The Secret of True Worship and 10 Ways to Attain Bhava // 14/03/2026

Satsang of Pujya Shri Hit Premanand Govind Sharan Ji Maharaj — to listen to the full discourse, watch the video above.

The Complete Discourse

O Queen of Vrindavan, I bow to your lotus feet, filled with the nectar of love, filled with the sweetness of devotion. O beloved, cool my heart, give me coolness in the shade of blue and gold, as I meditate on Shri Kunj Bihari. As I meditate on Shri Kunj Bihari: the more pleasure did not come, the more pain became heavy. Suddenly joy appeared, suddenly great joy appeared in the heart. Shri Haridevi's master, Shyama Kunj Bihari, made my heart his own. Kunj Bihari made my heart his own. In the meditation on blue and gold, Shri Kunj Bihari dwells. The beloved deity resides in every moment, in every particle.

The worshipper experiences his presence continuously, moment by moment. If the mind cannot continuously experience the presence of the beloved deity, then there is someone else who is your beloved. There is some other relationship somewhere. Some thing, some person, some place, some object. As long as something remains, its experience does not come. When only the thought of the beloved alone remains in the heart, then the experience of presence comes. Moment by moment, in every particle, the beloved is seen, experienced. When the worshipper attains this state, then an extraordinary bliss of great love arises.

In that bliss, the divine play of the beloved deity begins. The divine play that is happening now, its experience begins to unfold. As all the plays in the Shrimad Chadurashan are happening in the present. Today the royal couple, today the young prince plays, today Shyama and Shyam play together, today Krishna, today the friends, today the early morning play in the bower. Today, now, in this very moment, the play is happening. Only that worshipper who is constantly absorbed in meditation, who continuously experiences presence, who is absorbed in divine play, can experience this play. To speak of it takes just a moment, but with the grace of the guru, it can happen in a single instant, and it may take many lifetimes.

The worshipper blessed with the capacity for grace does not worry about how much time it will take. Rather, the worry is that no time should be wasted. Simply understand this: do not worry about when you will meet. Do not worry about how much time it will take. But if the present time is wasted, that is a great concern. Do not let your time go away from the beloved, the lover. Then the rest of the work will reveal itself automatically. Shri Prabodhanand Ji Maharaj is describing such a wonderful verse. We have never seen such a description in any scripture before.

That there is such a kadamb tree whose boundaries cannot be measured. We have read in the scriptures about Mahadev's banyan tree, that it has branches of sixty thousand yojanas. One yojana means four kosh, one kosh is three kilometers. Sixty thousand yojanas are the branches of that banyan tree, and six seasons dwell under that tree. Here it is raining, there it is cool. Here it is summer. There is spring, there is winter. Such are the seasons under that banyan tree, even one branch of which is sixty thousand yojanas. Very great. But here, the description of the kadamb tree:

Ananta yojanaih prasarī shakhā, nīpa dhumāsmara śītalē talē, vichitra Rādhāya vichitra veśam Mādhavam.

Listen to this, the great sages, the vani of great souls: nine young creepers, branches of similar kind, with great divine beauty, great splendor. The description is that the kadamb tree is so vast that it cannot be measured. Its branches spread infinitely — infinite yojanas. The branch of the kadamb tree itself cannot be measured. The branch of Mahadev's banyan tree is sixty thousand yojanas — we can measure. But Sri Prabodhanand is seeing that infinite yojanas means no limit at all. Limitless kadamb, a tree with wonderful beauty, with dense leaves. Under such a great kadamb tree, there is a beautiful platform made of flowers, cool and fragrant breezes blowing.

Because eternal spring reigns, there is never autumn in Vrindavan. There is never a lack of flowers. Because spring always dwells in Vrindavan, the sacred, beautiful banks of the Yamuna, along the Yamuna's holy banks, in the kunjā and nikunjā always abides eternal spring. Spring reigns there. So the wonderful fragrance of the kadamb flowers, the cool breeze blowing gently — the beloved and lover in strange forms, the young girl and the dark one in wondrous emotion, in wondrous meeting — as if a painter tried to imagine them.

If you have seen a picture, the united form of beloved and lover, both their lotus feet are there. It means wonderful lovers, male and female, cannot be distinguished — where and how, whose lotus hand and whose lotus feet, both rest. In the cottage where one does bhajan, that image is there. Meeting in wondrous ways, dressed in wondrous garments, under such a wondrous kadamb tree, the beloved and lover dwell. I constantly remember such Shri Radha Madhav.

Suvarna vaya Krishna tata lalit nav suvarna valī gahāgrē, samtapt suvarna varṇām, murmani sanada susvarna bhūṣam mālām, susarna puṣpam dadati ruchrām, suvarna sachpakā, Shri Radha bakshu kuyan mudito Mādhav, suvarna vashī.

They are describing great, beautiful splendor.

Today this nikunj has a golden splendor. All its vines are of molten gold color, their leaves are also golden, their flowers are also golden, and in the nearby Yamuna too, golden radiance flows. On the charming banks, such beautiful golden lotuses are blooming. Golden lotuses bloom in Yamuna, and nearby, nine golden vines have created a bower. How can I speak of this golden nikunj? The nikunj itself is golden—its branches, leaves, flowers, bark, all are golden, shining like molten gold. The golden vines have created a vine bower. The beloved is adorned with golden ornaments, like molten gold. Today the beloved and lover, adorned in golden form—the beloved is so fair. Just as Yamuna radiates golden splendor, so too does the beloved radiate like the vine bower. The beloved's radiance is like the entire nikunj's radiance, in the hue of molten gold. The divine couple wears beautiful golden garments, adorned with beautiful golden ornaments. The nikunj, vine bower, flowers blooming in the nearby Yamuna—all are golden, adorned with garlands of golden flowers.

The beloved with such golden champak radiance radiates a beautiful golden glow from every limb. The nikunj, vine bower, garments, garlands, ornaments—all are worn in golden form. Seeing the beloved with such golden champak radiance, even the flute has become golden today. Seeing our beloved, Krishna plays the flute again and again, singing the name and qualities of Shri Kishori with his golden flute—immersed in wonderful bliss, absorbed in wonder. Again and again gazing at Shri Kishori, whose beauty is like that of millions of moons, who is Vrindavan's abode, in whose heart dwell millions of joys—Krishna the moon-faced, the ocean of bliss.

