The Wondrous Power of the Name and Mantra of Radha / Understand How Attachment to Your Chosen Deity Can Erase All Suffering // 21/03/2026

Satsang of Pujya Shri Hit Premanand Govind Sharan Ji Maharaj — to hear the complete discourse, see the video above.

The Complete Discourse

O Goddess of Vrindavan, Your lotus feet, the rasa of love's honey, complete, filling the heart, O Lord of honey - remembering You troubles me, bring peace, supreme coolness, shade of blue, supreme coolness. Such a wondrous pair is born. As I tell, not seen or heard such. As I tell, not seen or heard such. Such a wondrous pair is born. Like gold and liquor refined, a body of wondrous form. Like gold and liquor refined, a body of wondrous form. Sri Haridasa's Lord Shyam, dark like the tamala tree, resting in abundance. Such a wondrous pair is born. As I tell, not seen or heard such.

A sadhak, desiring to obtain the love of their chosen deity's lotus feet, should never honour such company as creates doubt in the chosen deity through reasoning and logic.

Great care is necessary. This worship of Vrindavan's rasa is an extremely rare subject. It is inaccessible even to the bhogi and the yogi. Those who merely seek only the fulfilment of desires—what do they know of the joy in detachment, the joy in knowledge, that is, the joy in remaining in one's true nature without desire, or the joy in love without desire? They cannot know this. This is why such people, if they do connect with God, often lose faith after some time, because this path requires great patience.

I am speaking from the heart. Just as a farmer plants seeds in his field and exercises patience. They sprout in time and emerge, and the farmer is delighted: my crop has come up! Similarly, we are placing the seed of the naam in the heart. We need not keep digging to see whether it has sprouted or not. If we do, the seed will fail. Believe that the naam jap you are doing will bring supreme joy. It will erase all suffering. But you must bear both sorrow and happiness while chanting the naam for a long time. If this principle is not understood, then because people cannot bear even a little burning of the spirit, the great blazing fire is roaring in the world.

In this, we must burn. There is no way out anywhere. There is only a little burning in this. If you can bear it, you will experience great coolness. Let us come now to the beautiful groves of Vrindavan. Today we describe Sri Radha's mantra, naam and form worship beautifully. In the forests of Vrindavan, in a certain grove, there is a goddess of sweet nature... [throat clearing sound] With humility, divine fragrance... Shyama, surrounded and served... What I am about to tell you, Sri Pada is saying. This is great depth of feeling.

He first said: this which the Vedas, Nigam and Puranas cannot perceive—the natural sweetness of the form, the repository of rasa. You cannot prove this. Pujya Shri Ruplal Goswami—when his glory was revealed, the king of Jaipur at that time said: we hear that in your worship there are no vows. You don't observe eclipses or constellations. You don't follow Vedic principles, so come and prove to us that your path of worship is sanctioned by scripture. So he sent a letter saying: Sir, have you ever studied the scriptures of our rasa?

He said no, I know only Vedic principles, because great Brahmins dwell here. So he said: then I am incapable of explaining my principles to you. "Radha, whom the entire Vedic knowledge cannot measure—Radha, whom the infinite rasa cannot measure—O Lord—she is our Sri Ji, she is whom Radha is called, and whom Shri Krishna Chandra Ji himself worships. Sri Pada is saying: this is nirguna, without form. Without the grace of the rasika saints, without the grace of the dust of Vrindavan, one cannot reach the Maharani.

Someone is pointing to something, someone to something—who is that one who can reach? Nabha Ji also says, Maharaj, Sri Harivansh Goswami—one who knows the true method of bhajan is rare. And the great men have described: just one or two understand the rasa of Harivansh. One or two who found it sought throughout the world. Who are these one or two that come here? They must be the learned, the wise, the great devotees. But not like this. This is an inner matter I am telling you. Here it is only a matter of surrender, and people can hardly manage surrender. Self-ownership, importance, desires—all these remain. Our Sri Ji needs only belonging.

वे गुण करे समुद्र सम गणत ना अपनो जानी
Though faults be as vast as the ocean, I count them not, I do not know them as mine.

और राई के सम भजन को मानत मेरु समान
And I value worship smaller than a grain of mustard as equal to a mountain.

From this we understand that other qualities have no power before our beloved Sri Ji—the ascetic, the radiant, the conqueror of senses, the intelligent—none of these matter. One thing works here: I am simple, my beloved is simple. Now as I am, I am yours. Just with patience, with patience—I was saying above that no one is understanding the matter of the heart. This is a long journey of life. This does not come to one who is perishing.

Understand it like this: now I must live only in ultimate purpose. Sorrow may come, joy may come, gain may be seen, loss may be seen. Just as a chaste wife chooses her husband, so whatever his nature, she manages. It must be like that. We are not getting any joy. Our faults are not being destroyed. We see no benefit. But we cannot leave. We will go to hell. Such are the signs in us, but we will not be able to leave You. You have won. Understand our words. If you can understand, if this settles in the heart—that except for the Maharani, our liberation, our well-being, our supreme good is nowhere else now, because we are not capable of anything. Now we cannot leave the Maharani. We need only this much: we are senseless, our minds are uncontrolled, but remain Ours. Here we need only Your belonging. You can be everything else, but you cannot give Your belonging.

Mother, father, the master of children—the intellect is confused in the body, the intellect is weak. And Hit Kishor became like a chakora toward the Lord. You see Vrindavan directly, you see Vrindavan's moon. The sole refuge of the beloved Master. The command, the ordinance—accept everything. The Acharya has made them renounce the household. Children and wives, wealth and honor. Worshipped throughout the three worlds. There is an ordinance that Radhavallabh Ji and those two sakhis—there was no question mark. The Lord is still coming through renunciation. What will the residents of Devvan say? Hit Harivansh Mahaprabhu renounced the household here. But there was no manifestation at all. Why? "Whatever the beloved does, that pleases me." Today, from that very lineage, by those same worshipped Lords, lakhs have entered the nikunj, are entering, and will continue to enter. Nityananda Mahaprabhu—from childhood, the one wearing only a loincloth, a supreme renunciate, a sky-clad ascetic. What kinds of states! Mahaprabhu Chaitanya Dev gave the order: you must marry, and such offspring must manifest so that the world will be blessed. He did not ask a second question—when he transitioned from household to renunciation, and here from childhood renunciation to the order to become a householder. Such an order! He never questioned why this ordinance was made. He is the one who does naam jap. They beat him, they skinned him. There was no question in his heart—why was such an ordinance established? Listen, with great contemplation, the seeker must proceed on this path with great patience. Such seekers go on.

This path is such—don't hold onto anything, and then they will hold onto you. You won't fall. Why? I don't question-answer any of this. Whoever's heart is surrendered to the feet of the worshipped Lord—they alone know the secret of this. All this sadhana is a process. If intimacy with the Lord has not come, there is nothing special about it. All the sadhana—if you do all the sadhana for this fruit: constant devotion to the beautiful Lord's lotus feet. How will subject persons understand this now? There is great need to understand. Otherwise life will be wasted. Endowed with prema toward the divine. The Goddess of nikunj, Sri Swaminee—she who cannot be captured even by the arguments of great logicians.

Like Vedanta philosophy—if a faithful person reasons through logic, it is established through that. But here it is not like that. Here simply accept. My Maharani, Sri Radha Rani—then power will manifest in your heart.

Jāke bal mein sabso torī / Lok reeti avam ved reeti.

In her power everything is held—both worldly ways and Vedic ways.

Jāke bal mein sabso torī / Lok ved aur kul kā lok reeti, ved reeti, kul reeti—

In her power all—worldly ways, Vedic ways, family ways.

Abandoning all this and entering into rasa reeti. By whose power? My Maharani, Sri Radha Rani.

Jāke bal mein sabso torī / Lok ved kulkā.

In her power everything is held—worldly, Vedic, family.

My Maharani, Sri Radha Rani. This is not a matter of logic. Here is a matter of acceptance. Now tell of the worship. First, they are saying this is very nirgun bhava. The Vedas cannot even establish it. Have faith and conviction and accept what the rasa-knower says.

