Effect of Nam Jap: What changes come to life through naam jap? // 06/04/2026

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

Complete Discourse

O Vrindavanesvari, your lotus feet, the nectar of loving devotion fills the heart. O Lord of sweetness, remembering you enchants me with supreme coolness and peace. The pearl necklace, O Lord, see how invaluable it is, priceless. I offer body, mind, and wealth. In devoted affection for Sri Haridasa's Lord, Shyama Kunj Bihari, may I find love. Through the grace of the Lord and the acharya's lineage of worship, surrender comes.

The acharya guru-dev who gives us sadhana—there should be firmness in it and nothing else. Whatever sadhana has been given is supreme. Besides this, we have no other path, no other matter, and no other thought. This firmness—whether life departs or great suffering comes—we should not deviate from our devotion. There are sufferings born of nature, born of defects, born of the mind, born of divine calamities—many kinds of suffering. One who endures suffering and upholds dharma is a true dharmatma. That is why there are not many groups of dharmatmas.

Only a rare one who has surrendered his life, enduring every suffering while following dharma, is a great soul. Only such a devoted one has the capacity to bring the world's welfare. Truly, the great souls endured immense suffering. When you read their sacred stories, the devotion you feel seems so small and insignificant. Where is our worship? Where is that devotion? They made flowers of their very lives an offering for the sake of dharma, for their sadhana, for their devotion. They gave the sacrifice of their lives and did not even sigh—they only sang victory.

Glory to you. O Lord, this order of yours is supremely auspicious and brings happiness. The mind does not question it. When you contemplate the stories of great souls, there is no path except to weep. How did they embrace such great sufferings and, smiling, offer their very lives? History is filled with such sacrifice for dharma alone. It is by the example of such great souls that we walk the path of sadhana. Yet we cannot endure even a little suffering. I am not speaking of natural or divine calamities. Only the luxuries of the senses—the desire for fine things to taste, for bodily pleasures, for hearing that entertains the ears—each sense desires to enjoy the pleasures of nature.

Where there is only the name, there is no pleasure. However many discourses one gives, however many one hears, the senses and mind remain in their same condition. Consider those great souls to whom this was a very small matter. They endured terrible tortures to their bodies—they were told to abandon their dharma. They accepted the torments with smiles. The heart is pained that, O Lord, only great souls can endure your order.

Only they can understand it. Otherwise a question mark arises. Where were you? When this was happening, where were you? Your promise is that you will always protect them. You have heard the glory, the description of Ramapati. Yet such questions arise because surrender is incomplete and immature. Those great souls—they have no existence left. Only the Lord Himself sits there. Then in that state, the sadhak should not see comfort and suffering, but should see the Beloved Lord. Should not see favorable and unfavorable conditions, but should see dharma, should see sadhana. Only then can they move forward.

Truly, the heart weeps seeing the devotion of these great souls. What wonderful dharmic devotion! Life and body are not dear to anyone—to everyone, body and life are very precious. Yet these great souls, these guru-jans, paid no heed whatsoever to body and life. For dharma, we abandon our dharma for small things—food, small pleasures of the senses. But the great souls abandoned their very lives and did not abandon dharma. Until this devotion comes, we cannot understand the splendor, glory, and love of our Beloved Lord.

Anyone will accept favor with comfort, happiness, and honor. But one who endures hardship, insult, punishment, and contempt as grace—such a one is called a maha-bhagavata. Such a one is called a great soul. Such a one is called a bhakt. Because in the hearts of such great souls resides the Lord Himself, Sat-Chit-Ananda. Sri Pad Prabhuddhananda Ji Maharaj says:

Desire, anger, greed and delusion—powerful snakes in their coils that bite and poison spreads. What can I do? I am helpless. The world burns in a forest fire. What refuge have I but Hari? O Vrindavanesvari, O Hari, O Beloved, this world is a great fire, a raging blaze.

You cannot see it because your vision is not clear. Your eyes are not right. Do naam jap. Do continuous naam jap. Then see how the world appears to you. A strange state comes. An otherworldly state arises. Nothing seems good. Meeting, talking, any enjoyment, any wealth, any position—nothing. A burning arises for Sat-Chit-Ananda. All these false attractions are destroyed in an instant.

Now our vision is clouded, so the world seems beloved to us. The unreal seems beloved. This world in all ten directions—there is no happiness anywhere.

Dukhaalayam ashaashvatam—The Lord says, the great souls say: We see happiness. Our intelligence has fallen, has become clouded. This world is a forest fire—a davanal, they call it. It blazes. I too am caught in its flames. Sri Pad says: What can I do? I am helpless. This is a matter of the heart.

O Vrindavanesvari, desire, anger, greed, and delusion—these are many powerful snakes that coil around and bite, and their poison enters. Around you are snakes of desire, anger, greed, and other vices—powerful serpents that coil around and strike their fangs, and their poison spreads.

Some creatures like snakes swallow others whole. When they swallow, it means an entire life is spent in activity, without understanding. An entire life passes in greed, in pursuit of wealth, without understanding. Yesterday someone was asking: "In the world, he is happy who has great wealth. Only the prosperous are happy." No, no. Happy is he who has begun constant remembrance of God's name. He seems happy to you, that poor soul seems happy. But if you joined your mind with his for a while, you would know how much his mind is burning.

How unhappy he is. How dirty he has become with desires. And when the body falls away, the bank balance is what remains. He will carry that filth and suffer in the next birth. Yes, this indicates helplessness. "Vrindavan, what shall I do? Where shall I go? I have taken your refuge. Lust, anger, greed and so forth—these vicious beasts have fallen upon us like wild animals. They have trapped me in their coils. Look, the great ones are free from disturbance. Speaking from understanding our condition: such are lust, anger, greed—like a serpent, they have bound me.

When a serpent binds, it tightens itself moment by moment. Its bones are crushed. Then it swallows it. In the same way, lust, anger, greed, attachment, pride, and jealousy—like a serpent, they have caught us. We have become helpless. And they have bitten us. Thus poison has entered. "None can bow me down. I am wealthy." And so countless waves of poison rise up. Where shall I go? What shall I do? O Hari, O Hari, O Vrindavan Dham—except for you, no one will accept me into their refuge. No one will truly accept me.

All are ruled by selfish interest. All are helpless. Who can protect me? If I call on someone, "Save me from lust," they themselves are afflicted with lust. If I ask someone, "Remove me from anger and pride, save me," there is no one in this world who can save me. There are only two saviors: Hari or the lovers of Hari. None other. "Your servant is free from selfish interest, serving the world age after age." Age after age—if someone selfless can do good and can save me, then only a lover of God, a great soul, or Shri Bhagavan themselves. Therefore: "O Hari, O Hari, I see that no one can accept me into their refuge. Your servant, O Hari Hari, I see myself in your refuge."

