ekantik vartalaap evam darshan #1308 · 26 june 2026

Shri Hit Radha Keli Kunj, Vrindavan. Intimate dialogue with Pujya Shri Hit Premanand Govind Sharan Ji Maharaj. Seekers place their questions about their life and sadhana, and Maharaj Ji resolves them.

Complete Discourse

Radhe Radhe Radhe [crying sound] Radhe Radhe Radhe Radhe Radhe [murmuring sound] Radhe Radhe [singing sound] Radhe Radhe Radhe Radhe [murmuring sound] Radhe Radhe Radhe Radhe Radhe Radhe Radhe Radhe Radhe [murmuring sound] Radhe Radhe Radhe Radhe [crying sound] Radhe Radhe [crying sound] Radhe Radhe [murmuring sound] Radhe Radhe Radhe [singing sound] Radhe Radhe Radhe Radhe Radhe [murmuring sound] Radhe Radhe [murmuring sound] Radhe Radhe Radhe Radhe Radhe Radhe [murmuring sound][singing sound] Radhe Radhe Radhe. Victory to Shri Radha Vallabh Lal, glory to all saints and lovers of Hari, victory to the sacred realm of Shri Vrindavan, victory to the true guru and God. Maharaj Ji, how is Shri Ji? And as you tell us in satsang, Shri Ji is extremely beautiful to behold.

So what does She actually look like? Her smile—chant the naam, and if She shows mercy and reveals Herself to you, then you will see.

Shri Hit Harivansh Mahaprabhu wants to tell us what Shri Ji is like. Look, the pad is speaking. See, mother, the limits of beauty:

mai sundarata ki seeva braj nav taruni kadam nagri nirakh karat adhagwa
Mother, behold the boundary of beauty—the young maiden of Braj, her gait and form, beholding which one swoons

See, mother, at the limit of beauty. So Mahaprabhu is describing Shri Ji. Then he goes on to say:

jo koti kalp lagi jive rasna kotik pave to ruchar badnarwind ki shobha kahat na ave
Though one were to live for countless eons and possess millions of tongues, still the radiance of Her beautiful lotus face cannot be described

If one were to live for millions of kalpas and have millions of tongues, still the glory of Her beautiful lotus face cannot be described. See, mother, at the limit of beauty.

What enchants the world, what is the world-enchanter, Shri Lal's beloved—She who captivates the mind of the sun, who enchants the mind of Kamdev, who captivates the minds of the munis, who has kept Shri Lal under Her control—do these eyes have the power to see Her? No. She grants Her vision only when, through bhajan, the Beloved bestows the vision of love upon these eyes. Just as Arjun was given divine sight and witnessed the cosmic form—yet while living with Shri Krishna, he never saw Him in that cosmic form. Similarly, when the Beloved mercifully grants the vision of love, the darshan that comes, the vision that is received—this cannot be expressed in words.

koi dev lok bhulok rasatal sun kavi kul mati darie sahaj madhuri ang ang ki kah ka so pat tar
There is none in the divine realm, the earthly realm, or the nether regions—hear this, let the minds of poets tremble—such natural sweetness, limb by limb, cannot be described

Look, mother, at the limit of beauty. There is no one in the divine realm, the earthly realm, or the nether regions with whom we can compare, to say the Beloved is like this. There is no such comparison. When Shri Lal's beauty captivates Kamdev, and when the Beloved has made Shri Lal Her subject, the Beloved alone can grant darshan through Her grace. She is so beautiful—meaning it cannot be spoken. It cannot be described. No one can even imagine it. There is no example from anyone. Because all this imagination is created within maya and the three gunas, while Shri Ji is consciousness-bliss. All this exists within the three gunas and maya, so what can be compared to what? There are such beauties in the divine realm that even a fraction of them would make a person from the earthly realm faint. The apsaras are so beautiful. And above that, in Brahma's realm, there is even greater beauty. They say: there is nothing in the divine realm, the earthly realm, or the nether realm like Shri Ji. When Shri Ji is seen, Shri Lal becomes unconscious. And Maharaj Ji, if any devotee remembers Shri Ji and weeps in Her love, does Shri Ji also become emotional seeing them, longing to meet them? What is the nature of that longing? That same nature of longing will be in Shri Ji's heart. For your heart's word to reach Shri Ji's heart—do you understand? For your words to reach Shri Ji's heart, just as your words reach the Prime Minister—first your words must reach, and then their reaction can be told. But for your words to reach the Prime Minister will take great effort. Or it won't take effort—it's different if we speak with them directly. But now, to speak directly with the President—and then beyond that, with Shri Lal, the Lord of infinite universes, to whose heart the Beloved belongs—for our words to reach the Beloved's heart, this is why we cry "Radhe Radhe Radhe Radhe Radhe," so that one day the Beloved might hear our words. Because there is such a gap between us and the Beloved. When She becomes restless with longing, that is when our restlessness arises.

That is what She desires. She has accepted us as Hers, and only then can we say "Radhe Radhe." Otherwise, we don't even have the courage to say "Radhe Radhe." It is only through Her love that we have love. Otherwise, what love could we have? If She were to leave us, we would only sink into worldly objects. Just as a worm in the gutter, if left alone, will want to play only in the gutter—similarly, if She were to abandon us, we would turn and go toward worldly life. Food, drink, the pleasures of the world—Shri Ji has seized us from all of that. This is why we are moving toward Her. If She were to let go, then we would turn back in the same way toward worldly life. So it is Shri Ji alone who is loving us.

