Intimate Conversation and Darshan #1177 · February 6, 2026

Shri Hit Radha Keli Kunj, Vrindavan: Intimate conversation with Pujya Shri Hit Premanand Govind Sharan Ji Maharaj. Sadhaks ask questions about their lives and sadhana, and Maharaj Ji answers them.

Full Discourse

Radha Radha Radha Radha Radha Radha Radha Radha Radha Radha [screaming sound] Radha Radha Radha Radha Radha Radha Radha Radha [screaming sound] Radha Radha Radha Radha Radha Radha Radha [screaming sound] Radha Radha Radha Radha Radha Radha [screaming sound] Radha Radha Radha Radha Radha Radha Radha Radha Radha Radha Radha Radha Radha Shri Radhavallabh Lal. Jai to all the saints and devotees of Hari, the blessed land of Shri Vrindavan, the supreme guru and God.

Radhe Radhe, Maharaj Ji. Maharaj Ji, if following the path of saints leads to attaining God, then what is the necessity of householder life? And if not householder life, do you think that God is attained by changing clothes? What is a sant? Are there characteristics of saints? Then you said, why do you wear clothes? Because our nature is inclined to renunciation. All these babas here follow the path of renunciation. They have no liking for worldly attachment. They have no liking for worldly duties. My one supreme duty is to be established in Satchidanand God. So God has created two paths. One is the path of engagement, and one is the path of renunciation. The path of engagement is householder dharma. The path of renunciation is the path of the renunciate. Those who attain God's grace while walking the renunciate path attain the same as those who walk in householder life with true resolve, fulfilling their duties.

The difference is that in householder life, attaining God is very difficult by your own effort. But if a renunciate walks the path of God in the right way, they can purify all the worlds.

Satrati satar sa lokti— they can purify all the worlds. If from childhood they had not walked the path of God, then what you are hearing now, what joy you are experiencing, what you are being drawn to—none of this would be happening. You would have enjoyed worldly pleasures, pursued entertainment, experienced all kinds of worldly attachments and colours. Then this would not be. From childhood God granted renunciation and prepared me.

When I became ready, you are sitting among us and speaking. Sit among your own kind and experience the light that is shining within. Experience that light within. If a renunciate walks the true path, they can uplift all the worlds. In householder dharma, one enjoys worldly objects in accordance with true dharma, chants God's naam while fulfilling their duties, and achieves their own liberation. And the renunciate, through severe austerity and renouncing worldly pursuits, practises austerity and bhajan for the welfare of the world all their life. Sarve bhavant sukha, sarve santu— therefore every householder of true heart, whether they are a renunciate, bows at their feet. The householder ashram has the guru ashram; the renunciate ashram is not that everyone must become a renunciate to attain God. If you cannot become one, becoming a renunciate is no light matter.

Do not think that merely changing clothes makes one a renunciate. Through sadhana, bringing your senses under control, bringing your mind under control—for even one second there is no entertainment. Contemplate your whole life, your whole life, and you will tremble. Simply because there is a baba, there is a baba there. But if you look at the whole of life, you will tremble—this life is such that for not even one second is there entertainment. For not even one second is there anyone to applaud, anyone to hold you to their chest and speak words of praise. How many enemies stand against you in opposition? Desire, anger, greed, attachment, jealousy, clinging, passion, hatred, envy—by conquering all of these and working for your highest good, God prepares a renunciate.

This path of renunciation is not like that. If you are walking in balance, then the question of hypocrisy and conceit is another matter. But if you are walking the right path, you must walk on the edge of a sword.

Chadh ke main tarang par chalbo, pavak mai prem pat kathin hai— everyone does not fulfil it; they consider the path of renunciation a plaything. But in householder life, while fulfilling your duties, eating food in accordance with dharma, chanting naam, you will attain the highest welfare. But the renunciate—the renunciate will bring millions to God, millions will be blessed. If they are walking in the right way, then no—God is not attained by changing clothes.