If good qualities and the fulfillment of selfish interest are present, everyone will extend their hand. But when vice rules over us and we cannot fulfill anyone's selfish interests, then no one will speak with us. Not one will speak. If we want to speak with someone, they will look at us with disgust and rejection. What does a dirty person have? Yet if even such a one is embraced by anyone, only one or two lovers of God, great souls, and God—none other. Lovers of God and God—though we say two, they are one. Either take attachment to the lotus-eyed Hari and all good attaches itself to you. Though it seems faded, hear this: Seek the company of saints. Whatever defiles the heart is destroyed. God speaks this. Swami Haridasi Maharaj also spoke this: Either form closeness with the lotus-eyed, dancing Krishna. Make Him your own. Make love with Him. He will accept you—however you are, He will embrace you. Or the company of saints—between them and God there is no difference. "The one who does not see duality, for him it is the same." Through the effect of meditating on them, just as the Master's nature, so the servant's nature becomes. Just as the Master's influence, so the servant's influence becomes.

Hari and the lovers of Hari—these two are the only ones who, taking the great sinner into their refuge, place them upon the highest state. Therefore, O Vrindavan Dham, I pray to you: accept me and give me the company of lovers of God. Blessed are they, worthy of praise, who have obtained your grace. The grace of Vrindavan with the company of the rasika—know this to be the giver of happiness, the true knowledge. Shri Dham Vrindavan comes through the grace of Shri Ladali Ji, and through the grace of the Dham comes the company of lovers of God. All the lovers who have taken refuge in this Dham—if the Dham does not bestow grace, they will pass by without even knowing.

When the Dham bestows grace, it manifests. For whose welfare it wishes to accomplish, it manifests before them their splendor, their influence, so that their faith and trust become firm and they surrender themselves at their feet. When the refuge of a great one becomes firm, then lust, anger, greed, attachment, pride, and jealousy begin to tremble. They do not have the power. These can show a testing effect on those who have taken refuge in God. But for those who have accepted the refuge of a lover of God, there is not even a test, because his gaze remains. We are only defeated when we disregard them. Disregarding the great ones gives lust, anger, greed, and the rest the opportunity to attack. If we keep ourselves under the direction of the great ones, then lust, anger, and the rest cannot even enter. There is great power in accepting the proximity of lovers of God, in believing in the truth. Because the Lord of infinite glory, the refuge of the Lord's lotus feet—this is obtained only through them. "Bhajan does not come without company; without bhajan there is no love." This love—its root is the naam. The lovers of Hari, the rasika ones, chant this naam in love, immersed in love, their own forest is their rest. Shri Harivansh—where he dwells, this root of love, the naam, is obtained only from the lovers of God, the great devotees. And its influence becomes love itself.

It makes one undisturbed. Even if death itself looms before you and you are singing the Divine Name, how wonderful this is! Even if immense suffering befalls the body, if many kinds of pain strike at once, and yet they are singing songs—this is so difficult. It is the power of devotion. That Divine Name which the Guru has illuminated in one's heart—since yesterday evening my heart has been deeply grieved. When I studied the lives of the great saints, I could only weep again and again, thinking how blessed one's life would be to have such devotion as theirs.

Yesterday, reading about Guru Tegh Bahadur Singh's sacred life moved me deeply. When Aurangzeb ordered the Kashmiri Pandits to accept Islam or face massacre, many were killed. Those people fled and came to Guru Tegh Bahadur Singh, seeking shelter at his feet. They said, "You alone are our protector. You alone can save us." The Guru replied: "Go and tell the emperor this—the full story is long, but if you can make Tegh Bahadur Singh accept Islam, then all us Kashmiri Pandits will obey your every command without condition. If you can defeat one, we will all accept defeat too."

Aurangzeb, who held a negative view toward other religions, immediately ordered that Tegh Bahadur Singh be arrested and brought to Delhi. The soldiers came with force; the power has always flowed through the Guru's seat and companions. The Guru asked Tegh Bahadur Singh: "Will you walk before the emperor, or shall they take you as a captive?" He replied, "You go—we follow the path of truth. I will come myself. There is no need to make me a captive."

Singing the Divine Name, proclaiming devotion to God, swaying in joy, he arrived. The emperor subdued him and placed him in captivity. Then the emperor said, "Accept our religion." The Guru answered: "If there were to be only one religion in the world, why would God have established others? This means following one's own religion in one's own place is the highest duty. How can you change me to yours? You do not have that power."

The emperor created great suffering. Very cruel were his deeds. He has tortured many great saints in many ways. He placed Guru Tegh Bahadur Singh in an iron cage. With soldiers guarding him and immense military force around him, he was imprisoned. For many days he was tortured in that iron cage.

Each time, the emperor would ask him: "If you accept, I can give you a high position—I am the emperor of my realm, I can honor you. If you refuse, you will suffer terrible consequences." The Guru laughed and said, "What is your power? The Lord has established me in the religion in which He placed me. What power do you have with your harsh words to defeat me?"

Then he sang this pad:

भाई मैं धनु पाइयो हरि नाम
मन मेरो धावन ते छूटियो
कर बैठो विश्राम

Brother, I have found the supreme treasure—the Divine Name.
My mind has ceased its wandering;
Now I rest.

भाई मैं धनु पाइयो हरि नाम
माया ममता तन ते भागी
उपजो निर्मल ज्ञान
लोभ मोह यही परस न साके
गह भगत भगवान

Brother, I have found the supreme treasure—the Divine Name.
Illusion and attachment have fled from this body;
Pure knowledge has arisen.
Greed and delusion cannot touch this;
I have grasped God through devotion.

भाई मैं धनु पाइयो हरि नाम

Brother, I have found the supreme treasure—the Divine Name.

Look—intense torture, suffering, death, fear all present—and he is singing! "Brother, I have obtained the supreme treasure which is the Divine Name. My mind has stopped its wandering. Now my mind runs nowhere. The endless running has ceased. I have found rest. Now I rest in the Divine Name. This body can be made to suffer, but I have no connection to this body anymore. Illusion has fled from the power of the Name. There is no attachment left to the body. Pure knowledge has arisen. Through the power of this Divine Name, pure knowledge has manifested. Greed and delusion cannot touch this—I have grasped God through devotion. No temptation can seduce my mind, and no fear touches me now, for I have no attachment to the body. Devotion to God has awakened in my heart."

"The doubt of many births has ended. When I obtained the jewel of the Divine Name, all craving was destroyed. My mind merged in its own bliss. I wandered for many births; now there is no doubt left. I have obtained the jewel of the Divine Name. All doubts have ended. Even the craving to live has ended. All desires have been destroyed. My mind has merged in its own bliss."