Now I describe the second nikunj. What wonderful joy! In the first description was such a vast parijata tree with infinite branches, and beneath it a beautiful raised platform with a flower bed. The divine couple, in their wonderfully diverse appearance and attire, manifest as if a dark tamala tree with golden vine entwined upon it. May Shri Radha and Madhava always remain in my remembrance.

In the first description, everything was golden splendor. Now in this nikunj, the vines radiate the splendor of the moon. What wonderful splendor! From the branches of Vrindavan's trees, the radiance of millions of moons shines forth. This is the second nikunj. We described the golden nikunj; now this description is as if millions and millions of full moons have risen together.

From Vrindavan's trees and branches, such radiance shines forth. Although Sri Lal (Krishna) is himself the source and ocean of bliss, yet these vines that radiate the moonlight of millions of moons—in their midst, our Shri Gaurangi, the beloved, whose body radiates wonderful fair radiance. Seeing her, wonderful love shines forth in Krishna's heart. Although this is the very source and ocean of bliss itself, the beloved even increases the bliss of the ocean of joy in this nikunj.

From all the branches, vines, and trees of the nikunj, the radiance of millions of moons shines forth. In their midst, our fair beloved, and seeing her, bliss increases in the heart of Sri Lal, the source of the ocean of bliss. The fair and dark, youthful, golden, playful thieves of my heart—thus this fair and dark youthful divine couple, our lords, are thieves of our consciousness. For them, stealing is no effort. It is their play. They have stolen my mind; they have stolen it in play. Therefore it is said: take refuge in Vrindavan with patience. Those who have found dwelling here can become fearless and carefree. Just do not let go of the name.

One day, in their own sport, they will steal the heart. They will steal our minds, they will steal our hearts—Shri Radha will steal. Playing, playing, the fair and dark youthful couple, playful thieves of me—for them it is play, but for me it becomes my entire purpose. The mind that is very restless, wandering among sense objects—they will steal it. But remember, they steal only from those in whose minds there is nothing else but only their refuge. All sadhanas end in ultimate despair; only the dust of Shri Radhika's feet, supreme remembrance—just the refuge of Kishori's feet and the name. When this flows, then it is their play. They will steal our minds.

Stealing the mind means giving their own closeness. Every moment you will receive the closeness of the beloved and lover. This is the grace of Harivansh—by this divine play, the youthful couple has stolen my mind, stolen it in play. Now Vrindavan has bound me with the rope of love. Now I cannot live without Vrindavan. How many blessed people have received this bond! You cannot live without Vrindavan.

From every particle of Vrindavan, from every vine, from every place—if such love arises that our life becomes only this—this is a very rare matter. Not everyone can become lovers of this caliber. Those who have no connections with anyone, who are not pleased by any material arrangement, who have no strength from sadhana—they become equipped with the great power of the feet of our Queen. Bound by the qualities of love in Vrindavan, Vrindavan has bound with the rope of love. Now where will you go?

Vrindavan has taken hold. What happens then? Remembering, remembering again and again the beloved Priyatam, the heart becomes overwhelmed with love. The voice chokes, the eyes fill with tears. The couple's divine affection remains immersed in this way. Wandering through Vrinda's forest with love absorbed in the body, appearing before are the charming and beautiful Ladli, the charming and beautiful beloved Krishna, the charming and beautiful companion. The garland of love, the feeling is increasing. From the throat the emotion is flowing — this is great bliss. This is great bliss. Sri Pad is saying, Vrindavan has bound my heart with the rope of love. The Divine Couple have stolen my mind. The special matter here is shelter.

Take firm shelter. If you are not able to reside continuously in Vrindavan, then take the shelter of the divine abode. Live wherever you are. Just as people go to work in foreign countries everywhere, but when someone asks where your home is, we don't have to ask anyone — we know. In the heart there remains: I am from such and such village, such and such city, such and such country. Similarly it should be in your heart. I am of Vrindavan. Even though I have come to foreign lands for service, business, or work, my home is Vrindavan. So wherever you leave your body, you will meet the family there. Embrace Hari to your heart. The shelter of Vrindavan is certain. It will certainly unite you with Priya and Preetam. Then those who have obtained residence in Vrindavan — it is not obtained through your merit, it is obtained through grace. My beloved has become merciful. Those who have obtained Vrinda's forest, the grace is hers. Then one is able to reside in Vrindavan. So now your Vrindavan residence is obtained. Those who have obtained the shelter of Vrindavan — let emotion awaken, let the celebration of emotion come to your heart.

Pujypad Sri Udiya Baba Ji Maharaj is saying: in worship, emotion has primacy. These ten things manifest emotion. He is a great saint. If the worshipper meditates on these ten things and carefully applies them in life, then emotion will awaken within them. God is dominated by emotion. God is under the control of emotion. If God feels hungry, it is for emotion — remember, not for food. I am hungry for emotion. Emotion alone is the essence. If you worship me with emotion, through emotion the boat is crossed. Without emotion even if you call to me, I never listen. The call filled with emotion makes me helpless. In emotional worship, emotion has primacy, and these ten things, these ten principles, are such that they definitely manifest emotion.

The first is respect. The second is esteem. The third is affection. The fourth is longing. The fifth is inquiry. The sixth is magnificence. The seventh is sustaining life for that purpose. The eighth is belonging to them. The ninth is that sentiment everywhere. The tenth is non-opposition. These are ten through which divine emotion manifests.

The first — respect: before one's worshipful deity and guru-dev, every time one exits, exit in the pose of obeisance. Just as the sacred image is installed, just as the worshipful image is installed — one does not exit from there in an ordinary way. One bows down, positions hands thus, and exits. If guru-dev is present, one exits with joined hands. One does not exit straight from there. Before them, as we go with praises, we should be in the posture of bowing. In the service of humanity, every time we may do full prostration and partial prostration, but one should always exit in the pose of obeisance. Thus from this your emotion will develop. Before guru-dev and the worshipful deity, every time one exits, the pose of obeisance should be present. When guru-dev or deity arrives, every time they arrive, one should stand up.

From this the manifestation of emotion occurs. Those who offer this respect to the worshipful deity and guru-dev and do not accept honor for themselves — this respect generates emotion within them. This is the first of the ten things. Without self-respect, before one's guru-dev and worshipful deity, exiting with praises, the posture of obeisance should always be present. The pose, the pose of obeisance — one's own honor should not seem dear. One should regard it as nothing compared to the honor and welfare of the worshipful deity and guru-dev. From this the manifestation of emotion will occur.