It means we are loving Shri Ji. This is a deceptive notion. Shri Ji is the one loving us. That is where love is within us. So where is love coming from our side? On our side, just see where your mind is going? It will go towards pleasures, it will go towards desires. Shri Ji has, somewhere or the other, accepted that this is my devotee, my servant, my attendant. Only then does that mind turn towards Shri Ji. Are you understanding? Like how beautifully you meditate on Shri Ji—the beauty of Shri Ji cannot be seen. So when we meditate on that form, Shri Ji will sometimes show us His grace and give us His darshan.

We see Shri Ji in your form. Look at the bhava, the bhava is one, like a mother is one. If we say we consider you as God, then is there not a difference between considering and being God? Like if we say we consider you like Shri Ji—that is your bhava. But there is a difference between considering someone as Shri Ji and actually being Shri Ji. Maharaj Ji, we consider you in the form of Shri Ji, absolutely we regard you as Shri Ji. The very same thing—the very same—we want to explain: that considering as Shri Ji and being Shri Ji is a great difference between them. We are the maid-servants of Shri Ji. We are seekers at the feet of Shri Ji.

This outer play is our body in maya. Our true form—if you come to know what our true form is, you will see Shri Ji. If you see Shri Ji, you will know your true form. This is not our true form. This is our body in maya. With the help of this body, our sadhana and bhajan—all of that is made with its help. It was made with this. Now it has no more meaning. Now what our true form is, that will be known only when Shri Ji shows His grace. And if you see our true form, then in that very place, at Shri Ji's side, will shine forth that Shri Ji—these are deep teachings, internal matters. There is Tarun Ji from Panchkula, Haryana. Radhe Radhe, Guru Dev, Guru Dev, I bow at your feet, Guru Dev. By Shri Ji's grace, one year ago, through YouTube, I came to your refuge. Some years before this, naam jap was already going on by Shri Ji's grace, but after that I understood the importance of satsang, self-study, and teachings, whose glory I am experiencing in my life in the form of countless positive influences.

Guru Dev, many years ago I had the good fortune to meet the most revered Swami Ramsukhdas Ji Maharaj. After that, I was blessed to read many small books written by him. In his books, he mentioned chup sadhana in many places. He used to say that if a sadhak, along with naam jap, practices chup sadhana for a few minutes each day. Listen, do you understand what chup sadhana means? To regard oneself as a witness to everything. We are not doing naam jap, we are not thinking anything, we are not doing anything.

Like we are sitting quietly. Now we are not doing anything within. Whatever is happening, we are simply witnessing it. This is what chup sadhana is. Are you understanding? What does chup sadhana mean? Like thoughts are arising in the mind—but we are not thinking them, right? Thoughts are arising. The intellect is contemplating—but we are not contemplating, right? The meaning of chup sadhana—unless you learn the path from great mahatmas, it will seem like, this is what chup sadhana is. No no, in this, you be quiet. You sit quietly and observe.

No, then I become bothered. So the meaning of chup sadhana—this is a very good practice of the knowledge path. What is in it? The movements of the gross body stop, but the movements of the subtle body continue. The contemplation that is happening through mind, intellect and consciousness. The actions that the ego has done in the past, or what we have to do in the future, or what is happening in the present—all that is going on, right? Are you able to follow our point or not? Now, where is silence? There is no silence, right? In this very thing, we have to find silence—that I am the observer of all these.

I am not the doer. Whatever is happening in the mind, I am observing it. Whatever is happening in the senses, I am observing it. Whatever is happening in consciousness, I am observing it, right? You observe—in knowledge, you are the witness. You are not the body. Neither the gross body nor the subtle body nor the causal body. So at that time I am silent, and I am only observing these. And we keep negating everything: this I am not. This I am not doing. This I am not thinking. So what will happen from this? Knowledge will grow and you will become separate from these.

That is the practice of the path of liberation, which is internal practice: I was never the body. I was never the mind. I never had any nature. I am the form of Self, and I got entangled in these. So for two minutes, for five minutes, step back and observe. This is the practice of the knowledge path. I understood it—I tell them. Maharaj Ji was an inspiration for the path of bhakti. Maharaj Ji described all three paths. Just as in the Gita, there is a description of samkhya yoga, karma yoga, and jnana yoga, so Maharaj Ji showed the way of all three paths. But he was established in the pure knowledge form, the Self. Understand—he was a knowledge-full great soul established in the pure Self-form. Who was Shri Swami Ramsukhdas Ji. He was a pure-knowing great soul.

The mystery of bhakti is also the mystery of knowledge. When both reach the same place, whoever has become perfected in knowledge also knows the mysteries of bhakti and karma yoga. And whoever has become perfected in karma yoga also knows the wealth of bhakti and also knows jnana yoga. Whoever has become perfected in bhakti also knows karma yoga and also knows jnana yoga. Because knowledge is not a separate thing. Just as the meaning of knowledge is that which is everywhere—as we say in bhakti, "Siya Ram mein sab jag jaani"—in knowledge they say "Sarvam khalvidam Brahma, naina nasti kinchit"—it is the same thing, isn't it? Now, if "Sarvam khalvidam Brahma," then it is here too, right? So that same Brahm I am—this is knowledge. And there the "I" is forgotten. The "I" is forgotten. Not Brahm, not Maya, no. Not the jiva, not time. My memory is lost. Let me remain one—Nandlal. Devotion only to God alone, just as the devotion of the gopis—then Swami Ji Maharaj was a great saint perfected in knowledge, knower of all the mysteries of complete bhakti, knower of the mysteries of karma yoga. So when this matter of knowledge comes, we have to understand which path it is—which is the matter of bhakti, which is the path of knowledge, and which is the path of karma. This is the matter of the path of knowledge: that we must become the witness, the sakshi bhav.

