The Glory of Naam Jap / The Story of Rantideva, the Great Donor Who Fasted for 48 Days // 13/09/26

Bhakta-charit from the lotus mouth of Pujya Maharaj Ji — listen to the full story in the video above.

The Complete Discourse

O Vrindavanesvari, Your lotus feet, filled with the nectar of divine love, fulfil the heart. O Lord of the bees, remembering You removes all suffering, supreme coolness... supreme coolness of illusion, the form of existence-consciousness-bliss and divine joy, newly adorned, hidden in Nikunj, supremely glorious, supremely pure, Shri Vrindavan Dham, Shri Vrindavan Dham, the darling of Shri Vrindavan Dham, the beloved of all life-breath, Shri Priya-Pritam who holds all the sahacharis, all the birds, beasts, animals, creatures, trees, creepers, Yamuna the queen of waters, the queen of the earth, all the residents of Braj, for them the goal of our life is attaining Shri Bhagavan, love for Shri Priya-Pritam. When our goal becomes firmly established, then to distract us, Maya creates various obstacles.

It is like this: to move from class one to class two, you have to take an exam. In the third, again you have to take an exam. Only through exams does all study lead to progress. We should not be afraid of exams. If we fail in an exam, we must note the point—for what reason did we fail? Why did I fail?

In our life, we have seen many obstacles arise. Many attractions appear. Many external enjoyments attract us. Later we realize it was our test.

At that time we didn't even realize it. Truly, at that time we didn't know it was our test. This enjoyment was given before us as a test to enjoy. We didn't have the knowledge that it was an object to be enjoyed. Later, when we reflected, then we realized—oh, this was indeed a question from Maya. We didn't even know, but Bhagavan made us answer it.

When we take refuge in Bhagavan, we don't have to answer any question from Maya. Our Lord gives the answer. It just needs for our surrender to be steady. But what do people like us do?

We make a mistake. A test comes, and we cooperate with the test. We think it's our great fortune to become corrupted. We got this enjoyment, we got that object. We got four people to bow and greet us, and we became satisfied with that.

So when the Lord sees that you're satisfied with toys, go play with them—they're His property, His illusion. But the fire that is kindled toward the Lord, the divine light that rises in the heart, wherein glows the light of knowledge, the firmness of dispassion, an intoxication of love for Bhagavan—that is not obtained. Among millions who walk this path, there is rarely one who first obtains this.

The light of knowledge, the firmness of dispassion, an intoxication of love for one's beloved deity—these give no rest day and night. That constant worship, yet still a hunger for worship—this is what is obtained by those advancing in the spiritual path.

One is eating, drinking, remaining peaceful, going about their day. If the daily routine is like this, with no such inner fervor of love, no such deep absorption in meditation on Bhagavan, it means you have failed. From the point of view of the highest purpose, you have fallen.

Otherwise, day and night there is a new fervor, a new ecstasy—Oh Lord, the ocean of bliss! Whatever bliss exists in the three worlds, Goswami, Swami Tulsidas Ji says:

जो आनंद सिंधु सुखरासी, शी कर ते त्रैलोक सुपासी | सो सुख धाम राम असमा, सकल लोक दायक विश्राम ||
He whose ocean of bliss flows with waves of joy, filling all three worlds—that abode of bliss is Ram, incomparable, giver of rest to all worlds.

They call it 'seedhar'. If you take one drop and strike it on stone, the tiny droplets that scatter are called seedhar. Not one drop of bliss itself, but one-thousandth of that drop of bliss—from just one particle of this, the entire creation of bliss is made throughout all three worlds, from here to the realm of Brahma.

And Bhagavan is such an ocean of bliss, an ocean of joy. And we are His servants, and we worship Him. Yet to get bliss, we have to look toward petty objects.

This is the great irony of Maya. That's why we all fold our hands and cry out: O Lord, even knowing, I don't have the strength to escape Your Maya.

We are moving toward the ocean of bliss. Objects made from a merciful fragment of the drop of bliss, from here to the realm of Brahma, and they attract me. Shame on me for being the servant of the ocean of bliss!

How can our condition remain fixed in the ocean of bliss? Sripada is saying: O glorious Vrindavan, may Your merciful grace make my ears dwell only in the nectar of Bhagavan's discussions, may my eyes see only divine beauty, may my tongue speak only His glories, may my body experience only His divine service, may my mind be entirely absorbed in love for Him, O Vrindavan, grant me this blessing.

Just take care of your ears and offer them to the lotus feet of Bhagavan with the devotion of a devoted wife.

We should not listen. Our ears should not hear anything except discussions of Bhagavan. There is no time for anything else.

These seekers who are wavering, who are not at all moving toward the highest purpose—the reason is this. The heart is fixed on the highest purpose. Based on this experience, we're telling you.

No defect can be overcome and turn one away from Bhagavan. We have seen temptations arise, attractions have appeared. But the worship of Bhagavan—then we cursed that mind. We said, "Hey, go forward!"

Today we're telling you. You're seeing the Diwali festival. Do you know how our Diwali is?

If we go today to ask for even a morsel of bread, we would be refused. Today is Diwali. We won't get bread. It wasn't even made today. It's a festival. Once a day we had to go to ask. Evening time, everyone's Diwali is burning. We are sitting in darkness. We have neither a penny nor a person nor food. Our Diwali is made of tears.

We take our Lord, Shri Ji, in our lap and say: Our tears are Your Diwali. Without effort, that lamp, that wick, that arati, that Diwali—this is what the Acharya's feet teach us.

भक्ति कर दीप, प्रेम कर बाती, साधु संगति करी अनुदिन राती।
Let devotion be the lamp, love be the wick, the company of saints you keep day and night.

Everywhere, at every step, the Lord has protected us with the armor of knowledge. We cannot say that a question mark arose in the heart of any sadhak. "God has not taught me. God has not saved me." No—if you do not want to be saved, that is why you remain unsaved. If you wish to be saved, no one can defeat you. Now we use our eyes to see worldly sights and our ears to hear things opposed to bhakti. Look—Goswami Ji is a great maharaja. Understand this about our life: in every fiber, Goswami Ji's influence is woven through.

Because he was born in that very region where the Ramcharitmanas was life itself. Where Siya Ram Ji and Lord Shankar—there is no other conversation there. Nearby in the Prayag region is Rajapur village, a sacred place of Goswami Tulsidas Ji, where the Ramcharitmanas fills the air. When any festival happens there, the Ramcharitmanas is recited for twenty-four hours. Goswami Ji says: we have a very good relative. Many are our friends, but—

जाके प्रिय न राम वैदेही तजिए ता कोटि बैरी सम जद्यप परम स्नेह

One whose beloved is not Ram and Sita—abandon them as you would crores of enemies, even if they show supreme affection.

Why observe what Goswami Ji is saying. They are dear ones, they are family members, relatives, kinfolk—in their minds is the domain of maya. If you sit with them and listen to their words, your mind will be drawn away. The influence of bad company is very strong. We do not understand this—bad company comes in the form of our own loved ones and transforms our very heart.

Listen to satsang for a whole year and it will not color your mind. But listen to bad company for just five minutes and it will color your mind—because for many births we have been in bad company. So a sadhak must take hold of certain principles, certain doctrines, in their life.

