How to Understand the Mind's Tricks in Sadhna? // 07/06/26

The Satsang of Pujya Shri Hit Premanand Govind Sharan Ji Maharaj — To listen fully, watch the video above.

Full Discourse

O Vrindavaneswari, your lotus feet, filled with the nectar of devotion overflowing in the heart, O Lord of sweetness, remember, free from need, supremely cool, [merciful], supreme consciousness dense, form of love, [eternal], kunj, most great, most pure, Sri Vrindavan Dhaam. The beloved pair of moons of Sri Vrindavan Dhaam, the life-breath, the support, beloved Sri Shyama Shyam — it is to those who have made everything an offering to their own — this human life is one bead on the garland of death. Just as beads are strung on a thread together, just so is this body-bead strung on this death-thread. There are many souls who have become like this.

This garland of death must be broken. It must be destroyed. This cycle must be stopped. And this chance you have been given right now. You don't understand yet because of ignorance. Because of not knowing, God has stopped the cycle of karma and given us a chance — the greatest joy. Unluckily we have turned joy into something else. In this manifest world of things, people, and places, only the company of saints has the power — the words of saints according to scripture — in this alone is the capacity to wake you from this delusion's sleep and break this garland of death.

This is a dream. As long as there is I and you, yours and mine, you are a dreaming person. You are not an awakened person. The mark of an awakened person is: beyond duality, beyond qualities, beyond time, without any desire anywhere, desireless, without thought. In the heart of an awakened person, nothing — no thing, person, or place — exists. Just as to a person awakened from sleep, dream-things, people, and places have no existence, so too those lost in ignorance and delusion, wandering in forgetfulness of their own true nature.

When by the guru's grace, through the guru's words, through satsang, they awaken, then in all of creation, nothing exists. "Brahman alone is real, the world is illusion" — awakened from dream-play. This is very difficult. It is difficult because for many births our attraction, attachment, and delusion have been growing strong. Now the chance has come to destroy these. To be freed from these bonds. So first the seeker must have one cleverness. This is a matter of deep experience. Your mind is not you. And when it wants to make a plan to enjoy things, see things, take pleasure in people and places, you should become indifferent to it.

If by God's grace this understanding is coming to you, then you can become a great seeker of the highest path. But there is only one thing — this is where we fail. The mind's nature is to become absorbed. Whenever it sees something, hears something, experiences something, thinks of something, it immediately makes itself one with it. Its matter becomes my matter. It becomes my thing. I am seeing, I am hearing, I am enjoying. I saw, I heard, I will enjoy. This is a point of great subtlety. This is something worth grasping.

All the world is wandering in this. Only one out of millions understands, O Bhagat. Those rare souls who find it — the whole world is trying to understand this. Remain completely joyful and you will never be defeated by faults. When memory of past practice, past conditioning arises in your mind, when thoughts of pleasures start happening, there is no need to fight them. And there is no strength to stop them. The point is to become indifferent. Understand this very well. If you feel the burning and become absorbed in it to stop it, it will pull you down.

These are things that come from heart practice. Why shouldn't you be in them? No — you are giving them reality. You are thinking about them. You are becoming weak. Become indifferent. Radhe Radhe Radhe Radhe Radhe Radhe — listen, don't listen to it. At that time, a very skilled seeker can do this. No — it takes us a long time to say this. It doesn't take the mind time to become absorbed. The mind absorbs immediately. By the time I've finished speaking, time has passed. In less time than this, it will absorb you. It gets absorbed, a plan forms, something that separates you from the highest path comes, that minute, that second, that thought-wave has separated from the highest. Become indifferent. Don't even listen to it. Just as the mind is very mad, very mad — we say this in terms of experience. Sometimes it will create such a state that there is no faith in God, no faith in sadhna. Sometimes such a state, sometimes pleasures will become so attractive that it will seem if God were pleased, let Him give us these pleasures. See — it has absorbed you and given it to us. The senses of taste, the senses of sight, the senses of smell — their pleasures we consider. I am the enjoyer. I am enjoying. I enjoyed. I will enjoy. This is what ignorance is, this is unconsciousness, this is bondage. This needs great discernment. This has no reality — what you consider real. If you oppose it, it has reality. And if you accept it with attachment, it has reality. And God is saying: "These don't exist. These are fleeting. These come and go. Quietly endure." This is called forbearance. Don't say: I am burning. Don't say: the fire of desire, the fire of anger, the fire of delusion. Don't speak — not speaking keeps reality from becoming firm. It's not attractive — it's false. Let it keep talking. Let it talk. Become indifferent. And this indifference is only true when God's remembrance is flowing, when God's name is flowing. Not just in words — inside it will absorb you. The mind is a very great player. If you don't remain indifferent to it, it will produce faithlessness toward your guru, toward your beloved, toward the path of the highest, or it will create doubt.

So many days have passed and work is still troubling me. Anger is also arising. There is also burning jealousy. This is a great deception. And this is divine in nature. If this becomes absorbed in the name and form of the Lord, in the lotus feet of the Lord, then its true nature is God himself. Through the senses, the mind, the human, God—I speak of all of these. Just need to reform now. To become detached from this is to bring it under control. I am speaking about this experience. If you hear this and get angry, then it will trap you. If you hear this and become pleased, then you are already trapped. You should neither get angry nor be pleased.

This detachment, this impartiality, this can only happen when you contemplate the words of satsang. When your goal becomes liberation in life. When your goal becomes to attain divine love. Shripada Prabhuddhananda Ji Maharaj is saying: Supreme liberation directly—[clearing throat sound]—Supreme liberation directly, the rasa of existence, the whole of everything in it—directly, ahha, directly, the world is blessed, living in Vrindavan, sought for—brothers, liberation is placed directly before you, just take it. That is, you do not need to be liberated; no one can ever bind you. You have held yourself bound. No one has bound you. You have held yourself bound. See, you have taken the mind as yourself, accepted the intellect as yourself, accepted the senses as yourself. Happiness in enjoyments is yours. It is your mistake. You are not denying it now, not now. You will just keep climbing higher. Your acceptance is completely natural. Understand: in our scriptures two methods have been established for attaining God—anvaya and vyatireka. Anvaya is that which appears. Vyatireka is this does not exist, this does not exist, this [clearing throat sound] is not the form, this is not true, it is subject to change.

