Don't Make a Mistake; This Opportunity Doesn't Come Again and Again! // 30/04/2026

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

Complete Discourse

O Goddess of Vrindavan, your lotus feet full of the nectar of love have captivated the bee. Remembering, may my mind not waver, supreme cool shelter, eternal supreme cool refuge. Radha Radha Radha Radha Radha Radha Radha Radha. The ultimate consciousness-bliss, ocean of dense bliss, ocean of love, knowledge, detachment, devotion, riches, infinite powers—Lord Sri Krishna Chandra, who through Arjuna is giving such a nectar-like teaching that we must listen to it with faith and confidence. We must contemplate it with full attention and understanding, and put it into practice in our conduct. The most difficult problem is putting it into practice.

Giving discourse and listening to discourse—that can be easy. But to purify your conduct and live in bhagavat dharma, in the dharma of love in that way—that is very difficult. Becoming known as a bhakt, putting on the garb—that is very easy. But to make your heart full of bhakti—that is very difficult. Because from countless births, this attraction created by maya, this pleasure-seeking toward sense enjoyments—it does not leave the body. Even after years pass, these embers remain hidden. Whenever circumstances and opportunities for sense objects come, that ember becomes a blazing fire. Whoever you may be, until you have the direct vision of the Beloved, the Beloved, be very careful—protect yourself and also protect the one in front of you.

Do not think that the one in front of you will protect you. That is absolutely not true. Protect yourself, pay attention, and protect the other person. Do not harbor any such hope that the one in front of you will keep you on the path of truth. It is possible that inspired by God's maya, they have come to corrupt you. Therefore, be very careful, very vigilant. The purpose of satsang is renouncing bad company and understanding what is true. If you listen to satsang every day and yet have developed no detachment toward worldly pursuits, then what is satsang? It is just chatter, mere talk.

The fruit of talk is: "They are engaged in discussions of My pastimes, and they always think of Me in all circumstances." We are engaged in the discussion of God. We are listening to the discussion of God. In that, we must experience bliss. We must contemplate that. We must be immersed in that. And we must not become immersed merely by listening. We must also see that leela. It is not enough merely to see. We must participate in the leela. If you lack this purpose, if your life is without purpose—if you do not make attaining Shyama and Shyam your goal, then no matter how long you wear the garb, you will not be able to walk on the path of sadhutva.

The garb will not protect you. Your purpose will protect you. Let your purpose become firm. I must attain God. Simply because this path of bhagavat is being seen and heard by everyone going that way—that is not enough for us to go that way too. This is not that kind of path. This path is walked with wisdom and reflection. Whatever circumstances arise, whatever mistakes we make, we must not stop, we must not break, we must not bend. At most, we will die. There is no punishment beyond that. We have already seen death many times. Now I am not even afraid of death. I must move forward.

If we slip somewhere, there is nothing surprising about it. This is a very slippery path. Be brave. Get up immediately. Move forward. That is, do not become discouraged by thinking about your slip. After many births, the wager is for attaining God. Maya will also throw its wager—to make you slip, to make you fall. Do not fall. If you fall, get up. There is no time to stop. The Lord, with his invincible arms, has chosen you to meet him. If you think about it, you will be moved to tears at how much grace he has given.

But those whose minds are empty of reflection, who seek pleasure in enjoyments, who do not listen to their Lord—even then, we have one path: in any circumstance, do not abandon the refuge of your Lord. Wherever you fall, do not abandon the refuge. This sadness, this sorrow, this regret, this discouragement—these are your shortcoming. The first thing is: if you remain in the guru's command, no power in the world can make you fall. Write this in your mind, write it down. If you stay in the guru's command, if you walk in the scripture's command, then no power in the entire universe has the strength to make you deviate from righteousness.

Not even the divine power. You will fall only where the command is violated. Even then, correct yourself. If you fall a hundred times, you should not let the impulse to stop arise in your mind. You have fallen. You have made a mistake. Ask forgiveness from God and move forward again. Lord, this birth is not such that if a mistake is made, if you fall, you must now lie there. No. This birth is yours to hold—he will hold it. If you have not done bhajan in your life, if at the final moment you somehow remember God, you will attain the supreme state.

The Lord says: "At the time of death, remembering Me and leaving the body, you will attain My form without doubt." Whoever at the time of death somehow remembers Me and leaves the body, attains My nature. That is, attains God. In this, have absolutely no doubt. The Lord himself is saying this. There is no room for doubt whatsoever. In whatever way the remembrance of God comes—whether by some pretext we call out the Lord's name, or whether someone comes and mercifully gives us the Lord's name at the final moment, shows us the Lord's form, begins to speak of the Lord, begins to sing the Lord's names—that person on the deathbed will attain God.

If a lover of the Lord—a mahatma—sees someone's funeral pyre, sees the smoke of the pyre, touches the ashes of the cremation, that soul is liberated. Think about it: if those great souls who take refuge in the Lord's lotus feet have such power, can you not also take refuge in the Lord? You too are a part of the Divine. You are the Lord's child. Why are you throwing your life into suffering? It is a matter of great wonder that we deliberately fall into pits. We knowingly choose the path of decline. This is the Lord's bewildering maya.

May this maya not have any effect on you. This is why it is said: constantly chant Radha, Radha. But who listens? Everyone listens to their own mind. People make thousands of gurus. But no one listens to their guru. Great saints, becoming anxious, making every effort, becoming disappointed, were humiliated and left the world. Mahatmas who had the power to bring the world's welfare were disrespected here. They were beaten. They were slandered. Bearing insult, slander, pain, and blows, they sacrificed their lives for the world's welfare. We are such foolish souls that, not heeding their words, we cannot abandon the deeds and actions that lead to hell.

The only sorrow that comes to mahatmas is this one thing. Your life could become so divine that you would have the power to purify an entire household. Yet you, separated from the Divine Name and the Lord's lotus feet, wander through the gates of filth and waste. This is the sorrow they feel. Oh, this is not your domain. Dear one, you are a part of the Eternal Divine Lord, whose very form is the treasure of supreme bliss. Turn back toward that nature. In this world's worldly pleasures, no one has ever found happiness, nor will anyone. Believe my words. All the scriptures there are exist to give you happiness. All the commands in them exist to free you from suffering. It is not that they were written arbitrarily. Look for yourself: wherever you violate the commands of scripture and guru, you fall there. You get beaten there. You stumble and fall there. No one can make you fall. Believe this. When we violate the guru's commands, when we forget the Lord, when we give prominence in our hearts to conduct that turns away from the Divine, that very moment our fall occurs. Thinking comes first; action comes later. Once the thinking happens, your fall has already happened. The action will follow afterward.

