How to attain supreme bliss? / King Bali's conquest over heaven / Description of Payo Vrata // 31/08/26

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

Full Discourse

O Queen of Vrindavan, to your lotus feet, filled with the nectar of love, full in the heart, O Madhupati, remember, extinguish the pain of burning, utterly cool, extinguish, utterly cool—O Supreme Sat-Chit-Ananda, treasure of love-bliss, form of joy, new in the nikunj, most glorious, most pure, Shri Vrindavan Dham—Shri Vrindavan Dham of the beloved, the breath of life, the life-beloved, Shri Shyam, Shyam, Shyam—all the female companions, birds, animals, creatures, birds, trees, the Yamuna Queen, the Braj Queen, all Braj residents—the worshipper must fulfill their duty, and the worshipped Lord never falls short of fulfilling theirs.

Their grace surrounds the worshipper at all times from all four sides. When the worshipper becomes completely surrendered, dedicated, reaches a state of helplessness, then they come to know the power of their beloved deity. As long as ego remains, the Lord keeps a veil, even while bestowing grace. When the ego is destroyed, when helplessness becomes apparent, when humility emerges, then one becomes full. Then our beloved Lord graces them with unconditional compassion. This love-nectar does not arise from any practice.

Because bhajan comes through grace. Harivansh—grace—Harivansh says, Harivansh says, Harivansh brings, Harivansh—easily accessible, always—theirs is happiness and wealth. Those upon whom, whose grace—on you—on the entire moving and non-moving world—our Hari's grace is present. But because of ego, that grace cannot be tasted. Very pure grace. When ego is destroyed, when body-identity is destroyed, when the desire to achieve something through effort disappears—when the desire to achieve something through effort disappears, when there is no desire to do anything, when there is neither sat nor asat—then the light of pure grace shines. If you hold onto our words, in your life you will find a path of divine light.

I am speaking from experience. As long as there is a desire to achieve something through effort, that true substance remains hidden. Keep searching. This condition comes—deliberately acting with timidity will not work. Timidity and negligence are very harmful on this path. When this condition arrives, through God's grace, that nothing new is desired, whether it be pleasure or some action or desire for the world—nothing is desired. All desire to achieve anything through effort has ended. Then what happens through that—I have seen it. That is why I am saying, become like this. When your own capacity fails—the power to contemplate God that resides in mind and intellect—

Situations of such difficulty come. I am speaking from experience. Where they lose the capacity to contemplate, to contemplate God. In difficulty they become unconscious. Their capacity is very limited. At that moment the beloved Lord shows their power. I tell you the truth. The beloved Lord makes them remember their power. The beloved Lord is dancing before them. Speaking things of nectar. Coming with affection. To appease them, what pastimes from behind, constantly, pastimes—the body is in pain. The senses lack the capacity to contemplate.

At that time, the contemplation that happens reveals itself as the grace of the supremely capable, compassionate Lord in that helplessness—that this is grace. This is what is called grace. The worshipper must become completely subordinate to the beloved Lord. It is great grace that encircles them in every way, renders them helpless, and makes them subordinate. Whoever becomes subordinate has won, has gained victory over maya. And whoever remained in ego has become subordinate to maya. This Vrindavan love-nectar is different from all other essences. Most unique, the ultimate limit of that joy—where there is no separation, then what is the word "meeting"?

In those already met, what is meeting? Here there is no separation. Body and mind are not separated, but the longing increases day and night. Never does union satisfy them. See how full the eyes are, brimming—the eyes are being satisfied—but union itself does not satisfy. What kind of love is this, that the thirst for seeing the form manifests such that even while seeing, the thirst increases. Eyes thirsty like the chakora bird—in the beloved and lover—and in the companion—and in the beloved and lover—mutually—and similarly the companion and beloved and lover—satisfied—the eyes—gazing at the forest corner—this happiness cannot be described. This grace of Harivansh—this companion's joy—how the companion beholds the form—gazing at the forest corner—satisfied—the eyes. And here the beloved and lover without food have given their arms, gazing at the moon-face, while drinking the taste, mutually, the eyes like the chakora, drinking the nectar of form—drinking the form-nectar—they are absorbed.

But both their eyes are thirsty. It is as if the form-nectar has not been drunk at all. Such companions' eyes are thirsty. Unsatisfied—the eyes—such thirsty chakora birds—like the thirsty chakora—the beloved and lover's eyes mutually—such companions' eyes—so here there is no possibility of separation. So what is the talk of union? Even while united they consider themselves unmet. Where the eyes see, then the body has renunciation, and where the body is united, then the eyes have renunciation. Where there is no possibility of separation, there is no possibility of separation. Shri Dhruva Das Ji Maharaj is saying—this love-nectar which is of their worship—great love—their own sweetness—most unique of all—meeting and separation—meeting will not happen—no meeting, no separation—while living—desire for form—this is love most separate from all else.

