Intimate Dialogue and Darshan #1245 · April 24, 2026

At Shri Hit Radha Keli Kunj in Vrindavan, intimate dialogue with Pujya Shri Hit Premanand Govind Sharan Ji Maharaj. Sadhaks place questions about their life and sadhana, and Maharaj Ji resolves them.

Complete Discourse

Radha Radha Radha Radha Radha Radha Radha Radha Radha Radha Radha Radha Shri Radha [screaming sound] Glory to Vallabh Lal, to all the saints, to Hari's devotees, to blessed Vrindavan Dham, to the sadguru Lord. Radhe-Radhe. Maharaj Ji, Maharaj Ji, there is someone whose conflicted heart is burning. They say that once they gave false testimony against someone, because of which that person suffered financial loss. Now they are in mental and physical distress, so there is still much burning inside. So Maharaj Ji, as help, yes please, do help, it would be very good.

If you could help with some financial arrangement for them, or manage it confidentially, that would also serve as their penance and it would be good. It would be good. You should certainly do this.

Yash Patel from Bareilly, Radhe-Radhe Maharaj Ji. Maharaj Ji, naam jap is flowing from my tongue, but the feeling within seems empty. Maharaj Ji, it feels like a machine. In such a state, how should naam jap come from the heart's call? Maharaj Ji, what should I do for this?

First, keep your focus on naam jap itself. Naam jap first happens through vaikhari—this outer speech is called vaikhari. Then it happens through upansu—with lips closed, pronouncing the Lord's name while meditating with the tongue. Then it becomes mental—completely concentrated with focused attention, it flows on its own from the mind.

For this, a sadhak must practice for a long time, continuously with respect and honor for that mantra, that naam. If jap is done for a very long time, continuously and repeatedly with reverence and honor, then it becomes firmly established, and then continuous bhajan begins.

Then bhajan becomes filled with love.

First, through vaikhari jap, the removal of obstacles and sins occurs. All the sins we have committed over countless births turn to ash. Until then, the sadhak does not experience ananda. Sometimes the heart burns. Sometimes sattva guna comes and there is some experience of joy and peace. Sometimes rajas guna comes and faults like desire arise. Sometimes tamas guna comes and there is sleep and laziness. Sometimes a little taste of gunatita—the state beyond the gunas—is obtained.

As naam jap is done continuously, when it begins to occur mentally on its own, then the sadhak attains the gunatita state.

He becomes siddha, he becomes immortal, he becomes satisfied. He attains perfection, he becomes worthy of the nectar state, he becomes fulfilled. He does not think, he does not desire—there is no want, no worry.

Stay engaged. You have engaged in bhajan for just a few days now. If you want to speak of the siddha state, how will it be achieved? O sadhak, practice for a long time, for many years. You must progress from vaikhari to the mental state.

Regardless of our state, stay engaged. Whether ananda comes or not, whether happiness comes or not, whether benefit comes or not, whether faith holds or not—think "I must do bhajan." If you do bhajan with such firm resolve, then it will be accomplished.

Kamal Junejaa from Delhi, Maharaj Ji. Duryodhan, even while standing before Lord Shri Krishna, could not recognize Him. Maharaj Ji, are we also unable...

Ah, brother, God in all these forms—are you able to recognize Him?

The inert and conscious, the world and all beings—I know all in Ram. In all forms my Lord dwells. In Siya Ram I know all the world. What am I seeing—that I have Siya Ram, that I have Radhe Shyam. I am seeing there is woman, there is man. I am seeing there is good, there is bad. Inert, conscious, the great soul, the wicked soul—but it is one single Supreme Lord. Where am I able to see this? We are not endowed with the vision to see. And when the vision came, Namdeo Ji beheld God in the dog.

He made God manifest in the dog. The vision to see is obtained from the guru. Whatever naam mantra you receive, chant it well. The eyes of knowledge of the heart will open, then all understanding of truth will come of itself. God dwells everywhere. He alone is there everywhere. There is nothing besides Him. When creation did not exist, only I was. When creation will exist no more, only I will remain. So in between, only I am, only I. There is no one else. Where are we grasping this? Where are we thinking of this? Yo mam pashyati sarvatra sarvam tam pashyati tasyam na pranashyami. Truly, whoever sees me everywhere and sees all in me, that person never becomes separated from me for a single moment, and I never become separated from that person for a single moment. Where is our state? Therefore, do bhajan. First do bhajan. Without bhajan nothing will be accomplished. Chant bhajan with steadfast devotion. Mayank Singh Ji from Madhya Pradesh, Radhe Radhe. Maharaj Ji, Maharaj Ji, I have heard two things from your blessed mouth.

Even a mental sin against the saints brings punishment. Maharaj Ji, this mind is so impure that it makes wrong feelings arise even toward the guru and Ishta. Maharaj Ji, even though I do not desire in my heart that wrong feelings arise toward the Ishta, the guru, or the saints—yet when they arise in the mind, I feel afraid. Will wrong feelings arise toward my own mother? Will they? Will they not? They will never arise, will they? Never. So is the guru not greater than the mother? I have regarded the guru as a stranger. That is why we are saying—there is only a pretense of love for the saints, not real love for the saints. That is why faults are seen, why there are the entanglements of the world. If one could love the saint, the satguru, the Lord as one loves one's mother and father, truly, if one could love one's guru as one loves one's mother and father—my guru is my guru, only my guru—if you could have such faith, then God-realization will come.