Yet still the Lord gives us chances. Whatever time remains, dedicate it to the Lord's Name, to the Lord's Dhaam. Bhajan is very difficult. Making talk is easy. So may our bhajan become natural, and however the circumstances may be, may our welfare be assured. There is a capable means for this: taking shelter of the Dhaam. This Shri Dhaam Vrindavan is capable. Not through the power of your bhajan—through its own power it will bring about your welfare. But learn its ways. Where one dwells, if one follows the customs of that place, then bliss is attained.

Vrindavan vidhi vaj ke sab abhimaan, tante neecho aapko jaane soai jaan.

Oh, the incomparably majestic palace of the Master of infinite universes, Shri Yugal Sarkar! The greatest pilgrimages, the greatest sages and seers, mahatmas of the Lord's caliber—they desire the dust of these feet. There we found good fortune—shelter and dwelling. Here we must live most humbly. We have received a very great place. But what is within you? You are not worthy of pride. You cannot even keep your own body safe. You cannot run your own intellect according to the principles of scripture.

You cannot even take a single breath of your own will. What is there in you to be proud of? Consider it. What do you have? If there is anything to be proud of, it is only the Lord. We belong to Him. Holding pride in that fact becomes good—it becomes auspicious. All manner of reliance on the One alone, not the slightest trace of egotism. This is how one dwells in the Dhaam. In the world, whatever sins we have committed are burnt to ashes merely by coming to the Dhaam. Shri Dhaam Vrindavan has tremendous power. By coming to Shri Dhaam Vrindavan, walking through its lanes, calling out "Radhe, Radhe," and leaving—

You don't realize how many inauspicious things within you have been destroyed. If something should happen here—if some penalty is imposed, your pocket is cut, your watch is stolen, or you receive some blow, some injury—recognize this as something very great. This understanding will not come to you. You will say, "My pocket was cut. I was injured." But I am telling you: something very auspicious has happened. That calamity which you would have had to endure for years, Bihari Ji has destroyed in an instant through His Dhaam. The glory of Vaikuntha is described abundantly in the scriptures.

The Dhaam of Lord Shri Narayan Dev is Vaikuntha. This land of 84 kos—beyond this, its glory becomes less. If Vaikuntha has this glory, then greater still is the Mathura Mandal. And greater than even that is this Braj Mandal, a place of supreme bliss, free from maya.

21 jo jan bhumi jahan shari, Brajvas ki rahin, Krit din jhumi, Vaikunth se bhi shresht, Mathura Mandal hai.

Mathura—where Krishna dwells eternally, never leaving Shyam's side day and night. All His pastimes, all the eternal presence of Shri Hari—are described in Mathura. There is great glory in the Puranas. But even more magnificent than the Mathura Mandal is this: 21 yojans of land—one yojan is four kos—21 yojans are 84 kos. This 84-kos land is the Braj Mandal. Here Shri Krishna bestows special grace. Whoever dwells here is as if resting in the lap of the Lord Shri Krishna. Whoever dwells in these 84 kos of Braj—this is not attained through your merit. It is attained through the grace of our Beloved, through the grace of our Dear One. You have come into the line of those worthy of grace, yet you persist in willful behavior, in conduct that turns away from the Divine. Think on this: every day you are explained that you must not spurn grace. Otherwise you will repent. Now the favorable wind is blowing. The boat of your liberation is sailing swiftly from the ocean of existence toward the Lord. Do not thrash about. Sit still and quiet. The encouragement you give in your heart to misguided tendencies—by spurning grace in this way, you are inviting misfortune instead.

There is such glory in dwelling in the dust of Brij, in this circle of Brij, that even Shiva and Sanaka petition for it. The dust for which Shiva and Sanaka supplicate—Sur Das places upon his head. "O Kishori, let me obtain the dust of your feet. O Ladli, show your grace. Give me dwelling in the divine abode. Wherever I lie, seated in some corner of the kunj with Shyam and Radhika, what more shall I do? Singing of Shyam and Radhika, singing of the beloved and lover's rasa-filled pastimes, one's life is spent here. This is the love fortress of obtaining the Divine. You come here and engage in some effort, yet seek out base thoughts, base contemplation. The great sin—Krishna's illusion enchants all the world. The human body, difficult for even the gods to obtain, the eighty-four kos of Brij, the abode in Vrindavan—yet still your efforts remain the same worldly pursuits, the same greed, the same enjoyment-oriented tendencies. Brother, do not make this mistake, or else you will have cause to weep.

You will not be able to bear it. You are still in the realm of ignorance, and so you do not see the consequences. Keep your gaze upon the results. Reform yourself. You have been given the opportunity to make your life fruitful. Unexpectedly, without asking, you have come into the path of great souls. You have entered the ranks of those worthy of grace. Now do not burden yourself with misfortune. If you miss this opportunity, who knows in which age you will get such an opportunity again, or whether you will ever get it. Whatever was given to you—the gem in the crown, Vrindavan, the root of rasa, shining like crores of moons—this Mathura circle is superior even to Vaikunth. In it dwells the direct form of Shri Krishna. The eighty-four kos of Brij, and just as a gem is in a crown, so is Brij the crown and Vrindavan the gem. The root of rasa is Vrindavan. What the Vedas call "raso vai sah"—that is rasa, which is the very form of the Supreme, and upon obtaining it, all become blissful.

"Rasam havai labdha anandi bhavat"—becoming blissful through obtaining this rasa directly. Those who have obtained this rasa become blissful. Through enjoying the rasa of objects, countless births have passed. Now this fortune of obtaining divine rasa has come to us, which our own people do not even know. Be still. Bear the attraction of enjoyments drawn by the senses through the pull of sense desires. Through bearing, bhakti grows. The more you bear, the more bhakti will increase in your heart, and you will become a true saint. Though you may wear a shirt and pants, you will become a great soul. No one becomes a great soul through clothes. One becomes a great soul through one's state.

