Private Conversation and Darshan #1319 · July 7, 2026

Shri Hit Radha Keli Kunj, Vrindavan—private conversation with Pujya Shri Hit Premanand Govind Sharan Ji Maharaj. Sadhak put questions about their life and sadhana, and Maharaj Ji offers them resolution.

Complete Discourse

Radha Radha Radha Radha Radha [singing voice] Radha Radha Radha [murmuring voice] Radha Radha Radha Radha Radha Radha [murmuring voice][singing voice] Radha Radha Radha Radha Radha Radha Radha Radha Radha Radha Radha Radha Radha Radha Radha Radha Radha [murmuring voice][singing voice] Radha Radha Radha Radha Radha Radha [murmuring voice] Radha Radha [murmuring voice] Radha Radha Radha Radha Radha Radha Radha Radha Radha Radha Radha [singing voice] Radha. Shri Radha Vallabh Lal, all saints, Hari bhakt, the Vrindavan dham, the Satguru Bhagavan—jai.

Amit Aggarwal Ji from Lucknow. Radhe Radhe Radhe-Radhe. Maharaj Ji, countless pranams at your feet.

Maharaj Ji, I am working on controlling my vices, but sometimes it seems—why suppress the mind? Life is so short. Why shouldn't we also like others prepare for death and hell?

By not controlling the mind but acting according to whim, indulging in this brief life, you would be arranging degradation for yourself for eternity. Is this wisdom for yourself? If we make our mind free from desire by fixing it in God in this short life, we can repair the damage of infinite births. But if we let our mind loose and indulge in whimsical pleasures, then our degradation will surely happen. So do we care about fixing our infinite births or ruining them? This is something we must let go of. You are wise.

Consider this: mind and senses have been given to us in this natural state. We need to place them in God. Mind and senses—if we are to live life, we must engage with objects of sense. The body cannot function without objects of sense. So has God created virtuous objects of sense for us? Yes, He has. If we are householders, we have a wife to love, children, family, relationships, food—all is arranged. Now why should we look at another's wife? Why should we harm another's child to make our own child wealthy? Why should we envy anyone? To prevent the mind from engaging in condemnation of sinful conduct—even speaking this word plants great fear in the mind. Merely speaking of giving freedom will trap our mind in such a place that it becomes difficult to escape. Even if we cannot fully stop, we will make the effort to stop and will not give in. As you say, we are working on this, meaning we are making the effort.

But this small matter of intellect—why don't we just enjoy? So what do we call enjoyment? Would you call death enjoyment?

If you want true joy, then speak Krishna Krishna and fix your mind on Krishna. When His divine beauty appears before you, it feels as though your heart will burst. He is our beloved, He is our portion.

We speak of making our life good, in the language of home. What is the greatest happiness in the world? We are showing you, pleasure by pleasure. Money itself brings no happiness. Happiness comes from using it for objects of sense. If money brought happiness, if we placed ten, twenty trucks of 2000-rupee notes before you, would you feel happiness? Tell me. Even a sum of ₹500 would bring no happiness, because nothing can be bought with it. Money has only the capacity to purchase objects of sense. Right?

Objects of sense—now when we turn to objects of sense, after eating, drinking, earning money, seeing and hearing everything, the mind becomes caught on one thing. See all pleasures for yourself.

We speak this in accordance with the scriptures: among all worldly pleasures, lust stands foremost. This is why lust comes first. Lust comes first. And Bhagavan has said, "This eternal enemy, lust"—He calls lust the enemy. Now where is the happiness of lust?

Which body part is it? Think and see. Those parts which we touch and then wash our hands with soap many times, apply ointment to—is the happiness I seek truly in those parts?

Think on this: we are being very direct. The center of all worldly pleasure, where maya has placed it—at the gateway of foul-smelling, abhorrent feces and urine. We are born from there. We are born from there, and our attachment to return there only grows stronger. What pleasure do you seek to enjoy briefly in this life? Apart from these pleasures, tell us—is there any other such pleasure? Is there something in your heart that, if obtained, would make you happy?

Tell me: the more wealth comes, the more insufficient it seems. The more you enjoy pleasures, the more insufficient they seem. This is maya. This is maya. Unless you take refuge at the feet of Bhagavan Shri Krishna Chandra Ji and engage in constant bhajan, then understand this truth: whatever we speak is creation of maya, because speech exists within maya.

Till today I have not seen any form in this world, and till today nothing has appeared to me such that I could say, "Here at last—what I have sought all this time."

From childhood on the path of God, wherever you look closely, it is either that which we have sought, or if not, it appears as if a house were set on fire—nothing but ruins. What is there? Consider.

In an example: a maid worked in a king's palace. Now the king has a maid, so there is a distinction. She herself possessed all the splendor like the king and maharaja. He had a son. One day the boy went with his mother to the palace. There he saw the princess. Upon seeing the princess, immediately... now he could not speak.

