Intimate Dialogue and Darshan #1348

At Shri Hit Radha Keli Kunj in Vrindavan, an intimate dialogue with Pujya Shri Hit Premanand Govind Sharan Ji Maharaj. Sadhaks place their questions about life and sadhana, and Maharaj Ji provides their resolution.

Full Discourse

Soumya Mishra from Agra, at Maharaj Ji's feet—countless prostrations. Oh, this is a question many couples have these days. They are saying that both of us work. We have a two-and-a-half-year-old daughter. Right now, because we don't have enough time for her care and nurturing, a worry stays with us both—in her upbringing and in the job. Oh, we are earning money for those whom we love, but we cannot give them time. So what is the use of money?

We are saying: let there be less money, but if we can give our children affection and care, if we can show them the right path—make time for it.

This is not your concern alone. This is a matter of great importance. Oh, the child needs a mother's love, not the service of a maid. The affection is within you. You are giving your time to earning money. So we don't think we should say "just sit at home." But arrange your time so that for a while the child receives the father's love, and for a while the mother's love.

If you don't give love, then later, when they reach their understanding, they won't give you love. As they grow wiser, because they didn't receive your affection toward them, that feeling will not remain in them.

Then in old age, when you want to receive love, you won't get it. I think wealth is not everything. Love too has its own power. Suppose you sent your parents to an orphanage and kept giving them money every month—would that be serving your parents? They would be more pleased with a less sweet cup of tea made by their own child.

When one's own child loves you with affection, that happiness will nourish them—not money or good food. Similarly, a child is nourished through the mother's lap. Now if in your job you are treating your children this way, for whom are you earning wealth?

We think you should give time. Give children as much time as possible. Yes, give them as much time as possible. A job is not our only goal. Money is not the goal. Children need love. If they don't receive that love, then later, when they mature, they will behave with hatred toward you in a way you won't be able to bear. So I request—all of you Indians, or whoever is listening—make time for your children. Don't let your children's future and your future fall into danger. Your future too will be in danger, because you won't stay young—you will grow old. You will need love. If you didn't give love, you cannot receive love from your children.

It is your karma. You didn't give love. You gave money. They will place that money in front of you and it will just sit there. We cannot give you time because you didn't give time. The need in old age is for your children to give you time—for them to sit with you for a while, for them to speak with you with love. They won't do it. Because you didn't do it.

How will they love your own children with love? I think you should do it. You should make time. Money or a job is not everything.

A child's values come from being held in one's own lap—not from a maid. A maid will feed, a maid will tend, a maid will care, but the child will keep longing for love. This doesn't seem right to us. I think you should change this. In your daily routine: if you have to go on duty for 8 hours, and when the husband is on duty, both of you have left together. That's not right.

Your schedules should be different, and the children should certainly have the company of both mother and father. It is essential for parents to have the company of their children, because that is how they improve.

Umesh Jain from Canada, Radha Vallabh. Shri Umesh Maharaj, at Maharaj Ji's feet—countless prostrations. Maharaj Ji, regarding the matter of firm shelter in Guru and Ishta that you spoke from the heart—I heard this in a satsang. Gurudev, you showed a reference to the sacred words of the supremely revered Shri Bhai Ji Maharaj. Whatever anyone may understand or not understand, ours is the best understanding—Thakur Nand Kishor is our Thakur, and Vishnupriya's daughter is our Thakur. Let this statement be established in the heart: our beloved Shri Ji, our child Shri Ji. You said to hold firmly to trust in Laadli Ji and grasp it.

Gurudev, following Shri Ji's grace and your command as the guru's command, I have held onto what you said. You also said in the satsang that trust is one's own, but the relationship is given by Gurudev. In this context, you mentioned that incident from your life when you received such shelter from Shri Ji as gives complete rest to the heart. Gurudev, please kindly tell me—can I also receive that relationship through which complete rest is experienced?

In this matter, there is something special to tell you. When one has nowhere else to belong, then one path becomes visible.

Harishan—taking shelter in Hari.

As long as one has somewhere to belong, that path is not visible. Listen carefully: it comes not through intellect. It comes not through reading and learning. When you look everywhere and see only darkness. No one is mine. There is no one in my life. What this body calls sadhana—that too is gone. When all paths closed. Then one path appeared. Take shelter in Hari—I ran toward it. That path didn't open until I stopped doing sadhana. All those doors were closed. When I surrendered, when I realized I belonged nowhere, then the door appeared.