Yes. And in the bhakti path there is surrender. There is no witness consciousness. In the bhakti path there is surrender. Whatever actions are happening through our body are all for Shri Bhagavan. Whatever our mind, intellect, heart, and ego are—offer these in devotion to Bhagavan. Contemplate Bhagavan. Chant Bhagavan's name. Listen to Bhagavan's leela, his praise and glory. Offer every sense, every mind to Bhagavan. I surrender body, speech, and inner being—all to Bhagavan. By surrendering like this, we become carefree, fearless, sorrowless, and doubtless, and we abandon contrary feelings. This state comes to us. So as we read the Bhagavad Gita, everything is there in it—we have to see which path we are followers of.

If we connect the matter of the bhakti path with the jnana path and the matter of the jnana path with the bhakti path, then we will become wavering. Because for a little while all paths run the same way. After that they all become different. The further path of each is different. In bhakti the "I" is also remembered. And in knowledge, the "You" is also remembered. Whoever Bhagavan is, that Sat-Chit-Ananda, that is in this "I." I am that—everything. In pure knowledge, that same self—the one self that pervades everywhere—that is here, that is the "I," the self.

So now to come from the inner being and body into a separate consciousness, into the witness consciousness—that is silent sadhana. Yes, the meaning of being silent—look at it honestly—where is silence? It is still that matter, just trying to explain it. So as one might say, do a little silent sadhana, or become quiet and sit in peace and solitude and be silent. It means you are peaceful, you are in solitude, and you are silent. These are three things, not one. You are not peaceful, you are not in solitude, and you are not silent. Go and sit somewhere in solitude and measure these three things: Are you in solitude? Not to dwell anywhere except with the One—this is called solitude.

Not to think anywhere except with the One—this is called solitude. And peaceful means no sound of any kind should arise. Just as there are no waves in peaceful water. That is why we call it peaceful. So if there are no waves in the inner being, that is called peaceful. So it is not like that—there is no solitude, there is no peace, and silence is not there. Many kinds of confusion are happening. Now you become the witness. Now the path of knowledge has come. Now you will be called silent when you are completely detached from all and peaceful—in complete solitude—and you are just the witness.

Just as we are watching their every action, but we are silent. Similarly, we, without attachment and without affection in our heart, separated completely from ourselves, are watching ourselves. Then it will be considered, with a somewhat pure intellect, yes. So by accepting the shelter of Bhagavan and chanting Bhagavan's name, glorifying Bhagavan's qualities, listening to Bhagavan's virtues—when you sit in solitude, emphasize the name more. Look at Swami Ji's vaani, then read Radha Baba's vaani. Radha Baba, the supreme knower, and ultimately the supreme lover. Now see the foundations of theism—read them. Yes. And from the scattered pearls of satsang, by Bhai Ji Maharaj, read them. These two great saints, Radha Baba and Bhai Ji, they are great saints perfected in the emotions of the path of love. And Swami Ji, bhakti, karma yoga—expressed all of these. But perfected in knowledge is Swami Ram Sukhdas Ji Maharaj, a great saint perfected in knowledge who has attained self-realization according to the dharma of sannyasa. So having attained self-realization, just as Udiya Baba listened to Bhagavan's stories, naam-kirtan was happening.

Hari Baba, wherever he does naam-kirtan, there is Udiya Baba. But Udiya Baba is manifesting the light of bhakti. Yet he is perfected in the path of knowledge. Hari Baba is keeping the company of Udiya Baba, but he is perfected in the path of love. In this way it is understood that in great saints, knowledge and bhakti both shine. But that established great saint—"all rasa gayo, shabd"—understand the word: in them the consciousness was established. Their heart was in the consciousness of the heart itself. Swami Ji's heart was in self-realization. A great saint complete in Brahm consciousness—in no way, not even a little—neither any attachment in the gross, nor in the subtle, nor in the causal. Yes. So your inner goal, Swami—a great saint complete in Brahm consciousness, a knower of the mysteries of bhakti, a knower of the mysteries of karma yoga, and one who has attained the supreme dedication to jnana yoga in sankhya yoga. And now great saints know—how will the welfare of the world come about? From Bhagavan's supreme bhakti—from that alone will come pure knowledge. This is why he said that after many years of experience it became clear that the main teaching of the Gita is bhakti alone—Swami, Swami Ram Sukhdas Ji. Yes, so it became clear regarding the Gita, but where is Swami Ji's state?

When you read the words of great souls, the spiritual state is hidden within them. When you read anything Swami Ji has said, that will take you to the self-nature, to understanding our teaching. Wherever there are great souls, that truth comes. Now, if you keep making intellectual knowledge arguments with us, and when you listen to our words repeatedly, you will find that by the grace of Shri Ji, by the grace of God, what is understood is what remains established. Those who repeatedly find this in their words—they remain established. That is the state that persists. Now read the words of Radha Baba yourself.

Read the words of Bhai Ji. Yes, read the words of Swami Ji. And read the words of Jai Dayal Ji—and wherever that state exists, that light manifests. So this state of knowledge moves toward that. Glory to Guru Maharaj Ji, Radhe-Radhe, at your feet I bow millions upon millions of times. Maharaj Ji, if God is within us, then why do we doubt our own actions?

Because you are not able to experience it that way. Butter is in milk, but there is a process. You must follow that process—why? Let me show you the complete process. You cannot cook milk directly to get butter. Butter is in it—5 liters of milk—first you boil the milk, set the curds, churn them, extract the butter, then heat that, and you will see—ghee will come out. It is in there. God is within you, but you do not have spiritual practice, which is why there is doubt. Whoever does not have knowledge—tell them, tell them anywhere—"This is milk, butter is in it"—how will they believe? "Where is the butter in this? There is no butter." But through the process, from that very thing the butter will come out. It will come out.

