The Conduct of the Upasak Leads Them to the Supreme Abode / The Teaching of Narad Ji to the Pracetas and Attainment of the Supreme Abode / 19/07/26

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

The Complete Discourse

Vrindavaneswari tav padarvindm prema makrand raso purnam pitam madhupte smarta mugam nirvai param shital mashyam param shital ma shraya param sacchidanand ghan Premand swaroop navni nikunj mahmmahim param pavan shri Vrindavan dham shri Vrindavan dham ke ladlele yugal sarkar pranaaradhy shri Priya pritam jo samasth sahachari parikar khag mrig pashu panchhi yamuna ras rani raj rani samasth brajvasi parikar shri ji ke charnarvind ka dridta purvak aashray nirantar naam jap aur acharno ki sanyam purvak pavitra ye nishcha nischit atma bodh aur bhagwat prapti kara dete hain.
O Vrindavaneshvari, your lotus feet are filled with the full nectar of love, O Ocean of nectar—remember the bee with ease. Supreme coolness, shelter me; supreme coolness, grant me refuge. The supremely sat-chit-anand dense form of love, the new nikunj, supremely glorious, most pure Sri Vrindavan Dhaam—the beloved of Sri Vrindavan Dhaam, the Divine Couple, the very breath of our life, Sri Priya Preetam—all the companion hosts, the birds, the deer, the beasts, the fowl, the Yamuna, the dust of Braj, all the residents of Braj—taking firm shelter at the lotus feet of Sri Ji, constant naam jap and purity in one's conduct with discipline—these surely bring about self-realization and attainment of the Divine.

We must dedicate our entire lives to this. Firm faith in the lotus feet of Sri Ji, constant naam jap, and purity in one's conduct with discipline—through this alone will we attain the Divine. Through this alone we will reach the goal of our life. There is no need to wander much. There is no need to run about studying the scriptures so much. Just sit down. Follow your dharma with the rasiks—the beloved says, time is never wasted. Our path is straight—Bihari, Bihari, Shyama, Shyam—this is how to proceed. Keep the company of rasiks with care. Not a single second should be wasted, and then a certain state will arise in your heart.

Shripad Prabhuddhananda Ji Maharaj speaks repeatedly:

bar bar mudas jeevan yuga kreede nikunje vish gay charitam drav bhiya..
Again and again the flow of tears in the life-play of the nikunj—singing the lilas, the heart melts..

He is describing the state of a great rasik.

Blessed is the one in whose life even a single word of this verse has come. "Again and again streams of tears—and upon that one's inner vision, some glimpse or lila of the Divine Couple of the nikunj appears. The feet stagger as they walk through the forest, wandering in the beautiful dense groves—yet in this itself arise infinite waves of love if this is contemplated. The feet stagger as they walk—through Vrindavan, through the beautiful paths of the nikunj groves, our Divine Couple move, overcome by love. This staggering is love's constraint.

The feet stagger as they walk through the forest, wandering in the beautiful groves—and streams of tears flow. Our Priya Preetam have such a form that merely seeing them, weeping would begin.

nirakhat nitya vihar pulkit tan romavli anand ashru sudhar
Witnessing their eternal play, the body thrills, the hair bristles, tears of blissful nectar flow.

This is the grace of Harivamsh flowing continuously. These are not tears of separation—there is no longing for union—they are manifest before us. The falling locks, the crimson lips—these come and steal the heart. The embrace, the kiss, the intimate caress—when this appears in feeling, waves of love surge through the upasak's heart. When infinite waves of love arise through this contemplation, streams of tears flow. But for whom? For the one whose life has become the Divine Couple—for the Divine Couple Shyam, and this one flows in tears through contemplating their lilas.

There are many beautiful lilas in the Shrimad Chaurasi—forty-two lilas—but when egotism and attachment are completely surrendered to the lotus feet of Sri Ji, then this play is revealed in the heart. If there is even a trace of egotism, even a trace of attachment anywhere, the veil will not lift. But if egotism and attachment themselves have flowed to the lotus feet of Priya Preetam, then there is no need to lift the veil. The Darling Lal lifts the veil themselves and manifests before us. The veil of deceptive maya—the Darling Lal lifts it and reveals themselves. Then what happens?

He speaks again:

bar bar mudas jeevan yuga kreede nikunje vish
Again and again streams of tears in the life-play within the nikunj..

Streams of tears are flowing again and again. The beloved's form and sweetness, the sweetness of the lilas, shine before you. Sometimes one pours out songs with a deeply moved heart. There is one thing—singing songs until the heart moves, and another thing—singing songs from a deeply moved heart. My Priya Preetam—so much of their sweetness has filled me that when I sing their lilas, my beloved, my darling, my Vrindavan, my nikunj—it is not as though bodily pleasures or bodily glory or bodily relationships are still remembered. No—the very memory of these vanishes merely at the sight of the Darling's gentle smile.

ai braj nar sunat bansi ro grihapti bandhu bisare darshan Madan gopal manohar manaj tap nivare
The women of Braj hear the flute-song and forget their homes and families—seeing beautiful Madan Gopal eases passion's pain.