That state is the treasure of your own heart. Believe that in your heart is all knowledge, all the wealth of bhakti, all of this world and the next, all hidden within. You need only awaken yourself. Contemplation of objects, play with objects, yearning for objects—this wastes your power. That is a great degradation of life, that base quality which does not allow you to reach your true nature, to supreme bliss, to the root of rasa. You have come to Shri Dhaam Vrindavan, or are living here, or have taken shelter here—you are truly blessed with great grace. This is not an ordinary thing. The great saints have wept for this. Hariraam Vyas weeps and says, "Make me an inhabitant of Brij. Give me dwelling in Vrindavan." Weeping, he says, "When will I become an inhabitant of Brij? When will such fortune come to me?" "O Kishori, I desire nothing else. O Kishori, enchant me with your love. Give me the dust of Vrindavan. O birds, beasts, and creatures of Vrindavan, have mercy upon us. Give us dwelling in the abode." Great souls petition for this. You have received it without asking, and yet if you do not reform your conduct, know that through negligence you will spoil it. The sentiment of dwelling in the abode will no longer remain within you. Your enthusiasm will fade. Your mind will chase you away into the world. This illusion, Krishna's enchantment, beguiles all the world. The entire world spins mechanically in this wheel of illusion. Vrindavan is full of rasa, full of bliss, and full of radiance.

Through the nail-marks of Shri Priya, Shri Vrindavan is illuminated continually. "Jhalkhat kotik chand"—flashing like crores of moons. The reflections of the Yugal Chandra on the golden earth of Vrindavan, from those reflections on the leaves and flowers of the trees and creepers, flashing like crores of moons. Wherever you look, the Yugal Lord appears before you. On the leaves and flowers, among the reflections—Priya adorns the forest with play. In one taste, one rasa, wonderful eternal pastimes, where Kishori is the beloved and Lal is the lover, day and night they remain as watchmen of form, the jewel of rasa. Hanging upon the ambrosial nectar of those lips as sustenance, Shri Dhaam Vrindavan is the abode—right now, in this very moment, the beloved and lover are established there.

This is the home of the beloved and lover. It is not a story of what was. Vrindavan is not a creation of nature that was. It is not in the "was," it is in the "is." Today Gopal plays in rasa play. Today they are playing. This very morning the beloved and lover awoke. This morning in the forest the Yugal youth—Nanda's son, the daughter of Vrishabhan—awoke from sleep. This morning Shri Ladli is so supremely full of love. Without serving the dust of Vrindavan, one cannot know the truth of Radha. One cannot know it. The Vedas and scriptures and Puranas—the form is beyond reach, the sweetness transcends understanding. This secret of the Yugal pair, which even the Vedas cannot grasp, becomes known only through the grace of the Rani of rasa and the rasa-lovers.

Lalji is described as love-intoxicated. When the entire ocean of love in Lalji's heart takes the form of its essence—the form of love, the abode of nectar—that is our beloved Ladli, our Lal. The beloved, who perpetually keeps the beloved's heart as a garland. This beloved and beloved one are not male or female in a worldly sense. The essence is supreme bliss. This nectar of bliss eternally plays in two forms. When the divine couple, embracing each other, play together, the worshipper beholds them through the grace of the dust of their feet. Oh, what beauty! This very moment, in the temple of morning creepers, joy rains down in abundance. The divine couple, fair and dark, bewitching—their feet fall with grace, oceans of beauty, the youthful maiden and youth embracing each other in the bonds of love—the divine couple rains nectar, the nectar of love, night and day. Covered in the jewels of form, they drink deeply in the nectar of rasa. Half-intoxicated, part by part, their minds merge, eye to eye, eye-beams radiant, the form of love becomes their companion—this, this is what is happening, this is what is manifest: such is the beauty of form that belongs to the divine couple.

Without their grace, you cannot even imagine them—what the world calls imagination, you cannot imagine. Even the heavenly realms, the earthly realms, the nether realms—do not be afraid. This effortless beauty, part by part—who can describe it? The path of Sanaka and others, Shri Narayan's feet, intoxicated by the fragrance of the tulasi flowers placed there. Our Lord, the forest-dwelling Lal, in his essence is Narayan—complete beauty dwells in the nikunj. The fragrance of Shri Hari's form, the beauty of this divine couple's form, their glory, their leela, their proximity—this good fortune is coming to you.

Now, if you have not yet received it, know this: this good fortune will certainly come to you. That is why Priya has called you to the dhaam. Called you to his own home. You have not come. You were called. The beloved has called you. Will we come to the home of the beloved and beloved and act in such a way that their own divine servants and powers are dissuaded from helping you and cast you out? You are turning such great good fortune into misfortune. Do not miss it. The prayer is: do not miss it. You will regret it. This opportunity that has come—you do not understand its magnitude. A very great opportunity has come. Do not miss it. For how many births have you squandered yourself for the body, for the senses, for honor and respect?

Give just one birth to the beloved and the beloved one. Yet we see that people have heard the satsang of surrender countless times. But when the test of surrender comes, they stand completely at a distance. There is no surrender there at all. Only in their concern for worldly propriety, their attachment to the body, their concern for ego do they show themselves in the test. Not even if your body were cut into pieces, every limb severed—Vrindavan you have renounced, renounced it! This is a great mistake. Barely a glimmer of surrender appears, nowhere to be seen. Wherever you look, the kingdom of ego and desire is visible. We call ourselves surrendered. But what is surrender? One whose body, mind, and words are sold entirely to the shelter—one who is bought.

To merely speak of surrender by tongue is another matter. In the character of the exclusive devotee and lover comes the fruit. The guru said: Through the service of saints, you will gain God. But what is the practice of serving saints at the beginning? He even gave the method. Consider the saints as the direct form of God. When they come, wash their feet and offer the water. Bow down. Worship them. Offer them food and prasad just as you would to God. Keep the attitude of God-consciousness toward them. One day the Lord of the saints himself will come. So they began to do just this. A wicked person saw that in this house, through meeting with saints, great honor is given.