Here there is no scope for logic or counter-logic. This is a realm of bhava. This is not a realm of logic. Now our Swaminee, who is pleased by merely folded hands. She is so compassionate. This is why the darling of the Maharaj. When entering into service, they enter in such a way—with folded hands. Very merciful. The embodiment of kindness and simplicity is Swaminee. She who creates great principles and offers teachings, who gives the fruit of them—the Lord is under her dominion. The beloved—through a single glance of her eyebrows, she can give even a great sinner that state which is not obtained through great sadhanas.

Have faith. You will think these are merely words. But there is proof. Narvahan Ji—there was no constant conduct. The supreme king of the 84-kos Braj Mandal. Nowhere in the 84-kos of Braj was anyone against him or refusing to accept his dominion—they received capital punishment. Immediate capital punishment. No mercy granted. Such was his nature and influence. Mahaprabhu Harivansh Chandraji—Radhavallabh Lal—who came in a palanquin, seated, surrounded by rasa-knowers, with kirtan of virtues, kirtan of the name, with shouts of "Jai Jai!" and was seated in the lata bhavan. The servants informed that a great, radiant person has come with ornaments and such, along with his beloved Lord.

But his radiance is such that we don't have the courage to even approach him. We present this request to you. Narvahan Ji contemplated: who is this radiant one in Braj Mandal? Those who carry out cruel violence at our command with hard hearts are also trembling with fear. He did not go forward. "I will go and see myself." There is a bhagavatic radiance. There is a bhagavatic power. It is experienced by one upon whom grace has fallen. Just as when we go to our Guru, the Lord—there is a bhagavatic power established there. Perhaps through the grace of Ladli Ji it will be visible to you.

Every pore of the body becomes completely alert. Attentive. A wonder—when we are seeing Guru Devi Sri Ji, we can see Guru Devi. But when Guru Devi looks toward us, we don't have the courage to look back. The eyes lower. Such is a wondrous power. Grace had to fall on Narvahan. Hit Maharaj—however one comes, whatever bhava brings them, Sri Ji grants them. Such an amazing giver. Your glory, what can I say, Sri Harivansh the Merciful? Through you the simple Ladli Lal is distributed.

Mahima terī kahā kahūn, Śrī Harivansh dayāl / Tere dwārā baṭat hai sahaj Lādalī Lāl.

Your glory, what can I say, O Sri Harivansh the Merciful? Through you the simple Ladli Lal is distributed.

He was contemplating greatly.

How will it be? What will be the effect? When he came for darshan, he didn't have the courage to approach. From the doorway of the Lata Bhavan he saw eyes like those of Priyaji—such eyes of Hit Ji Maharaj, incomparable nectar always raining, treasury of happiness, the wonderful glory of the forest dwelling, the splendid beauty of the rasa revealed, the splendor of the rasa, golden splendor of body, grace like the Mistress, who is the beloved of Shri's form, seven urns of fair body, thus the beloved Hit companion, the form of Mahaprabhu, Lord Harivansh Chandra, whose mighty lotus arms, beautiful eyes, beautiful nose, beautiful chin, and the pair of lotus feet—having drunk from them, intoxication alone remained. He hadn't even seen Radha Vallabh Ji yet—he had only seen Mahaprabhu—but that was enough, it settled in his heart. There the rasi jans were chanting—Radha Vallabh Sri Harivansh, Sri Harivansh, Sri Vrindavan, Sri Chandra—it settled in his heart, Radha Vallabh Sri Harivansh, Radha Vallabh Sri Harivansh. Simply from chanting this name, within a few days it seemed to him that I am very lowly.

Now I will not do this. I will not harm anyone with my own hands. I will never steal. I will never take from anyone by force. And in this way he lived as supremely renounced. But his activity went on as before. His followers stopped a large boat of a Jain merchant and said that whoever comes from here must pay tax. With him were many hundreds of strong soldiers. Because of the soldiers' strength, he refused to pay tax. A battle occurred. All the soldiers were killed. The Jain was taken prisoner. All the wealth of the boat was seized.

Not small boats—boats in which eight or nine soldiers provide security, what riches that would be. In the past, trade happened through boats. The boat was completely seized. He was taken prisoner, and the chief among them—because Narwahan Ji's eight feet had completely entered into jap of Radha Vallabh Sri Harivansh. What unlimited grace had happened. From the first darshan he was already plundered. Now how would he plunder? His followers told that Jain: if you don't bring twice as much wealth as you have, you will be hanged. He did not have that much wealth.

Slowly the time of hanging was fixed—he would be hanged tomorrow. So at night, around 9 or 10 o'clock, a maidservant came with bhoga herself and said to him: You be careful, tomorrow is the day of your death. He wept: What is my offense? They said: Here offenses are not counted. Here there is no judgment. You will be killed tomorrow. Is there any way to escape? He said: There is one way. At midnight, chant loudly: "Radha Vallabh Sri Harivansh, Radha Vallabh Sri Harivansh." I have complete faith that this name will save you. Oh, it was as if a dying man had received the elixir of life. A little while later he began in a loud voice: "Radha Vallabh Sri Harivansh, Radha Vallabh Sri Harivansh." That voice reached where Narwahan Ji was sitting alone chanting. Oh no, this has become an offense.

One of my Guru Ji's disciples has been imprisoned. He went immediately and had him released from jail. He entered the jail. He joined his palms, offered pranaam, and said: Forgive me. I did not know you were our Guru brother. He called his soldiers and said: Immediately return all his wealth and give him even more wealth. He joined his palms and said to him: Never bring up this matter in front of Guru Ji, that you were treated this way. From today this order will be completely abolished. Nothing like this will happen to anyone. Otherwise it would be a very grave mistake. Where he was to receive the death penalty.

There they clothed him in new garments and gave him all the wealth. It occurred to him: Let me meet Maharaj Ji once. By the strength of whose name I received honor—where death was to come—and from trade I would have received some profit, but I received far more wealth. He got the principal and even more wealth. Narwahan Ji gave this because he is my Guru brother. He came to the Lata Bhavan, learned everything, and offered all his wealth at the feet of Mahaprabhu. Mahaprabhu said: No, you use this yourself and place it somewhere. In our Lata Bhavan, Radha Vallabh Lal is established. We do not need so much wealth.

But why do you want to give? So he told the whole story: By your name my life was saved. Then I don't even know who Narwahan is. Such compassion arose in Mahaprabhu that just by hearing the name Radha Vallabh Sri Harivansh, where is such a call? Now Narwahan Ji was called and he came trembling, not knowing what in his heart there was—my Guru Dev Harivansh Chandra, who is my Ishta Radha Vallabh—not knowing what punishment Guru Dev would give, because a mistake had been made. Coming before him, he saw Mahaprabhu and wept. Such beauty, such compassion, from Mahaprabhu's form he fell at his feet. Mahaprabhu said: Narwahan, today you have won me.

Now he received inner strength. He said to him: You never took diksha from us. You never kept such company—only from hearing. So see, I give to you my eternal leela in its entirety. Vilas rasa and Raas rasa. The 11th pada is of vilas rasa. Manju kaal kunj desh, Radha Hari vishad vesh, Raka nav kumud bandhu, Sharad jaminee, saval duti, kanak ang brait, mil ek sang. This is the pada of vilas. And the 12th pada: Chaleh Radhike sujan, tere hit sukh nidhan, ras rach Shyam tat, Kalind nandini. In its ending, Narwahan, behold, the Lord's eyes full, the proclamation of nakshik beauty, remover of Kama's suffering. Dekh hamare priya pritam, kaise hai, which even from infinite lifetimes of sadhna does not arise, but in an instant, Mahaprabhu gave that. We are in the shelter of such an Acharya who is an ocean of compassion, the living form of the Ladli's beloved.

Our Shri Ji and our beloved Hit companion, who are one and the same. You see, in philosophical consideration, Dhruva Das Ji says: Tahan Shri ke Shri mukh ki vani, Shri Ji ke Shri mukh ki vani, the words of Shri's mouth—Sri Ji's mouth—are speaking to Hit Ji. Ta Shri Ji ke Shri mukh ki vani. This is a subject of deep consideration. May the Acharya grant grace, may the rasi jans grant grace, so that even the most sinful person is given the rasa of eternal leela. Our Mistress, who is so very compassionate, who becomes pleased simply from joining hands and offering obeisance, who is the dear Priyaju. What to do? He said: Establish the service of Nikunj Devi.