Now, like this henna here—if you tear the henna fiber by fiber, if you find any redness somewhere, tell me. You say, "This henna has redness in it." But it is not in this form. There is a process. You prepare it, tear it, keep it in your hand, and after 40 minutes wash it off—you will see redness come to your hand. It will come. It will come. Similarly, God is within you, but you do not have the spiritual practice. The process of sadhana is not there, so God is not leading you to experience. That is why there is this doubt. When you practice spiritual discipline, the doubt will disappear. This is the experience. God sits within your chest. Yes, the first vision of God happens in your heart. First it happens in the heart, then it happens outside. Remember this: first the God dwelling in the heart, then God comes outside.

So do you understand this? When our sadhana becomes established—only then does the matter become clear. We should chant God's naam. Sing the divine leelas. Live with discipline. Do not commit sinful deeds. Gradually the heart will become pure. Doubt will not remain. You will understand that God is there. But now there is great distance because we are attached to the body ego. We are attached to pleasures. The world seems attractive. Pleasures seem good. So how will God be understood? He resides within. Look—the Prime Minister is there. If you want to meet them, you can meet. But not just like that—there is a process. Go through that process and it is proven that you are worthy of meeting.

So you are Indian—you can meet them. When even a Prime Minister, a human being, requires qualification and process for us to meet them, it will take months. You might meet someone now. But the Master of infinite universes—now think about this—the Master of infinite universes, you can meet Him now. But only if the supreme urgency to meet arises. That is all our God wants.

Rūdu sushma rājan Krishna darshan lālsā
Hey Sri Krishna, without you life is not

This should manifest in everyone's heart. You will have his vision; others will not see it.

Rūdu sushma rājan Krishna darshan lālsā

So let there be bhajan in us, sadhana, devotion to God—then weeping will come to us. If powerful weeping for God comes, then God can manifest right now. Brother, you will have to show worthiness. Those divine powers—when someone goes to meet God, they are tested: Do you really want to meet God or not? In what way? Here, take money. Be satisfied. If they are satisfied with it, millions have been satisfied with just that. They forgot they had set out to meet God. This is called the temptation of gold. Then they enjoy beautiful pleasures, comfort is there, everything free—they get absorbed in enjoyment and forget. The divine power that wanted to take you forward cuts the connection.

"No, this one is not worthy of meeting." Then the third test: honor and respect increase. "Oh, you are God. You are the government. You are victorious." If they are satisfied with this, the connection is cut. "No, no, this one will not meet." When even with all this the weeping begins: "O Lord, O ocean of compassion"—that is the narrow path to God. That is the narrow path to meeting God. The path of love is very narrow. There are not even two and a half in it. From there you cross over. Beyond that, you have met God. Do you understand? Then chant God's naam well. Meditate on God. First develop this much worthiness—I need nothing. Let me give you a simple example: when a child starts weeping because they do not want to play with toys, they draw the mother's attention. Then the mother will send her daughter or someone. "Go, go, pick the child up in your lap."

If the child doesn't stop crying even with toys, the parent will say, "He won't listen to me, I'll have to pick him up myself." Then they pick him up in their arms. The child's crying should not stop just because of a toy or something someone has sent. Similarly, toys are sent to us too—the play of Maya: come and play, or take riddhi-siddhis. Take riddhi-siddhis in your lap. No riddhi-siddhis, no toys, nothing—enjoyable things. And if the crying continues, then God comes. Laugh no more, stop laughing through crying. Without crying, how can we attain love? Bina roye kin paya prem pyara. Without love for God, our bhajan will not be bhajan. We won't know that God exists. If we do the sadhana of His process, then God will be experienced in our own heart, that God exists. Is that right? Shabd Shukla Ji, Gurudev, I offer countless prostrations at Your feet.

Shri Hari Bhagwan, our vision is still directed toward desire. How can we turn it toward Ram? Maharaj Ji, the more you chant the naam, the more the mind becomes pure. A defiled mind is ruled by desire, and in a pure mind God is revealed. Nirmalmun jan so mohe pava, mohi kapt chhul chhidr na bhava. The naam will create purity. The more you chant the naam, the more the mind becomes pure. The more you chant the naam, the more knowledge becomes manifest. Just as from friction between two pieces of wood, fire becomes visible even though it wasn't seen before, so too, by rubbing the naam on the tongue—Radha Radha Radha, Ram Ram, Krishna Krishna—divine knowledge and divine love awaken within us.

The more you chant the naam, the more knowledge will be revealed within us. It is written in the Bhagavat, in the Eleventh Skanda, that just as a hungry person becomes satisfied, nourished, and fulfilled by receiving food one morsel at a time, so too, by chanting the naam one name at a time, three things are obtained: knowledge of God, awareness of His true nature, and love. Detachment from the world will come. Knowledge of God will be obtained. And love will be obtained. So chant the naam abundantly. The more you chant the naam, the more familiarity with God will awaken. My Lord, my Krishna, my young beloved—in this "mineness" there is freedom from flaws.

So all the "mineness" I have—my body, my wife, my son, my family—all dealings with these will continue as they are. But the attachment within will be destroyed. Attachment will be placed at the feet of the Lord. The attachment of everyone at His feet. Taag batori mam pad manah bandh bar dori. This knowledge will come from chanting the naam. The more you chant the naam, and your heart is already melted, let me tell you—this weeping, it keeps telling us that our heart is melting, becoming soft. Our heart is tender. With just a little talk of God, a darshan of the saints, our heart becomes filled with emotion—if we hide these and chant the naam abundantly, then dispassion will come to us even faster.