Gifts come too, food and drink. It takes five minutes to make oneself look like a saint. Either shave your head. Apply a tilak. It takes a minute. Get your head shaved, change your clothes. You've become a saint. This disguise is such that even great sinners can hide in it. The immoral can hide. That is why people later say saints are like this. But saints are not like this. You do not yet understand saints. You do not know them. Renouncing one's life is easy. But saints do not renounce dharma.

Sant hriday jim utaj kama, sadhu aise par
The saint's heart—there springs only divine love, so is the true ascetic.

Yet this disguise is such that even one following the darkest path of evil can don it in an instant. That wicked young man put on the ascetic's robes. According to the guru's instruction, when the saint came, with full prostration and reverence, he washed his feet and drank the water. He thought: This is a saint, our God is in our home now. But this person was no saint. His vision was only material. A lone boy, and wherever saint service is done, prosperity flows abundantly. Surely this is such a business where there is never loss—only auspiciousness. Wherever saint service begins, prosperity returns to the feet of God. Because service to God's servants subdues God himself. Just as when you give nourishing food to a pregnant mother, the child naturally becomes nourished—so too, God dwells in the womb of the saints' hearts. When you feed food to the saints' mouths, you nourish God. The saint is the womb, and God is what dwells within. In the womb of their hearts, the divine beloved dwells directly. Now his eye fell upon that lone boy—golden ornaments and fine jewelry. He thought: stealing is very difficult. Let me kill this boy. I'll remove the ornaments and leave.

Because he was not a saint. For a few days he ate plenty of sweet rice and fried bread. One day he looked—why? The one who had been serving him went out on some work. Now he called the boy. After all, the son of a bhakti-filled heart would also have a bhakti-filled heart. Such a simple nature, just a small child—what knowledge does he have? For what reason, with what feeling is he being called? He took him alone and strangled him. He killed the boy. He seized his ornaments. Locked the child in a box and left.

When he was going outside the village, a bhakt came from that direction. He must have made some error in his service to Maharaj Ji, so he requested that Maharaj Ji visit once more and stay another day. "If we have made any mistake, please forgive us. Surely there was some lapse in our service—either my wife or one of the servants must have erred. O Lord, forgive us." But the one approaching was shocked because he was a murderer—he is not a sadhu at all, just wearing the garb. Now he could not speak anything. He had to turn back because a bhakt has such power. If you misuse his faith, you will burn yourself.

No frost can cool you. Remember, if you violate the command of true saints, you may flee anywhere in all three worlds, but you cannot escape the burning. And this burning will destroy you. Maharaj Ji sat down and asked, "What error occurred? Why were you leaving? You have wept." See the power of the saint and that bhakt's piousness. He said, "I am not a saint. I am very wicked. I am base." The bhakt's heart became distressed. "I am so base and not a saint at all. Just recently I put on this garb two or three days ago, only to eat and drink.

I am very base and sinful. O God, do not test me. You are my God. You are a saint." But he claimed, "I am not a saint. You killed my child." Look in the box—he's taking away this gold. This is the power of piousness. That bhakt's power is not allowing him to hide it. Punish me. I am base." He opened the box and saw the child. The child had been at the feet of the Lord. "Do not test me. This child is not mine, so it is yours. What do I have? I only live here as a servant following the guru's command. This house is the guru's. This family is the guru's. All of this belongs to you saints."

He took charanamrit and said, "With mind, speech, and action, I follow the guru's command. I consider the saints to be God. Through the power of this, may the child come to life." He poured the charanamrit and the child woke up. Now the fool thought, "My charanamrit has great power." From there he started performing worship and rituals. But in the bhakt's mind there was not even the slightest thought that this sadhu is not a sadhu. It is his vision—a sadhu sees a sadhu, and a wicked person sees a wicked person. He went to the neighborhood and said he wanted to stay for one night, in another section of the same village.

It seemed to him that this was the power of his feet—this charanamrit. He killed a boy. With a wicked nature, what else would he think? So they beat him with sticks and slaps. He said, "You don't know the power of our charanamrit. Your boy will live." There were elderly people. They said, "Brother, look—the charanamrit was washed on the boy and nothing happened. Now there will be more beating. Call that bhakt and ask what power our charanamrit has." This message reached them and they ran to come. "This is God testing us." Then they made a resolve: with mind, speech, and action, I consider the saints to be God, and through this power... Then they understood: the power is not my charanamrit but the bhakt's power. From that day, he became a true saint of God. In our surrender, whatever test comes, we must prove worthy. He sees it—the Lord who sustains all life.

When Arjun could not bear that Abhimanyu had attained martyrdom, he wept in lamentation. God was explaining, but he could not bear it. God said to Arjun, "He is also my nephew. He did not attain an inauspicious state—he attained the state of a hero. It is not proper for you to lament like this." Once when God was pleased, he spoke the thoughts of his heart. God said, "There is no bhakt like Moordhvaj in all creation." After some time passed, Arjun said, "O Lord, you speak of Moordhvaj. Cannot you sometimes speak of us too? For friendship is also a form of devotion. Apart from you, who do we have? I am a bhakt, but not like Moordhvaj." He said, "Lord, what lack is there in us? What shortcoming do we have?" The Lord said, "Come, let us go." He took the form of a saint and, through yoga maya, transformed Arjun into a lion. He went out begging. That saint arrived at God and bowed down completely. God commanded, "This is our hungry lion. Arrange food for it."

God said, "A lion eats meat. We are Vaishnavs. Now look." He said, "Then give us time. We will have to go to the butcher's quarter and buy meat and bring it." "If you had to go to the butcher's quarter, why did you come here? Arrange the meat here." "God, how? How? What? Is this one a Vaishnav? Who is in the family? There is one son and a wife, and we are here." "Yes, it will work. Cut your son and give it to the hungry lion. Use a saw to cut him into pieces." But your tears should not fall. Then they asked, "God, why would tears fall? We three are all surrendered to God. We are in His refuge. All belong to God. Right now your command is being followed exactly. And the son too, smiling, saying 'Today my life is fulfilled. By the saint's command, my sacrifice will happen.'" It happened. The saw is running. God is watching. Now, love for a son is naturally in the heart, but the feeling is that we are all devoted to the Lord. Let Him do as He wishes. We have no separate existence." God said, "Stop. I am not a saint. This is not a lion." He said to Arjun, "Stand up." He saw him in his own form. "Abhimanyu is also my cousin.