He came back and lay down in despair, thinking: I am the son of a servant, and the princess—where am I? Not eating, not drinking—a fire has ignited inside me. Several days passed. His mother asked, "Son, tell me truly, what has happened to you? If something troubles you, I will speak to the Maharaj and have the royal physician examine you." He said, "Mother, it is not a sickness. Mother, perhaps you cannot fulfill this. But I am your mother—I will use all my strength at least once. Tell me, please." He said, "Seeing the princess, I have become attached. Now I cannot live without the princess." She said, "Son, if we speak the name 'princess,' our heads will be cut off.

We are servants. But we will try. You get up." The princess's name was Sudhir, and she was a servant. The mother came to the princess saying, "Hail, hail—may our son live. We wish to speak with you about something." The princess was very wise and thoughtful. She said to her, "Our son came one day. Upon seeing you, he has become attached. You cannot meet him and I cannot make it happen. He will give up his life. He is my only son. Is there some way out that could save his life?" She prayed with great humility and wisdom. The princess said, "No, listen—do it this way: bring the prince to my room in three days."

She left, saying "Hail!" She took a very strong medicine to induce sleep. For three days continuously, she kept swallowing sleeping medicine and locked the sleeping essence in a golden pot. Now when she went—her eyes had fused shut. Her cheeks—if someone slept that much for three days, think of it: if someone sleeps ten, twenty times a day, it becomes difficult to stand up after three or four sleeps. Now she was lying there. The boy was called. The entire room reeked. The princess was lying in bed. When he saw her, he said, "Where is the beauty?" She said, "Open the golden pot where the essence is buried." She said, "This radiance was shining—you see how her cheeks were glowing? That same radiance is shining here. His attachment ended." He said, "We do not want the princess." With wisdom, she spoke. Then through medicines, she restored her strength.

So, what is the beauty of the body? It is the beauty of feces and urine. The body is made of five elements. Did we take birth to lose ourselves in this and abandon the search for Sat-Chit-Anand, the blissful Lord? Is that wisdom? No, that is not wisdom. We cannot live without sense objects. The body cannot persist without them. So enjoy sense objects in accordance with dharma. As a householder, the arrangements for your food and drink have been made by God. Stay within the limits of that arrangement. If you go against those limits, then there is restlessness, conflict. No one who turns away from God ever attains happiness or peace. Therefore, never give your mind freedom. Act in accordance with dharma. If you are a householder, enjoy the objects permitted to you in accordance with dharma, considering them as the prasad of God, and do naam jap. And wherever adharma appears, be afraid. Because adharma never allows anyone to remain in happiness and peace. It destroys them. In Hastinapur there was no lack. Only adharma entered, and the dynasty of the Kauravas was destroyed. But it was not so. If both brothers had lived in dharma, what trouble would there have been? One was king of Indraprastha, one was king of Hastinapur. They enjoyed much happiness. But he said, "Shake it off and throw it away." God, walk in dharma and you will live happily. From Dubai: Radhe Radhe, Radhe, Radhe, Maharaj Ji, Maharaj Ji—since I became aware, I have never wished ill of anyone in thought, word, or deed, Maharaj Ji. Doing spiritual practice correctly, I still always get negative results. Like, in my workplace, I cannot—

You must not speak wrongly. No one's condition stays the same always. So how can you always get negative results? Even the most sinful person has the potential for happiness. Look—even the most sinful person is not such that he must suffer. Joy comes into his life, happiness comes, opportunities for delight arrive. So do not say that the entire result of life is that we walk in dharma, commit no sinful deeds, yet only negative results come. That is not so. Both positive and negative results come. It is not the case that someone's life is only days. There is also night. And it is not the case that someone's life is only night. Because this is the law of nature. Therefore, without any hesitation, we tell you—we cut off your thinking this way—that the negative thoughts you have or the negative results you experience are not so. Because creation has an order. Sometimes happiness, sometimes sorrow, sometimes favorable circumstances, sometimes unfavorable, sometimes gain, sometimes loss, sometimes honor, sometimes dishonor—all of this comes into everyone's life.

It comes into everyone's life. No one's life stays the same. When God himself took an avatar, his life did not go smoothly, so how will a human's go? Do you understand? How beautiful—a wedding from Janakpur is coming. Ram Ji's Dasharatha Ji was overjoyed, filled with happiness. The whole of Ayodhya was celebrating. But then it happened—the very next morning, the coronation was arranged, and fourteen years of exile in the forest was determined to happen. It will happen. So this is why, brother, we say this: if you speak this way, everyone will think, "What kind of result is this? She is walking in dharma and getting negative results." It is not so. It is absolutely not so. From our previous birth, we have created this body from some auspicious and some inauspicious deeds.

