How do "artha and kama" become causes of destruction without dharma? // 30/03/2026

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

Full Discourse

वृंदावननेश्वरी तव पदारविंदम प्रेमा मकरंद रसो पूर्णम हृदय पितम मधुपते स्मरता मुगम निर्वापयत परम शीतल माश्रयाम परम शीत तल माया काहे ते आजू अटपटे से हरी काहे ते आजू अटपटे से हरी लटपटी पाग अटपटे से बंद अटपटी देत आगे शरीर काहे ते आजू अटपटे से हरी अटपटे पाई परत मैं परखे जब आवत है इत ढरी श्री हरिदास के स्वामी श्याम जान हो पाए आज लाल और रे परी श्याम जान हो पाए आज लाल और परी काहे ते आज अटपटे से हरी

O Radha, mistress of Vrindavan, your lotus feet filled with the nectar of love overflows the heart. O Lord, remembering you brings supreme coolness to the troubled mind.

By God's infinite grace, we have been given the opportunity to become free from this threefold illusory maya.

This powerful, captivating maya does not allow us to understand in which direction lies the supreme goal of our life's happiness, which path contains it, which conduct leads to it, and which contemplation brings it.

Those who place value only in worldly things, people, and places can never, whoever they may be and wherever they may be, become free from worry, grief, fear, depression, and countless kinds of imagined fearful tendencies.

Whoever they may be, however much knowledge they display, however many worldly or scriptural words they use to inspire others—unless your contemplation and conduct are substantiated by scripture, the scripture being the proof—you cannot become free from worry, fear, and grief, no matter how much wealth you accumulate.

No matter how much name, fame, and glory one may attain through the fruits of past merit, those who do not believe in or know spirituality, who do not believe in or know God, can never be happy in all three periods of time.

In the end, going to great ruin is their fate. But for a short time, only a chance is given.

Whether you commit sinful conduct and blaspheme God, or whether you follow righteous conduct and worship God and attain liberation—this freedom is given to you.

Therefore, direct your time toward divinity, not toward animal nature.

Divinity can be attained only through the human form.

All kinds of pleasures and enjoyments are available to animals, demons, and humans alike.

But only through the human body can divine God-realization be attained, not through any other form of life.

For one who has attained God-realization, what remains rare or unattainable?

God-realization is the cessation of ultimate suffering.

Where there is not even the slightest possibility of suffering—there is only supreme bliss, supreme bliss alone.

And this is what every person is seeking. But they are searching in the wrong direction.

One who believes happiness lies in things, people, places, wealth, possessions, position, status, or the fulfillment of worldly desires can never be truly happy.

Believe this—this is not merely a discussion of God's glory, a scriptural saying meant to inspire. This is truth.

One who follows truth, knowing their true nature, attains the supreme state of liberation.

Shripad Prabodhananda Ji Maharaj says: "Blessed indeed are those persons who, through the power of knowledge, wish to become free from this ignorance and threefold illusory maya, and who are worshiping Sri Radha's lotus feet."

Knowledge is the entirety of beneficial teaching. Within beneficial teaching are all the scriptures, Puranas, the statements of wise men, rishis, brahma rishis, teachers, and gurus—all of this is beneficial teaching. This alone is supreme knowledge.

Through the strength of this knowledge, we destroy ignorance and become free from the bondage of the threefold illusory maya.

Shripad is saying that though beyond pure knowledge, what we are telling you about the rasa of love transcends both knowledge and ignorance.

For those who have conquered the threefold ignorant maya through knowledge, the rare rasa that is supremely blissful, which is the root of rasa in the land of Vrindavan, the source of beautiful bliss and the source of the rasa of love—in that holy abode of Vrindavan where the unlimited service to Radha's lotus feet is the great ocean of rasa.

The love has its own measure, one way of love which does not follow anyone else's limits. Where love surges as a flood, where love overflows, for the attainment of love—Devarshi Narada says that what is beyond the Vedas is the rasa of loving worship of Sri Kishori's lotus feet, Krishna. Oh, blessed are those who through knowledge, through supremely pure knowledge, renounced the threefold illusory maya and attained the state of liberation. But even more blessed are those whose path is in the land of Vrindavan, where lies the source of rasa beyond the Vedas, Sri Radha's lotus feet.

For those who have been blessed with the service of those lotus feet—this is a most profound subject. Service to Sri Radha, the Mistress, has been attained.

She who is ever engaged in divine play with her beloved, her life-giving Lord, Shyam Sundar.

In Vrindavan, for those who have received the service to Radha's lotus feet with unlimited rasa—this has its own measure, a measure of love.

Just as there is a scriptural measure that at twilight time one should recite the Gayatri mantra while offering water to the sun—this is a scriptural measure, a Vedic principle.

But in the land of Vrindavan there is a measure of love: that at twilight time, while serving Sri Radha's twilight meal and performing the twilight arati, while offering prayers and praises, one becomes absorbed in the worship of Sri Radha, Kishori and Krishna.

So the service to Radha's feet through the rasa transcending convention and Vedic knowledge - this is worship beyond Vedic understanding. Here the voices of the knowers of rasa echo: in Shri Vrindavan Dham, the beloved Shyama Maharani, the goddess of love - without meeting Her there is no accomplishment, no completion of duty. The Lord Himself has become manifest, all joy and blessing. The acharyas of rasa-wisdom have established this in various doctrines, and the Lord Himself has established them through His acharyas. This worship of the love rasa between Priya and Pritam has been established from the intimate service of the nikunj - the acharyas have come and described those principles. Here Puranic or Vedic doctrines do not apply. The abode is Shri Vrindavan.

The rasa of love, the abode of love - prema is the supreme, completely free principle. "The heart caring nothing for anyone's approval, the path or the wrong path - it pacifies itself." This love does not see the path or the wrong path. It sees only its beloved. Just who is saying what - it does not even listen. Shri Sundardas Maharaj was a great soul completely immersed in love. He says: "No shame of the three worlds, no heed to the Vedas, no fear of gods or spirits or ghosts or the speaking of others, nor seeing nor desiring anything else." This is the path of love. He says: the limitless service to Radha's feet through rasa - how extremely fortunate are those who have obtained the worship of Shri Radha Kishori's lotus feet, the rasa beyond Vedic knowledge.