Second — esteem: after one's address, let only the guru-given name be spoken. Just as names have been given to us, guru-dev given names have been given. Shyama Sharan, Krishna Mohini Sharan, Madhav Sharan, Keshav Sharan — such beautiful names are received by guru's grace. If someone uses a mundane name like the worldly names given at home, one should forbid it. One should not respond. One should do one of two things: if someone calls by an old name, one should neither look nor speak. Because now that is not our name. From the guru-given name emotion manifests. The guru-given name has great glory. Through this name alone, welfare happens. Who are we? One says, I am such and such Sharan. When the name is spoken, like Hari Priya Sharan, we are in the shelter of Hari Priya. How can misfortune befall us now? These guru-given names in the tradition of the acharya that are received hold great glory. It is not an ordinary matter. Generally, those who are surrendered, renounced people, who have taken shelter in God, who are free from worldly connections — to them this name is given.

In esteem, do not accept one's previous worldly name. Only pronounce and honor the guru-given name. So the saying goes — this special matter has come about: our address itself comes from the worshipful deity. The address comes only from the worshipful deity. Priya Sharan. Now I have no worry. Guru-dev has told us — what is your name? One speaks, speaks — Priya Sharan, Shyama Sharan, Ladli Sharan, Sahachari Sharan. How many beautiful names are received by guru's grace. This is a matter of pride. So the saying goes. Now there is no worry. We are in the shelter of Priya Ji. Guru-dev has said this: in forgetting one's name and becoming happy in remembering the guru-given name, who are we?

Someone said that if anyone uses an old name from the past, one should not accept that form of address. If it is someone close to you, you should refuse. They don't know that if you pronounce such names, it is not right. The name that our guru has given is the name that should be used. One should not speak the old name. Just as the old name exists, one should not speak it. If they address you with it, one should not accept that address. Through the grace of the guru, the divine qualities manifest in the heart. One should remember one's guru-given name with pride, with pride.

"Listen, the guru has told me that you are a vessel of grace. What worry do I have now? They have given this name. The power of this name is that the Beloved's divine qualities begin to awaken in that person. This is a most profound secret—a name is merely an address. Such grace is not easily granted to everyone. Since you have received such good fortune, protect it. Protect it. The name—Pran Vallabh Sharan—yes, Pran Vallabh, the Beloved—and the guru has said you are in the shelter. The guru has said it. Now what worry? Pran Vallabh will care for us. We should be proud of what our name is. There is a saying: everyone speaks with such dignity and honor. From this, all the divine qualities of the Beloved manifest in one's heart.

The nature of the Beloved begins to appear. When someone else hears the name of their own Beloved, when they hear their Beloved's name, they are utterly amazed and delighted, looking toward it: Radha, Radha, Radha, Radha. Shri Harivans, Shri Harivans, Shri Harivans, Shri Harivans. Speaking it many times, standing with joined hands, bowed down. Shri Harivans—in your Beloved there is delight. To speak the name of your Beloved with honor, to address them by that name. When another speaks their Beloved's name, what should I give? What should I do with such a heart? Look—whoever hears the name of Harivans spoken, hears it: my body, mind, and soul are all sacrificed to that. Whoever worships Harivans, serves always—blessed are those feet, I remember those feet. Someone hears the name of Shri Harivans's servant, saying: my body, mind, and soul are all sacrificed. He offers his life, his body, his mind to those feet.

He spoke of Shri Harivans. See the honor—Goswami Tulsidas Ji, Tulsi, from whose mouth never comes falsehood: the true name of Ram flows from his lips; at those feet, I offer my body. The honor of the Beloved—when anyone speaks the name of our Beloved, immediately toward those feet. Shri Hari, Radha, Radha, Radha—what service shall I do for you? From the heart comes longing. Please, let us hear your Beloved's name with honor. Seeing any sign of your Beloved—a feather, the moon—even in the outline of cloth, this moonlight seems like my Beloved who dwells upon the forehead. The cloud, oh my Beloved, such is it described: the new rain cloud beautiful like a lover. Seeing any sign of one's Beloved, to become utterly filled with joy. When from Vrindavan someone would bring to Puri the rudraksha mala and butter with candied offerings to Lord Chaitanya Mahaprabhu as prasad, he would cry out loud, as if the Beloved Himself had arrived. The Beloved's prasad—such honor.

This is the mercy of the Beloved, the prasad. Taking it first in hand, placing it on the forehead—from a distance it seems: what joy in the prasad! Yes, we speak of prasad. Don't stop everything. First the prasad. If royal offerings, if prasad has come, first circle around it four times, bow to it. Honor the Lord's prasad. Honor the prasad cloth. Honor the prasad flower. Honor the prasad fragrance. Everything connected to our Lord, our Beloved—honor it as prasad. Yes, yes, set it down, then we will receive it. If it is dishonored, immediately—first, if you are sitting, stand. Standing, honor the prasad. Place it on your forehead. Take one grain in your mouth, then later you can eat. But first take one grain in your mouth, honor it, and with your right hand—

Prasadam swaminya sva-kar tal dattam

—take it in your hand first. A little bit of prasad, then afterward we will see. First honor—as soon as prasad arrives, you should stand. Prasad has arrived. The Lord's prasad has arrived. If a mala is given as prasad, placing it on the forehead—what joy! My Lord has sent prasad. Tulsi leaves blessed by the feet of my Lord. Honor the prasad with utmost care. Not even one grain should be wasted. It is not ordinary food. It is prasad, so great care is needed. Not a single grain should remain in your plate or vessel. The Lord's offering—prasad. This is why be so careful. Take only as much prasad as nourishes your body. We have seen saints lick, lick their plates clean, like a coconut. As renunciates, they would place two drops of water in the vessel, wash it, and drink it. There should not be a single grain of prasad remaining. Nowadays we receive such prasad that half is eaten and half is not. They say not even birds and beasts should get it. Keep one plate, place one bread aside, set another bread separately. Then if you share, you are considered noble. Not like this. And if beings get it, that is great mercy. So you eat half a bread; set the rest aside first. Then wash your hands, rinse your mouth, and respectfully eat. Going and throwing it away is considered an offense. Take only as much prasad as you can finish and lick clean from the plate. With one or two drops of water, wash it and drink it. The glory of prasad—how can we describe it? In prasad—Radhavallabh Lal's khichdi prasad in the morning is given to everyone. Later, when observances and circumstances come together, when the prasad was seen in darshan with such feeling that one stood there in that temple—then suddenly it came to mind that the khichdi prasad had not yet arrived at that time. At that time, no one was particularly known, so when they went further they said the prasad had been distributed. So where the prasad had been, there were eight to ten grains. Gathering one by one grain, when they received it, then going again for darshan, it was something else entirely.

