Who stayed behind when Krishna returned to Goloka?
Tuesday 16th June 2026
All the assembled devotees are welcome. Today we are going to do something different and not different also. So there is no verse, instead we are reading the glories of Srimad Bhagavatam. Srimad Bhagavad Mahatmya, that is the translation, and it means the glories of Bhagavatam or the greatness of Bhagavatam, which we are going to recite.
We will narrate from Skanda Purana which is like a continuation from the tenth canto of Krishna’s appearance in Mathura, how he reached Gokul overnight, and how he was there for three years and eight months. Then he comes across the Yamuna and settles. Anyway we will not get into all this, but it is three years and eight months that the Lord resided in Gokul, not far from a place called Chhatikara.
All the residents of Gokul had spent three years and eight months there, Visvanatha Chakravarti Thakura has calculated like this. Then the Lord goes back to Nandagram which is where they were before even going to Gokul. Then they were there another three years and eight months. So there is around ten or eleven years in Vrindavan, eighteen years in Mathura, and then the rest of the time the Lord is based in Dwaraka.
This means that the Lord was not there all the time in Dwaraka, but it is the headquarters, and from there Krishna goes to various places and each time he returns back to Dwaraka of course. Finally the Lord is winding up his pastimes and he has gone to Prabhasaksetra, the southern side Dwaraka and not far from Somnath. Some of you probably know Somnath which is in Gujarat.
The Lord is contemplating or getting ready and preparing for his departure, and lthe battle, which is called the Mausala Yudh, has already taken place. The Yadu’s have fought a fratricidal war and by doing so, the Lord has sent back home many of his associates, devotees – those who were participating and those who are part of his pastimes, they have been dispatched.
That was the only way to remove their bodies and the pastimes which they were playing. So at that time Krishna is sitting, and this is also described. The Lord is sitting with his left foot on the right thigh and there is the description of how he is dressed so beautifully. Krishna is always beautiful and the description is there over and over again and again, the Lord’s beauty is described of this angle and that angle.
This time he has become four handed and he is leaning against a young banyan tree and this tree represents material existence. His back is facing the tree, which means he will be going away from that tree of material existence, back to his own abode. Prior to his doing this, he calls Daruka, the Lord’s chariot driver, and in fact Krishna has sent his chariot loaded with so many weapons and paraphernalia.
A driverless chariot had been sent and the driver had been given an assignment. ‘Daruka will you please rush to Dwaraka and let all the residents of Dwaraka know that they have to vacate Dwaraka? Before I leave this world, they must be out of there, because as soon as I leave this world and return to my abode, the whole city of Dwaraka is going to sink into the ocean.’
Because that was borrowed land and that was the MOU, Memorandum of Understanding, anyway that was the condition. ‘So let Arjuna take care of all the residents of Dwaraka, especially the queens who he should take away from Dwaraka.’ Of course he would bring them to Hastinapura or Mathura, and that is what Arjuna did.
He was kind of failing on the mission on the way and was not able to exactly protect them, but anyway that is another story. So finally Arjuna is back in Hastinapura after seven months and all the other remaining Pandava brothers and others are waiting for Arjuna to return. In the meantime, they were seeing some bad omens, not good signs. And although they did not want to think the worst, they were wondering, ‘has the worst happened?’
What is the worst thing that could happen? The Lord has left the planet and he is no more. So they were wondering like this and as Arjuna returned, they saw that yes it is exactly what had happened. So the Pandavas retired timely, that is instantly, and they installed King Parikshit on the throne. As we said, there is continuation of the tenth Canto with so many episodes, and then the eleventh canto, the final pastimes. After they have taken place and have completed, concluded, this is where our glories of Bhagavatam begins, the Bhagavad Mahatmya.
That ends and is concluded and these developments, events took place right after the Lord’s departure. These are glories of Bhagavatam and as we go through this, the glories will unfold. How important and how significant and how glorious is Srimad Bhagavatam ki Jai! And then we will probably get more serious during this nityam bhagavata sevaya.
