What is the root of all joys? / The true nature of Saranagati // 30/08/26

Satsang of Pujya Shri Hit Premanand Govind Sharan Ji Maharaj — To listen to the complete discourse, please watch the video above.

Full Discourse

O Vrindavaneswari, your lotus feet, full of the nectar of love, remembered by the bee of my mind, fearlessly, supremely cool... O Shri Swamini, dear friend Hit, when in solitude selecting flowers from the nearby kunja to weave into the lock of our Beloved's hair. At that very moment, the dear friend Hit is expressing the thoughts of her heart to Shri Priya: "Whatever my Beloved does, it pleases me" [singing] "pleases me, pleases me" [singing] "Whatever my Beloved does, my dear" [singing] "I find it fitting" [singing] "In the eyes of my Beloved" [singing] "My Beloved has become the pupil of my eyes, my Beloved has become the pupil of my eyes. My body, mind, life are of the Beloved, the Beloved is worth all my millions of lives. Jai Shri Hit Harivansh, swan and swan-mate, dark and fair" [singing] "Swan and swan-mate, dark and fair, tell me who creates the ripples in the water? Whatever my Beloved does, it pleases me. Pleases me, pleases me. Whatever my Beloved does, my dear. The dear one says: O friend, whatever my Beloved does, whatever my Beloved ordains, it is beautiful to me."

This is the nature of love. Whatever you have done becomes sweet. If there is any desire of my own, any belief of my own, and contrary to that is the behaviour and decision of the Beloved, if it appears contrary to me, then we have no true surrender. The worshipper is dedicated to the worshipped. The worshipped is omniscient, everywhere, omnipotent, and loves us very much. This the surrendered one must hold in the heart: whatever our beloved deity ordains for us, they do for our highest good. Definitely. We small-minded ones think about our own convenience, that the ordination made by our Beloved is contrary to our convenience.

This is a great blemish in our surrender. What is dear Radha saying? "Whatever my Beloved does, it pleases me. Whatever my Beloved does, I find it beautiful." This first attitude of dedication to one's Beloved—when the worshipper has such dedication, then the worshipped deity says: "As one surrenders to me, so I respond to them." Shri Krishna says in the Gita: "Those who worship me as I wish to be worshipped, I worship them in that same way." So in the second line, they speak of the Beloved: "Whatever pleases me, my Beloved does. Whatever pleases me, my Beloved does."

What has happened here? The taste has become one. The Beloved and dear Radha have one taste. Similarly, the surrendered one and the shelter have one taste. The shelter ordains as they do, so the surrendered one should find it beautiful. And they do. If they do not, then you are not surrendered—you are engaged in selfish business. And once you merge your taste with that of your shelter, the shelter-giver will start moving according to your taste. "Whatever pleases me, my Beloved does, my dear"—this is the principle. Here dear Radha is expressing the thoughts of her heart: "Whatever my Beloved does becomes beautiful to me. The ordinations they make, what they do—all of it is beautiful to me."

O dear friend Hit, "I find it fitting in the eyes of my Beloved." Every tendency of the worshipper watches the face of their beloved deity, aligned with the beloved's taste. What is the desire of our Beloved? What is their taste? The worshipper watches the eyes of the Beloved, the Beloved's face, the Beloved's mood—then to speak is a very high state. Never mind that—what scripture commands is the command of the Beloved itself. "Therefore scripture is the authority in determining what must be done and what must not be done." If you have become aligned with your beloved deity, you will always reside in them.

If such a state comes about, then you will see with your own eyes: "My Beloved has become the pupil of my eyes." Here dear Radha says: "I find it fitting in the eyes of my Beloved." Where do I find it pleasant to be? In the eyes of the Beloved. "My Beloved has become the pupil of my eyes"—they have become the very pupil of my eyes. When we take this in principle, when the worshipper sees their Lord everywhere, "One who sees me everywhere and sees everything in me—I am never lost to such a one's eyes. I always dwell in their eyes"—meaning they develop a consciousness of the Divine.

Here dear Radha says: "I find it fitting in the eyes of my Beloved, and my Beloved has become the pupil of my eyes." First: one taste. Second: one sight. Third: one life. Look, dear Radha says: "My body, mind, life are of the Beloved, the Beloved is worth all my millions of lives." This state comes in the devotee's condition of love. In surrender, this is what is dedicated. Body, mind, [clears throat] and life—all surrendered. This is very difficult. It is simple to give a discourse and listen to one. But to surrender body, mind, and life—many speak like this, saying "all of myself is surrendered to your feet, in favorable and unfavorable circumstances"—but this is not found at all. Not found in one percent of a hundred. Not found in one percent of a hundred.

This is satsang. Hold this in your mind. There is no son of yours, no daughter, no wife, no father, no mother—only that one Sat-Chit-Ananda is playing all these roles. To become free from the play of maya of that Sat-Chit-Ananda, take shelter in the guru. "Therefore scripture is the authority in determining what must be done." Through this, one transcends it. Then one becomes free from maya. Understand—freedom from maya is freedom from this play. We are caught in the body. We are caught in our mind. For the nourishment of our life, we behave according to our own whims.

Having taken shelter, having taken complete shelter—despite having taken shelter, you must conduct yourself in a way completely contrary to surrender in order to attain the Lord. You must be established in Supreme Bliss. So within my body, mind, and soul, my beloved, this should be the state of surrender. When you walk the path of the highest good, a question arises in your life for the maturation of that highest good. This is not unique to you—a question comes to every seeker on the path of the highest good. On one side is the material world, and on the other side are God and the guru. Now, which way do your steps turn? Towards the guru, towards God, towards your chosen Lord, or towards the material world?

So out of a hundred, ninety-nine have been seen to stand towards the material world and fail the test. They cannot answer. And if you stand towards the Lord, then the material world will become radiant for you. It will become supremely auspicious. That which was the cause of bondage will become the cause of liberation. When you gain such a thing, the Lord says—without offering it to Me, what you gain is sin. And when you offer it to the Lord, it becomes prasad. Prasad destroys all suffering and sorrow. When you stand towards the material world, now sin will overwhelm you, and when you stand towards the Lord, it becomes prasad.

This material world will become supremely auspicious, bestowing supreme and boundless joy. But it is very difficult. Then I am saying—if it suits our mind, then we will say our body is surrendered, our mind is surrendered, our life is surrendered. And when the test comes, you will be found standing towards the material world, not at the feet of your chosen Lord and guru. This is the deception. This is the deception. Those who are truly surrendered have a nature of singular devotion. Towards the shelter they have surrendered to, they should not even remember that surrender. The very memory of surrender should be abandoned, like a machine. Once, in solitude, the Lord was speaking of Moodhraj, saying—such a great devotee, one who keeps Me under his control. Arjun, I tell you truly—in all the three worlds, devotees like Moodhraj, surrendered souls like him, are very rare.

