Private Conversation and Discourse #1392

At Shri Hit Radha Keli Kunj, Vrindavan, a private conversation with the revered Pujya Shri Hit Premanand Govind Sharan Ji Maharaj. Sadhaks ask questions about their life and sadhana, and Maharaj Ji addresses them.

Complete Discourse

Radhe-Radhe Maharaj Ji, Maharaj Ji, I am in trouble. To escape from my troubles, I often tell lies, but those very lies trap me in even bigger problems. Because of this habit of mine, my wife has found it difficult to trust me. I am always trying to restore that trust. Many times it seems like we will escape from the lie. But even after escaping, we get trapped again. How can I break this habit, Maharaj Ji?

Brother, now you must give this up from within, through reflection. It is not just you—many people try to escape through trickery and lies.

Someone asks, "Where are you? When can we meet?" And you say, "Right now I'm in Agra, and he's standing next door in the neighborhood." So many lies are told through mobile phones. You feel that through lying you cleanly escape situations. But no—that very dirty habit keeps us far from truth. Untruth accumulates, and when lies are discovered—and they will be discovered—just as you said, your wife has stopped trusting you. This is a great loss. Mistrust has entered your relationship as husband and wife. This is a very great loss.

Now even if you speak the truth, it will not be believed. You must be very careful. There is a story of a village boy who would trouble the villagers. With his friends, he would cry out, "Look! A wolf! A wolf!" and make a big noise. The villagers would run out. When they asked, "What happened?" he said, "I was just joking and called you out." Then one day a wolf actually came. He cried, "A wolf! A wolf!" The villagers thought he was joking again. The wolf killed him. Do you understand? If we tell lies, then even when we speak the truth, our truth will be taken as a lie—because everyone will think, "This man is a liar."

I think we should gradually reduce lies. You can't immediately say, "From today I will be Harishchandra, the truth-speaker." That won't happen, because the tongue and mind have become habituated to lies, so you must make an effort to abandon them. Gradually, gradually, if we speak truth, we will have to suffer a little. Our conduct will become correct. Our life will become correct. People say, "In business, you have to tell lies." We say, "Why tell lies?" Everyone knows that business is done for profit. So this person who is selling goods also has a family.

He also has a shop and a house. He has expenses to meet from it. So there is no need to say, "Look, brother, this thing costs us 120. But I swear to you we won't take any profit. Just pay 120 and take it." And it actually costs 70. If through false oaths and lies he manages to save 30 or 40, those earnings will not bring him happiness. And most people do this. They swear, "I'm only giving it to you because of you. You've opened such a big business, you're giving me so much business." Speaking with such false oaths—all of this is wrong.

Brother, this costs 120. Say someone asks, "How much is it?" Just say it costs 120. Take whatever profit is fair for you. If they want to buy, they'll buy; if not, they'll leave. And I assure you, within some time you will become known as an honest person. This person sells at a fixed price. So people will come to your shop for that fixed price. I believe that if you conduct business with truth, you may have to struggle for a while, but you will become a wealthy person of good character. A candle that burns will keep burning. A halogen that shines brightly will burn out. Do not commit adharma. Do not tell lies.

Do not commit dishonesty. Tell your wife, "We have just returned from Vrindavan. From now on we will follow the way of Harishchandra. We will not tell lies. Trust me." It's alright. Without trust between husband and wife, friend, what is life worth? Think about it—whatever you say, she thinks it's fraud. So what benefit has that brought? If your words are not trusted, then you must restore that trust. Alright? And do not deceive anyone else either.

Dr. Brijesh Kumar, Radhe-Radhe. Radhe-Radhe Maharaj Ji. Maharaj Ji, I always pray to God before treating animals or prescribing medicine. I pray that at this moment, I may remember the best medicine for the specific animal's disease.