So this is also kind of Bhagavatam and it is glorifying the Bhagavatam also, as it is convincing us to study Bhagavatam, recite Bhagavatam. Srila Vyasadeva is the writer, compiler, author of these glories and this is also in dialogue format of Suta Goswami and the Shaunakadi Muni’s. Shaunaka adi, Shaunaka and others, another eighty eight thousand sages.
They have all assembled in Naimisharanya. You are only eighty eight devotees here, but there are eighty eight thousand of them. So we will be doing one chapter today and we have one hour to do one chapter. What we said so far was just the introduction, we were setting the scene so we know where we stand. So Suta Goswami has taken an elevated seat, which has been offered to him.
It’s not that he grabbed it, he has been greeted and he has been mentioned as Mahamati. Mati means intelligence, so he has great intelligence, some finer tissues to grasp the subtleties of the confidential, spiritual matters. The assembled sages have been described as bhagavatha kathmrit.
If you could pick this up, you want to make this part of your vocabulary, these and nice words. The Shaunakadi Muni’s they were Bhagwat kathmrit ka rasaswadana kushalah. Bhagavad Katha, you understand Bhagavad Katha? The nectar of Sri Krishna Bhagavad. Bhagavad kathamrta aswadana Aswadana means to relish, and Kushalah means very expert. So the sages were very expert in relishing the nectar of Srimad Bhagavatam.
This is how they have been designated as or described as. So they are making an enquiry from Suta Goswami and the enquiry is that what occurred after King Parikshit was enthroned as the emperor of the world in Hastinapura, and Vajra was made the King of Mathura. So one is Parikshit Maharaja and the other one is Vajranabh, so there are two kings here and one is king Parikshit and the other is Vajranabh Maharaja.
What did they do and how did they do, or rather how did they manage? This is the enquiry. At this time, where the glories of Bhagavatam continue, they will make an enquiry one more time, or otherwise to this enquiry, Suta Goswami is responding and giving an answer to that question. He will do this for the rest of the time.
Suta Uvaca
Narayanam namaskrtya
naram caiva narottamam
devim sarasvatim vyasam
tato jayam udirayet
Translation
Before reciting this Srimad Bhagavatam, which is the very means of conquest, one should offer respectful obeisances unto the Personality of Godhead, Narayana, unto Nara-narayana Rishi, the supermost human being, unto mother Saraswati, the goddess of learning, and unto Srila Vyasadeva, the author.
(Srimad Bhagavatam 1.2.4)
You are familiar with this. When Sukaeva Goswami was reciting Srimad Bhagavatam in the beginning, he recited this prayer and Suta Goswami is now reciting the same prayer here and elsewhere. He chants this prayer. Tataha Tataha means after having done this. Done what? Narayanam namaskrtya.
You have offered your obeisances or rather I have, or he has – Sukadeva Goswami, who is the speaker, unto Narayana, or Nara Narayana Rishi’s. We could offer our obeisances to Sri Krishna Balaramau, namaskrtya or Sri Gaura Nitai namaskrtya. So this namaskrtya part is tatahah, thereafter. After you have finished paying obeisances, tato jayam udirayet.
Then is the time or this is the sequence, udirayet. You should recite ‘Jaya’ or you should say ‘Jai ho Jai ho.’ The King of all books of scripture, Srimad Bhagavatam ki Jai. Mahabharata ki Jai! Like that there are so many scriptures. All those histories, Itihasa’s and Purana’s are also called Jaya, and Mahabharata is called Jaya. Jayan Udirayet, we should recite these histories including Bhagavatam.
So not that we should just say Jaya one time and then finish, no. Recitation is Jaya, we should recite these scriptures which are the means of conquest. Srila Prabhupada translates that as the very means of conquest. If you want to conquer this world or conquer birth and death, if it is a conquerer that you want to be, then Srimad Bhagavatam is the means of that conquest. So Jayan udirayet, one should recite different scriptures and Bhagavatam.
Yuddhishtir Maharaja has installed this one emperor in Dwaraka, the capital of the world. Vajranabh who is the greatest grandson, not son, not grandson but the great grandson of Krishna. Krishna’s son is Padmanabh, Padmanabh’s son is Aniruddha and his son is Vajranabh, the great grandson of Sri Krishna is now made the King of Mathura.