Then Arjun said, "Lord, what you say is absolutely true, but am I not your surrendered servant? Am I not devoted to you?" The Lord said, "We did not say that, but we said devotees like Moodhraj are very rare." Arjun said, "Lord, am I not in that category? Am I not among them?" The Lord said, "No, you are not." He said, "Lord, I play with you, I receive your grace, I play in your divine pastimes. You are my most beloved. You are my very existence. And you are saying I am not in the category of Moodhraj. Is there a lack in my surrender?" He said, "Come, first let Me show you the glory of Moodhraj. Then I will tell you."

So the Lord went in the form of a saint, and from maya, He took the form of a lion. He went begging at the door. When a saint came, there was no form of the Lord visible—he appeared as a saint. Moodhraj prostrated fully and said, "Oh, what great fortune! What a blessing this is! Today Krishna has come to my home in the form of a guest! By the mercy of the Lord, by His grace, you have come to my door. I am blessed. Come, Lord, come, step in. Please wash your feet. I have obtained the water that washed your feet. Please, Lord, stay here for a while. Let me prepare the finest food and serve the Lord. We will offer you the most excellent dishes."

The Lord said, "I am not hungry. My lion is hungry." Moodhraj said, "For the lion, we can arrange anything. The lion needs meat—neither grass, nor vegetables, nor fruits, nor the fifty-six offerings will satisfy it. The lion eats meat. Lord, I am a Vaishnav. How can we arrange meat? But we cannot say no. You have come as a guest. Let us try to find the butcher's quarter—we will buy meat from there and feed your lion." The Lord said, "No, today I am not begging at your door just so my lion can be fed from the butcher's. I could do that elsewhere. You should feed it from your own house."

Moodhraj said, "Lord, in our house there is Vaishnavism, there is pure vegetarian food." The Lord said, "Do you not have a son?" "Yes, Lord." "Then kill him and feed him to the lion." "Lord, such a thought had never even entered our mind before. What a great kindness you show! Of course, of course we will." So he waited a moment. He said to his son, "My son, today your life has been perfected, and my role as a father has become meaningful. A saint has come and is saying such things. Do you consent to this?" And his son's body and life—everything was his father's. And his father was giving his son's life for dharma. So the son said, "Therefore I accept with courage. Cut now."

So Moodhraj took him before the lion and said, "Either the lion will attack and eat him, or I will command you—how should I feed him?" The lion said, "You and your wife—hold him in the middle, split him in half with a saw, and then feed him. Your tears should not fall, nor should your son's tears fall. Believe this to be true—it must be exactly so." And in the most adamantine, hardest way, the Lord showed the form of absolute detachment. It was entirely a divine play. The divine light of the child—there was not even a scratch. It was a grand story. Such was the form of the Lord—the supreme Lord of all worlds. It was as if they cut him with a saw—such a divine, radiant child appeared, completely untouched. It was a great deed.

In solitude, He took Arjun aside. He said, "My nephew Abhimanyu, your son, achieved a heroic death. I explained to you a thousand times about your attachment, but your sorrow would not leave, your crying would not stop. And for a lion, he—knowing Me not as Krishna, but as a saint servant of Krishna, a guest in his home—at My command, he offered his life. Therefore, you can never equal him, Arjun. One who has surrendered body, mind, and life—this is called true surrender. Out of a hundred who have taken shelter, maybe one should emerge as genuine. Maybe only one—it is not a rarity, but perhaps one.

And we want—we desire divine divine bliss from the Lord. Look—divine bliss does not come through any action or any penance. It comes from removing ego and attachment from the mind and life.

I have gathered the affection of everyone. This attachment in the form of ignorance has either deprived me of sat-chit-ananda bliss or has trapped me—I who am sat-chit-ananda—in maya. Both ways—that this attachment has deprived me of sat-chit-ananda bliss or has trapped me—I who am sat-chit-ananda—in ignorance. Here we are speaking of love. But what is the nature of sharanagati? My body, mind, soul are all dear to the beloved. Now this question will come into your life: What is dear to you? Is your body dear? Are your life-breaths dear to you, or is your family dear, or is your wealth dear? What is dear? Is your mind dear to you? Is your mind dear?

My mind did not like it. Finished. My body went against it, finished. My life-breaths went against what was ordained, finished. Then faith said: our faith was no longer there. Now faith had become merely the habit of our own selfishness, our own desires, our own preferences, and we just kept calling it faith. Even so, there was no difference. In their faith, body, mind, soul are offered—this is just a story, so then everything is just a story. Yet if there is real faith, even today there are such bhaktas who have offered their all and do not even sigh. In the most dreadful, most adverse circumstances, Sri Krishna brings them to his favor.

Every worshipper, understand this carefully. Until you have the direct vision of God in your life, questions will keep arising one after another. On one side the Lord, the guru, the beloved guru; on the other side the family, maya, status, prestige, all the glories and fame of this world and the next. The question will arise: who is truly dear? The Lord or this? Then you will slide into that, into the world. If there is not the firmness of complete sharanagati, the words reveal your state. Whatever words come from your mouth, the wise ones know immediately what state you are in. This is the nature of complete sharanagati: my body, mind, soul are my dear beloved. Write it down: my body, mind, soul are my dear beloved. Now this sharanagati will be tested for you. Body—disease comes, an accident happens, family members abandon you in various ways. In that moment, victory to Priya Lal! Victory to Shyama! This body is not mine, it is offered to you. You have won, you gave the right answer. Mind—countless desires, countless adversities. Now are you on the side of your mind or on the side of the Lord?

My mind is not settling. Then you are on the side of your mind. My mind is like this, you are on the side of your mind. But what is my mind? I have already given it to the Lord. Let it think foul things—the Lord knows. Let it think good things—the Lord knows. If it is peaceful, the Lord knows. If it is restless, the Lord knows. If it is joyful, the Lord knows. If it is sorrowful, the Lord knows. My mind—I have already given it. He is satisfied in their newly. In every circumstance he will remain a joyful soul. This is mind offered. Life-breaths—whether they go hungry, whether they go thirsty, whether all sorts of disturbance arise, whatever troubles may come, in accordance with the Lord's will—nothing makes any difference.