This is no ordinary matter that you are engaged in service. This is extraordinary. With intelligence shaped by the sweetness of Radha, the playfulness of Radha, the charm of Radha, the love of Radha, standing in the form of Her gentle, beloved sakhi, the intimate companion of the Mistress - those engaged in such service have forsaken even liberation and peace. They are supremely blessed. Doubly blessed are those in whose hearts Shri Radha Kishori's fair lotus feet have blossomed. In waking, in dream, in deep sleep - Radha's feet's radiance dwells. Without Radha there is no other principle. All are to be tasted in rasa - but the worship of rasa is completely different. These four purusharthas stand together: wealth, prosperity, desire, and the service itself is unbroken bliss in sweet Vrindavan - always remembering Radha and Krishna in love. Those are the truly blessed, the meritorious ones. How meritorious are those blessed to come to Vrindavan Dham, blessed to sit in Vrindavan and hear the discourse of Priya and Pritam, blessed to have unbroken residence in Vrindavan and to have gained the service of Priya and Pritam.

They have become fulfilled. Now what else is needed? Only attachment to this. Even a single flower, if adorned and offered to the service of Priya and Pritam, no sadhana can equal it. These are the four purusharthas: dharma, artha, kama, moksha - whatever you seek will be obtained. Believe this. There is extraordinary power in the worship of Priya's feet. If you need all four - dharma, artha, kama, and moksha - they will be granted. Kaivalya, the supreme state, is rare indeed. It is obtained only through knowledge. When a great soul has abandoned all three bodies - gross, subtle, and causal - and stands in their own form without thought, they become jivanmukta, liberated in life, attaining kaivalya, the supreme state. And the bhakta easily obtains this.

The Lord grants it. "My vision brings the supreme fruit - the soul attains its innate form." Standing in the innate form, the bhakta becomes qualified for kaivalya, the supreme state - the one to whom direct vision of God has come. Artha and kama - these two are fearsome, destructive. They have been set within limits. Within the boundaries of dharma and moksha. The fulfillment of desire should be such that it leads to the state of moksha. Wealth should be earned joined with dharma so that your desires are pure. If wealth is earned through adharma, impure desires, impure longings will arise, and the sign of impurity will be the contempt for scripture, saints, and the Lord.

Learned he will be called, wealthy he will be called, the world will respect him. But that impure heart will show contempt for scriptures, for Vedic principles, for the great souls and rishis of Brahman. He will mock, will call it hypocrisy. This is the sign of that impure heart which serves only artha and kama, which knows nothing of dharma and knows not the state of moksha - only hungry for the fulfillment of artha and kama, he becomes one with a sullied heart. Dharma first, then artha, then the fulfillment of desire, for the attainment of moksha - this is the principle of our scriptures.

This is the foundation of our dharma. First dharma, then artha, then the fulfillment of desires, and then attainment of the state of moksha. Whoever inspires only in artha and kama becomes sullied in heart themselves and can only manifest a tendency that sullies the heart before them - not dharma and moksha. Artha and kama without dharma and moksha lead to the nature of demons. Such a person appears to be living in an asura nature. And anyone, write this down - from this will come anxiety, sorrow, fear, depression. If one scorns dharma and moksha, that is, scorns spirituality, the rishis of Brahman, and the great souls, then note the final outcome: anxiety, sorrow, fear, depression - countless terrible imaginings and death in a lower realm will come. Today, by the grace of past merit, your intellect has become skilled, but not pure. Pure intellect follows dharma. Throughout history, how many have become great? Is there anyone who has shown contempt for the rishis of Brahman, contempt for scriptures, contempt for dharma, contempt for restraint?

Our dharma and scriptures teach: the first ashrama is Brahmacharya. Then either from celibacy one takes up the path of renunciation, or from disciplined Brahmacharya one enters the householder's life. And here instruction is given, encouragement is given. What of the ruin of dharma? Only the fulfillment of artha and kama - a demonic tendency - this is called destruction of life. What is called motivation? It is this enthusiasm: to bring the senses, which lead to ruin and walk the wrong path, under one's control and to become a follower of the true path - this is called motivation.

That is called increasing enthusiasm. To increase enthusiasm for pleasures or to increase attachment to worldly matters—that is called downfall. It is called degradation. But today's society understands this as enthusiasm. How can I become a creature of greed? How can I become a worm crawling in the desires of pleasures? That is all that is taught. If truth according to the scriptures is dismissed, then know this: the scriptures are not here to impose pressure on you. The scriptures are here to make you happy, carefree, and fearless. They are telling you the effort to pull you out from the swamp of illusion and worldly entanglement.

They speak of freedom from the slavery of lust, anger, greed, attachment, pride, and envy. Wherever anyone may be, look within your own heart—will anxiety, fear, sorrow, depression, and all kinds of evil tendencies give you true enthusiasm? True enthusiasm comes from the path of bhagavat sadhana. Whether you are a student, a farmer, a merchant, or engaged in any other work, if you meditate on the name of God and follow your duties according to dharma and the scriptures, then you will be happy here and your final outcome will be auspicious.

To mock the scriptures, to mock the saints—it takes only two minutes. But when the consequences come, entire lifetimes are spent in them. Today the intellect has become clever but not pure. When the intellect becomes pure, then you will know what the scriptures are. Follow whatever the mind says? Whatever the mind says, enjoy it. Whatever the mind says, act accordingly—and you will know the knowledge of the scriptures. The scriptures have hidden within them that supreme bliss of spirituality, which opens when the guru's grace gives you the key, and then you drown in that supreme joy.

In the search for that same bliss, those who are engaged in worldly matters, seeking that bliss—it is not in worldly matters. It is in the divine essence. Believe it now or bend your knees at the final hour. When you are defeated, then see—one path will appear for you. That is the joy of surrender to God. That is spirituality. That is the path sanctioned by scripture. If you engage in bhagavat aradhana, then all four purusharthas rest in your hands. Dharma, artha, kama, moksha—God sees everything, the Lord knows every single inclination of yours.