Having done so, Yuddhishtir Maharaja has departed and gone back to Godhead. Then once upon a time, Parikshit Maharaja who is the emperor at Hastinapura, decided one day to go and meet Vajranabh. ‘Let me find out how he is doing and enquire into his welfare.’ So with that intention in mind, King Parikshit- do you know where Hastinapura is?
It is near Meerut, where is Delhi, It is there. We must know something, or some point in relation with this location. So on the banks of Ganga, Hastinapura still exists and it is there, and you can visit it even today. If you leave now, you could be there in the afternoon. Hastinapura is there and it is a historical place, and just outside Hastinapura, on the banks of Ganga, Srimad Bhagavatam was recited by Sukadeva Goswami.
And that place is also there, Shukratal, that place, that spot is there on the way to Mathura. He got very excited to know this and therefore he has gone out. As Vajranabh was on the way, he found out that King Parikshit is also on the way to Mathura. He became very excited to know this and he has immediately gone out of his way, he has gone out of town to greet and to meet King Parikshit.
You miss these details when you are just trying to summarise or narrate. So what happened when Vajranabh came to know that King Parikshit is coming? His affection and his love for the King aroused and his heart became filled with affection and love for King Parikshit. That Vajranabh, with that kind of state of mind has now gone to meet King Parikshit.
He has come from this way and that way, nija mandiram and the travel has bought him back to the palace, which is described as a Mandir. This means that Vajranabh has made his palace into a temple, a Krishna conscious atmosphere. We can be sure that he has a deity also and Krishna conscious photographs. There must also be some photographs of Krishna with Vajranabh also, a group photo or family photos of Dwaraka all over the palace.
As a result, this palace is nija mandiram, like a temple. So upon arrival, he could have done that earlier but he is doing it now, what’s that? King Parikshit has embraced Vajranabh. He gave a deep embrace to Vajranabh, not that they just say ‘oh hi,’ and shake hands. But this is different, it is cultural and at a higher level, and so both parties embrace, it’s a deep embrace. There is the meeting of the hearts, right?
One person is being embraced and his heart is meeting the second person, and he is also meeting with his heart. So they are meeting their hearts, they are touching their hearts, its not just meeting their hands. Who knows then what is happening in the heart? But here is the meeting of the hearts. What kind of King Parikshit is embracing Vajranabh? Krishna eka grata manasa. This Parikshit’s mind, manasaha, goes only towards one person, ekaha.
And who is that person? Krishna. Krishna eka grata manasa, such nice words, and this says a lot. It is difficult to translate these kinds of words with deeper purports. Then having greeted and embraced King Parikshit, he enters the inner chambers of the palace where he would like to have his meeting.
He is meeting the wives of Sri Krishna headed by Rohini. So we have already said that Rohini is the queen mother because Rohini is the mother of Balarama and so like the mother of Krishna also. But this is another Rohini who is the queen. The princesses were imprisoned by Narakasura who is also called Bhaumasura, two names of the same person. They were captured or imprisoned, and this is when they had sent the message to the Lord who was residing in Dwaraka in those days.
‘Please get us out of here, please protect us and please accept us. Who else would accept us now that we have been touched by this demon, and now we have been arrested and imprisoned?’ So Krishna had gone there and killed Bhaumasura and he released all the queens, sixteen thousand of them, and then in the palace the queens were placed on the backs of elephants.
They were transported from Pragjyotishpur, which is in East India, Assam side, and from there to Dwaraka. The Lord had gone to the heavens at that time on a special mission and when he returned from heaven, with the Parijata tree also, afterwards he had done that marriage. So this Rohini is the leader and the representative of the sixteen thousand queens. So King Parikshit is meeting those queens who are headed by Rohini, and these queens also have honoured and greeted King Parikshit.