The gentle smile of the enchantress herself charmed Mohan—whoever beholds this enchantress in the realm of feeling, for them no other memory remains. For me, my Priya Preetam, my beloved Shyama Shyam—in this state of deep feeling, they are singing songs, and in that song-singing there is infinite bliss. The truth is, just stay here. Shripad says: sing the lilas from a deeply moved heart. First, the upasak should take the resolve—I will sing the naam jap, I will follow guru's instruction.

Then after some time a feeling arose—I should only sing for the Priya Preetam. Our Priya Preetam are listening. Just as the poet employed by the king sings the king's glory, so we are singing to our worshiped Lord, our life-breath, the Divine Couple—their lilas, their qualities, their diversions. Then the third state arises—the state of taste. Now one has dissolved in it. In the taste—I am singing, they are listening. Even that has disappeared. Just the taste of what the voice is singing remains.

This is asav. There is much intoxication in it. [Verse in progress..]—the rasa of Shrimad Chaturasī. The maddening, love-filled nature of Priya Pritam is filled within it. In Chaturasī there is singing of character, with flowing devotion and bowing, and then the company of snakes—this is a matter of great protection. When the sadhak's heart becomes absorbed in the characters of Priya Pritam, becomes absorbed in leela singing, then there is great need to protect oneself from bad company. If somewhere the company became contrary, then even in such a state an obstacle would arise.

Gradually the mind will turn away from pad singing. Gradually there will be lack of taste in leela chintana. In place of leela chintana, there will be a taste for wrong thinking. Until the embodied-self feeling is destroyed and sahchari bhav is attained, the sadhak must remain very careful. Even when leela chintana is happening, one must remain careful that we do not fall into bad company. If bad company happens, then look—repeatedly in sorrow, in the restricted nikunj, contemplating Priya Pritam's nikunj leela, one is crying again and again. In such a state, singing of character with flowing devotion—they sing pad with deep feeling.

Even in such a state, Shri Pad orders caution here. The company of those who are turned away from God—consider their company like a snake and flee, stay far from them. The company of snakes—like a snake's company: a snake has no hands or feet, only a mouth. Even if it caresses, it does so with its mouth, and even if it strikes, it does so with its mouth. So whether its caress or its strike, both deliver death, because it is poisonous. In the same way, worldly people—whether they caress or turn away from God, it is our harm, and whether they strike, there is harm anyway.

Therefore, among those turned away from God—offer them mental pranam and keep distance from them. Never associate with them. Fear such company as one fears a snake. There is a certain bondage in it that you will understand later. Bad company is a very great bondage. Just as good company has a very great effect, bad company also has its own effect. When hunger arises—moderate food. Dry leaves and fruit, whatever rough or dry thing you get, use that. Only satisfy your hunger. Your strength is your celibacy.

Your strength is contemplation of God. Dhruv Ji held his life-breath, and the entire universe's life-breath stopped. Who could be so strong? When he held his life-breath, the entire universe's life-breath—Hari had to come immediately. At five years old, beautiful Dhruv Ji—eat moderate food, eat little, eat dry, leaves and fruit, whatever suits. Whatever suits. Through practice, devoted to pranayam and celibate—these can go for several days without food and still move about like a healthy person. For a long time, pranayam-devoted, controlling the life-breaths: exhalation, retention, inhalation, inhalation, retention, exhalation, external retention, internal retention—pranayam becomes free of sin very quickly. One who does pranayam with the actual method and keeps naam jap mantra within it and is celibate—these can go for a long time without food and still move about like a healthy, strong person with complete capability.

This is something experienced later. Not at all—no sadness on the face, no despair, no unhealthiness in the body—complete consciousness remains, because the life-breaths are nourished by many times more than what food nourishes them, through the refinement of the life-breath. And celibacy is an immense power. It never leaves one without enthusiasm. It keeps one full of enthusiasm. So for nourishment of the life-breaths, dry leaves and fruit, whatever you get—fleeing from company like from a snake—singing of leelas and contemplation of the Lord's leelas—do it with this feeling.

In the manifest world, do such feeling. This is the kuanj. In the middle of the kuanj, look—this is the path. Petals of flowers are strewn. The sakhis hold umbrellas, hold whisks, hold fans, and Priya Pritam are walking. There is jubilation. One should meditate like this. If you meditate for some minutes, He is gracious. He will see you wish to be absorbed in meditation. He will begin to come in your meditation. He is very gracious. In the forest of Vrinda, when shall I dwell under a tree with abode blessed? When the abode becomes like Vrindavan—in what way, how? If we must serve someone for two or four hours, scrub the floor, and are dwelling in Vrindavan, then there is no greater sadhak than this. Do not worry—this is a divine abode.