जाको होत दयालु कृपा निधि सो गोविंद गुण गावे
कहो नानक यह विधि को संपे को गुरु मुखी पावे

One to whom the Lord, merciful and ocean of grace, is kind,
Sings the praises of Govind.
Says Nanak: through this grace, through the Guru, one receives.

(Maharaj) is saying: One upon whom God is merciful, an ocean of grace, can sing the praises and Name of God. Guru Nanak says: now there is no doubt, no desire, for I have surrendered to the Guru and received the Divine Name from the Guru's mouth. This is a great achievement. Now this cannot change. No doubt remains. No attachment or affection remains. The Divine Name dwells in our heart. My mind has merged in the ocean of bliss.

हरि के नाम बिना दुख पावे
भगत बिना सहसा नहीं चूके
गुरु यह भेद बतावे

Without the Divine Name, one suffers.
Without devotion, it does not end.
The Guru reveals this secret.

Without the Divine Name, one suffers. If not for the Guru's grace, if one did not receive the Name from the Guru's mouth, devotion would not awaken in the heart. If devotion does not come, life is wasted. One whose tongue does not have the Divine Name suffers constantly. One whose tongue has the Divine Name can never be touched by suffering.

कहा भय तीरथ व्रत किए नाम शरण नहीं आवे
जोग यज्ञ नि फल ते मानो जो प्रभु जस बसरावे

Why practice pilgrimage and fasts
If you do not take refuge in the Divine Name?
Yoga and sacrifice bear no fruit
Unless you dwell in the Lord's praise.

You have gone on pilgrimage, you have done austerities, you have given charity, but you have not taken refuge in naam. You have not done naam jap. You have not sung the glory of God. Pilgrimages, yogic practices, sacrifices, and wanderings all become worthless. Only if you abandon pride and delusion and sing the qualities of Govind—Nanak says, by what means is a person's life called mukti? By constantly doing naam jap, singing the glory of God. Nanak says that such a person becomes a jivan mukta, a great soul. Even in great suffering, such a one dwells in bliss. But if you waste this human birth—listen to what I say. Even if you do the pilgrimage, even if you cultivate detachment, unless your mind surrenders, it will not work. If naam jap is not happening, if you have not taken refuge in the guru, do whatever else you wish. You cannot control your mind. That fruit is fruitless, that dharma is fruitless. Believe my words truly: if you accept my teaching, then your pilgrimage, your detachment, and all your dharma and karma will be considered worthless.

If the guru's grace has not come to you, your mind will not be controlled. Your mind will not be fixed on naam. Just as if you keep a stone in water, the water does not penetrate it—if you place that same water on devotion, a person who has not taken refuge in the guru has a heart as hard as stone. No matter how much water you pour, it will not soften. It will not melt. Like a stone, if you have not taken refuge in the guru, your heart remains stained. If bhakti has not awakened in your heart, if you have not sought the guru's feet, your life is worthless—a dead life. Only through naam will you attain mukti. The guru alone reveals the secret. Nanak says, that is the true guru who sings the qualities of the Lord. That is the guru's servant who constantly sings the name and glory of the Lord.

The tyrant committed great violence upon him. He caused severe suffering to Guru Teg Bahadur Singh. He said, "I will never abandon my faith. Cause me as much suffering as you wish. But fear that Supreme Lord—do not commit violence." But that cruel one was consumed with rage. He inflicted suffering in many ways. I am just giving the summary. He caused great suffering. He terrified greatly. But he remained steadfast as a mountain. All that was in his life was the name of God and the qualities of God. He was imprisoned in an iron cage for many days. He was tortured severely.

There was no food or drink. When the oppressor saw that there was no breaking him in any way, on the day of Vikram Samvat 1732, in the month of Margshirsh, he had him taken out of the cage and said, "What is your wish? What is your final desire?" He expressed a wish to bathe. There was a banyan tree. He sat beneath it and, meditating on the guru, he chanted the Japuji, the naam. He became absorbed in meditation. At that very moment, one of the oppressor's own attendants, Saiyed Adam Shah—who was serving the Mughal ruler Aurangzeb—severed his head. These great souls and other dharma-abiding great souls endured tremendous suffering. But if the slightest thing goes contrary, you doubt God. Just look carefully at the example of these gurus and great souls. They did not abandon their faith even though they received terrible suffering. Their hair and skin were torn out.

They were made to sit on a blazing cauldron and hot sand was poured upon them from above. Their bones were broken. Wounds upon wounds were made on their limbs. They uttered not even a sigh. They did not break from their faith. In the middle of the marketplace they were dismembered, slowly, piece by piece. But the words were always Ram, Ram, Ram. The path on which they departed was the bhagavat path, the path of devotion to the Lord. This is followed with the utmost dedication. From these great souls, from these gurus, from the advanced great ones who walk ahead, the devoted aspirant receives dedication.

What is the nature of dedication? It is not about favorable circumstances, not about bowing and salutations. Even when faced with severe adversity and suffering at every moment, if one does not waver—that is what is called dedication. Great souls have accepted this supreme bhagavat dharma and endured every suffering. Did Prahlad not face terrible suffering? Did Kabir Sahab not face great suffering? When you read the methods and practices of these gurus, your senses reel to see how much suffering each great soul endured, and yet they never felt suffering. They always remained singing joyfully. What they saw will not be seen by others.

These words came from their lips: "Whatever you do tastes sweet to me." The meaning is extraordinary—there is no emotion but tears. The capacity of these great souls is such that they can weep. Yet in such a state there is no complaint against the Lord. And such is their power that they could reduce things to ash with the intensity of their bhajans. Yet they never spoke against adversity. They endured silently. They gave up their lives in their faith, in their dedication. From these great souls their people receive inspiration: that lust, anger, greed, delusion, pride, jealousy, hunger, thirst, cold, heat, honor, dishonor—all the dualities of the world—even if they all descend together, we will not abandon our dedication.

Aspirant, look: when conditions are favorable you shout "Victory!" When conditions are adverse you flee. You are a coward, not a warrior on the path of devotion to God. Those who do naam jap, those who are steadfast in dharma—they are glorified. You are servants of the imperishable Lord. This body will be shed—today or tomorrow it will leave. If it is shed in faith, that is glorious. If it is shed in pleasures, many souls are already shedding themselves in pleasures. But those with dedication to dharma—the one whose words we have spoken of, Paltoo Baba—had the mud of naam. Such was the effect of his utterance that wherever he spoke the name, no one could remain without weeping.

Such compassion was in his words. Yet people even hated him. They hated so much that one night while he slept in his cottage, they set fire to it from all four sides. The physical body was seen there burning. But along with his circle of devotees, he was found the next morning in Jagannath Puri. The earthly body remained in Ayodhya. What was composed of the five elements—the cottage that burned—and he in his divine form was found in Jagannath Puri in the midst of his circle of devotees. Then they asked him, "When did you come from Avadh?" He said in the morning, "Just tonight I came." How did you arrive so quickly?