Now after a lot of travelling from Hastinapura, he has not travelled by bus. King Parikshit did not come on an overnight sleeper, deluxe coach. Transportation was done by chariot and so he is resting and after having taken rest and feeling relaxed, he is meeting and sitting with Vajranabh and he is enquiring. He says, ‘your father, your grandfather and your great grandfather, they have done so many favours unto our family, the Pandava’s.
They have protected us from so many calamities.’ Dukha auham menas a flow. There is a constant flow or flowing with no interruption. ‘So likewise, calamities were coming our way in the direction of Kunti and us- me included. Each and every time your father, your grandfather and your great grandfather, they protected us. And how can I forget? How can I forget that I was especially protected by Lord Krishna while I was in the womb of my mother.
The Brahmastra was heading in my direction and it could have burnt me to ashes, but my mother ried out, ‘help help. Pahimaam. And with a little club in his hand he started encircling my body, this was all happening in the womb of my mother. Two of us were in my mother’s womb.’ Udara, this is also mentioned. Udara means womb, and King Parikshit said, ‘I was there and then Krishna was there protecting me.
Oh I am so grateful to your forefathers, your father, grandfather and great grandfather for all that help.’ Na paraye ‘ham, this means we have some statement somewhere that ‘I’m indebted to you Gopi’s.’ Krishna said this, that I cannot repay the debt. Similarly, how can we become free from the debt of Srila Prabhupada and the disciples of Srila Prabhupada?
‘We are indebted to you. You have done so much, so much for us. Oh Srila Prabhupada, how can we become free from your debt?’ And Prabhupada said, ‘It is not possible.’ Then he thought for a while and he said, ‘yes, yes. You could do one thing, you do as I did.’ This was his response. ‘You do as I did.’ We don’t have to become the founder of the Hare Krishna movement, it has already been founded, but then after foundation, all that Prabhupada had to do to propagate this Krishna consciousness.
‘So you do as I did.’ So King Parikshit is expressing these sentiments and then he says, ‘Vajranabh, I have one special request for you. I have a prayer, so I pray to you.’ What is that? ‘You should take care of your kingdom happily, that’s one thing. You should never worry about the treasury or your army, or your enemies and battles. Don’t be concerned about these affairs.’
‘Then what should I do?’
‘You should one thing. You should focus on one thing. You should take care nicely of all these mothers.’ Krishna’s queens are all the mothers of Vajranabh. ‘you should look after your mothers and they should be on the top agenda. And if there’s any difficulty, any sort of anxiety or anything that bothers you, you can always let me know. Please disclose, don’t hide and let me know anything that I could do.’ Guhyam Prcchati and Guhyam Akhyati, (enquiring confidentiality and revealing one’s mind two of the six exchanges of devotional service.).
In response to this, Vajranabh is also saying, ‘your father and your grandfather, your family also did so much service to our family, assisted us Lord Krishna and our family members in so many, many ways. The archery that I learnt was from your grandfather, Arjuna, and I am
Indebted for all that.’ Then he says to King Parikshit, ‘you said that I should not worry about all the affairs of the kingdom and treasury.
I do not worry about these things, I am free from those kind of worries and these concerns, but there is one thing that has been bothering me from the time that I have landed here in Mathura, or from the time I have become king here in Mathura. There is one thing that is bothering me all the time for which I am in great anxiety all the time.’ And then he says, ‘well I’m a King, that’s fine, but where are the citizens? I am feeling like Im in Iraqis-tan or Rajasthan, there is sand everywhere.
There is not a drop of water, and there is nobody. You see sand everywhere, there are no people, no creatures. It is like that, there is a forest here and there is nobody here, it is all so empty.’ And this is the experience of the queens of the Lord and he is concerned about his mothers, all the sixteen thousand queens. Vajranabh continued, Kincid vichryatam, ‘so you should think about this, please think about this.
You had said that if there is anything that I can do or if there is anything that is troubling you, something bothering you, then I should let you know. So I just told you and so if you could do something about this.’ Then King Parikshit thought for a while and said, ‘oh yes, yes. I am remembering Shandilya Muni who is the priest of King Nanda and others, the cowherd community. Their priest is Shandilya and I think we should consult him. Let’s take his advice on these matters which are bothering you.’
