My Life Journey's 4 Biggest Lessons / Who Gets the Authority to Enter the Leela? // 28/03/2026

The nectar of the Divine Couple's leela from the blessed mouth of Maharaj Ji — listen in the video above.

The Complete Discourse

O Vrindavaneshvari, your lotus feet are filled with the nectar of love, placed in the heart. O Lord of sweetness, remembering you I am bewildered. Please cool me, supremely cool, supremely cool Maya. Why do you take pride, why do you give me sorrow? Why do you take pride, why do you give me sorrow? I remain with such a vision of yours, in your life you alone are complete. Why do you take pride, why do you give me sorrow? Now do something such that I may be free. As Sri Haridasji's Lord, Shyam Kunja Bihari embraced me tenderly, I remained immersed in Him. Shyam Kunja Bihari embraced me around the neck, I remained immersed.

When a sadhak, with single-pointed devotion, continuously contemplates, reflects upon, and serves their chosen deity with the resolution of servitude, then their heart's eyes are opened.

Through those heart's eyes they see only their chosen deity within and without. Just as through the physical eyes we see nothing but Maya within and without. Close your eyes and there is darkness or mental imaginings, vasanas, desires. Open your eyes and there is the inert and conscious, male and female, good and bad — all are Maya's creation. We are not worshippers who become joyful or sorrowful by seeing Maya's creations. We have come to become absorbed in supreme bliss by seeing our chosen deity. Therefore I request all new seekers to understand this.

Our conflict is not with anyone else but with the mind. When we want to engage our mind in selfless Brahmacharya, in continuous dedication to bhajan, in selfless service and the mood of servitude, then this mind becomes opposed to us. Because we have been under its control. Now if it engages in our practice, it will become free from desires and become pure. But Maya does not want your mind to become pure. We have become so attached to the body, to life force, to the mind, to the senses, that we consider every pleasure and pain, every movement of these as our own.

We love them so much. This is the greatest bondage. Someone might think that if we leave home and go outside, we become renunciates. No, you will not be considered a renunciate. You can wear the clothes of renunciation outwardly. You will be considered a renunciate only when you end your love for this body, end your love for the mind, end your love for the life force, end your love for the senses, and give all this love to your Lord, to your Guru. Our life force, our body, our mind, our senses are all surrendered at the feet of the Guru, at the feet of Shri Ji.

Now we have no authority over their good or bad. If you are hearing this, then practice it in life. Only through this will you be saved. This defect is not temporary, something that will pass with age. It is not that when you reach old age these will become quiet. Do not think this way. Layers upon layers of this have accumulated. Until you practice sadhana and bhajan and learn the methods, you will keep being defeated. When our mind goes to any object, person, or place—I have said many times in satsang—we should hold the feeling of that as God.

Because the object, person, or place that we are seeing in that feeling did not exist before and will not exist later. The only reality that exists in between is Sri Bhagavan. See with inner vision everywhere that Sri Radhavallabh Lal Maharaj is present in all. Whether someone is male or female, sinful or virtuous, an object or a substance—whatever it may be. Wherever the mind goes—hold this firmly, hold this firmly. If you don't hold this, you will keep asking: my mind troubles me so much. Every worshipper must hold this. When your mind goes to something, it will be an object, a person, a place, a substance. These did not exist before. They will not exist later. Before, all was Sri Bhagavan. Later, only Sri Bhagavan will remain. So in the middle, it is only Sri Bhagavan. Understand this immediately and bow to the mind. See, for every object, person, or place that comes to your contemplation, you will become free from attachment to it and it will become your bhajan.

Second: wherever the mind goes, remove it from there and fix it on your goal. Radhavallabh, Sri Harivansh—repeatedly bring it back, repeatedly remove it from there and fix it on the name, the mantra, the form, the leela.

Third: when the mind gives right advice, we accept it respectfully, whether it concerns food or anything else. If it is necessary and in accord with dharma, we accept it. But if it urges us toward adharma, if it suggests something against the scriptures and is driven by lust, we condemn it and immediately sever our attachment to it. We cannot support you for this. This is very base and low. Even after coming to Shri Ji's refuge, you give such advice? This is wrong. These four things will very quickly fix your mind in the Lord.

If you can hold these, then hold them. If you cannot hold them, then you will suffer. Then your mind will burn you. Then you will weep and cry and run away. Where will you run? Those trapped in the world are running here to take refuge in Shri Ji. If you cannot control your mind, where will you run? It is only through surrender to these that you become free from defects, free from anxiety, free from fear. If you abandon their feet, where will you find peace? Where will you find fearlessness? The first is absolutely the medicine of life that will make you completely well.

If you imbibe this in your life, write it in your heart, write it in your mind, write it in some notebook that you study every day. First, wherever your mind goes, to whatever object, person or place, instantly cultivate the feeling of your beloved. O Radha Vallabh Lal Ji! Because this person did not exist before and will not exist after. The person appearing in between—this is not a person, this is my Lord; this is not a thing, this is my Lord; this is not a woman, this is the Lord; this is not a man, this is the Lord; this is not a sinner, this is the Lord; this is not a saint, this is the Lord. Believe this and the problem will be solved.

Second, wherever your mind goes, there meditate with the understanding that all this is the illusion of maya—Radha Vallabh, Shri Harivansh, Radha Vallabh—and the mind has one nature.

Where we know its nature, we can bring it under control. People don't know its nature. Once you know this, it will come obedient. The mind can be controlled in less than a second. Yet a whole lifetime may not be enough to control it. Understand this point. In one second, if the mind knows where to go, it will reach anywhere in the universe instantly. Wind is not as swift as this. If your mind has gone to America, you've seen that view—any place, palace, home, whatever—it will reach there in less than a second.