This is the field of karma—whatever you sow, you shall reap. When you walk in dharma, when you maintain dharma despite hardship. Dharma is not maintained with ease and comfort. When the mind says something with ease and comfort, that is not dharma. What the scriptures say—direct your mind according to that, and overcome the burning of the mind; that is called dharma. One who follows the ordinances of the scriptures is called dharmatma. One who breaks the prohibitions of the scriptures becomes an adharmī, a sinner. Those who maintain dharma, who follow the commands of the scriptures, who follow the commands of bhagavat, who do bhajan—in their hands rest all four purusharthas: dharma, artha, kama, moksha. The all-pervading prosperity of bhagavat; all the manifestations of God, with folded hands, wait around them ready to serve. Those whose commitment is to the service of Radha's feet, which is the rasa beyond all the Vedas, the sweet service of the feet of Radha Kishori—all four purusharthas rest in their hands, and the manifestations of bhagavat wait with folded hands, eager to serve them. One who with true honesty submerges their consciousness in bhakti and acts according to the propriety of the scriptures—nothing is rare for them. The sweet Vrindavan becomes ever present; in the remembrance and affection for Radha and Krishna, blessed is one who drowns in remembrance of Shyama Shyam, who grants supreme joy, and performs all actions in that remembrance.

If you walk according to the scriptures—whether in business, in employment, in studies, in any work—do your work with focus, considering it worship of God. In the remaining time, chant the naam of Shyama Shyam, Shyama Shyam, Radha Vallabh, Radha Radha Radhe Shyam. In their remembrance, all four purusharthas, great prosperity will protect you in your hands. Whatever you desire will be obtained. First do sadhana. Let the sins be destroyed. We chant the naam, yet we also commit offenses.

We commit sinful acts. How will the naam become manifest? If we chant the naam, staying free from offenses, then the fruit of the naam will become manifest by itself. Remembrance and service—all people's association to be abandoned. Always Radha Radha—such merit and glory will conquer this illusion. Remembrance and service are two things said: remembrance and service. In detached, renunciate, devoted bhagavati service, at all times. In the householder's engaged dharma, service—wherever one is stationed, in whatever position, in whatever service with honesty, abandoning unrighteousness, that service is worship. Remembrance and along with remembrance, the remembrance of the Lord should be present.

Just as Arjun was commanded to engage in battle: "Remember Me in the battle. My remembrance and your battle." Here it is said: remembrance and service are two things. If these two things are in your life, then you will attain a very high state of worship. Just as a bird ascends to heights with two wings, so too service and smaaran—these are the two wings of the sadhak by which they attain the heights of spirituality. To abandon the company of people, many talkative people, many worldly people, those who hold a true affection for worldliness—their company should be abandoned. Abandon the association of those people who are averse to bhagavat and act against it. Make remembrance and service your life, and always chant Radha Radha—this will purify you completely. Radha Radha, Radha—such great merit and glory. One who is so supremely blessed as to believe in this. Supreme knowledge is Radha Radha. When Hari's love from the heart took form, then Radha Kishori, Radha Kishori—there is an incomparable rasa of love.

In worship, when the aspirant's mind becomes absorbed, then it is realized. Externally, even the great are unaware of this rasa. One who knows all rasas may still be unaware of this rasa. It is possible that Narada, Shiva, Brahma Himself—is there any rishi greater than them, any ascetic greater than them, any wonder-worker greater than them? No one is more marvellous than Lord Shankara. There is no other renunciate, recluse, or knower of wisdom equal to Him, no other mahabhagavat. Yet all of them perform the service and remembrance of Shri Kishori Ji's lotus feet. "Radha, Radha, Radha"—those pure-hearted ones who chant with untainted merit shall be victorious. One who holds affection for this Name shall be victorious for all three periods of time. Never can any obstacle defeat the one who chants "Radha, Radha." Victorious over the crude and tri-gunal maya of this dark age—they attain victory. Over evil and destruction—they attain victory. Victory, victory in the world—they attain victory.

If we speak "Shri Radha, Shri Radha" in words, then this precaution must be kept: we must abandon the company of those averse to God. The great ones have said that it is better to embrace a lion once, but not a person averse to God—because he will destroy one body, and for hundreds of births he will awaken base desires in our life. Such desires shall bring our downfall. Abandon worldly assembly. "Radha Radha"—forever with pure, untainted merit. Victorious, victorious is the one whose blessed and virtuous heart holds "Radha, Radha, Radha" within.

There is one form of life with empty company, there is another. One who is averse to God is one thing, and another thing entirely is the difference in worship. If they are of another path of worship, learned in different principles, following scriptures, yet they do not know this worship—

Each path of worship has its own form. If we keep their company, who knows if this rasa will be theirs? They will remove this rasa from your mind. Certainly. This is why Dhruv Das Ji has said that if we must keep company, this must be so:

Iṣt mile aur man mile, mile bhajan ras rīti, tahan nishank hai, miliye tāso kīje prīti.

Otherwise there is doubt. You may be corrupted. You may fall from your own worship. The Ishta must be found. The rasa, the method, the practice must align, and then the mind must align. Our God has infinite incarnations, infinite forms, infinite lilas.

So the paths too are infinite for attaining the infinite. All are correct. But we have received this by grace. Now, for the stability of this path:

Iṣt mile aur man mile, mile bhajan ras rīti.

Wherever food is offered, the companion says she eats it. All day and night—quarrelling and sleeping all night. Night brings sensual indulgence. In sleep it is gone. In the day, gathering all sorts of food and enjoyment, it is spent. And where one begs, there one receives food. From whom one begs, from them one receives—talking, destroying life. If we wish to make our life meaningful, we must hold Ishta as dear.

We must receive the prasad of Shri Ji. We must wear the garments sanctified by Shri Ji. By merely offering, our feeling becomes purified. Eat and drink—in the circle of the rasa-lovers whose worship is there, the fitting understanding in the circle of the rasa-lovers, apply the method rightly. Celebrate the couple's glory, bring them joy, enchant them, delight them. Our God is formless also, embodied also—possessed of qualities and form, without qualities and formless. All of it is there. All worshippers of our God are worshippers of both the formless and the embodied. To all I bow. But we who walk this worship, for the perfection of our worship of our chosen Deity, let us keep the company of the satsangis of our chosen Deity.

Otherwise there will be obstruction. Your worship will become mixed. The fault of infidelity will arise. The un-wavering love characterized as devotion will not awaken within you. Therefore the aspirant must be careful. The subject is flowing. Our God subdues nature and takes incarnation to give happiness to His people. This was discussed yesterday. The Lord's form is so beautiful that whosoever sees it becomes His own. Yesterday it was discussed—the gopis of Mathura, when they beheld the Lord's beauty, form and grace, found the gopis' worship to be supreme.