Seeing faults in the guru, seeing faults in the saints—you cannot take even one step. You have walked the whole of life and come to death, come and gone. What faults will you see in them? You cannot take even one step on the path they have walked. On that path they have died. They have killed their own mind, killed their own body, killed their own ego, erased their own life. What faults will you find with them? What will you see? Come on, if you correct the fault-seeing within yourself, your welfare will come. Nothing can go wrong there. That is why we have given you this example.

Love your guru as you love your own mother. My guru is my guru. Just [sound of deep breath]—how they are is no concern of mine. My guru is my guru. That is all. My guru is my guru. My Beloved is my Beloved. My Life-breath is my Life-breath. My Master is my Master. Bring this feeling, then something will work. Otherwise this mind will dance and cast you into illusion. Om Prakash Ji from Nagpur, Radhe Radhe. Maharaj Ji, Maharaj Ji, what is the difference between the guru's scolding and the guru's grace? And how is the scolding itself grace? The guru's scolding is grace. The guru's grace is affection, compassion. The guru's scolding is grace. Grace is greater than mercy. Mercy is given with a softened heart, but grace is given freely.

When they know that their disciple is truly theirs, then by testing them on the touchstone, whether they scold, whether they insult, whether they punish, or do anything else—that disciple belongs to them. This is grace. When any saint or great soul scolds you, you should dance—for today God has shown special grace upon us. The saint has taken me as his own, that is why he scolded me. Such a saint would not scold like that. If you speak harshly to them, the saint would just hear and go. The one whom they scold is the one they regard as their own. Those whom they scold—maya flees far from them, and on the path of God they quickly advance further.

The affection of saints is their mercy. The scolding of saints is their grace. Let us see nothing but grace and affection—see how much they love those ones, yet they behave harshly with us. Do not see faults like this. Their harsh behavior too brings God-realization. Their affection too brings God-realization. Neetu Ji, Radhe Radhe. Maharaj Ji, Maharaj Ji, is the guru's grace less or more toward the disciple? As much dedication there is, so much grace is experienced. The guru's grace is equal toward all. It is like this—the one who is pouring is pouring, but you have made yourself such that how will you drink it? You have made yourself that way, and if there is a hole inside, then you will not drink either. Cup your hands firmly, then you will be able to drink. The guru's grace is equal toward all. It is equal. Everyone has equal grace from the guru. So though grace is equal, just as the Lord looks equally on all and has grace equally toward all, the devotees experience special grace. Because they have dedicated their body, mind, and life to the Lord and undertaken the discipline of constant bhajan. Only trust in the Lord, the strength of the Lord, hope in the Lord, surrender to the Lord—then they experience special grace.

Although Bhagwan bestows grace equally, those who are worthy recipients of special grace receive special benefit from Shri Bhagwan and through the guru. Shalu Ji from Delhi, Radhe Radhe Maharaj Ji.

Maharaj Ji, in the Bhagavad Gita, Shri Krishna describes intense bhakti yoga. Maharaj Ji, how can such intense bhakti arise in the heart of a sadhak so that we may attain Shyamsundar quickly?

The most fundamental thing in this is: first, take refuge in the guru. Then remain devoted day and night to the method of worship taught by the guru. While rising, sitting, and walking, always listen to the leelas of Bhagwan. Sing the naam of Bhagwan. Whatever actions you perform, dedicate them to Bhagwan. Always desire the company of Bhagwan's loving bhakts. Listen to the character of Bhagwan's bhakts and keep their company. This itself will manifest intense bhakti yoga.

This is what Bhagwan said in the Gita: those who have their minds fixed on Me, those whose life breath is in Me—in every breath they chant Bhagwan's naam. They understand and realize through mutual discussion of Bhagwan. They sit together and discuss Bhagwan, remain absorbed in that, are satisfied in that, sing of that. And when they continuously, with love, chant Bhagwan's naam, then Bhagwan grants them buddhi yoga—that intense bhakti yoga.

When buddhi yoga is granted and the intellect becomes established in Bhagwan, that itself is intense. That itself is exclusive. That is unwavering bhakti. That is steadfast bhakti where the intellect is established in Bhagwan.

Mohit Avasthi Ji, Radhe Radhe Maharaj Ji. Maharaj Ji, there is a line from the Sunderkand about taking refuge in Bhagwan and how Bhagwan forgives the faults of one who takes refuge. So Maharaj Ji, what is true sharanagati, and how can we practice it in our lives?

Yes, first chant the naam with your tongue. Keep saying from time to time, "O Nath, I am in your refuge." Then, whatever actions you do with your body, dedicate them to Bhagwan. Say, "O Bhagwan, if there is any fault in this, grant me the intelligence that I do not commit wrong actions." Then begin to contemplate Bhagwan with your mind. Think of Bhagwan's leelas and Bhagwan's seva. Install Thaakur Ji in your home. Pure sharanagati through body, mind, and speech will then naturally manifest. You will see your heart fill with joy.