To fix such a mind in the Lord, wherever your mind goes, be so alert a seeker that the moment you know it has left, it will return instantly. You won't have to call it—it will come back instantly. Radha Vallabh, Shri Harivansh, Radha Vallabh, Shri Harivansh, Radha Vallabh. Perhaps you can't even say it five times before it runs away again, and then you have to bring it back. This is called practice yoga. Through practice yoga, with a gathered heart, one day will come when it will not go anywhere. It will not wander elsewhere. Then the attainment of the divine, eternal Supreme Being will be achieved through this alone.

Third, we must support the right impulses arising in our mind.

Mere opposition alone does not bring the mind under control. Support is necessary. Support is necessary. See how much joy the word "support" brings to the mind! Whatever is in accord with the guru's words, the scriptures, and the words of saints—when they speak in agreement with it, we say: Come, today let us fulfill your wish. If someone says, I have a great desire to eat sweets today. Alright. We offer bhog to Shri Ji. We do naam kirtan. We give him water to drink. Then he becomes satisfied. It will absolutely not create opposing feelings in his bhajan.

Sometimes we must support the mind. Where necessary, according to the scriptures and the guru's command, support is essential. It is essential. Absolutely believe this. These four things I'm telling you are the treasure of life that we're giving you. The fourth thing: whatever advice goes against the scriptures and carries defects—absolutely not. Absolutely not. Absolutely not. Just as support is necessary in some cases, absolutely no such support should be given otherwise. Absolutely no support. Absolutely not. Now it will burn you. Just as the word "support" brought joy, you must reject it absolutely like that.

With such words it will bring grief. Now it will make you sad. When it becomes sad, you become sad. The mind won't settle anywhere. You think, now life has become worthless. But is life not the mind attaching? Oh, you still don't understand. "Soham tava vashrit"—I am sheltered in the Beloved. So if the body, speech, and mind are not attaching, I myself am sheltered in the Beloved. How can this corrupt me?

The body, speech, and mind—I am dedicating all three. So if the body, speech, and mind are all betraying:

The body has become ill. The tongue has become corrupted. The mind is creating wrong thoughts. Yet they cannot even bend a hair of mine. Because "Soham tava vashrit"—I myself am sheltered in the Beloved.

O seeker, note these four things carefully. This is extremely beneficial for your life. When your mind is defeating you, burning you, that burning reaches only the mind, not you. You are completely separate. You are the witness. You are the observer of it. You are its master. If you don't give consent, it cannot make you act sinfully.

Don't fear that lust has come into the mind, anger has come. Now my fate is ruined. Absolutely not. Look, think about this carefully. Will abandoning the body give us the supreme state? Will suffering end? Will freedom from defects come? No. Those who destroy the body attain the ghost realm. The ghost realm is terrifying and full of suffering. Though they live near the river, they cannot drink even a drop of water. They merely live breathing air, burning constantly. There is no limit to how long this continues—ages can pass.

By calling this mind your own, look at what path of terrible ruin you've chosen for yourself. O seeker, learn detachment. Whether you are a householder or a renunciate, live established in the Lord and learn to remain blissful. Always remain carefree in the sound of naam. What difference does it make whether the mind is right or wrong? What difference does it make? Why? Because I myself am sheltered in the Lord. I am a portion of consciousness-eternal-bliss within consciousness-eternal-bliss. I was never corrupted, I am not corrupted now, I will never be corrupted, and no one in creation has the power to corrupt me. The senses can be corrupted, the mind can be corrupted, actions can be corrupted. Now, through the Lord's power, I will destroy the defects of the senses, mind, and body. I will not follow them.

This is the nature of a worshipper. The senses have a nature of agitation and disturbance. Through their agitation, the mind becomes disturbed - this disturbance is named Kama, desire. Desire sits within these senses and creates such agitation and suffering that, because of the worshipper's identification with the body and mind, it becomes unbearable, and they fall into wrong thoughts and wrong actions.

One who bears this is a great soul. "Yam hi na vyathayte purusham, purush sab hey purushon mein shreshth Arjun" - that is, the one among all men who is greatest is the one who can bear the suffering that comes. The pain arising from the senses and mind, borne silently without attachment or aversion to anyone.

This is God's special grace upon him. But our mind and intellect think: when desire, greed, infatuation, attachment - whatever troubles us - when we immediately get that thing and become quiet, we consider ourselves fortunate. This is actually misfortune! Misfortune falls upon that worshipper who desires something and immediately obtains it.

Misfortune is theirs. The fortunate one is the one who desires something, does not obtain it, and bearing the burning pain, endures it. That one will receive the thing that cannot be obtained by anyone in the three worlds through any practice. One who bears this suffering becomes worthy of the immortal state, becomes immortal, becomes eternal. They attain the eternal realm who have borne this suffering.

The one who bears suffering is the one who becomes a witness to the suffering, not one who experiences it. You are the witness. Understand this. You have seen that your mind is desiring wrongly and acting wrongly. You have seen that it is not in you - it is in the mind. But we say "this fault came into my mind." But it is not in my mind - it has come into me. I have accepted it. This is the misery created by maya. This is what is called the bondage between matter and consciousness. This very thing is what is destroyed through Vedanta, through bhakti, through yoga, through karma yoga, through satsang, through study of the scriptures.

The essence of the various scriptures has been given to you in five minutes. What has been practiced throughout lifetimes through study of scriptures and by the grace of saints, has been given to you in five minutes. If you accept this, you will become a Mahatma very quickly. Whether you are a householder or renunciate, the address of Mahatma refers to the state, not to any external position or title.

When there is such a state, they are called a Mahatma. The word Mahatma is even applied before God. In the Mahabharata, Krishna is addressed as Mahatma Shri Krishna many times. Mahapurush is what we call God.

"Vande Mahapurush Charnarvwindám" - one who becomes absorbed in God is a Mahatma. One who attains divine feeling for God becomes a Mahapurush. That means there is no difference between God and those devoted to God.

If you cannot embody this discussion that is happening today in your life, it is misfortune. You will burn, you will weep, your mind will trouble you. Listen to this many, many times. Each word is nectar. We are telling you the essence of life. These are the strategies to fight with the mind, through which the sadhak settles their mind in God and finds peace. When our mind starts turning to God, divine feeling emerges within it.