Maharaj Ji, in householder life, Maharaj Ji, somewhere this belief takes root that there is complete licence to enjoy pleasures. So that means there is no licence at all. There is no licence anywhere. If you look according to dharma, the first ashram before householder dharma or the renunciate path is brahmacharya. Whether you are going toward renunciation or householder life, for both the first ashram is brahmacharya. Until at least age twenty, you must remain celibate. After this, if your nature is inclined toward renunciation, then the path of renunciation. If inclined toward engagement, then householder life. Now until twenty-five, remain celibate. After this, take the vow of one wife. Even with your own wife, that too must be in accordance with dharma, according to the command of the scriptures. One week after menstruation, with the intention of producing offspring, once a month in this way. Otherwise, sexual union—going to hell.

But one who abandons dharma goes to terrible hell. Here, arbitrary conduct is not what is called household dharma at all. For a guest who has come, you should have the spirit of dedicating even your own life. Let the guest not go hungry, no matter what happens. If there is no guest hospitality here, where is it? When you see a beggar at the door, do you look at them with anger? This is not it! God has come! In what form has Narayana arrived? Come, come, Lord. Take food, drink water, please sit. Guest hospitality is the dharma of the household. In household life, service to parents; in household life, regard the entire family as forms of God, earn wealth through dharma, and serve—and do naam jap. Then you will attain God. Household life is not for arbitrary pleasures. Whether it is a renunciate or a householder, if you do not live by dharma, you will go to hell. Whether one is renunciate or householder, if one lives according to dharma, one attains God. If one does not live according to dharma, one meets a bad end. Clothing cannot save you from hell. However you dress, if you live by dharma, things will be fine. Both paths are paths of austerity. Both paths are true paths. Both paths have been established by God. The householder and the renunciate—both will walk in dharma according to their respective dharmas, and both will attain welfare.

Both will attain ultimate welfare.

Ajeet Ranjan Das ji from Jaunpur. Radhe-Radhe Maharaj ji. Maharaj ji, in your spiritual life journey, the place that Pujyapad Shri Udiya Baba Ji has held—in this servant's heart there is the same state of presence of your lotus feet. Please bestow grace through a blessed, nourishing glance, so that this servant of yours may be able to do some bhajan. Maharaj ji, what is the state when naam jap moves into manasik and pashyanti after upanshsu? That is, after the upanshsu stage of naam jap, we wish to know the state when naam jap proceeds in manasik and pashyanti.

Maharaj ji—then it no longer requires recitation. It keeps moving. One simply keeps seeing and tasting. When after vocal comes whispered, and after whispered comes mental, and when mental reaches a mature state, one simply keeps listening and keeps seeing.

Form appears before. Mantra sound is within. The heart is full to the brim with bliss.

सुने ना काू की कहीं काहे ना अपनी बात।
नारायण व रूप में मगन रहे दिन रात॥
I listen not to a word of anyone, nor speak of myself; I remain absorbed in Narayana's form, day and night.

Do not speak to anyone. Have no worldly dealings. Only gaze continually upon your young beloved Shyamsundar.

How can one describe that internal state? When unbroken bhajan begins, when unbroken contemplation begins—at that time everything becomes like a distant echo. No enthusiasm remains. Indifference keeps growing. Inward-turnedness keeps growing. All attachment regarding food, body, and relationships—all becomes ash.

Life is conducted solely by the Lord—by one whose unbroken bhajan is proceeding, whose unbroken bhajan is going on. Only the Lord conducts life. The Lord provides food. The Lord makes him perform actions. The Lord makes him speak. The Lord makes him laugh. The Lord makes him move. He has lost himself. He becomes lost in himself. Such is the state of mental bhajan. When that same mantra takes form, such is the beauty of the Lord, such is the beauty of the Beloved, that even the joy of liberation seems trivial. The worshipper becomes immersed in that bliss.