This is a great state. There is neither union nor separation in it. The mutual attachment here is so profound that though they meet day and night, it seems as though they never meet. Such is this love rasa. Without the grace of the eternal pastimist Shri Priyaju, no one can know this rasa. And to know the rasa of Priyaju's grace, the dust of Vrindavan is absolutely essential. Without being colored by the association of the rasika saints of Vrindavan, this eternal pastimes rasa is not understood.

He is saying that this rasa of eternal pastimes:
nit vihar binu suno na dekh nain ek priti be rup do vilsat ek rasaman
Without eternal pastimes, hear: eyes cannot see; one love, two forms, playing in one rasa

In the eternal pastimes there is one rasa—Priya and Pritam, and the love rasa between them. Their love rasa is so deep that Priya remains troubled in the love of Lal, Lal remains troubled in the love of Priyaju, and the sakhis hold both their loves in their hearts, hold both oceans of rasa in their hearts. How great is the feeling of the sakhis!

नैना तो अटके जहां तहां ना बिछुन होई
The eyes are fixed there and never part

Through the grace of Hita Maharaj, where do the eyes of the surrendered Harivansh reach? He says: where Narada, the gods are inaccessible—Narada, Bhagavan Sukhadeva, Brahma, Bhagavan Shiva are inaccessible. Where their eyes cannot penetrate, what Narada knows is inaccessible. In the beautiful and splendid kunjas and groves of Vrindavan, there Krishna steals the heart—which is a supreme mystery beyond knowledge.

The splendid kunjas and secret groves of Vrindavan that steal the heart of Shri Krishna, wherein resides our Swamini—there the gaze of these great divine personalities cannot reach. So he says: the eyes are fixed there. This is the glory of Harivansh's surrender—that the eyes have reached there where even these great souls cannot reach.

नैना तो अटके जहां तहां ना बिछुड़न होए
The eyes are fixed there and never part

Our Priya Pritam are never separated from us, not even for a moment. One moment—understand it like this: if even while engaged in visible seva, such a gap were to occur, burning would arise in the heart.

No, no, not like that! Arrange them so that they appear to be gazing at one another, and they should touch—Shri's body with Shri's body. When they are laid to rest—not even the width of a grain of rice separates them.

नैना तो अटके जहां तहां ना बिछुन होए
The eyes are fixed there and never part

Not even for a moment is Priya separated from Pritam, and not for a moment are the sakhis separated from Priya and Pritam. This is one rasa:

एक रस अद्भुत प्रेम के सुखे लहे दिन सोई
One rasa of wonderful love—its waves bring joy all day

It is one rasa of love with no adulteration—no mixture of any other sentiment or rasa. All the seva in this is atmavat.

Atmavat—just as we cherish our own body, just as we love our own life breath, such is this wonderful joy. When the desire for bodily pleasure departs, then this wonderful joy arises.

Right now we are not even abandoning forgetfulness of bhagavan. How many minutes, how many hours in 24 hours are you forgetful of bhagavan? Note this. In your daily life, note how many minutes, how much time in 24 hours you are forgetful of bhagavan. When there is no remembrance of bhagavan, when there is no refuge in bhagavan, when some object becomes the refuge, some person becomes the refuge, when the enjoyment of some object becomes pleasure.

When bodily taste drops away, everything is lost. When the craving for bodily pleasure leaves—this will depart. So why strengthen forgetfulness of bhagavan for this?

एक रस अद्भुत प्रेम के सुखे लहे दिन सोई
One rasa of wonderful love—its waves bring joy all day

In this wonderful one rasa of supreme bliss, the joy of love can only be attained by one whose eyes are fixed there and never part—one established in Priya Pritam.

How do you establish yourself? Through surrender, surrender, surrender.

Many devotees have asked this question: in the state of dying, when all the senses become unconscious, at that time if naam jap does not happen, if there is no remembrance of bhagavan, then could there not be a fall to a lower state?

Let no surrendered one think: What will become of us if we do not perform bhajan? Our Ishta is so gracious that when you are not able to do bhajan honestly, at that time He will give you the fruit of bhajan. He will keep you completely separate from suffering. Though suffering may be in the body, the mind is immersed in supreme bliss. Where medicine does not work, His grace works there.

Take only the refuge of bhagavan. Then everything auspicious will unfold. We speak from our own experience. Only the refuge of bhagavan is needed.

Do not be dishonest. With every breath that remains in you, chant Radha, Radha. He will see to everything ahead. He is very skilled, very accomplished.

एक रस अद्भुत प्रेम के सुख लाए दिन सोई
One rasa of wonderful love brings joy throughout the day

This does not happen through doership. It happens through surrender. Joy is attained by belonging to Priya Pritam. Austerities and great sadhanas cannot reach this level for Priya Pritam. Apart from Priya Pritam, nothing remains one's own. Now the entire burden is surrendered to them. From here it begins. The divinity that begins—it begins from here.

Look carefully—fresh in every word. The pure, fresh love rasa—he has written the natural flow, the natural flow. For them the stream of joy flows.