Here, by serving anyone, sustaining the body, and dwelling, it becomes a very great sadhana. Narayana Swami Ji did not even beg like this. When there was work at someone's place, he would labor eight or ten hours, and after this take four rotis and vegetables. Such was this perfected being. We have done a little service to someone. Sustained the body. We are dwelling. We are contemplating Shri Ji. A life free from acceptance is very auspicious. If even one word of this verse comes, it becomes great auspiciousness. Contemplating Priya Pritam, one is crying—or in longing for union, or in the joy of vision—singing of the characters of Priya Pritam, with a melted heart, one is crying.

He abandons association like a serpent. The sense of taste is the strongest sense organ; if it becomes corrupted, all the senses become corrupted. He eats dry, simple food and does abundant bhajan. Wherever and however housing is arranged, he is content; he comes to contentment in that. Surely this state comes only in those who are fit vessels of grace of Priya Preetam. This cannot come in the prideful. This exclusivity that has taken refuge with Priya Preetam comes alive only in them. Radha Krishnanya—bhavak gamyam ramyam divya to Nandana Vrindavanyam sat-chit-anand sandr jyoti rupam divya divyam Shyam—all sadhana bears its fruit in the exclusive sentiment for Shyama and Shyam toward Radha-Krishna. Whoever merges into one, the wise know this is the practice—bhajni soi vivek so kare—understanding, so one does with love. One must understand this: the path of Priya Preetam—Radha-Krishna's exclusive sentiment is the gamyam. Keep company only with those great souls who are of exclusive devotion toward Priya Preetam. We may serve other great souls; whatever service arises, listen to what they say, but never place our heart's matter before them. Keep our heart's matter only where Priya Preetam's path of love is found. "Ishta mile aru man mile mile bhajan ras riti tahan nishank hai / Milie taso kije prit"—then fearlessly befriend that soul. Be careful lest obstacles come to your exclusive devotion.

The perfection of all sadhana is exclusivity toward one's chosen Ishta. To abide in the exclusive sentiment for Shyama and Shyam, we must not place our heart's matter before other great souls. We must serve. We must listen to them. We must accept that which comes from our Ishta guru. If it does not come from the Ishta guru, we do not accept it. We listen because that too is a form of worship. When we become exclusive, devotion awakens within us, and when devotion awakens, we receive the form of devotion, and from the form of devotion—ramyam divya nandana de divya anand pradaan karne wala—divine Vrindavan, which grants divine bliss, becomes manifest in one's heart, and one beholds sat-chit-anand ghan Vrindavanyam sat-chit-anand sandr jyoti swarupam divya divyam Shyami—divine, divinely sat-chit-anand Priya Preetam sat-chit-anand Vrindavan, and one sees oneself too in the presence of sat-chit-anand Priya Preetam—as it were, a seamless continuity flows.

The scripture says: one who weeps while singing the lilas and deeds, one who contemplates the lilas and stories, one who keeps away from association like a serpent, one who eats simply—whether dry or whatever is obtained, a little sustenance—however housing is arranged, lives—such a soul who is exclusive to Shyama and Shyam awakens devotion within, and when devotion is awakened, one's bodily sense dissolves, one stands in the mood of the sakhi, then divine Vrindavan appears—sat-chit-anand Priya Preetam and they say divya divyam: there is no joy greater than the joy of serving Priya Preetam. Consider—for whose very sight alone it has been said, "Pyaro chhmate ya sukhaad naam dhyan gam"—we shall receive the blessing to bathe them, to adorn them! What form, what beauty! Even moksha's joy seems bitter here. Therefore, sing abundantly of the lilas and deeds.

Avoid association. If the blessing comes to serve some saint or mahatma, serve abundantly. Hear his teachings. But walk your own path. Do not accept even a grain of anything that would turn you from your path. Even as a grain of dust affects direction. Therefore, "Ishta mile aru man mile mile bhajan ras riti tahan nishank hai / Milie taso kije prit"—then establish love. Otherwise stay silent. This vani, this mantra, this name—all will show you the path, ever forward on the path. You will not find true satsang everywhere; in our path it may even become an obstacle. Therefore, with much discernment, establish love with discernment. "Bhajni soi vivek so kare samjh ke prit"—understanding, establish love with understanding. The eternal play in Vrindavan, knowing it as the devoted pursuer of prema-rasa, take company. Otherwise obstacles will come. As for food—one may even fast—but not the other. Not the other. This Vrindavan dham, the queen of rasa-laden worship—this is beyond the Vedas, the worship that transcends the Vedas. Therefore even the Vedas do not know this rasa. Here where the Vedas' voice is.