Whatever appears before you, wherever the human sight reaches—know all of that as maya, brother. But vyatireka is not like that, but it contains That, That is there, wherever our attachment is—no, no, it is false. After this, what remains in the state of detachment, that is principle. If you proceed on principle you will very quickly experience bliss. Take it as truth. What you consider happiness, when there is even a little divine bliss, it will become frightening to you. That is, from countless hells and horrible things. Billions of hells would appear more dreadful than this. These material pleasures, this material talk, are contemptible. This becomes so when divine bliss manifests. Until then, believe the teaching and proceed, then experience will follow.

Liberation is placed directly before you. Do not accept liberation but accept bhakti. Enjoyment is your acceptance. This freedom has been given to you. Everything is there. You can take whatever you want. You can act in such a way that you become a ghost. You can act in such a way that you become a demon. You can act in such a way that you become a pig, a dog. You can act in such a way that you become a deity. You can become Brahma, become Brahman, you can become Narayana. Whatever you want, in human birth you have been given such freedom that you yourself can desire and become. You can become noble.

This freedom is yours. By misusing this freedom you are becoming enslaved. You are becoming captive. To addictions, to sense pleasures, how many ways of mind, how many eruptions, what things, what burning—you are accepting the words of this unreal mind, its efforts, as true. Supreme liberation is directly before you. Just experience it. Become detached like this. You are so absorbed in the body, thinking that only this is me—how can you be free? You hold on to the body. Through the senses, whenever you enjoy objects, then contemplate that food is sustenance.

The vitality of the pranas is tasting it. And I am merely the witness to it. Further, a destiny has been created for this body. Through destiny, today good came to it. No joy. Today difficulty came. No sorrow. Today nothing came. No sorrow. This is the destiny of the body. Through discernment, this is contemplated. If you become delighted and create desires, if you remain in a state of happiness, then in any sense pleasure you will become trapped. Becoming trapped means your inner contemplation will be of that alone. See for yourself, experience it. The great ones are saying: Supreme liberation is placed directly before you, take it, accept it.

Do you first reject—vyatireka—this should not be, this should not be, this should not be. Whatever you do not desire, place before you. What do you want? He says, I want divine vision. Fine. It will happen very quickly. But there should be no other desire within you. He says that is there, so eliminate it. Engage in bhajan, engage. With good intention, perform true actions. Offer to God. Chant the naam. Sing of God's leela and qualities. Keep the company of the great ones. The day you eliminate other desires, this question will end: Is God or is He not, and if God is, how is He?

How is His attainment? All of this will end. He is you. You are He, you are only you. Qualities are His language. He is not separate, He is not. He is you only, you only. You will experience your own self. Understand very carefully, understand what comes from our heart. Become detached from the mind alone. Any word of it that turns you away from God is not yours. Through acceptance you have slipped so far, become so weak that without following its words you think I cannot live. This is a heavy bondage, even when it is not so. Otherwise, He says, supreme liberation is directly before you. A strange intoxication, a strange bliss, an intoxication from which the addict becomes limp, loses outward awareness. It is written in Shrimad Bhagavat: Just as a person who has drunk too much wine does not know whether he has clothes or not.

Where have I fallen? What state am I in? I am not pure at all. When the mind's condition becomes brahmakaara like this. Now Nature itself manages the body. Like a mother, protecting it, caressing it, nourishing it, they have no awareness. For such a devoted great soul, when they have left behind the body and family in every way, now their chosen deity themselves takes care of their body. They have absolutely no worry. It may seem to you that they are eating, drinking, walking, bathing - all of this the chosen deity is sitting and making them do themselves.

There their identity no longer remains. They have merged into it. They have become absorbed in it. I have been subsumed. Love cannot fit two in the space of love. Becoming one, they are merging. They are becoming absorbed in it. Direct liberation. They say: we do not want liberation. Understand one thing well. The very meaning of liberation is this—what is said: I do not want moksha. Instead of that happiness of moksha, I want the happiness of service. But when it comes to the matter of liberation, look at what Shri Harivansh Mahaprabhu is saying here: the state of kaivalya—I feel fear from the kaivalya state.

That is what he is speaking of—liberation. Become free from family attachments. Become free from your relatives. Become free from the happiness that comes through countless amounts of wealth. Become free from the pleasures obtained through riches. Then what will we get? He says: the dust from the feet of Shri Radhika, the lotus feet of the great mistress will be obtained. Become free from family attachments. Become free from wealth and pride. Become free from the enjoyment of wealth. Become free even from the happiness of spiritual practice.

Then the great divine love, the concentrated bliss, the very form of Love—the Kishore—the nearness of her feet will be obtained. If we are caught in dualities, how can we become lovers? Look, the state of liberation that has been described—in enemy, in friend, in honour, in dishonour, in praise, in blame, that person is equal—that is the state of the liberated soul. Then the servant says: regard enemy and friend as equal, honour and dishonour as equal, pain and pleasure as equal, loss and gain as equal. What is this? This is the state of a liberated great soul. Then the matter of divine love is spoken of. In the company of lovers, then daily one dharma, always colour increases, always fresh, always unbroken love. Now in that unbroken love, witnessing the eternal pastimes, the body thrills, hair stands on end, bliss in the eyes and refinement. This is the grace of Harivansh—the eyes that have been burned grow cool through the sight of the beloved in the bower. This happiness is called sight. This is the grace of Harivansh. It cannot be that you attach sectarianism or fasten onto one path of worship and say: our way does not have this. Any path—the matter comes only when we rise above this world's dualities and the attractions of sense objects.

That is why peace is placed at the root of all rasas—so that no duality can disturb you. No sense attraction can arise. No suffering can shake you. Above this are then servant, friend, parental love, spouse, companion—direct liberation. We do not want moksha. What the Vedas seek through Brahman in fullness, crying "not this, not this"—that very Brahman is fully manifest in divine love. That very supreme rasa, beloved and lover, is directly present here. Just see. They say: we cannot see it. Then become free from family and loved ones, from wealth, from all excellent spiritual practices, from enmity and ill will. Accept the surrender to the lotus feet of the beloved with all your heart. One trust, one strength, one hope, one faith—see now, they will appear to you. This Yugal Sarkar, by their grace, sporting here, directly blesses the world. So blessed! This is the greatest fortune in the world. Truly blessed is the one whose life is a life—the one who has determined: now I will live contentedly with what comes, and I will continuously surrender all my faculties to the Lord of Existence-Knowledge-Bliss.