Now some auspicious will come, some inauspicious will come. Has nothing auspicious come into your life? You cannot now say it hasn't. When the auspicious comes, the inauspicious also comes. We must face the inauspicious with patience. In happiness and happiness, no one has to fight. They just enjoy the bliss. But in the inauspicious, we must fight. We must not lose. Fighting at that time means this: Radha, Radha, Radha—and through wisdom, save ourselves. May we not drown. May we not drown in that sorrow, in that calamity. Look, this is called the mortal world. It can happen that your loved ones die.

This is the realm of mortality. When beloved ones are separated, when loved ones pass away—that happens. When we have found beloved ones, we must move carefully through this realm of mortality, knowing that we could lose our loved ones through separation or death. This is called the realm of mortality. Our cherished possessions can be taken from us. This is the realm of mortality. We know not when, where or how it will happen. This is why we say: do naam jap—Radha, Radha, Radha, Radha—and "O Lord, save us! This world is full of terror."

Someone is sleeping peacefully, wearing jewelry of gold, when a villain comes and seizes them—hits them in the face—they fall. The jewelry might be worth 400, 500, a lakh rupees, and their life is destroyed. Their hands break, their legs break. They were sitting on a motorcycle—such people are dragged off. How many incidents happen that destroy life for nothing? Someone is going comfortably, happily along the roadside—their driver, no one knows what happened, the vehicle flipped backwards. This is indeed a realm of sorrow, this world.

God has written it: this is perishable. Dukhalayam ashashvatam. So do naam jap. Learn to fight sorrow. Do not forget in happiness. In this way, cut through your life's journey.

Whatever karma we have done will return to us as results. Understand this firmly. Nothing else can come. Now that we have attained human birth, let us do such a new karma that it suppresses all previous karmas. That is bhajan.

Bhajan is such a great karma that it will destroy both your sins and your merits, and only then comes the attainment of God. It will bring the attainment of God. So now, as you would say, both your kidneys are fine, right?

From childhood, I do not recall killing any living being, and I do nothing but bhajan—yet both my kidneys have failed. Consider this: if I were to make a claim, I would have the right to. But I have knowledge of this, so I will not make a claim. We have received the fruit of our karma.

But by the grace of our Lord, a healthy kidney cannot work as much as this failed kidney is working for us. The Lord is not making it work—this is God's grace, and this is our karma. Yesterday our guru-god had one and a half lakh people; yes, today it is more. They say my tongue grew tired. So we want to tell you: our previous karma would want to bring us down, but if we have bhajan—God's shelter—then this karma cannot trample us.

That is how it is. See, when a person turns away from God, sin itself becomes karma. Which householder is there who has not caused an abortion, who has not terminated a pregnancy? There would be very few householders indeed. Now consider. What terrible punishment that carries. I know not. There would be very few who do not cause the destruction of children. Such rare ones—even among the rare, I would struggle to find them. Otherwise, in many ways living beings are destroyed. In many ways destruction happens, yes? Now you say, what sin have I committed? We are explaining a very subtle matter.

The material that reaches the womb—if it did, would there be a child or not? That same material you destroy wastefully. Does it not contain life? Does it not contain a living soul? Does it not contain progeny? If it gets the womb, it takes form—that too is sin. To destroy it thus is sin. Who accepts this? How is this being treated? Look carefully at the subtle aspect. In our spiritual law, everything is there. When punishment comes, they say "what sin did I commit?" Fool! Count the sins!

So as you are saying, counting and counting my tongue grew tired. Recounting the dense accumulation of sins—and yet God has shown me such grace that He keeps me well. He gives me all air, sky, earth, water—everything. Sun, moon—everything comes to me. Even now, through naam jap, empty your entire register. Delete the whole register. That will happen through naam jap. So do not worry. You are very blessed. There are such sorrowful people who have neither hands nor feet, no food, flies buzzing on the footpath. Yet God shows grace even on them.

You have grace indeed. Change your negative thinking. Think positively. When Kunti Mata, after Bhagavan Dvarakadish gave the kingdom to the Pandavas and was about to depart, she prayed to God: "Lord, give me adversity at every step." Tell me, who would ask for such a thing?

Everyone trembles at adversity, no one is unafraid. Kunti Mata said, "Adversity, suffering—adversity at every single step." Then God said, "What are you asking for?" She said, "Lord, today when we received wealth, you turned your back and went to Dvarika. But when there was adversity, you came running towards us. I want your presence. Adversity, sorrow—whatever reminds me of you, whatever gives me your vision, is worth more than wealth. That wealth for which you turn your back and go to Dvarika—let such wealth burn! I want adversity at every step."

So adversity comes to unite us with God. If we look during adversity, we do not see ourselves.

You are speaking truly, Maharaj Ji. Yesterday when I came, everyone else was speaking wrongly. Ravi Ranjan Ji, Radhe Radhe, Radhe Radhe, Maharaj Ji, Shri Harivansh Maharaj Ji—besides the shelter of grace and the path of surrender, is there any other foundation for liberation in life?