Gop kim charan yad rupam lavanya saras man siddhyam.
Dag pavan savaam duraa meekant dham yas sa shri shriyas dhan.

Blessed are the gopis of Braj. Who knows what austerity, what practice they performed that their eyes continuously savored His form's sweetness. Their heart remained surrendered in His arms. What beauty does the Lord possess? None in all three worlds is like Him. Friend, this is not from beautification or adorning, jewelry or clothes and ornaments. This is His own perfected form. There is no satiation in seeing it. He brings ever-fresh waves of supreme bliss to the heart in form.

Nirikshatā uttam pūjnā manch-stthitā nāgar rāshtrā kā
Prahars vegolit pap tan nayan danam pav chakshur bhyaam
Lahant jīyā jint nāshābhyām bāhu

When the Lord reached the performance stage before Kansa, all the people gathered there—looking upon Lord Shri Krishna and Balaram Ji, they attained unbroken joy. This is attained only after direct realization of Brahman. The soul merged in Brahman becomes blissful. All who were seated attained God's bliss. Streams of tears flowed from everyone's eyes. Their mouth-lotus blossomed. Everyone's throat was choked with longing. Everyone's hair stood on end. Why? Because through their eyes they were drinking the sweetness of Shri Krishna's face. This is how it appeared. Shri Shukadev Ji says to Pariksit: they drank with their eyes.

Pivant chakshur bhyaam lahant jīyā jint nāshābhyām

As if they drank with their eyes, licked with their tongue, smelled with their nose, and embraced with their arms. Such bliss was received by all.

Whenever God takes an incarnation, He manifests as Satchidananda. Seeing the beauty of Bhagwan Shri Ramchandra Ji, King Janaka of Videha became especially absorbed in transcendence.

Murt madhur manohаr dekhi bhay videhu videhu bakhekhi
Seeing the embodied, sweet, and charming form, Janaka became absorbed, lost, lost in transcendence.

In Brahmananda, Janaka Maharaj achieved a state of consciousness that transcends embodiment. He became especially transcendent. Seeing the embodied, sweet, and charming form.

Sahaj virag roop manu mora thkit hot jimi chand chkoura
My mind naturally renounced, as a deer's gaze becomes fixed upon the moon.

My mind is in natural detachment. The natural renouncer, looking at Ram's form today, becomes transfixed just as the moon-gazing deer becomes spellbound.

This is the state of Maharaj Janaka. The form of the Lord—this is supreme knowledge. Even those who know nothing—the forest-dwelling Kol and Bhil tribals—when they saw Bhagwan Shri Ram, thought: "What offering can we give? What service can we render?" They would fill vessels with water and place a fruit or two. Some brought forest roots and tubers, running forward to present them before the Lord. "Karah johaaru bhet dhar aage, Prabhu hi biloh ati anurag." The Lord receives their love. "Chitra likhe janu jahan tahan thade, pulak sharir nayan jal ba." They stood like figures painted in a picture, their bodies trembling with ecstasy, tears flowing from their eyes. They have no bhakti, no knowledge, yet through the power of the Lord's form they come and bow, venerate His feet, and place water and fruit as though painted figures made manifest. They are experiencing the nectar of the Lord's beauty.

Chitra likhe janu jahan tahan thade, pulak sharir nayan jal ba.
Standing like figures painted here and there, their bodies quivering, tears in their eyes.

Everyone's eyes fill with tears, their bodies tremor with bliss. These are the recipients of divine grace—those who seek blessings from the Lord. How powerfully does the Lord's form affect their hearts? Suprekha, when her nose and ears were cut off, went to her brothers, to Khardushan, and said: "In my circumstances, you gave me this punishment. His name is Ram. He is very proud. He has a beautiful wife. That is why you have disfigured me, cutting off my nose and ears." They said: "Who is there who is not afraid of me?"

Because Khardushan is as mighty as Ravan himself. When Ravan heard that Khardushan was killed, he said: "Khar dushan moham balwanta mar sake ko binu bhagwanta." "He was as strong as me. Only the Lord could have defeated him; no one else could." When they came to fight the Lord, Khardushan saw Janaki, who had been hidden in a safe place by Lakshman Ji. Ram Ji Maharaj was seated in His glory. The moment they saw Him, they forgot that these were the ones who cut off their sister's nose and ears. "This one is so beautiful. Worth seeing."

They said among themselves: "Brother, look!

Har netra nag asur sur nar muni jete dekhe jite bhet, ham ke jitna bhi sansar mein sundar dekha, gandharv nagsur kinnar sab koi.
Whatever gods, demons, serpents, humans, and sages have ever seen, whatever beauty we have ever beheld in this world, gandharvas, nagas, demons, and kinnaras—none of them...

...whom we have not conquered with the strength of our arms, whose form we cannot comprehend. We cannot even get angry to fight them. Khardushan is saying to his brothers: "Listen to me, all of you. In my entire life, I have never seen such beauty. We speak the truth, brothers—never in my life has such beauty existed." Those who came seeking blessings from the Lord are praising the Lord's form.

All of them attained the supreme state, which even sages long for. The meaning is: when the Lord takes an incarnation, He manifests as divine Satchidananda. He becomes the very Self. The form that liberates the devotee, the indifferent one, the jnani, the fool, the enemy, the demon, and the rakshasa—His body brings supreme liberation to all. Attracting everyone and establishing them in the supreme state. The Maya that turns one away from God is the three-fold Maya. But the Lord's own Maya—the yoga-Maya—is the supreme, divine, Satchidananda power of Satchidananda Bhagwan. Through this yoga-Maya, the Lord manifests His glory, His form, His radiance only to the extent that one can perceive. Otherwise, the Lord's infinite radiance is overwhelming. Even when Arjun received a glimpse of the divine vision, he trembled. By taking refuge in this yoga-Maya, the Lord manifested the Rasa Lila in Braj. The full moon, the autumn season, the fragrant flowers—all are bound by yoga-Maya in the Lord's lila. But this is not the eternal nikunj—this is the manifested lila of the incarnation.