This is the path of hari sharan. Sometimes when feeling comes, I speak: just have faith. Surrender to the Lord. One who takes shelter is assured of attaining God.

But how can one take shelter? They take shelter for the body, for the senses, for the mind, for wealth, for knowledge, for people—even the shelter of sadhana and austerities becomes an obstacle to taking shelter in God. When Draupadi realized there was no one else, she called out. When Gajendra realized there was no one else, he called out. Similarly, when Premanand realized there was nothing else.

Even you cannot perform sadhana. So one path was found—that of Ladli, just that shelter. As you asked, you do not suffer. You do not complain. We live in that same shelter. We remain joyful at all times. There is boundless bliss at all times.

Now as I speak, you can see it. When not speaking, there is boundless bliss. These bodily concerns—there is no attention to them. A child in divine bliss feels no suffering. There is wondrous bliss, something wondrous. You yourself can see it sitting here.

Can a suffering person give answers to questions? They will fall into depression. They cannot give answers to questions.

And here, questions and answers continue from morning. From 2 o'clock onwards, seeing everyone. Bowing to all. Greeting all. Coming, giving happiness to all, then doing satsang. Then in solitude—all divine bliss comes from this shelter.

If I had done sadhana, I would be weeping. Now the sadhana that is happening through divine bliss is mechanical, like an instrument being operated from a remote—it is being done through Shri Ji. I speak as Shri Ji wishes. We see as Shri Ji wishes. And it was only for their attainment.

And when they took the burden upon themselves, we became carefree.

काू के बल भजन को काू के आचार व्यास भरोसे कुंवर के सोवत पाव पसार।
Whose strength for bhajan, whose conduct and learning, relying on the youth, extending feet in sleep.

Now I am carefree. Now faith is firm. Do you understand?

When did that happen? When we became useless for any work.

When did Draupadi call out to Hari? At the final moment, when the last piece of her garment was being pulled.

When did Gajendra call out? At the final moment, one last pull and drowning to death.

At the final moment, there was the thought that birth was in a Brahmin's house, in the lineage of a Brahmin rishi, with great sacred conduct—where from childhood there was gayatri ritual and then renunciation. That work was completed there.

But the Ladli path—this was eighteen, twenty years ago—that height was not attained. Look at that condition with some attention—there was terrible suffering and no one was ready to shelter me. There was no food. No one to give water.

Then one path was found—Ladli bowed—and when that path was found, it fulfilled completely.

Now you see, God has given us shelter. Everything is happening through God's shelter.

Just that shelter becomes—

सुनहरी मैंने निर्बल के बलराम अपबल तप बल और बाहुबल चौथो बल है दाम।
I have made the strength of the weak my strength—forsaking bodily strength, austerity strength and physical strength, the fourth strength is wealth.

This should come. This state should come.

सूर्य किशोर कृपा ते सब बल हारे को हरि नाम सुनहरी मैंने निर्बल के बल।
Through the grace of the youthful sun, all strength leaves those who are defeated—to them the Lord's name, I have made the strength of the weak.

That state of weakness comes—we were crying and wailing. Now what of life? And if I don't get Ladli, what of life?

That desperate feeling at that time opened a straight path to the feet of Shri Ji.

And that opens only when there is no other shelter.

How does that happen? God arranges it, God makes it.

Guru ji, such am I—in your shelter, O Lord—I am telling you all. There is no strength in the box. The strength is in the engine. But the container can carry more than the engine. Actually, it doesn't carry—the engine carries it.

So Maharaj ji, as your elder Maharaj ji spoke, he held your hand once. Then something from within comes forward—a deep feeling.

Maharaj ji, you also hold the hand.

I don't hold the hand—I hold your heart. You go, follow as I am saying.

Holding the hand is itself grace. Hold the hand.

But I am bearing the entire burden. You go. Follow according to my command.

You will experience that I am with you at all times.

If you transgress the command, you will not understand. If you follow the command, Hari and guru are always with you.

This experience will come, and this experience itself is holding the hand.

Devotee: No Maharaj ji, when the command is transgressed, there is great pain—that I did wrong.

Maharaj Ji: Yes, exactly—this will bring about the correction. When we find wrongdoing so intolerable that we feel, "What should I do?"