Yes, there is. Sadhana—I have just explained this to you. This is sadhana-chatushtay, attaining liberation through knowledge. And the second is ashtanga yoga—yama, niyama, asana, pranayama, pratyahara, dhyana, dharana, samadhi. This includes everything—it is a difficult path for attaining God. There is hardly any easy path. Now in this, yama, niyama, asana, pranayama—all of this can only be done by a brahmachari.

Whoever is not celibate will become troubled. He will not be able to succeed in this. Do you understand? Because to sit in padmasana and siddhasana, to control the breath in pranayama—in these restraints, brahmacharya comes into play. Brahmacharya was upheld before, but today it is being completely destroyed.

Maharaj Ji, the meaning was this: when you walk on sadhana or on some path, everything appears infinite. The world's expanse is infinite, the bondage of many births is infinite—but a dream is not infinite. Why are you considering the dream as infinite? If you consider the dream as infinite, then what will you call infinite?

Uma, I tell of my experience: true is the worship of Hari, the world is all dream.

The Vedas say: Brahman is truth, the world is illusion. You see illusion as infinite, so why are you still promoting inverted intellect? Promote true intellect instead. That truth is infinite. This is finite. The body is finite. The soul is infinite. Creation is finite. And the Creator is infinite. Why do you hold inverted intellect? In that infinite, the path is only surrender—look toward the path of surrender and toward creation, but do not drag both into one. Your word should be on one side. We must oppose the other side. Only then will there be knowledge. This is anvaya and vyatireka.

So regarding surrender: without renunciation, there is no surrender. Look at Vibheeshan: he renounced Lanka, he renounced his dear family members, he renounced everything, and then surrendered to God. When does surrender happen? When everything is renounced. Mere words cannot bring surrender. When was Draupadi's surrender confirmed? When everything was renounced. See, even her husband bowed his head. No one in the assembly came to her rescue. Even her own strength could not help. When everything left her—this is called surrender.

When did Arjun surrender? When he understood... his nature was afflicted, his dharma sense was lost. His body was trembling. His intellect was not working. "What is my way out?" Then he took refuge in God. When you have absolutely no strength, when does a thief surrender? When does a robber surrender? When he has no bullets left, he puts down his gun. When you have no strength at all—one trust, one strength, one hope, one faith in one—Ram, Ghanshyam.

Hita, Chataka, Tulsidasji—he whom is called infinite plays even in the lap. He whom is called infinite is also our friend. He whom is called infinite is also our beloved. He whom is called infinite dwells in each and every body. He whom is called infinite dwells even in an ant. He is so great that no matter how much you speak, it is all little of His. But creation is finite. In the finite is the body. Brahman is truth, the world... You cannot call this infinite. This is finite. God alone is infinite. What is hidden in this is infinite. What is visible is finite. In sixty, seventy, eighty years, you see its finitude.

Neither name nor sign, neither was it before nor will it be.

So this is finite, isn't it? But the soul in this—it was there before, it is now, and it will remain in the future. Do you understand?

So Maharaj Ji, can surrender be obtained through grace? Surrender comes through grace. It is entirely through grace. It is only through grace. See, grace came upon you—you received human birth. Grace came upon you—you received intellect. Grace came upon you—you received the company of saints. Here, you came a little by your own strength. You came by God's grace. Now, by devotion and faith—Hanumanta: without Hari's grace, the saint is not obtained. Now, if you accept what is being discussed, surrender will happen.

We have nothing. See, before you we perform the complete operation. Are we anywhere in this creation? This structure of ours, our body—are we anywhere in it? Tell me: are we anywhere? As my Lord created according to karma, so the Lord created it. If it were made according to us, perhaps something else would be made. But it is made according to the Lord. Is that right? Inside, our mind, intellect, consciousness, ego—are we anywhere in it? Somewhere in creation, the nature that is made for us—are we anywhere in that creation? And we ourselves, separate from these three, are we anywhere in that? That is God's part. Looking at the total, you are nothing. It is all God's play. When this understanding comes, then surrender happens.

But the ego-deluded soul thinks: "I have done this, I will do; I have seen, I will see; I have enjoyed, I will enjoy." This is the cause of birth and death. When pure knowledge comes, then this is seen: "I am nothing, I am nothing. What am I in this?" And anyway, look—what maya wishes, maya makes even the great do. To speak of knowledge is one thing. To talk about knowledge is another. But to apply knowledge—that is very difficult. Only one who is in sadhana knows it. One who is not in practice, what does he know of these things?

Now, brother, our mind came and ate samosa with chutney. But ask him who has reined in his tongue: when the mind is saying "samosa chutney," he gives it dry bread instead. That which burns the mind—that is called control. He endured it, brought the mind under control. It is very difficult to subjugate the mind. For this reason, by God's grace, we cross over easily.