Then from the absence of this divine feeling, desires are born. Hold onto this word: it is the absence of divine bliss in the mind that creates the desire for worldly pleasures. Divine feeling in the mind alone gives the state of being free from all disturbance.

When you apply these principles and bring the mind into that state of feeling, this very mind that made you cry will make you dance. "Payo ji payo, maine Ram ratan dhan payo, nach padoge ki vastu amolak di mere satguru, nishi din badhat savayo, raat din aanand badh raha hai, sadguru ne nihal kar diya."
I have found it, I have found it, I have found the treasure of the Lord's name. This priceless gift my true guru has given. It increases day and night. My joy increases day and night. My true guru has made me blessed.

Does someone think that by merely placing a hand, these disturbances are destroyed?

We have never found this written in the scriptures. We have never heard this from saints. All of them have given teachings, given the power of grace, and engaged people in practice and matured them. They have made the worshipper strong. If it happened through blessing alone, they would not give teachings but would place their hands on everyone's head. May God bless all. Let everyone become free from disturbance. This has never happened. Nor can it happen this way.

When we place faith in the words of saints and accept them and bring them into practice, that becomes the blessing - that our efforts have become fruitful. Our effort according to guru's words - the power of effort is guru's grace. Then the flowering of bhakti - that is guru's grace. Liberation - that is guru's grace. The vision of God - that is guru's grace. But in all of this, all our strength is engaged in following their commands. This is why supreme grace has been upon us. We do not give ourselves supreme grace - everything else is supporting grace.

God's grace means we received this body, we are receiving satsang. Guru's grace means they accepted us, gave the mantra, gave the name, give us teachings. Scripture's grace means it gives us the accessible path, the path to God, tells us of various ways to protect ourselves from worldly entanglement and ways of becoming attached to the divine.

How does one become attached to the ultimate purpose? How is one protected in the ultimate purpose? This too is scripture's grace. Our own grace - we cannot give grace to ourselves. Our grace now is to be free from this ocean of the world. Not to drown in it, to cross it. Now I must do what my guru tells me. What the scriptures say. Nothing contrary to this.

This is grace upon oneself. Few understand guru's grace. Our vision has always been material, practical, worldly. This is why even in the guru's words, we see worldly and selfish motives.

No, no, this is only for you. To show you affection or to scold you, to consider you as one's own, to show greater love. The guru steals your mind and fixes it in God. That mind is made to turn towards the divine by showing fear, by showing temptation, by showing affection - so that your mind becomes so dedicated to Shri Ji's feet that you become blessed, that you become happy. This is what happens within. Sometimes seeing you hundreds of times, meeting you, showing you affection. Sometimes for years, not looking at you at all, not speaking with you. Do you understand? Before they loved you, now they don't.

Before, you saw love as a way of behaving. Now the real rain of love is pouring down upon you. Even without seeing or speaking, you are being drawn inward, and your mental state is being shaped into the form of the divine. Take care that you do not become attached to this five-element physical body. If you become attached to the guru's five-element physical body, then when the body falls away, your mind will say: now I have become orphaned. Do not do this. Become so strong, become so attached to the guru that you receive the knowledge of your eternal Guru-dev. My Guru-dev is Priya, who is the eternal companion—how can she die? She is in our feeling. She is with us.

She is all around us. She is in waking consciousness. She is in dreams. She is in deep sleep. I am never separated from my Guru-dev for even a moment. This is the true nature. Understand spirituality. Some practical sadhaks engage in liking and disliking in behavior. Guru-dev is not of the practical realm. Guru-dev is a transcendent reality. The play of behavior happens with you only because you do not yet know the transcendent. Just as when a child crawls on its knees, the father also crawls on his knees and moves alongside, speaking to bring the child joy.

But this does not mean the father has become a child. He only becomes this for the sake of the child. He does this only to bring joy to his son. For the sake of this relationship, to play with you this way, to caress you, to draw your mind's attention is so that you may be offered to Priya-ji. So that your body, your mind, your very life becomes the beloved's. It is not so that I should become yours. As for me, even my own body is not dear to me. How then could your body be dear to me? As for me, even my own mind is not dear to me. How then could your mind be worthy of my caressing?

If you understand this mystery, you will become a traveler on the divine path of the transcendent. Mind, body, life force, and I myself belong to Priya. Now we care not at all what my mind says, what my body does, whether my life-breath remains or goes, whether my destiny is fulfilled or not. For such an aspirant in the heart, it does not take much time and we awaken the radiance of feeling. When the eyes of the heart open—the eyes of the Acharya, the Ishta Dev, the Guru-dev—then there is light in these eyes. One sees. Sri Pad is describing it:

Maharamahavedha mukha murali dharoyo pushpa nikaram pradattam bhuvali var bitpino dho rabhasa krut nidesh sam paptam var yuvati yugmam priya prasaropy pranata manuja kurmati— Such an aspirant sees the divine Vrindavan, adorned with diverse jewels, with earth of burnished gold, with divine forest groves in secluded kunja, filled with supreme emotion. Within, a wondrous love awakens, an overwhelming state of divine love.

If you walk correctly, in twenty-four hours, for even two or four minutes, it will come. The mind's nature suddenly changes. One overwhelming wave sweeps through. The entire inner being is being illuminated in a wondrous way at Priya's feet. This grace and blessing comes only to those who have burnt and wept in solitude, purifying their hearts. In their hearts, the overwhelming state awakens. This is not mere play—you are burning, you will keep burning. You will receive that reward for this burning that even Brahma has not received. Hold on with patience. See, there are wondrous vines.