Avdhpnath has sent word. There was a body named Paltu there, and it burned. Then it became clear that he is present in the celestial form in the gathering of devotees. These are not petty faithfulness. You are considered devoted when there are flowers, garlands, sandalwood, fragrance, delicious food, cheers, praise, and bowing. But where there is adversity, you change—that is not called devotion. The one whose head received the sacred anointing with flowers and milk—blessed Paduuka Baba—on that very head, axes six inches wide were wielded. Thakur Haridas Ji had the most delicate body, a great soul who chanted the divine mantra millions of times with full force, and yet in twenty-two marketplaces, executioners beat and flayed him.

But except for "Hari Bol" no other word came from his mouth. That is called devotion. Here there was not the slightest fulfillment of desire. Faith in God awakened. That is one who is devoted. How does this devotion awaken? Only through the grace of the Guru. Where the glory of the Guru has fallen, then through guru's grace. What is the nature of guru's grace? The name that has been received—that itself is guru's grace. The great Brahma-sages and great souls have all said one thing: whoever is graced by the special mercy of Hari, their heart awakens, and they gain faith in the name. Just hold on to this.

The great Brahma-sages, the great souls, the great Gurus have stated this essential truth: whoever receives Hari's special grace will grasp the name. Whatever spiritual practice you do, if you are not doing naam jap, you will not get the transformation that comes from naam jap. Naam jap and naam kirtan are the fulfillment of all spiritual practices. Just as there is yoga, yajya, pilgrimage, study of scriptures, and austerities—all of these are fulfilled through naam kirtan and naam jap. If there is no naam jap in your life, believe me, stability is very difficult to achieve. The auspicious name of the Lord, its hearing and singing—through mere hearing of the name, a person becomes pure and like the sacred pilgrimage itself, as a servant of the name. If one is fortunate to hear the name, to sing it, then the heart becomes free of all sin, pure, and one attains the Lord.

Then those whose hearts have awakened to servitude to the Lord, who are tasting the flavor of the name—what can be said of their glory? The one who utters the Lord's name purifies the hearts of all who hear, destroying their sins. How much merit does such a devotee gain? How much grace does he receive? When loudly chanting the name of Radha, singing kirtan of the name—whatever ears hear it, whether living beings or non-living things, all are blessed by the chanting.

In the heart of such a devotee, the Lord is revealed. When His feet are revealed, then this body has no importance left. Just as a snake doesn't care about its shed skin, such great souls have no concern for the body. That is why their bodies were given such suffering. Their bodies were tortured but not a word of complaint came out, because the Lord is not in that body. Their mind is in the blissful joy of the Lord. In this age, the singing of His name is the great practice; all your selfish desires and spiritual goals are fulfilled through this. Therefore the wise, those who know the qualities of this age, those who are comprehensive in understanding, greatly praise the Kaliyug, saying that what is not attained through ten thousand years of great spiritual practice is obtained in Kaliyug through naam kirtan, through naam jap.

Standing on only the right foot, only the big toe touching the ground, both hands raised, chanting for ten thousand years—here it is only through naam kirtan, through naam jap that the supreme benefit comes. The name has tremendous power. Believe in it and grasp the name. This discussion of the name that you are hearing—this is the essential teaching. Seize it. Establish in your mind that if the name is not flowing in your life, you are suffering a tremendous loss. Even the great Hanuman says to the Maharaj, "The calamity that comes from not remembering the Lord and chanting"—the supreme lover, the ornament of devotion, Sevi Ji Maharaj says, "The loss is when Harivansh's name does not flow; the gain is Harivansh's name ascending". Their tongue has become very purified. When the name flows on one's tongue—our Lord has many names: Mukund, Madhav, Govind, Ram, Krishna, Damodar, Hari. Whichever is dear to you, whichever your Guru has given—like those dwelling in Vrindavan, the worshippers of Radha, it is "Radha, Radha, Radha, Radha." Don't listen to anyone else, don't listen to anything else. What is the glory? Don't focus on the glory. Focus on the chanting. The glory will manifest of itself. The power of the name is understood when it is bearing fruit, when the name is such that it feels like we are calling out, when "Radha" emerges from within, when tears flow from the eyes, when trembling occurs, when the heart becomes overwhelmed, when it becomes difficult to speak fully—that is the fruit of the name. A devotee so immersed in the bliss of the name experiences a divine, radiant power coming before him.

It asks, "Who are you?" Like liberation taking form—because of your constant nam jap, the Lord's memory gives divine status, the servant achieves the highest state. It says, "Who are you?" "I am liberation. The state of moksha, the highest station. I am present at your service. Because you constantly chant the name." Liberation takes form because—the devotees ask, "Why do you come unbidden?" And liberation says, "With devotees like you who constantly perform naam jap, I desire to become their servant. Because of serving the name, I have the position of moksha. How else would I have come?"

I did not want—but you, who are chanting the name of Devadhi Dev Prabhu, Shri Krishna Chandra Ji—I wish to grant this state to His servants. Please be kind and accept me. Pay attention. Even the state of moksha is saying this? Please be kind and accept me. It would be a great favor if you accept me.

The one standing at a distance says: How could I ever neglect the proper way? You, standing far from the state of moksha—in my eyes you are entirely unjust. No, I am the one who brings liberation—I grant the state of jivanmukti, life liberated from the world.

How am I unjust? Listen: when I accept you, I will not be able to serve your feet. I will not be able to do naam jap. So you will be called my destroyer. Your mere fragrance does not appeal to me. I do not wish to be liberated. I wish to be attached. Shri Krishna's foot service and the chanting of His name—and you will merge me into Shri Krishna. I do not want this. I do not accept you. I am a servant of Bhagavan. There is no state higher than this for you. You will make me forget Bhagavan. Because when there is merger, there is no existence left.

This naam that I am chanting will be lost. This service of mine will be lost. I do not wish to become one with the Worshipped Lord by becoming absorbed into the worshipper. I wish to serve the Worshipped Lord and chant His name. That is why you are unrefined. Step away from before me. I do not accept you.

Tad gandha nij naam chandan rasa—If your fragrance itself were to come, then the loss of bhagavat prem would occur. This is why I do not want it. The glory of naam jap—Bhagavan Himself has proclaimed it:

Manan grahan vina mat sevanam.

Even if I were to send them the state of moksha, to give it to them, they would not accept it. It has been very carefully observed that the supreme treasure of the devotee is naam.

Whatever pleasures and provisions you need, whether in this world or the next—positions, powers, siddhis, moksha, prem—all will come from naam jap. This is not the view of one or two great beings alone. It is substantiated by scripture. With such glory invested in naam jap, all the great beings, no matter how great, from wherever they came—all became what they are through naam alone. The most accessible and the most supreme means of ultimate truth, without exception, has been accepted by all great beings. Naam grants the state where pain and affliction cannot touch you—that state is provided by naam.