Even after attaining heroic death, they still did not understand even with explanation. See, their surrender has gone, there is nothing there. Hey, for whom infinite universes are created in a single second with one thought—does this laughing, playing child not do something? This is no small devotion. "With body, mind, and speech I am yours," it is easy to say, but one has to work the saw—this is the work of God. Then the supreme state is attained, dear Lal. Otherwise, in the end this will be burned, this will perish, this will be destroyed anyway. If you spend even one lifetime for Priya Lal in Sri Dhaam Vrindavan with your residence there, will it be a loss? It will become the final life. The wandering through many births and lifetimes will be ended. Now the Lord does not take such tests; if He does not have that power, then He does not take such tests either. But the truth is this: when your body, mind, and speech are surrendered to the feet of the beloved Lord, then if He wishes to test us in any way, we will prove ourselves true in this matter—that this is not my body, these are not my breaths, this is not my mind.

This belongs to Priya Lal. Let Him deal with me as He wishes. Indeed, there is no one in creation—not yam, not kaal—who can act against His will. Then how can anyone do so? This is not a free world. It is under God's control, and you are His servant. So you must prove yourself worthy in the test of your surrender. Do not fail. Just from surrender, attaining God will happen, but do not keep any claim on yourself. Your claim is with your beloved, in the feet of your dear one. Sri Dhaam Vrindavan is capable of making you ultimate. What are you? Who are you? That is not the question here. Here there is youthful sweetness, all qualities, serving the divine couple's feet with the attendants, colored in the color of love. Whatever male forms appear to you here, these are still external forms.

The internal reality is that in Vrindavan, the grace of Priya and Preetam's companionship is the highest. Once in the ways of raman, a saint and Lord—twenty-five years ago we met him in the garb of a sanyassi. We were a sanyassi with a tilak and the garland of Radha. He said, "Baba, the sanyassi was back then, Baba. Sri Ji, you have become His." We said, "We don't understand, what is sahachari bhav?" He said, "That is not a matter of anyone's understanding. Here it is given. Here Vrindavan gives this tendency. If even a bird dwells here eternally unbroken, it will become the companion of Sri Ji. You, in a human body, how much more so." Our heart felt great joy at this—that what sadhana will a bird do if it dwells here?

The meaning is that by mere dwelling, the servitude and companion bhav of dear Lal will be obtained. So it is. Sri Dhaam Vrindavan is capable, only we must not make mistakes. Our fault becomes that we cannot remain from remaining. Remain by the dhaam's residence. Here you should not become acquainted with anyone. You have come here to become acquainted with Priya and Preetam alone. Remain as the lotus flower remains in water—in the middle of everyone remain, but no one should know of our acquaintance. Vrindavan remain thus, unknowing as it were. But here we worldly people, we spread worldliness just as it is spread in villages and lanes. Everyone sitting and talking of worldliness, behavior—all this is not the place for such behavior. Actually, if you ask, this is not even the place for paramarthic conduct. This is beyond both behavior and paramarthic conduct—Vrindavan is the ocean of love.

Even great paramarth practitioners do not have entry here. You don't know, dear ones, how gracious He has been to give you this blessing. In this Sri Dhaam Vrindavan, those who dwell cannot remain without hearing or speaking God's name. We say, whoever follows any religion, you will hear it, won't you? Banke Bihari Lal, Radha Vallabh Lal, Ranganath Ji, Radha Raman Lal Ji. If you are to go here, where are you to go? This is where you are to go. In your ears it is sounding. In the very air here, "Radha, Radha" is echoing. When your hearing faculty becomes pure, then you will hear it—in the gusts of wind, "Radha, Radha" emanates. The birds here chirp and sing "Radha, Radha." This is a great sacred place. Here the command of the sakhis is present. Vinda Sakhi's command. To Dharmaraj: "Dharmaraj, listen to my words. Whoever has even a tiny bit of devotion, do not bring him before me. Do not afflict the bhakta. Take all the suffering before you. O Hari, those who turn away from the devotees—do you convince them."

Here even the Lord's attendants do not have entry. Jai and Vijay do not have entry here. Here the reign of the great Queen, who is endowed with infinite power and the attendants, prevails. Dharmaraj stands with folded hands. The sakhi has commanded: "Dharmaraj, heed my command. In this vow, in the 84 kosh, whoever dwells—even with a tiny bit of devotion—never should come before me. There is no question of taking them away. Your justice belongs elsewhere. The Braj, the 84 kosh circle—is not under your judgment. And if once Radha has been spoken, if once Krishna has been spoken, then be aware. That one is now beyond your justice. You cannot be the judge over them anymore. This is the glory. Of dear Ji's dhaam, of dear Ji's name. Those who turn away from the devotees—those who do not associate with the devotees, those who turn away from God, those who do not practice devotion to God and do not associate with God-loving saints, those who turn away from God and conduct themselves in impure ways—your justice is theirs. Punish them, correct them. But whoever has tied the rosary around their neck, whoever is chanting God's name with high utterance—

Braj is sheltered within 84 kos. Do not go in front of it even by mistake. Yesterday in the discourse, he was telling how Yamaraj's servants went to Yamaraj and said: "Lord, what a wonder this is! How many rulers are there in this creation? If there are many rulers, then governance will not be proper. Today I am filled with doubt. Until now I believed that the law of punishment for all three worlds was in your hands—that you are the master. But two accomplished great ones came and cut through your order of death and drove us away, scolding us. Such an event has never happened before. And he was a great sinner—Ajamila—the one we went to fetch. The name Narayana merely came from his lips, and instantly the great associates of Bhagavan appeared there and did this. So who then is the master of this creation?"

Yamaraj said in yesterday's discourse: "O servants, I am but a small attendant of theirs, whom you consider the master of the three worlds. My master is Bhagavan Shri Krishna, whose identity you do not know.

In Him alone is the entire world woven like cloth upon thread. From a single fraction of Him, Brahma, Vishnu, and Bhagavan Shankara manifest and perform the creation, sustenance, and dissolution of the universe. This entire world is under the dominion of that very Ishwar, Shri Krishna. Bhagavan established the order of dharma and takes incarnations to protect it. There is no being so accomplished as to fully know Bhagavan. Whatever Bhagavan knows, only He knows that. The capacity that the devas possess—no human, vidyadhar, charan, rishi, muni, deva, or asura has the power to fully know Bhagavan Shri Krishna.