Two veils stand before those turned away from the Lord: one is the veil of their own ignorance, the three-fold Maya, and the other is the Lord's yoga-Maya. Because of their own ignorance, they are not ready to accept the Lord as the Lord. Someone once questioned: "Does the Lord exist in isolation?" It is very strange. How can one describe it? How do we answer someone whose heart is so polluted that they question the Lord's very existence? Because this path begins with absolute surrender and faith. They harbor doubt even about the Lord's existence.

How? If someone argues here, there is some room for discussion. But it is not that some saint or sage is giving time here to gain victory in debate or to plant a flag of great scholarship. No—those who have taken refuge in the Lord remain ever absorbed in their chosen deity. Out of grace, they are giving you an opportunity to understand, not seeking any worldly thing, person, reputation, or honor. The Lord's existence—what kind of pollution is growing in the children of this new age, that they are questioning the very existence of God!

A father's true identity can only be revealed by the mother. Neither a neighbor, nor a relative, nor anyone else, nor even you yourself can know: "Who is truly my father?" Only the mother knows. Only the Sadguru Dev, only the Lord, has the power to grant knowledge of the Lord's existence. "Soyi jaane je dev janaai." "Only he knows whom the Lord reveals." Therefore, engage in the naam mantra and worship given by Sadguru Dev. You will not have to question His existence. It will awaken on its own. If you do not engage in worship, you will not understand whether the Lord exists or not.

Look at this person turned away from God, wrapped in ignorance—he is veiled by two things. One is his own delusion, which prevents him from understanding whether God exists or not. It is very strange. A very strange time is coming upon us. There is doubt about God. The second veil is the dazzling illusion of this three-fold maya, which prevents the eye of sight from reaching God at all. When God manifests, He subdues this through yoga maya and takes on such a form. He speaks in such a way that we can understand, we can see. Otherwise, to see God, to understand His power—we do not have the capacity.

God pervades everywhere. Where can we see Him? He is supremely powerful. Draupadi called out, and there God became an incarnation of her sari. Nowhere was it written that there would be an incarnation of a sari. This is a truth beyond what is written. God becomes incarnate for even a minute. You cried out and instantly God awakened within someone. The protection happened. Then that ordinary person, for the establishment of dharma, becomes an instrument—God becomes incarnate in anyone's heart. In someone's heart came the sari incarnation. God became incarnate in the garment.

The border did not come off here. Dushasan, who had the strength of ten thousand elephants, fell unconscious as he pulled and pulled. Yet from here the border did not come off. God manifests His glory and power in diminished form. Covered by yoga maya so that no one's power can see God. Completely because of this, even today any rishi and muni, when it really comes to it, they raise their hands like this. The Vedas too call Him "neti neti"—not this, not this. So whatever knowledge there is comes from the Vedas. The Vedas are the root of all. Because of ignorance, under the influence of three-fold maya, Dushasan, Duryodhana, Karna and others—they never understood that Shri Krishna is God Himself.

And they also did not understand that on whose side Shri Krishna stands—they could not even remove His protection, so what harm could we do? But out of their own ignorance they went to make peace with God, yet they did not listen. They denied God by blaming their own ignorance. God came to make peace, yet still they refused. Complete destruction came. This is the condition of the soul. If the soul takes shelter with some lover of God, a great soul, then this ignorance could be destroyed, this lack of knowledge destroyed. But that ignorance does not allow it. That ignorance does not allow surrender because status would decrease, honor would decrease. They think, "I went because of ignorance"—because ignorance is seated within, they cannot remove it themselves.

To remove ignorance, through the association—mere association—of God's beloved, the great bhagavat, ignorance is destroyed. Through darshan and through their presence, through association alone ignorance is destroyed. And when we follow their command, then comes knowledge of the ultimate reality, then comes direct vision of God. These come about when God's lovers become pleased with you and God lifts the veil of His maya. That is why it is said: through God's grace comes direct vision of God. As we practice, when we begin to weep—with longing for Krishna's vision—then they become pleased. They lift the veil and grant darshan. Removing our ignorance. This ignorance is like our soiled hands, both of them. Where can we wash them? If someone with clean hands washes them with clean water, we become clean. Such ignorance has covered us. If through God's grace we receive a supremely wise, knowledgeable, God-loving Maharaj—a guru—and faith is born, then our ignorance is destroyed. Those who have destroyed their own ignorance, they associate with God's beloved great souls. God shows them special grace, so they do not merely receive darshan—they enter into the leela.

They can see the leela. They can experience it. Without God's grace the veil of this maya does not lift. And if the veil of maya does not lift, then even the thought of God remains. Such is this strange maya. Avatar means descending. God is so great—to give joy to His own, He descends. He comes down. Only God is equal to God. Any saint, sadhu, rishi, or muni rises up through spiritual practice. But our God, through His glory, comes down. That is why a drop remains a drop until it merges into the ocean. Once it merges into the ocean, it is no longer a drop. It becomes the ocean. But if it stays separate, it remains only a drop. Remember, once merged into the ocean it becomes the ocean. A drop is only a drop as long as it does not merge. Through spiritual practice, through austerity, through yoga, one rises up. Our God, out of grace, comes down. He takes birth. Sat-chit-ananda, the supreme Self, the absolute reality, takes incarnation for His exclusive devotees. To give them joy, to shower extraordinary grace, to play with them, to converse with them—He becomes small, comes down from His glory.

For others, importance and influence come from being great. But our God's influence and greatness came from becoming small. The more small God became, the more influence! This great God is at the feet of His devotees. He is serving as the charioteer of His devotee's chariot. He has become a servant for His devotee. That is His glory. And here in this world, the greater one is, the more influence one has. Becoming infinite, God takes on a limited form. Nanda's son—infinite, pervading all the unlimited universes—in every pore of His body are countless universes. He is so great. "In that form—wonder of wonders—such a mighty form—in every pore, in every pore are millions of universes, millions of universes!" How could those with a deluded soul ever know what God is? Oh, it is very strange indeed.

There was once a Shishupal. Shishupals are being born everywhere here. But he was absorbed only in God. Therefore he attained God. These people who are absorbed in objects of the senses—this is a great matter of sorrow, that in today's society there is doubt about God's existence, doubt about existence itself. What a great impurity Kaliyuga has brought. God sustains infinite universes in the pore of one hair, the universes are created, made from the pores of His body, every pore utters God's infinite, boundless grace. When God shows grace, He then takes an incarnation to give darshan to ordinary people. Whatever capacity stands before Him, whatever power they have, God manifests in that form. If someone is completely simple and innocent, He performs leelas with them in a completely simple and innocent way.