These—lust, anger, greed, delusion, madness, jealousy, various sensual desires—these are destroyed long before. Before mental recitation becomes constant without distraction, these are destroyed. When mental recitation begins, the mind becomes God-centered. Constant mental bhajan is proceeding. One who has constant bhajan has the power to sanctify worlds upon worlds. But this doesn't happen. Only the Lord exists in the heart. The "I" is lost. Only then does it proceed constantly. As long as "I" exists, some intention remains. If intention remains, distraction arises.

When the "I" itself is lost—only one who experiences that heart's state can understand. One who has at least one or two hours of continuous flow can understand. If one achieves continuity in one or two hours, one can imagine what the state of one with 24-hour bhajan would be. Wondrous intoxication, wondrous drunkenness, wondrous hunger for bhajan. Even when bhajan happens day and night, the hunger is such that he gets no peace. He feels: what should I do? How should I do it? How can my hunger for bhajan be satisfied? The hunger for bhajan keeps increasing. Thinking of another, speaking of another, hearing of another—that is far removed.

The sweetness of bhajan grows so much that he doesn't even listen to himself. All his bodily movements become relaxed. Absorbed in bhajan, he makes the Lord his own. Love manifests in his heart, and the God bound by love is revealed in his heart—he who remains devoted to constant bhajan.

Savita ji from Rajasthan. Radhe-Radhe Maharaj ji. Gurudev, is there something that will lead us away from God's path, and something that will lead us to attain God? Association with saints—this is one thing that will lead you to attain God. And bad company—this is one thing that will lead you astray from God's path.

Simply satsang and bad company. Though I dwell in hell, O Lord grant me this—but may I never have bad company. If bad company is obtained, the spiritual seeker will be led astray from the path of ultimate truth.

When one obtains satsang, even a corrupted person will become a great soul. Satsang has transformative power. The power of satsang is to erase all vices and misconduct and grant us stability in the true, ever-blissful God. This is the power of satsang. Therefore, when our collection of merit is gathered together, the Lord bestows His special grace, and then satsang is obtained. The company of saints is obtained. And when our fate turns dark, when misfortune manifests, then bad company is obtained, and bad company destroys everything. Bad company is a thing, a matter that destroys.

Satsang is a matter that bestows progress—both worldly and otherworldly. Therefore, avoid bad company and engage in satsang.

Namrata Ji from Haridwar offers Radhe-Radhe. Maharaj Ji, Maharaj Ji, in the vanis it is said that one out of two finds it, the seeker searches all the world, but only one in millions knows it. Maharaj Ji, you are writing like this: Guru Dev, such a rare state—among millions like us, there are countless beings, and among countless beings only a few are human. Among those humans, how many are sitting here? How many are sitting in the discourse of God? These are all recipients of grace.

As many people are sitting here, there would be that many termites in a hand's span of earth. They too are beings. So if we look at the entire universe, how many devotees are there in human form? If we calculate, only one or two will come out. If we calculate the proportion, only one or two will come out. So we fall into the reckoning of one or two. Are we in the reckoning of millions?

A devotee is one who walks the path of God, who has abandoned vices and misconduct and is a pilgrim on the path of virtue—such a one is rare indeed. And among those on the path of virtue, one who is a lover of the beloved, the lover of the Beloved—that is even more rare.

Divine love is a very rare subject. Because the desire for worldly and other-worldly things does not allow love to manifest. When all desires for worldly and otherworldly things are destroyed, then the love that makes God subordinate is revealed.

जाह न चाह कबहु कछु तुम सन सहज सनेह बसो निरंतर तास सुर सो रा निज गेह
One who never wishes for anything from you, dwell in spontaneous affection with that one; in the home of the divine, in that sweet love.

Love is an extremely rare thing. An extremely rare thing. This is why it is said, as it is said here: One who is rare, only one out of two finds it. Similarly, for devotion to God, Goswami Tulsidas says: "One out of four becomes my devotee, like one." Similarly, for the knowledge of Brahman, for the understanding of Brahman, Adi Shankara says: When spiritual practice spanning many lifetimes matures, the yearning for liberation awakens within, and one attains liberation.