The Bhagavat Dharma established by Bhagavan is supremely pure, highly secret, and brings supreme auspiciousness. It is difficult to know. Whoever knows Bhagavat Dharma becomes the very form of Bhagavan. In the entire creation, only we 12 know Bhagavat Dharma completely." Yamaraj said, "The complete secret of Bhagavat Dharma is known only to us 12. In all creation—Brahma, the divine sage Narada, Bhagavan Shankara, Sanaka, Sanandana, Sanatan, Sanat Kumara, Kapila, Brahma's son, Manu, Bhakta Raja Prahlad, Videh Raja Janak, Bhishma Pitamah, the supreme devotee Bali Maharaj, and Sukhadeva Ji, and I, Dharmaraj—these 12 are the knowers of the secret of Bhagavat Tattva.

No one can fully know the Bhagavat Dharma of Bhagavan because it is infinite—without limits. For living beings in this world, this is the greatest duty, the supreme dharma—that they chant the naam of Prabhu, perform kirtan, and through the effect of this naam jap, naam kirtan, and satsang, they withdraw themselves from the world and attain Prabhu.

Beloved servants, the divine name has great glory. You saw how Ajamila called out 'Narayana' for his son—he was a great sinner, yet Bhagavan's attendants came and cut through the order of death. Think—because he uttered Narayana on the pretext of calling his son, such a rare state befell him! And those who with devotion and swaying joy sing the kirtan of Bhagavan's name, who sing the praises of Prabhu's leela, who with devotion listen to the discourse of Prabhu—you people have received the fortune of sitting in brahma-vela in the sacred dust of Vrindavan and listening to Bhagavat discourse. This is a rare thing. This is an extremely rare thing.

Sons, wife, wealth, and Lakshmi—these are found in the houses of sinners; these are not rare. A fine wife has been obtained, there is excellent provision for enjoyment, children and family—all the worldly things one desires are there. These—sons, wealth, and Lakshmi—are in the houses of sinners. But the company of saints, love for Bhagavan, the presence of lover-devotees and great souls—this does not come through our own merit. It comes through grace. Satsang is rare in this world. If the company of saints and the discourse of Hari comes to you, understand that your fortune has opened. This satsang is an extremely rare thing.

But its rarity becomes meaningful only when you apply it in your conduct. Otherwise, it is like an elephant's bath—the elephant bathes and comes out and puts dust right back on itself. Most of your satsangis are exactly like this. Elephant-bath types. They listen, then tell others about it, explain to others. They are very adept at explaining to others, but they lack the strength to convince their own mind. They are not wise enough to convince their own mind, withdraw it from desires, and fix it on Prabhu.

What is the benefit of satsang? Look—you are walking around with a weapon hanging, and an ordinary person comes and slaps you and walks away. What became of your weapon? What was the use of displaying it? A weapon is meant to protect oneself. So these scriptures, the words of scripture, the words of satsang—these are like weapons. Through them, one cuts away defects and becomes established in the bliss of Bhagavan. But the defects come and slap and knock you down. What kind of satsangi are you? What kind of seeker of liberation are you? Do you have discernment? What have you been doing so far? What have you been listening to? It is not clear.

Think—one person called out Narayana on the pretext of his son, and such a rare state befell him! And those who dance and sing with joy the kirtan of Bhagavan's name—consider what will be theirs. Those who sing Bhagavat leela, who listen to Bhagavat discourse—their sins will be destroyed, they will attain Bhagavan. Is this any wonder? Look—Putana, who applied poison to her breasts and went to kill Bhagavan, gave Bhagavan her breast to drink. So she attained the same exalted state that Yashoda Maiya attained. And what of those who lovingly offer milk as food? Those who with love make Him rest, massage His feet, and fan Him—you all, dwelling in the service of Maharani Ji in her palace through small bits of good fortune, simply improve your conduct, dear ones. Whatever small blemish of desire you take on, remove it.

This is what has kept you distant from the Lord. There is nothing surprising in this. The one who runs stumbles. The one who runs tires out. You are worthy of grace. You will surge forward. Move ahead. Do not tolerate even the slightest flaw within yourself. Do not think, "What harm will this small thing do?" When favorable winds come, it will spread in your heart like an ocean. Yet do not be afraid. We have very great power. My strength is Shri Vrindavan Rani. This means: do not become one who walks the wrong path. Take refuge in this power and ascend. This is the ascent on the path of devotion to God.

Through even a semblance of the divine name, all sins are burned away. The intellect of great scholars becomes bewildered by the Lord's Maya. Dharmaraj is speaking about those great souls who know the Bhagavata essence—these sweet worldly pleasures seem so wonderful that even the greatest become deluded. "Meeting God? We will meet later. First there is nothing, nothing at all, dear one. Believe—there is nothing. Nothing but mud will come to your hand. A king lost a necklace from his palace and announced throughout the kingdom: 'Whoever finds and brings this necklace by evening will receive kingdom and happiness equal to mine.' Everyone raced about. In between, the king had set up markets—free food, free drink, enjoy as you please. Some forgot to search and became absorbed there. Only a rare one managed to go forward and keep searching.

One who had renounced pleasures was searching by a river when suddenly he saw the necklace in the water. He jumped—but found nothing below. He came out, waited, stood still as the water became calm, and saw the necklace again. From morning to evening he kept diving in, but when he jumped, the necklace did not come into his hand. Meanwhile, a saint—the Lord Himself—was walking by the riverside. His brother had been watching him for a long time, again and again making efforts, jumping into the river. "What is it?" he asked, but the man did not reply, thinking, "The reward is mine alone. I will help you." The saint, seeing the necklace there, said, "Oh fool, if the necklace were truly there, you would have found it by now since morning. Look here instead." And turning him around, he showed him: "See that date palm tree? An eagle has placed it in its nest. Its shadow is what you see in the water." Then he understood: the king is Shri Bhagavan. The necklace is Self-knowledge, supreme bliss. You search in worldly pleasures but nothing but mud comes to your hand. What you think is happiness is not happiness—it is the shadow of happiness. You do not understand, dear one: it is the Maya of my Girdhar.