To the extent you receive bhav prasad with bhav, to that extent bhav will increase within you. The charanamrta—the water that has washed my Lord's feet—receive it with great bhav. If there is cloth, a handkerchief or something, certainly place it beneath. When receiving charanamrta, you should certainly do this. This is the Vaishnav way, both methods. Receive it this way, and if it somehow drips or falls on your feet, it should not be like this. Receive the charanamrta this way. And then regarding bhagavat prasad, like prasadi flowers, garlands and such, if they were to fall at your feet and go below, then all your sukrits would be destroyed.

I once heard the story of the King of Kashi. The Kashi Naresh had a garden that was meant solely for flowers for Lord Shiva.

But when he himself did puja, then the flowers would come. And Lord Vishvanath's exclusive attendant, Pushpodant, observed this, and he thought that the garden must be something very special. First we select, then he—that divinely embodied one—would appear and then select the flowers and disappear. Every day the servants would say: Lord, some thief comes and steals the flowers. How is your guard duty going? He said: Lord, this is no ordinary thief. There are soldiers all around. This must be a divine thief. There was a circle of scholars. They consulted with the king, and he said: If someone is divine, then place the sacred leaves that are prasadi to Lord Shiva in the garden. He will be caught at once. All his siddhis will be destroyed. This is what was done. The leaves were placed, and the moment Pushpodant descended, he did not know. The very instant his foot touched down, all his power was finished.

Prasadi tulsi—pay attention to this. Just as when we go to temples, we often see that tulsi is lying like this, thrown by outsiders who bought it with money. They were not careful. The tulsi keeps falling or if prasadi was brought from there and we are not careful with it, it keeps falling. So we must be very careful. If our foot falls on that prasadi flower and tulsi, then all our sukrits will be destroyed. Great care is needed. In his worship, Pushpodant had made the resolve to select flowers and disappear. The very moment he came to his senses, he saw: Oh no, I have stepped on the prasadi of Mahakosh!

At once, from within, he had great remorse and composed the Shiva Mahatmya stotra. At once his divinity disappeared. Look at the prasadi flower. Lord Shankara himself is the Lord. But he could have stopped the charanamrta of Hari with his very gaze. Yet he held it in his matted locks and kept it there. We must learn to greatly honor bhagavat prasad. Consider the prasadi cloth as your life. Some prasadi cloth of our Lord, the prasadi cloth of the guru—this is our life. This is our breath. As if our Gurudev always remains with us. If we do not develop reverence for prasadi cloth, then it will be very difficult to develop bhav toward the Lord.

Look, bhav would grow so much. The great pundit Gaya Prasad—what rank of worship would he have! Babuji Giriraj Wale, who used to mop the room of Thakur Ji, when the mop would be freed from service, he would embrace it to his heart and weep, saying: Lord, through your grace, we were able to serve our Beloved. Now you are being freed from service. Then he would go singing the naam, and in the foothills of Giriraj, he would bury the mop in the dust below and then bow and come away. What bhav! The mop would wear away. But he would hold that worn mop to his heart—it had remained in the service of our Beloved so joyfully. Then there his bhav grew. The entire game is of bhav. The emotionally devoted great souls receive the divine leela and joy of the Lord at every step. Much respect—if some respect can stop a devotee, then even when speaking of bhagavat, when the Lord's name is uttered, his steps stumble. When the Lord's word is spoken, he stops. This respect regarding the deity, this respect toward you—in this from your name up to here—this respect is what it is. This respect provides bhav.

But this respect is for the deity and Gurudev. Toward ourselves there should be emptiness of pride. The third is priti. We chant the naam that Gurudev has given us. There should be boundless priti in it. Until now, based on experience, the most difficult work is to keep the guru-given naam and mantra constantly going. Alas, we do not even notice how the babbling mind slips away from the naam, turns away from the naam. Then at once try to meditate, but then look at it this way. In sadhana, look at it. You people are sadhakas. When does it slip away? The mind is pleased when someone comes to talk, somehow time passes. Because when there is solitude, the sadhak will sit up there with this. The naam and mantra bore it. The mind wants something. It wants worldly matters. That is when much time passes and no divinity comes within us.

The priti in the mantra does not awaken. The naam and mantra that Gurudev has given us—special honor, special respect—nothing is above it. Nothing comes after it. Sit this firmly in your heart to generate bhav. Someone may come and tell you: Chant this mantra, you will get benefit very quickly. Look, you received that mantra. Has anything come in your experience so far or not? But we have no such fear. The test is also possible with what Gurudev has given us. There must be extreme priti in the guru-given naam and mantra. Only then does bhav grow.

Very fortunate are those sadhakas in whom this principle has taken root in the heart. I have read in many scriptures and heard from many saints: the guru-given naam and mantra should be seated in the heart. Patanjali says: Satru dighra kala niyama satkara sevaito dridha bhumi. The guru-given naam and mantra, when cultivated for a long duration continuously with honor and glory—the point is that when it is chanted continuously with honor—then firm foundation and conviction will awaken. The guru-given naam and mantra should be the object of devotion, and attachment should arise in worship.

If Gurudev has given you the vani (teachings), then throughout your life there should be no change in that vani. There should be no change, thinking that now this Chatura Ji has become old. We had the forty-two lilas of the other revered Sadgurudev Bhagwan, and those had indeed become quite old, so like old pages, if you hurry and do it hastily, there is a risk of harm, of tearing. In many places such requests were made: Maharaj Ji, in the new office of Radhavallabh Ji, if I found something new, I would say a thousand times, "No, this is guru-given," and not like this—rather in the new path you may use it well. But that vani which is guru-given, this feeling is for increasing bhav. Only then will bhav come. The guru-given mala, the guru-given vani—these deserve great respect. The guru-given name, the guru-given mantra, the guru-given sadhana, the guru-given matter—this alone will illuminate our life with bhav. The fourth is viraha—separation. From the memory of the Aradhya Dev and Gurudev, anguish is produced.