See: "Pain and affliction cannot touch." These are words of scripture. Pain and affliction surround you, but they cannot touch. This means there is such a height that the physical body can be struck, but not the form itself. And through the strength of naam, one reaches such a height where:

Nain chintti shastranam nain daat paav na chain kla sha marta.

This is such a state. These things cannot be understood through words alone. This state comes, and then it is like this. In the future there is no suffering that can come and touch the naam jap-ner, that can shake them. Therefore, the only means that grants sadhaks the state of siddhi is naam.

Take hold of it. Shri Ji is directing this discourse daily for this very reason: because this is the one, in Kali Yug, in complete and great glory—the power of naam remains in all four yugas, not only in Kali Yug:

Chahu yug ati naam prabhaav.

The effect of naam is in all four ages. In Kali Yug it is particularly present. It is not coming otherwise. It is specially present in Kali Yug. They said clearly: it is not coming otherwise. Sadhaks must listen with great attention. These are the words of great beings. The attainment of siddhi-avastha comes only from this. Through bhajan, through bhajan—the sadhak attains siddhi-avastha through naam. The protection of the siddhi of the siddhas comes through naam.

This is why Sanaka and others always chant:

Hari sharnam, hari sharnam.

Whether for the protection of the world, whether to fulfill the dharma, artha, and kama of the householder, whether for moksha or for prem—whoever it is, wherever they are—there is no one who cannot do naam jap. There is no place where you cannot chant. Just as some children came from school—they asked: how can we include spirituality alongside student life? They were told: Whatever idle time you spend, devote it to bhajan. Thirty to forty minutes—you have to wash, you have to think, you have to bathe—these things take time anyway. If you do everything with the full discipline, it takes thirty or forty minutes.

In those thirty or forty minutes, we will not forget naam even for a moment, because at that time we have no relationship with anyone else. We practice solitude. The bathroom is an excellent time. It is a very good place. It is very good for naam jap. There is no prohibition for naam jap. There is prohibition for mantra jap. But naam transcends purity and impurity. In all states—whether impure or pure—in all states you can chant naam. Now, while you are thinking, we do naam jap silently. No one is doing kirtan there, no one is carrying cymbals.

You are chanting naam internally. Someone once asked: Can we take the most sacred name of Radha, which you teach, in thought? We told the children: if you can jap in thought, is there prohibition in thought? There is no prohibition. There is none. Absolutely none. You do not know. There is prohibition for mantra jap. Naam has no prohibition. If naam were to have prohibition, and the heart were to fail in thought, then the game of life would be lost. There is no other way. And there comes a state about which I will tell you—where mantra itself flows unbroken. The proof we found for this in the scriptures was always this alone: that mantra should never be uttered in an impure state.

But once, when we came across this for the first time in study, there is a text called Tantra Sara, and in it we found:

Ashuchirvaa suchiva gach swapan mantra sharano viddvan manasav sadase na dosho manase jape sarv desh sarvada jap nashto dvaj shreshtha khil yagya phalam labh.

After many years of practice, the mantra has become habitual. The mantra-maker's tendency has become established. Now he sits in thought, he is not doing jap—his very tendency has become mantric in form.

Manasavam sadabhasay: He has done constant practice in the mind.

Now the mind has become filled with mantra. The body's thinking - that mind is in the form of mantra. Before this, the mind was not even mentally chanting the mantra. Such practice, on the day it was obtained, one had to struggle greatly. In that mental practice it was taught - whether impure or in a pure state, whether walking, awake, sitting, or lying down in any state - the mantra flow continues. Its practice is constant. So his mantra will always flow. When one chants mentally, there is no fault. That is their state - mantra form. In all places, at all times, one chants the mantra. The great yajna of chanting yields its complete fruit. They have attained the state of the Avdhut. We had not yet received this. A whole life has passed.

Wherever conclusions have been drawn, this alone is what emerges - the mantra in pure state. So the sadhak should not act arbitrarily. This is the talk of those accomplished ones whose nature has become mantra-form. Now the mind has become mantra-filled. Now they are no longer chanting. Now the mantra is mind-filled. It dwells in meditation. How could such constant practice be abandoned? That constant practice - they did it sitting, walking. Just as the impure has now become pure - now their play has ended. But this is the final state. In the beginning, being careful, you can chant the naam anywhere. See, even for the mantra, this state is described. This state is like Lord Rishabhdeo - even having reflected on it, he returns to that. Look in the Bhagavat - thought upon thought, the Paramhansa Samhita is the Shrimad Bhagavat, and he himself shows the state of Avdhut great ones, returning to that state immersed in supreme bliss.

For those established in the form of the Divine, naam jap is absolutely unrestricted. A worshipper can chant anywhere. There is no restriction of country, no restriction of time, no restriction of place, no restriction of state, no restriction of circumstance. In every state, in every circumstance, in every country, in every place, at every time, you can chant the naam - no doubt about it. The most fortunate worshipper is the one who grasps the naam. Of course, chant the naam in any form, but the naam is never wasted. When you first chant the naam, its effect will be the attainment of the guru.

When a nama given by a great qualified guru is bestowed, by his grace it quickly takes root. In the mind, in our intelligence, on our tongue, in our throat, in our transcendent speech - in para, pashyanti, madhyama, vaikhari, the four levels of speech - in all four, by the guru's grace the naam becomes awakened. Of course, however you chant the naam, there will be auspiciousness, the fruit of naam jap will be the attainment of the guru. But the naam received from the guru is said to be most glorious and swiftly elevates one to great heights. In the words of nearly all great ones, the matter of receiving naam from the guru has been mentioned.

Therefore, on the spiritual path, the guru, the guru's teachings, the tradition of sampradaya worship - this has immense significance. When a qualified guru is obtained and gives naam-upadesh, along with it goes the power of the naam that he has chanted. When the guru, who has been chanting the naam his whole life, says 'You chant this naam', it is not just the naam that is passed. The power of naam jap goes to that disciple and his taste increases in that naam. With the naam goes the guru's power. A qualified guru does not merely give naam-upadesh. Along with the naam, he bestows shakti. He imparts power.

The result of this is that the sadhak begins to be uncovered from the sins of beginningless time - those veiling sins begin to be removed. See this grace alone - even without becoming the disciple personally, when someone accepted the naam from a distance, 'Radha Radha Radha' from YouTube - uncovering began. They stopped eating meat. They stopped drinking wine, gave up impure conduct, began to progress. After six months, a year, they had darshan together and they said everything has been abandoned for a year. And in this way, all the tendencies that obstruct our spiritual practice, that veil, that are impure - all begin to be removed.