What great fortune, what blessing it is, what grace to make the Lord your own and meditate on him constantly. This birth, we must dedicate ourselves while performing all our work, offering it to the Lord, engaging ourselves in attaining the Lord. Otherwise we will suffer a great loss, a great deception. No one knows when this will be made up, when such an opportunity will come again. You have been given this body to earn the true wealth. The supreme goal—love. You have become so entangled in this confusion that you have taken these external objects created by Maya, these bodies created by Maya, as your goal. Look—money, possessions, a healthy body, abundant sense objects and pursuits of pleasure—you never ask yourself this question in your heart: who am I? Where am I going? What should I do? This is all what? Does the inquiry ever arise in your heart? No, because your intellect has become attached to the ego of bodies and absorbed in sense pursuits, so the question does not arise. Oh, cry out! Now, whatever truth is written in the scriptures, whatever the gurus have attained—I must attain that. Now not in this confusion. Now not in deception. Now, however much pain the mind and intellect give us, we will heed only what the Lord's path commands. Otherwise we will not heed them at all. Right now, let dispassion arise in the heart, let weeping come, let anguish come, or let dull apathy and melancholy come.

Narayan, Hari bhajan me panchon subhaat
Vishaybhog nindra hansi jagat preet bahu baat
Nahi jahir lagat hai baat karna

In divine worship, five things are poison: sense objects, sleep, laughter, worldly affection, much talk. Nothing seems poisonous in speaking of these. It is poison to speak of them. May God grant mercy.

Your mental state should be such that you are absorbed in His naam; then you will understand this. Speaking feels like someone is punishing us. That's how it feels. Leave aside the tender, continuous contemplation and speak. No matter how much attachment remains, that's why words are coming out. Leave aside that deep, sweet contemplation and speak. Then, brother, know this—it is a great fortune for our people that the Lord has given them the good fortune of hearing the discourse. Be assured: not every day is the same. What you are receiving now, you will not receive later. It is medicine—drink it. Through the ears, take in this nectar of words and, becoming strong, conquer the flaws and attain victory, attain God. If you are not careful, you will be swept away by the current of Maya. There is no end—they keep flowing on. Since creation until now, they have been flowing. Who are you? Where have you come from? Where must you go? Have you ever thought—this body is not you. This body's name is not your name. This body is not your relative at all.

How attached you are to it! The body does not care at all. It will go its own way. It does not love you at all. The body is inert. Through the ego of belonging, you have become so attached to it that your true nature, which is beyond birth and death, is now experiencing the sorrow of birth. You are experiencing the sorrow of death. The reason is this body, which you consider to be yourself. You have never been born. The truth, the truth. You will never die. No sorrow can touch you.

You are you like this. You have forgotten. You forgot. You forgot just as when the physical body lies in bed and in the dream a knife is moving, and you are screaming. Nothing. Not a single scratch on your body. But there you see blood and gore. When you wake, there is no wound, nothing at all. Like this, the dream body is what you are sitting upon. Due to delusion, sorrow and happiness, honor and dishonor, pleasure and pain all seem real. When you awaken, no one has ever touched you, nor is anyone touching you now, nor can anyone touch you in the future, because there is no one besides you. You are not separate, O Dhananjay—this is the truth, the true substance. Overcome by this delusion, your intellect has fallen into animality.

Animality, animality—look, look. You need no proof here. Read your heart like a ledger and see. How much animality has your intellect committed, and how much animality is there now—see for yourself. You need no one's proof, no external evidence. Read your own ledger and see. In this very life, see how much wickedness there is. See where your mind and intellect go, how they think. Do not let this animality turn into a demonic state. Where there was intellect, it has fallen into animality. From animality it will become demonism. Rise from animality. What is animality?

Considering the body, senses, and mind as yourself and wandering in pleasures—this is animality. The sense of doership and enjoyership—this is delusion. "The deluded ego thinks: 'I am the doer.'" 'I did this.' 'I enjoyed like this.' 'I will enjoy like this.' 'I will do like this.' This is delusion, this is animality. This condition of yours is creating your future, your next birth. If you do not abandon animality, demoniac intellect will increase, and your next accounting will be in endless darkness, hellish and sorrowful death. In the law of nature, no trickery works.

Here in the mortal world you may get away with tricks, but not in God's law, because He is the all-witness, seeing your every moment. You have been given a good opportunity. If you awaken now, you can save yourself. If you become careful now, you can save yourself from falling into the pit of destruction. You are a fragment of God. You are the image of the Paramatma. Even if you received the greatest pleasures of the world, you could not be peaceful and happy. This is the word of the great souls. Believe me: if you desire unique happiness, look—even the greatest enjoyer experiences a unique joy, even if for just a moment. But now they don't know that path of true happiness. So in those tainted pleasures, you experience a unique pleasure. You don't understand—these are not material pleasures. Your great incomparable bliss cannot be compared. It is beyond comparison. The happiness you seek is incomparable. Who is incomparable? God. Who is incomparable? The Atman. These sense pleasures are not your concern. For no pleasure of the world, tolerate even the slightest obstacle to your supreme bliss, your spiritual path. Listen carefully: you need incomparable happiness, you need incomparable peace.

You are an enjoyer of unique joy because your very nature is in bliss. But now here, as an enjoyer, you are searching for that happiness, which is not there. Now that you have found the spiritual path, I am telling you: do not tolerate even the slightest obstacle to the spiritual path and spiritual happiness. If you tolerate it, it will continue, and they will keep pulling you down. No—become careful. Without discipline, these will not improve. If they improve through love, that is good. Understand. And if you consider yourself an enjoyer and give even slight support to things that obstruct the spiritual path, they will pull you down. It is a very slippery path. You must take great care and walk with very firm steps. You must not tolerate any obstacles. Oh, even if you were offered the riches and sovereignty of all three worlds, there should be no forgetting of God even for half a moment—you are a wayfarer on that path. You speak for hours: worthless talk, joking and laughing, or about food and drink. Forgetting God in any of it means the color is not showing in your practice, in your path. Under no circumstances should there be any slackness in the devotion of the wayfarer on this path. I am speaking from experience. Sometimes the mental state becomes naturally so turbulent.

Nothing feels good. There is no interest in bhajan either. A state of darkness and anxiety—until you move forward toward God realization, there is neither desire for worldly things nor desire for God, no bhajan, no engagement in any action. A state of unrest. Do not shake, do not fear, do not fear. Even in that state, as much as your intellect can work, hold on to the Name. Hold on to the Name. That fog has come; it will go away. There is no need to be anxious. There is no need to run to other worldly pursuits so that you escape that state by indulging in worldly things or developing addictions or taking up any false practices.