Meditate on them: the golden earth is shining with the radiance of divine jewels. Within it are wondrous groves, and in those groves there are flowers, only flowers, no leaves. On the vines are varied fragrances and varied colors, as though a human being had been adorned this way. And Priya and Pritam—what divine beauty! From every limb of my beloved flows forth beauty as if in rain. Priya-ji is adorned with ornaments, yet ornaments do not increase her beauty—they conceal it. The service of rasa is for increasing rasa and concealing beauty. Our Swamini is adorned so that her true glory may be hidden and the rasa may be increased.

Adornment does not increase the beauty of our Swamini—it conceals it. Radha—she whom Sri Krishna himself worships. Radha's nature is this: she is the one whom Sri Krishna himself worships. Such is the young Radha. The murali is placed in his hands. Holding the flute, Priya-ji is singing near him. When the flowers rain down and the vines dance, shaken, moved—when the shower of flowers comes from such full-blooming clusters, with flower upon flower in each vine, beneath which Sri Lal, the Maharaj, is playing the flute, and our Swamini, illuminating the entire secluded grove with her beauty, is seated near him—when the vine received this fortune, it trembled, it was moved, and the rain of flowers came. Then, by Vrinda Devi's command, this command was made and the vines began to dance. They are not inert!

Priya and Pritam, receiving this love-filled offering of flowers from so many vines, are filled with joy. It seems as though the trees themselves are offering a flower-garland at the feet of Priya and Pritam. A wondrous rain of flowers! By the direction of Vrinda-sakhi, the command given, all the sakhis offered garlands of fragrant flowers at the Sri feet. First the vines, then the sakhis, the supreme sakhis—smiling, they offered flower-garlands at the feet of the Beloved and the Beloved Lord. This leela has settled in my heart. Sri Pad is saying, I have seen this. Oh, once those feet arise even once, those great souls to whom Brahmananda comes as the result of liberation seems pale and dim!

Shripada says, "I have seen this beauty of theirs. May my mind become such that this becomes my resolve—that I keep seeing this. Now may this beauty, this leela, never be hidden from my eyes."

When all the sakhis offered flower petals, the birds sitting in the vines, in the trees—the bulbuls, the cuckoos—began to sing, as if the raag-raaginya themselves, embodied, were sitting in the form of Vrindavan's birds. Hearing this singing, Priya and Preetam were filled with joy. Then flocks of peacocks came down and danced on the ground.

The peacock flocks danced on the ground, the vines showered flowers, the sakhis offered flower petals, the birds sitting in the vines and trees—the bulbuls and raaginya—sang as if embodied, and nearby mountains dripped, jhir jhir jhir, with the sound of waterfalls. From the mountains adorned with jeweled banks, the sarus and swans made sounds. Shripada says, "Seeing this, the hariraz—the love-rasa of Priya and Preetam—my heart has become overwhelmed.

Overwhelmed. By Vrindavan's grace I am seeing this beauty. What a wonderful sight! Vines adorned with many-colored flowers, beautifully arranged. Below them Lal is playing the bansuri. Priyaju, displaying such wondrous beauty, is seated nearby. The sound of the murli and the form-radiance of Priyaju—moved by love, the vines tremble. Flowers fall from them. The sakhis offer flower petals to Shri's feet. Birds sitting on branches, on vines, make wondrous sounds, and the peacock flocks come near and dance.

The springs flow from the nearby mountain. Their banks are adorned with jewels; swans and sarus sit there making sounds. Shri Ba says, 'This beauty, this hariraz, is creating agitation and yearning in my heart.' Priya tam mang kur chaptur chandra bhavdane dridh nirmana bhavat rasna tav gu—'O Priyaju, we have only one request left. Shri says, "That request of theirs—our request—Priya, accept us, guru. Be our mistress. I wish to see nothing else besides you, hear nothing else."

O Shri Priyaju, I have only one desire left. Since I saw your glory, your name, your qualities, your leela, my heart has become so restless for you to accept me. I have no one but you. May this certainty come to me.' Shripada says, 'Mang guru—see how our mistress is. She will reveal herself. Lal, come forward. She is Anant Devi, the infinite powers. From one portion of her, this three-fold maya has manifested. The primordial nature from which this flows—she is its lord.

Our mistress—from whom even the primordial nature flows. She is Shri Krishna. She is the supreme Brahm. There is not even that much difference. You will understand when you go further. Our people have come through the path of Brahm, through the path of Brahm-bhava. It is not mere sentimentality—we are not describing mere sentimentality. If you accept, you will know. The capacity for knowing lies with them. Sambhavya Vimch Narad Shiva Dev Brahma Khal Hari Bhakt Nada Radha Madhupati Rahasya—If you go further by Priyaju's grace, then Lal will tell you the secret—what your Priyaju is. We are not of the type of Brahm-bhava that Shripada is.'

First he describes the leela so that I am tasting the rasa. Then he says, 'Now I have only one request left.' This is not theirs—they have already attained it. This is our request—all of us listeners. Priya tam mang kur—'O Priyaju, accept me. You must accept me.' Here 'you' is a word of love. There is no formality here. Where love is so deep, formality disappears. Tu to sakhi siyani te meri ek ko na mani—'You are a wise sakhi, yet you do not regard me as one'—so says the Dhari. Who is speaking? Love is speaking. The wonderful embodiment of love—Harivansh Mahaprabhu—this pad—'It did not come for your sake.' In this, see—'you' is addressing intimately. From whom is this said? Consider: if there is equality, what does 'sakhi' mean?

Equally, my beloved sakhi—it is wonderful! Where our lowliness is such that we are worthy of nothing, the guru's grace has made us sakhis of Priya. My life-beloved, sakhi—the equality of friendship. Sakhi, you—this language is used in great love. Tu to sakhi siyani te meri ek ko na mani—'You are a wise sakhi, yet you do not regard me as one.' If these words were used in ordinary formal language, 'you' would be used. But love uses its own fault-language. Apni baat muso kahi ri Bhimini, Ongi mongi rehat garbh ki mati—'Priyaji, you are not speaking with us. You are showing such pride. Such capacity—before it, people speak like this.' Ongi mongi rehat garbh ki mati—'So he said, "Hari, Sunari, Radhika, Pyari"—love, so much. This is the language of our love. Understanding it is not a matter of intellect; it is a matter of the heart.

