, are you hearing, are you with me?. O, Nrpa! O, King Pariksit! That I was just there where Sukadev Goswami spoke Bhagavatam. I was just there 10 days ago. Wonderful place! On the banks of Ganga, Sukadev Goswami is speaking; he is sitting there, talking all Vrindavan pastimes to King Pariksit. The big banyan tree and the murthi of Sukadev Goswmi, where he sat and spoke. What we are reading now was spoken by him right there, and we are sitting not far from there, reciting Bhagavatam. One short class we did, same spot where Sukadev Goswami spoke these pastimes. To our audience we said, look, look Sukadev Goswami”. We took darshan of Sukadev Goswmi’s murthi Sukadev Goswami ki……….. jay!! And next to Sukadev Goswami’s murthi there was pujari. So when we showed everyone Sukadev Goswami, the pujari, he was reading newspaper (laughs). Where Sukadev Goswami recited Bhagavatam and care taker of that place absorbed in reading newspaper. This is the age of Kali. “vikṣyasid uttama priti” by seeing that Vrindavan which is situated between Govardhan and Jamuna. Ram Madhav, Ram is Balaram, Madhav is Krishna. Uttama priti, they were enjoying lots of pleasure, uttam priti, the best, they have good time. As they had arrived there,
“evam vrajaukasam pritim yacchantau bala-cestitaih
kala-vakyaih sva-kalena vatsa-palau babhuvatuh” (S.B 10.11.37)
Vrajaukasam, the residents of Vrndavan, they were also enjoying, bala-cestitaih, the bala-cesta, the pastime, the childhood pastime, sweet nectarian pastimes of Ram Madhav, Ram and Madhava’s pastimes, they were enjoying kala-vakyaih. They were little boys. They were not even able to say few sentences, broken language, half sentence they were able to say. They don’t know the verbs, the noun, they were just saying something something, kala-vakyaih. But even those vakyas, those sentences, the broken language spoken by Krishna and Balarama was relished by Vrajaukasam, the residents of Vrndavan. Sva-kalena vatsa-palau babhuvatuh, and as they were now growing, they were about 4 years old. Balarama 5 years old. Vatsa-palau, they became vatsapalas. Vatsa, what is vatsa? Calf and pala - protector. They became calf herd boys, vatsa-palau babhuvatuhh. Krishna and Balarama very much wanted to you know go out. Outing, they were eager for another, some more variety, the spice of life, variety. Mostly they were enjoying the vatsalya-rasa, they were eager for another rasa, another mellow, sakhya-rasa. So, they would go out into the fields, into the forests. Then the calf herding as well as playing with the friends, two in one. So they were very very eager. When they propose this, Yasoda was not into this, “no, no, no, what! You and going into the forest? You are drinking breast milk every now and then, you are so tender, look at your lotus feet pinkish and soft and out there thorns, they heat and rocks, no, no, no”. She couldn’t imagine Krishna and Balarama going out and there herding cows.
But they were insisting and the good news was Nanda Maharaj was in favour (laughs). “Let them go they want to go”. So along with father, Nanda, Krishna and Balarama, only Yasoda against. So three against one, so they won and they got to go as calf herd boys. They were boys so little cows they could manage. They couldn’t manage big cows. Little cows choti choti gaiya, chote chote gwal. They sing in Vrndavan, gaiya, the cows are choti choti, small small calves, cows. The boys were also choto choto, small small boys. And they are going. So first day small group of cows are gathered by Nanda, Yasoda. Krishna and Balarama were given ropes, hold these ropes. And as they were leaving town, Nanda and Yasoda were accompanying and some crash course was given, how to, different instructions, how to turn them around and how to get them to sit down and how to, and as they were leaving, Yasoda, “come back soon, don’t go deep into the forest, and Balarama you have to take care of your brother.”, “yes, mummy” (laughs), “yes maiya, yes Yasoda maiya.