Whoever is very skillful, He becomes even more skillful. With the gvaal-baal, sometimes they would play horse-horse, and God would ride on them; sometimes they would ride on God while He became the horse. Seeing this, the greatest brahm rishis' minds become dizzy, because with those who cannot come in meditation—that is why even Brahma Ji's intellect could not work. When a sakhi called Him and put the buttermilk from his mouth into His mouth, then he felt, this is Brahm. Then the spirit of testing came, and he abducted the calves and the sakhis. Then when he saw, that same Brahm was playing, having become a sakhi and a calf Himself.

Those wise and great souls who know God's power remain absorbed in their own Atma-swaroop, in the Lord. But for bhaktas, God does not hesitate to perform even the simplest of leelas with them. God shows special grace to bhaktas. For the wise, God is their Atma-swaroop. But for bhaktas, God is personal, just like them. Great rishis, munis, yogis, ascetics and saints are amazed knowing God's leelas. That same God plays with His intimate bhaktas just like ordinary people. You will not hear such leelas anywhere in the three worlds.

A Braj woman, an old gopi, told a daughter-in-law to put cowdung here, make cowpats, and she was not very educated. She thought, I will forget, so that is when Lal-ji Maharaj came, so she called Kanha and made him stand, one tikki, two tikkis, when eleven tikkis were made, he said, yes, eleven, go. This is the supreme Brahm, the Paramatma of Braj. When eleven tikkis fell, she put eleven marks of cowdung on her face. How do the greatest brahm-knowers graze cows, play with the gvaal-baals, speak such things that even those who know this one's power, their intellect does not work.

God, mighty and powerful, crushes great demons to dust in a moment, in an instant. Destroys them. And He fears small children. Kanhaya, you did not obey. Come, from today we will not include you in the game. They push Him out, pull His ears. He cries. Says no, leave me in the game. And right there among them, He tosses great demons like Aghasur and Bakasur into dust in a moment. The sakhis are a little worried, thinking, this is our Kanhaya. God performs such leelas just as a learned father, and when his child speaks in stammering speech, He speaks just like that.

When the stammering child speaks, he stammers, so He is a great scholar. But to please the child, my Shri Bhagwan, in this way, according to the capacity of His bhakta, performs that form, that leela, that conversation, those games. Shri Bhagwan says, O Arjun, yada yada hi dharmasya glanir bhavati bharata, abhyuthanam adharmasya tadatmanam srjamy aham. O one of the Bharata line, Arjun, whenever there is decline of dharma and rise of adharma, then I manifest myself in a concrete form. In this way I pervade everywhere. Yada yada hi dharmasya—whenever there is decline of dharma and rise of adharma, God becomes restless.

When atheists, sinners, wrongdoers and powerful people commit atrocities against dharma-loving, virtuous, well-behaved, innocent and weak people, when the virtues and good conduct are completely torn apart, when vices and misdeeds appear very successful, when they increase, then when God sees that nothing can now be corrected by any saint, yogi, or muni, then He comes. Whenever there is need, God takes an incarnation. As many times as there is need and opportunity in an age, He takes that many incarnations. Just as in the churning of the ocean, God took several incarnations.

At that very time, in invisible form, He worked together with the gods to churn the ocean. In the form of a tortoise He held Mount Mandrachal from below. With thousands of arms from the scriptures, He held it from above. Bringing amrita, He appeared in the form of Dhanvantari. When the demons tried to take the amrita, He took the form of Mohini and gave the amrita to the gods. In one single leela, He took several incarnations. The main reason for the growth of adharma and the decline of dharma is attraction towards perishable things. Just as a mother alone cannot create a child. The father's union is absolutely necessary.

Similarly, this nature cannot create by itself. It needs the father, Paramatma. Through His union, the entire universe was created. Nature and Paramatma—these are the real mother and father of everyone's creation. This body you see, all the creation you see, is made from two—from the Paramatma principle and from nature. You will find two everywhere. There is not a single particle where both are not present. The Paramatma principle pervades everywhere. It pervades even in corpses. When they churned a corpse, God came out of it.

The Lord took incarnation. God emerged from the pillar in the form of Narasimha. A pestle and mortar with bhang was given to Dhani Jat. God manifested from that. From a dog, from the name, from a ghost—there is no place where God is not. And whatever nature shows itself to our eyes and what we think in our mind, all of that is within the realm of nature. Whatever is perceptible within the realm of humans, know all of that is maya, brother. It is made of two. Without the essence of the Supreme, nature cannot do anything. Just as there is a halogen; it shines only by electricity. In this we need electricity, we need electrical power. When electricity goes, darkness falls. In the same way, nature is an instrument, it is the actor, but its cause is the Supreme. However much the inert and the conscious appear beautiful, Sri Krishna alone resides in that beauty. It is made from both the Supreme and nature. That is imperishable, untouched, and this is perishable, changing. Whatever is created by nature experiences destruction moment by moment.

It keeps changing. Nature can never remain in one form. And the Supreme is never changing. It always remains in one form. In the same way, God's fragment—that one form, imperishable, conscious-bliss, and this body—everything is changing. It was not before. It will not exist later. Even now it is not. It is changing. Not even a moment, not even a speck changes in its essential nature. The Supreme—whose nature is change—that is nature. Not even a speck can remain the same. Only change, constant change. When anyone desires to enjoy pleasure from temporary, destructible, natural objects, then sins begin to accumulate from that.

Degradation happens. And those whose hearts have degraded do not accept God and God's words. The sinful person—a wicked-hearted one, only such can come before Me, or one who is a sinner by nature, naturally devoted to meditation, I have not seen any. Wherever unrighteousness began to increase, sinful conduct began to increase, conflict, rebellion, faults, and various kinds of immorality began to increase, then if work can proceed through any rishi or muni, God also does this. Working through a rishi or muni means that some rishi or muni destroys sin and establishes that one in goodwill and truth.

He never destroys the sinner. Pay attention to this. This is how it works. If transformation happened, then it happened, and if it didn't happen, then God does not come there to bring transformation. Then "to protect the virtuous and destroy the wicked"—the rishi destroys wickedness and fills that one with virtue. As long as God's glory and grace dwell within, then such expansion takes place. When God sees that here too the work will not be done, neither through mantra nor through teaching will the work be done anymore. Our holy saints and great souls—their asceticism is great. Their Rudra form is great.