Then—my body, mind, soul are my dear beloved—all our people sing this. My body, mind, soul are my dear beloved. So if the beloved's belovedness is so strong, if death comes right now, what difference does it make? If I suddenly get leprosy, what difference does it make? If I suddenly suffer countless insults, what difference does it make? No—if the beloved is truly dear, then these body, mind, and soul will be treasured. You will receive these. Out of ninety-nine who surrender, only one rare one is worthy of grace—the one whose body, mind, and soul are my dear beloved. So what will be the result? I have offered millions of lives to the beloved, I am lost in rapture. The bhakt is dependent, without freedom. Yet I, though I am the Supreme Lord, the one called perfectly free, am without freedom—I am dependent on my bhakt. The bhakt is dependent, but here when the beloved speaks of love, saying my sat-chit-ananda beautiful form, my life-breaths, my mind—the Lord himself has become these.

There is no one else. The beloved's mind is Sri Krishna. The beloved's body is Sri Krishna. The beloved's life-breaths are Sri Krishna. The beloved of Lal—body, mind, soul, everything is the beloved. Shyam-colored, Shyam-dyed, in Shyam's colors. Shyam—they are said to be just two, seemingly. The beloved, my dear one—Hit Sajni—the one who says to the beloved: my body, mind, soul are my dear beloved. Our beloved has offered millions of lives for us, so Hit Sajni says: Victory, victory to the dual lord! You are a pair of swans. Can water and waves ever be made separate? Can shelter and sheltered ever be apart? This is the nature of a very great principle.

Begin from the first line to offer the current of your life to your chosen god. God-realization comes only through offering. Dear one, understand the inner meaning. All the sadhanas that exist are for destroying the ego and for offering. You must have remembered this thousands of times, because we have sung this chaupai millions of times. Everyone must have remembered it. Those who listen to discourse every day, we start with a shloka. But they say it before that. Because the principle has been spoken millions of times: "Mother, father, brother, son and daughter; mother, father, brother, son and daughter; body, wealth, home and loved ones. I have gathered the affection of everyone. My feet alone are bound with the rope of affection. I have gathered everyone's affection and bound it to my feet." So then people say: now should we abandon everyone? Who will care for them?

So have you still not known your Master? What have you come to know of your Master? This Master only waits to see whether you will keep your surrender. Now what will you say? Now what will you think? Now what will you do? Look at this question. Just as in the dwarf form, Vamana goes to Bali and begs. Does the Lord of all worlds need to beg? In the form of Hari, he appears and gives a command. So the ability to disobey the command—neither Shukracharya has it, nor his guru, nor his disciple Bali. But the Lord goes in the form of a beggar.

"What alms do you want to give?" He gave three steps of earth with his feet. The guru Shukracharya refused. Do you know who this is? This one appears as a small Brahmin in humble form. But this is Bhagwan Sri Hari, the Lord of all worlds, the God even of the gods. I am telling you, do not give, you will be trapped. He said: No, if Hari has come asking for alms, such good fortune as we have received, we will not miss it. He gave it. The guru gave a curse: may your prosperity be destroyed. No fear, no worry. In a way, the guru accompanied him in the destruction of everything.

He would be destroyed. No hesitation. He resolved. The glory of the surrendered refuge-taking devotee. Why? Why is such surrender, such high-order surrender, that of Bali Ji? Because they are parts of a great devotee like Prahlad. Bali, son of Virochana—such surrender of this kind is what the Lord showed. First in Brahmalok, up and down, and then said, bind him to Varuna. This is a very profound matter. Great joy arises from contemplating it hundreds of times. Now think about it carefully. The Lord is dear. Bind him to Varuna. Terrible suffering would occur. He bound him, saying he had become a great giver. The guru refused. He did not obey the guru. Now tell, where would he complete the third step? If someone else were in Bali's place, they would speak very humbly, saying: You are very deceitful, you performed this leela to seize everything, and now you are scolding us. We gave everything, so you should be humble. But it is not so.

Bali, tears filling his eyes, said: Lord, I cannot even fold my hands because you have brought me to this state. So first, with words I speak: I fold my hands and bow to your feet. Accept our bow. Smiling, He said: Look, take that form of the small Vamana with which I came to measure, and measure me. In two steps I measured all wealth. For the third step, the wealthy one—now you are the one due. Place your foot on my forehead and make me blessed. The Lord was sold; today also, as a doorkeeper, the Vamana Lord stands in the underworld at Bali's place. What does scripture say about our surrender? What is our dedication to the beloved deity? We speak from the heart: the Lord is obtained only through nearness and belonging; the Lord is obtained only through dedication.

If you look from knowledge, only by renouncing ignorance does self-realization occur. This is ignorance. I and mine—this is what is called maya.

Mains and Mine, thine and thine, maya, who has bound all creatures

So how do we escape this maya's trap? He says: Those who take refuge in me, they cross over this maya. Take my refuge. He says: Even surrender does not come. How then? He says: Take refuge with my saints. Go near them, bow with eight limbs, prostrate humbly, ask questions with reverence, and answers will come. Act in that way, and my dedicated nature will awaken within you. It is a very subtle form. For attaining the Lord, if enthusiasm is arising in your heart through the wisdom obtained from satsang, then—

In this verse that is written, there is one secret of love—the beloved describing it—and hidden is another profound principle of love. "Whoever you love, that pleases me"—surely everyone has heard this much. So when adversity comes, when insult comes, when unfavorable circumstances come, when rejection comes, when expulsion comes, then hold this before you: Whoever you love, that pleases me. Then when you hold this before you, the scene before you will change. When you answer the question, then will come: Beloved, I love whatever you do.

The rasik says: the beloved plays as I wish. If for a moment she is hidden from my sight, I cry out: Bhagwan! Bhagwan! Bhagwan! O, do not miss! If you do not surrender, time will take it away. Time will take it away. The body is under time, this breath is under time, they will be destroyed. Surrender what is perishable, and the imperishable will be obtained. For life after life, you have been wandering seeking that great bliss. Do not go elsewhere to have someone write or read about surrender. Just answer the question.

And when a question comes, it does not come as a question. It comes as a problem. Remember: our spiritual question does not come thus—come, sit, give me the answer by speaking or writing. Nothing happens that way. Here, an event occurs. In that event, your knowledge will be drawn out. Now you speak, answer this: Which direction are you turned—toward the world or toward Hari? And if, like Narad Ji, when everything of Narad was taken away, only then did that princess seem dear to him. Even then he thinks: there is none who cares for me like Hari. And in solitude, taking refuge in Hari, he says:

Je vidhi hoye nath hit mura karahu subegi

However it be, Lord, do my good speedily

I am your servant, I sacrifice myself for you. The teacher is mighty in devotion. In the grip of maya, he says: However it be, Lord, do my good speedily. What is spoiled? Nothing. O rejection, insult, expulsion, various adverse circumstances. At that time, which side are you on? On the side of the beloved and guru? Or your family, relatives, arrangements, bank balance, your property, your job, your glory? Where do you stand? This is the answer. And in one second, the test is checked. Your answer has come. You will remain in that same class. You will not go below the class, nor will you rise above it through prayer and devotion.