So the practices spanning lifetimes have been completed by all of us. That is why we are gathering here in satsang with saints in God's home. We are becoming enthusiastic to walk the path of God. This is the fruit of our austerity over many lifetimes. It is the fruit of our bhajan. Believe that this is our final birth. Not that this is our first birth. We still have many lifetimes of practice ahead before we will have knowledge, before we will have devotion. No, we are among the rare ones of whom it is said, only one finds it. If one out of two finds it, we are that one or two. In the infinite creation, among infinite beings, among infinite humans, how many are engaged in devotion? Most sleep until ten or eleven. Who wakes at four to bathe and do bhajan of God, to observe the three times of worship, to speak of the path of virtue? These are great blessings for you—that in the most sacred, most holy Vrindavan, in this most pure land, at the early hour of the day, you are sitting and listening to the discourse of God.

These are great blessings. This is why we are saying: if one out of two finds it, you are that one or two. In such a vast creation, if we calculate, the proportion will be one or two. Since you people are sitting here, understand that you are that one or two. Now this is our final birth. We are getting satsang, we are getting bhajan. Now I am surely going to attain God. If He did not want me to attain Him, why would He drag me out of this world-like quagmire? If He did not want to bestow grace, He would leave me stuck where I was trapped in sensory pleasures. Why did He drag me out? Since He has dragged me out, He will surely not abandon me now. I will surely attain Him. He will surely give me such practice. He will surely give me such a feeling that I will attain the supreme fruit of the direct vision of God.

Aakash Lal Ji from Patna, Bihar, offers Radhe-Radhe. Maharaj Ji, Maharaj Ji, we come into devotion by renouncing worldly ego. But after some time, a sattvik ego begins to arise in the path of devotion. Maharaj Ji, "I follow the rules and everyone else is sinful."

This is not good—this is very condemnable. This is very condemnable, extremely condemnable—this is not wise—it will quickly destroy spirituality. This is indeed very condemnable. I mean, extremely, extremely condemnable.

The true nature of spirituality is this: if I speak from the heart, I am the lowest of all. God dwells in all. I am a servant of all creation, moving and unmoving. All are my masters. This is the nature of true spirituality.

सो अनन्य गति जाके असमति न टरे हनुमंत मैं सेवक सचराचर रूप स्वामी भगवंत
One whose sole refuge is undeterred by opposition—Hanuman: I am a servant; all moving and unmoving creation in the form of my Master, O God.

All creation, moving and unmoving, is the form of my beloved God. To say "everyone is sinful, I am a great soul"—this is a statement of great misfortune. To say "everyone is in the form of God, I am low"—this is a statement of good fortune.

तणाद सुनीचे अपने को तण से नीच समझना है। तण के समान नीच समझना है।
Consider yourself lower than grass, lower than a blade of grass.

To think "I alone am virtuous and everyone else is sinful"—this is very wrong. This is very corrupting. Remove this quickly, O seeker. Otherwise you will be corrupted, destroyed. You will fall from spirituality. This is absolutely dangerous. The moment this comes to mind, cry out, "Save me, save me!" to God. O Lord, have mercy! Destroy this ego of mine. This defective vision, this base tendency, is ready to destroy us. Lord, bestow Your grace, bestow Your grace. Save me, protect me. God will take care of us. And if this tendency is not destroyed, your downfall is sure.

Write it down, write it down. Whoever keeps his intellect focused on others' faults while keeping virtuous intellect in himself—he is destroyed very quickly. Whoever keeps the intellect of God in others while keeping humble intellect in himself, he climbs to the heights of spirituality. He attains the great station.

Lieutenant Colonel Smita Gupta from Mathura, Radhe-Radhe, Maharaj Ji. Maharaj Ji, in the army there are transfers every three or four years. So Maharaj Ji, right now I have my posting in Mathura and I am going to Kolkata, and my heart, Maharaj Ji, is very sad that I will lose Mathura and Vrindavan, Maharaj Ji.