When dispassion comes, divine love will begin to manifest. When divine love awakens, lust is destroyed. Love or knowledge—let one of these awaken: either pure knowledge or supremely pure divine love. These two alone have the power to carry us completely beyond Maya. God alone is the giver of knowledge. God alone is the giver of love. Khub nam prem mul yah nam hai. The name is the root of love. Premi rasik japt yah nam, prem magan nij ban viśram. What is the root of love? The name is the root of love. The more you chant the naam, the more love will be revealed and manifest. Maharaj Ji, we read in it that even though the Guru explained twelve times, because I was a child, because of ignorance, I didn't understand. The Guru kept explaining again and again, but I couldn't understand it. That is about God's leela and divine play. But here, for chanting the naam, there is no need to understand anything.

Radha Radha, Radha Radha, Radha Radha—everything will come to you by itself. There, they were talking about leela and divine play: the Guru explained to me again and again about God's divine exploits, but I couldn't understand due to ignorance. But here, there is no need to understand. Just hold onto the naam. Hold onto the naam that is being given, or the naam you love—keep chanting it. But the naam that comes from the Guru's mouth has special benefit. So whatever naam feels dear to you, chant that naam abundantly. Through chanting the naam, everything will be set right. You just see: understand this much—the one who couldn't say Ram Ram correctly, when he said "mara mara," after two repetitions, Ram Ram came, didn't it? Mara ma, Rama, Rama, Rama. And he became a great sage, the one who couldn't pronounce Ram correctly. He chanted the name backwards. Ulta nam japt jag ja. There is great power in the naam, and if our interest in the naam is lacking, if we develop interest in the naam while walking and sitting, while standing and moving, then the work will be done perfectly. There is no sadhana equal to chanting the naam.

And there is no cost to chanting the naam. Just practice while walking, sitting, standing, and moving. If you practice naam chanting at all times, it will flow naturally. You have to give the naam to the mind once, and once it grasps it, then while standing and sitting, walking and moving, eating and drinking, the naam will flow within us. And once the naam is flowing, that's it—it's like when we sit in a good boat, we have no worry about swimming and no worry about drowning. We are safely across. Just as Guru Nanak says, Naam jahaj hai chadhe so utare par. The boat of the naam—whoever boards it crosses over. You have boarded the naam-boat, meaning Radha Radha, Ram Ram, Hare Hare, Krishna Krishna—whatever naam is dear to you, with that very naam you will cross over the ocean of existence. To cross this ocean of existence, the naam-boat is strong. Strong means firm. It's not that it will drown you somewhere. No, to cross the ocean of existence, the naam-boat is strong. Chant the naam abundantly, Rajendra Ji. Radhey Radhey. Shri Radhe Radhe. Maharaj Ji, I offer countless prostrations at Your feet. Maharaj Ji, to destroy the body is a sin, but no one can bear the separation from love, the overwhelming pain of separation. If someone, abandoning everything, gives up their life—is there fault here? Is there forgiveness here?

Yes, because we do not own it, how can we destroy it? We do not own it. The virah of love is the virah of the heart. But in this prem virah, we must understand that our beloved always remains before us. When virah occurs - whether we say that virah is for a worldly woman or a worldly man - you will see they remain before you. But for God's virah, life becomes blessed. In that virah there is agitation.

Uddhav came to explain this to the gopis - that the gopis were wailing, distraught in the virah of Shri Krishna.

So one day when Shri Krishna was weeping in Mathura, Uddhav said, "Lord, I cannot bear to see your tears." Then He said, "Stop the gopis' tears and then mine will stop too. The gopi is weeping there, that is why I am weeping."

So Uddhav came to explain. Then He said, "What do you understand? That Shri Krishna is far from us? No! In our eyes, in every pore of our bodies, Shri Krishna dwells at all times. In the eyes of the virahi, in the heart of the virahi, in every pore of the virahi, the beloved dwells. So their life becomes filled with the beloved.

If that were the case, all the gopis would have abandoned their lives. But not a single gopi abandoned her life, did she? In the prem and virah for God, while weeping and wailing, sometimes they would play with him, sometimes they would laugh. Seeing this state, Uddhav surrendered in devotion, realizing the high state of love - sometimes union, sometimes separation, sometimes union, sometimes separation, sometimes union. Seeing this state of the gopis, he prayed: "May I be turned into some grass, plant, or herb of Braj so that the dust from these gopis' feet would fall upon me." That state means not dying - meaning there is such intense agitation in the soul for one's beloved - it is terrible.

I was such that knowing this, having loved and suffered sorrow, I would go through the city beating a drum, proclaiming: "O people! Do not love anyone!" But in that love, the happiness that is in that sorrow - even Brahma does not possess that. Understand this: the bliss in the sorrow of love, even Brahma does not have that. So how can we describe the state that exists in the bliss of union?

The one whose love holds us in separation dwells in our eyes.

pi murti nainan se te ras raha samae he pyare kab miloge hriday tadap raha hai
The beloved's form from my eyes is overflowing with essence. O beloved, when will you come? My heart yearns.

So in this yearning is such bliss that the body does not abandon life. Otherwise, the body of a lover would have been burned by detachment long ago. But that bliss in the yearning - when they meet, then they will see them, then they will speak with them like that, they remain absorbed in that. Yet every single minute it seems to them like the hour is running late. Is it moving fast enough? It should move at speed. Quickly, let an hour pass so we can meet them. In this way they keep yearning for their beloved.