जाके प्रिय राम वैदेही तजिए ताह कोटि बैरी सम जद परम स्नेही

One whose beloved is Ram and Sita—such a one, even show supreme affection, never abandon.

Does this enter your understanding? Yes, brother, respectful salutations. O Radhe Shyam, enjoy great pleasures in the world. When you have enjoyed them all, then tell us—what fruit does your lifetime yield? Our guru has explained this to us. There is no need to explain it to you; we do not need your approval. We learn to answer to Shri Ji. This is discussed day in and day out.

Guard your ears well. Where a person finds happiness in the enjoyment of sensual pleasures and delights in them—there is pride in bank balance, there is the status of office—how can such a person know the sovereignty that even Brahma bows to? You think this path of God is ordinary. Once Krishna calls you to come, and you go once, then Krishna will save you from drowning in hell. This is not a path of play. But when we receive such a wonderful opportunity again and again, how is it not working out?

या संजोग अनूप मानुष तन वृंदा विपिन रसिकन संग विरूप

What unique fortune to have human form, in Vrindavan's forest, in the company of those who taste divine sweetness.

Oh, what joy is there! Who in all the world celebrates such a Diwali? Tell me—who celebrates it? Here we celebrate for one day, but we remain with our dear beloved every day, dancing before them. We sing in their presence. We offer them food and receive their blessed leftovers. We lie at the shelter of their feet. More than this, there are crores of Lakshmi who wave lamps before their feet. That is our beloved one—before whose feet all the Yogeshwaras, Maheshwaras, and Ishwaras of infinite universes bow. That Lord of ours—night and day in their tender affection, we dance and sing before them.

What life could be better than this? Oh, we toil like oxen all day. At night we eat and sleep. Then when we die, it is the same—repeated birth and death, over and over. This does not make sense. This temptation does not make sense. It is like sweets from a ghost—maya's creation. If you do not eat them, you suffer. If you do eat them, you suffer. So through discrimination, a sadhak becomes very good. A sadhak came just recently and said: I have experienced that before enjoyment, when desire awakens, there is a burning, a craving. The desire to experience again what has already been experienced—that is called thirst. And the desire to experience what has been heard about—the burning in that is twofold. If you do not indulge, there is double burning, and after that coolness comes. But if you do indulge, after enjoying it, there is such burning and chaos that it never settles. You are understanding very well. From indulgence, a temporary peace comes. Then the burning that arises in the heart—if one is a sadhak, even though he has indulged in worldly pleasures, he will not be proud and say "I did this today." And if one is a sadhak, he will burn. "O God, how can I escape? What should I do? I try again and again but I fail. O Lord, give me strength." If he can bear that burning, then coolness comes—"I will cool you." He receives the refuge of that coolness, such that the burning of bodily pain, divine pain, or worldly heat can never burn him again.

Therefore our prayer is to all—to family, relatives, or whoever it may be. If you are a traveler on the path of God, whether householder or renunciate, then we give the fourth principle in initiation: that you should not meet with any such bad company who could transform your mind and make you indulge in pleasures. And if you take the world, what will it give? What will it give? Suppose you are male—it will arrange your marriage. Then after that comes children, family, worldly concerns—you are stuck in such a quagmire from which it is difficult to escape. Those who have even a little awareness cry out loud. In private I tell them: you need not go to the path of renunciation. You have brought children into the world; nurture them with dharma. And they say: I have no interest at all. Then where was your interest when you entered into marriage, when you were enthusiastic about worldly pleasures? Therefore be very careful.

तव पूरताम श्रोत्र

Your task is to listen.

Of any dear one, that alone is a dear one who sits with you and discusses God, who encourages you. Blessed are you who have stepped into the divine path in our lineage. You have become blessed, you have purified our lineage.

Do not look back, O mother, father, family. A true well-wisher is one who unites me with God. Lord Rishabh Dev says: a guru is one who helps the disciple attain God. A husband is one who engages the wife in devotion. A wife is one who engages the husband in devotion. A father is, a mother is, one who makes the son devoted to God. That lineage is blessed. Uma and Shun are worshipped in the world as pure.

Listen! If a child is born who walks in the path of God, then blessed is the father, blessed is the mother. This is not a plaything's path, but keep away from such householders, such friends, such loved ones who tempt your ears towards maya. They are enemies, not friends. One whose beloved is other than God—that is a very strong statement.

राम वैदेह तजिए ताह कोटि बैरी सम यद्यपि परम स्नेह नाते नेह
Abandon the father not devoted to Ram as one would abandon millions of enemies, though there is supreme affection and the bond of kinship.

To Ram's estimation, a well-wisher is one who brings him to God. What use is ointment if the eyes are ruined? What use to ask further? A true relationship is one that nourishes us with God. What relationship is a connection that severs us from God?

Kaikeyi is Bharat's very beloved mother. But when he returned from his maternal grandfather's house and heard that mother asked a boon that Bharat receive the kingdom and Ram go to the forest for 14 years,

then to his most beloved deity, his chosen Lord Ram who was going to the forest, he said: Wretched woman! From this day on, I will not see your face in my life and will never call you mother. He did not call Kaikeyi mother even unto the end. Once Kaikeyi said: Son, if you tell Ram, then Bharat will obey the command. Just once call me mother; my heart is burning; my heart will be at peace.

When Bharat heard this from Ram, he reached such a state that Ram did not even speak, did not even approach to speak. He just left. If God had said, Bharat would not have called her mother; he would have given up his life. One whose beloved is not Ram—how can we consider him our relation? One for whom Ram is not the beloved, for whom God is not beloved—does not know God's bliss, does not know the mystery of the world. His words are not worth listening to.

तजो रे मन हरि विमुखन को संग जाके संग कुमति मति उपजय करत भजन में भंग
Abandon, O mind, the company of those averse to Hari; in their company bad thoughts arise and devotion is disrupted.

तजो रे मन हरि विमुखन को संग
Abandon, O mind, the company of those averse to Hari.

The nectar of divine form is the object of the eyes. Let my eyes immerse in this nectar. What is nectar? The form of God. Nectar is in some one form, some one divine image. That is why they say: everyone should keep their own deity—small or large, beautiful or plain, however you keep your own deity. Great attachment develops, and then they perform their leela. As you stand and sit, meditate on their form.

When God is everywhere, then God is directly present in the divine image. The divine image is the worship-form incarnation of God. O beloved deity! When you hold the deity to your chest, the happiness that was not found in meditation and samadhi in life, that happiness is found in holding to the chest.

Like yesterday, when they were bathing Radha Priya in the Yamuna. In the mood of bridegroom and bride. Infinite bliss was being experienced. Which we never found in meditation. Which was not found in society. Which was not found in sitting in lotus pose with focused mind and meditative practice. That is found in affectionate care. This is the abode of Vrindavan. Dedicate your eyes to the divine image. Just contemplate on their form. Meditate on their form. Caress them with affection. And wherever your gaze goes, He is present in all.