And their other friends also. They also had their cows and they go into the forest. Vatsa-palau babhuvatuh. And then Yasoda, “Ok, you could go but not every day.” Just see so sometimes Krishna, he was kept behind. “No, no, not today, no you don’t go today.” “Ok, maiya, I will stay behind.” And mother is relieved thinking he stay behind. And Balarama goes, some other neighboring friends are going, the cows are going. And she makes sure looking through windows, he is not there, Krishna is not there. And she gets busy with her churning butter and other household duties. From time to time she looks through the window to make sure he has not joined. Few times she looks only Balarama and other friends are there. ‘Nice boy, he is obedient child, he is following my command’. Next time she looks through the window. She saw Krishna running and she starts running behind him. And Krishna is trying to run faster, “Balarama, Balarama, help, help” and Yasoda is running behind,” aye! Krishna, come here, come here. Where are you going? Stop, stop.” So finally she has caught up with Krishna but here Krishna also has caught up with Balarama and Balarama is holding one side and Yasoda is holding, tug up war. “No, no, I will take care; let him go, let him go.” “No, no, you can’t go.” That also would go on.
“avidure vraja-bhuvah saha gopala-darakaih
carayam asatur vatsan nana-krida-paricchada” (S.B 10.11.38)
So, they are allowed only to go avidure, dur means distance, avi means not long distance. There is a condition, you could go but you cannot go deep into the forest, just near the village, near Gokul, near Nandagram he could go carayam asatur and they are taking care of the cows. Cows are grazing and they are playing, nana-krida, krida the lila. How many kridas? Nana-kriḍa, many many kridas, many many lilas they are performing. Nanavatara makaraud bhuvanesu kintu, nanavatara, nana, so some sample kridas mentioned it is.
One word, one lila, half sentence one lila. Kvacid kvacid vadayato venum (S.B 10.11.39), this is one lila. Both Krishna and Balarama, what do they do? Vadayato venum, they are playing their venus. Ksepaṇaih kṣipatah kvacit, sometimes they are throwing rocks, not, they get some fruits from the trees. It’s mango season. They are taking rock and ksepaṇaih ksipatah kvacit. Kvacit padaih kinkiṇibhih, and they have little jingling, tinkling bells around their ankles and they are jumping. And as they hear, they like sounds of their own bells and they are enjoying jumping. Kvacit padaih kinkiṇibhih, no other sounds, there is no noise pollution there. Every little detail could be heard. Tinkling, jingling of the bell, pin drop silence. What kind of silence? We drop a pin and big sound, amplified sound. Now there is a bomb, what? A bomb. No one hears there is so much sound (laughs). Pin drop, bomb drop. Kvacit krtrima-go-vrṣaih. And sometimes they are playing, imitating go-vrsaih, the cows. They are on their knees and not standing. But they are playing, “I am a cow, you are a calf, you are this, you are that”. They are playing different,
“vrayamanau nardantau yuyudhate parasparam” (S.B 10.11.40)
And next thing is that they are fighting with each other, they are beating each other. “Aye! Come! Wrestling!” “anukrtya rutair jantums ceratuh prakṛtau yatha” (S.B 10.11.40)
Sukadev Goswami says,” They are playing as if they are prakrit, as children play like this. Children everywhere play like this. What do the children do? Balavastha kridasakta. Children all over the world. All children what do they do? They play. The predominant pastime of children is to play. Balavastha kridasakta. They are attached to the play. Did you play? American children play? I used to think that they must not be playing. When I was a child I used to think that they must not be playing. When I was a child I used to think that American children must be very serious, Scientific and looking through their microscopes and telescopes (laughs). They must not be playing. I had a misconception like that (laughs). But for first time I came, landed in New York Airport and going to the temple, the school and playground children were playing. And I was convinced, the children play wherever. So Krishna and Balarama prakritah yatha. As if children play, they were also played just simple things, small games no big deals. But when Krishna does anything it,s a big deal and becomes a talk of the town.