Happiness is not in the direction you face. Not toward the river. Step back, turn around. Look up there at that height where divine happiness rests, where lust, anger, greed, delusion, and pride cannot touch. But the shadow of that happiness is falling here in the river of desires. We keep jumping into desires again and again, becoming soiled, thinking happiness will come. Not even the tiniest amount has come to anyone till now. This is why I say: this is the great divine Maya of God, which bewilders even the greatest scholars. That is why people, instead of chanting the divine name, instead of singing kirtan of the divine name, remain engaged in various rituals for the attainment of worldly pleasures.

Dear messengers, the wise person should attain God before the body falls away. Should become familiar with God. Should chant the divine name. This is the essential point. Those who sing the praises of Lord Shri Krishna's name—I do not have the power to punish them. "I cannot punish the sins of those who speak Your name." They say: those who take the Lord's name—I do not have the power to punish them. Even if they have committed offenses, done wrong—the account is God's to know. I do not have the power to punish them. Because they speak Krishna's name, they speak Radha's name. Believe, what glory is there.

You will be saved—whether through affection or through wrong understanding, through fear or through love, however it comes—do not abandon naam jap. First point: no sin is committed by those who sing the divine name, who chant the divine name. Even if through bad association some sin arises, they need perform no other expiation. All sins are destroyed by the divine name itself. They are not subject to my punishment. Those who chant the divine name while understanding both their goal and their means to be God, and have accepted dependence on Him—understand the deep truth: both our means and our goal are Shyama and Shyam.

Certain attainment of God means complete, firm faith and dependence. What I build will not succeed even in millions of ages. What You build will succeed in a moment. We have complete faith that our Shyama and Shyam, showing mercy, will not let us wander. Having accepted us, He Himself will take us across. Have complete faith. And they continue singing the Lord's deeds. Notice: Shyama and Shyam are both our means and our goal. Now, how should our life be lived? In singing the Lord's divine play and qualities. This daily routine—you have not a moment free. Playing sweetly the vina, singing qualities—let one live that life. How should we live our life? Singing the name and qualities of the Beloved, singing the Lord's deeds, listening to them, remaining dependent on the Lord.

Then the Lord's staff of love goes round and round, protecting them on all sides. Never go near them, even by mistake. No—by the blow of the Lord's staff of love, you will all be destroyed. Yamraj is warning the messengers of death. Even Death himself does not have the power to punish those who sing the Lord's name and sing the Lord's glory. Understand this point, understand it. What then of us? Can we messengers of death punish them? Even Time cannot punish those who are sheltered in God and sing the divine name.

Great paramahamsa who are desirous of divine nectar, who have removed their egotism and attachment and have realized their true nature—they also continue to discuss and listen to Lord Shri Krishna in order to drink the nectar from His lotus feet. Great souls who have attained the state of liberation, for whom no duty remains, also continue to sing the leela, listen to the leela, and perform naam kirtan of Lord Shri Krishna. Those who are turned away from Lord Shri Krishna, those who consider household and family as their only duty—bind such sinners burdened with the weight of craving, turned away from God, and bring them to me.

And whoever chants the naam, performs naam kirtan, listens to discourse about God—do not go near them. Yama says to his messengers: Those whose devotion, divine qualities and names rest in Krishna's lotus feet—listen carefully to this meaning. Those whose tongue has never uttered God's name, never chanted "Krishna Krishna, Radha Radha," who have never listened to God's discourse with their ears, who have never sat and meditated on the Lord's lotus feet, never contemplated Him—those whose heads have never bowed before the Lord's sacred form, bring only those sinners turned away from God to me. Only we have the authority to punish them severely.

But those whose tongue has uttered the naam, who have listened to God's discourse with their ears, who have bowed to God even once—oh, never go near such people. Yama says to his messengers. That is why we say: devotion wins over devotion. However you chant "Radha Radha," you will win the game. So many names will accumulate in the register that the judge's mind will not be able to function. You will triumph. The naam will save you. The naam will protect you. Yet we see that many such devotees chant continuously, and there is great joy in seeing them. But mostly they waste their time in outward distraction.

When you sit empty thinking about worldly matters, it shows in your expression. Look at a face—if you are absorbed in contemplation of God, your face speaks. It says we are meditating on God. When such a vision goes to our people through the guru's grace, through the guru's blessing, through the practice of seeing saints, such practice is this: when we see you and you are not meditating on God, your face will tell that you are not meditating on God. If you are meditating on God, then in a glance it is clear—this person's naam is flowing, it becomes like this. Why are you wasting your life? When you have come for God's naam, why do you sit empty? This is a very great error.

That is why you people are deceived in naam jap. I mean, sometimes I become very angry, thinking you are cutting your own feet with your own axe. You have received such a fine opportunity. You sit in solitude thinking about worldly matters. Why don't you meditate on God? If your mind is not engaged, then chant "Radha Radha." What will be lost? You have come for this—how else can we make you understand?

Often it seems that what Maharaj was saying is true. Someone said to a brother: "Make me see God." The brother replied: "Brother, I tell you truly: if I could grant the vision of God through my efforts, I would not tell anyone to do bhajan. I would grant everyone the vision of God. But brother, until you do bhajan, until you cry for the Lord, no one can give you the vision of God. This is the principle."

Make a million efforts—but if you do not want to walk the path, even if we stand on our heads and make efforts, it will not happen. Great avatars came, great souls came. Your welfare did not happen. Why? Because you did not want it. If you think your transformation will happen through someone's influence, there is only one influence: the Word. If you accept the Word, your transformation will happen.

If you do not heed the Word, do not think that your transformation will happen through someone's touch, through someone's blessing. No, because all this—touch, blessing—these are external matters. The transformation of the mind-consciousness happens through meditation. Meditation is something that is cultivated through practice. Is it not so? Why does God command Arjun: "With consciousness disciplined by yoga, meditate—practice such that your mind, leaving My meditation, does not go elsewhere." Why does He command this?