Read this again, and then the problem-like question will come. On this path there are two forms of questions. One is terrible, one is alluring and pleasant. There is one terrible question and one alluring and pleasant one. Something so delightful that what you once imagined, now you'll get to experience. Now at that time comes the question: will you enjoy those pleasures, or Lord—if it did not come—nath, save me, save me, O Lord in compassion I might slip. Lord, save me. Believe truly, that vision itself will disappear. That very vision carries the longing with it. There you will surely find Hari, have faith. He is always the protector of those—like a mother protects her child. But we think this is a solitary moment. By God's will all this happiness and comfort have come—enjoy, brother, the comforts. Acceptance of God—if you don't accept it, you've lost it. Alluring and pleasant questions, and terrible questions—these two come in life.

With folded hands I pray: the deal is very cheap for obtaining God. You only have to give the answer, and this is daily study, daily study going on. What satsang is—it causes the abandonment of all attachments and bestows attachment to God. Therefore remain very alert. You are taking steps toward obtaining God, so everything might be destroyed, but if you don't abandon the attainment of God, then nothing is truly destroyed. Because what is perishable is only the play of maya. Some may be destroyed, some is not destroyed. Everything only changes form. Fire within fire, water within water, earth within earth, air within air, ether within ether—a portion of God, God's form.

What will be destroyed? Nothing. Your supreme well-being will come to pass, if you remain on the side of the Lord. A worshipper keeps their feet in their Lord's care their whole life. If they don't keep them in that care, they make a mistake. If you never remove your feet from the Lord's care, then the Lord is ready to become everything for you. Believe this truly. Understand our words from the heart. You feel: if I'm not on the side of the world, I'll be destroyed. And we are saying: if you go to the side of the Lord, even your world will become eternal.

In the world too, you will see only Govind. That very eternal Sat-Chit-Anand. Just as a snake appears in a rope—there was no snake before, nor is there a snake in the middle, nor will there be a snake at the end. The appearance of a snake arose only in the rope itself. Similarly, this world exists only in Brahman. The snake appears in the rope. Similarly, the varieties appear in Shri Krishna. "Mat partaram na kinchit dhananjay"—except me, O Arjun, there is nothing. Nothing was before, nothing is now, nothing will be in the future. So place your feet in the care of Shri Krishna. I am on your side.

Understand this as absolute truth. A question can come anytime—day or night, anytime. You must hold onto one thing alone: our side is with the Lord. Everything might be destroyed, but we cannot abandon the Lord. Whatever our condition, nothing will be destroyed. The Lord himself has become everything. With firm faith—our mistake is when we abandon God and take refuge in maya-created things, persons, and places. We become very distant from our beloved deity and our guru.

The beloved and the beloved are fundamentally one entity. Acharya Charan, creating this poem, describes the inner feelings of the divine couple—of one taste, one vision, one life force, one nature. And in our understanding, the ultimate limit of the principle of surrender—describing this principle at its ultimate limit, the inner feelings that are given, which we have just discussed. And of love—what our beloved spoke: "The beloved, the young maiden, the fair one, the connoisseurs steeped in colors of love, soaked in the colors of love alone—this is called their beauty, the beloved and the beloved. Though there are seemingly two, they are one.

Their radiance is such that Dhruva Das Ji says: our words don't have the power to describe their beauty. The divine couple—such incomparable bestowers of bliss, such wondrous, infinite beauty—immersed in the colors of love alone, the divine couple, the beloved and the fair young maiden. Words don't have the power that I can describe their beauty, their glory, their love.

एक प्राण एक वैश एक ही स्वभाव चाव एक बात दोनों के मन ही सुहात है एक कुंज एक सेज एक पट ओढ़े बैठे एक एक बी दो खंडी खंडी खात है एक रस एक प्राण एक दृष्टि हित ध्रुव हेरी हेरी बढ़े चौ क्यों ना अघात है।
One life force, one dwelling, one nature and desire—one thought pleases the hearts of both. One bower, one bed, one cloth wearing, sitting together—both partake of it. One taste, one life force, one vision—looking and looking, ever increasing—why should it not be satisfied?

प्रीतम किशोरी गोरी ये रसिक रंगीली जोरी प्रेम ही के रंग बोरी शोभा कही जात है हमारी प्यारी जो प्यारी जो एक प्राण एक ही अवस्था एक ही स्वभाव एक ही भाव चाव एक ही बात दोनों को दोनों के मन में एक ही बात आती।
The beloved, the young maiden, the fair one—these connoisseurs steeped in love, soaked in the colors of love—this is called their beauty, our beloved, the beloved. One life force, one state, one nature, one feeling and desire—one thought, both have one thought in each other's mind.

Such are our divine couple. By the grace of the naturally compassionate Mistress, the refuge in the play's realm and the worship—have they not been found?

Now we must not make a mistake. I was saying to someone: Brother, no matter what happens, don't abandon Shri Ji. If you abandon Shri Ji, then it's a fathomless ocean—you won't be able to get out. But if you keep holding Shri Ji from within, there won't even be an ocean—it will dry up completely. How compassionate is Shri Ji.

Sripada Prabodhanand Ji Maharaj is saying: "All suffering conditions in Vrindavan—the natural and the supernatural and all remaining opulences"—both considerations came. Natural and supernatural—no matter how I'm tempted, I can never abandon the beloved, the beloved, and Vrindavan. That's the point that came. "And give all terrible suffering conditions—all the suffering that exists in your creation. This is the power of bhajan, the power of Shri Ji's naam. The more you do it, you too will be able to proclaim: Give us the suffering—give us all the suffering of creation, make everyone happy." Give it, O God, O Lord.

Give me the strength to sit in everyone's heart, bear their sorrows, and let all be happy. This is the expansive heart of a devotee of God. "Give us all harsh states of sorrow and suffering, Lord, give us all kinds of hardship, but we will never abandon your remembrance, nor will we abandon your shelter." These are not brittle bones—these are devotees of God.

These days, do you know how bhakti happens? You take such steps in the path of bhakti that no harm comes to it. If any harm comes, you remove yourself. That way no one ever proceeds in the path of supreme good. Narayana, the path to meeting Hari is very difficult. Or I place myself behind—let them cut off my head first. This is the path of the brave, not the cowardly. So with firm resolve: even if the sword comes to the throat, even if defeat comes instead of victory, the sword cannot strike—between the sword and our throat is the Name.