When God is present in metal or stone or other forms, is God not then seated in the temple of these five elemental bodies? So they are saying: the divine form, the nectar-ocean, fills the eyes. Look with the understanding that Sri God is present in my eyes. With great joy, the tongue speaks, describing the glory. With great joy, sing from the tongue: Radha, Radha, Radha; Vrindavan, Vrindavan; Radha Vallabh; the feet of Sri Hari. Preserve this joy in these three. Again and again they say: from this the sadhak is destroyed. The speech, the eyes, and the hearing—these three. One whose hearing, speaking, and seeing are correct, that is the true sadhak. And if there is even one mistake in any of these three, maya will cause a fall.

We should not fear the sins that have happened in the past. Do not commit them in the future, and do not fear what is past. Usually the sadhak becomes fearful of this. We have committed great sins, made mistakes. Will we get God? So you must have faith in scripture; scripture is proof. We must have faith in what the scriptures attest. Our scripture says those who take refuge in the name of Hari are purified.

Great brahmin logician sages have prescribed penances according to the sins. Such austerities are there that one would be amazed. Ekadashi fast, Chandrayana fast—such great austerities exist for purification that one would be astounded. And there is no need to do all this. For one who has taken refuge in God and chants the auspicious names of God, who sings the kirtan of God's names and chants God's names, definitely all sins are destroyed. Now we are in God's refuge and chant his auspicious names, so we should not at all worry about the sins committed in the past. God is thunderously saying: Listen well with open ears and become fearless. You will become fearless only when from this moment on, from this day forward, we will not do it anymore. God is saying:

सर्व धर्मान परित्यज माम एकम शरणम ब्रज तो अहम तम सर्व पापे मोक्ष्याम मास नाम संकीर्तनम यस सर्व पाप प्रणाशनम
Give up all dharmas and take sole refuge in Me; then I will liberate you from all sins through the chanting of My name, which destroys all sins.

There is no need to perform great austerities and penances.

Scripture says that the "uttama shlok" (supreme verses) are filled with God's qualities. When we sing and chant those names and verses brimming with such qualities, we become sinless. Shri Hit Harivansh Mahaprabhu, who is the supreme master of Braj, youthful with radiant divine form, Shyamsundar - in the concluding line of this pad says: "By singing it, by hearing it, by listening to it comes sweetness and the destruction of the world's sins, the destruction of the world's sins." The pads of Chauraasi (Eighty-Four) contain the power to destroy the world's sins. We need no other atonement. Merely the name itself purifies the soul. Then those who chant the name continuously - they become tirthapad (like sacred places). Wherever they place their feet, that earth becomes sacred. Whoever has the name flowing in their heart and mouth - simply by uttering God's name, all sinners, the cursed, the sick become purified through their darshan.

Whoever is cursed becomes freed from the curse. From the darshan of a bhakt who chants God's name, if someone is sinful, all sins are destroyed. From the mere darshan of a naam-chanting bhakt, all sins are erased. No affliction, no curse, no disease can touch a naam-chanting bhakt of God. This is not surprising because they are a naam-chanter. The power to purify themselves and all the earth dwells within the naam-chanter. Therefore, in Kali Yuga, through the chanting and kirtan of God's name alone, all desires and all spiritual pursuits are fulfilled.

Therefore, O brother, those who know the essence of this age - the true essence-seekers - trust no other practices but perform naam jap and naam kirtan. The name contains all power within itself. There is variety according to taste - some chant Ram, some chant Krishna, some chant Mukund, Madhav, Govind, Ram, Damodar, Hari - there are many names of God, and in all these names God has placed His complete power. There is no distinction between them - that this name should be chanted on one day or at one time, or that one should bathe and then chant.

The Lord regards all beings with compassionate eyes. But my misfortune is that hearing such glory of the name, I cannot fix my mind upon it. When will true naam chanting occur? Maharaj Chaitanya asks: When will it be considered authentic? Right now it is still immature.

नयनम गलदया वनम गदगद रुधया गिरा पुलक निचितम व कदा नाम ग्रहण भविष्यति
Eyes flowing with tears, voice choked and stammering, body trembling with goosebumps - when will I chant the name thus?

When uttering God's name, tears flow from the eyes. The voice becomes choked and stammering, the words stuck, the speech faltering. "Ra-dha Ra-dha Ra-dha" - the name is being spoken. The entire body is covered with goosebumps, trembling. When will true naam chanting come to me - when the eyes are washed with tears, when the body's hair stands on end, when the voice becomes choked with emotion, and I am chanting God's name? This is true naam chanting - eyes bathed in tears, body's hair standing on end, voice choked, chanting God's name.

When the name flows continuously, then siddhis come according to the sadhak's capacity. A bhakt was chanting the name when a goddess appeared. The bhakt asked: "Who are you, goddess? What is your name?" She replied: "I am Mukti embodied. I am liberation itself. Accept me. I am your servant." The bhakt said: "I did not call for you. Why have you come without being summoned?" She said: "Because you chant the name of Shri Krishna, I have become your servant. You remember Shri Krishna constantly, so I will remain as your maidservant." The bhakt said: "What do you wish to do? Service, service - I will serve you, and I will grant you liberation." But the bhakt made a dismissing gesture. "Stay far away. You are base and improper. I have no need of you whatsoever. The very fragrance of liberation - just catching its scent would cause my naam jap to break. If I attain liberation consciousness, whose remembrance would there be? Who would I remember? I have taken my shelter in my Lord Shri Krishna, and the joy I receive from His remembrance - O Mukti, you are completely unnecessary for me."

Yet any discerning person can readily see that if merely hearing the name brings welfare to humans, why then be drawn toward other practices? Why not chant the name ceaselessly? In suffering, in crisis, when troubles arise, when there is no helper and we find ourselves helpless - somehow, somewhere, everyone comes to know that there exists a God, a Great One who can protect us. When heavy calamity befalls, when great crisis comes and no companion stands with us - then it becomes clear that there is a God, a Great One.

Therefore, we do not speak of those caught in worldly pleasures. We speak of sadhaks. Sadhaks seeking to reach the state of siddha should take only the shelter of naam jap. This is Kali Yuga. Move forward. All divinity resides within you. A sadhak should not mix any other practice while seeking the state of siddha. Continuously, sweetly, in sweet remembrance of God, in naam jap - when the miraculous display of siddhis appears, as long as the desire to use those siddhis remains, it will not allow entry into the leela. Those who have renounced the three pursuits - dharma, artha, and kama - and binding their loins upon the path of liberation, desiring freedom from dualities, when they engage in bhagavat prem, even the fourth pursuit of moksha becomes completely unnecessary. Whether child or elder, hear our prayer: let us be protected from suffering, prosperity, calamity, birth and death, from all attractions - when you perform naam jap with firm dedication, it alone will fulfill everything.

Although any form of the divine name brings auspiciousness, to enter into divinity, accept the naam that comes from the guru's mouth. The guru strongly declared, "Chant Radha, just chant Radha," and we have held to this - Radha's chanting alone is enough. Every naam does bring auspiciousness, but to enter into the divinity of the naam, see - we have heard in the sacred stories of the devotees how Shri Kabir Das Ji realized that Ramananda Ji would not give such formal teachings. So we accepted him as guru in our heart, and each morning we would go to bathe in the Ganga at Kashi. On the ghat steps we lay down - it was dark - and when the feet of Lord Ramananda Acharya Ji touched us, from his mouth came naturally and simply, "Hey boy, Ram Ram!" The guru spoke, "Ram Ram," and just like that, Kabir Das Ji became a perfected sage. There is no need for external ritual. From the guru's mouth comes Ram, Krishna, Hari, Radha - whichever naam emerges, just hold it and chant continuously, and you will become realized. A worthy naam-chanter who receives the naam from the guru's mouth enters very quickly into divinity.