Students asked Shankaracharya: "In the middle of the infinite ocean of the world, what is my refuge? In this infinite ocean of the world I am drowning—whose refuge should I take?" Then he said: "Guru of grace, through grace... the lotus feet of the Lord... the long boat of salvation..."

Take shelter in His lotus feet, which are like a long boat, and you will cross the ocean of this worldly existence. In mind, word and deed, we belonged to God, we belong to God, we will belong to God—we have simply forgotten God. We have forgotten. After hearing the entire Gita, what did Arjuna gain?

स्मृति नष्टो मोहा स्मृति लब्धा तत प्रसादानुता
His memory was destroyed, his delusion dispelled; by that grace, knowledge was attained.

What does one get from satsang? Knowledge, memory. I am God's, but having forgotten, I became attached to the world. Attached to the body, I began committing all kinds of misdeeds and sins.

See, this is my downfall. Look at the sign. From now on, no—I have not done this until today, now I will not do it.

राम कृपा भव निशा सिरानी जागे पुनि न दसई
By God's grace, the night of worldly existence dispels; one awakens and never sleeps again.

By God's grace, the darkness of worldly existence dispels; one awakens. Now we will not let it fall from our heart-like hands. That is, we will chant it constantly. By this alone you will cross over. If you continuously chant God's name, you will cross over.

Now in this both our effort and God's grace are needed. If you have listened but do not put anything into practice, then you have neglected grace. And if you have listened and accepted, then in this your effort and God's grace will begin to achieve success. So we receive surrender through God's grace. But our effort must be complete. If we remain cowardly in this, then no, it will not happen.

For example, grace means the sweet has appeared before you, but you have to eat it yourself. So you have to make the effort to eat it. Similarly, God has given you knowledge through the scriptures and the community of saints, but you have to accept it and practice it. Your own grace, that is, your own effort, is most important. We have God's grace, we have the grace of the saints, we have everyone's grace upon us.

If we do not have grace for ourselves, then our downfall is certain. And if we have grace for ourselves—meaning we have listened and moved forward—then God's grace will surround you from all four sides.

Vikas. Radhe Radhe, Gurudev, infinite obeisances at your lotus feet.

Gurudev, my question is: I am a lawyer. I do counseling. That is, I explain things to people. Often those who come to me who are very troubled speak of dying, saying it would be better to die. I want to request from all of you: to those who can hear our voice, if there were some special arrangement after death, at least our troubles would end and we could reach that arrangement.

But there is no such arrangement after death. It is a very bad state. Suicide is a terrible sin and a grave crime. Even in our India, there is law, government law regarding this. If you attempt to kill someone and a report is filed, you are considered a criminal. That is, you can use the body. You cannot destroy the body. It is government property, and in divine property, it is a very great offense.

One who does this attains great downfall. One obtains a ghost-like existence. Brother, if our problem is small now and we die, all our problems would be solved. But the problem is not solved; instead we become entangled in even heavier problems. Because we were given a human body in order to solve problems.

In the human body, through bhajan, sadhna, good deeds, and bringing happiness to others, we can destroy our sins and solve our problems. But by dying, no problem is solved. One falls into great downfall. The body will be left behind, but the soul experiences suffering and downfall. Now they cannot come back and tell us. The thing is, if they could come back and tell everyone, people would understand.

We should accept what the scriptures and great souls say. Suicide brings no benefit; it is grave harm. Now, whatever prosperity or adversity, whatever circumstances we have, we can handle them through wisdom. Brother, suppose we fail at our studies, then we will study again. If we do not show cowardice in our studies, we will study and certainly pass. Suppose once we fail at some sport, then we will practice. We will practice day and night. Why would we die?

Our crop failed. Next time we will try again. If we live, we can do anything. What can we do by dying? Then our downfall is certain. So you should explain clearly that dying does not solve anyone's problems. The soul has to suffer great downfall. While living, we can solve every problem.

Today we are poor. Tomorrow, perhaps God might account for our deeds in such a way that we become quite wealthy. That doesn't take long. Great wealthy people can fall to the pavement quickly. A pavement-dweller can become wealthy quickly. So let us fight our problems. Our human life is meant to fight problems, not to erase ourselves through them.

Therefore, the entire society should understand that suicide is a grave mistake. It does not solve even the slightest bit of one's problems. One who commits suicide attains great downfall, the state of a wandering spirit. At that time, when someone is in such a state, there is such depression that they are not thinking clearly.

Yes, such people should meet with those at their own level of understanding—those who do counseling work. Such counselors know very good methods well, because they have training in this. So I think that if they connect a little with spirituality, connect a little with wisdom, take a little shelter in God, then this heavy problem can be solved.

Guru Ji, I see college students these days.