Have faith. Maya will try to drive you away by frightening you with sorrows, or will make you disappear by trapping you in illusion. So in this verse both things are being said. Shripada is saying: give us all harsh states of sorrow; give us whatever suffering you wish—natural or supernatural—or all remaining manifestations and wealth, both natural and supernatural. But see, we will not be tempted by riches. Whether you give sorrow or whether you give the objects of pleasure, we will not forget you. Your shelter, your remembrance—

कुर्तया महद्र उपद्रव मनु क्षणम्
Let disturbances come constantly in the form of fierce Rudra, moment by moment.

Look, this is the teaching—study it and you will not fail. Lord, send such troublemakers; send those who come in the form of Rudra and insult us, beat us, scold us. You will ask: why are you inviting quarrels and calamity? No, no. A scholar wants someone to ask him a question so he can answer it. A wrestler wants to find someone to wrestle with. His arms tremble (with eagerness). Similarly, a seeker wants to be insulted, wants to be criticized. Then how will that feel?

There was a saint who never took money. But once a year he would take money and go to Firozabad. He was a companion of Pujyapad Udiya Baba. Why did he go to Firozabad? Not to wear bangles, but to break them. There would be a bangle shop there. In his own area, no one could beat him because he was known. So he would go to Firozabad and stand in a bangle shop and kick two or three times—the bangles would fall in heaps and money would be there. When the shopkeeper saw him, he would kick him two, three, four times. Then: "You crazy man, stop breaking the bangles!" and he would slap him, slap him, many times. The shopkeeper would come and beat him. He would stand there a while, they would beat him, then abuse him and chase him away. He would run far, then they would beat him again. Then calmly he would ask: how are you? How are things?

He said: I'm fine, no trouble. Then he would go to the shopkeeper and ask: brother, how much were the bangles? The shopkeeper said: you seemed crazy. He replied: I had a task, and it is done. You did a good job. How much were the bangles? With great humility and courtesy, he would say: Maharaj, I apologize, I made a mistake. He said: no, no. He had collected money beforehand. If the bangles cost 100 or 500, he would leave 1000 or 5000. Those people kept watching to see what sort of being this Baba was.

For his own testing: Swami Anang Bodha of the ashram—Swami Ji, who from childhood was a renunciate and a servant of the Ganga. Wherever there was alms-giving, he would go and bow. When slaps landed on him, two or four of them, he would calmly ask from within: how are things? Are you well? This is gained by good fortune. You need insult and criticism. Good fortune brings good fortune. Insult, criticism, disrespect, calamity, hardship—why? In these lies the attainment of God. In these your role changes.

But we see that when the opportunity to change roles comes, one falls down with a crash. Years of service—service to the guru, service to the saints, this service, that service. Now comes the time for your elevation, but immediately you fall to zero. Go, leave the ashram, study more, then come back. There will be questions, then answers will come. O brothers, my prayer for all of you: so that you may attain God very quickly, this satsang is happening. Just hold on to this one thing.

A true seeker wants to be insulted, wants to be criticized, wants to be disrespected. Then how will it feel? If it feels bad, then our sadhana is very weak. And if one can smile and move on, that is very good. He is saying:

कुर्तया महद्र उपद्रव मनु क्षणम्
Let disturbances come constantly in the form of fierce Rudra, moment by moment.

Even so, though my bhakti is Vrindavani, while contemplating the essence, I will never allow my bhakti to be hindered. What is the essence? Dear, you are the one who came to beat me—go ahead, beat me. You are the one giving insults—give your insults then. You are the one disrespecting me—then know that your body, mind, and soul are dedicated (to me). The answer is correct: whatever your state is, it reaches the next level.

You don't want to stay in this class. You always have your party bag packed and ready to run away from school. Just say the word and we'll run away into maya, into pleasure. We don't want a scholar who wants our question to be answered. Truly, if you do bhakti, only questions will come in your life. And these are the very questions that are being taught every day. It's not that we ask a fourth-grader questions from the 101st class—no. Every day this satsang is being taught: you are nothing; this is a dream, a long dream, a grand dream. A fine bride, a fine boy, fine children, a fine house—you are walking around in pride and arrogance.

Time ended it all—no bride, no boy, no child. You had come to attain God, but got caught and then wasted your life. So what do we do? Become a Baba like you? No, we don't say that. Rather, feel the presence of God in them, and with sincere devotion be dedicated to God. Sattva means sattvic consciousness, a pure heart dedicated to God. Singing every word of bhajans, not acknowledging any relationship with anyone, while maintaining your relationship through devotion to God, you will experience the sweetness and affection of Ram in your mind and the joy of the lotus feet of Shri Radha Madhav.

Those who have taken refuge do not experience any suffering, sorrow, fear, or worry. A sant, a great soul who is always absorbed in the thought of God, is saying: "Bhayam bhaya namah sthit manasate mam kutra tat yasmin smate janma jaraakad bhaya sarvaa praya taat" - O friends, o companions, you will not experience any suffering. Neither the fear of death, nor the fear of disease, nor the fear of insult, nor any fear can touch you. What is this magic, brother? All fear is dissolved. There is a state where all fears are removed, where fear is eliminated. How does this state arise?

When you constantly remember the infinite, glorious name of God. We become afraid through our own imagination. There is no fear anywhere. Wherever fear has arisen, we have created it ourselves. Our imagination makes us afraid. When the naam is flowing, no fear can overcome you. "Bhayam bhaya naam harini" - the naam is established to remove all fears. In the fourth stage of cancer, the body could leave at any time. But he was smiling with a full tilak, speaking. He said there is only the strength of Radha's naam. He had just recently joined. This was already his path.

O removal of all fears! All fears will be removed. Believe this. How many more days will you earn money? How many more days will you enjoy worldly pleasures? How many more days will you provide for your family? Your inner connection with Hari and Guru is not forming. So are you immortal? If you die today, who will support your wife, your son, your family? Vishvambhar, God. So why don't you have faith in God today? Why are you taking responsibility on yourself, thinking if this doesn't work, I am ruined? You are already ruined. When were you ever flourishing?