There are many kinds of bhaktas. All are seekers of the true path. All worship is true. All deserve salutation and honor. But we must abide in our own rasa and ritual, rasi mandali maye. For those whose worship is elsewhere, that is fitting for them. "Jahan tahan ann khat sakhi kahat apaat sakal divas dand jaat raat sarv sovah thasa"—our Shri Ji has not received it, has she? She has not received it, she has not. Just as a chaste wife receives only the remnants of her husband. A chaste wife touches only the feet of her husband. Not another's. So this Harivansh is chaste. Those whose joy and wealth, the couple—whose yugal sarkar worship we do, as a chaste wife's duty, the worship of the couple with Radha's feet as primary—this is the worship. Shri Radha yugal charan nivas—this worship is the intimate palace of the couple's love, and this mystery can be known only through one's own sakhis.

Even great scholars outside cannot know this mystery. When one's own distinctive mood comes alive, only one possessed of that mood can understand. Otherwise, one who studies the scriptures through intellect alone cannot understand this mystery. That is why Bhagavat Rasik had to write. "Bhagavat rasik rasik ki baten / Rasik bina ko koi ko samjh sake na, rasik bina ko"—the matters of Bhagavat Rasik, the rasika—no one without rasa can understand, none without rasa. We have received a very great blessing that in Vrindavan Dham we have the blessing to practice the rasa-laden worship of Priya Preetam, the worship with Radha's feet as primary. See, Swami Shri Haridasji is saying—the master of Shri Haridasji, Shyama Kunj Bihari Rijhri Ji, the payon pard, the sakhis' object of worship. Bhagavat Rasik Ji says, Ishta Shyama Maharani—in the jugal kishor worship, prominence to Ishta Shyama Maharani. Harivansh Mahaprabhu is my life-breath. Shri Shyama.

In the Shrimad Sudha Nidhi it is said, swearing by it - Radha is saying this with supreme devotion: "O beloved of my life, my devotion to you, O beloved of my life - my devotion to your beloved Shyamsundar is this, because it is for your emotional celebration, for your joy. But O my beloved, my beloved Shri Shyama - this worship of you is beyond the Vedas. Therefore you will not find it even in the Vedas. And in no other form of worship - only in those sahacharis who remain constantly in the proximity of Priya's lotus feet, who have taken her refuge - only in them will this mood be found. Otherwise this mood is a fortress, isn't it? Not Brahma, not any mighty devotee, no one. Only through exclusivity toward Radha Krishna does this come. We need to bring just one complete thing into our life: the exclusive devotion of Priya and Priyatam. In this exclusivity, let there be gentleness, not harshness. Pay attention. If you turn this exclusivity into harshness, or speak of it, or practice it in your behavior - speaking of it means disrespect of others. But it is not disrespect that we mean. This needs to be carefully understood. Disrespect is not even for a terrible sinner.

My Radha Vallabh Lal alone dwells in everything. There is no disrespect of anyone, but there is no compromise in the heart's exclusive loyalty. If there is disrespect, then exclusivity has become hardness. If it comes through speech, then it becomes a description of hardness, not of exclusivity. Not rigidity but tenderness. Not rigidity but tenderness. Our worship culminates in the perfection of the sahachari mood toward Radha's lotus feet, through Priya's lotus feet. And from seeing the belovedness of the nectarean giver Priya's lotus feet - the ocean of rasa, the cloud of rasa, the enchanting form Lal - Radha's maidservants love with immeasurable love. What would outsiders know of this? And we love Lal with immeasurable love. Why? Because our beloved one's joy is what matters. What is our beloved one saying? It pleases me to dwell in the eyes of my beloved. What does Shyama say? My body, mind, and life are devoted to my beloved. Then we are her maidservants. So our mistress's body, mind, and life are devoted to the beloved - with that much devotion, how will we love her? Beyond billions of lives. But for whom? For Shyama. This mood settles within us. The eternal sport in Vrindavan, the exclusive mood of rasa worship of Radha Krishna - think of it: those great divine souls and great saints who receive even a moment's glimpse of Bhagavan Shri Krishna become bewildered.

When Shri Sukhdeva Ji heard the very first shloka, he had an emotional vision. It was not that Bhagavan appeared before him physically. When it was sung - "naTavaraM pIdamaNatvaraM karaNakariNikAraM vidavAsA kanakakupIsaM vaidatI chamAlAM randhAn venO radha sudhyA purayaM gopvRund vRindAvaNaM supadgamanaM prAvit gItkirti" - such accomplished great souls, when those words entered through their ears, saw that very dancer form before them. Eighteen thousand shlokas held in memory, and through the words filled with the rasa of Bhagavan's lila, singing the Srimad Bhagavat Mahapuran, Paramahansa Shiromani Sukhdeva Ji became absorbed.

Now consider: that dancer form which is in Vrindavan, and that divine couple form sporting in the nikankunj of the eternal Vrindavan - that form, that form near whom "nikuNj ThADe bhay bhujA paraspra haMso shrI rAdhA vallabh mukh kamal nirakh nain harivan" - what will be the state of that worshipper? What will be their state? And that worshipper who bathes these very forms, who adorns them, who offers them nourishment - Chidananda Bapu, he is smiling, speaking, playing with them day and night. To remain with them in this way, no one can comprehend this fortune. This is the mystery.