As a result, when the animal recovers, the animal keeper praises my medical knowledge. But I give thanks to God. However, the animal keeper's praise stays with me for a long time. But in some serious diseases, when we cannot save the animal, then thinking that it must be God's will, I forget about it.

Beautiful, a very beautiful thought. And there is another doctor. He also speaks similarly and does similar things. But sometimes when success or failure comes, people use very inappropriate words.

So at those times the mind becomes sad. It doesn't matter. You shouldn't be sad. You should be firm in yourself. My effort was 100% inspired by God—that part was fine. After that, if the living being dies, whether it's a human or an animal, that's beyond my control. A doctor makes an effort—a successful effort. But the result is in God's hands.

It is according to their karma that when so many minutes and seconds have passed, they will die. Even if you give them the herb sanjeevani, they will still die because their lifespan has ended. Lifespan cannot be extended.

Life span is not in the doctor's hands. Medicine has the capacity to cure disease, but not to extend life. If the last breath comes while you're giving injections, it will be the last breath. So we should have patience that our effort was good. We gave good medicine. After this, the jiva's consequence is that its life span has ended. That is why he died. We should not be sad. The person in front is abusing you. He is ignorant. He does not know this subject. He only knows about curing disease to the extent he has studied and practiced. The rest is in God's hands.

Just as you said at the beginning, we ask God to tell us the medicine for disease. This is very good. And when praise comes, we give it to God, saying that You told us. You made us do this. This praise is Yours. And when blame comes, you should think that he is blaming out of ignorance because we, inspired by divine sentiment, gave the correct medicine. But now his life span is not there, so I will extend his life a little. Guru Ji, will this happiness not increase our ego? No, if you are connected to God, then happiness will not increase the ego. When happiness is sought while turned away from God, the praise that comes increases our ego. And when we are connected to God, then you know—others may say you are a very good doctor, but you know that the good doctor is God. So just that—then there is no ego. I want the feeling of equanimity. Let that happiness for us be enough, let it not be such that we remain happy. And further in work—this is just my normal action. There is no difference between happiness and equanimity because happiness will lead to equanimity. The fruit of equanimity is happiness.

We must avoid joy and sorrow—being joyful in praise and sorrowful in blame. But to remain happy is divine. If you are happy, then even in blame you will remain happy. Think inside, brother: what fault is mine in this? God inspired me, I did it. But his life span is not there, so I could save him a little. Now you come in ignorance and abuse, so he will remain happy. But if he became joyful thinking I am a very good doctor, then when abuse comes he will become sorrowful. So happiness is divine, and joy and sorrow are illusion-created.

Yes, Neha Ji from Delhi. Guru Dev, my parents saw a dream that I would become a high-ranking official. They made every possible effort for me, and I also worked very hard, but I faced failure. Maharaj Ji, now failure has made me fearful—I am afraid to try again, that I will fail again. So we will try again. We must remain engaged in effort. Your past karma is such that just as it wants to give you sorrow, if you succeed now, how will you get sorrow? So it will make you fail. Many times it will make you fail.

How many times will past karma attack? Every time we try, we try to overcome past karma. Chant the name. Chant the name along with increasing numbers—do naam jap in greater and greater numbers. So the past karma that wants to make you fail, you overcome that past karma and achieve success. There is great power in mantra practice, in God's hymns, and in chanting God's name. If we have heavy crisis and we read the Gajendra Moksha daily, even the heaviest crisis will be resolved.

If you want wealth, there are such hymns whose singing brings wealth. If we want to achieve our goal, mantras, practice, chanting have such power that by destroying past karma we achieve success. Now two malas will not do. Do steadfast mantra practice. Chant the name. So what is the point of authority here? You will get Brahma's authority. This is just about some official position in the mortal world. You will get Brahma's authority. See, if it is past merit, our country has a woman president.