So the messenger was sent and Shandilya Rishi was invited. He was residing in a very humble hut and it was made with leaves on the floor and cow dung, it was a very simple dwelling. So he left and came over to the palace and he was welcomed, honoured and seated by Vajranabh and King Parikshit briefed him, told him what the difficulties were. ‘We would liken your input and advice on these matters, maybe you could throw some light on these matters?’
When it is dark, we are not able to see nothing, no way forward and ‘so you could tell us the way out.’ Shandilya is speaking now, and as soon as he started speaking, he said ‘Shanutam, please hear.’ They are ready to hear so why is he saying please listen to this? Meaning ‘are you all here. Are both of you with me?’ The term is used, datta chittau, chitta. ‘I want your mind fully focused. I’m about to say.
Rahasyam Vraja Bhumi, I’m going to be talking about something very confidential, very deep subject matters.’ So you cannot take it casually and you have to have full attention like when you sleep. You’re fully absorbed, cent percent, ignorance is bliss. Vrindavan is called Vraja. Vraja Mandal ki Jai! So why is it called Vraja? Because it is all pervading. To measure the Dham, the holy place and to say that it is so many kilometres, is one of the ten offences against the holy dham, to measure it by material standards, ‘oh it’s that long and it’s that wide and it’s that deep.’
No! And there is one reason why this Dham gets the name Vraja. It is called Vraja because Gunati satam, it is transcendental and the three modes of material nature have no business there. They cant touch and they cannot even pick up one dust particle from wherever it is, from there to another location. The demigods have no jurisdiction there although they are also controllers of the different modes. So this is transcendental, param brahma vyapakam.
It is all pervading and is non different from the Lord. It is made up of Chintamani Svayam Jyoti. This land is full of bliss, this land of Krishna, Vraja is full of Ananda, bliss. It is an ocean bliss and muktanam param avyayam. when one becomes free, liberated, he directly goes to that abode and resides there.
Tasmin vijnate sarvam idam vijnatam bhavati vigraha
Translation
If one can understand the Supreme Personality of Godhead, the controller of all controllers, one can understand everything else.
(Mundaka Upanisad 1.3)
Tasmin, that Vraja, resides Krishna, Nanda atma jaha Krishna, resides there. Who is Krishna? Nanda atma jaha Krishna. Nanda takes birth in the form of Krishna. The father is taking birth and appearing as the son. Or he is appearing from, or the appearance caused by, at least he gets the credit, don’t be confused. And that Krishna is Atmarama, meaning self satisfied. How is he Atmarama or how is he self satisfied?
That is mentioned next. Listen to this with your full attention. We may be hearing this for the first time and maybe the last time and if we don’t hear, we will miss the bus. If we don’t hear now, we will never hear so here is the opportunity to hear this point. In these words Shandilya Rishi describes very nicely. Atma tu radhika tasya, tasya Krishnasya. Tasya means his, it is Krishna’s. Atma is Radhika, that’s a straight translation, Krishna’s atma is Radhika.
So the Lord is self satisfied which means that his satisfaction is due to Radhika, with Radhika he is satisfied. Radha satisfies him. Hatibol! Jaya Radhe Jaya Krishna. This is like getting to know Krishna huh? This is God realisation also, we get to know Krishna more in this way. We have just now found out something, a fact. That because of Radha, Krishna is Atmarama, self satisfied. Okay so Krishna appears and then he is dealing with his energies.
Then Krishna plays two kinds of pastimes and they are described as Vividha Lila. Lila, pastimes of how many kinds? Vi means two, tri means three. Tri is Sanskrit and this number three has come from tri, Sanskrit is the mother of all languages. So Vidha is pastime of two kinds and here the term used is Vastavik vyavahariki. This means two kinds of past times in these terms are new, well they were new to me when I read it for the first time.
What we know in Iskcon or Gaudiya Vaishnavism which is more popular, are Prakat Lila and Apragat Lila, which may also be new to some of you. Manifested pastimes and the un-manifest pastimes, or Nitya Lila, Prasang Lila and Naimitik Lila, which are the eternal and occasional pastimes perspectively. The Lord performs eternal pastimes and he also performs occasional pastimes.