Service to Radha in Nikunj—Dear One, this is service through the name, service to the name Radha, service to the form of Radhavallabh. This is Priyaju. Radha is the Beloved of that place. This is devotion through love. Who is the Beloved of this place? Who is my Beloved? My beloved Sri Shyama—take an oath and remain absorbed in this. Our Dear One has a great liking for Sri Shyama's colour. Because of the beauty of the Beloved's Sri form, Sri Pad is saying: If blue flowers and fragrant musk, the scent of blueness—musk and all such fragrances are very dear to Dear One. Blue, blue—how the Beloved moves about, adorned with reverence and sweet manners. Divine fragrance, beautiful flowers—let them be of blue colour. Blue lotus and what else carries blue qualities—all such things are very dear to Dear One. Offer musk and perfumed substances, join your hands with devotion, do circumambulation four times, and then place your forehead on the ground and bow. Then the Mistress bestows Her entire love upon you.

In the scriptures, there is nothing written that everyone cannot do. Establish the worship of your Mistress in your home. The name Radha, the form of Radhavallabh, the Guru, the Acharya—all are the Mistress. The Acharya is the Mistress, the Guru is the Mistress, just as Hita Maharaj's servants say, "My Mistress, my Master." So the Guru becomes Guru, my Mistress, my Guru is my Mistress, the Acharya is my Mistress, the Beloved is my Mistress—there is no difference. Establish Her worship, and what our Dear One loves most is intimacy.

This is an inner matter. Look at my Dear One—I, who am so lowly, had nothing for service. We would even beg for fragrance from the Guru and the Divine, and that very fragrance was offered. We had only the Guru—only the Guru did we have, have, and will have. Whatever there is was given by the Guru, within and without. We would offer such sweetness, the flowers of Vrindavan, and the greatest grace was this: with a curtain drawn, and when we kept so much sweetness, there would be tears. "Mistress, we have nothing for You, and we are as we are. Sometimes we would beg for bread, and whatever dry bread we received, we placed it in a vessel and when we showed it, the offering was made—we set down bread and for hours sat like this with absorption." Bhav utsaven bhajta rasaka—Our Dear Ones with the joy of absorption taste the nectar. What is wealth? Wealth is what they use for adorning themselves with henna, and what wealth could be pleasing to Dear One? Those who have wealth even beseech for the chance to apply henna. So what wealth for them? Simply offering—place your forehead on the ground, join your hands, and what is dear to Dear One—if you do not have blue flowers, if you do not have blue musk or musk, well, you do have the name of Shyam Sundar and His qualities.

Sing to Her the stories of Govind. The chanting of Govind's name is very dear to Dear One. When you tell Her—the thousand names of Gopal, the shlokas of Shrimad Bhagavata in which the beauty of the form of Sri Krishna Chandra—because the great sages have—understand clearly, my body, mind and life are the Beloved's, the Dear One is in the eyes of the Beloved. And especially, the son of Nanda, the thief of hearts—this alone is the worship of our Sri Ji. If you understand and grasp this, the worship of Sri Ji becomes what it is. Then He speaks: Offer blue flowers and musk, do four circumambulations. If in your dwelling you do not have the arrangement to circumambulate, then do it here—four circumambulations of Radhavallabh Ji, or place your Thakur on such a throne that after service He sits in a place from where you can circumambulate behind.

Circumambulation has great significance. The completeness of worship is through circumambulation. It is said, Parikam'yo aur phir bhu natam—do four circumambulations and place your forehead on the ground. If it is a female body, five-limbed prostration; if male body, eight-limbed prostration. This was an ancient command given through Sri Ji's inspiration—that every sadhak, according to the strength in their body, will do 11, 21, 51, 108 prostrations. The sakhis who are manifest—those with female bodies can do five-limbed prostration, then stand, do mantra repetition, then bow, five-limbed prostration, then stand. Five, seven, eleven—you can certainly do these, cannot you? See from this, this is certainly a path of great joy—Sri Ji's four circumambulations. So service—if you all are not doing everything, at least you are having darshan, are you not? All is included in service. In Nikunj, how does service happen? One sakhi is arranging the betel leaf, and the shastras say the sakhis become absorbed in it, so all are serving through that very betel leaf arrangement. One is preparing betel leaf. All become absorbed, so all are serving through the betel leaf. This is an inner matter. Later, when the mind becomes pure and enters service, you will see. In it, there is a little bit—"I did not arrange the betel leaf, so you step aside, I will arrange it. You did it yesterday." Such thoughts do not arise. All sakhis have one mind. If one Priyaju is fanning, then infinite sakhis are fanning. This understanding will come when there is entry there, but accept it, only hearing this much is a gift. It is a very rare matter. Sri Pad is further saying: Chhip divyahaar nishk kosthabhadi chandrikam gandh lip vaksh aarta radhikang pallavam. Radhika vichitra vesh bhushanand tatparam raddhyabhingat rom vigrahm.

From every limb, beauty radiates. Our Mistress sits adorned in Sri's presence, wearing the Kaustubh jewel, and Sri Lal Maharaj, covered with vine leaves in the vine-bower and on the vine-bed, our Dear One sits—in wondrous attire. Like golden creeper clinging to a blue tamaal tree, such a Dear One full of qualities is obtained. Labdhom bhajan vibhav chach chor nishthe—they are speaking of something very powerful. Learn to do secret worship. Sri says: Chor nishthe—nish means midnight, at 12 o'clock the thief's program begins, it starts from 12 o'clock.

It doesn't happen because between 12 and 2, everyone falls into sleep. Until 4, if someone hasn't slept, they will definitely sleep between 2 and 4. And this is the time of bhajan for those devoted to bhajan. From 12 to 12:30, the daily routine begins. Between 8 and 9, people come for work and have to do overtime too, everyone is sleeping. And when it's happening during the night, bhajan by our Gurudev, God's daily routine—for a long time when he remained here, I was fortunate enough to see and serve him. Through his grace, I got the blessing of staying near him. He would sleep around 2:30 to 3, and his daily routine would begin at 4:30. The practice was always before 2—waking up. If I woke up around 12:30 or 1, I would see him sitting peacefully. Oh Gurudev, you're sitting at this time? Between 2:30 and 3? At 4:30? How is it possible?

How does one devote oneself at the feet of the Beloved? Through the guru's teachings we come to understand. Sometimes there's a bal bhog, sometimes there's a celebration of marriage. For twenty years all this happens. But there, one cannot see the guru, no conversation with Shri Ji, not even able to look up and see. Here, by being close, it has become so easy—in the rainy season, naturally, the joy flows, we see it, we converse, we perform arati, everyone can see the darshan. Maharaj Ji is commanding: perform the bhajan of our Shri Ji secretly, do the bhajan as if stealing, as a thief—let no one know how elevated your state is. Understand the nature of bhajan. Let the inner fire burn. Reduce your sleep as much as you can for bhajan, gradually. Such reduction doesn't mean falling asleep during satsang, falling asleep while moving your mala. This is not right, this should not happen. From the moment you wake, just remain awake—there should be no dozing. Then it will be considered that your practice is correct. Now on one side you've sacrificed your sleep, and on the other side you're completing it—so what benefit is there from sacrificing? You're completing your sleep in satsang, you're completing your sleep in kirtan. And for your worship this is not right. Sleep only as much as needed so that after waking, you don't get exhausted. Make it a habit throughout your life to wake at the right time without any alarm, and then you'll wake naturally. That clock ticks in the mind on its own. Not five minutes early or late. Now, if you want to attain that Great Love's Beloved, that source of bliss in this very life, wake at midnight and steal like a thief—silently, secretly perform your bhajan so that no one knows that this bhajan of yours is going on. Then joy will manifest within you. The grandeur of bhajan will be revealed—the splendor of bhajan will be manifest.