Now you should not be sad about leaving. You are established in the paramount duty of national protection.

Nothing is greater than the nation. See, pay attention—for national protection, we can sacrifice our worldly dharma. We can sacrifice our very life. We can sacrifice everything.

And you do this. You sacrifice the affection of family relations, you sacrifice bodily comforts, you bear the tendencies of your own mind—and in this way you serve our nation.

Therefore, national service is the greatest dharma. You are fulfilling that greatest dharma. Therefore, you should not be sorrowful.

If you are being transferred, you are in national service. Go with pride, with the feeling of national service. Follow the ordinances of our nation's service, and if you can, do naam jap of Radha Radha. Your ultimate welfare will be assured.

Now this is national government work. In this, it cannot be that you dwell in Vrindavan or Mathura. Wherever and whenever the government's transfer order comes, you will have to go there.

You should be ready in your mind, and when you retire, then you have freedom. Then you can dwell in Vrindavan, or Ayodhya, wherever your heart inclines.

Whoever is dedicated to national service while contemplating God is a great hero. He is worthy of honor. He is worthy of praise. He is worthy of worship. He will attain sadgati.

Remembering God, wherever you are established, in national service you will attain sadgati.

Do not be hesitant in your heart thinking that Mathura is being left. You can leave Mathura. Mathura cannot leave you.

Mathura Vrindavan is the abode of chidananda (consciousness-bliss). If you keep it in your bhav (heart feeling), even if you are millions of miles away, you will be considered as dwelling in Mathura.

Because you are established in national service and national dharma.

Therefore, do not worry.

Pushpa from Delhi, Radhe-Radhe Maharaj Ji. Maharaj Ji, in the path of bhakti, external cleanliness and purity are essential, but when putting too much emphasis on purity begins to affect bhakti, what should one do, Maharaj Ji?

About external purity—how much, Maharaj Ji? I mean, now I have to wash my hands, now I have to bathe, now I have to do this—is there trouble in this? Where is the trouble in this? Will bhakti be obstructed by this? Tell us, will it be obstructed?

If you feel this way, then we should tell you that this should not be the approach.

How, Maharaj Ji? Some people, Maharaj Ji, I mean—they've touched something, then they wash their hands, and then [they're still worried]—but if we are going to offer prasad to Thakur Ji, then we wash our hands. We will go after washing our hands. Whether we've touched something or not, we will do proper ablution before going. We will clean the vessels of Thakur Ji. We will keep our body pure for Thakur Ji. We will keep our clothes pure.

We have to do naam jap, so we will do aachmhan (sipping water as purification) and keep our mouth pure.

If we have eaten something, we will rinse our mouth well and do aachmhan three times, because we have to do naam jap at all times. Where is the trouble in this?

What obstruction is there in bhakti? Purity supports bhakti. Where is the obstruction?

Yes. Now, the problem is thinking "oh no, they've touched me. They shouldn't have." This should not be the attitude. This should not be.

No, God is present in all. And this purity is only up to a certain extent. Beyond that, its importance ends. The state of avdhut (renunciate beyond worldly norms) begins to manifest.

Renouncing attachment to this body—that is true purity. Becoming free from attachment to the body—that is supreme purity.

But to reach that state, external purity is maintained.

Yes, in the practice of purity, there should not be the attitude: "How dare you touch me?"

"Now I'll have to bathe again." This should not be. This should not be the attitude.

God is present in all. If someone touches us, regarding them as the form of God, we do not consider them impure.

Yes, when we go to serve Thakur Ji, we maintain purity of clothes, body, and so on, and also purity of feeling.

The purpose of external purity is for internal feeling to become pure. And when the feeling becomes pure, external purity no longer has special importance.

Ashish from Mathura, Radhe-Radhe Maharaj Ji. Maharaj Ji, whatever bhakti I do, the reason is my fear of death.

You should do bhakti now—you don't know when death will come. But that's very good.

Very good, very good. God's great grace is upon you.