You flourish only in that moment when you take shelter of that God and place complete trust in God. That is called flourishing. An egoist, one who always considers himself the doer, can never flourish. This is the time to answer. Even if everything is destroyed, I am your servant, O Lord. I can never go against your command, even if my life departs. This is how God is attained. Boats never sink. They don't waver. They don't leak. The boatman has never let anyone drown. He has ferried them across. Sit quietly. Why are you running around? You are disturbing the whole balance, running back and forth. A man was running in a train car. There was a sadhu there. Brother, I'm watching you run. Why are you running? He said:

I need to reach a particular station very quickly. Fool! The train is running. You just sit down. Sit down. The train is running. Understand this: in spirituality, there is no running around. Spirituality is not a journey of kilometers where you must rush and sweat. Understand, understand. The path of wisdom. The path of wisdom. Rest. Sit down. Trust in the strength of the Lord. Sing bhajans with His strength. With His conduct and behavior, trust in the Kuwar. "Sovat pav prasad antim samay Surdas ji ka pad: Bharoso drudh in charan kero" - this is the entirety of life's connection. "Nate neh Ram ke man Jake priya Ram Vaideh taj ta koti bai bhram param sneh pulap na chalta yahan."

Solid will work here. Solid, concentrated bhakti. And that comes from the feet of bhakts. From the feet of bhakts. If a single question mark appears before you, it will stain your surrender. You cannot take a contract on the microphone about attaining God. Surrender and attaining God are completely simple and effortless. Everything was theirs, is theirs, and will remain theirs. Whatever you have considered yours, just offer that. This is why satsang is happening every day - understand this. God Himself is in the form of your son and family. He will pose such a question that you must choose: do you look toward God, or toward your son?

We must look toward Shri Bhagavaan, and then everything will follow. All will be auspicious. If you take the side of the world, you are gone. You will fall from your position. This is why I'm saying: if you want to be free from fear, the greatest fear is the fear of death. What cannot be saved will come. So he said: if the sadhu dies and the householder also dies, what is the benefit of bhajan? The sadhu does not die. Just as a snake sheds its skin, so too does a sadhu shed the body and go to the abode of God. "Martat vishan purush janmat marat dusa dukh hoi" - the worldly person dies and is born, experiencing suffering and pain. This is why "Bhayam bhaya naanah" - the many types of fears, the many types of suffering, worry, and sorrow that trouble you. To be free from these, again and again he says: chant "Radha Radha Radha" naam. Take refuge in the Lord. Abandon your worries. Abandon your family's concerns. Focus on God's thoughts. Very good. The Lord will take responsibility. Truly believe this. We are not saying to abandon your duties. We are saying to abandon your worries. Your worrying will not help. Your overthinking won't help. You think: we will build a palace. We will climb to the attic above the palace. Then this will happen, then that will happen, then this will happen. So he said: don't think about anything. Radha, Radha, Radha. In the present moment, chant Radha, Radha. Do whatever comes ahead of you. Keep doing it. Then you will become liberated in life. While living as a householder, do not worry. Our Lord will provide. He will tell us what to do next. We entangle ourselves with resolve and counter-resolve. "Bale kreetan ka yvne vishan mukh aj anya shakt ch vadhkam samastithm tasmaat bal vivektma shreyshe sada bal yvan vruddh deh bhav rasata."

Worldly people spend their childhood in play and games. We bow to those mothers and fathers who teach their children from childhood to chant the naam, to rise at the proper time, to touch the feet of Mother Earth, to bow to the Sun God, to develop good character. Nowadays, parents don't even rise in the early morning, so how can they wake their children? They get up at 11 o'clock. Childhood passes in play and games. "Baal kreetan ka shakt yvne vishan mukha" - the power of childhood's play. So the young are so engrossed in play that childhood passes without them even realizing it. That life is blessed which unites with God. What use is a life without that? Nowadays they're saying that in this age of play, the young are so engrossed in play that childhood passes without them even noticing when it left.

In youth, being absorbed in sensory pleasures—Brother, may God be merciful and grant everyone good parents. What kind of good parents? Those who guide toward God, who lead toward true dharma, who direct toward righteous actions. The mother's contribution is tremendous. Then the father is the greatest guru, because the mother is the greatest guru first, then the father, because they set us on the true path. In our village, a play came once—what do you call it? A nautanki—it showed this Sultana the dacoit, the whole thing. We watched it all night when we were children. When they sentenced him to hanging, they asked him: what is your last wish? We kept this in our mind our whole lives. He said: let me see my mother. When his mother came and embraced him, he bit off her entire nose with his teeth. God asked him: why did you do this?

He said: today it is this woman who is sending me to the gallows. The first time we stole a pencil and when I told her, "Mother, I stole a pencil," she said, "Very good, son, it will be useful for writing." From that day on, I thought this was good work, and today I have become Sultana the dacoit and I am being hanged for it. So the greatest criminal is my mother, who enabled me. The mother is the first guru. If from conception you give education—if we pray that when the child comes into the household, we should stop intimate relations.

Eat sattvic food. Listen to the kirtan of God's name. Listen to God's stories. Pilgrimage to great holy places, if you can. Your child will have very sattvic samskaras from this. Youth, absorbed in sensory pleasures—inspiration has been given to indulge in them, and from both within and without, circumstances align with desires, and the heart has become impure. Then it is said: in the next stage that comes—old age—the senses become weak, but the mind is still restless, the body is still restless, and seated inside, he is still contemplating pleasures. His fate becomes terrible. Therefore, from childhood, by discriminating wisdom, always strive for what is auspicious. Blessed are those parents who hold their children to discipline, who keep them on the path to God. Five minutes of Radhe Radhe kirtan—we will elevate you now. Instill some seed of the name. Teach them God's kirtan, practice of God's naam jap. Sit for five minutes, sit and listen to katha. Listen to satsang or read them some scripture yourself—any scripture—reading scripture itself plants samskaras.

Samskaras come from conception itself. Abhimanyu Ji learned to break the chakravyuh in the womb. Prahlad Ji was made into a supreme bhagavat right in the womb by Narad Ji. If you begin education from the unborn child, some great patriot or saint will be born. A wise person should see that during childhood—that entire wonderful pattern of life—you give education. All the filth and vices come from the influence of the parents' conduct on the children. Parents must be very careful about their behavior.

Otherwise, do you know what happens? In old age they beat and slap the parents, throw them out of the house, saying: you gave us this education—this modernity, these material pleasures—so enjoy their fruits yourself. Therefore, by remembrance of Vishnu, you will be freed from all bonds. I am asking you people, do not think I am lying. If you want to be freed from all suffering and bondage, then begin remembrance of Hari alone. After remembering Him, no calamity can overcome you. Remembrance of Hari destroys all calamities.

Believe my words. By remembrance of Vishnu you will be freed from all bonds. The fear of death will vanish. Through remembrance of Hari alone—remembrance itself—remembering the Lord destroys all sin. Constant remembrance of the Lord brings supreme blessing, supreme welfare. What is said? Hari sharanam, Hari sharanam, Radhe Radhe, Hare Nama. Our Lord has infinite names. Radha Vallabh, Shri Harivansh—whichever name pleases you—do abundant kirtan of the name, abundant remembrance of the name. Whoever remembers the name receives all blessings, all welfare.