So we should never lose hope thinking it will not happen for us. No, get failure many times, then with more enthusiasm keep trying, then someday you will succeed. But it should be with bhajan practice. If there is no bhajan practice, no strength of devotion, with what strength will you overcome past karma and move forward? That devotion strength is what does it. So do plenty of bhajan, do naam jap, and pray to God. Then someday He will surely listen. Maharaj Ji, there is fear in the mind—because of fear of failure, and because of that the parents experience sorrow, I have to see their faces.

Look, do not pay attention to this. You should not pay attention to this. You should not pay attention to this. Is this in your hands? Now when children pay too much attention to this, they go the wrong way. We will not look at parents' sorrow, nor will we ourselves be sad. Such children take wrong steps. Do not see at all. Parents are sad, so what should I do? Yours is the burden of your past karma. I am trying my best. It is not written in your past karma that we experience happiness from this, so how can we do it?

No, we become a high official. If we see you happy, that is also your past karma. So for this, chant the name. Be thoughtful. Do not be hopeless, and do not worry too much about someone else's sadness. Because they are looking at you from their selfishness. They are not looking from the viewpoint of spiritual benefit. From selfish relations—if my son or daughter becomes a high official, they would also be happy and I would also get happiness. This is the thinking, no? So that is under the control of past karma. However much you try, until your past karma is exhausted, it will not let you progress.

There are many people who don't make much effort yet achieve progress. Their prarabdh is supporting them. There are many people who are very learned, very skilled. But their skill is written down on paper. They have the skill, but they cannot benefit from it. Because wherever their prarabdh places their steps, it will make them fall. Prarabdh is our past karma, isn't it. So we should do so much bhajan that we destroy the prarabdh karma from the past. Then we can move forward. Otherwise we face repeated disappointment, and such disappointment that—like when children fail in school and think their mother and father will scold them and their friends will mock them—if they think it's better to do this, that is not wisdom.

It's not intelligent. We should keep trying every time. And if one path of effort fails repeatedly, then we should choose another path. It's not that you can only earn money by becoming an official. You can also earn as a businessman. You can also earn by doing small work. So we should see: if we are failing repeatedly in a particular area, we should change our path. We should take another road. Even through studies, you can do such a job that brings you good money, and you can support your family.

So it's not necessary that we can only support our family by becoming a government official. Otherwise we must be very serious, patient, and stay connected with God. Then our life will be illuminated today or tomorrow. God will bestow His grace. Dinesh Prajapat from IIT Roorkee—Maharaj Ji, we have taken you in our heart as our guru, and for some time we have been listening to you. We study in an engineering college where the atmosphere is not very sattvic, but you have had such an influence on our life that life has become joyful.

Gurudev, our question is this: because of our studies, we can only give about one hour to naam jap. Please, tell us a way of naam jap such that, giving just this much time, we can perfect the naam. Look, we don't emphasize hours and beads much. We emphasize continuity. Just as you're doing your work right now, you probably won't be able to do naam jap at that time because you don't have the habit. But as I told that child, just offer your duty to God. Now, like when we're done—Radha Radha Radha Radha—then we get to studying, then we get to studying. Then Radha Radha Radha. Even if we have one second free, immediately bring the practice—Radha. We said it once, Radha, then we got to it, then Radha. Maharaj Ji, as you say that naam should be written like this—then for that, studying will get disturbed. They can do it in free time. Like when they sit, then it works like this. Yes, yes. And like, suppose you're doing some work, eating food, then sometimes it happens that naam is running but you're not conscious. Just hold onto this much. You keep running the naam, and consciousness—meditation—comes when the chapter of meditation comes, right? When that chapter comes. It comes in eight-limbed yoga, doesn't it? So meditation can only happen when you're sitting in a proper pose, sitting quietly. Only then can you do meditation on the naam. Now while walking or moving about, naam jap can happen, but not meditation, because you people are in the world, right? Now if your people are there, then moving is one thing, sitting is another.