It is for this yearning that God told the gopis: I am indebted to you. I am indebted to you. God said: I cannot repay your love. The yearning with which you yearn for me, the weeping with which you weep for me - that yearning, that weeping has made even God indebted. It has made the Lord of all worlds, the Supreme God, indebted. So destroying the body is never found in the life of any lover.

They don't care about the body anymore. They keep yearning for their beloved. The sense of ownership of the body is gone. Whatever condition the body is in, they bear it. And when the body falls away by God's will of itself, then they attain God. If someone forcibly abandons the body, then it is called.. In both this world and the next, they are considered contemptible. If someone informs that you want to commit suicide at 4 o'clock today, you will be arrested and a case will be filed against you and you will be punished.

Our law, Indian law will also not spare you. And the law of Bhagavata is very strict about this. The fate of those who commit suicide is very unfortunate, and the scriptures nowhere command that you destroy your body for God. For this reason, we should be careful. While there is a body, dedicate it to God. And when the time comes for the body to fall away, it will fall away according to the fruits of your karma. Yes, you are Sunil Sharma Ji. Radhe Radhe, namaskaar. Gurudev, I bow at your feet millions and millions of times, Maharaj Ji. In the life of a true sadhak, neither favorable nor unfavorable circumstances hold any importance. Maharaj Ji, by your grace, ever since I have understood, in favorable circumstances I see God's mercy, and in unfavorable circumstances I see God's grace.

In unfavorable circumstances there is this feeling: how much grace my beloved has. Mountains of suffering He has turned into a grain of mustard seed, and His grace is burning up my karmas. Maharaj Ji, when an ordinary person living an ordinary life faces unfavorable circumstances, instead of praying to correct it, they jump into action. Then Maharaj Ji, it seems like disregard for my beloved - why did I jump into action? No, even that should be understood as the beloved's will. When we are in the shelter of God, then He is inspiring us that this unfavorable circumstance will be removed in this way.

If we engage in that effort, we should not take it as ego. When our ego has already surrendered, if inspiration is coming through that surrendered ego and it is in accordance with the scriptures, then we consider it the inspiration of God. God has inspired it, then the action happened in that way, and the suffering ended - then consider it God's inspiration. The inspiration comes that we should do this particular practice, do this particular service. Then God Himself is inspiring it. In household dharma, such necessities arise. But truly, when we look toward complete surrender, then..

joi joi pyaro kare soi mohi bhave
Whatever my beloved does, that pleases me.

Whatever arrangements our beloved has made for us are very good. Good arrangements made by others are not good for us. But even unfavorable arrangements made by our beloved are very good for us. Lord Narasimha spoke very emphatically to Prahlad: "Even though you have no desire in your heart, yet for our sake, accept the household dharma for one manvantara and after experiencing the fruits of your prarabdha, good and bad, come to me." This is a very powerful point: the best bhakt is the one who experiences the prarabdha that has come to them.

Now if the Lord brings its end. If the Lord comes in the form of illness, we worship Him in the form of medicine, but we don't want that. Yet we have to do it. Then it becomes bhagavat seva. The guru's command is being followed: when the Lord comes in the form of illness, worship Him in the form of medicine. In this, there is no "I." Because now your body is not yours, your mind is not yours, your life-force is not yours—everything is the Lord's. So as long as they wish to protect you, they will inspire you accordingly. You should not bring your own defense. If we recognize only the Lord in all of this, the matter will be resolved. If the Lord had complete authority, how would I have gotten the authority to act? How would anger have authority over me? How would greed have authority? We reflect on this: "Is this area still incomplete in my surrender to the Lord?" And we repeatedly pray to the Lord: "May my entire heart be offered at your feet."

Now you see, at the beginning they were listening to a satsang about sharanagati—the heart's matter. Sometimes the heart's emotions are expressed: circumstances come before the jiva in such a way that their ego is completely shattered and they take shelter in the Lord. Otherwise, the jiva clings to ego, clings to "I," and maintains the sense of being the doer. This sense of being the doer will only go when we become completely surrendered to Shri Ji. Then Shri Ji takes care of everything. The Lord takes care of everything. Tan vang man obal soham tav vastita—with body, mind, and speech, with pure intention, I am in your shelter.

When there is amul—purity—it is amul, when there is desire it is malavidya, it is corruption. Amulta is desirelessness. Desirelessness means I have no desire, I love you for your sake alone, I come to your shelter for that. But this is a very high state. We should also make our requests to Shri Ji for the fulfillment of our desires. We should not ask anyone else. Because except for our Shri Ji, there is no one, and we feel the need in our heart. We don't have patience. We don't have enough knowledge that He is the all-pervading consciousness who knows everything. So we should tell Him, we should tell Him: "My body, mind, and life-force are all dedicated to you. But I don't know which area still remains unoffered, because there is still a desire arising—that too is dedicated to you. You may fulfill it or not, but my faith, my trust in you will not diminish." This is how it goes. Because in household dharma, there are many necessities, many desires. Look—such a great jnani, such a great saint as Shri Janaka Ji. When no great warrior could break the Ajagava, he became very distressed and cried out: "If I had known that no warrior would be born to break the Ajagava, I would not have staked my Janaki on this condition—that whoever breaks the Ajagava will be Janaki's husband. My Janaki would have remained unmarried. What kind of vow did I make? Now I have come to know that no such warrior exists."