By the guru's grace, the Lord's naam, entering the heart, becomes aligned with love. Just as a farmer ploughs his field, sows the seed and grows a crop. In the same way, when naam is given by the guru, it purifies the heart. It removes the powers of impurity, distraction and veil, and makes it suited to love. For this reason, the guru's glory is limitless. The Lord's naam is powerful, but the special benefit given by the guru - the effect experienced from the guru's lifetime of chanting the naam - the one who places complete devotion in his guru, for us there is no other ideal besides the guru, nothing else. Whatever our guru says, in the disciple's mind, by the power of this strong faith, the guru's power enters, the naam flows, the distraction from naam is destroyed, the heart is purified. Accept this without doubt, free from questioning. To the extent the guru perceives the disciple's faith in him, to that extent the disciple's path becomes easy.

This is the form of the first stage of naam remembrance. A naam-chanting worshipper, taking shelter in the guru, chants the naam. And when the guru gives the naam, in the guru-given naam a fortunate worshipper develops special taste, and it will seem convenient in that naam. In mantra and naam given by others, the mind will not develop interest. Write this down. This is an inner reality. When the guru says 'Radha Vallabh Sri Harivansh' - this mantra and naam - the mind will linger on it. With other names, the mind will try to hum them, but will not be able to stick with those.

If one steadies on this, then delusion, distraction, and the veiling layers are destroyed, and the heart turns towards the path of love. Therefore, one should practice naam jap with intensity. A sadhak must certainly, certainly practice bhakti to the Guru Dev. Once this naam has established its authority in our heart, then you will not need any external help. He has spoken very, very magnificent words. The infinite auspicious divine qualities will awaken the naam within him. The most glorious Lord's naam itself, having manifested in the form of the true Guru, will reside in your heart.

This is why it has been said many times: "What is the form of the Guru?" The mantra, the naam that the Guru has given—that is the life of the Guru, the form of the Guru. This is what is being said here. When the sadhak, by describing the Guru Dev and through singular bhakti, pleases them with the faith that "this is mine," then through their grace and power the naam begins to manifest. When the naam manifested, the naam itself became the Guru and took its seat in the heart, and illuminated the inner path to one's beloved Ishta.

There is an outer path and there is an inner path. The inner path lies in the path of intellect. The path of intellect is formed. In the intellect the path is illuminated. As soon as the path of intellect opens, before your eyes the life is transformed into the state of fulfillment. This happens very quickly. Not after many births of effort by sages. This happens very quickly. When faith in the Guru is established—when you have faith that the Guru has given you, that you are theirs—when your practice becomes such a dedication, the Guru is pleased, sins are erased, all imagined fears are destroyed, all imaginative illusions and fears are annihilated. So quickly, before your eyes, a complete transformation of life. Through the Guru's grace, the Lord's naam—which purifies the fallen, uplifts the destitute, and manifests all divine treasures—resounds.

The resounding of the naam begins in the heart. What is this resounding of the naam like? Nothing is heard at first. In the noise of thousands, it is like a bird chirping in a forest. Nothing can be grasped. Only the naam is heard. When the resounding of the naam begins in the heart, no one can stop it. No one can stop it. Therefore, on behalf of the naam, I request you: grasp the naam. The naam will grasp you. In Vrindavan it happens very quickly. Here people do their bhajan and leave due to selfishness. Do not think of the naam as a mere small word.

Do not think of Radha, Ram, Krishna, Hari as mere small words. What will come of this? Well, it appears very small. It seems ordinary. Everyone understands it. Everyone speaks it. No, do not let this ignorance-based thought enter your mind. The naam that flows from the mouth of the Guru Dev is Brahm. It has the power to subjugate Brahm itself. Understand it this way: the goad that controls a mad elephant is that small. Yet it brings that elephant to its knees. Such are the mad elephants of the mind. Lust, anger, greed, attachment, pride, jealousy—the naam is the goad for these. It will bring them to their knees. You only practice chanting the Guru-given naam, bring it into practice such that it doesn't slip away. Understand: this is not mere discourse—this is life.

You will become intoxicated with divine bliss from within, intoxicated. No one can stop the inner movement. Wonderful, wonderful—the naam approved by the world's greatest scriptures, experienced by the great Rishis, has led great saints to attain the auspicious path. Auspicious divine powers awaken in the one who chants the naam.

Understand the naam like this: Vaman Bhagwan—in Bali's sacrifice, Vaman Bhagwan grew so large that what he was wearing (his umbrella and other things) was almost as large. He appeared as a small, ascetic brahmachari with his staff, umbrella, water pot, and loincloth. Vaman Bhagwan appeared very small. Yet when he expanded his true form, even Brahm Lok appeared insignificant. With just one step he measured everything. Understand the naam as Vaman Bhagwan. Radha appears very small. Do not make this mistake. Very small—the naam of Radha, or the naam of Ram, or the naam of Krishna.

What will come of Hari? They say: when it manifests its true form, it will surpass even Vaman Bhagwan. Why? Vaman Bhagwan was measured—one step, two steps. There is only one who is the Lord of infinite universes. It binds the Lord of infinite universes. That is the naam. Do not think of it as small. Immeasurable glory—even greater than in the Supreme Lord—is in the Lord's naam. The infinite greatness of the naam—who can describe it? Just speak it, and the Lord Himself is sold to you. Buy the Lord with the wealth of the naam, brother.

A sadhak who bears the naam should never forget this important principle: though the naam and the Named are non-different, the naam is superior to the Named. The scriptural, experienced, practical, established truth is that they are non-different. Yet the naam is superior to the Named. Let the bearer of the naam contemplate what that one is. Only then do they remain full of wonder. The naam and the Named are non-different. The scriptural, experienced, practical, established truth is that the naam is even superior to the Named. And the bearer of the naam holds that naam. What is that one?

Stop this reasoning! Lust is there, anger is there, greed is there, attachment is there, pride is there, jealousy is there—they are killing you. This one wants this, that one wants that. Nothing works. Practice the naam. See how great you are! Your power will awaken, the power you have lost in indulgences. When a worthy sadhak chants the naam, a shower of experiences begins.

All the great souls of the world come to give their darshan—note this. The perfected, all great souls come to give their darshan. All the great souls of the world come and give their darshan to the one who chants the naam. The auspicious naam of Shri Bhagwan is even greater and more radiant than them. The form of Bhagwan is Sat-Chit-Ananda. So the naam of Bhagwan is Sat-Chit-Ananda and is that which brings the Bhagwan under its domain. The naam is the wish-fulfilling jewel, the embodiment of Krishna, consciousness, and rasa—complete, pure, eternal, free. Even though the naam and the Named are non-different, the naam is the wish-fulfilling jewel. It is consciousness and rasa.