Look, you've been awakened for this very joy, you've been lifted from the quagmire of worldliness. Then why such misery? On Independence Day, the President came to visit the jail. All the prisoners stood before him. "Today I am very happy. Ask for whatever you want." One stood up and said, "Sir, in winter, we get one blanket. Could we get two?" "Yes, from today all prisoners will get two blankets in winter." Another stood and said, "The soap for bathing is very poor quality. Could we get better soap?" "Yes." In this way everyone asked for their own needs. One stood up and said, "Sir, you are established in your word. Everything you say, you will give. Then sir, please release me from jail." The President said, "Release you?" and everyone started saying, "No, no, release us too!" But then the President said, "You want soap, don't you? You want blankets for winter, don't you? We're just like that."

Brothers, our Lord has given us the opportunity of the company of saints, of satsang. What is the fruit of satsang? "Great fortune I've obtained through satsang, without effort and without breaking." Here too, we're asking in this worldly prison—let our case win, let us get a job, let our wife be favorable to us, let us have a son. Someone in the jail says, "Release me from the world." Our condition is like that inmate in Tihar Jail who went to see the President. We're asking the President while staying inside the jail. We're not asking to be released from the jail. We're asking for this and that from within the prison. If I get this, I'll be immortal. How long will your asking last? Bring such wisdom before such a great Lord that your asking dissolves, that the desire to ask ceases—this is what we don't understand. The root of joy is bhajan. You increase this treasure of bhajan and continuously, secretly perform its practice and keep increasing it. While walking, standing, sitting, the name keeps flowing. One day you will see—Shri Radha with her Beloved, coming together, both arms embracing you—you will be between the Beloved's beloved and Lalaji. What bliss that will be! The Lord of infinite universes is embracing you—on one side my Beloved, on the other side my Lala. Accept this, accept this. Don't be deceived, don't tie the noose of maya's net around your own neck, thinking "God, give me this and that." Look, all that has been given, he's already trampling it. And if he gives more, you'll forget God too.

It is great grace that even if He did not give [all that we needed], at least He gave us this insult, this rejection, this lack - which brought us to the company of sadhus. Those who have abundant wealth do not have time - not even five minutes in Vrindavan to sit and listen to satsang. The race of maya, running, running, running...

Tat Sri Radha sumati rasaat prapti durbul bandham kanthe krtva...

Oh no, no - they will never let us go. Satya, I am speaking the truth, truth! Sri Pad, truth, truth! Because this event happened to them, they say - truth, I am speaking the truth. Believe me, Sri Ji - Shyam Lal, once He comes and embraces you in His arms, He will never let you go.

Now we speak of the personal mantra. Hit Maharaj had special grace upon Sri Pad Prabodhanand Ji. They say:

Mantram hrsya akhil nigama gamye prave...

This is a very deep subject. Greatly blessed are those who can understand it. This personal mantra is the secret of Sri Kishori Ji. It is found in no scriptures. It is beyond the scriptures, beyond the understanding of the Vedas. As many as there are Vedas, Puranas, and scriptures - they do not have the power to reach where Priya [the Beloved] is...

Where the personal mantra reaches - if someone were to open it and explain it to you fully, you would be amazed: how could such a thing be possible? Until now, in all the texts of India, wherever great souls are described, they are all of the category of God. There is no doubt about this. But come, look at this verse:

Patravali rachit kucho kapole bum vichitra kabim navmalika...

Never has any great soul received authority over this. If it has ever happened, tell us. Finally, in the nearness of Radha Krishna - one night in the form of a gopi, Sri Mahadev Ji, the sage Indra, Vrinda - they describe the beauty they see there. Lalu was blessed to apply henna in the nine groves of Nikunj. That too, remember, in the form of a companion. Very profound is the bliss!

Where you sit - in the Vrindavan Dhaam - I say from my own experience and from the experience of great rasiks that the secret of all the Vedas and scriptures is there:

Mantram hasyakhil nigama gamyameva brammi

This is not in all the Vedas, Puranas, and scriptures - and yet it is within them. This personal mantra - once it is revealed and made perfect through continuous practice by the lineage of accomplished masters, this means it must be continuously practiced. Once you obtain it and perfect it, the accomplished lineage has been carrying it forward. But for you, "perfect" means running continuously through practice. So they say: for this mantra:

Y praktyam kachit krtam no rahasya gameshuu

For one who has obtained it, no secret of Nikunj remains incomprehensible.

Whoever has the personal mantra perfected in their heart - perfected means continuously running. Great accomplishments bow at their feet. The great gathering of accomplishments bows at their feet. Whoever has the personal mantra running continuously - Mahaprabhu Harivansh Chandra, Sri Radha's servant, the name rolls at the feet of those accomplished ones. Great accomplishments bow at the feet of those whose personal mantra is running continuously. Do you know what you have received? Do you understand? You are not tasting the flavor.

A few rupees, a few offerings, a few names - that is our glory. We wander troubled over this. No secret of Nikunj is such that it does not become illuminated in the heart of one who chants the personal mantra. Great accomplishments bow at the feet of one whose personal mantra is running. The power of Sri Bhagavan - through that power, everything comes into their hands. Just as when you hold an amla fruit, you can see it from all four sides - just so, the mystery, glory, and all the majesty and prosperity of God's nature is hidden within the personal mantra.

Those who chant this mantra continuously - they are beyond rules and restrictions. No scripture's rules and restrictions apply to them. The Vedas, through pure devotion alone, grant unbroken love and the personal mantra, and one becomes free from rules and restrictions. Those who chant continuously - no rules, no restrictions. Both, the rules and restrictions, Nabha Ji Maharaj - no rules, no restrictions - for the servant entirely devoted with intense vow, Mahaprabhu Harivansh Chandra Ji - they speak here of the personal mantra: Those who chant this mantra continuously are free from both rules and restrictions. They have obtained the personal mantra and yet they wander. Why? You have the philosopher's stone bound around your neck, yet you wander for two rupees, not knowing it.

Further, there is a description - how great its glory is:

Tat pada yuga rajo ved tattva jnan punat

Before the glory of His feet, the knowledge of all the Vedas becomes as dust. For one in whom the influence of the personal mantra has awakened - that is how it will be. What the Vedas call "neti neti" (not this, not this) - that has come under their control.

Bhave mohe joi soi soi kren pyare

Now it is not "whoever you wish" - it becomes "whoever..." This state comes in the personal mantra: Bhave mohe joi soi soi kren pyare - In intoxication of love, both the Yugal do as they say.

Tat pad bo yug rajo ved tattva jnan param pavitra brahm jnan

The essence of the Vedas, the sacred knowledge of Brahm - all is poured out at His feet. That is, even liberation is poured out at His feet.

For one in whose heart the own mantra has become illuminated, in whose heart the mysteries of the own mantra continue to manifest continuously, the own mantra is constantly flowing. The mantra flows again and again. The Beloved and the Beloved have manifested. Love has manifested. His way of rasa has manifested. Not a single mystery of Nikunj remains hidden. Then it is said in the verse above: to his feet—there flow millions of great siddhis. In the next verse it is said: the dust of those feet purifies the knowledge of truth—the knowledge of truth is most pure; the essence of all the Vedas is its fruit, which is liberation. He sheds that liberation. In the dust of the feet of such a great lover, it is the sweet nectar of blessing, blessing name—that nectar of love which brings blessing to even blessing itself. This is obtained by that worshipper to drink. Continuously—for the one who japs continuously, beyond law and restriction, for the one who japs the own mantra continuously beyond the rules and restrictions—this sweet nectar of blessing, the blessing name, brings the highest blessing to even blessing itself. The nectar of love which has the power to bring that supreme blessing is what the practitioner drinks sweetly. The greatest glory—for seekers. The seeker: even for great seekers and siddhas, that state which is all-pervading, with limitless glory, is obtained through the practice of this own mantra.

This own mantra is the seed mantra of eternal play. Those who have obtained it—you are blessed! You should not complain, because you don't know. You have found a precious jewel. The world throws it away. This is the illusion of Shri Krishna's spell over all. Those who hold this—the goal, the supreme goal. Not the practice, not the method—the goal. The supreme of all supreme goals. What is the goal? Hari, Brahman, Paramatma. That is what is called the goal. And their goal, what is it? They say: the mantra itself. Hari japs the mantra. Sitting on the sacred banks of the Yamuna in the forest of Kunj, weeping, they continuously cry: Radha, Radha, Radha, Radha, Radha. So they will say: here in the own mantra there is talk of this.