Devotee: Yes Maharaj ji. In this state, its correction will begin. When we cannot bear the mistake.

It feels like, friend, even if life leaves, but this mistake should not happen.

Maharaj Ji: Then the mistake will stop happening.

When we consider mistakes intolerable, then they go away. And when we think mistakes bring happiness—that it is wrong but there is bliss in it—then we cannot give it up. When it becomes intolerable that you cannot bear it, at that moment it will be released.

Understand this as certain.

Devotee: Yes Shiyanshu Ray Ji. Radhe Radhe, Maharaj ji. In this dark age, how does a demon become a human? What should we do so that worldly temptation and illusion do not overtake us?

Maharaj Ji: Nature and satsang. First, satsang.

मति कीरति गति भूति भलाई जब जे जतन जहां जे पाई सो जानो सत्संग प्रभाव लोकहु वेद ना आन उपाऊ।
Intellect, reputation, movement, prosperity, welfare—wherever efforts are made and obtained—know this to be the effect of satsang. Neither in the world nor in the Vedas is there any other way.

Do plenty of satsang. Study of the scriptures is satsang. The words of the sant are satsang. And good inspiration within oneself is also satsang. Good inspiration comes from within us as well. When we abandon impure inspiration, impure perception, impure hearing, and impure thoughts, then the demonic nature will disappear. Divine qualities will arise within us. In place of demonic nature, divine nature will come. So first, we should listen to plenty of satsang, study the scriptures, try to live in brahmacharya, make effort to live in celibacy, eat pure food, abstain from any intoxicants, do no harm to anyone, and not engage in impure talk through mobile phones. Then we move from demonic nature toward humanity, from untruth toward truth, from darkness toward light, from death toward immortality.

From death lead me to immortality, from darkness lead me to light, from untruth lead me to truth.

This is our path, but we have forgotten and are instead moving toward untruth.

The desire to enjoy happiness from others is what we call demonic. And the desire to give happiness to others is what we call divine power. Believe, believe, it is divine power. To give happiness to others is humanity. And to take happiness from others is demonic nature. Now just see how much humanity is within us and how much demonic nature we have. So we should listen to satsang, study the scriptures, serve others, chant the naam - this will make our life beautiful.

Pranjal Pandey Ji, Radhe Radhe Guru Ji, Radhe Radhe Maharaj Ji. Maharaj Ji, when I do any work in life, in the beginning I am very engrossed, but after that I cannot continue that work steadily and lose interest. To perform something continuously and steadily with focus - this concentration is the supreme accomplishment.

Whether we do worldly work or spiritual work, when we do it with concentration, we surely attain success. Whether it is studies, medicine, farming, or any work, concentration is essential in it. And our concentration depends on the senses and mind. When our senses and mind are restless, there is no concentration. So there is spirituality to calm the senses and mind. In this modernity, the senses and mind can never be at peace. So in spirituality, listen to satsang for a while. Chant the naam for a while. Touch the feet of your mother and father. Serve others with a spirit of service. Then spiritual power will come within you. In spiritual power lies the strength of concentration. Wherever one directs their thoughts, those thoughts will grow. Whether they are worldly or devotional. Concentration is a capital, and it is obtained from spirituality alone.

So if you exercise for a while, practice pranayama for 15 minutes. After that, sit peacefully and gaze at a single point with your eyes for 10 minutes. This is called the trataka kriya. At any single point. Now tears will flow, there may be a burning sensation in the eyes. But this wealth in the form of concentration will begin to accumulate within you completely. Wherever you direct your thoughts, your thoughts will go there. Whatever work you do, you will do it with great attention. If for 10 minutes you keep your gaze on a single point without shifting it, while chanting Radha, Radha within for 10 minutes, then your concentration will become strong. Chant the naam, listen to satsang for a while, practice asana for a while, practice pranayama for a while - this will make the body pure, keep the body healthy, and make the intellect concentrated. If your food is pure, you abstain from intoxicants, and live in brahmacharya until marriage, then the wealth of concentration will come.