Truly, viraha is such a word that at every moment it brings the experience of closeness. This is very mysterious. The word is viraha, yet at every moment it continues to bestow the bliss of union. The word is samyog (union), yet constant anguish remains. Only the lovers know this mystery. "Such that if the heart meets the heart, and the body merges with the body, then look—where is separation, beloved? The heart is attached to the heart, so the eyes are in separation. Look—where is separation, beloved? And the eyes are seeing, so the body carries the vibration of separation." Love is a very subtle form. Gurudev is near. Gurudev holds it in memory. The Aradhya Dev holds it in memory. Yet from within, a constant anguish continues.

Even in closeness, somehow the mind never truly meets. A constant anguish, a non-satisfaction. Bharat Ji Maharaj is saying: until now I have not seen Lord Shri Ram with full eyes. Our beloved and beloved both sit together on one flower throne. When two eternal realms play together, then in the beloved the heart marks out—what is the form of love? It seems eternally fresh, as if never seen before, never met before. Eternally fresh. In viraha, in the memory of the Aradhya Dev and Gurudev, becoming overwhelmed and with anguish, seeking the experience of closeness in the heart. Even while having closeness, the closeness of body and mind is not broken, yet the longing increases—from this bhav increases.

We have the closeness of our Aradhya Dev and Gurudev. Yet there is always fear: what if something happens? What if there is excessive love and the mind develops doubt? When there is no other shelter, no other strength of sadhana, when all that exists is Gurudev, then anguish is produced. Then that same viraha takes form. In the viraha of the Aradhya Dev, only rare, very fortunate ones become immersed. Yet more fortunate still are those who immerse in the viraha of Gurudev—like Shri Vitthal, Vipul Dev Ji Maharaj, Shri Sevak Ji Maharaj. Such great Mahaprabhu Gurdevs—even in the contemplation of their Aradhya Dev and Gurudev, their hearts are overwhelmed, there is a strong longing for union, and yet they are united before them. This is why they say: viraha at every moment brings the experience of samyog (union). When the virahini (one in separation) calls out, the one called is present before them. And when the samyogi (one in union) has the heart attached, there is constant inner fear: what if we become separated?

Sometimes there is even the experience of having become separated. Ankita: in delirium, "Ha Moh Madhuram! Kasot in the lap of majesty, 'Ha Mohan'—" that sound of crying, Radha, Bhanusunandi's daughter in the forest—a very subtle matter. Let the heart remain filled with compassion. In the memory of such anguish, such love brings samadhi. The eyes are open, sitting there, yet from within lost. Suddenly, as if that beloved is not there at all. For our Aradhya Dev and Gurudev, such agitation, such intense contemplation—blessed are those who receive such contemplation. Rising, sitting, eating, drinking, walking about—the sweet memory of the Aradhya Dev and Gurudev. From this, bhav is revealed. Fifth: iti vichikitsa. This fifth is very powerful.

Except for your Ishta Dev and Gurudev, never be influenced by anyone—this is iti vichikitsa. From this, bhav is greatly nourished. The heart becomes just so. Except for the Aradhya Dev whom Gurudev has given, and Gurudev—never be influenced by anyone else. This will test the sadhak's heart again and again. Maya will throw things at us. Not being influenced by anyone means—perhaps your vision is going directly to one person. No, not only a person—by no thing, no position, by no one at all. Never be influenced by anyone. This occurs in ananya Ishta nishtha, in guru nishtha. The character of Upamanyu, which was told—he was devoted exclusively to Lord Shankara. When Lord Shankara, to fulfill his heart's wish, came to give his darshan, he did not come in Shiva form. He came in the form of Devraj Indra. Amba Ji and Lord Shiva sat on Airavat. Indra and Sachi in the form of Har Shiv and all the celestial attendants and gods. Offering a boon, he asked. Upamanyu opened his eyes. He bowed: "Lord of the three worlds, I have not called you, nor have I chanted your mantra, nor do I have any wish from you.

Do not offer a boon. I do not want anything from you. My respects to you. You may go from here." In the Mahabharata, he said: "Whatever you desire, I will grant it to you. Ask for a boon." Shiva spoke. "Make me a dog. That is acceptable. If you make me Devraj Indra, that I do not accept. You go from here. I do not want any boon from you." The first was a bow of respect, the second a Rudra form. Then he began to speak ill of Shiva—because it was Lord Shiva himself. Then Shiva said to him: "Do not think that by insulting my Aradhya Dev you can leave here safely.

If we use mantra-power, I can burn you here along with all your attendants and retinue by the force of Lord Shankara. So you leave respectfully, right now." Still he would not yield, because it was Shiva. At that very moment, Nandi Kesvara blocked the resolve to burn him with the Aghor Mantra, and he saw directly—Gaurang, Gangadhar, Mahadev, and Tripura Sundari Bhagavati. He fell at their feet. He spoke: "Seeing your exclusive devotion, I am greatly pleased." He showered blessings upon him.

Thus, in this treatment, be not influenced by anyone except your Ishta Dev and Guru Dev. Our Lord is Dwarikadhish; there is no one else. From here is Mathura, from Mathura is Dwarka. But the eternal divine love and pastimes are different from the avatar leela; the Beloved and the Lover constantly play in the new nikunj, and it is from there that they have come into the Brij leela. The Lord, the four-armed, all-powerful Dwarikadhish—Vitthaldas Ji did not go to see Him. A disciple of Harivansh Mahaprabhu, Priyalal, had unique worship of the Ishta, and held the rank of Subedar. This has been told many times.

He did not go, he did not go. Even if told, there is no need. Our Beloved—the hunger of our eyes—adorned with lotus ornaments, with Shyam's graceful arms, I drink in this beauty. My Lord is acknowledged by me; there is no one else. But there is no hunger within me. What shall I see? Thus, in this treatment, in the service of one's Ishta and Guru Dev, in serving their garments—that very name, that very form, that very leela. Exclusive to one's Ishta, there is no one else in one's Ishta. Thus this treatment greatly nourishes this feeling.

But few can hold to this. That is why achieving feeling and the body of feeling is difficult. The Lord Himself says, "I am helpless regarding feeling; it is completely beyond my reach." This feeling is not found in the marketplace. It is of this feeling's manifestation that we speak. The sixth: glory and fame—from one's mouth should come only words about one's Guru Dev and Ishta Dev. If it comes from our speech, it will be the words of our Guru Dev. It will be the words of our Ishta Dev. In feeling, we may hear the glory of even the greatest and bow, but it will not enter the heart.

Only the glory of one's Ishta Dev and Guru Dev will have effect in the heart. With speech we will sing the glory, but it will be only the glory and fame of our Ishta Dev and Guru Dev; nothing else will be our hearing. See: let the teacher's feet be tongues cut if they speak any other name, eyes cut if they see any other, ears cut if they hear any other—only to hear the words of Shri Radha's praise.