Tho bhajan kabahu hot vishaal man ko dhiraj chhute nahi aur gaaye na doojai chaal
May your bhajan ever grow vast; let not patience leave your heart and sing of nothing else.

That state will go away for a while; then light will come. In that state you need to be very careful. Good devotees—sometimes such a suddenly emotional state appears that it feels like you have crossed over, that there are no defects, no worldly attachment. The body in bhajan—this unified state of taste has not yet come. This is under the gunas. The sattvic tendency has awakened, but the tamasic tendency, heedlessness, and delusion prevail in darkness. No sattvic activity is happening within. Do not be anxious. The nectar beyond the three gunas has not yet been attained. Keep moving forward with patience. This is why without satsang the sadhak stumbles and falls, because such states come.

Then one needs the company of someone. And if one does not get the company of a saint but gets bad company, then one is lost. Either isolation or the practice of vows to God—an excellent sadhak engaged in God's bhajan or a great soul who has attained God—only then can we be saved. If we meet someone lesser, we will definitely fall. There will be such talk, such advice, and we will fall. Keep our faultless practice without any fear or hesitation. No social shame in our practice either. We will wear tilak, we will wear the kanthi, we will chant the Name, in the morning at such-and-such time we will bathe and sit.

Whether family members at home or outsiders mock us, whether they ridicule us or not—no social shame, no fear, no hesitation. Keep our practice faultless and move on. That is called discipline. Whatever discipline you have received, whatever daily routine is given to you—you must tolerate obstacles in it. We people are very weak. We accept every obstacle as it comes. Bhajan is abandoned, good sense is slipping away, we get engaged in entertainment. Brother, this is the opportunity to conquer the mind. This is the opportunity to gather the senses and engage them in God's form. Now if you tolerate obstacles, you know. What else can happen? Because you have accepted. Much, much caution is needed. Let no external show enter the practice. Also keep in mind—do not show to people outside that we are devotees.

Look, just now I said: no shame, no hesitation, no fear. Your daily routine purely to please God, not to please the world. If it somehow becomes your goal to show off to people, to earn salutations, honors, praise, fame, and reputation everywhere, then you will not be able to attain the real thing. Much time will be wasted. Yes, if you are under God's shelter, then such blows will come that you will have to run toward the Lord.

Such obstacles will present themselves that you will not be able to move in that direction. You will run toward the Lord. But who knows when He will grant that time? In awareness, the show of your practice—the show becomes apparent from within. Check it yourself from within. Showing off to others, and chiefly ego, the presiding deities like this very much. Ego loves this; it is their favorite thing. Arrogance, hypocrisy, show—this is what they like. This nourishes them, makes them strong. They will inspire you. We speak in such a way that people think we are wise. We sit in such a way that people think we are a yogi, a great soul.

We present such scenes to prove ourselves. Great Bhajananda Ji, this is an inner tendency. Correct it. Let no external show enter the practice. If external show has come, then the real principle, the real matter, the real eternal divine bliss—you will be deprived of it. Do we need to please the Lord or please the world? When you make the effort to please the Lord, then the whole world will be pleased with you.

Ja par kripa Ram ki hoi ta par kripa kare sab koi
Upon whom the Lord's grace falls, all bestow their grace.

If the Lord starts loving you, the whole world will start loving you. Keep observing this from within.

This is absolutely a matter of pure spiritual purpose. Look from within. When you are genuinely engaged in sadhana from within and someone calls you from outside—a hypocrite, arrogant, putting on a show—if you are not truly like that from within, then a smile will come. But if you are being arrogant from within and someone calls you arrogant, then you will curse, you will fight, and you will start criticizing. This is a sign that there is arrogance within you. It bothered you. When someone is criticizing and it reaches your ears, the intellect acts first. It will immediately examine: if you are on the path of truth, then whatever was said is a sign—check thoroughly within; if there is nothing wrong, it is fine.

It is God's great grace. You smiled and moved on. Taking offense—it is like this: if you are fair-skinned and someone calls you dark, would you be offended? No, because you know you are fair, you will not be offended. A dark-skinned person—and if someone tells that person, "Hey, are you fair?" they will be offended, because they are not fair.

Similarly, if you are truly walking the path of God and someone tells you that you are lustful, angry, greedy, hypocritical, arrogant, then you know that by guru's grace the question of these defects will not create agitation within you. And if there is agitation, if to prove that it is not so you fight, then you—this is what is inside you.

This is a subtle matter. You eat beautiful, delicious food and come out, and someone outside is walking around saying they're starving. If we know about it, what will happen to you? You'll laugh—they just came eating kheer and puri and all. That's what they're saying. OK, fine. And suppose you've been hungry for many days, and on top of that you walk around with ghee smeared on you, and people say, "hey, you came after eating halwa." Won't it burn inside? You haven't even gotten bread. And you talk about halwa. Just like this—it's about arrogance and truthfulness. You will become a true wayfarer of the path of devotion to God.

Pujya Shripad Odisha Baba Maharaj says: when someone speaks in your own language, the way we know it, we understand it. But in a foreign language, if you don't know it, even if someone is insulting you harshly, criticizing you, what will you do? If you don't know that language, you'll just hear something being said and move on. But when someone insults and criticizes you in your own language, and you just move on, then know that you are walking on the path of truth. Otherwise there will be a burning—because there is burning, it will arise.

There should be no outward display in sadhana. If there is outward display in sadhana, that becomes practice of truth. That becomes practice of outward display. You're adorning the beloved. From within, the beloved is happiness, their adornment is for their happiness. And standing at a distance, getting darshan, then becoming elated, the inner feeling changes. It becomes display. The inner feeling became practice for the Lord, became practice for attaining God. The worshipper looking from within, if there is some outward display—this is a very subtle matter. When Lakshmi Priya Lalal is the beloved, then our singing, dancing, bhajan, weeping, all are meaningful. If these are to please external people, then it is finished, it has become hypocrisy, performance. This is an inner matter; it cannot be recognized from outside, it cannot be recognized from outside.