Then God Himself takes incarnation. Not to give them virtue, but "to destroy the wicked"—to destroy those who do wicked deeds God manifests. In Satya Yug, Treta Yug, Dwapar Yug, and Kali Yug—if we observe these four ages, dharma continuously declines. When dharma faces complete decline, God takes incarnation. "Whenever dharma declines and adharma increases, I take birth." There are forms of many incarnations. God sends liberated great souls in the forms of instrumental persons. Go, take care. Just as at one time, many great souls appeared together, manifested in different regions, taking care. In every place within their sphere, spreading the light of bhakti and transforming the tendencies of the unrighteous. When even this happens that instrumental persons cannot do the work, then God Himself takes incarnation. Sometimes also it happens that by appearing in the heart of a saint or great soul, they establish dharma and destroy unrighteous tendencies. Not individuals, but unrighteous tendencies. Sometimes in the form of instrumental persons, when work cannot proceed from anyone, like the trouble of Kamsa, Jarasandha, Bhaumasur—when Krishna's incarnation, how many great demons, great ones—these could not be controlled through any mantra, medicine, yoga, strength, or asceticism.

Very powerful. In Krishna's incarnation and Rama's incarnation too, then all rishis, munis, gods, Lord Brahma, the earth in the form of a cow—all calling out to the Lord that now it is beyond my capacity. Then God—fear manifested everywhere, manifested compassionate, merciful, afflicted with pity. He manifested. "To protect the virtuous, to destroy the wicked, to establish dharma firmly, I take birth from age to age." From age to age, to protect the virtuous, the devotees, those who do sinful deeds, those who practice adharma, to destroy their unrighteous conduct, and to firmly establish dharma—I manifest from age to age.

Arjun Ji, he says, "To protect the virtuous"—through virtuous humans, the destruction of adharma and the spread of dharma happens. Therefore, God takes incarnation to protect the virtuous. Who is called a sadhu? One who always has the nature of benefiting others. One who bears great suffering themselves and brings welfare to others. One who is constantly immersed in God's name, form, qualities, magnificence, and pastimes. And lovingly engages others in remembering the name, singing the name, in God's pastimes, and such. Such persons immersed in God's sentiment, those who have taken refuge, are called sadhu, they are given the title sadhu.

One whose sole focus is God alone is called a sadhu. One whose sole aim is attaining God is also called a sadhu. One whose aim is the pleasures of this perishable world is called an asadhu (non-virtuous). One whose desires have increased for transient, changing things. As desires are indulged, so does non-virtue increase and virtue diminishes. When virtue disappears, immoral conduct no longer seems wrong. Note: one with a pure heart will burn if they make even a small mistake. And when they commit mistake upon mistake, then that burning will cease.

The sadhak feels "I have made a mistake." They burn, they weep. And when terrible sinful conduct begins, they become proud saying "I indulge in such things." They feel no shame. Like someone who says "I feel no shame"—but that is because your inner being has become polluted. Therefore, as attachment to pleasures increases, sinful conduct increases. As sinful conduct increases, virtue disappears. The root of non-virtue is that delusion, that desire keeps increasing. The heart becomes polluted.

They feel no remorse. They do not repent. A virtuous person desires the welfare, joy, and happiness of all—animals, birds, trees, humans, gods, and ancestors. Those are the sadhu. If you truly understand the feelings in the hearts of the saints, you will take refuge at their feet. These opposite, wicked people speak only gently on the outside. Inside them dwells only the thought of causing suffering to others. The thought of stealing happiness. Here a question is raised: if God protects virtuous people, then why are virtuous people seen suffering in this world?

The answer is this: a sadhu is one who does not desire protection of the body, wealth, property, honor, etc. One who desires protection of their devotion, their dharma—that one is called a sadhu. In God's view too, the body, honor, wealth, and property have no value. They are created by maya. The bhakt does not desire them either, and God knows this. Therefore, God strengthens their devotion. Not their circumstances. One with a weak heart desires improvement of circumstances. In devotees, the importance and purpose of worldly things was destroyed from the very beginning.

The body, pleasures, honor—as their opposite, suffering and adversity come, unbroken joy keeps increasing in the bhakt. Understand, this is an inner matter, an inner matter. As suffering and adversity come, so does the bhakt advance toward spiritual experiences. Others see great crisis, calamity, suffering, but they do not see their inner experiences. Those are given by God. True adversity is that which turns one away from God. That is not adversity, suffering, or calamity which immerses one in the experience of God. One falls through worldly attachment and clinging.

Therefore, God does not pay attention to the adversity, calamity, suffering, etc., of His bhakt. He strengthens their devotion. He increases the height of their spirituality. Therefore, God preserves the adversity that comes to His bhakt. So they do not get trapped. Should they find comfort, they might advance further in worldly attachment. Therefore, adversity is seen at every step in the lives of bhaktas. And they have never been seen discouraged or sad. The wicked person propagates unrighteousness. They destroy dharma. The mark of the wicked is one who establishes conduct contrary to scripture. One who refutes the rules of scripture is called wicked. Whoever honors the rules of scripture and abandons what scripture forbids is called a man of dharma, a sadhu. They are called a mahatma. God destroys them. Those who mock the rules of scripture and establish what is forbidden. "This should not be done"—they say do it. Whoever, see the consequence. See the consequence. The wise wait for the consequence. You do not see what you are sowing. When you harvest, then you will be told what you have harvested.

People whose excessive desires engage them in falsehood, deceit, treachery, dishonesty, vice, and immorality. It becomes their nature to criticize scripture, to criticize the sadhu. To oppress the virtuous and those of good conduct, to cause them suffering. God says: I myself bring about the destruction of such people. In the form of time, O brother, I become the instrument of divine punishment for them. I destroy those who commit wicked deeds; I bring destruction to the wicked. O King, God is equal in all creatures. He has neither friend nor enemy.

Then He speaks: "I am the same to all beings; none is hateful to me, none is dear to me." Then what is this play of His? Ah, for Him, both the virtuous and the wicked are the same; He dwells in all. For Him, there is no object of hatred nor object of affection. The answer to this doubt: When all beings are held with supreme faith, God has no enmity with anyone. But note: God has one principle. He shows partiality to those who take shelter in Him. We bhaktas are dependent, bound. One who receives a boon from God's bhakt receives a boon from God.