For this reason, in the spiritual path, the guru is absolutely necessary. To chant the naam, to increase the chanting of the naam, to digest the naam - all of this happens through the guru's grace. The scriptural reason is this: when a qualified guru gives the naam initiation, he does not give merely the naam. With it goes the power of naam-chanting, and only then does transformation occur. Someone said, "Great bliss is coming to me. I have been chanting for a year." So that bliss is not coming from your sadhana - it is the guru's grace that is giving the bliss. But later, when there is neglect one or two times, then they say, "Before, great bliss used to come."

Now the bliss is yours - you are producing it now. Before it was the bliss of the guru's grace. If they had only flowed in that bliss, they would have continued flowing forever in bliss. But they thought, "This is my own sadhana," and then started neglecting it, and so they reached that point again. The guru's power comes with the naam. As a result, the sadhak's heart, which is bound by ignorance's veil, immediately becomes illuminated when the guru gives the naam. If you do not neglect it, it will continue. If you neglect it, then it will falter. Then you will have to do sadhana with your own effort. The guru's grace touches you once, saying, "Come out of this swamp," and then your concentration and detachment grow greatly, and you think, "Let me go into solitude now." But then the practice is lost again. Where there is neglect, there the guru makes the heart suitable for the divine naam jap.

For this reason, the divine naam through the guru's grace shows its effect very quickly. By offering yourself as a disciple in the guru's life - meaning living for the guru during your lifetime, serving and worshipping him with faith and conviction, with no doubt whatsoever - through the guru's grace, love of the Self arises in the disciple's heart, and the mantra begins to work just as it should. In the beginning of remembering the guru's naam, devotion to the guru, study of the scriptures, and outer purity are all necessary. Purity of thoughts, purity of diet, purity of character, purity of character - these are the stages of beginning sadhana.

And when we begin to chant the divine naam, considering it our very life, then devotion awakens in our heart. Then external sadhana does not hold as much importance. All the virtues of devotion come and reside in the inner being. By the glory of the divine naam, the guru becomes manifest in the heart and begins to show the way: "Not like this, like that - come on." Sitting right in the heart, they turn our intellect fully toward Shri Bhagwan. As a result, before our very eyes, in a short time, our life transforms. The Lord, who purifies the fallen and liberates the humble, gradually becomes manifest in the heart of the naam-chanter.

The divine naam appears small to speak, but extraordinary power dwells in it - Radha, Ram, Krishna, Hari. Therefore, the ignorant, the sinful, the deluded do not have faith in it. They have faith in rituals and actions. The practice of naam-remembrance fills all four ages and all four Vedas, but because the ignorant do not recognize the importance of naam-chanting, they reject it, thinking it lowly. They are not acquainted with the real secret. The power to destroy infinite faults and create virtues resides in the naam.

All the saints in the world became realized through the naam. The saints have experienced the infinite auspicious power of the naam. The naam is like Vaman, the dwarf avatar who appeared small, but when he grew, he measured the entire three worlds. It appears small to look at, but it subdues the entire three worlds along with the Lord of the three worlds.

सुमिर पवन सुत पावन नामो अपने बस कर राखे रामू
अनंत कोटि ब्रह्मांड और अनंत कोटि ब्रह्मांडों के स्वामी को अधीन कर दे।
अमित महाता नाम की को कर सके बखान,
जाके उच्चारण करत विकल होत भगवान।
By remembering, the holy name of Hanuman, the son of the wind, keeps within its power, the Lord Ram, who subdues infinite crores of universes and the Lord of infinite crores of universes. The measureless greatness of the name no one can describe, by whose utterance the Lord himself becomes restless.

We chant Radha, Radha, Radha, and the Mistress becomes restless, but we do not wish to meet her, so she does not appear before us.

[Sound made from the nose]

The sadhak who bears the naam should never forget this important principle: the Lord's naam and the Lord are non-different. The qualified sadhak who is a fit vessel for the guru's grace, having offered complete consciousness into the naam - the Lord's auspicious naam reveals the Lord's auspicious form and grants entry into the Lord's divine play. Three powers - the Lord's form, the Lord's divine play, and entry into the Lord - these are all the Lord himself. This experience - that the Lord is ours - this experience comes through the naam, not from asking the Lord. The more you chant the naam, the Maharashtra saint Tukaram Ji Maharaj says:

तुका महण नाम चैतन्य निज धाम मैंने अनुभव किया।
भगवान का नाम चैतन्य सच्चिदानंद घन भगवान को हृदय में प्रकाशित कर देता है।
By the name - consciousness, my own abode - I have experienced the Lord. The Lord's naam, consciousness, the dense mass of existence-knowledge-bliss, reveals the Lord in the heart.

Sant Guru Shri Swami Ramdas Ji Maharaj says: Naam is Brahm, naam is Brahm, chant continuously. Naam itself is the manifest Brahm, naam itself is the manifest Brahm. Continuously chant naam. O Murari, there is no duality—Lord Murari and Murari's naam are not two. Therefore, through andhyasta vivart, whoever does naam jap, all the veils are broken. Just as an ornament made of gold shines, in the same way the form is revealed through naam. Through andhyasta vivart, no veil remains. The direct vision of God—naam is the king of mantras. The mantra is the supreme, the resounding form—all worlds are subject to mantras. All the divine power that God has placed in the mantras is present in naam. The entire world is bound by mantras.

All the power that exists in mantras is present in naam. Undoubtedly, the divine-power-filled naam is the saving mantra. Naam is the source, everything comes from this alone. Therefore, during sadhana and practice, do not hurry. Go slowly and gently. As you develop full attention on naam, do not concern yourself with counting the numbers. Now, for instance, you are doing parikrama—if you start running, doing parikrama once in 24 hours by running, what is the need to rush? Absorbed in the sweet, sweet meditation of God, take each step with joy! Why the hurry? What will rushing accomplish? You are doing naam jap—we have no worry. If our mala takes 20 minutes, that is fine. Take it at ease. We take it at ease. We have no other work. We are going to sleep. Whatever work we are doing, let it flow easily. There is no need to rush in naam jap. What will hurrying accomplish? We must continue constantly. A sadhak should go very slowly, very gently. We write one letter so slowly—ten seconds per letter. Radha—we have no hurry. Radha, Radha. Then see what bliss comes.

With slow practice and with hurried eagerness, it will work for just a bit, then it stops. You will grow tired. How long can you keep doing it? Go at ease, sweetly chant naam. When you are engaged in remembrance of the naam, in Patanjali Yoga it says: tapas tadarthā bhāvanā—the feeling while you chant should be that same feeling. That is, when chanting Radha, Radha should be present in your feeling. This is very well established. Benefits come very quickly. The challenge is just that the sadhak must remain steady in this—it is very difficult to remain steady on this. We are chanting our mantra. Each letter, each syllable is before us.