The river of joy—for these alone is all sadhana, the entire life dedicated. He says: The wonderful thing is that the river of joy flows. For whom? For those whose natural heart has been surrendered.

In the natural state, we have no strength left. Now Priya Pritam:

यत्र यत्र मम जन्म कर्मभार केपरमे पादेव
Wherever I am born, bearing the burden of karma, in the supreme state of the divine

As long as there was strength, they were jumping about. While they were jumping about, they could not be caught.

When I exhausted my efforts, then He held me. This is a strange play. When you chase, He is not caught, and when you fall, He holds you in His lap. These are great plays. Well, if you just pretend to fall, He won't come. That's the thing. He creates such a state—that is why we tell you the inner teachings. If you hold onto these words, you will become very carefree. Our whole life we kept jumping to catch. He doesn't come into hand. Somewhere or other He slips away. And when we have slipped, what now? What remains now?

Some breath remains. No breath remains. Then for those whose heart has naturally surrendered to His sweet, pure, precious love—that's correct. Stop all this. Running here and there, stop all this. Quietly, peacefully, entirely, in the name of Priya and Preetam, having offered your body and mind, just remain. Sit. What you think you can do doesn't work. Just remain. Then their wonder—who remains here? Nothing but trouble, nothing but arrogance. No, they are saying, for those whose heart has been surrendered to Priya Preetam, for them flows the stream of bliss. Is this the stream of bliss? Oh, if you just see the garments of the Lord—if any glimpse of the Lord's yellow or blue cloth appears—the stream of bliss, the Lord, the Lord, the Lord. Priya Lal has such sweet pastimes to captivate the heart.

The sadhak, flowing in inauspicious ways, merely passes time. For them flows the stream—he makes it flow in his own heart. No, we are saying, for them flows the stream of bliss. The stream of bliss—who? The ocean of true love, the stream of nectar, in the hearts of all the servants and maidservants—that stream of love's essence. This stream flows for those whose hearts are surrendered. Now the sense of doership, the sense of enjoyership—these are all very low states. The sweetness of the divine couple's love—if the heart is not fixed there and wanders tasting the fruits of Maya, there only remains suffering. Suffering—the more you try to enjoy pleasure, the more suffering you receive. In Maya, the sweetness of the divine couple's love—if the heart is not fixed there, in the love's essence of Priya Preetam, you are not fixing your mind there. And if you fix it in sensory pleasures, then give your heart completely. This is not in our hands. Become like that. Don't take any responsibility at all. Don't take responsibility—it's not in our hands. We have given it. Take it.

Now if you are being scolded, you must listen. If your glory is happening, what have you to do with it? You have already given yourself to the Master. That is the Master's field. What grows there? If your disgrace is happening, it brings you no harm. Because it is the Master's field. What does it matter to us? You are very wicked. You listen silently. You are a great saint. We listen silently because we have given ourselves to Shri Ji. Now call us wicked—come, Shri Ji, or call us saint or your matter—either come into this line or come into reform. Now if you are neither in reform nor in this line, then you remain neither this way nor that way. Neither here nor there—don't waver in between like this. Become entirely whole, become entirely whole—we will make you perfect. Oh, will they suffer any loss? Wherever the heart is attached, there suffering accumulates. When the mind is not near the divine couple's love, wherever you fix your heart seeking happiness in the world, there you will find suffering.

The great master Shri Harivansh Chandra has said: "Know, in this world all people are deceitful, crooked, and of the Kali age. Through Kali age, all intellects are stolen away and deceitful love is what appears here. True love—when the mind is not near the divine couple's love."

We should pray to the divine couple: "Your loss will be nothing. Our work will be done. Bind my mind in the hook of Your feet."

Goswami Tulsidas in a verse is saying: "Hari, You have shown great compassion. Hari, You have shown great compassion upon us. What is this compassion? You have granted me the human body, suited in every way for sadhana, healthy, robust, and beautiful—great compassion, O Lord."

With millions of mouths I could not tell even one of Your favors. We have only one mouth, but if we had millions of mouths with which to describe Your grace, it still could not be told. How can I explain to you? Those who have only a relationship with God experience all of this. You experience people, you experience relationships and relatives, but you do not experience God. And for those whose relatives are God Himself, whose friend is God, whose love is God, everything is God—then they experience God. Goswami is saying: "With millions of mouths, how can I describe even one of Your favors?" From childhood, Goswami sees in his life—only God. The grace of God, the affection of God—whether one is a householder or renunciate, whoever is connected only to God experiences divine grace. He says: "Moreover, Lord, something else."

Ask, be merciful, supremely gracious. You have already given us so much — it is by Your grace — but we are habituated to asking. Today we ask again of You; please be merciful, supremely gracious. My mind has become a fish in the water of sense objects and is thrashing about. It fears being separated from sense objects even for a moment, as if it would die. Just as a fish gasps in fear and struggles when you take it out of water, thinking it will die, so my mind fears that if I abandon sense objects, I will die. If I let go of sense objects — this mind has become a fish in the water of sense objects and can never be separated from them for even a moment. It never ceases thinking of sense objects; it keeps playing in sensual matters. Because of this, the mind experiences immense suffering. Through countless births, through many lifetimes, because of this fruit of constantly thinking of sense objects, it is born again and again, dies again and again. Lord, please grant Your grace.