Ācāry charan, rasna kato jo an rato, nirakh an phūto nain, shravan phūto jo an suno, Shri Rādhā jas vain.

This should be the dedication of our heart. If there is some stirring of feeling in the heart, then upon hearing the words of Ishta and Guru Dev, upon hearing their glory, from their association—nothing else should come; this is how it should be in the heart of the worshipper. When this glory and fame settle in the heart, then feeling becomes strong. The seventh: holding the life force for one's Ishta Dev and Guru Dev—to hold one's life for them alone.

The Lord Himself said, "absorbed in me, the life force"; here it means holding the life force for them. My life force has no more importance. My life has been dedicated to the feet of my Lord of life. Now whether He takes it now or after ten years—it is as though my life has no more existence for me. It belongs to the one who holds the life force for them. The existence of our life is gone; our Master's existence is in our life. My Lord of Life, Shri Shyama—what is your trouble then? You have held your life for Him. Now whether our life remains or goes, what is our worry? If you are concerned about this, it means the life has not been truly dedicated.

It has not become "absorbed in me." To hold one's life for one's Guru Dev and Ishta Dev. That is why when we hear the stories of great saints, their life is dedicated to the Ishta Dev. They have accepted this dedication. Now are there any questions for them? Do they have any pain? Even if there is pain, there is no pain. Fear of losing life comes to those who possess life. But their life has already been dedicated to the Lord of Life. What fear do they have? For one's Ishta Dev and Guru Dev, every action with exclusive devotion is what holding one's life means. To hold the life for them.

Now whatever effort comes from our body and life will be according to the command of our worshipped God and Guru Dev, and will be for them alone. It will be for them alone. Then the life is dedicated. Our Lord of Life is Shri Shyama. It is for Him, He is our Guru Dev. The Guru Dev is Shyama; in His command, for Him alone, my life is dedicated. In His command, whether life remains or departs, there is no concern. By holding the life for them in this way, feeling becomes strengthened. The eighth: tadiyata—belongingness to the Lord. Our connection is only with our Ishta Dev and Guru Dev; there is no one else.

For them the life force, now tadiyata—everything is our Ishta Dev and Guru Dev. Everything else is nothing to us. This is perfection. This is not a practice. This is the perfection of one in whose heart it has come.

Na koi mera, tum māta ch pitā, tumhein ho, tum bandhu sakhā, tum ho, tum vidya dravan, tum sarvam mam dev dev.

This is tadyata: You alone are my mother, You alone are my father, You alone are my Ishta, You are everything to me—wealth, property, knowledge, relations, whatever relationships exist—all are You. In tadyata, there should remain no affection for anyone or anywhere except one's Ishta and Guru Dev.

If someone told you this and said you should not talk with a certain relation, but then you secretly talked with them, and later when asked, you said you did not talk—your primary attachment became that relation. The guru-relation is not of the Ishta. Yes, so why did you do wrong? You were forbidden. It happened by mistake. From now on, never again will there be a complaint. So the tendency of holding the life for them changed into tadyata. Where tadyata comes, waves of feeling begin to rise. Only for my Ishta Dev and Guru Dev.

Look at the stories of exclusive devotees, read and see—it is amazing. These exclusive lovers—look at their stories and see; you will be amazed. What world are they from? How is their behavior, how is their feeling? In amazed observation, one cannot even understand how such things can be possible. Tadyatha: to consider everything as one's Ishta, to consider the Guru Dev—see, this is the feeling.

When bhav comes, then bound by that feeling, the divine becomes subservient to the divine. This is the matter of bhav. Then everything is to honor your Ishta, to honor the Guru. Ishta and Guru are one. The Ishta Himself comes in the form of the Guru and explains the mystery of sadhana. When sadhana is established, the experience that comes is of the Guru alone. The Guru is the direct Supreme Brahm—that very Ishta becomes evident in experience. Ishta and Guru are not two. In speech they are only two. To constantly maintain consciousness of that, with that feeling everywhere—this is a most beautiful matter. It is a wonderful order. To live for that purpose, to be absorbed in that, with that feeling everywhere—the Guru is all-pervading, manifest in all moving and non-moving things. Only my Guru's presence exists.

When we bow to anyone, let us bow to our Guru. My Guru pervades all inert and conscious things. Just as the sky—wherever you look, you will find it—similarly: "Brahmandam param sukhadam, kevalam jnana murtim, dwandatitam, gagan sadsam." The Guru is all-pervading like the sky. Wherever I am, I am beneath the Guru. I am in the shelter of the Guru's feet. I am in the presence of the Guru. Wherever I look, the sky appears. Wherever I look, my Guru is present to me. With that feeling everywhere—for the Ishta, the Guru, with constant remembrance, the intellect gradually changes. The importance of the individual person diminishes.

The importance of the Ishta awakens. Then only the Ishta is seen. The person is not seen. "Gopi janamit dekhu tit shyam"—Shyam, Shyam alone appears. The five-element body or the creation born of prakriti is not before them. Only Shyam—the inert and conscious together are seen as nothing. "Jit dekhat tit shyam khade"—with that feeling everywhere, to experience the presence of one's worshipped Ishta, the Guru, in all moving and non-moving things. And the tenth: non-opposition—not to interfere with the will of one's Ishta, the Guru. Whatever ordinance He has made, understanding His command, His will, accept it exactly as it is.

Do not apply your own intellect. From the worldly perspective, from the family perspective, from the bodily perspective, from the perspective of benefit—do not engage in any thought, action, or conduct contrary to Him. This is the tenth non-opposition: not to interfere with the will of God, the will of the Guru. Whatever ordinance He has made, whatever command, whatever His will—accept it exactly as it is and proceed accordingly. The opposite—worldly benefit, bodily perspective, behavioral perspective, family perspective—we now have only the Guru as our family deity. Now everything is the Guru. The Guru's command is our life. Neither worldly perspective, nor the behavior that the world says is thus and thus—how can it be otherwise? Not now. When we were not surrendered, you became surrendered. So for us, there is no shame in the three worlds, no scripture, no command.

Whatever the Guru commands, we will do it. There is no shame in the three worlds, no scripture to invoke, no fear of ghosts or spirits or gods—the Guru's command is what we will follow. Understanding His will, we will conduct ourselves exactly as it is, opposite to worldly benefit, family perspective, or any other consideration—neither our body nor any arrangement—we will not entertain any thought contrary to Him. This is called non-opposition.