We are chanting the mantra of surrender. Each letter, each syllable. In this practice, we cannot say you will reach the eleventh stage. This works for a short time; you may hold on because of practice. As long as you can hold on—otherwise the mind will wander. Then return to your count. Do one or two malas first. Tapas tadarthā bhāvanā—whatever feeling is with you while you chant, the experience of the presence of God in sat-chit-ananda is the very nature of naam. You have the vision of God when you do naam jap. If you do not have it, then go further. There is still no destination before you. The Beloved, the Beloved Lord is seated there.

Naam will offer our entire life to God. The constant nearness of God. It is such a shame that hearing such glory, we still have no love for naam. Naam does not flow constantly for us. Pay close attention during naam jap. There is the capacity to bear even the heaviest suffering and insult. Yasmin sthito na dukha guṇā vicārate—when the state comes from the influence of naam jap, even the greatest sorrow has no effect. Yasmin sthito na dukhen guṇā vicārate—in the heaviest suffering, you will not be shaken. Try it—do naam jap. One person was telling me he undergoes dialysis very often. It happens twice, two days a week.

He said when dialysis happens, there is pain, God's remembrance is lost. I asked when he began the practice. He said he started about two or three years ago. Do the practice now. When illness comes, circumstances become very difficult. The mind and—you are right. When did the dialysis happen? You don't even notice. When we turn on the light, what happened? He said it finished. Okay, the body writhes, there is pain, but the mind has grasped the Priya, the Beloved Lord. Do bhajan—see the miracle! See the Lord's—this is why we are telling you plainly. You will become absorbed in bliss. This is the temptation we are offering you. In a state of severe suffering, the mind has seized the Priya, the Beloved, and the mind alone is what experiences pain and pleasure.

The bliss that arises in the mind—and if there is pain as well, the consciousness becomes so powerful that naam jap—it has no effect at all. We are telling you this now—believe it, hold to it, you will be saved from suffering. Be saved from the suffering of birth and death. Once love is truly established, then see, friend. But where is that love? It has been scattered throughout the world. Now we have to gather it. Naam will gather it. Yasmin sthito na dukhe guru vicalte—in the greatest suffering, naam will not allow you to waver. Hold onto naam. The interesting thing is that nothing seems like much. Nothing at all. Radha, Radha, Radha. What does it seem like?

And everything will be fine. Everything will become fine. In all the remedies for suffering that exist in this world, naam is present in all of them. Therefore, let the devotee continuously chant naam. This is our Diwali. Bhakti is the lamp, love is the wick, and the company of saints is day and night. In the new nikunj of our Priya, the Beloved Lord, Diwali is happening all the time because they shimmer constantly. The trees and vines of Vrindavan, the gem-like earth, and the radiant Divine Couple—they play constantly. Now, to speak of their play the way we speak of Diwali—we are not worthy. Not everyone is worthy. We are not worthy of it. To have the right to speak of the love-rasa of our Priya, the Beloved Lord, at least one must first drop the ego of masculinity, the ego of femininity, and the sense of body. Then gradually, through the Bhagavat, through the Gita, through philosophy—only when the sense of body falls away does one become a true enjoyer of this rasa.

Let us continue the narration from the Shrimad Bhagavat Mahapur'an. Maharaj Bharat, the son of Dusyant, became a Chakravarti emperor and performed many sacrifices—133 Ashvamedha yajnas. When his sons came before him, they were small children. He looked at them and said to his wives that his valor and courage were not deserving of his abilities—these were not worthy of me. When it was observed that the Chakravarti emperor Maharaj Bharat had no sons, the devas performed yoga and Brihaspati Ji, acting on behalf of my elder brother, placed a child in the womb of my brother's wife, whose name was Mamta. Now such a radiant son was born.

Brihaspati Ji is saying that this is my son, and Indra Ji is saying that this is my son. Only the mother can decide whose son he is. Mamta Ji was asked, do not hesitate—tell us whose son is he? She replied, Brihaspati's. Both of them left. The Marud ganas nurtured him. His name became Bharadvaj. The great ascetic, the supremely pure Bharadvaj Ji—Manu was his son, and Manu had five sons: Brihatkshatr, Jay, Mahavir, Nar, and Garg. Nar's son was Sanskriti. Sanskriti had two sons: Guru and Rathdev. The supremely pure Maharaj Rantdeva—the one who had the power to purify the three worlds—and Rathdev Ji remained constantly established in God, and whoever came and asked for anything, they would give whatever they had. Constant bhajan in God without any effort, and never turn away anyone who asks. Gradually the glory of the Chakravarti emperor diminished. Such a condition arose that there was no food left.

Without any effort, constantly established in bhajan, and giving to whoever asks. Maharaj Rantdeva was among the greatest donors and the greatest bhakts of God. So much so that for many days obtaining food became difficult. The Chakravarti emperor Rantdeva—his entire family remained alive for 48 days without any food. There was no asking from anyone because he himself was a king. The one who asks does not turn away. The condition reached this point. No effort in doing anything. Submerged in constant bhajan. For 48 days the entire family—those 48 days. They did not even drink water. On the 49th day, at dawn, by God's inspiration, some ghee, kheer, halwa, and water appeared.

The family members, starving for 48 days, when they saw the food immediately—but just as they were about to offer it in worship, God came as a guest. In the form of a Brahmin rishi, Indra stopped them—do not touch anything, let the guest do so. God, who had come as a guest, sat down and ate a large quantity of halwa and everything that was there, drank cold water, and then distributed some of the remaining particles for the family's sustenance, wanting to preserve their lives. Just then another guest appeared, in the form of a poor man. Maharaj Rantdeva remembered God and gave what was left. From the remaining food, the guest who had come as God received his share.

He thought, the particles that fall, I will place on my tongue, it will become prasad, at least something for sustenance—just then a dog came. It said, Maharaj, do not touch me, let me lick it. I am very hungry from many days. He gave that too. After this, he remembered God again. And he gave the remaining water to his family to drink. He himself did not drink any water. He only came for water to drink. After distributing, he became ready. A chandalanthe came. Maharaj, I am very thirsty. Let me drink. When Rantdeva Ji gave water to drink and he went away, with tears flowing and heart overflowing with emotion, he said to God—

Na kama gati shvara atma samyak siddhi yuktam punah bhava arati prapannasya bhajana mata sthito bhavati dukhah

—Lord, I do not want anything from you. I do not want the eight siddhis. I do not want the supreme abode. I do not want my own welfare. Give me one power. Let no one in my world remain suffering. Let all suffering come upon me. Let no one remain hungry. Let no one remain thirsty. Let no one remain in suffering. Let all suffering come upon me, and let everyone become happy.

Maharaj Rantdeva Ji prayed to God thus. O bhakt of God, the Lord gave you such power that I can bear the suffering of the entire universe and cosmos. Let me myself experience it, and let no one remain suffering. This creature is becoming poor. Someone wants to drink water. Someone is suffering for food. Someone's body is in pain, someone is afflicted with disease. Someone is in grief, someone is in delusion. I do not want to be happy myself. O God, give me all suffering. Let everyone become happy. What is the heart of a bhakt! Rantdeva Ji prayed to God thus. So the dog, the chandalanthe, the beggar, the guest, and the Brahmin rishi—they were none other than God Himself. Brahma, Shankar, Hari, Dharma in embodied form—the masters of the three worlds, Brahma, Vishnu, Mahesh, along with Dharma, revealed themselves.