Once, Thakur Haridas Ji, who was always moving in the retinue of Mahaprabhu Chaitanya Dev, there was one follower who was performing leelas, singing about the leelas, with very beautiful music and dance, and a large crowd had gathered. He would enact various kinds of leelas—sometimes the dark-body leela, sometimes the Giridhar leela—singing these in verses, and he would dance. His entourage had both women and men. In great devotion, upon hearing, they would exclaim, become overcome, and fall down. Now they're receiving flowers from above, everyone is offering prayers. One could see it was very exalted. Even another person was standing there, and he also swayed the same way. But when he looked, it was as if someone was beating a drum. One person separated from the crowd. People asked him why he did that. He said: "This one is in the true state, and these ones are performing. If they were truly in that state, then just one or two strokes of my drum playing would not bring them to their senses—it wouldn't even reach them. But they are performing with bodily attachment. There is no truth. The truth that is in the heart cannot be hidden."

There is an attraction in that because God sits in everyone. By yourself, you will receive the love of God sitting in the heart of the entire world. What is the need to perform? Just keep looking within. The defects in the heart—lust, anger, greed, violence, enmity, arrogance, pride—as you walk in truth, they diminish, they are destroyed. Walking in truth means staying in restraint for a very long time. This is not a matter of a month or two. With great restraint, in every situation, let only rejection remain in our heart.

Never acceptance. No matter what the situation is. That's why I'm saying this is how it goes. These rise and shine all the way to great heights. Just maintain a neutral position. These cannot damage anything. Then a state comes where these also become the form of God. Their defiled form ends and the pure form emerges. Now lust is no longer lust. Anger is no longer anger. Everything becomes the form of God.

If someone from outside tells you that you are good, a practitioner, a saint—this is of no benefit to you. What matters is that from within you are becoming free from defects.

This is the benefit. Your practice is progressing step by step, and people from outside are criticizing you—then you are very fortunate. Look, this is the highest good. Because the sins from your past that you would have to experience through your body, they are taking them by criticizing you with their tongue. Your spiritual state is becoming purified. Do not curse them. Do not hold anything against them from within. The saints have given the blessing: may one who criticizes us always remain healthy. May they never receive any punishment in this world or the next. May they remain healthy and well and continue to do so.

A critic of the saint seems like an enemy to us, but it seems so only to one who walks in truth. There should not be a harsh look toward the one criticizing. You are worthy of the grace of the great God. Your practice should go well. Then if there is criticism, you will have no suffering. And if there is something wrong, correct it—there is truth being spoken. If there is nothing wrong, then your test is happening. Be such that: I must not get angry. I must not see fault in this. I must cross over this. I must come out of it. These are small bonds.

You must come out of these. Sometimes someone is disrespecting you, sitting close by, pushing you repeatedly. If your mind is also going but your body stays calm, say something once. Then understand: God is now inspiring them to create anger within you. Stay calm, absorbed in naam jap, no matter what they do. Now do not say to them again: "We told you, why do you keep pushing us?" Then anger will come. Be absolutely careful. Our test is happening. At this time, I must come out of it.

I have no desire to be unhappy, nor do I wish to cause unhappiness to anyone. When you become peaceful, look and see how beautiful it will be. When you escape from there, a joy will arise in your heart. There is no anger whatsoever. What great grace. Gradually, we must emerge from every matter. Instead of emerging, we keep getting entangled in every thing. There is a mechanism in every matter. Your Master sits within it and has engaged you in the highest purpose, shown you the means of achieving it, and is guiding you through it. That very Master, sitting within it, is testing you. He is teaching you forbearance.

Enough of such matters—let them go. We must become mahatmas. A mahatma is not made easily. One who possesses forbearance becomes a mahatma. Such a person has immense wealth in the form of patience and forbearance. Not to waver in any circumstance, complete faith and trust in your sadhana, carefulness, dedication, and discipline—these are absolutely necessary. The rules must not break. Keep them absolutely firm. You hold the rules for a few years; then the rules will hold you. What is called niyama? Shaucha, santosha, tapah, svadhyaya, Ishvar pranidhan—niyama. Shaucha, santosha, tapah, svadhyaya, Ishvar pranidhan. Your body must remain pure, your clothes must remain pure.

Then before the heart, maintain the purity on the outside. Then move toward the purity of the heart. As was mentioned at the beginning of satsang, becoming detached from the mind—this is the path to becoming supremely pure. Detached from the mind only when Radha Radha is flowing, when the naam is flowing. This will purify you greatly. When your heart becomes absorbed in the Divine through an attitude of love, it becomes impure. Just as when gold is heated, it sheds its impurities and becomes clear, so when there is burning in the mind, it is becoming pure. You do not understand this and become troubled.

It is the impurity of the mind that is being destroyed. You are taking it upon yourself and becoming miserable. Let it burn. It is becoming clear. Just as gold becomes lustrous when heated, so does the mind become pure when it endures the burning. If you keep your body pure, watch how quickly the mantra and naam will bring advancement. If impurity remains, this will not happen. The first in the niyamas is shaucha, purity. Your rising, sitting, eating, drinking, seeing, hearing, walking, moving—do all with the remembrance of God, with a pure intention, and keep your body pure as well.

See, those who have not received such good fortune are engaged in countless activities in household life. Whether pure or impure, in whatever state you are, speak Radha Radha. But you have received good fortune—that you can remain detached and pure at all times. Take advantage of this, and offer that benefit to the lotus feet of the Lord for the welfare of the world. You have received an excellent opportunity. Your attention should be on purity. Your body should be pure. Your seat should be pure. Matters of cleanliness have been explained in previous satsangs.

Through water and earth, cleanse your body, and through the remembrance of God while abandoning attachment and aversion, the heart becomes pure [sound of throat clearing]. Santosha—whether one is a householder or renunciate, if you wish to attain God, you must cultivate this. In the heart without contentment, nothing works, nothing succeeds.

Without contentment there is no peace, no joy, no sleep.

If there is no contentment, there is a flood of desires. Where there are desires, some say they eat meat and such things, but under your instruction we wish to practice celibacy, yet we cannot do so all three times of the day. You will obtain demoniacal food and you will become celibate. You will adopt demonic tendencies, and without binding your mind to the Eternal, can you maintain these divine vows? Never. This is precisely what ruins everything. This is what corrupts. All impurities begin from this. One whose senses are not under control—eating and drinking is not right. Speak only the words of the highest purpose. Did demons not have knowledge? Did the asuras not have knowledge? Look, when they teach their own family members or in times of crisis, they speak as perfectly as a Brahmarishi. They have knowledge—it is not that they lack knowledge. They are greatly mistaken, but in their conduct, there is absolutely no knowledge. This is why they are called demons—your conduct is like that of demons. You say we engage in such and such sadhana, but speak empty words. Follow the rules: shaucha, santosha. Through God's grace, whatever circumstances you have been given, whatever wealth, food, family—or if you follow the path of renunciation—remain content with whatever you have.