Then Lakshman Ji rose up and said: "How can you speak such small words when the Raghuvansh Mani, Lord Shri Ram, is present here? You call the Ajagava great? My Lord need only give the signal and I would shatter the entire universe like a clay vessel. And you speak of this ancient bow for hundreds of yojanas? I would break it like a lotus flower. How can you say there is no warrior here? The Raghuvansh Muni, the Lord, is sitting right here. He is peaceful. If He would just give the command, I would pulverize the entire universe." And the earth trembled when Lakshman spoke. So even such a great jnani and saint as Janaka Ji became anxious when the matter of arranging his daughter's wedding came up. So even great people become anxious. So we should lay that anxiety at the feet of Shri Ji: "Friend, you are the mistress of me and my entire family. Please look after it. We are yours. Guide us—where should I go? What should I do? How should I do it?" Do you understand, Maharaj Ji? The only thing is, we should not cause distress to Shri Ji by asking. Look, Shri Ji has infinite power. If we ask a poor person, there will be worry. But Shri Rayee's beloved has infinite power. Shri Krishna has infinite power. So we won't even need to hint at it. What He has said, He will understand by Himself. So Shri Ji will not suffer any pain. Is Shri Ji poor? If someone asks for a hundred rupees, the poor person will be troubled. But her beloved is all-powerful, infinite. And our Shyama Ji—the Lord of infinite universes, the sustainer of infinite worlds—bears the weight of infinite universes on His shoulders as Shesha Naga, as if it were a mustard seed. So it is Shri Krishna Himself.

Balram is an aspect of Sri Krishna. Krishna's aspect is Sankarshan, the Lord. Infinite universes are created by Him, and it took Him no effort. He is the Lord of Lakshmi. So our desire must be for some kind of wealth, or relief from calamity, or some problem. So from whom shall we seek the solution to our problem? When we are his servants, brother—when a servant has a problem, he tells his master. If the master were miserly, that would be different. But our beloved Krishna is not miserly; He is extremely generous. With beautiful form, tender as a celestial being, just as Harivamsh speaks of dwelling in steadfast abode. So if we have any need, where shall we go? To whom shall we tell? We shall tell our Shri Ji. So we should indeed tell Shri Ji. Yet there is a state where it is not proper to ask. For when everything is His, what should I say? For me, the subjects of happiness are dear to You, beloved, but there are still responsibilities—children, a wife, a family. So we tell Shri Ji: there is a state where asking is not proper. There, serve Shyama and Shyam with love and joy of heart.

Every day is infused with anuraag, so with devotion as each step, speak only of pleasing Shyama and Shyam, speak of knowing Shyama and Shyam from Shyama and Shyam's own perspective. O Shri Ji, grant us such a mind that we know when, how, and in what way we can bring joy to You. O Shri Ji, bestow such grace upon us that we become worthy, such that all our limbs and senses remain absorbed in Your service. Such prayer will come forth as we advance. Now what we ask for is the body, the wife, the son, the family. We should leave nothing outstanding. Everything we should dedicate to Him. From this alone will we attain God.

Do not worry. It is very generous and a very grand lineage. It is very great. All powers come from His aspects. By His grace, through His aspects, it has been accomplished swiftly. Leave this too to Shri Ji. Wherever You place me, there shall I dwell in honor and joy. There is still aspiration. But we also surrender this: wherever You place me, now I am Yours. We will strive and ask for proximity to Your feet. But wherever You keep me—the rasik of God—wherever You place me, there shall I dwell in honor and joy. As long as You keep me where, I shall remain content. But I am Yours. Even Harivamsh Mahaprabhu says: "Wherever by my karma I may take birth—whether in hell or the supreme realm—O Radha, you with Your circle of beloved companions, be forever manifest in my heart." Wherever my karma sends me, whether it be like hell or the supreme realm, but O Radha, with Your circle of companions, may You remain radiant in our heart. Whether You keep me in Delhi or Calcutta or abroad, but may You always dwell in our heart in the form of radiance. May I not be forgotten by You. This is the boon I ask of You, O beloved of Sri Harivamsh. Take me as Your own.

Sunita Ji, with devotion, places her salutations at Gurudev's feet. Maharaj Ji, for the sake of the ultimate good, what should be our effort so that the bonds of past karma are severed, and what should be the rules of our daily life on the path of devotion?

The first thing is that the supreme effort among all efforts is the name of God. Whatever naam jap we do, it will give us the strength to bear our past karma and will burn away the accumulated karma from the past, and it will give us such knowledge that our present actions become pure. As much as we do naam jap—and the biggest deficiency is that naam jap does not happen. Everything else can happen, everything is possible, but to do continuous naam jap for an hour or two—see, you try to do it—it is the most difficult task. Consider, we are telling you: Radha. Now give me two hours out of 24 in which the name of Radha does not escape you. Run the name of Radha continuously: Radha Radha Radha Radha Radha. For two hours, look—what will happen to your mind!

Without discipline, you cannot do this. Your celibacy must be proper. Your diet must be proper. Your conduct must be proper. Only then will you have interest in the naam. If the body is not pure, if thoughts are not pure, then how can bhajan happen? Bhajan is supremely sacred. Improve your food. Nowadays, has concern for the improvement of food become beastly? Just to fill the belly and for taste, they can eat anything, anywhere. They do not consider who made it, how it was made, how impure it is, what state it is in. And wherever there is hot food with taste, everyone has started preferring hotel food.

Now we say regarding hotel food: though the belly may be filled, it is neither health-promoting nor will it keep the intellect pure. It will corrupt your intellect. Because what is the state of mind of the one who makes it? What purity does the maker have? The food—now dal comes fried before you. But it has been boiled for five days. It has been boiling in the fridge for five days. And what has gone bad from five days, they fry it and give it. That is not good for your health either. So for doing devotion, for ultimate good, food must be pure, diet must be pure. Your seeing must be proper. We are telling you the very root of all devotion.