It is he who attains the Divine Supreme Person. This is up to you. You keep thinking about worldly matters—how will God's attainment happen? The Lord seated in the heart sees: there is no love for us, you do not chant the naam, you do not heed our words, you do not want to meet us. There is only outer appearance—how will you be drawn?

The Lord within knows everything. There is a slip on the outside. Inside you are being very careful. He will forgive that. The heart's matter—"Even if my intellect wants to move, it slips because My maya is mighty." He forgives and helps you move forward. But our own people, abandoning the remembrance of God, meditating on maya, meditating on pleasures—what kind of thing is this? Therefore be careful. This has become a grave offense, that you question and answer in front of the Lord's companions.

The messengers of Yama say: How could you do this? This is sinful. I bow to Lord Shri Hari. I offer obeisances. The offense of servants is considered the offense of the master. Therefore I beg forgiveness.

Yama says: Lord, forgive us. We are ignorant. What are those saying who know the secrets of dharma? Before the Lord, I am ignorant. I stand ready at all times with folded hands to obey His command. This error has come from my messengers, so I seek forgiveness. O Most Mighty Lord Shri Krishna, if you will, forgive me, or if you will, punish me.

I bow to you again and again. Understand the glory of naam. The very name of God, Shri Hari, is so great that even the custodians of the worlds are moved by it. Call upon it and the entire system begins asking for forgiveness. God's law is established: if you chant the divine name with faith, if you sing the praises of the Lord, if you dedicate your life to Him—why do you claim poverty? Say it: there are no worldly pleasures written in your destiny. You are not destined for hell—you are a companion of God. Awaken your true form. Why do you climb to heights only to look down at the world below? You're becoming a denizen of hell. Worldly pleasures are not written in your fate. You have Priyalal. You are not a worldly person. Awake, child of the lion! Among sheep you have begun to think of yourself as sheep. Remember: you are an aspect of the Almighty. Nature torments you and you suffer in sorrow. Wake up—you are an aspect of the Supreme. You are falling into such wretchedness in worldly matters. Rise! You yourself are the treasure of joy. You need nothing else. You are an aspect of God—you are the treasure of joy. But this will not happen through lectures alone, not through mere listening, not through mere words. Put it into practice.

Don't abandon naam for even a moment, brother. Your Queen has such a simple, nectarine name. Radha, Radha, Radha—Shri Krishna is utterly captivated by it. When Shri Krishna is won over, what glory will not come to you? Simply don't create obstacles. We beseech everyone again and again. You bring about your own downfall when you abandon remembrance of the Lord's name and dwell on worldly concerns. You still don't understand who loves you. If you remain idle for even a moment—the great sage, the supreme devotee Hanuman Ji says: Kahe Hanumant vipath prabhu soyi—"It is the Lord who is the remedy for all distress." You don't understand what distress means. Look at your own life. Goswami Ji says: Hari jo mero man hath na taje, ye kutte ki tarah jahan jata hai pad traan, sir baje—"The Lord to whom my mind does not abandon its grip—like a dog wherever He goes, His feet strike my head." Yet still the dog follows. What is satsang for? For entertainment? For the destruction of the mind's tendencies. By the power of these words, these teachings, you must walk. See now who is defeated. Why do you harbor filth within? Why? Your goal is not wavering, so hold firm. There are only two things: when you place your head in the mortar, the pestle will fall—why count how many times? You have committed yourself. Then we will bear all your sorrows gladly. We will never complain to anyone. It is the path of love. You haven't seen the Beloved, yet you love Him.

If your eyes look in any other direction, I will tear them out. If you tell anyone else that you love them, I will cut out your tongue. Once you tell Shyama, the Dark Lord, "I love you," then you cannot tell anyone else in this lifetime that you love them. If love appears, let it be through your relation with Shyama. No one else is your Beloved. Everyone else is our Beloved only if they love Shyama. This is the principle. You are wandering astray. A Mistress so full of compassion is ready to make you Her own.

You keep slipping on the smooth surfaces of these bodies. When will you improve? When will you take hold? Will death come first? Or will Maya deceive you and leave you at a crossroads where no path is visible? If you are still in the grasp of His hand, you will be saved. Once you step out of His grasp, dear one, no one has the power to save you. This mighty Maya, this divine power, shreds everything to pieces. Be careful. Open your eyes and see. Look at the great ones. You are nothing. Look closely at the great ones. See it here in this mortal world, here in this land of Bharat.

Walk with awareness, thinking carefully at every step. Spend each moment thinking and reflecting. God has made you worthy of His grace, so He will protect you on the path ahead. But if you act willfully, then know this: understand this. You say, "Where is Hari, where is the Guru? They should save us." Crying and crying out, they are warning: "Be careful, be careful." A guru once taught, "God is in everything." He was walking when a mad elephant came. The mahout said, "Run, sir! The elephant is mad, it will kill you." He ran. The elephant caught him, threw him down. His arms and legs broke. He was brought to the guru. The guru asked, "What happened, Maharaj? You broke your limbs. Why? You said God is in everything, so we thought God was in the elephant too. No one stopped us." The guru replied, "Yes, God is in the elephant. But the mahout knew beforehand that the elephant was mad. You saw God in the elephant, but you didn't see God in the mahout who knew the danger. You saw the mahout but not the wisdom in him. So listen: use your discernment. Stay where you belong. Understand: you are saying God doesn't protect."

It is God who keeps burning my heart to give you teachings. Brother, why are you about to fall? Why do you become corrupted? Why do you act willfully? Why don't you constantly chant God's name? But this is your good fortune, not another's. You have no duties for 24 hours. There is only bhajan. Tell me—what work do you have? You need not meet anyone, need not ask anyone, need not go anywhere. Food at its time, provisions in their season. If you do not perform bhajan, degradation is certain. This is not something to hide. Whether you are a sadhak, a sadhika, or a guest who has come to the path of devotion—your life belongs to God.

You have decided on this path. That is why I cannot bear it when you even think of turning away from devotion to God. To do it—that would be far worse. Even your thinking about it troubles me. How can you think such things? The effort and action towards this path are what matter—that's far beyond mere thinking. Time is short. Accept my words. If you accept them, you will come to know. When you know, you will become what you seek to know. Brahman becomes Brahman—the discussion is complete. Shri Radhavallabh.

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

Original video: Shri Hit Radha Kripa (YouTube)