“kadacid yamuna-tire vatsams carayatoh svakaih” (S.B 10.11.41)
Once upon a time, now little serious business here. Normally playing, normally, But one day, jamunatire, on the banks of, you feel nice when says jamunatire. You could say that in English also. But when you say jamunatire, something special about jamunatire, vatsam carayatoh svakaih, they were playing; they were playing and taking care of their cows.
“vayasyaih krsna-balayor jighamsur daitya agamat” (S.B 10.11.41)
Ah! One demon arrived. And what was the purpose? He started krsna-balayor jighamsur. He wanted to kill Krishna and Balarama. That was his intention. He arrived on the scene
“tam vatsa-rupinam viksya vatsa-yutha-gatam harih” (S.B 10.11.42)
Immediately Krishna, haribol! Krishna has taken note, viksya. This demon has arrived in the form of vatsa-rupinam. His rupa is, form is like that of vatsa. He has come as a calf so that he could hide in the midst of other cows. Someone said, if a terrorist was to come to ISKCON temple he would come in what form? Probably he would come chanting japa (laughs). No one would doubt, some sadhu has come, please come, sadhu! (Laughs). And if he is more smart he would come as sanyasi (laughs) watch out! So tam vatsa-rupiṇam vikṣya. That Krishna detected vatsarup, vatsa-yutha-gatam harih darsayan baladevaya. And he started showing Balarama,” Aye! Aye! Come come come,” “yes I am here” look, look at that calf, that one, not that one, that one”.
“darsayan baladevaya sanair mugdha ivasada” (S.B 10.11.42)
As if bewildered Sukadev Goswami says, as if Krishna does not know why he has come, what is the purpose of this demon, why is he here? Therefore mugdha, mugdhaiva. Externally He is showing that He doesn’t know. “Look, some demon, why is he here for?” He showed Balarama. The next thing is “grhitvapara-padabhyam saha-langulam acyutah” (S.B 10.11.43)
Krishna took lead and He moves forward and as Krishna is moving forward that calf demon is also moving forward. He is looking behind. And Krishna is right behind, coming right behind. He is trying to avoid. So many cows, hundreds, thousands, demon is trying to hide. But Krishna is following, Krishna is following, Krishna is not leaving him alone. And as Krishna finally grhitva, he caught hold of the hind legs along with the tail, langula, saha-langulam. Langula is tail, hind legs and the tail. bhramayitva, bhramayitva, twirling and whirling also . He is doing two things, twirling and twirling twirling, whirling whirling also (laughs), twirling and whirling. “Kapitthagre prahiṇod gata-jivitam” (S.B 10.11.43)
He threw on the top of tree called kapittha. It is not translated which called kapittha, kapittha tree. And as he is thrown by the time he landed on the top kapitthagre, on the top of the tree has lost his life. Sa kapitthair maha-kayah. And he was small one. He was small calf size and he was amongst the cows. But as he is slipped over or Krishna threw him away to land on the top of the tree, between the time he slipped from the hand and landed on the top of the tree, maha-kayah, he showed big form. Like Putana, she was regular sized lady. But once Krishna started drinking blood and the milk poison and the milk and she grew in size.
So maha-kayah patyamanaih papata ha. And he is so maha-kayah. So heavy body that the tree failed down.
“tam viksya vismita balah sasamsuh sadhu sadhv iti” (S.B 10.11.44)
When all the children all the friends noticed what Krishna, just Krishna did, how he picked up that calf demon and whirl, twirl threw him, lost his life. Balan the children, his friends, they started praising Krishna. How did they praise? ‘Sadhu, sadhu, sadhu, sadhu!!! Jay ho, jay ho, jay ho!!! . Thus they were glorifying. As cowherd, calf herd friends were glorifying Krishna, devas ca parisantusta. And devas , the demigods also, there immediately demigods arrived and they seen in the sky, parisantusṭa, they are pleased, satisfied, relieved also to see big, the demon has been killed, babhuvuh puspa-varṣnah. And immediately started showers of flowers, heavenly flowers of their own abode they had come with flowers, they are showering flowers and playing different instruments. And apsaras were dancing, gandharvas were singing, whole show going on up there in the sky, glorifying the Lord.