Take it from us. Radha, Radha, Radha, Radha. All will open before you. Take what we are telling you. From the Radhe tradition, the creator-teacher, the Radha mantra, the satguru mantra—Radha, all pervading, I bow to the lotus feet of Radha, the supreme goal, the supreme of all supreme goals. Let it create an intoxication of the goal in the heart. This is such a name. This is such a mantra which is the goal of all practices. May the Lord make even them intoxicated with this. That is this own mantra, Radha name, the name that gives bliss, bringing supreme love intoxication to all blissful ones.

That is the Radha name, which is the name of love-bliss. This makes even Hari become intoxicated. The most fortunate one, the one whose intellect is liberated by love, the nectar of love, the supreme joy-bringing—tears flow at the utterance of "Radha, Radha." Their name is love-bliss. Govind Sharan—if there is shelter, then love-bliss is Govind. The name: the fortunate one whose intellect is liberated by love, the supreme joy-bringing—which Govind is he? The Govind who, intoxicated in love-bliss, chants "Radha, Radha." So who is love-bliss? Radha. And whose intoxication is it? Govind's. So who is there in the shelter? Love-bliss Govind Sharan. The name: the fortunate one whose intellect is liberated by love, the supreme joy-bringing—this which is reaching you, the Radha name you have not yet understood. May Shri Ji grant you understanding. Supremely painful, supremely powerful, supremely nectar—you are receiving it. If you can drink and obtain it, you will become complete. You say it is not written in the Puranas. The Puranas are the laws of the royal court, and this is the law of the palace. Come, we will show you in the palace texts. Separately: the king sitting in the royal court—

you have seen his influence. Just as the glory of Harivansh, the form, the qualities, the power, the strength of Shyam are revealed. From whose fear even fear runs. From whose fear even death does his work. From whose fear even the sun shines. From whose fear even time's wheel turns. Yet our Beloved, whose dark face like lotus, soft and tender, with gracious smile and honey-like sweetness, so completely attached to the beloved, uncontrolled, without measure. Just as the glory of Harivansh, the form, the qualities, the power of Shyam are revealed. Whose play is vast, flowing like an endless ocean day by day. See, mother, how will you know the limit of beauty? The words of the rasa-knower are beyond the rasa-knower. Without a rasa-knower, no one can understand them. In the royal court you saw the glory of that king. Come with us and peep inside the palace. That glory of the king you saw—if the dust does not start to cling to you, then tell us. When Uddhav was with the Lord, the gopis seemed ignorant, but when the gopis came to the gopis, when the dust of their feet touched his forehead, the Lord seemed very harsh—that he is remaining separate from such lovers of love.

How is he even living without them? Things are turned upside down here. Come, when you come to the palace, then you will understand that he whose command can destroy kingdom after kingdom—he is afraid here from even someone's eyebrow movement. Listen, afraid of the diamond thunderbolt...

वज्र को पंजर सूरत सुर रणधीर
The diamond thunderbolt fears the form of one imprisoned, brave as the gods of war.

And who is he afraid of? Like Hari—one with a supremely tender heart, supremely tender heart. She moves playfully toward her beloved. Listen, he is afraid of the diamond thunderbolt...

धरिवंश परम कोमल चित, चपल चली पिय तीर
Hari has an supremely tender heart, and she moves playfully toward her beloved.

Whose glance... he is bewildered. How will you know? Bhagavat rasiks, the words of rasiks—without a rasik, no one can understand. The supreme goal, the supreme goal of all sadhanas. Those called Brahman, those called Paramatman, those called Bhagavan—to them she grants this state of divine intoxication. Who says this? The name Radha, the name of bliss. Those who grant divine intoxication to the great ones—like Bhagavan Shankara—those who immerse Shri Krishna in divine love intoxication. Whoever immerses Shri Krishna in love bliss, that is Radha. Jada Gopal has the capacity to instantly bring Shri Krishna under her control. What do you want in the name of Radha? Dharma, artha, kama, moksha—whatever you want, you will get it. Just hold a little patience. First let your sins be destroyed. Have patience, absolutely. You want to make yogurt set in your hands immediately.

Listen, brother, understand—the sins of countless lifetimes must be destroyed first. Walk with patience. You are very fortunate that you are receiving satsang every day and can walk with patience. Otherwise such a storm blows that you cannot take even one step on the path of paramarththa. You will stumble and fall. That is why it was said:

संत समागम हरि कथा तुलसी दुर्लभ दो
Sant congregation and the Lord's tales—Tulsi says these are rare.

Son, wife, wealth, Lakshmi—these come to the home of a sinner. To place one on the path of paramarththa, then to make them walk, and walking to save them and perfect them—this is the play of the rasiks. That is why it was said: When guru and Govind stand before you, to whom shall you bow first? Then it is said: I bow to the guru. And he said: Govind was there before, but I was ground in maya. He kept smiling. But when he came in the form of guru, he saved me. When he came in the form of guru, that is why I bow to the guru—you gave me the knowledge of Govind. O brothers, if after hearing this glory, you do not have love for Radha's name, if you do not have love in your own mantra, then remember the pandit's saying. There is still something else written on your forehead. Not yet. Something is still written. Yes, they say:

सर्वाश्च यत परम सु रहस्यम्, बल नाम रहस्यम्
All the supreme secrets—all the name mysteries.

They themselves are saying that of all the mysteries, all those mysteries, the supreme mystery is this name of Radha. It is the supreme mystery. Just by the grace of Bhagavan, by the grace of the guru, by the grace of the rasiks—for whoever this takes root in the heart, Radha, Radha, Radha—you won't give it up now.

सर्वाश्च यत परम सु रहस्यम्, बलीना रहस्यम्
All the supreme secrets—the secret of secrets.

Do not try to know anything else.

This is an extremely secret thing. The mystery of mysteries you will not be able to understand. Where is the name Radha written? How much have you read? How many scriptures have you read? If you bring a truck here, more verses of rasa would come out than that. Every single rasik—how many poets created four, four hundred thousand verses, and who knows how many pads. Have you seen the rasa vanis yet? Where even the Vedas bow with folded hands and salute—that is where our learning begins. After Vasudeva Swami, that is where enrollment in our school begins. This is a PhD, not anything less.

Here we go straight into the eternal divine plays, the rasa of the beloved and the lover. If you want to understand the things here, listen to what the rasiks say—where even the Vedas do not go.

The Veda says what the rasa is: Neti neti—"Not this, not this," the Shruti says.

नेति नेति श्रुति भाख्यो, ताको ते अधर सुधारस चाख्यो
The Vedas say "not this, not this," but her lips are described as the nectar of immortality.

जाह बिरंच उमापति नाए, तापे ते ते बन फूल बिनाए
Where Brahma and Shiva are named, they are like flowers without fragrance there.

How will you ever know? There is much grace if you just understand. So he said:

राधे तेवम् जप तद निशम्, सार्थ संस्मृत अनन्य
O Radha, chant this day and night, remember with understanding, with singular devotion.

This is the supreme mystery of mysteries. Radha, Radha—thus he said. If you chant this day and night, and along with remembrance—listen, three things were mentioned. Pay attention. First he said to chant this day and night. Then second he said: with understanding, with remembrance, remember Radha. Third he said: become singular in this alone.

रसना कटो जो अन रटो, अभी आनंद आ जाएगा
Cut off all other sounds, chant only this—bliss will come right away.

How should the name of Radha be accepted? He said: You must chant it day and night. Second thing: Chant it while meditating. Radha, remembrance—remember with remembrance. Third thing: Become singular, become singular in this name. Then what will happen? He said: This will be turned upside down.

What is the inversion of Radha? The stream—a stream of rasa will flow within you.

साउदिक मधन माधुरी सारधारा, प्रेमंदो मदरस चमत्कार, सर्वस्वधारा
The stream of the beauty of the intoxication of love, the wonder of the nectar of divine intoxication, the stream of all essence.