If our heart becomes filled with love, then the supreme benefit of life is attained. So, 'O Beloved, accept me, Priyaju. Accept me.' This is the full pain of love that can be borne on the bank of the Yamuna. Just accept me. I have accepted you. Come once and say, 'O Bhori, you are mine.' That is all. I want nothing else. When the seeker's inner intention becomes of this type, we long only to hear it once: 'You are mine. You speak—you are mine.' Then I am fulfilled. Just as they say to seekers, 'Do not worry.'

Become carefree. When the boatman says, become carefree - I know very well how to navigate from here. Then the passengers in the boat become at peace. Why don't you become at peace? Sevak Ji Maharaj is saying: "In the glory of Shri Harivansh, fearless and steadfast, Harivansh roars with strength." We are speaking from the strength of Harivansh. Harivansh Himself is steering our boat. We are all sitting in that boat. The glory of Shri Harivansh - there is immense power in glory. Our people don't realize this. We sit in that glory through which we can speak with such pride: by my strength, Shri Vrindavan Rani doesn't even dare to speak with such pride. We can speak with such pride: our Shyama Ji has such dominion. You don't yet know the secret of that dominion. The infinite universes are ruled by those whom Lord Shri Krishna has ordained. From a fraction of Krishna, Brahma, Vishnu, and Mahesh arise.

If you doubt, read it. In the Garg Samhita, regarding the glory of Vrindavan - when the master of all universes goes there, direct conversation with Nikunjeśvar Rās Bihari does not happen. A sakhi comes and commands: the Lord has spoken thus, go and stay devoted to your service. They bow their heads and leave. We don't yet know the glory of the Lord. Priyatam, accept me as Your own. Moon-faced one, You whose limb's beauty surpasses millions of moons - make my tongue so firm that it speaks only Radha, or let it be cut off. Let my tongue sing only Your glory, or let it perish. I don't want a tongue that speaks anything else. Make me firm, make my words steadfast. Let my heart taste only You. Let my speech celebrate only Your qualities. I want nothing else. Radha, Radha, Radha - what will remain unattainable? What more do I need? They call an instant a blink - a nimesh.

In that moment, the beloved of Radha created infinite universes. Such a maiden who is ours, and such a maiden who commands the Child - what else do I need? I cannot understand. If some official shakes your hand, you walk around with chest puffed out. You don't know if you'll meet him again. Whether he'll understand your words or not. The one who holds under Her command the Lord of infinite universes - Priyajū is saying, "You are mine." Only then does it arise in our hearts that we remember our Shyama Ji. If Priyajū had not accepted us, you couldn't even say it: "my Priyajū." You can only say this when Priyajū has accepted you. That's why you sit here, in Vrindavan, in Priyajū's house. That's why you hear of Priyajū from Priyajū's own beloved ones. Accept first that Priyajū has accepted you.

O Mistress, give me such firmness. My tongue, firmly established, shall sing only Radha's praise. Always speaking, dwelling in the forest grove with the new Priyajū. Make my body such that it cannot leave Vrindavan. Give me such affliction, such circumstances, such situations that I am never fit to leave Vrindavan. Such great mercy would frighten the heart - give me such disease. No, no - keep me anywhere, just don't give me disease. Some disease has already come upon us. But you don't realize what suffering you endure - birth and death, what endless distress the jiva undergoes.

The jiva enters a womb, enters the belly, stays nine months, dies, then enters another womb. What a miserable condition the jiva experiences! Do you understand? The jiva is born in such a place and is cast away like trash, thrown away as someone throws garbage in a dustbin. What a miserable condition the jiva is in! You don't realize it. Today you are wise, you are intelligent, you are well - attain the Lord. Otherwise tomorrow you will regret it. Your intelligence, however sharp, will not help. Look carefully - you cannot see this. This is not within your vision, so you cannot see. It appears from afar. Just as they said yesterday, they're saying again today. If you don't take shelter at the feet of the Lord, if you don't practice naam jap, if you violate the boundaries of scripture - no matter who you are, no matter what position, no matter how much wealth and glory - it cannot provide you contentment. Your consciousness will burn you. See - anxiety, sorrow, fear, depression, suffering - you cannot be free from these.

Write it on paper or in your mind. If you're doing virtuous deeds today, then fine, wonderful! And tell us tomorrow when the account of virtue changes - then you'll receive the answer: what substance of life did you lose? Where you should have created virtue, atheism brought you instead. Now what remains within you? Perhaps you remember - once in satsang it was told. This was spoken by a very beloved saint: There was a great doctor who came from abroad, from America - through medical study he became completely atheistic in nature. Whenever any saint's words arose, he would immediately curse and abuse. Forty crore rupees, sir! Such a great surgeon that doctors themselves honored him.

Once a saint explained to him: "Doctor Sahab, you are very great, but not so great that you can withstand the slap of maya. So, from God—who is God? What kind of God? Where is God?" He said, "God will meet you personally only once in your lifetime. The nature of saints is very stubborn. Once I will come to your door and ask you this very question." And he said, "Let me write down your question, and I will give you the answer when I come."

Then, some years later, we met him in Vrindavan. On the marg parikrama path, in front of Shri Home Ashram, there he was—a great soul of the highest order, a sadhu in disguise such that no one would recognize him. Then he told us that after some time there was an accident. His spine broke in six places. When the spine breaks like that—you know what condition that is? A living dead person. A dead person is fine, but a living dead person.. When he learned of this, he went to the hospital. He said, "Doctor Sahab, do you recognize me?" The doctor began to weep. Softly he said, "Save me." The doctor said, "Now there is no possibility. Karma has now taken effect. I have no power left to spare you from this punishment."