Therefore Priyaju drew our people to her. Drawing them from all the paths of worship, to her eternal sport and rasa worship - become exclusive to such a generous mistress. In this exclusivity, everything will be attained. Let us turn to the Srimad Bhagavat Mahapuran. The narrative continues. The Prachetas stood in the ocean for ten thousand years and through the Rudra gita taught by Devadhi dev Mahadev Bhagavan Shankara, worshipped Bhagavan Shri Hari. In the last session's narrative, Bhagavan Shri Hari, mounted on Garuda, gave darshan. The Prachetas offered prayers to Bhagavan.

After the entire prayer was complete, Bhagavan said, "Ask for a boon. My darshan is never in vain." Then they said, "Lord, if someone asks you for material things, it is like asking a world emperor for chaff or a grain of broken rice - asking such a one for the enjoyment of the three worlds would be equal foolishness. One who asks you for enjoyment, Master, it is foolishness. What we ask from you is this:

ya maya spasht bhrama karmabh tavat bhavat prasang naam sang sya bhave bhave tulya lave na swargam na punrabh bhav bhagwat sang sangas myaa naam kimta yatrate katha mrishnaya praso yata niram yatra bhute no dwego yatra kashchan

May we not seek to have our karma destroyed, but wherever we are born according to our karma, may we obtain the company of your loving devotees. We do not consider heaven or release from birth equal to even a moment's association with your Bhagavan's devotees.

Lord, you have commanded us to ask for a boon. So from you we ask: let us not seek our karma to be destroyed. Wherever we take birth according to our karma, may we receive the proximity of devotees, those who are your loving great devotees. Lord, we consider even heaven and liberation to be nothing compared to even a moment's association with your Bhagavan's devotees. What then of human pleasures?

tulya lavena na swargam na punabhwam bhagwat sang sangas ma naam kitasha

Incomparable is the association with the Bhagavan.

Lord, in the assembly of your devotees, there are constantly, always, sweet, sweet narratives of you. And whoever continuously listens to those narratives with his ears - his desire for pleasure becomes pacified, the enmity and anger in his heart, his agitation all become peaceful, and finally he attains Bhagavan - he who continually listens to the narrative.

Through excellent discourse passages, with disinterested devotion, the glories of Lord Shri Hari, the sole refuge of the sannyasis, are again and again praised. Where your glories are constantly sung, all the tirthas dwell. Consider, then, that you are listening to satsang. You are bathing in the supreme tirthas. For those who are your devotees, even if they go to the tirthas, they go to bestow holiness upon the tirthas.

tesha vichta padabhyam tirth naam pavne chhaya bheetas kim naro chet tavka naam samagam
The sacred places are sanctified by the footsteps of such devotees.

Master, your devotees traverse to bestow the quality of holiness upon the tirthas.

How can such an association with saints be pleasing to a person like me, frightened by the world? Master, this was your causeless grace—that I obtained the darshan of your beloved Lord Shankara and received his teachings. Through but a moment's company, I have today obtained this fruit: the darshan of you, O Lord, the supreme physician who removes the incurable disease in the form of birth and death. Master, we studied as much as we could, we continuously served our guru with devotion, and pleased our worthy ones—from all of this I have received the fruit: your darshan. O Master, your glory—no one can fathom the depths of your glory.

Swayambhu, Manu, Brahma Ji, Lord Shankara—these great souls, purified by austerity and knowledge—constantly sing your glories, yet cannot fathom them. Therefore, Master, how can we fathom your glory? With the intellect you have given us, we sing your praise. You are the Supreme Person, of pure nature, equally present everywhere. O Lord Vasudeva, we bow to you.

Shri Maitreya says: When Vidura heard the Pracetas thus praised, the Lord, devoted to those who take shelter, was pleased and said, "So be it."

The Pracetas had not yet been satisfied by the darshan of Shri Hari's sweet form when suddenly the Lord disappeared. This is not how it is in Vrindavan worship—that He would come, give darshan, and vanish. Here, He sports moment by moment, moment by moment we behold Him with love-filled eyes—such a continuous experience, not separated even for a second.

Here, the Pracetas' eyes had not yet been satisfied when the Lord disappeared. He departed to the supreme abode. When the Pracetas emerged from the ocean, they saw that all the earth had been covered with tall trees, as if grown so high to block the path to heaven. They became very angry at the trees: "Where will the people dwell if these trees grow so tall?" Now the Pracetas possessed the power of austerity. So they willed forth a terrible wind and fire, and released them. There is great power in austerity. From the force of the terrible wind and fire, the great trees began to be reduced to ashes.

Then Brahma Ji came and said, "Sons of the ancient one, be at peace, be at peace." At his command, they willed again. The wind and fire ceased. Many trees had already been reduced to ashes.