Now when small children speak impure words, their power of hearing is diminished. Their spiritual power is lost. Otherwise the energy needed for worldly conduct goes away through lack of brahmacharya. That is why life becomes worthless. You have been listening to me for a year, so there has been considerable improvement, meaning you have gotten better. Yes, improvement comes through brahmacharya, nourishment, pranayama, asana, and the body needs some running and exercise. Pure food and 10 minutes of concentration - suppose we practice on a bright light, then if the eyesight is weak, we should not gaze for too long. We practice on the sun at sunrise in the beginning - as the sun rises - you see for yourself - for anyone who wants concentration, fix your gaze on a single point for 10 minutes. Now if you get tired and tears are flowing, then open your eyes. Practice like this for 10 minutes, then tell us whether your concentration is working or not. Wherever you direct it, this concentration will happen there.

Alright, Surabh Ji from Indore. Radhe Radhe, Radhe Radhe Maharaj Ji. Maharaj Ji, when we face challenges in life or obstacles come, how should we handle them at that time? What advice would you give?

While contemplating God, take shelter of God in your heart. In any adversity or circumstance, when you ask God for the way, you will get the answer from within. But let there be true shelter of God in your heart and let the naam jap be continuous. If naam jap is happening, then there is no adversity. There is no suffering.

Hanuman said: That is true adversity when God's remembrance and worship do not occur.

That moment when God's worship does not happen, when remembrance does not occur - that is adversity. And human life is full of calamities. Not just for one person, but the entire life's greatest calamity is that death will come at 50, 60, 70, or 80 years. And it will take everything away. Wife, son, family, house, wealth, property, abilities - all will be left behind. Then we will have to go into another body. Now that karmic body - will it be of a pig, a dog, a donkey? What body will we get? Then we will have to keep wandering. When human form comes again, the means for our welfare are there. But then we abandon those means and again engage in worldly pleasures. And so it is - from the time creation began, we have been wandering. The greatest challenge is to conquer maya, to conquer lust and anger, to conquer birth and death. These small calamities, favorable and unfavorable circumstances - these keep coming in everyone's life.

If we accept the primary challenge, then we will conquer all challenges. Our goal should be to attain God without desires. Then money, wealth, comforts, everything will come by itself. This will come as interest. If you keep God as the principal, then everything else will come as interest. Tell me of anyone whose life is without crisis. Tell me of anyone who has no problems. Tell me of anyone who is not anxious. Tell me of anyone who has no desires. The only one who can be this way is one who is established in God. No one else.

So as long as there is desire, anxiety, sorrow, and calamity, how can we be happy? The way to be happy is to remember God. Refuge solely in God. Believe this truly. What I mean is you people cannot understand what we truly wish to say from within. As if you believe that nothing happens without doing it yourself. Did you create the entire universe? Forget about the universe. Come to your own body. What did you make in your body? Did you make your hair, your eyes, your nose? Isn't everything made by God?

Why is your intellect not so much? Why hasn't He made you expert? God gave you intelligence, strength, this body, this house, this society. Now tell us, what are you doing for God? There is tax on everything, isn't there? God gave us such a beautiful body, such a beautiful society, such a beautiful, beloved country. India is a very sacred land. Look at the Ganga and Yamuna—what a great land! The Sangam exists at Prayag. See the Ganga, Yamuna and Saraswati. And the incarnations of God like Ram and Krishna—one after another, great souls have incarnated in this land. We have been given such a sacred land. What are we doing for God? Nothing. We do not regard God as our father, not as our master. Just as if you ask your father for money, even if he says no, he will have to give it. How can we not ask from God? Because He is ours—God is our father, our master, our beloved. But we do not regard God as ours.

Look, if from within we do not chant God's name, how can we find happiness? Demonic qualities will then continue to destroy us. God is the administrator. Don't compare yourself with others. What you have is at a great height. You are at a great height. In India there is the vow of marital fidelity. This dharma, this code of conduct—you will find it nowhere else in the world. India is the land of the liberated-in-life, of great souls, of satis and ascetics. You are losing your glory and taking those who practice animal behavior as your ideal. He is our ideal. India is the ideal of the world. You will find the qualities of being peace-loving, dharma-loving, and generous that are in India nowhere else. If they exist anywhere else, it is the gift of some brahmarishi or some great soul. So it seems to us that from these challenges and calamities, we can only gain victory if we have the refuge of God, the refuge of dharma, if we chant the naam. Then we ourselves gain victory. Our intellect will become so pure. Just as the child asked—there is the challenge before us. In every situation, as long as there is breath, we will sing the praises of our Master and serve our Master, and will depart from this body proclaiming victory. Proclaiming their victory, we say we are not defeated. We are not defeated. If we are not in the refuge of the Lord, we become defeated. If we are connected to God, we can endure every hardship. If connected to God, we can weather every circumstance. And if not connected to God, then no. Then there is only decline upon decline. Just as if one falls into the bottomless ocean, it is only death upon death. Then there is no rescue. But if the support of a ship—a water vessel—is obtained, then we will be saved. God's lotus feet are the water vessel. And this world is an endless ocean.