Contentment with what one receives is the path of the great; the path of the wise.

It is a great path, a profound path. It requires forbearance. And speaking truly, you have no sorrow at all. You lack nothing. The sorrow and lack within you came with the body and the world. This is why if you maintain contentment, desires will be destroyed.

When desires are destroyed, all trace of sorrow vanishes.

Desire is the supreme sorrow, freedom from desire is supreme joy.

Whatever circumstances the Lord has given, whatever you possess—be content with it through God's grace. Learn to be satisfied within it. Third is tapah, austerity. Now, in the path of God, whatever discipline has been given to you must be followed without negligence. Through God's grace, any true seeker on this path will see this: however difficult the circumstances, discipline is so powerful that it will hold you at the proper time. You hold the discipline first; then discipline will hold you.

Even in the most severe and difficult circumstances, there is great strength in discipline. He whose attachment has become firm in the daily routine—he is the supreme worshipper. If your routine is from three o'clock, do not come at a quarter to six. If you must leave at six, then after six, bow and do naam jap. Do not say that because we came an hour late, we are still doing our routine. This is negligence, not routine. Whatever your daily routine becomes, know that. Look, lifelong, your guru made you practice waking at two o'clock in the morning in childhood.

He sits nearby on the throne, carrying it. Rise up, see, rise—it's become 2 o'clock, sit down with your rosary, ji. Maharaj ji, he sits like this and below, by guru's grace—whether there is suffering today or anything—whatever daily routine is, that daily routine is. That very daily routine is our God. Daily routine itself is our form. Daily routine itself is our austerity. There is no negligence in it. If there is life in the body, there is no obstruction to the daily routine. Look at the great siddha Mahapurushas—look at Sri Sanatan Goswami ji. From Vrindavan, he would go every day to do the circumambulation of Giriraja Ji.

When he became advanced in age, Giriraja Ji, Lal Ji Maharaj, appeared and said, "Baba, look, we remain always present on your mental canvas. Your body has aged. Why do you come? Now what need do you have for circumambulation? Do not come anymore." Yes, the next day he arrived again. Lal Ji said, "I told you, baba, why have you come? It pains us. Your very old body is not able to go on. It has become a habit of that body. It is not able to go on." Then even today, Sri Radha Damodar Ji—he placed the footprints: the feet, the cow, the flute, the staff—these marks—so that you may do those four circumambulations.

It will become the form of doing the complete circumambulation of Giriraja Ji. Accept our words, accept our prayer. The Lord is saying, when you have your time—the suffering you are experiencing, what is austerity called? That you have to endure suffering. Suppose someone cannot sleep at 2 o'clock, then 2 or 3 o'clock it will come. 4, 5, 6 will be restful, cool weather happens. Nice—here it has started from 3:30. Now the time of sleep is being taken up in this. Now this suffering you have to endure is your great austerity.

Your bad deeds are being destroyed. Day after day we have seen both you and siddha Mahapurushas. This 2 o'clock daily routine—look among the great siddhas. In Chainpur, Swami Sri Magnanand at 2 o'clock, the entire group at 2 o'clock. Hey, life was given for attaining God! It was not given for sleeping. Rest for a bit. Engage in the daily routine. When there is too much slack, rest for an hour or two during the day. God-realization has to be accomplished. Here, sleeping time must be sacrificed. Here, one must not get caught in the labyrinth of enjoyments. One must go to the Lord. One must remain in one's true form. If you have been given a rule, then what kind of rule is it if you do not fulfill it? And in fulfilling the rule, suffering does come. When any action is done with discipline, then suffering is not a matter of concern. And if there is no suffering, then what kind of rule is it? The meaning of rule is this:

that however much suffering may come, your rule should not break. A sadhak's daily routine should be such—at this time, yes, at this time you will be in satsang. At this time, at this time you will be in Sri Ji's adornment. The daily routine of your entire life should be like this. You, Pujya Sadgurudev, God, have been seeing that very daily routine for 25, 26 years. So much daily routine, that very one—the right time. Sometimes during festivals, seva, celebration, there is a slight change in time, daily routine the same. Companionship, the flavor of rasa—that Mahapurush who gives the tasting of the companionship. Daily routine, the same. If our daily routine is not right, then brahmacharya is not right.

If daily routine is not right, then you are in a state of negligence. If daily routine is not right, your goal of God-realization is not formed. Otherwise your daily routine—you have no room at all in it. Daily routine is absolutely—Krishna Ashram Swami ji—great Mahats have been seen, in the needle's point of a clock's needle—in the daily routine—not a minute's interruption. They have brought their mind under their control, brought their senses under control. In the fulfillment of their rule, in the fulfillment of dharma, in the path of practice, whatever suffering comes—cold, heat, honor, dishonor—enduring all of this is austerity. Now you are a brahmachari.

Sometimes the inclination toward desire comes. It burns you. It urges you. Do not tell anyone—keep quiet. Telling only makes it firm. "Today we are very distracted." Keep quiet. Radha Radha—how can it be? Smile. Yes, much grace. No, no one is troubled, no trouble at all. "Whomever my beloved does, that I do. Radha Radha." 27, finish. Self-study—the study of the teachings of the acharya, the utterances of Mahapurushas, the study of scriptures—should be regular. Just as here, the singing of utterances, all should be regular study. And Ishvar Pranidhaan—of your chosen deity, what the guru has told you, one's relationship is perfected only when it is guru-given.

One's beliefs keep changing. But what is guru-given—just as our guru Gurudev, God, has given us, our chosen deity is Sri Shyama and Shyama Ji. The happiness of Sri Lal Ji Maharaj, the life of Lal Ji, Sri Ladli. So to increase the great happiness of Ladli, from his life-beloved to Lal Ji there is extraordinary affection, extraordinary affection—and in the supreme love of that. That life-beloved—our dual worship is like this: the fragrance of the fair feet of Shyama, and the worship of the couple. In Lal Ji there is extreme affection. And how is it? My beloved is whose life-beloved, my beloved is whose supreme happiness, and in the supreme love of that. That life-beloved. Thus in Sri Shyama Shyam's fragrance, remain every moment. Remain in their contemplation. I am surrendered in their servitude. Let nothing remain separate from them. This is called Ishvar Pranidhaan.