The trees had nurtured a maiden. If you remember from yesterday—the maiden born from the Apsara Prama Locha was nurtured by the Moon through drops of amrita and was raised by the trees. When the trees saw that the wind and fire had been calmed, they brought the maiden and gave her to the Pracetas through Brahma Ji. Brahma Ji told the Pracetas: "This is the one for whom the Lord commanded—she will be the wife of you ten. Her name is Mareesha, and she was so beautiful that even the gods were enchanted."

By Brahma Ji's command, the ten Pracetas married Mareesha. From her womb, Daksha, the son of Brahma, was born. Due to his disregard of Shri Mahadev Ji, he had abandoned his previous body and took birth again. This Daksha, when the Chakshusha Manvantara came, saw the previous creation destroyed in the course of time. At the Lord's inspiration, he created new creatures. You will remember—at the Pracetas' command, when the goat's head was attached and after the sacrifice was complete, Daksha was so disgusted that he abandoned that body; then from the Pracetas and Mareesha's womb he was born again. This birth made him very radiant and highly skilled. That is why he was named Daksha. He was again anointed as the chief of the Prajapatis. He appointed Marichi and the other Prajapatis to their respective tasks.

Listen carefully. For ten million years, maintaining youth and enjoying sense objects—ten million years passed like this without them even noticing. The Pracetas, having married Mareesha, spent ten million years experiencing [this world]. Some time was lost in childhood, and later, in the remainder from youth to old age, much time passed in sleep and negligence. How much experience of pleasures can you gain? How much wisdom can you achieve? When ten million years of the Pracetas had been spent in enjoyment, they suddenly became aware: "How much time has passed!" They said: "Ten million years! It was only recently that we were doing bhajan. All at once we abandoned Mareesha, our sons, all comforts, and left home."

They went to the western shore of the ocean, where the sage Jajali had attained perfection. Reaching there, they began their sadhana. From their prior practice—they had bhajan before, so at the end they also had bhajan—they quickly gained knowledge: "I am of the nature of atman." Through atman contemplation, they became established in Brahman-truth. This is the greatest sacrifice of knowledge: "I am of the nature of atman. I am not the gross body. I am not the subtle body. I am not the causal body."

They brought life-force, mind, speech, and sight under their control. Keeping the body motionless, steady and upright, mastering the posture, they became established in pure supreme Brahman with brahmakar vritti. While they were established in this brahmakar vritti, they beheld their guru, the divine rishi Narad Ji, seated before them. Seeing Narad Ji arrive, the Pracetas stood and bowed to him. They offered worship according to time and place. Narad Ji sat in a seat. Then Narad Ji said: "Pracetas, you are blessed in this world. You have attained both—the direct realization of the Lord and the knowledge of Brahman."

Narad Ji said: When one's birth, actions, mind, and speech are devoted to serving the Supreme Self, Lord Hari Ishwar - you are blessed in this mortal world. Because that life is blessed whose birth, whose actions, whose lifespan, whose mind is attached to Lord Shri Hari. In the human world, you are blessed because in the human world, that birth is blessed, that action is blessed, that lifespan is blessed, that mind is blessed, that speech is blessed which is devoted to the service of God, to the bhajan of God. That time is blessed, that speech is blessed, that life is blessed, that birth is blessed.

What is birth to the great? What is the purity of sacred descent? What are pure rituals? What is Vedic knowledge? What is austerity? What is eloquence of speech? What is memory? What is sharp intellect? What is strength? What is mastery of the senses? What is yoga? What is knowledge of the soul? What is renunciation? What is Vedic study? What is fasting? What is detachment? If Lord Hari is not attained, all is in vain. The true measure of all welfare is the vision of God and self-knowledge.

If in this birth Lord Shri Hari is not worshipped, if Shri Hari is not obtained, then of what use is the purity of one's parents? What use are yajnas? What use are pure rituals? What use are excellent births? What use are Vedic actions? What use is long life like the devas? What use is knowledge of all the scriptures? What use are austerities? What use is eloquence of speech? What use is the power of memory? What use is sharp intellect? What use is strength? What use is mastery of the senses? What use is yoga? What use is knowledge of the self? What use is renunciation? What use is Vedic study? What use are fasts? What use is detachment? If Shri Hari is not obtained, then everything becomes worthless. Truly, the ultimate end of all welfare is the vision of God and self-knowledge - the vision of God and self-knowledge - these two things have been attained by the devoted.

Therefore, you are blessed. Just as when you water a tree's root, its trunk, branches, and sub-branches are all nourished.

When the root of a tree is watered, its trunk, branches, foliage, and fruits - all are nourished. Thus all things grow and flourish.

Just as when you water a tree's root, water reaches every branch, leaf, and flower. Just as when you give food to the belly, nourishment reaches all the senses and the whole body. Similarly, when you worship Lord Shri Hari, the entire universe is worshipped. When Durvasa Ji came to Maharaj Yudhishthira during his exile in the forest, on Duryodhana's bidding, Yudhishthira was troubled - how could he feed so many sages at once? The food was finished. Even the bowl had been washed and put away.