Once you have the refuge of God's feet—how can we tell you?—He continues to arrange everything. He keeps giving us joy at every moment. Except for physical suffering, there is no other sorrow. We can endure every sorrow. But bodily suffering is not for one or two days—as long as we live, this challenge remains such that we will be free from it only when our last breath comes. So to fight every hardship—our example we give not out of pride, but because before you, direct proof is needed. If direct example is obtained, what need is there for further proof? If we were not connected to God, our ruin would come today itself. But being connected to God, I have faith, and He keeps giving us love.

करतुम अकतुम अन्यथा करतुम
To do, not to do, or to do otherwise.

He can make a mute person read the Vedas, a lame person lift mountains—such is their miraculous power. Only He can make you happy. A very high official was saying: I have everything—all medals, all money—everything. But look, I'm afraid. I will die. How do I escape this? So God's refuge—without God you will not get final rest. This is the matter. Radhe-Radhe, Maharaj Ji.

During the discourse we have heard many times: pray to God that we may attain the guru of Brahmabodh. Guru Ji, we see all virtues inherent in you. I have accepted you as my guru and have resolved that you alone will be my guru. But from this statement of yours, a doubt has arisen in our mind: have you accepted all of us as your disciples?

Look, child, our acceptance doesn't matter. It is your acceptance that matters. If you don't accept, if you don't heed our words, our saying will not bring you welfare. Your acceptance will bring welfare. The example of this is when Eklavya went to Dronacharya and said: Please accept me as your disciple.

If I have accepted you as guru, then I cannot but accept myself as your disciple—because here they teach the princes archery. We will keep you somewhat aside before the princes, and in a way disrespect you. But he maintained his guru devotion. He looked at Dronacharya with full eyes, bowed at his feet, went into the forest, made a clay statue of Dronacharya just as he was, and every day offered flowers at his feet and bowed, drew the bowstring and chanted "Jai Guru Dronacharya" and began his practice. He became a greater archer than Arjun.

In this we see that Dronacharya neither accepted him nor gave him teaching. But this is spirituality. In it, surely teaching is needed. Drawing the bowstring, aiming divine weapons, protecting them—much knowledge is necessary. He obtained all knowledge. Ekalavya accepted Guru Dronacharya as his guru. Dronacharya did not accept him as a disciple. So the guru's acceptance does not matter—the disciple's acceptance matters. The guru is whom the disciple accepts. If you become mature in your own devotion, then we say we don't know. Even if you don't accept us, you will attain the highest good.

The guru won't even know, and the disciple will reach great heights. Just as Dronacharya didn't know that Ekalavya had practiced archery to such a level. Arjun had received blessings, but was amazed to see Ekalavya's dexterity of hand. So it seems to us that we should love the guru alone. Whether you love us or not, that is your matter. But I love you, and I will keep loving you. That is my matter. We don't need your permission to love you.

So this is raw love. True love. You may disrespect me and I will love you. And I will devote myself to you all my life. Like Parvati Ji—for crores of births, let this remain my vow: I will remain a virgin. For crores of births I will do this worship and practice so that Lord Shankara becomes my husband, otherwise I will remain a virgin every time and will not accept anyone else as my husband. This is devotion. If we want devotion, then we want our own devotion, not from the other side. Whether you love us or disrespect us—that is your matter. Whether you love or hate—that's your concern. I love you. Do you understand, child?

Akash Kumar Tiwari Ji, Radhe Radhe. Guru Maharaj Ji, millions and millions of prostrations at your feet. Maharaj Ji, through the grace of Radha Rani and your grace, since I have been listening to your words, I have made the name Radha my life, and there has been a positive change in my life.

Before, the mind was always thinking about how to attain worldly wealth. Today it is troubled by this thought: how can I attain God in this very birth, and not have to take another birth? Guru Ji, now the situation is such that sometimes it seems I should give up all the daily recitations and just do naam jap alone. Maharaj Ji, is it right to do this?