Rantdeva Ji rose, stumbling, and fell at his feet. God said—this was your final test. For 48 days you were hungry, yet you did not keep anything for yourself and gave even to the dog. You have purchased me. God—this is steadfastness. You have purchased me. Whatever you desire, you can obtain. He said—Lord, what would you even give me? The three-gunaed Maya and its effects—we have already understood through your grace that it is false. I do not want it. God said—all your relatives and family members, I will give them the supreme abode.

All the relations, relationships, and family that exist—Sahab, Bhagwan spoke about Paramdham. Bhagwan grants Paramdham. Rantdeva went to Bhagwan's Paramdham along with his entire retinue. This is it—when life is dedicated like this, then infinite glory, infinite joy, for infinite time. Then from Manu came Garg. From Shani Sena, Garg was born. From Garg came the Brahmin lineage. Maharaja's son was Durksha. Durksha had three sons: Trayaruṇi, Kavi Pushkaruṇi—these three became Brahmins. Brihakshatra's son was Hasti. From him Hastinapur came to be. Hasti had three sons: Ajami, Dummi, Purmi. Among Ajami's sons, Priya, Medha and all others became Brahma Rishis. Ajami had one son named Brihidishu. Brihidishu's son was Brihidabanu. Brihadabanu's son was Brihatakaya. Brihatakaya's son was Jayadrath. Jayadrath's son was Vishad. Vishad had Senjit. Senjit had four sons: Ruchirashra, Dridha Hanu, Kashya, and Vatsa. Ruchirashra's son was Para. Para's son was Prathusena. Prathusena had Nipa, and Nipa had 100 sons. Nipa's wife was Chhaya. From his marriage to Kriti, daughter of Shuk, came a son named Brahmadatta. This Brahmadatta was a great yogi. From his wife's womb he produced a son named Vishvasena. Vishvasena, through teachings of the Yaigi word, composed the Yoga Shastra. Vishvasena's son was Udakshavan. From Udakshan came Bhallad, and all these were descendants of Brihidishu. Dhumad's son was Yavanara. Yavanara's son was Krutiman. Krutiman's son was Satyadhati. Satyadhati's son was Dridha Nem. Dridha Nem's son was Suparasva. All these are of Bhagavat lineage. [sound of clearing throat] Suparasva, Sumati. From Sumati came Sanvan. From these came six Richayas, the Samhitas were revealed. Through Hiranyabha and the Yoga Vidya, from Dharmyasur's son Mudgal came Yamad's lineage, whose son's name was Devdas and whose daughter's name was Ahalya.

Ahalya was married to Maharshi Gautam Rishi. She was very beautiful, Tribhuvan Sundari Ahalya Ji. That is why Devraj Indra became attracted to her. And he, Devraj Indra, kept an improper gaze on Gautam Rishi's wife Ahalya. Devraj Indra, the lord of the three worlds, sought an opportunity on the wife of a great soul. One day, in the early morning Brahm Muhurat, Gautam Rishi would go to bathe. He found this opportunity. But it was not Brahm Muhurat yet. Using his maya, at that moment he made a rooster crow—that was considered early morning time. There were no clocks or anything, so before 2:00 the sound came out.

Gautam Rishi thought it came very early, but he felt that perhaps he was in meditation—he picked up his water pot and went to bathe. Just then, taking the form of Gautam Rishi, he went to Ahalya. While Ahalya Ji was still realizing what was happening, when Gautam Rishi reached the riverbank, the waters commanded: "This is not Brahm Muhurat. Do not touch me. No, you will be at fault. Bathe in the waters at 4 o'clock. At night, like at 2 o'clock or 1 o'clock, you should not bathe in the waters like this. There is a protocol. Look—when Nanda Baba went, the attendants of Varun took him."

Now when Gautam Rishi returned, something seemed wrong to him: "Some deception through maya happened to me. Who is so powerful that they can control me through maya?" When he went and found there was Devraj Indra in the form of Gautam Rishi with Ahalya, he said, "Who are you, you deceiver, who has taken my form?" Now in fear, he had to come in his true form as Devraj Indra. He said, "So, being the lord of the three worlds, being universally worshipped, you commit such a despicable act? Your sexual organ is very dear to you, isn't it? Go! I curse you with a thousand bhags. Let your entire body have a thousand bhags. A urinary opening is called a bhag."

Where the entire body has a thousand bhags—what will be the condition of one whose body is like that? Devraj Indra committed such a heinous act, and such was his punishment. He fell at the feet weeping. He fell at the feet of the great Maharshi Gautam Ji. He began to cry, "Maharaj, forgive me and save me. How will I sit on my throne?" Then he said, "You will have to suffer until Ramchandra Ji's appearance in the Raghu lineage does not happen. Until then suffering. And when Ram Ji manifests, when you go to see him, then these same thousand bhags will be transformed into a thousand eyes. The scriptures say he is the god with a thousand eyes—Indra is called that." To Ahalya Ji he said, "You do not have the knowledge that there is no difference between the touch of your husband and the touch of another. He could take the form of your husband, but the touch was like stone."

"You did not have the knowledge. Go—I curse you to become stone." Then she said, "Maharaj, I accept my mistake, but it was your form." She pleaded greatly. Then he said, "When Bhagwan Shri Ram comes on forest exile and touches you with his feet, then you will attain your true form." So Gautam Rishi's son was Satanand Ji, who was established in the position of the family guru of Janak Ji. Satanand Ji's son was Satyadhati, who was extremely skilled in the knowledge of weapons. Satyadhati's sons were Sharadvan. This great master of weaponry knowledge, Sharadvan Ji—one day Urvashi Ji was passing by, and when Sharadvan Ji saw her, his brahmacharya was destroyed upon seeing her.

Urvashi Ji was so beautiful. Now his brahmacharya fell into muj. Muj is a vine, a shrub. So that semen split into two parts, from which a son and a daughter were born. Such effulgent great souls were incarnated—from the muj came a son who was Kripacharya, and the daughter who was born was Kripi. Maharaj Shantanu one day was going out hunting when he heard the sound of crying. Looking, he took pity on both of them and lifted them up. Kripacharya remained always established in the position of Acharya, and the daughter became the wife of Dronacharya Ji. Devdas's son was Mitra. Mrityu had four sons.

Chavan, Sudas, Sahdeva, Somaka—Somaka had 100 sons, the eldest among them was Jantu. From Jantu came Prasad, and from Prasad came Maharaj Drupada, the king of Panchala. Maharaj Drupada obtained Draupadi and Dhrishtadyumna as his children through a yajna.

Maharaj Drupada and Dronacharya studied together in the same gurukulam, and they became friends. Through play, they became very close. In the gurukulam, Drupada said, "My dear friend, right now I am just a boy like you, playing. But in the future, I will become a king, and if you ever need anything, come to me as a friend. Never hesitate." After leaving the gurukulam, Maharaj Drupada became the king of Panchala and married Kripya. When Ashwatthama was born to Dronacharya, Dronacharya felt the need for a cow and some provisions. He was a great ascetic, a brahma rishi, an accomplished master of archery. Dronacharya remembered Drupada and went to his court. He said, "Tell Maharaj Drupada that his friend Dronacharya from the gurukulam has come."