So these are two kinds of pastimes and did you take note of this and do you understand the description of these two kinds of pastimes. So eternal pastimes and un-manifest pastimes are known to Krishna and his eternal associates. His eternal associates only know and could experience the eternal pastimes of the Lord. And some other living entities knew the other manifest, occasional pastimes, like some of you in the future will know, you will be part of that scene of the manifest pastimes.
Some additional souls will get to know, Jivanam Vyavahariki. So Krishna was on the planet for one hundred and twenty five years, and those are the manifest pastimes. But before Krishna appeared and after he disappeared, and during the hundred and twenty five years also, the eternal pastimes are always on. The same thing with Chaitanya Mahaprabhu where there were forty eight years of manifest pastimes.
But before he appeared and during his appearance and after his disappearance, there are other pastimes which continue there all the time. Lord Ramachandra was in the planet for eleven thousand years, so before that and afterwards the Lord is having his pastimes, as well as during those eleven thousand years. Then of course during that time of eleven thousand years, one hundred and forty five years and forty eight years, there is an additional display of his pastimes.
These are two kinds of parallel pastimes and the second kind of pastimes, the manifest pastimes, cannot exist or happen without the eternal pastimes which are the basis of the occasional or manifest pastimes. Haribol! Are you with us? Only a few more minutes to go. The reason that you are with us, King Parikshit and Vajranabh, along with all the queens back there, they are not able to experience this.
This is your anxiety or you are wondering what has happened, there is no-one around here. We don’t see anybody, there are just a few of us here and there is no-one else. Something else is going on here, what happened? Because you are part of this manifest pastime, you are not able to experience the eternal pastimes which are on right now, right here.
But you have no access and you are not experiencing these pastimes because you belong to the other manifest pastimes set up. So that Vrindavan dham jki jai! Shandilya Rishi is saying that Vraja is right here, you’re sitting on the goldmine but you are unaware. Everything is happening here, but in this place, twenty four hours and seven days and night, Asta Kaliya Lila is taking place.
That is right here, tattvam su gopitam, that reason is hidden, it’s confidential and not accessible or visible to everyone’s eyes. It exists but it doesn’t meet everyone’s eyes. Those who are Prema Purna, which means complete, those who are filled with Prema, love, become eligible to see.
Premanjana cchurita bhakti vilocanena
santah sadaiva hrdayesu (I worship Govinda, who the pure devotees see in their heart of hearts with the eye of devotion tinged with the salve of love)
Hrdayesu and sarvatra also. So some, not everybody but some Mahatmas, great souls, they could see because they were complete with love of godhead. The six Goswami’s of Vrindavan, they were seeing and Chaitanya Mahaprabhu arrived five hundred years ago and he was able to see. And like that and during the twenty eighth Dwapara Yuga of Vaivasvat Manu, Lord Krishna appeared. That was at the end of the twenty eighth Dwapara Yuga.
Then he says that, listen to this because we want to go fast. He says that three kinds of personalities or devotees, or different categories of devotees become part of Krishna’s pastimes. One, the first party, when Krishna appears he comes with his eternal associates. Nanda Baba and the Gopi’s and the cowherd boys and on and on.
Every time from wherever he goes, from one universe to another to another to exhibit his pastimes, his eternal associates go with him. The second party is the Hare Krishna’s, those who have the perfection of chanting
Hare Krishna Hare Krishna
Krishna Krishna Hare Hare
Hare Rama Hare Rama
Rama Rama Hare Hare
So those Hare Krishna devotees are thoroughly purified with no strings attached are full of knowledge and detachment and all these things that they have done. Their time to go back to Godhead has come. But instead of sending them and sporting them to Goloka, first they are made part of Krishna’s manifest pastimes somewhere, wherever they are taking place.
Srila Prabhupada explains this in many places and many times in these terms. So this is the second party, the second category of devotees, who are part of Krishna’s pastimes. The third party is the demigods. Lord Krishna was once approached by Lord Brahma and the demigods with mother Earth in the form of a cow who was crying.