Then he said one final thing: "Make this my last act. If you ask me to recite the name—tell me any name, tell me anything. Now I have accepted that there is a God before whom no one amounts to anything. Now I am worthless. All my education, my studies, my doctoring have become pointless. My life now rests on the bed of death." He said, "Now speak Ram. Now speak." We believe that doctor was already blessed with grace, and so when the circumstance came, it became his final moment. A saint caused the utterance of God's name, and a sincere calling out to God.

There are many such examples. This is why we cry out and say: Whoever you are, wherever you are, whatever you do—until you don't take shelter in God, there will be no peace within you. No rest. This anxiety, sorrow, fear, and death will punish you and torment you. We don't say that those who do bhajan don't get illness, don't get suffering, don't encounter calamity. But what will 100 grams of calamity do and a kilo of prosperity—what will the sorrow of 100 grams of calamity and the happiness of a kilo of prosperity accomplish? What kind of joy is it? That is the joy of the divine nature, which doesn't even count as sorrow compared to it.

But we are telling you obliquely: 100 grams of sorrow and 900 grams of joy are heaped upon them. They cannot do anything. You cannot know the heart of one who takes shelter in God. You too take shelter in God. "May I always remain in the nikunj." Grant such grace, O Shri Ji, that I become unfit to leave this dhaam. Grant such grace. It is a tremendous grace. Just as when a wild animal is brought under control, a tether is placed on it in the village. Now it can walk only as far as it can find fodder. Just so, when Shri Ji grants grace, she places a tether even on incurable disease.

Just live in silence. How? "Radha Radha Radha," and come to us. This is great good fortune. Great good fortune. A young person came recently. There was cancer. Well, I have accepted you as my guru. Now "Radha Radha Radha"—now not a single breath will leave separate from the name Radha. I ask for no blessing, just "Radha Radha." What grace has descended! When someone sees the despair in their own life, then hope is born—hope for attaining God. Now he is gone, brother. Now it's "Radha Radha." We say: salutations to this divine law! Salutations to that suffering, that disease, which has brought certainty—that now it's "Radha Radha Radha." This is great good fortune. Though it may be unbearable.. Always may I not leave Vrindavan. May your shelter not slip away. May your name not slip away. Grant such circumstances. This is a most auspicious circumstance. May God grant that we become unfit for pleasure. May God grant that we become unfit for the world. May God, God.. May God grant that no one in the world loves us. Will this be bearable? It is fine. Such grace we heard.. We must not hear worldly desires—we must hear this. This is the tragedy of our life, that it has turned us away from the Lord.

Once we heard from a saint, from God's own mouth, that incurable disease is received through God's pure grace. With a curable disease, the connection to practice remains important. We think the practice was correct. But the result is not what it would be through surrender. What happens in a helpless state, in an impoverished state—when one person offers water, just one thing, without any power to resist. You understood: I am gone. He alone showed grace, and that very grace you are tasting today. Although unworthy, absolutely unworthy. Not educated, not learned, nothing at all.

Just this: as when the philosopher's stone touched iron and it gleamed and became gold. That iron was rust, good for nothing. Shripad is saying, "Grant such grace that this body becomes unfit for anything, may it remain in your dhaam." Such is His great grace. The nature of grace—we have seen how grace works. Completely absorbed in objects—suddenly it removes them and creates such a God-directed mind that what doesn't happen in years of practice, grace does in moments. We have seen grace, we have seen proof. Those ignorant beings don't know that grace.

Grace in a single moment bestows attainment of God. One moment. Practice is for renouncing what is not practice. For grace, practice and non-practice matter nothing. A flood came and swept everything away. This is grace as a flood. Shripad is saying, "Grant such grace that my life becomes only Vrindavan. Why? Why only Vrindavan? What is so special about it? Only in Vrindavan can the love of God be attained. Liberation might be attained even in Kashi. But love—this is the Vrindavanesswari. This we speak from the heart. If you can understand, ask us. The proof—this is why we used the word 'heart.'"

When the body departs from here, Vrinda Sakhi—as was just indicated—is the one appointed. Orders were given to two sakhis in that moment. All the sakhis were called, and flowers were offered. Vrinda Sakhi was indicated. The vines were indicated. Like the jingling sound, Vrinda Sakhi makes a gesture here. This jiva becomes our immediate companion. And one who has called "Radha, Radha" their whole life—when the body leaves here, Sri Ji herself comes. I am speaking from the heart about this. Sri Ji herself comes, because there are some things whose importance cannot be expressed in words; they remain hidden in the heart. That is why I am telling you this: if you are not worthy of something and yet you feel that I must attain God-realization, then come to the dhaam and stay there. Commit firmly to attaining God-realization. When you feel that your strength is exhausted, that you are now fit for nothing, that there is no possibility of God-realization within me—stay here. God-realization will happen.

Shri Pad says: sukham pasya krīḍāṁ. If you have accepted this rule from above—priyatvā māṁ aṅgīkar kuru, priya, jo mujhe aṅgīkār kar lo śaraṇāgati pradān kar do mujhe—accept me as dear, grant me surrender. I am in your refuge. You are so merciful, so loving, yet such adversity—by grace so much hardship is received. Shri Sudhanī Ji's verse again and again: when will this be, when will this be—singing it, suddenly such softening: tam mam māṁgī ko mujhe svīkār karo, priya, svīkār—accept me. That evening of life, that evening was when God's grace came. May every sadhak attain such an evening. May every seeker, every inquirer, every lover attain such an evening—an evening in which there is rest.

"O, you are mine, for me sadhana happens." When I say "you are mine," what concern should you have? It is like when a young prince is crowned—he has no more doubts. In the same way, there is always bliss and intoxication. Even in terrible suffering, the heart keeps dancing. For only one reason: that my Mistress has accepted me. Therefore, from the mind, from the life-breath, from every pore, there is only one thing: Radha, Radha, Radha. I am not speaking of any partiality. You accept it, then you will see. You accept it. I am speaking something very great again and again from the heart.