There is one more thing I ask of You. You have shown such grace — now I ask for this grace-rope, the flute at Your feet, the goad, and gentle love as bait — by this method, pierce my sorrow into play, O Lord of mine — it will be Your play, it will become my salvation. You see, our mind has become a fish in the water of sense objects and cannot be separated even for a moment — this is the cause of our repeated births and deaths. It will be Your play, and it will become my salvation. I ask You for this: grace-rope, flute at Your feet, goad, and gentle love as bait — by this method pierce and destroy my sorrow; let it be Your play, O Lord. When our mind-fish sees this gentle bait of love and gets caught on Your feet's goad-mark, it will be our salvation, it will become Your play. I ask this grace of You: grace-rope, flute, feet, goad, gentle love as bait — by this method, destroy my sorrow; let it be Your play, O Lord. When our mind-fish gets caught in Your feet's mark with the gentle bait of love, then our work is done. Just get it caught in the mark of Your feet — and our work is complete. This is the only way. There is no other way. As the scriptures say, all the methods of the gods — the wayward and the humble ones — Tulsidas says, this soul, if it is bound by the bonds of delusion, then only You can free us. There is no other god who can pull us out of this net of maya.

You have bound us; only You can release us. Tulsidas says: this soul, if bound by the bonds of delusion, then that is so. This soul has become entangled in the strong rope of ignorance, caught in identification with the body — only You can free it. So, O Lord, please show grace. Get our mind caught on Your feet, on this flute-goad-mark at Your feet, and let our mind continuously contemplate You — only then will we have supreme welfare. So Dhruva Das is saying: where is joy, there the mind does not stay attached to the beloved, the beloved. And where the mind becomes attached, wherever the mind attaches, there is suffering. As long as the mind has not been caught in the net of the divine couple's love, as long as the mind is not caught in the divine couple's snare, the mind will keep running away toward sense pleasures. The beautiful form in the forest of the divine couple — wherever it doesn't get caught, it keeps running. Look at the poison of sense objects; look how they deceive with momentary pleasures. But they deceive us. There is an infinite ocean of pleasure — the beloved and the beloved — in their name, in their form, in their play — nothing is lacking. But when the mind attaches to these trivial, momentary pleasures, then look — look at the poison of sense objects; how they deceive with temporary pleasure. Every pleasure is only for a moment — whatever it is, put it in your mouth, it goes down, and there is no taste left. Everything is momentary pleasure. Then again the same thirst, again the same craving. But when you abandon the ocean of joy, the Lord — those who are oceans of bliss, the divine couple's beautiful form in the forest of love — wherever it doesn't catch, there is no fixing, there is no settling down. Such is the power of this divine knowledge that the mind, intellect, and ego would be lost in it. But the mind is not coming that way — it keeps going toward sense objects, which are like poison. Foolish mind, you don't understand — you have found the treasure of fresh beauty, but you are running after stale, trivial sense objects. O foolish mind, you don't understand. The beauty of the fresh maiden, the fresh youth, their form, their name, their play, their qualities — this has deep joy in it. Where there is no depth, where there is no essence, where there is no bliss, only delusion — such stale, trivial sense objects — O mind, you keep running to them again and again, and you cannot be satisfied. You don't sleep, you can't rest. In the middle of it, you suffer pain. You go in both directions and leave. Now your whole life is spent in sense pleasures, and you're getting nothing in your hand. Your spiritual practice hasn't been done. On one side nothing has been caught, and on both sides your hands are empty. But you'll have to leave regretting it. So if mind, intellect, ego — if all four aspects of consciousness were to surrender to our Lord, then at this very moment we are the form of bliss, and bliss upon bliss — no worry at all. Neither does the fear of death remain, nor is there any fear that now I will be born. A wondrous joy — and this (clearing throat) — it is only a matter of surrender. We are telling you: surrender yourself. Again and again we tell you: surrender. Rise above honor and dishonor, blame and praise — all these. Become silent, become peaceful. Whatever is happening, surrender it before the beloved. Look, everything is happening. See, it is no longer within our capacity. We cannot manage anymore. Lord, it is beyond our capacity, this life. Now You manage it very well. You will set everything right perfectly.

A very good doctor — it takes them only seconds. For him it is play. In one play he has created infinite universes. Sanaka, Sananda, Sanatan, Sanat Kumar — this is all creation of the Lord. The creation was made through the siddha great souls. It takes him a second to perfect something. Does it take him long? We might take birth after birth to sort ourselves out, but for the Lord, even a quarter of a moment is more than enough. In a quarter of a moment our work will be done. What we make won't become complete even in crores of ages; what You make will be complete — you'll get it instantly. Let's go. In the Srimad Bhagavat Maha Purana, He churned the ocean, took the form of Mohini, gave nectar to the gods. Then when Lord Shiva beheld the Lord in the form of Mohini, he became attached — all these stories we have heard. Now Lord Sri Sukdeva Maharaj is telling us about the seven past manvantaras that have already passed.