Now pay close attention here. When you begin naam jap, two processes will happen. If you have many sins, those sins will immediately begin to be destroyed. Events will begin to happen. Hardships, suffering, troubles—do not become discouraged. And if you have much merit, those merits will begin to bear fruit. This benefit, this benefit—do not think these are the benefits of naam jap. Do not think that suffering is coming from naam jap. It is destroying both the auspicious and inauspicious and leading you toward unbroken bliss and joy.

Therefore patience is needed in the practice of naam jap. Pleasure and pain are not the fruit of the name. Pleasure and pain are the fruit of sin and merit. Bliss and joy—these are the fruit of the name. Joy is the nature of Brahman. Constant joy, always remaining joyful. One who is absorbed in Brahman, joyful in soul, who remembers the Lord day and night—all their sins are destroyed. Because the intellect stays constantly on the Lord, the Lord is the ocean of supreme happiness, so they become an ocean of happiness. Always immersed in joy. The world is burning with three afflictions. Whatever emerges from that, all of it—those who are wise do not worry about it, do not hate it.

You should not think like householders ready to burn in worldly attachment. If you want to save yourself, you can. Without naam jap, death is abducting us in countless ways. You are sitting at ease in a chair when suddenly the whole wall behind collapses and you die. Every moment, death—the devourer of time—is consuming us. And we think that once everything is settled, then we will sit and do bhajan or go on a pilgrimage. Death will not give you time for pilgrimage and bhajan. Start bhajan from today, right now.

Where delusion holds sway, where evil dwells—here people do not do bhajan. Instead they are deceiving one another, cheating and defrauding each other, committing sin. A wise person never deceives anyone. This sin—if you commit any sin like this, if you deceive anyone—you will have to come back to the three worlds. You should not deceive anyone. Then you will attain jivan mukti. This is why the bhakt of God is without enemies. And you should have no dealings with anyone. Remain absorbed in God. Let there be no debt. Otherwise you will have to come back and settle accounts and leave from here. He said: We had a young man. He worked very hard and spent little on himself. He gave everything to us because he had come to pay off a debt. And after paying off the debt, he left. But he was not really your son. He had come to repay his own debt. And he had come owing a debt. He said: He was sickly from childhood. After some days he departed—he had come to settle his accounts.

With full awareness, to attain jivan mukti: take from no one, give to no one. Deceive no one, have dealings with no one. Towards all, cultivate bhagavat bhav. I appeal to all of you: you can never be satisfied with the objects of this fleeting world. Understand my words. No matter how much pleasure you enjoy, it will never satisfy you. Yes. From today onwards, I want nothing. These are like spirits' sweets—eat and you are troubled, do not eat and you are troubled. Those who are not enjoying are craving, and those who are enjoying are regretting. It is the strange play of maya. And those in the world are regretting: we thought happiness is here, but it is not. We feel that happiness lies in others. Their whole life passes in regret—this was enjoyed, that was enjoyed, this was enjoyed. And if bhajan was not done properly, the whole life passes in this confusion, regretting. Looking here and there, the whole life goes to waste.

As I have seen in my travels in life: if there is no sadhana, the senses do not become peaceful. A worshipper should think that no matter how much pleasure of the world is enjoyed, satisfaction will never come. Do the worship of God with complete attention. Then you will become satisfied. Then the state of your heart will become as Goswami Tulsidasji said: I have attained supreme rest; there is no Lord like Ram. Your heart will become peaceful. Now nothing do I desire, Lord—this will arise from your heart. The all-powerful God, Shri Hari, dwells in all beings.

With this feeling, towards whoever you meet, first cultivate bhagavat bhav. Overcome these six enemies: desire, anger, greed, delusion, pride, and jealousy. That one attains the vision of God. Then it is surprising—when those who have attained God come in seclusion and say, "I have had direct realization of God," then they say, "There is great trouble in my mind. The people of my household oppose me greatly—what kind of attainment of God is this that is not found anywhere in the scriptures?" These days such attainments of God are happening that are not found in the scriptures.

Children, nowhere in the scriptures is there any such deception. No deception. The scriptures teach these practices solely to liberate from the bondage of samsara. These small siddhis are like grass and straw. Like grass and straw. You consider them very great. That is your nature. You are coming from there. You think this is a very great matter. If we instruct you properly for two to six months, live in this way, eating sattvic food. If it does not come for you, tell us. Never in your life have you put alcohol to your lips. Never have you eaten meat—egg, meat, fish. Within six months of this practice, we will teach you such that whoever's mind you wish to know, you will know their mind. You think it is a game. Mantras have such power. But purity, purity—you are becoming impure. That is why nothing is understood. Impurity keeps drawing a veil.

There is Dhundi Ashram—perhaps you know it. It is a place of very accomplished saints. When people went for darshan, they would give darshan only until 9:30 in the morning. Now when we left our guru's ashram, we got delayed. It became 10 o'clock. On the way, I suddenly remembered Mata Ji's mantra—our going should not be in vain; we should have darshan. Believe me truly: Maharaj Ji was sitting alone. When we arrived, the first words were: "Come, saint, I was waiting for you." What He said, Swami Ji, was great compassion. He said: "Not compassion—your Mata Ji came and stopped me." Our Mata Ji said: "Yes, yes, Jagdamba—the one whose mantra you have been chanting." Such is the power in mantras—they liberate from the bondage of samsara.

What do you understand about this world? Do you think this is a small thing? To be in many places at the same time, to pierce through a mountain, the various kinds of siddhis—if you accept even one siddhi, you will not attain God. In our Braj, there are such ones that even the Lord of countless universes follows after. Two or four people got together, struck them, beat them, they begged for bread, ate it—no one knew what this was. And here, if anyone tried to display siddhis, they were expelled beyond the boundary. Beyond the boundary. Here remain those whose devotion is only to the beloved

Those who are lost in spiritual attainments forget that the greatest miracle is the transformation of the mind. Through the grace of Radha and Krishna, such intoxication with the love of Shyama Shyam is given. Do not forget: through the compassion of Radha and Krishna, you have come to such a sacred abode and you are hearing such a satsang through which liberation from the bondage of worldly existence alone occurs. The destruction of suffering is nothing but the glory of that Sat-chit-ananda Lord. When that glory reaches the ears, the attainment of God is certain. O brother, whether you are a deity or a demon or a human or a yaksha or a gandharva—whoever you may be—my Lord Shri Hari is so merciful that if you take shelter at His feet and begin naam jap, supreme welfare is attained.

