Prema Rasa Siddhanta
Prema Rasa SiddhantaLanguage :English
$7.50
Read more »
Prema Rasa Madira (Vol. I - III)
Prema Rasa Madira (Vol. I - III)Language :English
$36.00
Read more »
Accept Your Relationship with Shri Krishna
Part - 1

A devotee who has understood his divine relationship with Shri Krishna says, “O Shyamasundara! Now I understand . . .” This implies that there is something being understood which was not understood earlier. What is that? It is the only thing that needs to be understood, You are mine and I am Yours. There is no need to acquire a lot of other knowledge. This is all we need to know, yet it has taken us countless lifetimes to accept that Shyamasundara is ours and we are Shyamasundara’s. If we had understood this or if we ever manage to understand this in the future, then there will be nothing further to be known or attained.

This means we must accept in our heart and mind that Shyamasundara is ours. Even in the world, we accept people as ours in order to fulfil our selfish desires. A boy comes from one place and a girl from another. They circle the sacred fire seven times and become husband and wife. They had not known each other previously but now feel intimately related. A deep attachment develops simply by accepting one another. You know how far such attachments can go. We read love stories of Laila and Majnu [a pair of Indian lovers, immortalized as an example of worldly love much like Romeo and Juliet] and Sheeri and Farhad. Their intense love was the consequence of mental acceptance of their relationship. It was not as if Laila and Majnu were born with deep love for one another. No, their love developed over time. And it developed because they accepted a deep relationship with one another.

All of us have attachments in the world. We are no less than Laila and Majnu. We love our mother, father, child, husband and wife. So long as the object of our love is a worldly person, our attachment is material. Now we should accept the unanimous verdict of the Saints and scriptures that God alone is ours. When we accept this, our love for God will develop and we will reach our goal. In infinite lifetimes, we saw innumerable Saints and descensions of God, yet our intellect refused to accept Shyamasundara as ours. Instead, we firmly held on to the conviction that worldly relatives are ours. Consequently, we are revolving in 8.4 million species of life. As long as our intellect refuses to accept that Shyamasundara alone is ours, we will continue to suffer. 


An English translation of a discourse delivered in Hindi by:
Jagadguru Shri Kripalu Ji Maharaj
24 October 1981
Bhakti Dham, Mangarh 
© Radha Govinda Samiti 

Part - 2

Our worldly relationships are imaginary. In countless past lifetimes our father has been our son; our wife has been our husband; our daughter has been our mother. This has happened, not just ten, one hundred or one thousand times, but infinite times! So what is our actual relationship with them? The one who is our son in this life could be our father in the next. All these relationships are transient and limited to a single lifetime. In contrast, our relationship with Shyamasundara is genuine and permanent, and yet we do not accept it. How astonishing this is!

Our Vedas and Shastras boldly proclaim that the individual soul is the body of the Supreme Soul. The Supreme Soul, Paramatma is the Soul of the soul. That is how close our relationship with Shri Krishna is. 
We are two: body and soul. We are not the body; we have a body. Similarly, we possess senses, mind and an intellect. These are our faculties, but we are separate from them. We make the statement, “My intellect could not comprehend the subject.” This statement implies that we are not the intellect; rather we have an intellect. We also say, “My mind was confused.” Thus, we are not the mind either. All of these - body, senses, mind and intellect belong to us and they are jointly referred to as the body. But we are the soul, which is distinct from the body. This body is made from the material energy maya. On the other hand, the soul is divine and is an eternal part of Shri Krishna.

That the soul is distinct from the body is accepted even in communist countries like Russia and China. When their Prime Minister or President dies, hundreds of thousands go to pay their final respects to the body and say that he has gone. By making such a statement they tacitly accept that the person who left the world was not the body. If they were truly following the tenets of Marx and Lenin, they should not have made a distinction between the body and the soul. As long as they have not buried the body, they should not say that he has left the world. Yet they speak in exactly the same manner as those who believe in the existence of the soul.

So the body and the owner of the body, the soul, are separate, just as wealth and the wealthy man are separate. The body, inclusive of the senses, mind and intellect is a product of maya, an insentient energy. Here, a question arises. 