Now I will describe the narratives of the seven forthcoming Manvantaras. By merely hearing these, the inner consciousness becomes pure and one attains devotion to the lotus feet of God. Shri Sukhdeo Ji says to Parikshit: Yashswi Shradh Dev, son of Vivaswan, is the seventh Vaivaswat Manu. This is the one running at present and being described. The current Manvantara is one epoch. I will describe their descendants. The sons of Vaivaswat Manu were Ikshvaku, Nabhag, Dhrusti, Sharayati, Narichant, Nabha, Dista, Karusha, Prisadhra, and Vasuman. In this Manvantara, the Adityas, Vasus, Rudras, Vishvadevas, Maruts, Ashvini Kumars, and Ribhus are the principal groups of devas. And the one currently seated on the throne of Indra bears the name Purandara.

Purandara, Kashyap, Atri, Vashishta, Vishvamitra, Gautam, Jamdagni, and Bharadvaja are the seven Rishis present in this Manvantara. From the womb of Kashyap's wife Aditi, God assumed the form of Vaman, the younger brother of the Adityas. God measured out the entire three worlds with three steps of earth. This was a deceptive form of God's leela. Blessed is Maharaj Bali—even at his guru's instruction, he did not withdraw; he gave God three steps of earth. We shall hear the rest ahead. Shri Sukhdeo Ji says to Parikshit: God Sun had two wives, Samjna and Chaya.

Both were daughters of Vishvakarma. From them God had three children: Yamraj, Yami, and Shradh Dev. Shri Yamraj Ji is the son of God Sun. Chaya had three children: Savarni, Shani, and Tapti. Shani is also the son of God Sun. Savarni as well, and the girl named Tapti, who became the wife of Savaran and assumed the form of the river. When Samjna [bore children], the Ashvini Kumars, who are the physicians of the gods, are also sons of God Sun. In the eighth Manvantara, Savarni will be the Manu. His sons will be Nirmoha, Vijas, Kada, and Parikshit. At that time, there will be groups of devas named Sutapa, Vija, and Amrit Prabhu. Bali, son of Virochan, will be the Indra of these devas. The one to sit on the throne of Indra next will be Maharaj Bali.

Currently, Purandara is seated. [Sound of throat clearing] Vaman took an avatar and from him asked for three steps of earth, and through deception took all three worlds. God bound Maharaj Bali once. But Bali was unaffected. This is the state of bhakti. Otherwise, he could have complained to God: "You did not even listen to the guru, and you gave yourself to me. Now you are playing this leela—if you couldn't win a big victory, you came small. After you decided to ask, why did you take a deceptive form? On top of that, you bind me, you scold me." He said nothing like that. Instead, with a face full of joy, he bowed to God. God did not bind Bali; He bound Himself. And He gave him the kingdom of Sutala and said, "You will be Indra ahead." And to this day, God stands as his doorkeeper. His story will unfold in greater detail ahead. In the eighth Manvantara, Parasuram, Ashvatthama, Kripacharya, Risheeng, and God Vyasa will be the seven Rishis. At present, all these great men, through their yogic power, remain established in their own hermitage domains. From the womb of Saraswati, wife of [Devagu], God will take an avatar named Sarvabhaumma.

This very Lord will seize the kingdom of heaven from Purandara Indra and give it to King Bali. Daksh Savarni will be the ninth Manu. Bhutketh, Dipta, and others will be his sons. Par, Marichi, Garb, and others will be groups of devas. Adbhut will be the name of Indra. In that Manvantara, Dvitiman and others will be the seven Rishis. From the womb of Ambudhar, wife of Ayushman, God will take a kala avatar in the form of Rishabh Dev. And the Indra named Adbhut will enjoy the three worlds bestowed by him. The tenth Manu will be Brahma Savarni, son of Uplok. All good qualities will dwell in him. Bhushan and others will be his sons. Havishyaman, Sukrti, Satya, Jay, Murti, and others will be the seven Rishis. Susan, Virud, and others will be groups of devas. From the womb of Vishnuchi, wife of Shambhu, God will take a partial avatar in the form of Vishvesen and will form friendship with the Indra named Shambhu. The eleventh Manu will be Dharm Savarni, extremely disciplined. His sons will be Satya, Dharma, and others—ten sons. Vihangam, Kamgam, Nirvan, Rucha, and others will be groups of devas. Aruna and others will be the seven Rishis. Vaidhrit will be the name of Indra. From the womb of Vaidata, wife of Arika, God will take an avatar in the form of Dharm Setu and will protect the three worlds in that form. The twelfth Manu will be Rudra Savarni. Devvan, Updev, Dev Shresth, and others will be his sons. In that Manvantara, Ritdhama will be the name of Indra. Harit and others will be groups of devas. Tapomurti, Tapasvi, Agni, Dhak, and others will be the seven Rishis. From the womb of Sundarta, wife of Satya Saha, God will take an avatar in the form of Swadham and will sustain that Manvantara in that form. The thirteenth Manu will be Param Jitendra Dev Savarni. Chitrasena, Vichitra, and others will be his sons.