Yes, if such an inclination comes, then just this alone will be enough. Just this will be enough. When love for the name increases, everything else naturally falls away. It falls away on its own. One thinks, if this special thing is what matters, why waste time on other things?

Just put the mind in the name. The mind is a little afraid, Guru Ji, because in the morning—meaning the Hanuman Chalisa, the worship of Hanuman Ji, the Navgraha stotra—in all these morning daily practices we have, they still are there. If understanding hasn't come yet and the taste hasn't come, both things will happen and then all this will fall away. Understanding will come that it is Radha, it is Hanuman, it is Ram, it is Krishna. The essence is one. The supreme principle is one. His names are different. If you chant Radhe Radhe, then Hanuman Ji won't get angry. The Navgrahas won't get angry.

One gets all, and all those pursuing everything fall away. When we become absorbed in one and when the taste has come, then neither hell nor heaven nor liberation matters. There is no hope or concern about them. Then there is no worry about hell or heaven, and joyfully the worship begins. Then one attains love. So don't be afraid. Be fearless. The path to fearlessness is in this. There is no fear in it. As long as your faith remains, keep doing it. When it seems to you that now love for the name Radha is growing—Radhe Radhe Radhe—everything will be fine. Yes, even beginners will hear this statement. So Maharaj Ji, there are also certain rules given by you—like if you have to do 84 practices, then the name is the fruit, and that will be how he becomes absorbed.

Now it's like our mind is absorbed in the mantra at this time. Forget about the time for recitation—the recitation. Quietly focus on the mantra. If the mind is engaged, there is no need to pull it away from where it's engaged. Now our mind is engaged in recitation and the time for chanting the mantra—then we will engage in recitation. Because the mind is engaged, we should support it. It is engaged, and if we support it, then the recitation will become very good. The chanting will become very good. Now the mind is saying, chant, chant—but the recitation won't become tasteful. So wherever the mind becomes engaged, yes, if the mind is going toward worldly things, then drag it and bring it to the form of God.

But in God's practice, you engage in reading, or whatever. Now suppose your mind is engaged in service, so we engage you in service. If it's engaged in jap, we engage you in jap. Now like, there's an impulse of vani, a wave of vani has come. Now you'll be inclined to sing. Now you won't be inclined to jap. So at that time the sadhak should observe that the mind wants to sing. Then we're singing chaupai. Now the wave of vani has subsided. Now there's no desire to speak. If you speak now, it won't be good. The mind won't be pleased. So now go into jap. One should observe the inner states of the mind and move according to them.

You told me, Maharaj Ji, that earlier before marriage I used to look at many photos, and after marriage—I've been seeing you for two months now, so whichever temple I go to, I only chant "Radha Radhe," yes, because Hari is Har and everyone—I chant 28 names repeatedly, yes, because my mind became absorbed in the 28 names. There's just this one question: is it "purn chand vibhana" or is it "purn chand nibhana"? Because "purn chand vibhana" means to adorn the full moon, the full moon of the full moon night. Is it "nibhana" or "vibhana"? Purn chand vibhana—vibhana and adorning the full moon, the radiance of the full moon—the meaning is the radiant face, the meaning is the mouth.

Purn chand nibhana—yes, the meaning of anand is the radiant face. Whose radiant face is luminous like a full moon. So it's included in purn chand nibhana too. Whose face is radiant like a luminous moon, the radiance of the joyful face, whose face's lustre, whose face's beauty—like the lustre of the full moon of the full moon night, and what you said—the meaning of purn chand vibhana is to adorn the full moon—no, to adorn the full moon doesn't make sense. Whose Sri mouth's lustre, whose lustre is like the full moon's lustre—purn chand nibhana—na anna means mouth, anand means mouth.

The reason this came up is because when you taught this jap, many people in the comments below had written "vibhana," and there was confusion. Otherwise we said it's "nibhana"—perhaps purn chand nibhana, purn nibhana, nibhana, yes—purn—because we took it from the Radha Upanishad. The Radha Upanishad is one, taken from that—"Ramyad devata satya Vrindavan bihari, Vinda Radha ram." Many have remembered. Many Sri Krishna, Krishna Vallabha Suta, Satya. Satya, but Satyabhama, Anutanand Kumar Ji, Radha, Maharaj Ji, at your feet I offer crores and crores of salutations. Maharaj Ji, you're saying that you study, and before you are four challenges.