Yes, yes, that is indeed a pain in our hearts too—that our young children face such serious problems. The play of desire destroys the power of the intellect. Now they descend into addiction and debauchery, and there are all sorts of traps that only those who get caught understand. For instance, if a boy has fallen in love with two girls, or a girl with two boys—what started as friendship becomes involvement with both. Now one is blackmailing him, saying "If you leave me, I won't forgive you." Now he's burning inside. There's no solution from parents or society. He feels it's getting worse. There's a girl involved. He's being blackmailed. First he became her boyfriend, then he was blackmailed. Then because of his mistake—there are many children like this who have descended into addiction. Now they need money; now they can't live without addiction. From this arise many such problems born of sinful conduct, which is a very bad state. Fighting and struggling, he loses his mind, and then the consequences become clear to him.

Gaurav Tanwar Ji, Radhe Radhe. Guru Dev, how can life be made happy?

Yes, child. Human life is meant to be immersed in happiness. But as long as we conduct ourselves against the scriptures, fear, worry, sorrow, despair, and anxiety will remain. Look within. If you make a mistake, no matter how much you hide it, that mistake will haunt you. It will frighten you. It will fill you with worry. It will cast you into sorrow and problems.

About a happy life, Goswami Tulsidas Ji says:

तब लगी कुशल न जीव कहूं सपने हूं मन विश्राम।
Without peace, O soul, neither in sleep nor in dreams will the mind find rest.

जब लगी भजत न राम कहूं शोक धाम तज काम
When one does not worship Ram, sorrow becomes the dwelling; abandon desire.

As long as the living being does not abandon impure deeds and does not chant God's name, it cannot attain peace and rest even in dreams. We have had great souls here. Dhruva Das Ji was a great soul. He says:

जो चाहत है नित्य सुख वही खुशहाल रहना नित्य सुख अर मन को विश्राम हित ध्रु हित सो भजत रहो पल पल श्यामा श्याम
Whoever desires eternal happiness and wants to remain happy—for eternal happiness and the mind's peace—worship moment by moment, Shyama Shyam.

If you desire eternal happiness, if you want to be happy, then every moment Shyama Shyam, Shyama Shyam, Radha Radha, Radha Radha—you will become supremely happy. Whatever misfortune comes, you will remain happy. Even if there is great suffering—kidney failure—are we unhappy? Do we look distressed? Why are we happy? Because we are connected to God.

Yes, you can remain happy only if you worship God, only if you depend on God, only if you don't speak impurely. To be joyful, the tongue must be pure, the mind must be pure, and conduct must be pure. In simple language we're telling you this. Narsi Mehta Ji says:

कांच वाच मन निश्चल राखे धन धन जननी तेरी रे।
Keep speech pure, the mind steady—blessed, blessed is your mother.

A householder, a man with a wife and family, does not look at any other woman with an impure gaze. He keeps his mind always pure. He conducts himself purely in God's name. By himself he will remain happy. And if even a small sin occurs, there will be burning in the heart at once. There's nothing to it. No one knows, but our mind will bring us down. It will suppress us. It will discourage us. That's why we should not commit sinful deeds. Once, when we were in Shanpur, a dacoit came. He was so frightened he said, "Brother, where is the jungle here? This is the place of ascetics, the banks of the Ganges." A sinful deed looks good from a distance—a fine car, fine guns hung about—but what's happening inside them? And a poor man who walks in dharma—there is peace within him, there is happiness. Even with a little difficulty, even if money is scarce for the family—he will still sleep soundly. He'll fill his belly with bread and salt. He'll remain peaceful. And one who commits sin—you all don't know this because when you see someone who looks like a big man, you think he's very happy. But when we meet such people, we see their plight. People think ten cars follow behind him, he has such fine clothes, he's such a big person. Then comes the saying:

तब लग कुशल न जीव कहो सपने मन विश्राम।
Neither awake nor in dreams will the soul find rest of mind.

He cannot find peace even in dreams. That's why—a life of dharma, a happy life. Chant God's name, conduct yourself well, and see—you will remain happy, you will be content.

You think about it. See, happiness doesn't come from things. Happiness comes from the mind. If our mind becomes positive, even in a simple undershirt you'll be happy. And if it becomes negative, even if you wear the finest clothes from the biggest companies, you'll still burn. You'll think others have more than you, you'll look down on yourself, and you'll burn. But when your mind is positive—God has at least given us a healthy body; God has made us healthy—what grace! One who wants to remain happy must have positive thinking, and positive thinking cannot happen without being sinless.

Thinking always runs toward the negative because punishment is coming. When negative thinking becomes excessive, it slides into depression. A person remains fearful for no reason. For no reason, he hears only one thing over and over. I mean, we've seen people—all kinds come to us. There was one who would just say the same thing. On one hand, ready to end his own life. On the other hand, on ten depression medicines. What is it? His thinking became corrupted. Now with that same thinking—Radha Radha, Radha Radha—and listen, no one is going to kill us; we have God. My God is positive. And listen, one day everyone has to die, and on the day we die, no one can save us.