Sukarm and Sutram and others will be groups of devas. The name of Indra will be Divaspati. At that time, Nirmoha and Tatva Darsh and others will be the seven Rishis. From the womb of Brihat, wife of Devhotra, God will take an avatar of Yogeshvar and in that form God will grant the throne of Indra to Divaspati. The fourteenth Manu will be Indra Savarni. Profound intellect will be his [characteristic], and those will be his sons. At that time, Pavitra, Chakshus, and others will be groups of devas. The name of Indra will be Sucha. Agni, Bahu, Sucha, Shuddh, and Magadh will be the seven Rishis. At that time, from the womb of Vitana, wife of Satrayan, God will take an avatar in the form of Bahdaan and will expand karma-kanda. Parikshit, I have recited these fourteen Manvantaras to you, which continue throughout all three times—past, present, and future.

It is by these that the calculation of time in a kalpa consisting of 1000 four-yugas is made. King Parikshit asked, "O Bhagavan, you are most merciful. You have kindly described the fourteen manvantaras. Now, in their respective manvantaras, by whom are Manu, the sons of Manu, and the seven rishis appointed, and what duties do each of them perform? Please kindly tell me this." Shri Sukhdev Ji said, "Parikshit, the one who appoints Manu, the sons of Manu, the seven rishis, and all the devas is none other than Bhagavan Himself. Through the inspiration of those yajna-purusha and other avatar forms of Bhagavan whose description I have given, Manu and others conduct the organization of the universe.

[throat clearing sound] When at the end of each four-yuga, the shrutis become nearly destroyed due to the reversal of time, the seven rishis in each manvantara realize the shrutis through their tapasya. And in those shrutis lies the protection of sanatan dharma. [throat clearing sound] O King, through Bhagavan's inspiration, in their respective manvantaras, all the Manus carefully conduct the practice of dharma in all its four aspects on the earth. The sons of Manu, throughout the manvantara, divide both time and space and perform the dharmic duty of protecting the people.

The five great yajnas connect rishis, ancestors, beings, and humans together. They accept their share in the yajnas of the manvantara. Indra enjoys the immeasurable wealth of the three worlds given by Bhagavan. Bringing rains to the world, the arrangements of where, what, and how in the world—all this is in the hands of Devraj Indra. Age after age, Bhagavan takes the forms of various siddhas and teaches knowledge through Sanaka and others, Yajnavalkya and others. Taking the forms of Datta and other yogeshvaras, He teaches yoga. In the forms of Marichi and other prajapatis, He expands creation.

And as a king, He destroys the wicked, violent, and thieving ones. Scholars of Puranic knowledge have described fourteen manvantaras in each inter-kalpa period, and this happens in every manvantara. King Parikshit asked, "Bhagavan Shri Hari is the Lord of all. You said that in the Vaman avatar, He asked from King Bali. Lord, I do not understand—how could the Master of the three worlds ask for anything? It was His wealth. What was there to ask for? Well, suppose He did ask. But then why did He bind Bali? My heart cannot accept that Bhagavan should not have needed to ask, yet He did ask. It was His own wealth. Then why bind him? Bali gave everything. So why was Bali bound? My heart is greatly confused about how both could be possible—how Bhagavan could bind the innocent. We wish to know this."

Shri Sukhdev Ji said, "Parikshit, when Indra defeated Bali and took his wealth and even his life, the son of Bhrigu, Shukracharya Ji, took Bali's body to a secluded place and revived him with the mrit sanjeevani knowledge, making him alive, healthy, and radiant. At this, the great soul Bali, the disciple of Shukracharya Ji, offered everything at his guru's feet.

Serving the guru with body and mind—one who is sheltered by the guru, Parikshit, one who takes shelter of the guru and is dedicated to guru's service can conquer the entire world. The glory of guru service is supreme. Look, it was through the power of guru service that Sandipani Ji became the guru of Jagat-guru Bhagavan Shri Krishna, through the power of serving his guru. Bali understood that through the grace of his guru, the position of Devraj Indra would surely return to him. Shukracharya Ji was very pleased to see Bali's complete dedication. What does the guru look for? Complete dedication—mind, intellect, ego following the guru's command. This is all the gurudev wishes. Money, wealth, enjoyments, possessions—if the guru has attachment to these, what have they really gained? Would they be somewhat pleased by this? If you disobey and provide them with delicacies, they will be somewhat pleased. If you follow the command, they are delighted by this alone.