The message was communicated to the Lord and the Lord said, ‘yes, yes. I will be appearing and I will do the needful, I’ll make my appearance. But you demigods, you go first. You take birth in the Yadu dynasty to assist me in my pastimes.’ This is there in the Bhagavatam at the very beginning of the first Canto.
So the demigods of the third party become part of Krishna’s manifest pastimes and so satisfying everybody, Krishna winds up his pastimes and Shandilya Rishi says that the demigods have already been dispatched after they battle in Prabhasaksetra and they have gone back to their respective posts.’ Then he says that the remaining two parties have now been made into one party.
Initially there was a distinction, ‘oh these are the new devotees and they have just come from Delhi, here, there, London and Moscow. They are now eligible to return to me and they are of two different parties. But now by associating with me and my eternal associates, they have been well trained and so there remains no distinction or differences any more.
They are now one party and so the other party has also now gone back to Godhead. ‘So this was all happening up until recently, but now Krishna has wound up his past times, and as a result his eternal pastimes are on, but you are not able to see them. But there is one thing you can still do,’ and so Vajranabh is given some assignment. He could still experience, become qualified and eligible to see. You give them names according to the pastimes, the corresponding pastimes.
Wherever the pastimes are performed, we gave them a name accordingly, this name or that name. We will be talking about them tomorrow. All these places, some of them have already been mentioned before they were even named. Maybe some of them were names and Shandilya Rishi already knows, so he said, ‘You should stay! You should stay at these places. You should camp out and serve this Dham and get association of this Dham. Get the dust of this Dham in your head, Kundan, you should take bath in different Kundas, lakes and then you should do Parikrama (circumambulation) of Govardhan hill.’
It doesn’t say that but that is what is meant. How do you serve Govardhan? How do we serve Govardhan? We do Parikrama of Govardhan. How do we serve the river? We take bath in it. That’s one thing we do in the river. And he says, ‘ You may ask, but I dont know which pastimes have taken place where.’ Shandilya Rishi says that with my benediction and with my blessings, you will get to know.
Divya jnan hride prokashito
Sri Guru Vandana
Are you familiar with this with? Same thing is being said. Divya jnan hride, I will reveal all these secrets unto you also. Just move forward with this project, and when you do these things which I have just mentioned briefly- he did not mention briefly, I mentioned briefly, what will happen. ‘You will meet one day, you will meet Uddhava! Uddhava resides in Vrindavan and you will know the details of where to find Uddhava tomorrow and how they found out.
You will meet Uddhava and so when you meet Uddhava, further glories of Vrindavan and Krishna and Bhagavatam, these will be revealed unto you by Uddhava.’ Hearing these words straight from Shandilya Rishi, Vajranabh and King Parikshit are very happy. They could see some ray of hope now, the way ahead because they were kind of stuck. They were very delighted and so with Shandilya Rishi they retired to his Ashram, but how does Shandilya Rishi return?
While remembering Krishna, from wherever he was, from there to his Ashram, at every step he was remembering Krishna. So from here you can go to the Prashadam hall while remembering Krishna. And while honouring Prashad, what happens and what are you supposed to be doing? Remember
krsna boro doyamoy, koribare jihwa jay,
swa prasade anna dilo bhai
(Sarira Avidya Jala)
Translation
O brothers, Lord Krsna is very merciful. Just to control the tongue, He has given us the remnants of His own food!
Krishna is very kind and kindly he has given this, and after you have enjoyed Prashadam,
sei annamrta pao, radha krsna guna gao,
Translation
Now, please eat these nectarean grains while singing the glories of Their Lordships Sri Sri Radha and Krsna
Not sei annamrta pao and go to sleep, you honour Prashad and you go to sleep , ‘oh it’s time to sleep.’ we must really get up so that we don’t become Namak Haraam, (one who is ungrateful of those who fed him), or we don’t want to become Kheer Haraam (ungrateful to those who fed him sweet rice).
Okay so thank you very much.
All glories to the king of Scriptures, Srimad Bhagavatam ki jai.