In one who follows these ten feelings, the bhav that subdues the divine is revealed. Respect, honor, love, separation, doubt about this, glorification of majesty, living for that purpose, absorption in that, that feeling everywhere, and non-opposition—these are the ten feelings. Do not doubt in this. How could it not be thus? Doubt ruins the soul—it experiences neither supreme good nor worldly benefit. "Sanshay atma vinashyati"—the doubtful soul perishes. It is often seen that those attached to desires suddenly withdraw and become doubtful. How can it be thus? How can it not be thus? If your intellect wants to benefit, first accept that it is thus.

Now, to attain it, to understand it, practice sadhana. In your heart, in your experience, it will become evident that it is thus. Some doubt is done. One who doubts is neither a seeker of ultimate truth nor happy in worldly life. There are three types of worship: Vedic, Gaudi, and Anuragi. In Vedic worship, the devotee worships according to the command of the Vedas, scriptures, and Puranas, following ritual and method. This is called Vedic worship. And Gaudi worship—the worship where one's gaze is on the majesty, the glory, the qualities of God. "God is so powerful, so and so"—this is called Gaudi worship.

But Anuragi worship—this is love-characterized devotion. In it, only sweetness, only sweetness. This is the worship of Vrindavan—in it, only sweetness, only sweetness. Therefore, to move in the bhav of sweetness, the worshipper must first become free from duality. However the command is, move accordingly. It is not like this in our worship, no. Maharaj has much experience of this. One who is not free from duality—if from the beginning he grasps the matter of sweetness, then what is being said ahead will fall away. This is a very subtle and refined matter. This is the teaching of a very experienced Mahatma.

Because it is like wet wood that has not been dried, and then it is placed in water and then fire is set to it. Will it burn? No, it will not burn. How will the fire of love arise? Our mind, liquefied by sense objects, is first dried through dispassion. "Jagat bhayo phire vairagi"—do not remove this. Dry the mind first, then set it alight, and then within it will arise the light of sweetness and love. Once, Bhagavat Rishi Ji Maharaj, sitting at the feet of his Guru, made a submission: "Just as Your command comes—exactly as it comes—I am living in that dispassion. Yet he is a great detached sage, and still desire and pain afflict him. What can be done about this?"

There was no arrangement for food. Through the madhukari vritti (mendicant practice), he was very fond of solitude, and had very wonderful sadhana. Still, inside Gurudev had work of austerity. He said, "Bring me a kasumba plant." (In the village it was called andi.) It was a large tree with very small seeds like this. Oil could be extracted from it. So he said, "Bring me a kasumba plant." I brought it. He said, "Look, there is no oil in this." I said, "No, I kept water in it for a while and oil came out." He said, "Do you know why oil came out of this? Because oil had been placed in it. Then it was washed and put back. Then look, oil came out again." He said, "Now look." And that kasumba plant was kept with the cook's wife, so there was a lot of fire. I kept it in that fire for 10-15 minutes, then took it out. He said, "Now put water in it." I put water, but no oil came. He said, "Do you understand? Your tapasya (austerity) is still lacking. Do tapasya, and it will be burned to ashes. As long as this has samskaras (impressions), from many births you have been playing the game of bhoga (pleasures) and vasanas (desires), so there are impressions. Wherever circumstances arise, then it will manifest, then it will become visible. Burn this through tapasya. Just as when it was placed in fire, the impressions of oil were also burned to ashes, and then in water they did not come again. In the same way, through tapasya, through bhajan, vasna is burned to ashes. Then upasna (worship) becomes mature."

The feeling of equality—this which is prema-lakshana bhakti (love-marked devotion)—requires the greatest care. In this, extreme vairagya (detachment) is necessary. So those who became connected from the beginning without getting the right direction, without receiving proper instruction and the proximity of gurus, they become lost in this very thing.

They become lost in this—in the path of the world. Because there is a liquefying action in the heart. For that liquefying action, there must be a flood of vairagya. If there is no flood of vairagya, the liquefying action will spread. First become free of attachment, then go into attachment. So they were saying, the madhur upasak (one who practices sweet-sentiment worship) should, in the beginning, engage in sadhana according to the instruction of some Mahaparuush (great soul). What is the love-rasa of Priya (the Beloved) and Preetam (the Lover)? What is their eternal vihar (sport)? Absolutely no meaning. Do you understand? Follow only what mantra was given, what upasna was given, what path was given, what daily routine was told.

There your capacity for reflection does not reach. Gradually, gradually, gradually you will reach free of attachment. Now how will you understand? How will there be entry inside? That is why it has been said:

प्रथम सुन भागवत भक्त मुख भगवत वाणी
First listen to the Bhagavat from the mouth of a bhakt, the word of the Bhagavat.

Why did such a great soul, the great rishi, not say it directly?

श्री सुख मुख जो वचन सुनावो तब श्री हरिवंश सुनाम कहावो
The words that flowed from Shri Shukadev's mouth, then by Shri Harivansh they are known.

Why, brother, did they say it like this? You do not understand this thing. We do not listen to anyone else's words. Hear the acharya's word.

भय भंजन हरि सोए, भय भंजन हरि सोए
Fear-dispeller Hari, fear-dispeller Hari.

Bewildered and wandering—when will bhagavat bhakti come? Reflection on the Vedas, Bhagavata, devotion, attachment to the feet of the bhakt, taking refuge in bhava, you cross the infinite ocean of existence.

The servant—great Maharaj, the servant's word which is most profound—rare is one who understands. On the path of Hit, established. Feelings and Bhagavata unite, all four Vedas and shrutis are combined. When the four are obtained, the cow—then the servant receives them. The instruction of the path of Hit in the heart—why was it said? Because on the touchstone of the Gita and Bhagavata, on the touchstone of vairagya and knowledge, when the heart was tested, then the sweetness of rasa was served. That relationship now—still the body has identity, I am a man, I am a woman—how can this rasa be experienced? That is why follow the command of Gurudev. Do not look at the matter of rasa, saying, "Our sahachari bhava (companion sentiment) does not come at all." It will come to you. What is sahachari bhava? What is the eternal vihar of Priya and Preetam? You need not concern yourself with that. Your concern is sadhana. You understand yourself as a man. Yes. Go, first read the alphabet, read the letters, first learn that vocabulary, then the meaning of PhD will become clear to you. This is where study begins with Vasudeva Samhita.