Shukracharya Ji performed the great coronation of Bali according to rituals and had the Vishvajit yajna performed. When the sacrifice was performed and Agni Devata was worshipped with the implements of the ritual, a beautiful chariot covered with a golden sheet emerged from the sacrifice pit. When Shukracharya Ji performed the yajna, a divine chariot appeared for Bali's protection, with horses and a flag bearing the symbol of a lion. Prahlaad Ji saw that guru Shukracharya Ji was very pleased, and for Bali, from the yajna emerged a divine horse and armor, and he bestowed a garland as well.

Now with Prahlaad Ji's grace, how can victory not be achieved? The merciful guru Shukracharya, by the power of his mantra, through Agni Devata, manifested the chariot. Prahlaad Ji gave a garland that would never wilt. And with the garland around one's neck, no one could be defeated. Shukracharya Ji gave a conch. He had the complete auspicious mantra recited. Bali prostrated at Prahlaad Ji's feet, keeping his guru Shukracharya, descendant of Bhrigu, to his right, and mounted the chariot. He put on the armor. With his divine power, he gathered the daitya commanders. He launched an attack on Devraj Indra.

It seemed as if they would swallow the sky. They would reduce the horizon to ashes. With a vast army shaking the heavens, they attacked Amaravati, at the palace of Devraj Indra. The daityasEncircled Amaravati, the capital of the devas. They began to destroy all the divine places built by Vishvakarma. The divine damsels of the devas began to flee. Amaravati was so beautiful, as if all the beauty of the three worlds had been gathered there. Indra saw that it was impossible to stand against Bali because he had his guru's grace. So he went to his guru Brihaspati Ji."

The Bhagwan spoke to him: "This time I see such power manifested that it will be difficult to conquer. I see that Bali cannot be stopped by anyone. He advances like a destructive fire of dissolution. Please, graciously tell me: how has my enemy Bali risen so quickly to such power, and how can he be subdued?" Dev Guru Brihaspati said, "Indra, I know the reason for Bali's advancement. He has pleased his guru. Shukracharya Ji has made his disciple Bali a repository of great radiance and power. At this time, apart from the all-powerful Bhagwan, even time itself does not have the strength to defeat Bali. Only the Bhagwan can. Therefore, flee without fighting." Brihaspati Ji gave this counsel: "Go, hide yourself somewhere in the three worlds. Flee, abandon everything. Empty Amaravati. There is no war. No one can defeat Bali. Wait for the grace of the Bhagwan. His grace." At this time, through Shukracharya's radiance, Bali's power has continued to increase. Only when Shukracharya Ji himself will be disrespected by Bali can he be defeated, not otherwise. The one who has such strength and glory through Shukracharya Ji's grace will be defeated only when he disrespects Shukracharya Ji. Brihaspati Ji is supremely wise in both selfish and selfless matters.

Following his counsel, all the devas disappeared. All of heaven was emptied. When Virochan's son Bali saw that there was no one to fight in the city of Amaravati, he performed 100 ashvamedha sacrifices under the guidance of the Bhrigus. This is because whoever is entitled to the position of Indra is one who has performed 100 ashvamedha sacrifices. Now the great king shone like the moon. Through his guru's grace, Bali obtained the position of Indra and the abundant royal wealth and fortune that came with it. He began to enjoy it with great generosity and considered himself completely fulfilled. When the devas fled and went into hiding, deprived of their authority over heaven, the mother of the devas, Aditi, was filled with great sorrow.

Seeing the plight of her sons, she was deeply grieved. When the great and powerful Kashyap Muni's meditation was interrupted, she prostrated at his feet. They both said: "All is peaceful, all is well." Aditi Ji performed worship according to ritual and said: "O Lord, the times have turned inauspicious. None of my sons are at ease. All are wandering about, hidden throughout the three worlds. At this time Bali has dominion over Amaravati. Our entire household has been destroyed. All our loved ones are in distress. O Bhagwan, I, your maidservant, am only able to describe this affliction before you.

"I have never disrespected anyone till now. For this reason I am called the mother of the devas. And you are such a great ascetic as my husband, and yet my sons suffer such distress. O Lord, please find some way so that my sons may regain heaven." When Aditi Ji made this plea to Kashyap Ji, he replied in astonishment: "How wondrous is the power of the Bhagwan's maya! When one speaks, people made of the five elements have no concern for the son, the household, or the Bhagwan. Ah, no one discusses the self-principle that lies beyond nature itself.

"Ah, understand this: here no one is anyone's husband, nor son, nor relation. It is delusion that dances this dance. Beloved, worship Bhagwan Shri Krishna Chandra Vasudeva, who dwells in the hearts of all beings and removes the suffering of his bhaktas. Whatever you desire will be obtained. The worship of Bhagwan Shri Krishna never goes in vain. There is no other way." Aditi asked: "What is the form of this worship? My desires should be fulfilled. Please teach me. I will follow that discipline. I am in great distress.

"I have no knowledge. May my sons be enthroned in heaven. I wish to see this. Tell me the worship. What worship should I perform? I am the mother of the devas." Kashyap Ji said: "Goddess, to please the Bhagwan, I will tell you of a vow which is observed for 12 days during the bright fortnight of Phalgun, subsisting only on milk. And whatever desire you hold, it will be fulfilled. This is called the Payo Vrat, observed for 12 days. There is great power in these vows. On the day of the new moon, take the soil dug up by a boar, apply it to your body, and bathe in the river.