When the Lord took out a single grain, the entire world became satisfied. It is said that by the mere worship of Shri Hari, the entire universe is worshipped. Just as when you pour water on a tree's root, water reaches the entire tree - to every branch and leaf. All this moving and non-moving creation has manifested in Shri Hari. It dwells in Shri Hari and will dissolve into Shri Hari. This is the cosmic form of God. Simply understand this. Just as the radiance of the sun is not separate from the sun, so this world is not separate from God. God Himself has become all this.

So long as our intellect remains clouded, this doubt will remain: how can this world be God? One is wicked by nature, another is this way, another is that way. All this is merely the external appearance created by maya. Clouds, darkness, and light emanate from the sky. They dwell in the sky. And they dissolve into the sky. Yet all three are transcended by the sky. Similarly, sattva guna, rajas guna, and tamas guna emanate from God and dissolve into God. Their very flow comes from God. Yet God transcends them all. Like the sky. Therefore, Brahma and all the lords of the worlds - their God, Lord Shri Hari, is one's own self.

Whoever thus understands becomes liberated from the flow of the gunas and becomes a jīvan-mukta, a great soul freed while living. See, the sevak Ji is experiencing this. He is a great and noble rasika. Who is the self? He said: The self is the manifest supreme bliss of Harivansh. Harivansh, the embodiment of supreme bliss, is our very self. Here, the divine sage Narad Ji is saying: whoever experiences Lord Hari, the master of all the worlds, as their own self becomes a great soul freed while living. One who has, as it were, destroyed the flow of the gunas and the world. For such a one, the world does not exist at all. The compassionate Lord God is greatly pleased by compassion to all beings.

Three things did Mahaprabhu Chaitanya Dev teach to Sanatan Ji: compassion to all beings, taste for the divine name, and service to the Vaishnavas. If the divine name is being chanted, if there is compassion for all, and if there is the sentiment of serving the sadhus, the great ones, and the Vaishnavas - he said there is no teaching greater than this. Taste for the name, compassion to all beings, service to the Vaishnavas - there is no teaching greater than this. Here too, the divine sage Narad Ji is saying: the compassionate Lord God is pleased by compassion to all creatures.

The merciful Lord is satisfied by mercy toward all beings. Janardana becomes peaceful toward such a servant.

The Lord is quickly pleased with one who quarrels with no one, who practices no deception or cunning, who speaks no criticism or praise. Such a being's life is full of love - a true bhakt's life. Full of love for all, compassion toward all beings. Compassion to all creatures - and be satisfied. This is the great thing. In every situation, be content. In every situation, why burn with anxiety? Why be discontent? In whatever circumstance you find yourself, be satisfied.

Whatever my beloved does pleases me. Why be dissatisfied?

In every state - in food, dwelling, dealings - whatever circumstances the Lord has given me, therefore I am satisfied. And keep all the senses calm, withdrawn from their objects.

When God Janardhan is pleased by this alone. When naam is flowing, there is compassion for others. There is no attachment or aversion toward anyone, and the senses have been withdrawn from sense objects and stilled. Those who have become such great beings devoted to God—but there are three cravings that throw the soul into a pit like a well. They do not allow bhagavat prapti. The desire for children, wealth, and worldly recognition—these three types of desires destroy the soul. Only he survives to the end who has taken refuge in Hari and the Guru, and is constantly vigilant in doing naam jap. When these three cravings for gold, women, and fame are removed, then the inner heart becomes pure by itself. And when the inner heart is purified, God Himself becomes manifest and shines there, fulfilling His devotion to His devotees—God becomes manifest in the heart's expanse itself.

Those whose three cravings have been destroyed—the desire for children, wealth, worldly recognition, gold, women, and fame—to such noble souls, God becomes devoted to one who considers Him as everything. To one who considers God as everything, God showers His love. The Supreme Knower of Rasa, the Supreme Merciful One, becomes subject to the unconditional devotion of those who have nothing, whose only refuge is God. It is very beautiful—he who considers Shri Bhagwan as supreme wealth. What wealth do you have? Says Shri Ji: the couple has acquired wealth. May this be fixed in our mind: who is our wealth? Shyama-Shyam. Devrishi Narad is saying to the noble souls: to one who considers God as everything, God showers His love. The Supreme Knower of Rasa, the Supreme Merciful God, is the supreme wealth of those with nothing, and becomes bound by the unconditional devotion of those whose only refuge is God. Those who, intoxicated by pride in scriptural knowledge, pride in wealth, pride in lineage and scholarship, go and insult such ascetics who have renounced everything—