Our Mistress has such a nature, such a power—it is unique. I have not heard of it, have not seen it, have not experienced it. Sukham paśya krīḍāṁ—pranaya ras yukta hī yuva. I lie peacefully on the soil of this Vrindavan. With a glance of love, I will continue to behold the lila of my divine couple. Guru's grace—by the grace of the guru alone is this devotion obtained, so that Vrindavan, Vrindavan becomes the life-breath, Vrindavan becomes life, Vrindavan becomes everything. One day, sitting quietly, it arose from the heart—something I have sung a time or two. It is an utterance born from complete meditation of the heart. This is from the heart alone: this Radha name is our life, the Radha name is our life-breath and support. The Radha name is the creator, the ordainer. This Radha name is the sustainer. The Radha name is worthy of worship by all.

Worship the Radha name. Through meditation on the Radha name alone, let us purify our minds. Through the chanting and meditation of the Radha name, love will increase. The Radha name alone will take us to the nikunj. This, the essence of our whole life—this is our life, this is our breath. This is our creator, this is our ordainer, the one who changes the order. This is our everything. This will take us to the nikunj. Trust me: I lie in this soil, calling "Radha, Radha." What is the glory of this soil? Shri Bhatt Devacharya Ji says: if there is wealth outside of this soil, never mind talking about it. Even Hari would stand; I would not lift my eyes to look.

Vipin rāt sīmā ke bāhar harihū ko na nihār re man
Vrinda vipin nihār

An upasak is established everywhere through the feeling of saguna and nirguna. Saguna, nirguna—just as Radhavallabh is our form, the form of our deity. But it is not appearing to me. The same one is everywhere. We contemplate through the formless, through the nirguna form. Saguna-nirguna, saguna—our Lord Radhavallabh Ji is with form. All this exists, but that One resides within them. From here, from the world, from life-bondage, now complete attachment has dissolved into the feet of the beloved, the Beloved One. Then this manifestation of love happens.

One should petition the Lord: destroy our intellect. This knowledge and learning that runs—Lord, intellect—just make it so that "Radha, Radha, Radha, Radha, Radha" alone becomes established. Let no logic come, and let no desire for knowledge remain in the upasak. There should be no field of questioning in the upasak. What has been given to us—beyond that we should not wish to know. Everything will be revealed from that itself. Believe me truly: I have never had questions from anyone in life. Never from anyone except from Guru Dev, and even that from the relationship of worship. In this way, all questions are resolved by guru's grace. The Vedanta says: sarvam khalvidam brahma—everything is indeed Brahman. Then what does love-worship say? It says: sarva vastutah param svaradhya buddhim—in all places the Lord's different names exist.

Form is the same flute-player. So why is it then forbidden? No, there is no prohibition. Then what feeling should we have there? Our Radhavallabh came into this kunja, and so this name came to be. He entered this kunja. Just whatever question relates to worship, in my chosen deity there has never been any logic whatsoever. The question of reinforcing the worship of the chosen deity. There should be no questions in the upasak. The mantra and name that has been given is the resolution of all resolutions. This exclusive devotion of ours—may it first become established in that all-pervading reality.

Resolution will come then. Take note: if in any creation we maintain our vision and behaviour separate from our Lord, it will become an obstacle to attaining God. Such is the great play of exclusive devotion—Vishnu, who pervades all. The name we have accepted through the guru's grace is Radhavallabh Lal, our deity of worship. That Radhavallabh Lal is Vishnu, who pervades all. Our exclusive devotion is in the lotus feet of Radhavallabh Lal Ji, and He pervades all everywhere. Through this love, the flow of divine love will manifest. First, see all equally in Harivansh's name, absorbed—

Jé ájáta sat prati sadá dekho bhalá

But if you keep such a vision, then even this is not so. That is why even upon chanting the name, the colour of the name is not manifesting, because this becomes an offense to the name. To insult any deity, to make a distinction between Shiva and Hari, to insult saints, Vaishnavas, and the guru, to go contrary to the teachings of the Vedas and the guru, to preach to those unwilling to listen or those who do not desire it, to preach to those without faith—there are many such offenses to the name. To consider the name as mere embellishment, thinking "they say this only to make it interesting"—

This is not the fruit of the name. From all these things, aversion arises upon chanting the name. Even when chanting the name, its fruit does not manifest. If we wish to gain much benefit quickly in this very birth, then with attachment to none and hatred toward none—exclusive devotion to Vishnu, the all-pervading essence—every worshipper must practice two types of worship. One is within the limit, and one is limitless. Both these methods of worship must be accepted. Within the limit, only Radhavallabh Lal; limitless, Radhavallabh Lal everywhere.

Yo Vrindaban simenī kasch ghan kíšorī man

This is within the limit; limitless, all things without exception. Both methods must be accepted.

In the first method, equanimity; in the second method, exclusive devotion. Through equanimity, forget; through devotion, become attached. This is the divine love—the flow of divine love. If even one thing, one person, one place, there is hatred or enmity or hostility anywhere, until you do not remove it, you will not attain God. There was once no enmity anywhere except a little enmity from the past with the Seth of Ranganath Ji's temple. Sri Krishna Das Ji did not give Lala Babu the renunciate order because of this. But on the day when he stood before him for alms and the enmity was dispelled from his heart, and he served—on the way, they met and he said, "Lala Babu, today we shall give you the renunciate order." That is, our guru and our deity are pleased only

when there is no enmity anywhere in all creation. Exclusive devotion, divine love, divine play. The bhakts—Bhisma, Prahlad, and Narad—Sri Narad, the teacher of devotion, supreme friend of Lord Krishna, supreme devotee of the gopis, Uddahv Ji, Prahlad Ji, the greatest of bhakts, the most honourable Sri Bhisma Ji—these great souls hold the view that through this very devotion, the flow of divine love manifests. Is Vishnu not the all-pervading Lord? Our behaviour should be such equanimity and exclusive devotion, to the form of the deity of worship granted by the guru. Besides that, besides that—complete exclusivity, complete capacity—let bliss come now.