This is not something small. Vrindavan's eternal vihar-rasa is this. This is the rasa where even great brahmas and rishis have failed. The love-rasa of Vrindavan. They have failed. They do not know the ultimate nature of Krishna. They have not yet reached even to Kishori. Shrimad Sudan Saraswati Ji says, those great souls who, in Brahma meditation, established in their own luminous form, full of self-knowledge, when form-beauty attracted them—the form-beauty of Shri Krishna Chandra—they say they do not know the ultimate nature of Krishna. And how can they know that this beauty, the ocean of sweetness, the dark-complexioned one, the flute-player, crowned with peacock feathers...

That is why the gurus made the principle:

प्रथम सुन भागवत भक्त मुख भगवत वाणी
First listen to the Bhagavat from the mouth of a bhakt, the word of the Bhagavat.

The heart of the upasak should be tested on the touchstone of the Gita and Bhagavata. If the vessel is like that—strong—the rasa is poured into it safely. Otherwise, the heart becomes liquid and slips, then it flows away into the world. So the upasak of Madhur rasa, the worship of this, should first have affection for the sadhana given by Gurudev. Now what is the meaning of eternal vihar? First chant "Radha, Radha"—let the name not be forgotten even for one minute. First go like this. First correct your senses. First correct your conduct. First follow as you are being instructed. Then the rasa of what comes ahead will come by itself. There will be little need to explain. And your understanding—what will be possible? Wise Narada, Shiva—you should understand, you will understand. The mantra that was given, the upasna that was received, by having affection for it, upasna has two results. Half-way to upasna both run the same—the knower's and the lover's. When any upasak does upasna, then first the inner faculties are purified.

Everything here follows one path: purification of the inner consciousness. Purification of the inner consciousness means there is no worldly thought or intention left in the mind. The intellect's conviction was that when the mind, together with the senses, engages in the enjoyment of pleasures, then we will be happy. That is finished. The intellect's conviction now is that happiness exists only in the Beloved. The mind has abandoned all thought and counter-thought; the mind's tendency toward the world has become absorbed in the divine form. The ego has transformed into servitude. This is the purified inner consciousness of the bhakt. And the wise person—when their inner consciousness becomes purified, they experience it. Not the gross, not the subtle, not the causal—the Self's own nature, and by itself their attachment to all three bodies is destroyed. Because it has become pure, it is no longer visible. Now standing in their own being, they have become the witness alone. While virtues and faults operate here, both the bhakt and the jnani follow one path until their inner consciousness is purified. The bhakt moves toward servitude, and the wise person moves toward standing established in their own nature. The worshipper who offers the Self to the Beloved does not even desire the state of liberation.

Why speak of other desires? Self-offering to the Beloved—this is devotion. As long as there is desire within the worshipper, as long as there are countless shadows of craving, then focus on sadhana. You do not have the right to contemplate the divine eternal pastimes of the Beloved that are eternally filled with the nectar of play. But this—continuously beholding eternal play, the body thrilled, hairs standing on end, joy in the eyes—this is the grace of Harivansh. Because the vani is perfect, it manifests spontaneously in the heart. This becomes the subject of contemplation only when the sense of the body is released and the sense of maleness is lost. Then in contemplation: today in the forest Krishna and his beloved Radha sport. Night and moonlight of autumn, charming kunja, lovely bower. The madhur rasa, the sweetness—in divine ecstasy, in one's own form as a companion, one sees before oneself: such is the bower, such moonlight falls, such is the beautiful bed, such is the beloved and lover seated. All this beauty and glory cannot be expressed in words, cannot be conveyed by words. This is the subject of contemplation.

So the worshipper of eternal pastimes and madhur rasa should read the vani of Vani Ji, not to understand its meaning in the intellectual sense or to understand principles, but not to contemplate the pastimes. Sing the pastimes—the fruit of singing is written in the scriptures: "Wandering through eighty-four, beholding the divine couple." When you behold the divine couple, then contemplation of the pastimes begins. At that time there is a state without any modification. The body of eternal consciousness and bliss—right now this body you are holding is corrupted; it was born from desire. Within it is an atom of desire. From birth to birth, through desire we have remained bound. This body's creation came from desire, from the intention of desire, from the craving of desire—this is its very genesis. And the body through which service happens—

That happens through the feeling given by the guru. Know this: it is neither a body of intention nor a body of desire. It is a body formed from the feeling of the guru-given mantra—this is called a feeling-body. Pure consciousness and bliss, full of love. Then even a little contemplation of eternal play produces a strange joy in the heart, tears flow freely. See how the Beloved and Lover swing. Then the verse:

"The feet grew bold, the delicate girl feared the swing's motion, the beloved swings her, and she thrilled again and again, and something charming, something lovely, the bracelets, the earrings, the ornament—what beauty!"

When you see such beauty, what boundless joy arises! Then Harivansh praises the grace of Acharya Harivansh Mahaprabhu, who is the companion-form of Hit, the blessing. When this worship reaches such capacity that the worshipper sees this joy through their own eyes, then the true meaning and understanding come—not through words, not through words alone can it be understood. Therefore the guru, by God's order, and by the words of the great rasa-knowers, say: do not understand the meaning of Vani Ji's words—sing them. By singing alone the fruit comes: "Wandering through eighty-four, beholding the divine couple." First this itself: "The wealth of bhajan is the ship, and desire-fire is the water." While singing, watch how your heart becomes free of desire. A desireless heart alone enters the nectar of love. For now, with great earnestness, sing the vani, chant the naam, serve Shri Ji. Whatever duty and dharmic action there is to perform all eight hours of the day, do it. Offer it to the Divine. Desirelessness will first awaken, then the mystery of the path of love will come. Just as we are in intermediate college and classes go from one to twelve, we cannot sit in the twelfth class school—we must start from class one. Similarly, these eternal pastimes are meant to bring one from the ordinary state to the extraordinary state.

That is why it was said: "The words from Shri's sweet mouth." The Shrimad Bhagavat and the Bhagavad Gita are the touchstone of this sadhak. Sadhana full of knowledge, detachment, and the nectar of devotion—then comes self-offering, and then the rasa of bhakti. Rare in ages and ages, even for gods and sages. These formulas that increase divine feeling—contemplate them, bring them into your practice. Continuously chant the naam. The rest of the discussion is complete. Shri Radha Vallabh Lal's grace.

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

Original video: Shri Hit Radha Kripa (YouTube)