Why should we worry about that from today onwards? Let us walk on the path of dharma. Let us do naam jap. Let us remain happy. The best thing is to be joyful and happy. This comes from positivity. Your thinking should be positive, and for this you need the power that is the naam—Radha Radha Radha Radha Radha. There will be great bliss from chanting, just try it. But bliss will not come today itself; it takes time. As your impurity is removed, you will gradually become happy—this is natural happiness. We have such a great God. What a matter of joy! If some important person were to shake hands with you and say don't worry, I am here, and then even if they never pick up the phone or even meet you again, still your chest would swell with pride. And God is saying: Yogakshema vahamyaham—I will take care of your welfare and needs. You just think of me exclusively. You meditate on me. I take complete responsibility. But we have no faith. We do not believe God's words. I tell you truly: every single moment God is watching you, hearing your every word.

But until you conduct yourself rightly, you will not know that God is watching and listening. There is not a single matter for which you do not receive an answer. As soon as any problem—worldly or spiritual—touches your heart, you immediately see its result. You think, God has heard me, my words have reached Him. Why? Because we have no one but God. God is our very life, God is our breath. So God is also your life. But you have surrendered your life to maya, and that is why you cannot hear God's words, cannot understand that God is watching over you.

I tell you truthfully: there is so much bliss that if you were given gulab jamun and asked how is it, you would say it's sweet. If asked how sweet, you would say very sweet. What more could you say after that? Nothing—you would just say, Maharaj, taste it yourself and see. Oh, how much God loves like this! I am telling you from my heart: if God had not given us the experience, we would have said it into this microphone. But when God touched us from within, we understood that real happiness is this—even in such suffering, there remains bliss, all the time, because the mind is connected to God.

Well, there is one fear—the fear of death—and that fear has ended. Because we have to go to Him whom we have remembered our whole life, whom we have meditated upon, and that is why I am happy. The greatest fear is the fear of death, and even that disappears when we worship God. If you want to live a happy life, trust in God. But there will be tests, and in such circumstances, the mind has never said, let us go home. Despite the heaviest sufferings, we continue on God's path. See how God is watching over us today. Both worldly and spiritual happiness are showered at His feet. There is no doubt about the afterlife, and in this world, see what our condition would be without Him—no son, no child, no relations, no ties, no attachment to anyone. And yet all of these have come into being, and we love them more than our own life, happy and content. The word happiness, the word joy—these come only from God.
ब्रह्म भूता प्रसन्न आत्मा न सोचति नगा
One established in Brahman, whose mind is tranquil, neither grieves nor desires.

Understand this truly: in any test, you need only be steadfast—the test is whether you have true love for God. And when this happens, then Maya-Lakshmi, who is God's beloved, she becomes like a mother to you, caressing you like a mother. So take refuge in God greatly. If you do not commit sin, you will be happy and joyful, and God will continue to provide for you. God alone provides. God has created the entire universe, has He not? Tell me this: who created your body? God created it, did He not? You did not create it. So depend on that God—there will be great bliss.

You will be happy all the time, and He will take care of everything. Sudama did not get food for many days, but God blessed Sudama. Just as Dwarka puri was, so was Sudama's dwelling. God is capable of everything. Kubera is only a small servant of His. In such infinite universes, God wants nothing from you because He has given everything. He wants your love. God says, does He not—I am hungry for devotion, and devotion alone is the essence:
भाव से मुझको भजे तो भाव से बेड़ा पार है
If you worship me with devotion, with devotion you will cross the ocean.

Let us make our devotion towards God. Make God your own, and we will always be happy. Arvind Gaur from Norway, Shri Harivansh Gurudev, Shri Harivansh Gurudev—I bow millions of times at your feet.

Maharaj Ji, their question is: they live in a country where in the summer months—June, July, August—the three months of summer, the sun remains visible for 21 to 22 hours, and there are only 2 to 3 hours of night. Does this not happen like this? It is the order of the regions. Maharaj Ji is asking: just as we have the practice of waking in brahma muhurt, how should we observe this practice there, to keep our scriptural methods? See, if you sleep six hours and then wake, consider that to be brahma muhurt. When you sleep six or seven hours—that is how much a householder, a hardworking person, should sleep—then when you wake, dawn has come for us. Now you see your own schedule and at that very time begin your brahma muhurt practice. Because both are opposite: in summer there is sunlight for 21-22 hours, and in winter, like now in November-December, there are 21-22 hours of night. After you have slept your six hours, consider that brahma muhurt. See, at the moment we worship God, that moment becomes sacred. Whatever time, whatever day, whatever month, in whatever life God's remembrance is present—all of that is sacred, most sacred indeed. The moment that becomes connected to God, at that very moment, becomes the most sacred time, the most sacred life.

Are you understanding? Brahma muhurt is every moment for us because we contemplate Brahm every moment. Here a method is described which is ordinary - that you wake up and offer argh and so on. We always dwell in that very Brahm. Therefore every moment is dedicated to Brahm. Our every moment is in Brahm. So whenever you wake up, remember Govind. Remain in His contemplation. When you are going to sleep, sleep in His contemplation. When you wake up, whatever time you have obtained, consider that as brahma muhurt and begin your worship.