When you enter the arena, why worry about the blow? Strike with might; be victorious, because Sri Ji is with us.

Nagarī dasī jan jitáyo balihárī balihárī

Saloky, sansti, samya, sarup, ekatva—the fruit of bhakti. Without accepting a guru, the service is not obtained. First, the form of bhakti; second, the form of desirelessness. A worshipper who practices exclusive devotion toward his deity—for him, I need not even speak of the pleasures of this world and the other world. The desire for even the liberations does not remain. So our situation is not like this, but we must govern our desires.

If desires keep increasing, these are petty desires. How will they ever free us? How will they let us become bhakts? Saloky: to obtain the splendour of the world equal to the Lord. When Sudama's wife became prosperous, Sudama Ji did not enjoy that prosperity. He told his wife: You are the one who sent it; you yourself enjoy it. We shall live by alms just as we have always lived for our beloved Sri Krishna. He did not accept saloky. Sarsti: to have power, might, and prosperity equal to the Lord awakened. Samya: to reside in the Lord's presence, bearing the Lord's form. Sarup: to merge into the Lord as a wave merges into water. No bhakt goes there. The bhakt desires nothing but servitude at the lotus feet. Not to bear a form equal to the Lord, not to have powers equal to the Lord, not the world equal to the Lord, not the splendour equal to the Lord, not to merge into the Lord—saloky, sarsti, samya, sarup, ekatva—these are not desired.

Mápat damánam adhikár ho gaya; vo jo chahe moksh prápti kar le na grahnti

He does not wish these. What does he wish?

Sevanam jná ná kevil sevá ápkí bas ná mujhe aur nahī chahaie

These five liberations are not desired. Kaivalya, the supreme state, self-knowledge—these are obtained by great souls. A bhakta becomes the master of kaivalya and the supreme state, for self-knowledge happens together with the Lord's vision.

Mam darshan phal param anupal jiv pav nij sahaj svarúp

And here, the emotional body is obtained through the guru's grace even before. It is all a play of separate worship. As you chant the name with feeling, though you do not have self-knowledge, you are chanting the name so earnestly, so eager for the Lord—who am I, what am I?—the matter does not matter. The Lord will grant the vision; that very vision will grant self-knowledge. In love-worship, when the beloved increases one's attachment, the guru immediately grants the emotional body. There, self-knowledge has already been obtained.

One who obtains mastery over the supreme path becomes a renouncer and advances further on the path of prema bhakti. However engaged you are in the bhajan of Sach-chidanand Prabhu, it is auspiciousness upon auspiciousness. For this, you must make effort for some days. Endeavour is necessary. In the beginning, people say: "Bhajan cannot happen in me—bhajan happens in the perfected ones. How will it happen in me? You will have to do it. Awaken longing. You will attain everything for the sake of obtaining the true thing. Ignorant people say: 'If you say that chanting the naam will give us food, will it really?'

Do not worry. If you have faith, then the naam that we are giving you—Radha Radha—it brings under control the Lord who is the master of all. You are caught up in worrying about food, not knowing whether it will come or not. And we never said: sit with your hands folded and chant Radha Radha. We said: do it while fulfilling your duties. Do your work. Do not become a coward. Chant Radha Radha with your tongue and fulfill your duties. Everything will be fine. Through duty and work, you will obtain the means of livelihood, and the naam Radha will make you strong in the supreme goal.

But these ignorant beings do not understand. Once, Shankaracharya, the ancient guru, was by the banks of the Ganga and saw two fishermen in such deep concentration as they sat—when the rod was cast and moved even slightly, they were so alert. He said: "Brother, how long do you sit here?" They replied: "From morning until evening, Maharaj." "What do you obtain, Maharaj?" "We get some fish, Maharaj, which we sell and sustain our family." "How much money do you earn?" "We earn this much," they said. He replied: "I will give you that much money, food, and clothing. Four monasteries had been established by that time. Come and live in the maths and chant Narayan Narayan. You will get good food, clothing—proportional to what you earn daily from fishing. Stop catching fish." They went and sat, chanting Narayan Narayan. But as soon as they began in front of him, chanting Narayan Narayan, they ran away and went back to catching fish.

Then Shankaracharya went and asked them: "Why did you run away?" They replied: "You can keep all your food and money. We cannot do it. The happiness we get from catching fish—that Narayan Narayan—now those are not sadhakas," he said. "We do not want your food and money. Do not think of it as mere play. To restrain the mind even when obtaining all comforts and conveniences—these are the truly brave ones. These are the truly valiant ones who, for the sake of Shri Ji, have sacrificed all their relationships and are advancing forward. Do not take it as mere sport." They were told: "You will receive monthly what you earn from fishing. Have no worry; eat and drink. But they could not do Narayan Narayan. Because the mind's disposition—until it consents, how can it happen? Those who reconcile the mind's disposition to the Lord—for this reason we pray at all levels: bhajan is of the perfected ones, not of sadhakas. In the beginning, sadhakas must do bhajan without taste, without feeling, without savour, and bhajan itself will lead our life to supreme happiness, the cessation of extreme suffering, to that place where there is not even a trace of sorrow. This is what is being spoken of.

Therefore, accept this teaching, because this is not something we can buy and give you. There is nothing we can show you. We can only tell you through words, and powerless as we are, we simply say: accept the teaching. Radha Radha Radha Radha—regard what duty has been given to you as worship, and chant the naam; you will become blissful, you will become joyful. No one will be able to defeat you. Even while losing, you will win. And if you turn away from the Lord, then even while winning, you will lose. Remember this in your life: if you have the naam, you have everything. If the naam is lost, you have nothing.

I will write only this much. We do not say this merely in sentiment. We do not say it out of partiality. We are speaking to you of all the things of life as attested by scripture.

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

Original video: Shri Hit Radha Kripa (YouTube)