Saucha, Santosha, Tapa, Svadhyaya, Ishvar Pranidhaan—the niyamas are everything related to the beloved, to the beloved. Nothing should be separate from this. You yourself have become a Mahanta. See. You will not eat anything that you have not offered to the beloved. You will not drink anything that you have not offered to the beloved. Nothing in life will be such that is not an offering to the beloved. Then immediately you will become a traveler on the path of truth. Some people do it such that they prepare separately for bhog, prepare separately for themselves. Then how will your intellect become absorbed in the Lord? How will it merge?

If you are maintaining your sensory indulgences for gratification, then what is worship? Is it that God is hungry and sitting waiting for your offering? He is Vishwambhar, sustaining the nourishment of the entire world. He only receives your bhav. When you maintain external bodily purity, your dispassion increases. The more unclean you keep your body, the more desires will grow. Body attachment will grow. By following the rule of external cleanliness through this principle of discipline, a detachment arises in relation to the body. Dispassion comes. The secret of the body is revealed.

I am not the body. Purity of the body is not lasting—through this, desires end, and by maintaining internal purity, the mind remains peaceful. The intellect becomes concentrated. The senses become free from their objects, and one becomes capable of attaining Self-knowledge. This is a beautiful thing. And by maintaining contentment, all the comforts and abundance become favorable to you. If you wander about due to desire, you will go astray, but if you embrace contentment, all happiness and prosperity will come near you. This is the perfection of contentment. And the one who continues to endure the difficulties in their own path through tapasya—from that, the siddhis of aniima, laghima, mahima, doordarshan, and distant hearing come naturally. Do not think that by enduring such hardship, one becomes greatly happy. We are telling you what happens within. Understand this very carefully. If you do bhajan for a few minutes, recite the texts for a few minutes, serve Thakur for a few minutes, there is no problem.

But if you have thought that you will become free from sensory objects and become immersed in God's love, or attain the state of liberation—now pay attention. For attaining God, every enemy is now completely ready and deployed. One should emerge well. Now one by one, with your patience, tolerance, generosity, and forbearance, along with discrimination—now the battle is about to begin. For them, war is very little. They do a couple of rounds of prayer, worship, and then enjoy themselves watching movies. Everything is balancing out smoothly. The mind, why is the mind understanding the mind? There cannot even arise a desire within you for attaining God.

Where sensory attachment can arise in enjoyment, there is abduction of consciousness in pleasures. A couple of rounds of good prayer work. It seems that way, mostly. But to do bhajan in detachment, enduring hardship, following the disciplines—these are the Bhagavatic siddhis. Aniima, laghima, mahima, garima, doordarshan, and distant hearing—these siddhis are described for the one who, in their own path, in their own daily routine, makes absolutely no change and endures without telling anyone anything. One keeps moving forward. God is very compassionate.

If you accept these things, then kindly let your burning be pacified. Wait for time. He will give you great bliss. You will cry out saying that there is no one as compassionate as You. The one who does daily self-study, within them arises the worthiness for darshan of the beloved. Chaurasi Harivansh, read and heard, night and day, leave off wandering through eighty-four—beholding the Divine Couple. Regularly, regularly, and what is Ishwar Pranidhan will subsequently grant the state of samadhi. Ishwar Pranidhan—no thing, no person, no place, no tendency is separate from the Lord.

Everything is surrendered to God with firm devotion to your chosen deity. Then, while walking and moving about, samadhi begins to descend. Become completely absorbed in bhav. Whether the body is performing actions or is inactive, that matters nothing. Swami Ji Maharaj went for this samadhi itself—come, samadhi inner, do not let it shake; if it shakes, the next birth will happen. Come, Shyama, in contemplation of Shyam's lotus feet, in singing of their leelas, in contemplation of their leelas—where such beauty and form, where such love-nectar is flowing, the divine groves will begin to shimmer. This is a profound state of samadhi. The practitioner should—we are not saying this for those whose body is diseased, whose age is advanced.

If you are young, if your body is healthy, then learn to sit in an asana. This is very necessary. For sense control, for mastery of the mind, and for digesting the air-currents in your body. Now you are young. There is no disease. How will you become a brother sitting in a chair? Your age is advanced. Your legs are paining. Your knees are paining. Your back is paining. You have come from household life. Sit. You are a young celibate. You are a traveler on the path of God. Or if you have come from household life through discipline, then do not make the effort to sit in the comfort of a chair on an easy asana.

Sit on one asana, in sukhasana or like that, sit quietly. From that, whatever pain arises in your body, that air will be digested. As the air is digested, the body becomes lighter. The body's attachment becomes lighter. Forgetting begins. The body's silence reaches—where you place your hands, place them with gravity, peace, steady intention—at least forty-eight minutes, forty-eight minutes sit in one position. Many people sit for hours in padmasana or siddhasana. After thirty minutes, suffering began. Every nerve, every vessel, pain—"I am not the body, this is delusion; this is not pain, this is delusion." After a little while, emptiness; after emptiness, peace. Now sit comfortably, rest, but you must cross that time which is very painful. This is it—subduing all the senses. Peace. Every nerve, every vessel, pure air—the air that causes defects in the constitution is burned away. From that, when will your tendency stabilize? This is the time. If you are sitting in satsang, have adopted an asana and sat down in the evening—either your gaze toward the speaker or downward gaze—this satsang of ours at this time—one who sits with eyes closed is not listening here.

If you close your eyes, sleep might come. Laziness might come. Either keep your gaze lowered or focus your attention on the speaker. Sit quietly. Your body is healthy. You are young. Posture is very necessary. Very necessary. Your body is healthy. When you sit in a posture, your food intake will naturally reduce. Because if you eat too much, you won't be able to sit in the posture. If your belly becomes large, you won't be able to sit properly. With the right diet, everything will naturally become correct. We say: sit in padmasana or siddasana. Or sit cross-legged, like this, cross-legged, just like this—rest your hands like this and sit quietly. Listen. Now if pain comes, then quietly chant the naam while making an effort to focus your mind on it. In satsang, as you quietly chant the naam over time, practice will happen by itself.