Is it clear? We need to worship not time but Bhagwan. Every moment remember Bhagwan. The remembrance of Bhagwan - just like you are a child, impure or pure, whoever remembers the lotus-eyed Bhagwan Shri Krishna at that very moment becomes completely pure both inside and outside. When a learned pandit performs purification rituals, they say "Lo! Water! Om, Pure! Pure all over!" and sprinkle water. Now you are pure. So the meaning is - impure or pure, whatever your condition, whenever you remember the lotus-eyed Bhagwan, that person becomes completely pure inside and outside.

This is a rule for some outer service. Otherwise, one who constantly contemplates Bhagwan is supremely pure. He who walks becomes a pilgrim, a place becomes a pilgrimage. Remember Bhagwan's name well. That time is meaningful. That time when Bhagwan's remembrance is flowing. When you are listening to Bhagwan's pastimes and stories. When you are keeping the company of saints who are lovers of Bhagwan. That time is meaningful. Because the practice is not the same as in our Bharat, so whenever you wake up, consider that as brahma muhurt and do your daily practice.

Maharaj Ji, there was a question in this. Maharaj Ji - those who wish to engage in sadhana, in worship, but who have duties at night or situations like that, they too can consider that whenever we wake up, we engage in bhajan.

Yes. Now for instance, someone has worked until 4:00 in the morning, now they are tired, so let them sleep remembering Bhagwan and sleep for four hours. After that, when they wake up, then again do that same morning routine.

Bhagwan, we truly say to you, all these things have importance through Bhagwan's remembrance. If there is no remembrance of Bhagwan, then all this ritual action, however much you do it, it may become merit but cannot bring Bhagwan's attainment. So for attaining Bhagwan, you must remain in continuous remembrance of Bhagwan every moment. If we remain in worship of Bhagwan every moment, then all these things will end. In satsang, fear of fault comes, doesn't it Guru? Look, what is satsang? Satsang is a medical store. It is a medical store. Yoga, Sankhya, knowledge, bhakti, detachment - all these are flowing through it.

That is why get a prescription from the doctor and take medicine from the medical store, then you will benefit. And if you just go to the medical store on your own, then trouble will come. Because sometimes bhakti yoga is being described, sometimes sankhya yoga is being described, sometimes ashtang yoga is being described, sometimes karma yoga is being described. So you listen to everything and become confused, because not every sadhak can embrace everything. You must keep in mind - you are a traveler on the path of bhakti yoga. So when in satsang the matter of bhakti yoga comes, understand that this medicine is ours. Otherwise it is the whole medical store.

Bhagwan's glory is great. You listen and move on. Are you understanding? Don't get confused that way. Now when the description of ashtang yoga comes - the sadhak should sit in padmasana and siddhasan for so many minutes, should do pranayama, these rules - that poor fellow becomes confused, whether to do mangal in the morning or sit in padmasana? Should I do Thakur Ji's mangal or padmasana? But who is telling you? You are of bhakti yoga, so understand your own path. That is the description of ashtang yoga, and sometimes the description of sankhya yoga comes - gross, subtle, causal, all are Maya-created. So what is directly Brahm? We say we are worshipping Brahm in the attitude of a servant, so then it will become confused. We listen to satsang with discrimination. When it is about our path, we accept that.

Otherwise we listen to Bhagwan's discussion. Are you understanding? Yes. Just as now karma-bhumi also came up, that Bharat is the land of karma. Then I became afraid that we are working in a foreign land, so then won't we achieve our karma? All lands are Gopal's - or where am I stuck? Are you understanding? This is all Bhagwan's land. Wherever we call Bhagwan, He will be there. Whatever country you live in, if you call from there, is Vrindavan far away? You will see Vrindavan in front of you. This is not just inert matter. Consciousness, existence and bliss - this mass of consciousness and bliss - is everywhere.

Call Him from anywhere, you will experience Him the same way. Is it clear? Yes. The matter flows as it goes. The point is that the glory of Bharat land certainly exists. Bharat has no equal. Where Ganga, Yamuna, Ram and Krishna and Hari's incarnations, and great, pure mahatmas - these jivan-muktas, these liberated souls - this won't be found elsewhere. Bhagwan's attainment won't happen elsewhere. Heaven and hell - these are discussed elsewhere too. This is Bharat's knowledge. If jivan-mukti is found proclaimed anywhere outside, being self-controlled, practicing brahmacharya, practicing pativratya - all these are Indian culture.

This will not be found elsewhere. But we being Indian and working outside, if we follow our Indian culture, then we will come to Bharat itself. We will go to Bhagwan's shelter. Is it clear?

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

Original video: Bhajan Marg (YouTube)