An English translation of a discourse delivered in Hindi by:
Jagadguru Shri Kripalu Ji Maharaj
24 October 1981
Bhakti Dham, Mangarh 
© Radha Govinda Samiti 
Part - 3

How does the body, made of the insentient power maya, display the symptoms of consciousness, and work as if it is sentient? Is this not astonishing? The mind travels faster than the wind. Seeing that the mind is made from the insentient power maya, how is this possible? Actually, this can be explained easily. Look at this towel in my hand. It is insentient, yet it is moving. You may say that my hand is causing it to move. But the hand is also insentient; it is being moved by the mind. The mind is insentient as well; it is working due to the power of the intellect. And the intellect is receiving its power from the soul, which is sentient.

Thus, the presence of the soul is making the senses mind and intellect function as if they are sentient. When the soul makes its departure - we call this phenomenon death - the body and the sense-organs still exist, but they do not function any longer. The eyes are intact, but they do not see. We must clearly understand this distinction between the body and the soul. The ignorant ones consider themselves to be the body, while the wise look upon themselves as the soul. From this, we may conclude that those who have not attained God are the ones who think they are the body, and who have been consequently living in ignorance since eternity.

The simple truth that we are the soul and not the body is so easy to comprehend, yet in unlimited lifetimes we have failed to understand it. Even those who think they comprehend this truth are mistaken. If we had truly understood that we are the soul, then how could we remain attached to the world? Why would we persist in running after the objects of the senses? As divine souls, our subject cannot be the world of matter. For example, the subject of the eye is form. Eyes cannot perceive taste or smell. Furthermore, eyes can only perceive material form and not the divine form of God. So if God were to stand before us, we would not see Him, since He is divine. Our eyes are made of the five material elements. As such, they only grasp objects made of the same five elements. 


An English translation of a discourse delivered in Hindi by:
Jagadguru Shri Kripalu Ji Maharaj
24 October 1981
Bhakti Dham, Mangarh 
© Radha Govinda Samiti 
Part - 4

Thus, if we had accepted ourselves to be the soul, why would we desire to see, hear, taste, touch and smell the world? Our worldly desires would have vanished. But, this has not happened and we are still entangled in the world of maya

If I give instructions in the kitchen not to put salt in the food for three days, there will be immediate objections. “There has been no salt in the food for the last three days.” This is not a calamity, after all. But you people will say, “I am leaving Mangarh. I cannot do sadhana like this. As it is, the food does not have chillies or spices to my liking. And now, no salt! I’d rather stay away from such austerity and such a Guru and such a God.” This attachment to taste is of our own creation. Does a little child ever say, “Put salt in my food, else I cannot eat it.” No, the child is perfectly satisfied with the plain taste of mother’s milk. It is the parents who encourage the child to develop the habit of salt, tea and so on. Slowly his habits deteriorate. Now as an adult, he wants all possible varieties in his food. If he is given something salty, he says, “Bring something sweet as well.” And if he is given only sweets, he says, “Bring me something salty too.” “You asked for sweets, so why don’t you have your fill, now that they are being served?” “I get bored with one flavour.” “But when you were born you didn’t get bored even with the plain flavour of your mother’s milk. You don’t remember that time any more. The fact is that you did not have the bad influence of your family when you were a baby, but later, you developed a liking for tasty dishes.” 

As babies we were content and had no special demands. We drank our mother’s milk and slept. We made joyful gurgling sounds, and were completely free of the wants and desires we have today. Now we object if we have to eat the same lentils and the same potatoes every day. This desire for taste is of our own making. Our only consideration should be the usefulness of food for the maintenance of the body. If variety and change are so essential to us, then why don’t we eat with our nose one day and with our ears the next? Even a millionaire cannot eat with his nose, or see with his ears. This incessant desire for change is a disease we have created ourselves. We have accepted ourselves to be the body, and all this is the consequence of that decision.


An English translation of a discourse delivered in Hindi by:
Jagadguru Shri Kripalu Ji Maharaj
24 October 1981
Bhakti Dham, Mangarh 
© Radha Govinda Samiti 



to be continued next week...
Who is Radha Rani? >>