If your viewing is not proper—suppose you watch TV and there are impure things on TV. You watch impure things on mobile, impure things on laptop. Then forget about doing devotion. There will be no devotion, there will be no bhajan. Your thoughts will be of what you see. If you hear impure things, if you speak impure things, then your thoughts will also remain impure. Seeing, hearing, and speaking have a very great influence in devotion.

Kathan shravan sumiran sevan chit lavah archan bandhan ardas santan saksh aur aatma samarpan, yeh nav lakshan bhakti badhai, tab tin prem lakshana pai, phir prem ka jagar hota hai.

Speaking [about Him], listening, remembering, serving, turning the mind, worship, binding [oneself], prayer, [being with] sants, and self-surrender—these nine characteristics increase devotion. Then three forms of love are attained, and then the awakening of love occurs.

First, let our hearing be proper. This is why Mahaprabhu Harivamsh Chandra speaks of three things:

Rasna kato jo an rato, nirakh an phuto nain, shravan phuto jo an suno.

May the tongue be cut if it chants anything other [than Radha's name]; may the eyes be blinded if they look at anything else; may the ears be deaf if they hear anything else.

Regarding the praises of Radha, may our tongue be cut if we speak anything other than of the beloved. May our eyes be blinded if we look at anything other than the beloved.

May our ears be ruined if they listen to anything other than Priya Lal. Now the mobile phone is filled with many worldly illusions. Those people who are misusing mobile phones, watching dirty things, listening to dirty things—those same dirty things will come into their thoughts. Those same actions will result. What will bhakti become? It will become a theatrical show. Bhakti will become a theatrical performance. Therefore, see to it, listen to it, speak—bring restraint to these things. Eating and drinking—bring restraint to these. Getting up and sitting down—who are you sitting with? What are your dealings? If there is bad company, then serve satsang.

Abandon bad company. Then the feelings within you will be pure. If you chant naam, then the strength of ultimate truth will come. And bhakti of Bhagwan—by listening abundantly to the leela katha of Bhagwan, by singing the leela katha of Bhagwan, by serving Bhagwan, by doing archana and vandana, by doing full obeisance, and by chanting His name—from this, bhakti becomes nourished. If our conduct is not pure, then it can become a theatrical show, it can become a performance of bhakti, there can be hypocrisy and deceit. But that will not be bhakti—that from which joy comes within us. And as long as joy does not come, sinful actions cannot stop.

Keep this in mind: without the joy of the heart, our external sinful actions cannot stop. That means it will just be making empty words. It will not be pure bhakti. Therefore, purify your diet. Purify your eating, drinking, and conduct. Abandon the company of such people. And mobile phones are with everyone. Therefore, its name has been mentioned. Do not misuse it. From it, listen to satsang. From it, speak good things. Do not watch unnecessary things—I mean, at that time we did not have knowledge. One day a devotee complained here that there is a gambling game in the money app. What is money? It is gambling, which is called gambling in the village.

There is a gambling game in the money app, and people are losing millions of rupees in it and going into depression, and in some way they are coming to the process of destroying their own bodies. So why use it wrongly? The mobile can be used rightly. See, if the mobile did not exist, you would not have come here. You have come here by listening to satsang through the mobile, so from it, choose the right path. From it, listen to right things. See, is the mobile a danger? You can immediately help others. You can save yourself. You can make a phone call. You can give information.

There are also many benefits from it. So take the beneficial aspect. The aspect that causes harm—do not touch that. There is everything in it. So do not watch dirty things in it. So those who have a mobile phone should be careful. Do not misuse it. Use it rightly. And see your company. If there is bad company, there will be great obstacles in our bhajan.

jake sang kumti mati upjay karat bhajan mein bhang tajo re man hari vimukhan ko sang
With whose company bad intellect arises, causing disruption in bhajan. Abandon, O mind, the company of those averse to Hari.

So abandon the company of those averse to the divine. Eat rightly and chant naam. See, bhakti will bear fruit. Now if the foundation is not right, then even if the building is very large, it will fall. Brahmacharya and naam jap—understand these two as the foundation of ultimate truth.

If you are in household life, still the scripture commands brahmacharya for procreation. For the remaining time, maintain brahmacharya, then your memory, your strength, your consciousness will remain awakened. The capacity to endure even the greatest suffering comes through brahmacharya. If there is brahmacharya, then even in the greatest suffering you will not abandon your daily practice. You will have power within. The power from eating is different. That will just increase fat. Brahmacharya nourishes spiritual power. Brahmacharya nourishes the power of intention. Brahmacharya brings the capacity to endure cold, heat, rain, and suffering.

Therefore, our prayer is: if you want to live a true life in real joy, if you are in household life, maintain appropriate brahmacharya—we are not saying unnatural brahmacharya, but appropriate brahmacharya. When it is time, you have entered into your household dharma. Otherwise, brahmacharya—purify your eating, purify your conduct. You are singing the leela katha of Bhagwan. You are hearing the naam discussion, the glory of Bhagwan. You are chanting naam. Now this will be enough. Chant naam from within, and whatever service you are doing outside, offer it to Bhagwan. Pure conduct, pure food offered to Bhagwan—from this, attaining Bhagwan will happen.

Engage with naam. See, chant naam from within. If naam jap is not happening, then everything is useless, everything becomes a theatrical show. Maya is very great and powerful. It then does not let you proceed. Through naam jap, through naam jap alone will everything work out.

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 words.

Original video: Bhajan Marg (YouTube)