Drupada said, "Send him in." So the brahmin, the brahma rishi, came. Drupada said, "Our friendship will be like your appearance as a brahmin." Dronacharya said, "Drupada, listen carefully. I am no ordinary brahmin. I am an accomplished master of archery. If you are a king in your kingdom, I am so powerful in my domain that I could crush you. I need whatever you can give me, but you must know my strength." Drupada said, "Go away. You are a beggar. Leave this place."

He said, "Let it be. But I considered you a friend. So I will show you whether I am a beggar or a king." He went to where the Kauravas and Pandavas were playing with sticks and ball. A ball fell into a well. Dronacharya went there. As a kshatriya prince would, he looked and understood, then took his bow and arrow, and with such skill he lifted the ball out and threw it up. Everyone asked, "Who are you? Who are you?" He said, "I can teach you archery if Bhishma Pitamah will protect me and my family." When the royal princes went to Bhishma and told him what had happened, he said, "That must be Dronacharya."

He came out and bowed to Dronacharya. He said, "The princes want this, and we want this too. We will raise Ashwatthama along with Kripacharya as we would a prince. Please teach our princes archery." He fed the Kauravas and Pandavas. For the test, he hung a bird on a tree and said, "Aim for its eyes." He asked Yudhisthira, "What do you see?" He said, "I see the tree, the branch, and the bird." Dronacharya said, "Put down your bow and arrow." He asked everyone the same way, and all said, "Put down your bow and arrow." When he asked Arjuna, he said, "I see only the bird's eyes." Dronacharya said, "Shoot." He shot it.

Then Dronacharya said, "Now for the guru dakshina." He asked all the princes. They said, "Command us, Gurudev." He said, "Go challenge Drupada, defeat him, bring him by his hair to my feet." The Kauravas said, "We will not go with the Pandavas. We will go alone and achieve victory." The hundred Kauravas had no army with them, because this was not a royal war—it was guru dakshina. When Maharaj Drupada learned that the Kauravas were coming, he destroyed them. Drupada was no ordinary warrior.

The Kauravas fled in defeat. But Dronacharya had foreseen this. He kept Bhima as a charioteer with a sword to protect the chariot. On either side were Nakula and Sahadeva. Arjuna told the charioteer, "As long as we do not command, do not retreat with the horses under any circumstances." In the middle stood Arjuna, and by his side, wielding a spear, stood Yudhisthira. The five brothers laid out Drupada's army like corpses. Like a lion pouncing on an elephant, Arjuna leapt and dragged Drupada, brought him as a captive, and placed him at Dronacharya's feet, putting the tip of his sword to his neck.

Dronacharya said, "Tell me, friend, am I a beggar? I am a king now because my students gave me this dakshina. Accept my friendship." Now Drupada had no choice but to surrender. He fell at Dronacharya's feet and said, "Go—give him half your kingdom, and you remain a king in name only." King Dronacharya's face showed his humiliation. Then he said, "So it is. A brahma rishi has defeated me. I am a kshatriya, but now I will get a brahma rishi to destroy this brahma rishi. I will use my wealth to find a rishi who will perform a yajna so that a prince is born who can kill Dronacharya."

No one was willing. But there were two greedy brothers, yet great ascetics. The rishis told him they would be tempted by money. When asked, they said, "I need tens of millions of cows and whatever else you want. But through a yajna, a such a hero must be born who can cut the throat of Dronacharya." Drupada agreed. During the yajna, Drupada's secret wish was: "I have not seen a hero like Arjuna. If my daughter could marry Arjuna! He has surely humiliated us, but he is truly a hero. If he were my son-in-law, then..." During the yajna, as he thought this, the god of fire revealed Draupadi from the sacrificial fire. She is a goddess. And Dhrishtadyumna was born, equipped with armor and earrings, with weapons and missiles, capable of cutting the throat of Dronacharya. Dhrishtadyumna is a warrior, a king—all these became known as Panchalas.

Ajameda's son was Vriski, and Vriski's son was Shvarna. Shvarna married Tapti, the daughter of the sun god. From their line was born Kuru, the lord of Kurukshetra. Kuru had four sons: Parikshit, Sudhanva, Janu, and Nishadha. From Sudhanva came Sutra, from Sutra came Suhatra, from Suhatra came Chavan, from Chavan came Kriti, from Kriti came Uparichara Vasu, and from Uparichara Vasu came Bahlika. This Uparichara Vasu was a great bhakta. Through his austerities, he attained Brahmaloka and was seated there. Then Goddess Ganga arrived. Uparichara Vasu's gaze fell upon her. Everyone bowed their heads and stood.

But he kept looking toward Ganga, and Ganga also kept looking toward Uparichara Vasu. Brahma said, "Against the law of Brahmaloka you cast your eyes; therefore you shall go to the mortal world. And since I have seen your mutual attachment, you shall obtain each other as husband and wife." Uparichara Vasu then appeared as Maharaj Shantanu, and Ganga received him as her husband. Brihadratha became a king of Chedi country. Brihadratha's son was Kushaggra, Kushaggra's was Rishabh, Rishabh's was Satyahit, Satyahit's was Pushpavan, and Pushpavan's son was named Jahu.

From one wife of Brihadratha came one piece and from another wife two pieces. Brihadratha saw these separate pieces from two queens were useless, so he had them gathered under a tree. A demoness named Jara was wandering about and smelled the flesh. With the intention of eating, she picked up these two separate pieces, and when she joined them, the child came to life and began crying. She thought, "If this living child were to come to our maharaja Brihadratha, that would be a great wonder." She was a great demoness full of miracles. She went and said, "May the maharaja be victorious! We found two pieces and joined them and he became a son." He said, "Those were my own queen's pieces. I myself had discarded them. He is my own son." Because of being joined by the demoness Jara, his name became Jarasandh. That is why even when Bhim would throw him repeatedly, he would not die. Only when the Lord had him split and thrown in opposite directions did Jarasandh die. After Jarasandh came Sahadeva, after Sahadeva came Somapika, then Shrutva, the eldest son of Kuru—he had no children. The son of Janu was Surat, Surat's was Vidarath, Vidarath's was Sarvabhau, Sarvabhau's was Jaysen, Jaysen's was Radhika, Radhika's son was Ayudh, Ayudh's was Krodhán, Krodhán's was Devatthi, Devatthi's was Rishi, and Rishi's was Dilip, and Dilip's was Maharaj Pratip, and Pratip had three sons: Devapi, Shantanu, and Baliik. Devapi is an avdhut, a great soul. He saw the splendor and glory of this kingdom, such an illusion of maya, and lived in solitude, constantly remembering the Lord, and attained the supreme state.

Maharaj Shantanu sat upon the royal throne. He was supremely powerful, blazingly radiant. If he touched someone, the old would become young. If he blessed someone, the infirm would become whole. In his kingdom no one remained old—an old person would go, he would touch them and they would become young. Maharaj Shantanu—when Ganga became his wife, no unrest remained. Such a great soul—even if someone were very agitated, if he touched them, peace would come. That is why his name was Shantanu. There was no need for medicine; he was a wonder-worker, a manifestation of miracles. Maharaj Shantanu—once in Shantanu's kingdom, for twelve years Indra did not send rain.