Like the boy is saying, we're explaining it to them, but it's a difficult topic because the people we're meeting are all coming with bhagavat feelings. The people we're meeting are asking bhagavat questions. But the people you're meeting are not bhagavat feeling people. They're dirty-minded. Still, you have to avoid them. Yes. Still, still, you have to avoid them. You have to practice. If we take it upon ourselves and think ourselves weak, we'll break. We won't remain a seeker on the path of spirituality, and we'll be deprived of the benefit that life offers.

So just as you're doing naam jap, keep doing it like that. Maharaj Ji, like if Shri Ji's love pours down, then there's no need for all of this to perfect the naam, because then the mind is fixed only on that. Yes, the ripe state comes. Like when a person is obsessed with something, they will bring that thing up again and again in their speech. So when our mind becomes absorbed in bhajan, then whatever work we do, it keeps running inside. So you're talking to us, but not completely absorbed—notice the mind—you see, in sitting for 15-20 minutes, what all do they accomplish? So when bhajan reaches what they're doing inside, then you're blessed. You're doing external work, talking, but inside, inside, they hold onto bhajan. Like now you're talking to us, but inside, inside, your planning is running, the mind's planning is running. In the place where that planning is, let the naam reach there. When the naam reaches that place, then it will run on its own. Then you won't have to run it. Like you're having this conversation with us, but it's running on its own, the topic thinking. And when bhajan starts running on its own, then behavior, conversation, topic reception—nothing makes a difference—because it's running inside. That's called a perfect person—one who has made their mind God-form, made it naam-form. This comes from practice over a long time. Patanjali is saying: sa tu dīrgha-kāla nirantara sat-kāra-sevito dṛḍha-bhūmi. When for a very long time with respect one does their practice, then dṛḍha-bhūmi—firm ground—that's the place where our double thoughts run, and they've reached there.

Now, just as the heart beats, we are not making it beat. The eyes are blinking. We are not making them blink. Such bhajan is happening, we are not doing it. What do you want to say, child?

Maharaj Ji, there is one more thing - we want to go to Kashi or Amarkantak, and Radha Rani keeps calling us back here again and again. Maharaj Ji, come to Vrindavan, come to Vrindavan.

Begging and desire - God's will and our desire. Where does He keep it, how does He keep it? His story is this: desire fades, worry fades, the mind becomes carefree. Those who desire nothing remain content with the Lord, completely trusting in God. Now it is not the time to wander through villages and streets. These days, travel only to pilgrimage sites because there is a devotional atmosphere there.

In villages and homes, when they see a young person, they will say "he's a spy," "he's a terrorist." Who knows what people might say - "he's a thief" - and they might beat him. Very bad times have come. Travel to pilgrimage sites. There is Kashi, there is Haridwar. These are sacred lands. There is the 84-kos Braj Mandal. Here the sadhu has glory. People know the sadhu here. Outside, few know the sadhu.

How old are you?

Twenty-one years, Maharaj.

Yes, so you are still in the bud stage. Now you have entered the age of youth. Take great care, and if you pass through your twenties correctly - twenty plus twenty - then life ahead will be good.

Otherwise you will get trapped somewhere - gold, women, and fame are all traps. Get out! Life is very precious.

Maharaj Ji, we chant Bholenath, Bholenath and meditate on Banke Bihari Lal comes to mind.

They are one - the supreme truth is one. Their forms are different. There is no issue with that. It is all the same thing. Catch hold of God.

I have caught hold. We are all sitting in His boat, and He is a very skilled boatman.

He has made you catch hold. Give me His strength. The world creates much turmoil. Even after bhajan, so much turmoil happens in just a second.

But when we take Your name, there is bliss.

I see Mata Janaki as Radha Ji. There is so much bliss, Lord, but the world's turmoil does not allow us to remain in that bliss.

It happened because there is still some desire in you - drop everything.

व्यास दास प्रगट बखानत डार भार पे भार परम धन राधा नाम
Vyasadas openly proclaims: laying flowers upon flowers, the supreme wealth is the name of Radha.