अस्माकम् वासवा, वेद कोस, वास कस्या, पेशा परम हृदयस धारेथा
In us the dweller, the treasury of Vedas, the mansion of whom, shall flow in the highest heart.

Whoever holds this name of Radha, then in his heart—the intoxicating beauty stream of love nectar will flow. The name of Radha is the nectar, the rasa, and here the stream of rasa, the stream of love's rasa, will flow in the heart. How do you know? When the stream of rasa flows, it overflows. It overflows from the eyes. The stream of rasa of the heart flows through the throat, and the throat is blocked by the eyes.

From the eyes tears flow. Hair stands on end. Vrindavan's dust has touched him. He has become blessed. The eyes are filled, the eyes are moist, and the couple are immersed in rasa, wandering in Vrindavan's forests, absorbed in love.

साउ सादिक मधित सन माधुरी सारधारा, उत्कृष्टुर्य का सार, प्रेमामृत
The stream of the beauty of love's intoxication—the essence of the highest, the nectar of love.

This flows into the heart. Into whose heart? Whoever chants Radha, Radha—when this nectar of love has flowed in, what is left to want? People do not understand this. We do not want love. We do not want the Lord. We do not want moksha. We do not want liberation. We do not want prosperity. Listen, this is what was said—that after obtaining this, one wants nothing more.

Everything becomes yours. Once you attain the Lord, the infinite universe comes into your possession. You don't understand this. If you chase after one thing after another, infinite desires will never be satisfied. Once you grasp the Infinite, nothing remains to be obtained. When, after obtaining something, there remains nothing else to be obtained—that is called attainment of God. This is why we say: keep God-attainment as your goal. Use this wealth of Radha's name to attain God. You have been wandering for infinite births. This does not sink in. These problems of four days will be resolved, but the problems that lie ahead through infinite births—Radha's name will resolve them. So why do you worry about the present? It will sustain you too, but have patience. Without patience, you will not be able to stand firm on this path. Premanando, the intoxication of love will manifest a wondrous miracle. Will the stream of Radha's name manifest such a miracle? Radha Radha Radha—how many know my words? The Vedas cannot reach this. Who knows what I am saying? You are hearing right now—who knows? The Vedas know not. The Lord Himself said in the Gita that the Vedas concern themselves with the three qualities. To transcend the Vedas, Devarshi Narad spoke of this: this is the love of Nikunj's nine mysteries. Who knows this? The supreme heart-stream that bears two meanings—Radha and stream—whosoever knows this stream that flows...Only that one knows. None other can know. No one else can give proof.

The heart-stream bears this meaning: to manifest the stream of love-rasa in the heart. This is supreme knowledge. Radha is supreme knowledge, the seed mantra of this great love. Nikunj, the sacred garden of Shri Vrindavan, whose presiding deity is Nikunj Devi, daughter of Gopraj—Shri Vrindavan's Nikunj Devi is our Mistress. If you chant day and night, even the nights of ignorance...but do not understand nights to mean only the darkness of night—take it as the night of delusion. Everyone is sleeping in the night of delusion, dreaming. Wake up! Stop dreaming! How many are saying: we will fulfill our dreams? Oh foolish one, are dreams ever fulfilled? He is saying dreams are false, mere imagination. And he is saying: if God would just fulfill our few dreams!

But God is making even the waking person dream. Listen to what I am saying: the material world is all a dream. How can those who are dreaming while asleep understand? Wake them a thousand times, pour water on them, shake them awake—they turn over and go back to sleep. How will they wake? Well, some are awake and pretending to sleep. Those cannot be awakened at all. Those who are truly asleep can wake, but those who are awake and playing at sleep—it is very hard to wake them. Wake up, brother. See: you came alone. You must go alone. You came to earn. This is a foreign land. This is not your home. Your home is Vrindavan Dham. Your loved ones and companions are there. You have forgotten. You came here. So erase this forgetting now. Here you have no mother, no father, no brother, no relative, no relation, no bond. You are master here. This is why you say: I am a householder. But if you have bound yourself to anyone, it is to Krishna, not to another. You do not know this. When Krishna withdraws from that body, why do you burn it? Keep the body. You did not know Krishna, but unknowingly you love only Krishna. The power of Krishna—that supreme principle of God that resides in everyone's heart as an attraction—that alone you honor. You came alone. You will leave alone. Rise in the night and sing bhajan with all your heart. Awaken yourself from this delusion of attachment and engage in bhajan. Only through bhajan can you dispel the darkness that maya has cast. Otherwise, everything will appear distorted to you. You will see ghosts in empty places, snakes in ropes. Such great darkness has descended.

There is nothing inside. There is no happiness in any pleasure. There is no happiness in any hoarding. But the intellect is clouded, so it clings to these things. Our deity has been very gracious to us. This satsang you are hearing, the glory of the mantra, the glory of the name—those immersed in great rasa are singing this for us. So take hold of it. The mantra you have received, the name you have received—its ripening will come from your effort and His grace both. Your effort is necessary. Everyone else has already received grace. Only your effort remains to be given.

Bestow grace upon yourself. There is no need for anyone's blessings. Give your blessings upon yourself. Others have plenty of blessings. Your own blessing is not reaching you. That is why you are troubled. Your blessing — yes, show grace upon yourself. Save yourself through your own blessing. So you are causing such actions to be done that lead to hell. If you hope for others' blessings, it will not happen, brother, it will not happen. Look, such winds blow today that it is difficult to know true dharma. What kinds of theatrical displays — I mean, how can it be that you sit on the preacher's platform and speak like this? If you have been blessed with the opportunity to speak, then speak what Sukhadev Ji spoke, what Vyasa Bhagwan spoke, what Shri Krishna Chandra spoke. Let it go into the ear; whether they understand or not, it will bring blessing. Do not speak such talk that the very existence of the true path is lost. Today the hearts of those listening are in great distress, and slowly the mystery of our dharma scriptures is being trampled. Because for these, when we perform mantra japa and purify the intellect, then we are able to explain their meaning.

Otherwise it becomes mere entertainment — that the person in front simply becomes pleased. The scriptures were not composed for this. For our own benefit to be served. This is not the nature of scripture. Scripture is not this. Let your heart, which has been empty for lifetimes, be filled. By what? By naam. May you have attachment to naam. May you have attachment to Bhagwan. May your life be filled with blessing and joy. If there be another birth, may you be born in the form of a maha bhagwat. That maya cannot trap and trample you. This is why satsang exists. This is why the dharma scriptures were composed. God needed to speak something.

Surely the One who created this maya realm has also composed the means for liberation from maya. Walk thus and you will not be trapped. How? It is a game — this game that Bhagwan has created within Himself. You too, see yourself in that same Self and you will be liberated. Now here, only objects are placed before us. Only enjoyable things, only position and prestige, only the existence of the world. And the One who is the existence of this world is also the One who destroys all this. Yet we speak of adorning it. Protect your ears very carefully. Where the true path is being discussed, listen there. Otherwise, engage in naam jap.

Cultivate solitude. Do not listen to anything that separates you from naam, roop, leela, and dhaam. Otherwise you will suffer great loss in life. And the upasak should protect their ishta devta from the sight of all — this is an important thing we are telling you. Now when the service is happening openly here, that is a different matter. When it is their wish, yes. Otherwise, from the sight of your ishta devta — as they say, "Shri Ji is for all, Shri Ji is for all"? No — our Shri Ji is ours. If we wish, we will give you darshan. Otherwise we will not. You have no right in this matter.

Over our own Shri Ji, we have complete authority. Honored Shiva Baba Ji Maharaj — Paramatma is omnipresent, the possession of all. But Beloved Ladli Prabhu is our possession. The One who dwells in our worship — we decide whether to let you touch or not, whether to let you worship or not, whether to give darshan or not. I have complete authority in this. This is not everyone's possession. This is only ours. Just as everyone has a right to the earth, but we have built a house on that earth. Now my authority — I decide whether to let you enter or not, whether to let you come inside or not.