The Brahmins said to Shantanu, "You have broken a tradition. Your elder brother is Devapi. He has not married. He has not accepted the royal path. Yet you have married and accepted the royal path without his permission. Now how can his permission come? He is a detached great soul." They said, "Because you are a household-dweller, there will be no rain in your kingdom. For twelve years there will be no rain." Maharaj Shantanu searched the forest, and when he found Devapi, he made a request. Shantanu's minister Asmarath had first sent those Brahmins ahead with the message that Shantanu was coming and would make a request for the kingdom. What were his thoughts? They said, "You remain in your solitude." Devapi began to criticize Shantanu. When Shantanu went, he said, "I have no interest in kingdom or household life." Then when Shantanu turned back, the fault was removed. When he returned, rain came. In the Kaliyug, when the Chandra dynasty is destroyed, then at the beginning of Satyayug all these perfected great souls who are now living in Kalap village—above heaven, in the realm of Swarg, then Tap, then Janak, then Mahar—in these, great siddhas are dwelling.

One day Shantanu was walking on the bank of the Ganga when he met a beautiful woman. She was Ganga herself. His father Pratip was doing great tapasya in Haridwar. Ganga was pleased and came and sat in his right lap, and said to Pratip the rishi, "I am very pleased with you. Do accept me." He said, "Yes, daughter." Then she said, "Why did you say 'daughter'?" He said, "The right thigh belongs to a daughter. You came with attachment, but I say you shall be like my daughter-in-law, like my daughter."

So Ganga told him, "Your son will not question me, asking 'Who are you?' or 'What do I do?' On the day he asks, I will leave." Shantanu saw only Ganga. Ganga was so beautiful. Shantanu drew near and said, "Chakravartin Emperor Maharaj Shantanu accepts your service. Will you accept our prayer?" Ganga said, "On one condition—do not ask me who I am. Because if you knew I am Ganga, then you would not have the power to touch me—O treasury of wealth, O Brahma-form Ganga. The second matter: whatever I do, you will not question it."

Shantanu said, "I accept." She said, "Then I can become your companion, your wife." Now Shantanu had Ganga get in the chariot and brought her to Hastinapur. Joy spread throughout all of Hastinapur. Ganga, that goddess, with all riddhi and siddhi, moved through all the palaces. The first son was born. She simply picked him up and went and threw him into the Ganga stream. "This is one of the Ashtavasus. By the curse of Vashishtha, these have come to the human world." She has an extended history. Two, three, four, five, six, seven—the eighth one he picked up. "Who are you? Bhishma! Who are you among the eight?" He said, "Such a mother I have never seen—one who gives birth and immediately kills her son, throws him into the Ganga stream! Who are you? What kind of mother are you?" Maharaj Shantanu became distressed. Ganga said, "Enough, enough—know now, be careful. I am Brahma's daughter, Ganga." The maharaj's hands came together in prayer, and she said, "I came only under the control of the curse of the serpents."

Now I am leaving, and I will make this son of yours a fully enlightened sage. Ganga Ji disappeared. Maharaj Shantanu fell into such a state of separation, such longing, that it seemed his very life would depart his body. Just gazing at Ganga's stream, upon Ganga Ji—that memory of her—"I could never fully know Goddess Ganga, who dwelt with us for so many years." One day he was looking at the stream when Ganga's flow suddenly stopped. And the stream that his very breath depended upon—that stream too was gone. Then he thought, "Who could have stopped this?" Looking ahead, he saw a young warrior holding back Ganga's stream with a shower of arrows.

He asked, "O Prince, who are you, so valiant?" He replied, "Father"—when he saw the divine form, he said, "Mother"—then Shri Ganga Ji appeared. "Now, Maharaj Shantanu, this is your son, Devavrat. Equal to all archers of the world, like the Bhagavan Parashurama himself—supremely skilled in all knowledge, all arts, in all weapons and arms, a keeper of sacred truth, a great sage—Devavrat is your son. Take him; he will expand your fame." He said, "Goddess, being in your presence, Ganga Ji, has brought such comfort—Devavrat has brought solace. Yet such is Ganga Ji's own restlessness that he does not sit upon the throne.

He spends his days mostly wandering along the banks of Ganga's stream or in the forests. One day a great fragrance came. Drawn by that fragrance, Shantanu went and saw a young woman ferrying people from one shore to the other in her boat. Though her body carried the odor of fish—the smell of one who sells fish—Bhagavan Parashar had manifested a divine fragrance in her. From her womb was born Bhagavan Veda Vyasa, Shri Krishna Dwaipayana Ji. Shantanu drew near, and seeing her, he stood up and bowed in full prostration. Satyavati—now that restlessness for Ganga Ji finds its fulfillment in her.

Upon seeing Satyavati, he felt, "I have found my Ganga." He said to Satyavati, "Can your father give you to me?" She replied, "Maharaj, do not ask us such a matter. Ask our father. But we must tell you this—it would be our supreme good fortune that the universal emperor, Maharaj Shantanu himself, should wish to have me." He went to her father, who was at the fisherman's dock. Seeing him, he trembled—that Maharaj Shantanu has come to our door. He entered the humble hut and bowed in full prostration. "Maharaj, I ask of you—will you give Satyavati's hand to me?"

"Maharaj, this is my supreme fortune. But, Maharaj, there is a matter to consider. I have heard that you have a prince, and he will become the universal emperor of Hastinapur. This I cannot bear. If you will place upon the throne the son born of my daughter, then I will give her to you immediately." Shantanu said, "I cannot do this for my own happiness"—and he turned back. Now the one who took action was Bhishma Ji, who until then was Devavrat. He said to the charioteer, "Look, you are like a father to us. You know our father's private concerns.

Where has our father gone, through which he has fallen again into sorrow?" Maharaj, this is our Maharaj's secret matter. But because you are his son, I will tell you. He has become attached to a young woman. How will he obtain her, Maharaj? I can only say this much—he is drawn to a young woman who dwells at that place." Bhishma Ji said, "Take me there." Bhishma Ji went there and bowed and asked, "What are your terms?" She replied, "Maharaj, my good fortune lies in Maharaj Shantanu accepting our daughter. But when you come to sit upon the throne, what significance will my daughter's children have? What importance?"

He said, "I take a lifelong vow—I will never sit upon the royal throne." "But if you do not sit, your sons can sit." "Then for my father's happiness, I will remain a celibate throughout my life. I will never marry. I will never engage in conjugal relations. And whoever sits upon the throne, I will protect them throughout my life." Now she was satisfied. Now even she was moved. The gods began raining flowers down. From that day forward, Devavrat's name became Bhishma, and Satyavati was married and brought to his father. He said, "Father, do you wish only for Satyavati?"—then the charioteer explained that Maharaj Devavrat had taken the Bhishma vow—that he would remain a lifelong celibate, never engage in conjugal relations, never sit upon the throne—tears came to Shantanu's eyes. "A son like you, for my happiness, has sacrificed the joy of your own life. I grant you a boon—the boon of death at will. Death does not come at anyone's will; it comes as it pleases. But as long as you do not desire it, death shall not touch you."

From Shantanu came Bhishma Ji. The rest of the discussion will come later. Victory to Shri Radha Vallabh Lal!