Maharaj Ji himself showed the divine maxims written by Lal Baba Ji Maharaj.

In Shri Radha's Keli Kunj, Vrindavan—an intimate conversation with revered Shri Hit Premanand Govind Sharan Ji Maharaj. Sadhaks bring forth their questions about their lives and sadhana, and Maharaj Ji resolves them.

Full Discourse

Come Maharaj Ji, come—bliss has arrived. Through the grace of saints, your darshan continues. Through your grace, the darshan of saints happens. Through your grace, much tamas, rajas has been set aside. Time's force, opposition—cast away. And Lord Ram has said, all are dear to me, all are created by me. How can this be resolved, dear one? Look at desire. If you place the worldly in the spiritual, it won't be understood. The spiritual must be placed in the worldly. You are joining them in reverse right now. This is conduct—the conduct of Satya Yuga, the conduct of Treta Yuga, of Dvapar Yuga, of Kali Yuga. This is Kali Yuga's conduct.

Tamas will increase. Rajas will remain mixed. People will remain caught in desire and such. They will practice enmity and such. This is the effect of dharma in Kali Yuga. So Kali Yuga too has been manifested by the Lord, hasn't it? Yes. So when we speak about this worldly conduct in light of the spiritual—all are dear to me, all are my creation. Doesn't the Lord himself give demonic power to demons? The assuric force is me. The divine force in the gods is me. The Lord's power comes from the Lord. All have emanated from the Lord. From the chest, dharma manifested, and from the back, adharma manifested. So where the Lord speaks about worldly conduct—as we were just discussing conduct:

those who are wicked, the sadhu should not associate with them. Those who are arrogant, who consider saints as beggars, who lie, who commit sinful deeds, who engage in adultery—one should abandon such wicked people from a distance. See, this is worldly conduct. Now what does the spiritual say?

Siya and Ram pervade all the world; I know this—I bow to all.

Where there is description of worldly conduct, there auspicious and inauspicious, good and bad, abandonment and acceptance will be spoken of. And where the matter is spiritual, it is like a flood. As in a flood, small and large hollows all become equal. So in that, equal—the insentient, the conscious, the world, beings—all pervaded by Ram, I understand. I bow always with joined hands to the lotus feet of all.

And where the matter of worldly conduct comes, it says: One who does not hold Ram and Videhi dear—abandon such a one like a crore enemies. Even if they are the most supreme, whether a relative or kinsman or worthy of worship or anyone, abandon—like Prahlad abandoned his father, Vibhishana abandoned his clan, Bharat abandoned his mother, one should abandon even a husband out of devotion to Braj and Sri Ram. We are not speaking the spiritual perspective—one should abandon one who does not hold Ram and Videhi dear like millions of enemies, like a crore foes.

So the teaching of the spiritual and the teaching of worldly conduct are both shining beautifully in their respective places. One cannot be elevated by placing it above the other. Both have different paths. The path of worldly conduct and the path of the spiritual are different. When a sadhak comes to the perspective of the spiritual, their vision becomes different, and when their perspective is that of worldly conduct, their vision is different. So this is the description. First there will be the perspective of worldly conduct. The description has been made from the perspective of worldly conduct.

Maharaj Ji, once you mentioned revered Lal Baba on the banks of the Ganga. Once, about Lal Baba Ji Maharaj—our revered Guru Dev, recipient of his grace—someone wrote a small account about you. You have written something about your Guru Dev. So, Lal Baba Ji Maharaj—you once made a petition to him, saying, at that time our state was completely new—it was from 1820. Yes, on the sand of the Ganga. Where, at Ghatiaya Ghat perhaps, at Ghatiaya Ghat. So Maharaj Ji is completely dwelling in my eyes. I gained acquaintance, and he said yes, absolutely.

Young yogi Lal Ji brother, you keep a small diary up there, don't you? Bring the small diary—things written in his own handwriting. He wrote it himself—yes yes, small Das Ji. Maharaj Ji, you left your body in samadhi with the khichuri mudra, in samadhi with the khichri mudra you left your body. You were proficient in the khichri mudra.

You were proficient in the khichri mudra, Maharaj Ji—very proficient. He went at night, so they were saying that all who practice this mudra shall depart in it. So this is our sannyasa diary. This is in his handwriting, Baba Ji—his writing. From the first page—yes yes, recite it.

As you think, so you become—therefore think as you wish to become. A life of zero ego alone enters the kingdom of the divine. Faith is born only in a simple and easy life. And the pure divine wealth is also for the great ones. In Uttarakhand, and also supreme flourishing, Panchavati Gurukul, the sage's Rishikesh—yes yes, it has all become very old. He wrote it and gave it while sitting. And we have been given his diary—the diary too is his. This is all the Ram of the Pailan, the country without body is the person, Kabir's message. Glory to Sri Ram—this is a diary from 26 years before 2000. Yes, all of this is written by him, all of it is his writing, up to here it is his writing—yes yes, much.

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

Original video: Bhajan Marg (YouTube)