"At that time you should recite this mantra:
Tam devad varahe rasaya sthanata uta se namastubhyam papmanam me pranaas Sanskrit...
Hail to you, the Bhagwan who desired to give refuge to beings, who raised you from the netherworld. Hail to you, O Earth Goddess. Destroy my sins.

Speak thus, and after rubbing your entire body with the soil dug by the boar, then bathe in the river. After this, complete your daily duties and worship the Bhagwan with full concentration, regarding him as manifest in the idol, the altar, the sun, water, fire, and the guru.

"Then pray: 'O Lord, you are all-powerful, the inner witness, and worthy of worship by all. All beings exist in you, and you dwell in all beings. For this reason you are called Vasudeva. You are the witness to all moving and non-moving creation and to its cause as well. O Bhagwan Vasudeva, I bow to you.' After bowing to the Bhagwan, glorify him: 'You are the life of all. You are the very form of this world. You are yoga. You are the cause of yoga. You are the primordial deity. O Shri Krishna, you who wear the yellow garment, I glorify you. I worship the dust of your feet.

"'To obtain your grace and favor, I shall worship.' Then worship the Bhagwan with fragrance, garlands, and other offerings, and bathe his image with milk. After this, with garments, yajna thread, and ornaments arranged according to custom, worship the Bhagwan with the twelve-syllable mantra. Make a fire offering with ghee, jaggery, and rice prepared in milk, using the twelve-syllable mantra. Offer some naivedya as bhog and distribute it to all. Keep a little for yourself. Give the Bhagwan water for washing. Then offer betel leaf, and recite the twelve-syllable mantra 108 times. Then perform four circumambulations and return to the ground, prostrating full-length in salutation.

Apply nirvala to your head, and if you make kheer, then feed at least two brahmins daily and give them dakshina and honor them. Maintain brahmacharya, bathe in the early morning, and the next day perform worship again in the same way. Then give God a milk bath and similarly feed two brahmins. For 12 days, maintaining brahmacharya like this, drink only milk yourself. This is called payo vrat. Worship God in this way, and whatever you desire will be obtained. This should be done from Phalgun Shukla Pratipad through the thirteenth day, maintaining brahmacharya. Sleep on the ground.

Bathe three times daily. Do not speak falsehood. Do not speak with sinful people and do not speak of sin. Abandon all small and large pleasures completely and live just as a sant does—cause no suffering to any living being. Worship God in this way. In this very short time, in just 12 days, whoever keeps this payo vrat will have their desires fulfilled. One should perform this worship with complete concentration. This is payo vrat. Brahma Ji had told me. I have told you, Devi. You are fortunate. You can do this.

O auspicious one, everything that pleases God is payo vrat through which God is satisfied. Aditi, having received the teaching from her husband, the great sage Kashyap Ji, carefully performed the payo vrat for 12 days. When the vow was completed, she looked ahead and saw God manifest before her. Well, when God manifests—whether before Devaki and Vasudev Ji or when taking an avatar here at this time—first he appears in the four-armed form, and then God takes on whichever form he wishes to assume. So here too, holding the conch, discus, mace and lotus, he manifested before her.

Aditi Ji was overwhelmed and, overcome with love, sank back to the ground and offered a full prostration. Then, rising up and folding her hands, she attempted to praise God. But such joy, such tears, that she could not speak. Her whole body trembled with bliss and, quivering with joy and delight, she stood silently. The Lord, Yajneshwar, Sri Hari, was watching. Mother Aditi slowly gathered courage to offer some praise of God. But her state was so overcome with love. Then she gathered strength and in faltering words spoke: You are the Lord of sacrifice.

You are sacrifice itself. You are imperishable. By taking shelter of your lotus feet, even the gravest sinner crosses the terrible ocean. The kirtan of your name, the hearing of your name—this saves the world. Merely by hearing your names, supreme welfare is attained. O primordial being, we take refuge in you. You are the destroyer of all misfortunes. O Lord, please grant us welfare. God said: Mother of the gods, I know your desire. The enemies have taken the wealth of your sons. They have driven them from heaven.

You wish that in battle your sons will conquer the demon generals and the powerful asura armies and obtain victory and fortune. That is why you have performed this worship, is it not? May your sons be endowed with wealth and prosperity and experience the same joy as when they dwelt in heaven before. Devi, this cannot be. The asura generals cannot be conquered. Such is my decision, because God and Guru are favorable to them. Battle cannot be waged. But if you keep me pleased, it will not be fruitless. Therefore I will become your son and go and ask them.

Battle will not happen. I will ask and receive it as alms, and then give it to you. God gave this assurance. Listen to the further story. Shri Radha Vallabh Lal Ji.

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

Original video: Shri Hit Radha Kripa (YouTube)