The Lord never accepts the worship of such evil-minded people, and their fate becomes terrible. It does happen this way. When there is pride in scriptural knowledge and there is great splendor, then they become intoxicated, and they go and insult those who have renounced everything and are devoted to God. But if they think: I will please God by performing great worship in solitude, and then insult such devotees—their ruin is certain. God does not accept their worship. Devrishi Narad says: God does not desire anyone's worship. He is full of innate bliss. Even great Lakshmi massages His feet. Great gods like Brahma keep praising Him. He does not care about this. Yet despite all this, God becomes bound by those poor, humble devotees of His. Goswami Shri Tulsidas Ji Maharaj is saying:

Jō pe kripā raghupati kripālu kī / Bair aur ke kahā sare
On whom the mercy of the merciful Lord falls / no one else can harm him

If one is the servant of the great Lord Shri Hari, constantly engaged in His worship, immersed in His grace, then who in all the three worlds can be an enemy to such a devotee? Who has been born in the three worlds who can oppose such a devotee and remain protected after opposing? There is no way to harm that devotee even with millions of attempts. Even trying crores of ways, not a single hair of that devotee can be harmed. Why? Because he belongs to the very great Lord Shri Hari, and he is constantly in meditation on Him.

Tāke nīch jo mīch sādhū kī so pā / Teh mīch mare
One who serves a sadhu gains his qualities / One who harms a sadhu dies

Listen to the story of Prahlad known in the Vedas—he found the path of bhakti. Be very careful with devotees, be very careful. God is most careful with poor, humble devotees who have nothing. This is fire hidden in ashes—do not stir it. Just bow, do naam jap, listen to their words. Do not think them small—they belong to the very great One. Hiranyakashyap against five-year-old Prahlad. What could the lord of three worlds Hiranyakashyap do? He could not break even a single hair of young Prahlad. And then Lord Narsimha tore him open and threw him aside. The mighty, great ascetic lord of three worlds Hiranyakashyap fainted at His roar. When Lord Narsimha came out of the pillar with a roar, shields fell, swords fell scattered. The Lord said: rise up. He had great valor. Lifting him in His lap, reminding him of all the boons, the Lord tore him apart.

Tāke nīch jo mīch sādhū kī so pā / Teh mīch mare
One who serves a sadhu gains his qualities / One who harms a sadhu dies

Jō pe kripā raghupati kripālu kī / Bair aur ke kahā sare
On whom the mercy of the merciful Lord falls / no one else can harm him

He rescued Gajendra the elephant, He made Vibhishana the lord of Lanka, Dhruv obtained an immovable position that will never change. Regarding Durvasa's curse to Ambarish—even now that great sage becomes ashamed remembering it. The Lord rescued the elephant, He destroyed Ravana and made Vibhishana the lord of Lanka. To this day Dhruv remains in an immovable position. But just think—even now remembering it, sage Durvasa becomes ashamed.

Did Duryodhana not plot against the Pandavas? Did he not lay many schemes? But victory, fortune, fame, and renown came to the Pandavas, and those Kauravas who opposed God and opposed God's devotees were destroyed.

Jōī jōī kūp khōdō par bhakt / Phir te kūp par sapne sukh na pāvai
Whoever digs a pit for the devotee / Falls in that pit themselves and finds no peace even in dreams

Goswami Ji is saying: if you dig a well for the devotees, O wicked one, you yourself will fall into that well and die, you and your whole clan. Whoever harms a devotee, a saint—will not find peace and happiness anywhere, in any dream, in any world.

Goswami Ji says: Who has been born in this world with two heads that could transgress the boundary of God's devotee? Beating and striking—if that is God's ordinance to destroy ego, that is another matter. But God has no such ordinance. Who could be born with two heads that could touch the limit of a devotee? Goswami Ji says: Through the mighty arms of Sri Ram, I always remain without fear. God's rod of might protects His people.

The arm of protection—whose roots are mighty and kind—there is no fear from anyone.

So Devarski Narad Ji says: Those of foolish intellect who rely on the strength of worshipping God yet harbor enmity toward God's devotees, cause them suffering, or disrespect the saints—God does not accept their worship. They face ruin. Why? God is filled with inner bliss. The great Mahalakshmi bows at His feet; the great gods sing His praises. Yet such a God is subordinate to His humble devotees. Such an ocean of mercy, Sri Hari—the association of His devotees, their worship, the chanting of His name, and refuge in God—this alone liberates one from the illusion of the world.

Shri Maitreyi says: Vidur Ji, when Devarski Narad taught the Pracetas about the glory of God's devotees, the worship of God, and self-knowledge, he went to Brahmalok. The Pracetas had already received the vision of God, who removes the filth of sin. After meeting Devarski Narad, the Pracetas, established in their own nature, left their bodies and all attained God and went to God's abode. Thus this great meeting of Narad and the Pracetas, this narrative concerning God—Maitreyi tells this to Vidur. Shri Sukhdev Ji has said: Up to here, the lineage of Uttanpad, son of Swayambhu Manu, has been described.

What we shall next narrate to you is the sacred life story of King Priyavrat.

Today we rest here. Sri Radha Vallabh Lal ki Jai.

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

Original video: Shri Hit Radha Kripa (YouTube)