Sharanagati is a very powerful bhakti. First, listen greatly to Bhagwan's leela kathaa. Sing greatly. Keep the company of bhakts. Chant the naam. This is how it will be accomplished.

Mridul Bharwal Ji from Himachal, Radhe Radhe Maharaj Ji. Maharaj Ji, can I live with a feeling of detachment while living as a householder and observing all the rules?

If your family is capable of handling the household duties, then you can surrender your burden and live with detachment. You can live in that place with a feeling of detachment. You can do it from within. You can approach it that way. Living with detachment from within is even better. What are the signs that a feeling of detachment is arising within us?

It is like this: if we were to go to someone's house and stay for a month, how would we stay? Only concerned with our alms, concerned with our bhajan. Whether there is discord in the household or what is happening—we have no concern. Whether there is loss or gain—we have no concern. Whether someone is living or dying—we have no concern. We stay there for a month, we receive our food, day and night we are absorbed in bhajan. If we are asked to do seva, we do it. We have no connection with the household, no connection with the family. This cannot happen this way. This is why those who are truly detached live in the dhaams. This is why they leave their home and family.

Since a truly detached person cannot live in a home, how then can they live in a home, Maharaj Ji?

Yes, live in the home. See everyone as the form of Bhagwan. Chant the naam, do seva, maintain equanimity, study the scriptures. Live outside the home for a month or two. There is Haridwar, there is Kashi, there is Vrindavan—wherever you have the inclination. A householder should live outside the home for a month or two. Then they will learn detachment. Spend one or two months apart and see. Then you will know what the state of mind is for the detached. No seeing the family, no speaking with the family, no comforts of the family. Then see what happens with detachment—there will be conflict in the household.

Is detachment then a game? To sustain one's whole life in detachment? Do people think of such sadhu mahatmas as playing games? A very great life it is! Very great austerity it is! Much hardship must be endured. Only then do they become successful on their path. For some time, for a certain period, one should live to cultivate such a feeling of detachment. No connection with anyone. Only contemplation of Bhagwan, obtaining alms, and practicing solitude—then detachment becomes strengthened. But this strengthening of detachment happens gradually. It may seem like we are detached, but it is not strengthened. Grandsons are born, children are born, and attachment to home and family remains.

Namokaar Jain Ji from Jaipur, Radhe Radhe Maharaj Ji. Maharaj Ji, Mira Bai, the crown jewel of bhakti, describes in her pads: "So much have I loved that love has brought me sorrow. I beat the drum through the city, saying 'O people, do not love anyone, O Maharaj!'"

What sorrow is being described here? Mira Ji describes that sorrow which is not happiness even for Brahma. She speaks of that sorrow which is not happiness for Brahma—yet in this sorrow there is bliss. The pain that arises in the heart in contemplation of one's beloved—this is what Mira Ji is expressing.

Have you ever loved? Then you would understand whose question this is. Have you ever loved someone? Whom? With saints, our love is superficial, artificial. Rare is the one who loves truly. If one loves the saints, the boat has crossed over and there is nothing more to do. "Sant sang apvarg kar kaamee bhav kar panth." But Brother, Hanuman Prasad Poddar Maharaj is writing—perhaps this is what is called longing, like someone crushing their heart in remembrance of their beloved. Yes, Krishna! Yes, beloved! There is such pain—such unbearable, unbearable ecstasy pain. The word is hard to understand. Such unbearable pain of ecstasy, but it speaks of ecstasy. If I knew it this way, the suffering of love—Meerabai says: the town is announcing it with the drum, saying do not love. Do not love, someone tells them—stop it. But they say, now the vine has spread. They tell them to stop. If you now know that in love for Giridhar there is suffering, then give it up. They say, now the vine has spread. Everyone knows it, but for me Giridhar Gopal is the only one. Others—this is the language of love. There is no sorrow, Brother. That unbearable, unbearable pain of ecstasy—Meerabai is describing it. Do not fear that there is sorrow in it. There is no sorrow—it is unbearable ecstasy. Our heart can bear joy only up to a limit, because it is natural. But when the flood of consciousness-bliss comes, then either it will fail, or the condition will change. It will attain the state of the avadoot, it will become intoxicated.

Its condition will change. This (heart) is made for very little joy. This circuit board here—if you flood it with the entire transformer's electricity, the board will not burn. But if you connect it to house power, it will immediately short out. So house power is the love of Shri Krishna. Love is an ocean. Our heart is a very small circuit board. Just a little taste of the love of mother, father, brother, relative, wife, friend—this is all. But when the surge of God's love comes, it becomes unbearable. This unbearable pain is what Meerabai is describing.

There is no sorrow. Even Brahma does not have the joy that Meerabai has. In the supreme state, such joy does not exist—yet Meerabai is experiencing joy, and also suffering in that joy. That suffering is of ecstasy. It is not like...

This text is taken from the video's auto-generated captions — there may be errors in the words. Listen to the video for the authentic words.

Original video: Bhajan Marg (YouTube)