Everyone has a right to the earth. Everyone has a right to Paramatma. But over the service of the Lord that we have established, I alone have authority. If we wish, you may touch. If we wish, you may look. Otherwise we will draw a curtain. You cannot say "Open the curtain, Shri Ji belongs to all." No — if you want Shri Ji for everyone, go find elsewhere. This is our personal Shri Ji. This is our personal Thakur. Just as the earth is everyone's, but the house we have built on it is ours. Whether to let you come inside or not — that is for us to decide. Therefore, until the upasak develops bhagavadaakar vritti — that is, until their ishta devta begins to speak with them — they should not make their ishta devta into a display.

Kokil Sai never allowed anyone to have darshan. Only when someone was a special lover, a maha bhagwat, would they take them. They would say, "Do not speak anything to our Ladli Lal. Say nothing — then we will grant you darshan." What does this mean? They understood the deity. Look, they are playing. If you say something, they will be drawn toward you. In their play, if you say nothing — just silently have darshan — then for the maha bhagwats, for others there was no entry at all. There is something mysterious in this. Do not make your Thakur Ji into a display. Do not make your service into a display. Do not make your bhajan into a display. If the upasak puts their practice on display in daily life, then it will never become perfect.

Until conversation with the ishta devta begins, the ishta devta should remain hidden. And when conversation with the ishta devta begins, then it is their wish — "Come, let us bring blessing" — then the matter is different. This Guru Dev even saw Bhagwan — but those darshans were such that it was naam seva. Hours and hours of Shri Ji's naam seva, hours like that. What are they seeing, again and again? And all this happens — the door closes again and again. Sometimes service becomes manifest — but they were engaged in seva, so they did not give darshan to anyone. And look, today that same service is happening openly, publicly, for all to see. The sadhak should be careful about this. Some collection of qualities — this is why the mahatmas are saying, instead of imitating it, one should strengthen one's own feelings. And keep this in mind: Bhagwan has no desire for enjoyment, because He is eternally satisfied and whole in all ways.

A devotee's feeling creates hunger in God. Just as the aroma of food awakens appetite even when you're not hungry. When something is made so beautifully, you feel drawn to it. So too, through a devotee's feeling, hunger is created in God. But when a devotee's feeling is not genuine, then as Pujya Baba says, God is eternally satisfied and complete—hunger is never created in Him. When we have observed a true server, with just two rotis they offer them as a meal—spreading ghee on hot rotis and running with them, serving them one by one. Someone is cutting small pieces and fanning, another is waving a fan, now and then offering cool water in between, with such tender affection. This is not the approach where you place a plate, draw the curtain, and leave.

Some people simply place biscuits and a glass of water in the morning and remove them in the evening. If someone you were related to treated you this way in a room—just placing a small table and a glass of water with a few biscuits, closing the curtain, locking the door—how would you feel? You yourself offer halwa and chai and biscuits in your morning worship, but for the deity you place just a small bowl of biscuits. What will be the result? Do you know? Yes, it becomes an offense. Because you have installed a deity to serve, and as a consequence, hardship and trouble will surround you and cause suffering.

If you have installed the deity in your home, your personal deity is like a beloved child. Would any respected person give their own beloved child to a neighbor? Never. Never would you give your child to a neighbor. If even the thought of giving came up, your heart would cry out, "No—how could they love the child as we do?" So the deity will remain with us, or arrangements will be made so someone stays in the home to care for them. Now we say, keep the deity with you—that is fine. But then honor them properly.

Honor them with such reverence as you would when taking the deity with you—as the deity is honored. Service means becoming subordinate to the Master. It is a very great thing to establish service to a deity. The deity becomes neglected. Such neglect in service shows that you do not love the deity. You apply outward things, but the service itself reveals whether your love is real. How is the deity? What does their face look like? The service reveals how you truly serve. Through this very service, the Lord is attained.

Offer the meal with devotion and you will become hungry. Dress them with ornaments with devotion, and they will start conversing with so many devotees who have become absorbed. "Today I want this colored dress. Today I want this meal. Today I want this offering." If you forget to keep water in their sleeping place, they will come in a dream and say, "Look, today you did not keep water in the sleeping place. Today you did not arrange the blanket." You go there and see, and the deity starts speaking to you. Do not disrespect any deity form except your own chosen deity. The devotee should understand that their own deity is present in all these manifestations.

Just as we are in one-pointed exclusive worship—now we go for circumambulation and come to Kesi Ghat where the deity form of Hanuman Ji receives worship, and arati is being performed. This does not mean we should not stop and fold our hands for the arati—"Glory to Radha Vallabh Lal, my Lord"—and then move on. Never disrespect any deity form. Somewhere arati is being performed; perhaps your attention did not fall on it—that is different. But if your attention does fall on it and a deity is present there, then bow your head. "Glory to Radha Vallabh Lal, my Lord"—and move forward. Because our Lord is present in various forms. The devotee should have some understanding of this: what is our relationship with the Lord?

Once in an assembly, Hanuman Ji was asked: "What relationship do you have with the Lord? Are you a scholar or a devotee? What do you say about yourself?" Two questions: what relationship do you have with the Lord? Are you a scholar or a devotee? Hanuman Ji reflected: if I am a servant of the Lord, how can a servant be a scholar? If the Lord is an ocean of knowledge, and I call myself ignorant, then a fault falls upon my Lord—how can the servant of the all-knowing Lord be ignorant? Hanuman Ji replied: From the perspective of the body, I am a devotee and servant of God. And this is our Master. From the perspective of the soul, I am a part. This is our whole. And from the perspective of essence, what this is, that is here.

With this much knowledge, the Guru, God, was performing arati. He asked: "Lord, I understood this arati, but hearing it from your own mouth—that the One seated on the throne is also present here—this is difficult to understand." The subject of devotion: a devotee may not gain realization during the stage of practice, but in the stage of perfection, realization comes—that the One present in the temple is present here too. Now no difference remains.

The devotee, in all activities—walking, sitting, standing, eating, drinking—every moment must dwell in the memory of the chosen deity. Then ishta-oriented consciousness arises. When this ishta-oriented consciousness has arisen, then knowledge of all three times—past, future, and present—is obtained. What has happened? What is happening? What will happen? This ishta-oriented consciousness is of whom? Not of the world. Contemplation of the world has long been abandoned. Of your chosen deity: what pastimes occurred in the past, what is happening in the present, what will happen in the future—this knowledge is obtained. When Krishna-consciousness, God-consciousness, deity-consciousness arises—when ishta-oriented consciousness arises—then nothing is difficult for them. All knowledge, all secrets, all love, all direct vision, all pastime revelation—everything is attained. The essential thing is this ishta-oriented consciousness. How does it come about? He said: while walking, sitting, standing, eating, drinking—at every moment, remembrance of the deity, meditation on the deity. When does the devotee understand that their bhakti has been established in the ultimate goal?

He said: When only love remains asking for love. When there is no awareness, no tendency regarding sorrow, happiness, honor, or dishonor, and only love remains asking for love, love asking for love - then understand that the highest goal of bhakti has awakened. When someone curses you in your own language, you understand it very well. It is not the pain of someone cursing you in a foreign language you don't know - then you would just look at their face and walk away smiling, thinking they are saying something. If someone curses you in your language and you just smile and walk away, then understand that the highest goal of bhakti is awakening in you. Your dishonor, your slander - that is like nectar for the path. In truth, they say that contempt, dishonor, slander - these actually bring the attainment of God and hold back the devotee. May God protect us from the favorable circumstances, greetings, honor, and homage - this poison we should never have to drink. If this poison is obtained, then one cannot move forward on the path of ultimate good. When does the body-consciousness of the devotee get destroyed - the thought "I am a woman, I am a man"?

He said: When God-consciousness awakens, the first and dearest thing is remembrance of God. You have become so lost in that remembrance that the memory of the body does not remain, and complete abandonment of body-identification happens. After direct realization of God, Maharaj said, it is very difficult to have love for God - He is not even visible. If He were visible, love would come more quickly. But He is not visible - so how can we love Him? His name has great power. If you continuously contemplate that name, all the distractions in your mind will be destroyed.