When we have surrendered, when we give this house over to someone's name, then even the lizards in it become His, even the webs become His. Everything - even the desires of this body have become His. Body, mind, intellect, ego - now we must become carefree about ourselves. If we still care about ourselves, there is a blemish on surrender. If we still worry about ourselves, we have not given ourselves. And if we have not given ourselves, how are we servants?

A servant has nothing but the Master. Whatever exists belongs to the Master. If you want to show me as angry or lowly, I am in that. If you want to show me as victorious, I am Your servant. May this feeling become firm in my heart.

For this blessing, roar and keep roaring! Keep roaring - don't worry now. This house is not the servant's, it is the Master's.

Yes, if these goons come and claim it, they are very big goons, not ordinary goons.

But our Lord-Master is also not ordinary. We have given ourselves to His name - His name is that of the Great and Mighty.

This house, this body, this mind, this speech - O Lord, making the Guru-God witness, I have surrendered them to Your feet. Now this is Your son and child.

Lust and anger? Sri Krishna, Krishna's first son whose name is Pradyumna - who is he?

We don't care about desire. Even if you write "lustful" on our forehead, we will still sing Your glory. And even if you write "renunciate" on our forehead, we will still sing glory. Now we don't care what kind of life is ours.

This devotion has happened now.

That is acceptance alone. Lord, maya is nothing. Mother exists whether I call her mother or not, whether I accept or not. Why should I acknowledge what is not?

ना सो विते भाव ना भाव विधते सता
Neither such thought nor thought creates existence.

We remain in bliss - why? Because You are in our vision. If anyone else is in our vision, a question mark stands - but a question mark does not remain with You. Whatever situation comes, it comes through You, so we honor it.

We have no questions. So remaining in that, as the situation You place, so it remains.

Hari did not flee from Hiranyakashyap - Prahlad remained there. God Himself removed Hiranyakashyap.

Yes, it was the Lord's greatest blessing.

You come follow behind me. We will not stay behind. We will stay ahead - ahead of You.

Going ahead, we clear the path. If we stay behind now, You will have to work hard to clear the path ahead. You are old - You come behind. We go ahead now.

It is as if sin, merit, desire, anger, greed, delusion, pride, envy - all are flowers on us. Throw flowers however You like on the path. We will regard them as flowers. If desire comes from the Lord, we welcome it. If anger comes from the Lord, we welcome it.

And I know for certain that I am a sold servant. So nothing can come to me from anyone else, because there is no one else. There is no one but You. That is why we walk with open chest.

Maya, come - you are my Master's. My Master owns you, so I know that maya dancing at the Master's command can never destroy the servant.

If there is no servitude, then the matter is doubtful. If you are a servant, come brother - you also belong to the Master, we also belong to the Master.

Come, maya of mine, let us play.

This is experienced, Lord - when there is a sincere call. When any such situation comes, when such a circumstance is created, and the heart cries out - this help does come, Lord.

Yes, absolutely - always His people come. There is nothing else.

The weak have Balram as their strength. There is no one else first, so see only His lotus feet.

What can we do? When we distance ourselves even slightly from the Lord and speak, obstacles come into the matter.

If we sit and discuss this with the Lord, then nothing is ruined. So many births can be corrected today itself. Just let it be—we are the Lord's. But if you turn away from the Lord, then you will have to fall. Yet there is joy in turning away—there is everything in turning away. But once you turn away, the matter will be lost. You haven't turned away yet. Now you haven't turned away yet. So what is there? The fact is that somewhere or other, in our surrender, in our dedication, there is always some deficiency. That is why this turning away happens. Otherwise, let us tell you: we quarrel with our Lord.