It is saccidanandamaya—existence-consciousness-bliss. There is nothing that can compare to the naam. You are completely pure, eternally liberated. Now there is nothing else. Hold on to it. It will perfect you. It will purify you. You are eternally liberated. It will give you this experience. The great perfected saints have repeatedly said about the naam that without the naam, direct vision of the form cannot be realized. The form depends on the naam; knowledge of the form is not possible without the naam. The form sits before you. Who is it? You have no introduction. But when the introduction of the naam comes, then you know—this is such and such a person. Such and such one is sitting here. The naam gives introduction. Even if the form is before you, if you have no introduction of the naam, you cannot make the introduction.

In the same way, we speak "Radha Radha" in the dwelling of rasa, the holder and sustainer of divine play—in whom both the beloved and the beloved's beloved dwell. Radha's naam comes from the Guru's lips. Do not understand the naam Radha to mean that it belongs to Sri alone. No—in the holder and sustainer of rasa, both the beloved and the beloved's beloved dwell together, the divine pair. When Radha's naam was given in seva, the Guru explained from his own lips—the beloved, the girl Krishna. These two, girl and boy, dwell together. The great saint of Maharashtra, Tukaram Maharaj, who was devoted to the naam, says: "Tuka, the naam is consciousness, the Guru's own abode." The naam the Guru gave is the supreme conscious abode itself.

It is the supreme conscious form. It makes even this body divine. After the body went, Tukaram Maharaj constantly chanted to the supreme abode—just "Vithal, Vithal, Vitthalam, Keshav, Vithal, Vithal, Vithalam, Madhav"—all eight watches of the day. Naam is Brahman, naam is Brahman, naam is Brahman—this is the experience of all great beings. "Murari and the naam—these two are not separate." That is, Lord Murari and the naam are not two different things. The naam flows, and God himself stands manifest. In whose heart the naam flows, in that being, wondrous divine powers begin to awaken. Tantra, mantra, shastra—all these have been described at great length.

All of them contain powers. But the naam is supremely powerful, unobstructed. Undoubtedly, the divine body, divine feeling, divine powers awaken in the one who chants the naam. The naam is the saving Brahman. When the seeker fully absorbs the principle of "naam and the named are not different," then: "Now I seek no other vision"—the vision of the naam, the hearing of the naam, the contemplation of the naam—all those lilas will come, all those forms will come, the great beings will come, a most blissful life will unfold. It is a matter of a few days—as long as sin has not been destroyed, it will produce burning. Gradually, as you increase the practice of the naam, atom by atom, particle by particle, the vision of God will dawn. Atom by atom, particle by particle, the indweller who is within cannot remain hidden—they will be revealed before you. Just as the gopis say, "Wherever I look, I see Shyam." When the seeker chants the naam, the named—the divine beloved—remains absorbed in remembering the seeker.

Hold this: you are speaking "Radha," so the beloved and the beloved's beloved are remembering you. That is why you are speaking! How delightful this is. There is no need to understand anything. There is no need for any qualification—we should be like this or that. Just as we are, wherever we are, whoever we are—"Radha, Radha, Radha, Radha"—therefore, remembrance, remembrance, remembrance, chanting, chanting, for this purpose the feeling—"Radha, Radha"—their feelings will awaken in you. And when the naam is in the mouth and meditation in the heart, such a state is infallible, unique. To hold Radha Vallabh in the heart's meditation and the naam on the lips—this is the perfected state.

First comes the naam, then the form manifests. As you continue, along with the utterance of the naam, the form comes into experience. This is what the Guru taught in the first initiation into brahmacharya. Many times in satsang he said: "Consider the naam jap meaningful only when glimpses of the form begin to come. We do not truly chant the naam. Some say, 'I sit in meditation'—what meditation are you sitting in? See the film that the mind is showing you. That is not meditation. Meditation comes from naam jap. What is naam jap gives meditation. The direct presence of God, saccidananda form, begins to give the constant, unbroken experience of this.

"You alone are pervading everywhere, Lord. The entire world is in you"—two things give experience. "He who sees me everywhere and sees everything in me"—you are everywhere and everything is in you—the experience of these two things. Wherever he looks, his beloved appears. The entire life becomes in God. In constant divine proximity, he experiences it moment by moment and becomes restless. Then comes his state: "Crying each moment, singing each moment, blissfully laughing each moment." This grace comes only through naam jap. Through the naam jap, through the practice of naam, to enter into eternal divine play, to realize the eternal divine play, to bring forth all the fullness of eternal divine play—all this comes through the naam. Sevak Ji Maharaj heard that even Mahaprabhu became hidden in Garh, and he became overcome. All eating and drinking were forgotten—just "Sri Harivansh, Sri Harivansh, Sri Harivansh, Sri Harivansh"—such intense longing! When Sri Harivansh Chandrachud manifested and gave his mantra, revealed the vision of the divine Vrindavan, the complete rasa and divine play of eternal divine lila, then Sevak wrote his vani, then came to Vrindavan. This is the power of the naam! Through the power of the divine Lord's naam, the mind can never even imagine sin.

"My mind does not listen." This means your naam jap is not happening. Your naam jap is not working correctly. If naam jap is truly happening, the greatest calamity you will cross with a smile. You will not waver. "Being established in that, one does not grieve"—even in the most terrible suffering, you can smile. If you are truly a naam jap, nothing else. Supreme bliss, ever-new joy, a fountain of auspiciousness—the naam overflows in the heart. Hold this: ever-new joy, ever-new blessing, "ever-new, ever-fresh new love, ever-new, ever-sweet rasa, the ever-fresh youth of Shyam and the daughter of Vrishabhanu"—what a wonderful thing it is that the naam bearer, the sadhak, awakens unlimited love.

The naam brings supreme auspiciousness. No suffering of this world can enter their heart. Freed from sorrow and poverty, the naam bestows eternal peace and happiness. The Lord's naam in its truth-consciousness-bliss is the supreme wish-fulfilling gem, the wish-fulfilling tree. You can obtain whatever you desire. If you keep practicing the naam, even your desires will be fulfilled. But that desire won't trap you. You will move forward. If you were to ask for something, even after obtaining this wish-fulfilling gem, tree, and cow-form naam, to ask for something is like going before an emperor and asking for a few kilos of carrots and radishes. Why? Because whatever maya-born thing you ask for, there will be a delay in attaining the Lord, and what is its significance anyway? Sorrow and happiness continue from past karma.

You don't need to ask for these things. Ask for the Lord directly if you must ask. Ask for the Master of the world. Ask for Him. You will get Him. These things will follow on their own. Be assured of this. Like a mother, maya pampers those who practice the naam. Through this, you can fulfill all your legitimate needs. So practice the naam and whatever you want will be obtained, but only after that measure of past sins that cause suffering is destroyed. It will fulfill your desires only after destroying them. But it seems right to me that from such a rare naam, ask for unwavering devotion and love for the Lord's feet—this love-marked devotion is very rare.