One is to do naam jap spiritually, family responsibility, study, and office work. Maharaj Ji, I can't balance all four things. I can only do one thing at a time. This is not wrong. Don't think like this: "I wish you wouldn't see me." First is your naam jap, second is the nourishment of the family. Third is the program of office work to earn money. So it seems to us that all are connected to each other. The family will be nourished through money. Money will be earned in the office. Now if we're doing this work while chanting "Radha Radha," what's our problem?

Maharaj Ji, I also want to study, to prepare for the IAS. I think as long as you're studying, every 5 minutes chant "Radha" once and continue studying. And the three, four hours of study you've done, afterwards dedicate it to the Lord. This way the work of attaining God will continue to be completed. Do you understand? Similarly, do the office work with full concentration. In between, say "Radha," and four, six, eight hours of office work—eight hours—dedicate those to the Lord. "O merciful God, the eight hours of office work I was doing, I dedicate to You."

This will become a yoga of attaining God. Do naam jap with concentration, study with concentration, fulfil your duty, and make some effort to earn money. If you get money from the office, then the family will be nourished. Your studies will be supported, and keep chanting "Radha Radha" in between, and dedicate your time to God. Whether it's eight, ten hours, or study time—that is for everyone. Continually dedicate your time to God this way. This will become a karma of God-surrender, and that very karma will become karma yoga and bring God-attainment.

What happens? Suppose you worked hard for eight hours and in those eight hours you folded your hands once. "O Lord, from this time until that time, I remained in worldly affairs, forgetting You. I dedicate this work to You." That work will become a karma of surrender and yoga. Keep remembering "Radha Radha Radha" in between. Do you understand? Any problem? No Maharaj, there's a pain in my heart sometimes. Like when I was in student life, Maharaj, by your blessings and from Radha Rani's feet, I was a gold medalist in mining engineering.

So my mind feels like this uncertain thing now. Okay, let's just do these two things properly. But then my mind feels like no, I didn't study as well over there. Now I'm not able to do it as well now. A little while earlier when I had time as a student—my mind goes backward. Wherever your mind goes, don't go backward with it. You'll come back. We shouldn't let the mind lead us to the past. We shouldn't worry too much about the future. We have to handle the present, then both the past and the future will become pure and auspicious. Both will become auspicious. Try doing what we've said. You're right, yes.

We're not saying chant the naam jap of "Radha" equally for eight hours. Keep remembering "Radha Radha Radha" in between and dedicate the office work to God.

Dedicate the work of your studies to God. Nourish your family with the earnings you receive. All problems are solved. Isn't it? But Maharaj, the bhav does not manifest beyond that, not unless we are engaged in that thing ourselves. The bhav does not manifest more than that, not until it becomes firmly manifested. Come, try it - for how many days have you been doing it? I am doing it. For how many days? For a year or two. So that's not really any time. In our Sanskrit tradition it is said: follow the rules for 12 years, then understanding will come. And if your life ends before that, then you are dedicating everything to God through devotion, every moment of your life is being offered to God - don't think of it as mere play. Whatever work is dedicated to God becomes eternal, eternal, and worthy of attaining God. If you had not received benefit from this work, your intellect would not have driven you to sit here. In two years, this much has already happened - that you love listening to satsang.

You enjoy the company of sadhus. You want spiritual progress. So these are small things. If a soul bound by maya has desired this much, the rest of the path will be fulfilled. Don't think of it as play. But as we wish to lean more toward God, for that we'll have to spare a little more time. No, don't spare time. Give your entire time to God. Giving and sparing are different things. Sparing means leaving worldly work and sitting reciting Radha, Radha. But that will keep going on continuously anyway.

For that, when the bhav has to be expressed—when the bhav expresses itself—while you're using a shovel, while you're sweeping, while you're using a computer—when your karma dedication destroys your sins, then even in the most ordinary things you'll start crying, and you'll see God's grace there. Come on, continue with patience for some time. Recite naam in between and dedicate your work to God. Don't do impure things. When we undertake any ritual, we have to take vows. So if you are to take the vow of divine bliss, the first thing is: do not cast an impure gaze toward any mother or sister. If you do this, then—milk in a sieve and flaws will double—a good cow gives 10 litres of milk. You understand a sieve, don't you? Take it in a sieve and not a single drop will remain. After washing you can say our fortune is not written for it.