We quarrel with Him. Give us just enough courage, merciful one. What courage? A small child has the courage to pull his father's beard. He is not strong. He pulls it out through the relationship. The small child climbs on his father's lap and pulls his beard. He wants to explain in his own language: understand what I am saying. His father laughs and caresses him. Just so, we also quarrel with our Lord. You are the Lord of all the worlds—Maheswara. Everyone says this, and we also say it with pride. But now anger, desire, and greed are beating us up—I mean, we are beating ourselves up. Beat those who turn away from You, Lord! We ourselves just keep our heads bowed before You. Sometimes we even quarrel. When something happens to devotees, we say: Why do You send troubles to Your refugees? Let them live in peace. If You keep sending anger, greed, lust, envy to Your refugees, calling it a test—well, write us off as failures. We are not going to pass. What amazes us is that everything becomes weakened with age. All the limbs and members of the body become weak. Yet it is the mind's game. The mind is no different from the body. The body makes no difference to the mind. It will continue to play its tricks even in the throes of death. If we could only surrender that mind to the feet of the Lord, then it is all joy.

How? Abandon it from today itself. We say: if your boat is drowning, do not use the oar—throw it away and just be like that. But you must have courage. Faith, yes. Without courage, if you hold the oar loosely, it will be taken. And if you throw the oar away, the water will dry up. Never mind the whirlpool. By taking the name, the ocean of birth will dry up. Consider this, O good soul. Surrender is a great yoga. Surrender yoga—just be happy from now on. From this very moment, accept that whether you are fickle or steady, pure or impure, whatever you are, O Lord, you are now ours. And from today, we will have no question for ourselves. Yes, there will be a question—it will be for Your divine play and stories, not for ourselves. Our responsibility is Yours, and we will do Your thinking with Your strength.

Ananya chintano mam bhajante te nityayukta yoga-kshemam vaham aham.
Those who meditate on Me alone, without turning away, I carry their all—the yoga and the kshema.

In this, the Lord's department is yoga-kshemam vaham aham, and the servant's department is ananya chintayo mam—meditate on Me alone. Take up your own work. Our work is to meditate, so we will not stop. You just see—if You stop, that is Your choice. And their nature has never been found wanting: once they take someone under their wing, they never let them go. Do not fear turning away. We are in the Lord's refuge. Do not fear turning away—nimesh na akrupa jahan chit tahan—wherever the mind goes in a moment, the mercy follows.

Just as we are in God's refuge and we wander off and go into the world, into pleasures, and then we remember that we are in God's refuge—then we turn back to God. Nimesh na akrupa jahan chit tahan—in that very moment, when we look, we find Him caressing us just the same. Jan awgun prabhu man na kau din bandhu ati mrudul swabhav rahat na prabhu chit chuk kiye ki karat suret svar—the Lord does not count the faults of the servant. The friend of the poor, the most tender by nature, does not turn away His attention because of the servant's lapses. What is He to do? If we think of ourselves, we will burn, and if we think of Him, we will be full of joy. So we have received the human birth to be joyful, not to burn. We will not think of ourselves. From today, we will not think of ourselves. Whether we are bad or good—that is for You to know. That is the goods in Your warehouse. Good, bad—You know. From today, we surrender the current of our life to the assembly of the saints, to Your feet, O Hari. That's it, done. Just stay with the thought that we are refugees, we are refugees with the Lord. We are in Your refuge, O Lord. The Shrimad Bhagavata says: one who enjoys the karma of the past life, pleasure and pain equally, and at every moment feels: the Lord has shown great grace to us, the Lord has shown great grace to us—who meditates on God's surrender through body, mind, and speech—such a one attains the supreme abode of God just as a son inherits his father's property as a legal right. He obtains it himself. So what is left for us but grace? The grace for which we are not worthy—that is grace.