If this thought has settled in your mind, you will become a very good bhakt.

If the fear of death is settled in you—"I don't know when the body will fall away"—then do charity, do pilgrimage, do acts of kindness, sing the kirtan of the Lord's name, listen to the stories of God, keep the company of God's devotees, and your lot will be blessed.

This is the kind of fear that is needed. This is the fear that is needed.

जो सभी आवा शरणाई रखियो ताह प्राण की नाई।
Whoever keeps all beings in their refuge as their own life force.

If you go to God's refuge, frightened by death, you will become immortal.

You will attain the imperishable state. And every single minute will pass very well.

If the fear of death remains, then why commit sin when you have to die anyway? Why do evil? Why do base deeds?

It is a matter of great fortune when this thought settles in someone's heart: death is certain to come.

Not to do unrighteous deeds. I must do righteous deeds. This fear of death, combined with remembrance of God, will lead to remembrance of God. And remembrance of God will bring attainment of God.

Rudraksh Ji Radhe-Radhe Maharaj Ji, Maharaj Ji, what is that day in the life of a sadhak when their long wait through births comes to an end and their beloved stands before them? This question has been asked. The answer to this comes from the heart. Not from speech. When someone is able to love God through the effect of bhajan and when God is found, can speech describe the joy of that union? Where is such capacity in natural speech? Saraswati Ji herself does not have such capacity to write about the joy of meeting God.

Rather, the love that brings about meeting with God is called indescribable—anirvachiníyam prema svarupam—the form of love cannot be described through speech. So when the beloved stands before you, and a heart that has been pained by their separation for a long time sees them, what happens in the heart? Speech does not have the capacity to describe it. Only the heart knows. Only the heart—no one else can describe it or understand it. Two lovers in union—only their hearts know that. We cannot speak beyond this on this subject. Just as brahmanananda is the experience only of a great being established in Brahman knowledge.

It is not a matter of speech. Similarly, the bliss of love—this is only a matter of the heart. Not a matter of speech—what joy comes to them? It is like when we ask you about natural pleasures: when something very dear to you is obtained, how does it feel? You say, "It feels good." How does it feel good? "It feels very good." How does it feel very good? Then your answer will be, "Go and enjoy that thing and see for yourself." Beyond this, natural speech cannot convey the experience of the joy of natural things. So when there is a meeting with Sat-chit-ananda svarupa, the supreme life, the beloved, the sustainer of life, the ocean of bliss, the ocean of love, the ocean of knowledge, the ocean of renunciation, the ocean of Godhood, God—and if speech could describe that joy, it would be possible—but it is impossible. Even Saraswati, the presiding deity of speech, cannot describe it. Leave aside the capacity of this five-element speech—only the heart knows it. Only the heart. The joy that is in the longing for union, we can only hint at this much: in the longing for God's meeting, the joy that exists in that longing, that joy itself disparages even Brahma's supreme position. And not just that—let it be—whoever has this longing for God's meeting manifest, for them all the enjoyments of Brahma and others become disagreeable.

Nārāyan brijchand kī lagan lagī jāe na pārmesthham na mahendram na sārvbhaum na rasādhipatyam na yoga siddhī punrabhā na moksh na yoga kī siddhī na brahmā kā pad na sārvbhaum samrāṭ pad na devrāj indra kā pad kuch nahī
Not the supreme position, nor Mahendra, nor sovereign rule, nor lordship of wealth, nor yogic siddhi, neither liberation nor yogic accomplishment nor Brahma's seat nor emperor's seat nor Indra's position—nothing.

Nothing compared to that joy. Now how could that joy be described? It is ineffable. Only the heart of that lover knows—only in that heart—only that lover's heart knows what joy is in the union with one's beloved after births. A joy before which even Brahma's position seems faded—how can that joy be described?

Judge Rajendra Kumar Ji, Radhe-Radhe Maharaj Ji, Maharaj Ji, despite having all comforts and conveniences, why is there no mental peace? Maharaj Ji, the cause is forgetfulness of God, turning away from God.