Keep the vessel right, then the milk will hold. Now you also do this and that—commit sinful acts—cast an impure gaze toward mothers and sisters, do any intoxication, keep bad company with dirty children, see impure sights, have impure thoughts—then it won't work. We have to gather it, so we have to make every act in the world into an act for God. Because without work, no one can live. We too have to do work. We don't avoid work. We wake up at 11, 12:30, we are doing our daily routine. Now sitting with you is our work, just like office work is work, like farming is work. So we have work, so we do our work in the right way, selflessly, without keeping anything back—not for anything else, but for God's pleasure. Everything is happening, so surrender to that. Dedicate it to them. Do good conduct. Everything will be fine. A little for a long time. A long time. And any farmer, anyone who plants grain in a field—he doesn't harvest the next day. It takes six months. He irrigates it, nourishes it, and then instead of one measure of grain, he produces 40 measures. Similarly with you, wait a little.

Spirituality takes time. Wait. When it bears fruit, you'll feel this is such a beautiful path. Rituji from Punjab to Radhe Rashi Maharaj Ji [sound of clearing throat]. Everything is happening by their will, so why do we have to suffer the consequences?

When you stop acting on your own will. Your suffering will stop. Whose? Your own will—stop it. If you act on your own will, you will have to suffer its consequences. Are you walking by God's will or your own will? You have your own desires.

It seems to me that the impulses that arise from within—is that God's will?

Mind, mind, mind. Until the mind dies, one does not attain divine bliss. Till then the jiva must definitely experience the fruits of their karma. Be a good doer, dedicated to good karma—surrender to God. Then you won't have to suffer. It's not like that at all. If you do good, you'll suffer good; if you do bad, you'll suffer bad. And when mind and ego are dedicated to God, then the jiva becomes liberated in life. Then no sin will touch you. Even if the feeding of the entire world happens, they won't receive merit if the sense of doership is absent. For now it is still happening with the sense of doership. Where has this understanding that everything is happening by God's will not yet arisen?

When that understanding comes, when God is present here, God is manifest here—now what happens will either be inclination toward the wrong path or not. If there's no inclination toward the wrong path, there will be no sin, so no suffering, no problem at all. Then there is no question, because it is happening through God, so I am not the doer, so how can there be a question? Do you understand what I'm saying? Yes, but this argument won't work yet. "Without your existence, not even a leaf moves"—so then hell is also by your will.

Disease too is by your will. The police department too—beating people is by your will. That is also your will. That is also your will. So, cleverness doesn't work here. There was a great scholar once who had set up a large garden. A garden, a well, a reservoir—all with beautiful flowers. So a cow wandered in while grazing. Perhaps his intention was not to kill it, because he was devoted to dharma, so he picked up a piece of stone and hit the cow on its head just like that. The cow fell immediately and died. Now the sin of cow-killing was revealed. Cow-killing came to light. And he was told: "Pandit Ji, admit it—you have just committed the sin of killing a cow."

He was a great scholar. He immediately recognized the mark in Indra's hand. Just as Vishnu's dwelling is in the feet, different deities have marks in different places. Indra had committed cow slaughter. [They] went to Indra about this sin. Indra said, "When did we commit cow slaughter?" [The scholar] said, "Your hand bears the mark." The Brahmin said, "Since this is written so in the scriptures, you must face the consequences." Indra said, "Come, stay hidden with us." They went there in the form of a merchant. [Indra] said, "Pandit, my respects."

"What beautiful flowers are planted here!"
"Who planted them?"
"We did."
"Wow, this garden is very beautiful! Who created it?"
"We did, and we dug this well."
[The scholar] said, "Indra committed cow slaughter."
"Climb upon it."
"Yes."
"If I did the good work, then the bad was done by Indra."
So he had to immediately accept the sin.

So you see, cleverness alone won't work. As long as ego is not surrendered to God, there will be only words about this truth. Even sin happens by God's power. If you accept this, then hell too, punishment too, disease too—all happen by God's power.

Therefore, wisdom has established two divisions. One is sinful action and one is righteous action. First, by performing righteous actions, abandon sinful ones. Then, in righteous action itself, abandon the sense of doership. Chant God's name. You will attain God.

This text is taken from automatic subtitles of a video — there may be errors in the words. Please listen to the video for authentic teachings.

Original video: Bhajan Marg (YouTube)