Hear, Lord of gods, Raghunath: do not be angered by our own offenses.
When a bhakt becomes angry at someone who offends them, that anger becomes like the fire of Rama.

If you offend the bhaktiman God, He will forgive. But if you offend the bhakt, they will make enmity permanent. Do not torment the suffering; the suffering will weep. When the Lord of the suffering hears, what will become of you? One blow from time scatters everything. This is still youth and the mind is functioning. So speak whatever you wish. Time will come when you will not be capable of speaking. You will not be capable of praying. This is God's nature.

If you offend Him, He will forgive. If you offend a devotee, God will directly take away your boon. Who can deal with us? Those who cause suffering to devotees, those who slander, those who commit offenses, the wicked — God Himself considers them His enemies. Devotees destroy sin, and God destroys the sinner. Sin — devotees destroy it. The sinner — God destroys the sinner. If one takes refuge with a devotee, one will not remain a sinner. Because once sin is destroyed, only then can one keep the company of a sadhu's heart. By the mere company of a sadhu, sins flee like seeing a saint. With the same grace with which God protects sadhus, He destroys the wicked.

Because in protecting sadhus, God's love is as great as His love for the wicked. What, by striking down the wicked, does He give them the supreme abode? He gives the supreme abode to sadhus by loving them. Because they desire boons, God liberates them thus. God has no hostile feelings toward anyone. But when someone causes suffering to a devotee through enmity, God will not let them rest. It happens in time — not instantly, but when it does happen, it is given instantly. There is a supremely sacred place on the banks of the Ganga. Revered Swami Shri Atma Prakash Ji Maharaj — a great ascetic, devoted to bhajan, an unbroken celibate at Dhani Ghat. Those people had his darshan. His body was merely bones, and yet radiant — it seemed like the sun itself was emerging from Rambagh. Look from above, he was radiant. Look from below, his body was merely bones. His loincloth was barely held. Thus Hanuman Ji Maharaj was present. When he spoke the verses of the Ramayana, it seemed the voice was coming from the celestial realm. Most sacred. Then one night some thieves came because there was a golden canopy. All of this belonged to Hanuman Ji Maharaj — there were many such ornamental items. Swami Ji was beaten with sticks. The great officers of Kanpur were devoted with their lives to him.

He had great influence. The way he conducted himself was in the manner of a village person. "Hey collector, the collector says, 'This road will be made, that will be made.' Yes, sir, yes sir, have this made.'" After that time, he was of completely simple nature. When Swami Ji found out, the great officers said to him, "Swami Ji, just give the signal." Swami Ji knew they were bound. He said, "No, no one beat me." "No, Maharaj, see, you are so injured." He said, "Hanuman Ji gave me the fruit of my karma." "What karma?" said Swami Ji. "We will hear all these things later. You speak a little — we know nothing." Then you know, after a few months, the fate that befell those people. They were screaming and saying, "We beat Swami Ji. We looted this property. We sold it at such a place. Tell Swami Ji to forgive me." Screaming, they began — that play of destruction that Hanuman Ji began. Screaming, they spoke on their own. If a sadhu remains silent, fire will arise in God's heart, and this is His grace — that a sadhu curses you in the assembly or punishes you, and you will be saved.

No, master, if you make an enemy of yourself, it becomes difficult to sustain. God's nature is very compassionate. But when someone persecutes His beloved devotee, then the wrath of Ram and the fire of anger appear.

धर्म संस्थापनार्थाय संभवाम युगे युगे
For the establishment of dharma, I take birth age after age

God is the very establishment of dharma. God Himself is the very form of dharma. Therefore, if you wish to rest peacefully, to achieve peace, to obtain happiness and joy, seek the path of dharma. What is dharma? Follow accordingly. Accept the path of supreme dharma. Taking refuge in dharma is God's purpose. To establish it, God manifests as Guru and Acharya.

When it suffers, He manifests again. He performs the leela of destruction. Then He establishes dharma again. In age after age, when necessary, He takes incarnation many times in each age. As many times as needed in one age, that many times — sometimes in the form of instrumental persons, sometimes in the hearts of saints and sages. Seated in the heart of any saint with great light and great manifestation, God is performing this. God sometimes takes naimittik avatars, sometimes ansa avatars, sometimes kala avatars, in various forms of incarnation. But for saints and sages, this is eternal incarnation.

God is omnipotent. Then why does He need to take incarnation to protect saints, destroy the wicked, and establish dharma? Infinite universes manifested from a single resolve. You could destroy the wicked by mere resolve. The answer: Without incarnation, God can do everything in an instant, in the blink of an eye. But those devotees who desired that He become a friend and play with us, become a lover and play with us, become the child and crawl on His knees in our courtyard — this cannot be fulfilled by mere resolve. For this, He must take incarnation.

To bestow special grace, to bring happiness to His devotees, God takes incarnation according to their feelings. In the time of incarnation, there is the darshan of God, the touch of God, the conversation with God. And those who sing of God's lilas, listen to them, contemplate them, teach them, and practice them — they all attain God. God's incarnation is always for the liberation of all. Incarnation is for bringing happiness to devotees. God's incarnation is for granting the supreme abode even to the wicked.

God has no duty. He has nothing to obtain. He incarnates only at the call of His devotees. Therefore, everyone should perform the duties of their life through dharma while remembering God. Only through this will one attain supreme happiness and supreme peace. Those who forbid the jap of God's name, those who scorn God's glory and call the scriptures false—put your fingers in your ears and leave that place. Do not sit in that assembly, otherwise you will incur sin. And the downfall of that person is certain. If you remain alive, you will surely witness their physical ruin, mental ruin, and ultimately their terrible end. Therefore, go forward very carefully, always take refuge in and conduct yourself according to God's name, qualities, form, leela, and dhaam as taught in our dharma shastras. Only then will life become auspicious. The opportunity is now. Leave! You may not get another opportunity.

Your intellect will become so pure that even the desire for God-realization will not remain. Satsang will become rare. Therefore, the opportunity is now. Do name jap abundantly. Save yourself from bad company and attain God. Break free from the cycle of birth and death and attain supreme great happiness. The rest of the discussion follows with Sri Radha Vallabh Lal.

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

Original video: Shri Hit Radha Kripa (YouTube)