To please God, it is not enough to be born into a Brahmin family, or to become a deity, or to be righteous, or to be filled with various forms of knowledge, or to give charity, or to perform sacrifice, or to have physical and mental purity, or to observe great vows. All these are not sufficient. God is obtained only through love. Through love, whether one is male or female or neuter, any living being, moving or still—even if he is an outcaste, if the naam of Hari dwells on his tongue, he is worshipped by the three worlds. See, see that: whether deity or demon or human or yaksha or gandharva, whoever takes shelter in our God and chants His naam, his ultimate welfare and supreme good are attained. To attain the Lord, it is not necessary to be a Brahmin or a deity, or to be righteous or filled with knowledge.

A giver of charity, an ascetic, a ritualist, physical and mental purity, great vows—through these it is not certain that God will be obtained. God is obtained only through love, and the root of love is the naam. Whoever does naam jap has love in his heart. Whoever the lover may be, God loves him greatly and has bestowed grace upon him. If any condition had been placed, it would be very difficult. But only love—and love dwells in everyone's heart. You have scattered that love throughout the world; now gather it back and direct it toward God.

God will be attained. In this world, the rarest thing is the human body. In this human body, the rarest thing is satsang. In satsang, the rarest thing is exclusive devotion to Krishna. The nature of bhakti is to constantly meditate on God and remember Him always and everywhere. Everything is obtained. See: in this world the rarest thing is the human body. In the human body the rarest thing is satsang. In satsang the rarest thing is devotion to Shri Krishna. The nature of bhakti is constant meditation on God and remembrance of His naam everywhere and always. All these things are easily accessible.

All difficulties become easy. If you do not attain God now, then know yourself as the wretched one.
Jo na tare bhavosagar samaj nar paye / Suti nindak mandmati aatma anand gati jaye
Those who want to kill you cannot kill you. You cannot be killed even by poison. Fire cannot burn you. If you are buried under great mountains, you will not die. If bitten by a serpent, death will not come to you. Even if death came in a hundred forms, it would not happen. Just heed what I say: continuously do naam jap.

God will grant such a state that death cannot even touch you. O brother, the essence is this: taking shelter in God, while fulfilling your duty, do naam jap. In this very life you will attain bliss. Do not get entangled in worldly illusion. This maya will entangle you and tempt you. Stay on the side of Shri Ji. Whether we are bad or good, as you belong to Shri Ji, hold fast to Shri Ji's protection—you will win. Maya will try to drag you to its side. It is a game of kabaddi. In this kabaddi game, there are two conditions. One is that your breath should not break. As you learned in school—kabaddi, kabaddi—Radhe, Radhe, Radhe, Radhe—your breath should not break. The continuity of the naam is the first condition. The second condition is that they will hold you; four or five together will not let you reach the safe zone.

What is the safe zone? Our Mother Shyama Ji. Who will catch you? Desire, anger, greed, attachment, pride, and envy will drag you. Say Radhe, Radhe, Radhe, Radhe and you will reach the safe zone. If they catch you, the naam Radhe will slip away—you will lose. The moment they catch you, your naam Radhe will be lost. See this: if the naam Radhe does not slip, you will drag all six enemies to the safe zone. You will win the kabaddi game against desire, anger, greed, attachment, pride, and envy. On one side is maya with its followers. On the other side is bhakti with God. You must go from your side to His side. In His side, maya cannot enter. Why not? Because we belong to God. Then who does maya belong to? To grass and hay. Even that belongs to God.
Mam maya datt
And you and the safe zone are placed in between.

Both are God's players. Maya on one side, the great bhagavat on the other. He will go there, she will also come there. Don't break the continuity of breath—Radhe, Radhe, Radhe—and you will win the game. When the naam flows from his mouth, desire, anger, and greed will knock him down. Yet he continues to be dragged along. If he doesn't break the continuity of breath, he will win. Six enemies are loaded upon him, he has fallen, see and understand it clearly. Desire and anger have knocked him down. The kabaddi player does not fall, yet he is still being dragged. Radhe, Radhe, Radhe, Radhe he says. If the safe zone seems far away, in this kabaddi game the safe zone itself comes near. You need not reach the safe zone; the six enemies have pinned your hand. Do this: say Radhe and the safe zone itself will come. And understand: even maya will think that its player is trapped in a very bad place. Say this: don't worry what has happened or how the player got caught—if the player just keeps saying the naam, the safe zone will come and fall into your hands.

We are not giving a discourse. We are speaking from within, from the heart. Just don't abandon it. Don't abandon the name Radha Radha—take it as your refuge, your support. Shyamsundar holds the refuge for us. If we hold this, our work is done. We are telling you a firm truth. We say this after having understood and sorted it all out, because in this life, friend, attainment of God must happen. Engage in such sadhana because without sadhana your dedication will not be complete. So today we think of a new method each day and explain the same thing round and round in different ways. It is our game of kabaddi.

On one side is maya. On the other is the Lord. We must keep saying Radha Radha Radha Radha Radha Radha Radha. These will pull us down. We will fall. Because we are not strong enough—these six have made the whole world dance to their tune. Lust, anger, greed, delusion—these six. When they attack us, will we not fall? So even if we fall, if we keep saying Radha, then that support which is ours will draw near us, and we will win. And if we have won—don't you feel, won't you attain God? Tell me the truth. Speak from your heart. Doesn't it feel good? Isn't it your experience that you will attain God, that in this life Shri Ji will become yours? Tell me! Speak loudly, friend—yes! We say this by the grace of Shri Ji—it does not come from within us. But we remain in such enthusiasm at all times, as if someone's wedding were happening. How else could it be? We wander about filled with it. It seems to us that we must go to Shri Ji, we must go to Shri Ji, we must go to Shri Ji. Which Shri Ji? The one toward whom those separated in body and mind long to grow in days of dwelling. Those speak truth in whose heart has arisen the feeling: I must go to Shri Ji, close by. It is only when the way is firmly established that the heart will feel this. Otherwise doubt will arise: How will sinners like us ever go to Shri Ji? No, no—don't hold onto this sin. It has burned away. The mistakes that happened have burned away. Because you are listening to so much satsang. You are hearing the name of Shri Ji. Listen—to have heard satsang even once is a very great thing. This is satsang. This is worship of God. Have courage. You must reach your refuge this time, this time. Next time in the game of kabaddi you will surely lose.

What comes next—now there is no time left. We are reminding you of this every day. We just have to attain God. Taking refuge in God, continuously practicing naam jap, not looking toward oneself but toward one's beloved—that is what must be done. Victory to Shri Radha Vallabh Lal.

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

Original video: Shri Hit Radha Kripa (YouTube)