“tau vatsa-palakau bhutva sarva-lokaika-palakau
sapratar-asau go-vatsams carayantau viceratuh” (S.B 10.11.45)
And Sukadev Goswami is kind of concluding this thought before he moves on to another demons arrival and pastimes, more pastimes. tau vatsa-palakau bhutva, tau, tau, those two, palakau bhutva, vatsa-palakau bhutva, by becoming vatsapalakas, sarva-lokaika-palakau, they are lokapalas. They are protectors and maintainers of the entire creation, whole Universe. But here they appear to be taking care of only cows as if they have nothing to do with the maintenance of the universe; they have nothing to do with the lokapalas and not lokanathas, not those, not those. They were just concerned with the taking all that they do is take care of the cows and they are playing. And the world who knows how it is running, who is operating. He didn’t say maya ahaksen prakriti. He told Arjuna,” Aye! I am adhyaksa, you know.”
“mayadhyaksen prakriti suyate-sa-caracaram”. I am, cara, acara, everything moving, non moving, I am the superintendent, vedaham samasthitani. Visnu says, Oh! Arjuna, veda aham, I know, I know, what do you know? Samasthitani, everybody’s past I know, vartamanani ca arjuna. I know the present of everybody, bhavisyanica bhutani, and I know bhavisya also, without looking at their palm. It’s called palm reading? Yah! He doesn’t have to read palm. He knows. But the trouble is Krishna says mam tu veda na kaschana I know everybody’s past , present, future, but no one knows me, no one knows about me. When they are looking at these pastimes they are taking care of the cows and playing. Sukadev Goswami says, He is not only vatsapalak, He is, sarva-lokaika-palakau, , sarva-lokaika-palakau, palakau, two vatsa palakau, , sarva-lokaika-palakau, these two they are
“sapratar-asau go-vatsams carayantau”. So early morning hours they take their breakfast. I should have not mentioned (laughs). Now you get the idea (laughs), go-vatsams carayantau viceratuh. And then they would get their lunch packets ready and go out to take care of the cows, calves. You just killed the demon but his form was vatsarupinam. His form was like a calf, the cow, the calf, you are sinner, you are sinner, you have to take bath to become free from sin. Go to Ganga, go to the holy places, sacred rivers, take a holy depth and come back. So after this pastime, He was accused, Radha also had accused. Kanhaiya killed, which demon was that? Aristasur. He was also bull. Now for killing calf, He was also accused.
So Krishna, He created Ganga from His mind. We were also on the banks of Ganga just few days ago, then I travelled from banks of Ganga to Florida here, we had nice time on banks of Ganga! Haridwar, Uttarkasi, Himalayan Mountains, so there also we remember this pastime of Krishna kills. One day we went early morning hours to take holy depth. Instead of taking bath in bathroom we all went to Ganga, took bath there, many devotees and we have Prabhupada murti, life size murti with us and some devotees went with Prabhupada murti in the middle of the stream and they were trying to give full bath to Prabhupada. It was not easy to pull him under the water, put him down the water. O! pushing him and Prabhupada just come out (laughs). We were trying to push him down and Prabhupada would jump and someone says “ just see, he is not sinking”. Prabhupada doesn’t sink. Someone says Prabhupada doesn’t sink. That’s right, yes, that’s right, Prabhupada doesn’t sink.
So Prabhupada ki jay! Sri Krishna Balarama ki jay! Radha-Shyamsunder ki jay! (claps) Haribol!!
Comments