Mammo jivo jiva bhuta sanatan
I am eternal—the Lord says, "You are my fragment, the child of the imperishable."

Peace will be obtained only in the ocean of imperishable bliss. Until then, welfare is not for the jiva. Listen carefully:

Tab lag kushal na jiv kah, sapne man vishram, jab lag bhajat na Ram kah, shok dhaam taj kam
Until then there is no welfare for the jiva, neither sleep nor rest of mind; when one does not sing of Ram, the house of sorrow, abandoning desires—

Whoever desires eternal peace and rest for the mind, steadily sing of Shyama-Shyam, moment by moment sing of Shyama-Shyam. If you want peace, if you want joy, then look—you have position. You have wealth. You have pleasures. But the mind which seeks peace—that is not there. That peace is in the Supreme. Until the Supreme is attained, peace will not come.

Shraddavān late jnānam tataroendra jnānam la parām shānti mare gachchhati
When Brahma knowledge comes or when one has direct vision of God, then the heart becomes supremely peaceful.

Immense peace. The form of our God is shāntara svarupa—the peaceful form. We are fragments of Him. We seek that same peace. It will come from God, not from illusion. From nature, peace will not come. To the fragment of the Supreme, peace will not come from nature. By making the things of nature into a means to the Supreme, peace will come from the Supreme. We make mistakes. If we do practice, we make God into a means and consider pleasures as the goal.

If we make pleasures into a means and God into the goal, and while remembering God, we properly fulfill our duty abandoning fear and temptation, then we will attain peace. Somewhere or the other, fear or temptation causes us to commit wrongs. A mistake happens and that mistake then gives restlessness throughout life. Therefore, to erase all mistakes, God's name is urgently needed. Practice naam jap. Remain in God's shelter with your heart and properly fulfill the duties you have been given. May no such mistake happen from any temptation, from any fear, which should not happen.

To punish the innocent, to forgive the guilty—this would be a great cause of restlessness for us. So may no fear or temptation ever suppress our duty, our commitment to justice in any way. Remain in such an attitude and practice naam jap. Be dependent on God. See—peace will be attained. Not peace but supreme peace. Supreme peace, supreme peace—supreme peace will be attained. Maharaj Ji, earlier through ignorance this happened, and now after hearing your satsang or the words of great beings, you have become conscious—from now on we should not make mistakes.

So Maharaj Ji, there is sin from the past, and from now on we should not commit it. Through naam jap it is fine, so through naam jap, whatever sins were committed in the past—yes, naam sankirtan destroys all sins.

नाम संकीर्तनम यस सर्व पाप प्रणाशनम
Naam sankirtan destroys all sins.

Sarva means the sins of the past, present, and future. All sins are destroyed, is it not written? It is not written that only present sins will be destroyed or only future sins will be destroyed.

नाम संकीर्तनम यस सर्व पाप प्रणाशनम
Naam sankirtan destroys all sins.

All sins are destroyed—whatever sins were done in the past, whatever are happening now, or whatever mistakes might happen in the future through forgetfulness—through the power of naam jap, through the power of naam kirtan, all are destroyed.

And through surrender to God as well—

सर्व धर्म परित्यज मामेकम शरणम अज
Abandoning all dharmas, take refuge in Me alone.

It is written "all sins"—the sins of the past, present, and even those that will happen in the future. God says, "I have decided: I will purify you and grant you this. I will liberate you from everything." Therefore, by taking shelter in God and chanting God's name, through naam kirtan and naam jap, our life becomes supremely pure. Radhe Radhe [singing sound] Radhe Radhe Radhe [singing sound] Radhe Radhe Radhe Radhe Radhe [singing sound]...

[Multiple repetitions of "Radhe Radhe" with singing sounds continuing]

This text is taken from auto-generated video captions — there may be errors in the words. Please listen to the video for the authentic discourse.

Original video: Bhajan Marg (YouTube)