This Braj land is the embodied form of Shri Krishna. Satchidananda Shri Krishna is satchidananda. This Braj land, and we have been given to dwell in Vrindavan. Where is our qualification? What capacity did we have to live here? So whatever we are receiving through His grace, we are worthy of it. Why should we look at ourselves now? Now we look to Shri Ji. Look, O Maharani Ji, do You look. Now these hands are Yours, this tongue is Yours, these eyes are Yours, this life is Yours, everything is Yours. Do You look at it. Whatever comes from it—if even ego arises—You have said, You look at it. You make sure we do not do something wrong. And if we do wrong, we will accept it. We will say it is wrong, we will accept it, because You want us to accept it, so we will accept. But see, this is true surrender. This is surrender in its essence. Such a devotee has no distinction left at all. Tasmai tajnya bhedabhavat—for such a devotee and God, there is no distinction left.

There is a state of non-duality, but in such a person duality is absent. Because if they are not speaking, then it is the Lord's voice. If they are not moving, then the Lord is moving. It means whatever they do, the Lord alone is doing it. That is exactly how it is, absolutely. When a true saint is found, one hope arises: gather as much as you can in your fold. From childhood, I have not made even one person a friend, so what need to speak of enemies? I have held onto Him alone. When I left home, at the first step came the question: Who is your companion? With whom will you go, Father? I shall become God. Then when I took the second step, here Mother would give me food, but who will give me food there? I was just a child. God will protect me, He will guide me. Even now, He has been guiding me all along. He is my friend.

Not even one throughout the entire life journey—I have not made even one such friend. Everyone is a guru, everyone is the Chosen One. Everyone is a form of God. I have no one of my own, and I have not let anyone remain as "other." I have no one of my own, and I have not let anyone remain as "other." Now I sit in the space between. I have no one of my own. No one remains as "other." Thus God has guided me. Exactly like this I live. How can I tell you? Like a young man getting married, meeting his chosen bride—how he walks about, all puffed up with joy! So we remain, all puffed up with joy. Full of bliss, supreme bliss. The very name is Premanand—blissful. Yes, the Lord is blissful. The word itself is pleasing. There is such grace.

You have distributed so much love, Maharaj Ji. The Lord works in everyone's heart. Just seeing you brings bliss. O Satguru, your love has taught us to live. Your love has made us human. We dwell in the vision of your eyes. Every moment—a cup of bliss you have given us to drink. Absolutely, absolutely! And when will this intoxication ever depart, Maharaj Ji? Once this intoxication takes hold, it never departs. The name takes hold and remains. Yes, it never departs. Once it arises, it increases every moment—growing constantly. If it decreased one moment and increased the next, that would not be love. But boundless love that dwells in the cage of the heart is called devotion. So this intoxication keeps growing, never diminishes—increasing every moment.

What is the benefit of drinking cup after cup? Drink at night and it disappears by morning. But meeting their gaze, one sip lasts a lifetime. The whole life passes in that intoxication. Life passes in that bliss. Absolutely, yes. No need to drink again. There is no need to drink again. The intoxications of the world are insipid. Absolutely, absolutely! If this intoxication is found, Maharaj, it never departs for a lifetime. Then absolutely, Maharaj, after this there is no inclination to ask questions anymore. Yes, so let me rest. After the words of the saints, what else is there? Just bliss, bliss.

Listen, I request everyone: Holi is being celebrated. Let no one drink alcohol, let no one eat meat, let no one trouble sisters and daughters. Chant the naam. Prepare fine offerings and offer them to Shri Ji, partake of them, and offer colored powder at the feet of your revered ones and touch their feet. Receive their blessings. Holi is a festival of auspiciousness. Do not adopt demonic behavior. Therefore I request everyone: Make your Holi a great celebration, not one tinged with sorrow. If you drink alcohol, if you eat meat, then you conduct yourself in such a way that your ruin will follow. You will have to be immersed in sorrow, agitation, worry, fear, and grief. Therefore, for the celebration to be joyful and life to be blissful, we must keep our conduct pure. Yes.

This text is taken from auto-generated captions of the video—there may be errors in the words. To hear the authentic discourse, please listen to the video.

Original video: Bhajan Marg (YouTube)