True devotees of the Lord never hold even a desire for worldly gain from this naam-form wish-fulfilling gem and tree. Not for Brahma's seat, not for Indra's seat, not for universal dominion, not for empire, not for yogic powers, not for moksha. The one who practices this naam gets such joy in their heart that they say: I don't want Brahma's position, I don't want Devraj Indra's position, I don't want universal dominion, empire, or the seat of the netherworld, or yogic powers, or even the seat of liberation. I don't want anything. My mind is only fixed on the naam, on the Lord. That's all I need.

Through the naam, attainment of the Lord's feet happens. What more do I need now? Because He is the supreme Lakshmi whose feet turn. You have gotten those very feet. Now what? Will this illusion-filled game of the three worlds attract you at all? Having obtained the Lord through the naam-form wish-fulfilling gem, don't use it for petty worldly desires—there will be delay. Great souls caution against this. Everything comes without asking. Have faith—everything comes without asking. Because you are practicing the naam. As Swami Haridasji says: "Hari bhaj, Hari bhaj—don't falter, don't falter over the human form. Don't worry over the slightest thing." Because you are practicing the naam, things come without asking. Let some sins be destroyed. Remember, God keeps a complete watch over His devotee.

You won't need to ask. Everything will be fulfilled on its own. What you need—proper arrangements will be made on their own. It will be certain. It will be certain. Believe this. Before winter comes, before you even think to ask for clothes, clothes themselves say: "Please give us permission to clothe you." If you've ever gone hungry, tell me. Yes, when it comes to fulfilling desires and cravings, that's different. Otherwise, the Lord provides for the needs of the entire creation. Now if you commit wrongdoing, then obstacles will come in meeting your needs.

That's why you'll be unhappy. One who commits wrong cannot say: "The Lord treats me this way." You're going against the law, so you must face punishment. The Lord watches our every moment, seeing what we need. Have firm faith. You don't know because you make your own arrangements through ego. Look—people who've been dependent on Him since childhood have seen His love at every step, that He is with them at every step. He watches us. Even now, at every step, the all-knowing Lord will never let us come to harm.

Even if we ask, He won't give. Listen: if your request isn't being fulfilled, don't be angry—if the Lord hasn't fulfilled what you asked for, it was because there was harm in it for you. So my prayer is this to those who hold the naam: don't let false temptations and deceits settle in your heart. Otherwise the naam will be wasted, its power will be used up. How would it be to trade a vessel studded with precious gems for glass? It would be called foolishness, wouldn't it? "Mani-gun brujpati chhant hit Harivansh kar ki kanch"—if you're trading God's worship for worldly position or status, you're deeply deceived.

Think of it this way: trading a gem-studded vessel for a glass plate. When you look at it this way, there is no well-wisher like God. Even if you ask, give God this much freedom: "Lord, there is a desire in me that this happen. But please see—if it's right, do it. If it seems wrong, then even if I keep asking, never fulfill it." This is why the true seeker, the traveler of the right path, doesn't insist on how things should happen. Don't say: "It must happen this way." Say instead: "As Sri Ji wishes. How You want it to be." Look, pay close attention to this or you'll waste it. "Maharaj, let it be. Yes, go—it will happen. Don't worry, it will happen." "But Maharaj, Maharaj, it should be like this—yes, it will be God's will. Sri Ji's will—as Sri Ji wishes, so it will be. You remain at peace. As Sri Ji wishes, so it will be. You remain at peace." There shouldn't even be desire in your speech.

"Oh, everything will be fine. Yes, so if you have that capital, then yes, it will be fine. Is this being fine—that worldly desires are fulfilled, that worldly illnesses are cured? This isn't being fine. Because ultimately, this body will fall away anyway. Death must come. So while living, obtain that divine body with which to serve in the Lord's abode. Don't chase after this. It will fall away. If not today, then tomorrow it will fall. This earnings you have—so earn through bhajan such that you become a divine being, a great soul, one who partakes of the Lord's divine play.

Enter into the Lord's leela. This is why the name of the Lord, the name of the Master - this is our sadhana. This is our goal. Let us keep this great treasure as hidden as possible and continue to increase it. All divine qualities will come naturally. Do not worry at all. All your protection, security, and provision will be ensured by this name. A story comes to mind - a great subject for contemplation: how Mother Yashoda, along with all the gopis, protects little Govinda through the names of the Lord. A story comes to mind - Mother Yashoda, perhaps it is in the Tanavart episode.

It is in the Tanavart episode, because when the demon carried him away, then it was killed. When he was picked up and brought into her lap, Mother Yashoda was protecting him through the names of the Lord - this is such an auspicious episode. One who chants the naam should rejoice that the naam which the guru gave in our hearts protects the Lord Himself. Through the very strength of the same naam by which the Lord is protected - why should we then worry about our own protection? The naam is on our tongue. Our prayer is to keep this naam always present at every moment. Do not think about this - that upansu is this, that vaishnik is 10 times upansu, 100 times more - all of this is not your concern. All of this is the subject of those who occupy their minds with such things. Your subject is: do not forget the naam. If the naam is slipping from within, then we should pronounce loudly: Radha Vallabh Shri Harivansh, Radha Vallabh Shri. Do not let the naam abandon you - hold onto it: Radha Vallabh Shri Harivansh, Radha Vallabh Shri Hari. We must hold onto it.

In the crowd, in the commotion. The naam is not flowing. Such inner distraction is coming - so chant Radha, Shri Radha. We, when we understand from within what the naam means - understand this: the ultimate essence of life, the heart of all sadhana - always the naam. Whoever holds onto the naam becomes perfected. To give an example of great perfected ones: Baba Ramdas Ji Maharaj - I had the blessing of his darshan. It was great fortune. He was old, the Master was completely old. In service to all the saints, and sitting like this with ears attentive next to him - Sitaram, Sitaram, Sitaram, Sitaram - he continued. See! The old Master, Lord Shiva Himself, continuously chants the naam. The Sanakadi chant continuously. Great men chant. Do not try to wander here and there. In this Kali Yuga, no knowledge is enduring. The intellect can slip at any time into maya. Without spiritual knowledge, man and woman cannot accomplish anything. Defects abound - greed prevails, brahmin and guru are destroyed. Such is the deception of Kali Yuga. So whether standing, sitting, walking, or moving - keep sacred, keep sacred - in every state may the naam not slip away. This is the prayer. You hold the naam; the naam will do everything. See what happens as time goes on. The rest of the discussion will continue. Victory to Shri Radha Vallabh Lal!

This text is taken from auto-generated captions of the video — there may be errors in the words. To hear the authentic words, please listen to the video.

Original video: Shri Hit Radha Kripa (YouTube)