Once practice happens, an opportunity to immerse yourself in bhajan will come. Siddasana, padmasana, sukhasana—these are the postures for bhajan. I think very few people do padmasana. Siddasana might be possible. Brother, we heard about it in the discourse, so we have knowledge. These grant great joy. Siddasana—well, now my kidneys are weak. Quietly, after some time, a kind of intoxication comes in the mind. And after half an hour or forty minutes pass, a state of void comes. Never run a fan. When sitting in postures, quietly, covered in sweat, your body becomes cool. A little while. Now two hours, two and a half hours sitting in one posture. Then from need, I sit in another posture again. Meaning in siddasana for two and a half hours, padmasana sits quietly. After that, for hours the mantra does not need to be chanted—it runs on its own. A wonderful state comes.

You walk around here and there all day. Your legs have speed. When will the mind be absorbed in bhajan? Look, understand: the daily routine of the path you follow—adopt that daily routine. The vani is being recited. The vani is placed in front. You are sitting in the posture. Sometimes you hear with your ears, sometimes you watch with your eyes. Those around you—the worshiper there, behind you in third place, who was sitting? You should not know. Some get up and leave, go to their hut. The daily routine there—sit day and night doing bhajan. Here there is slight laxity. When you reach solitude, you become completely careful. But that goal is not being achieved. Realization of God. This is why prana vayu purification is absolutely necessary.

We are telling you something completely simple. [nasal sound] Draw it in ten times. [nasal sound] There is no need to hold it in some complicated way. Sit comfortably like this. You watch—Jai Bharat—sit in the posture. Draw it in ten times. Draw it all the way in and then completely release it, without stopping. From both nostrils. We are telling you what the great masters have said. We are telling you from our own experience. Then sit for bhajan. Look, if you do this at least three times a day, your prana—without the exhalation, the full holding, without these, without doing alternate nostril breathing—[nasal sound] like this, fill it completely, and release the air comfortably. Release it comfortably, fill it ten times. Then you watch—when you sit doing bhajan chanting the naam like this, then you will see—a peace will come. A mind in which you want to place the naam will be placed. Prana vayu purification is absolutely necessary.

Pratyahara is the withdrawal from the objects of the senses, which is absolutely necessary for life—their use should be for life, not for indulgence. When we get food, it is for the nourishment of the taste faculty and the prana. It is not mine. If I receive it thinking it is mine, then you are enjoying it. You will get trapped in attachment to it. The taste will trap you. Your sense of taste will be corrupted. Pratyahara means when there is no relationship with one's own objects, the senses become aligned with the mind. That is, the thought of God is running in our mind, it is running. And the actions we do—eating, living, and so forth—we do them, but our attraction is not toward their pleasure and taste.

That is pratyahara. If you are forgetting God, then whichever sense you are using, you are enjoying its pleasure. This will create an obstacle in your spiritual practice. Receiving prasad, Jai Ladli bowed down, and the naam is flowing. The thought of the naam—the mind is not leaving the naam—then no one can trap you. If the sense is cooperating with its object and you are becoming absorbed in just that, then you are getting trapped. You are creating obstacles in your spiritual practice. Our faith should be strengthened. Besides Shyama Shyam, no one is mine.

My mind's state rests entirely on Shyama Shyam. In the shelter of Shyama Shyam. In the contemplation of Shyama Shyam alone. This is called dharana. And this dharana, when it becomes perfected, becomes one with Shyama Shyam. Mind, intellect, consciousness—all of us in Shyama Shyam. Dharana is a very excellent state. Even in dreams, in waking, at all times your deity remains pervading. The Mahaprabhu is saying: in waking, dream, deep sleep, manifest states—Radha's foot. This dharana—the flow of the mind's activity onto the deity, like oil pouring continuously—this is called dhyana.

Just now, because people don't understand what meditation means, some sit with their eyes closed for a while. The air conditioning is running, everything is comfortable, they sit completely quiet. But you cannot remain quiet at all. Look inside. You closed your eyes on the outside, then sat like that. Do you call that peace? Is your mind peaceful? Is your consciousness peaceful? Are no thoughts arising? That is called peaceful. When will this happen? When the state of continuous oil-like flow of consciousness to the Lord comes. Chanting the naam, the form's glimpse came. The entire consciousness was drawn toward the Lord. That is called dhyana. This is why we don't emphasize meditation itself, but rather speak of naam dhyana—meditation on the Name.

Radha herself will manifest as the name Radha and the form of Radha. When there is form, then there is no need to hold meditation. Whether standing, sitting, walking or moving, they will remain absorbed in meditation at every moment. The Lord is the object of the mind's modifications. To remain steady on the object is the name of meditation—like a continuous stream of oil. To sit for some time with eyes closed, but what is meditation really? Meditation is an unbroken flow of consciousness toward one's chosen deity, like a continuous stream of oil. Walking, moving, standing, sitting, eating, drinking—samadhi at all times. When meditation becomes fully mature, the triad of meditator, meditation, and the object of meditation dissolves. I am performing the action of meditation toward the Lord, the object.

Right now there is no meditation yet. I am the meditator performing the action of meditation toward the object. As of now, meditation has not been established. When meditation becomes established, both the meditator and the act of meditation dissolve. Only the object remains. The object is only the Lord—it is not that I am meditating on the Lord. Only the Lord is the Lord. That state is called samadhi. That is called samadhi. [sound of throat clearing] When I am meditating—the meditator, the act of meditation, directed toward the object—until both I and the meditative action dissolve and only the object remains, that is called samadhi.

There are two types: with seeds and without seeds. In samadhi with seeds, subtle impressions remain even when the triad is no longer present. Our meditation is happening subtly. In seedless samadhi, not at all. Only that consciousness in the form of Brahm, or in the form of the Lord, or in the form of Shyama and Shyam. The supreme benefit of life is to attain the proximity of Radha and Krishna in this very birth. While the body remains, take whatever you hear and reflect upon in satsang and faithfully bring it into your heart. Let the name not slip away. The name alone will bring all states. Let there be no room for negligence.

We are very negligent. We grant great freedom to the mind and intellect. Therefore there is great obstruction. Then it seems there is no happiness in this path. Then we run toward the world. We have been greatly deceived. We have suffered a great defeat. If we lose the path of the Lord, who knows in which birth, in which cycle, we will find it again. Therefore, with vigilance, dedicate each moment continuously to contemplation and reflection on the Lord. Of Shri Radha Vallabh Lal.

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

Original video: Shri Hit Radha Kripa (YouTube)