Sri Krishna is called the Attractor, but the name has such power that it can draw Sri Krishna Himself. Only realized saints can speak such things. Sri Krishna's attraction has attracted the three worlds, and the name of Sri Krishna can attract Sri Krishna. Therefore, even without seeing Him, those who continuously chant the name attain the highest perfection. Maharaj says: only the gracious one does bhajan. Grace exists for all. Then why does everyone not do bhajan? The grace of God and the Mahatma is equal for all.

The answer is: whoever obeys the command of God or the Mahatma becomes worthy of that grace and can hold it. Otherwise it flows past. Whoever remains in the command of the Mahatma or God - not going according to circumstances, not letting any interruption come - if painful circumstances come, bhajan is not dropped, the command is still obeyed. If pleasant circumstances come, they are not forgotten, God is not forgotten, His command is still obeyed - such a one does not go according to circumstances. That one receives the prasad of God, the prasad of the Mahatmas - one who remains completely in their command.

Why is there slander of the Mahatmas? Why do these great Mahatmas get slandered? When such great beings exist, why do people in the world slander them? There are two natures. One is bhakti, the other is Maya. When they become accomplished through bhakti or knowledge, those who are accomplished by Maya develop enmity in their hearts automatically. Those accomplished by Maya, the lusty, the angry, the greedy, the deluded - when they see the saints, their eyes automatically develop disease. These are such that the servants of Maya come to see - to insert the thermometer, so to speak.

But the thermometer belongs in the devotees. It does not exist in those of Maya. You can know through bhakti, not through Maya. So when the influence and glory of the Mahatmas expands, those who are in the grip of Maya, servants of Maya, develop terrible enmity and hatred in their hearts. The burning jealousy they feel is to destroy them in any way possible - just this: somehow to destroy them. But in the verse, "He whose Lord is the protector" - who can destroy one whose protector is God? Therefore, the seeker must also be prepared: insult, slander, contempt - these are the rewards on our path.

They have been given, they keep being given, they were given and will be given. It is certain. Like our people - so we have been given continuously throughout life, the entire practice has remained - it is His grace that every one or two months some tablet comes to lower this poison that has grown from honor, respect, glory. They send some great soul to pull it down. From the teachings of the great souls of Maya, they cause such treatment - then they ask: now what happens? Your great grace has moved us forward. We were alone, there was no one else. We were alone, there was no one else. We were asking You this very question. The seeker should be careful: when there is slander, dishonor, understand that my Lord, my Guru before me is teaching through this - making me a world teacher. Now He is asking the question.

I have to tolerate and move forward. The essence of today's satsang - may some understanding come. That which the mantra that came, the name that came - chant it at all times. This will illuminate everything. And the special thing is: how we are - we have to forget this. Our beloved - how she is - we have to remember this. If we remember ourselves, it will be ruined - this is certain. Until now I have been telling you as one speaks at home. If you have to walk this path, then three things: what is happening here? What should happen here? And what will happen here? - we have placed all three responsibilities with our Lord.

And we sleep peacefully. Whatever happens, You cause it to happen. Whatever should happen, You cause that to happen as well. Just as it is, we are Yours. There is no one but You for us. We are not going to leave You now. Fix this firmly in your heart. This is why I keep saying: great storms blow from Maya. Sometimes the south wind, sometimes it rises from the north, sometimes the west wind, sometimes the east wind. The seeker puts up a shelter here and gets blown away there. They put it up there and get blown away here. With great seriousness, with careful consideration, we are telling you all this. We have to abandon our tendency toward thinking.

Only then will you progress. Otherwise you will feel in between that no transformation has happened. Such is maya. We are speaking this after careful reflection in solitude. Therefore our prayer to all is this: you must forget yourself.

In this path of devotion of which I am speaking, what is the nature of our Beloved Lord? What is His influence like? How much compassion does He have? You must remember this, and you must forget what is in yourself. Otherwise you will again and again fall into distraction.

Here maya will give you such thoughts, will show you such visions that you lose the proximity of your Beloved Lord. You lose faith in Him. Now we are as we are.

If you remember the satsang of surrender, then it was said in it: when a devotee worries about himself, he brings shame upon surrender. Is that right? Now, what can we do? We are in Your shelter. Whether impure thoughts or pure, You have chosen us, haven't You? We chose You later. First You chose us. Through Your intercession we will win. We did not choose You. We didn't even know You.

You chose from the entire world. You called separately. Some came from Haryana, some from Punjab, some from Uttar Pradesh. Some You pulled and brought, dragged by their own inclinations. When they have chosen, what did they see to choose like this? Did they see any special quality in us? They chose seeing our degradation. This poor one will not be able to attain God through practice.

Now, what does practice matter to us? Then what does matter? Those who have grasped us—we are bound to them. What is their nature? What is their influence? Take our word—we are laughing and speaking such words that you will be filled with bliss.

If you look at yourself, your feet will stumble. If you look toward them, you will run. Looking at yourself will never bring welfare. Welfare comes only from looking toward them. Looking at yourself makes you very miserable. When you look toward them, you become very happy.

We must be happy, we must be blissful, we must not look at ourselves. We will not be able to manage, we will not be able to improve. How long? Until we look toward them.

We become powerless looking at ourselves. Looking at them, power comes within us. When Bharat Ji thinks of himself, his feet stumble. When he thinks of Siya-Ram Ji, he walks filled with enthusiasm.

So let us look toward our Beloved. Just as the situation is being cut short every day, every day our life is diminishing, we are approaching death. We have the wealth of Radha's name. We have no concern for a bad fate. No one in the three worlds can count such wealth as we have.

He said: You have it because you have kept singing. We are speaking of one name. You have heard it once, haven't you? Even if you have not yet uttered Radha, there is no accounting for that either, because:

गावत श्रवणम सुनत सुखाकर विश्व दुरित ध्वनी
The singing and hearing that destroys the world's sins—the singer and listener both equally receive the fruit.

Chant the name well, chant the mantra as much as you can. We were grasped in such a miserable state. We were chosen in such a miserable condition. Today we are bathed and cleaned inside the enclosure. Just yesterday we were playing in the mud, and then they held our hand. When we were playing in the mud, they held our hand.

Now that they have bathed and cleaned us and seated us, why would they abandon us? They do not have the power to abandon. History is witness that those whom they have grasped, they have never abandoned. So why would they abandon us?

You are capable. We can abandon You, but You will not abandon us. This is our faith:

मोह परी ओढ़ मोसो ना बिगारन को तो सो ना ए भाई
Maya covered me, yet You did not ruin me, O brother—this is my faith.

We are speaking this with great humility, so that maya, releasing its grip, may not drag you toward itself. Look, you are bad, just as you are—you are of our Shri Ji. You will definitely meet Shri Ji.

We all stand in that line. Yes, they are saying this correctly: they have grasped us, that is why we stand.

No, such a wind is blowing that if you don't stand firm, you will not even remain in their sight. You will collapse. You will fall like that. They have grasped us. Gurudev has grasped us. Shri Ji has grasped us.

When they have grasped us, they have also grasped you. If you don't feel that they have grasped you, then understand this much: we have grasped you. Not loosely, but with a very firm grip. They have grasped us, and they have grasped like this, so the entire line will be saved. Maya will not be able to carry us away.

If you stand alone, it will carry you away. Holding each other, we all walk toward Shri Ji.

Now look, in this birth don't make any deals in between, friend. We need Shri Ji in this birth. We need the Lord. In this birth, we must now become free from maya.

Build some enthusiasm. The body will surely fall away. We must go leaving this behind. If you build enthusiasm, you will go enriched toward the Master. Otherwise the messengers of Yamraj will come, will beat you with sticks and take you away. Pointlessly, in the wrong direction.

Therefore may we not get another species. If we get another birth, may it be human birth, and may we worship God. By worshipping, may we attain them again. Of course, it would be very good if we attained them in this very birth.

Therefore may the name never leave us.

O brother, Radha Radha Radha Radha Radha—Glory to Shri Radhavallabh Lal!

This text is taken from the video's auto-generated captions—it may contain transcription errors. Please listen to the video for the authentic words.

Original video: Shri Hit Radha Kripa (YouTube)