Private Conversation and Dialogue #1394

Private conversation at Shri Hit Radha Keli Kunj, Vrindavan with the venerable Shri Hit Premanand Govind Sharan Ji Maharaj. Sadhakas ask questions about their life and sadhana, and Maharaj Ji provides the solutions.

Complete Discourse

Doctor Harsh Tiwari from Firozabad - Radhe Radhe Maharaj Ji. Maharaj Ji, it is said that controlling the senses is the path to happiness. Maharaj Ji, but nowadays the lifestyle and diet have become such that people eat fried toxic foods like kachauris, samosas, pakoras and other things. Even if these were made from pure ingredients, I don't know what oil is used, what ghee is used, what fat is used - and the market goods that have been rotting for many days. It seems to me that a sadhak devoted to the higher purpose should not eat at all, because it is very impure and harmful to the body as well.

Most people prefer market food anyway. Rather than cooking at home, they prefer hotel food. They prefer worldly things like gol gappas and all such things more.

I came from London, and ever since I arrived, I have been eating gol gappas, chhole bhature, pav bhaji and all these things. While eating and drinking, I... I wanted to ask you this very question - how can I control myself? It is said in satsang that a sadhak should eat less.

The real thing is that when the yearning to attain God arises, then food and drink no longer appeal. Neither do soft, pleasant comforts appeal. But the lover of Hari has not yet come to know the true path.

Right now you are in the body. You think "I am the body." The demands of the senses and mind - you are accepting them as your own demands. That is why you are not able to control the senses. But if you have a little knowledge, if you come to the witness state - this is the demand of the senses and mind. Mind and senses - I do not wish to go into this.

Look, there is only a two-finger-width tongue, and that is all the taste is. Beyond that, everything is worthless. The valley below is earth. This valley below is only earth.

And if I tell you truly, look at the process of how these foods are made. When a jalebi comes out and is placed on a plate in front of you - look at the underside of that jalebi. There are hundreds of dead flies lying in it.

They just remove them like that. If you want to eat gol gappas, these days you can search everything on Google and YouTube and find out how. Make them at home. First offer to Thakur Ji, and then you partake of it - that way your intellect will remain pure.

So we think that the habit of feeding the mind along with the senses should be gradually controlled. Unknowingly, you are moving towards making yourself prey to diseases. Excessive growth of flesh in the body, growth of fat - this weakens our organs.

It weakens the liver, kidneys, heart. So we request you - do 30 to 40 minutes of exercise. Do 20 minutes of pranayama. Give up all these external things and eat sattvic food. Then your body will become worthy of both spiritual purpose and worldly duty.

We must activate our body - only then can we succeed in both worldly and spiritual matters. As long as the body is healthy and our senses are strong, we can contemplate God, we can serve people, we can perform any action.

So pizza, burgers, ice cream - these are all weight-gaining things. Arhar dal, moong dal and roti - who will like these now? Make fresh dal, offer it to Thakur Ji first, and then partake of it - it is delicious, yes, it is delicious.

We think, as far as possible. Now, some children study or work outside. They will have to eat hotel food. But we say - those whom God has given the facility to - avoid it. Avoid market and hotel food. First, it is impure. Second, it is harmful to health. It is definitely harmful to health.

They don't make it freshly for you. They store flour for many days, covered. When you get food served immediately, they haven't used fresh flour just for you. They haven't just boiled fresh dal for you. It is leftovers. If you prefer stale food, tamasic quality will increase, and there will be no inclination towards bhajan. But if the food is improved, the bhajan will improve.

When the food is improved, we will have the capacity to fulfill our duties. And as you say, the thoughts of the one preparing the food also have a great effect - a great effect. The wrong thoughts they carry have that exact effect. When you receive food made with wrong thoughts, then wrong thinking will arise within you.

Look, like a well - the water of a well used to provide us with the nourishing elements and microbes we needed. Well water has now gone. Look at the impact of Kali Yuga! Even from an earthen pot - if you pour water from one pot into another, it becomes purified.

Yes, it becomes purified. Yes, it becomes purified. Because the earth has such capacity. Water extraction - many people are doing it, wasting it. So because of trees being cut, the rainfall we need, the water we need, is not being received.

If we plant trees and creepers, if we do tree planting, then carbon dioxide will be destroyed, we will get more and more oxygen, and from that the atmosphere will also become pure, and clouds will form, which brings rain. Where there are more trees, there will be more rainfall.

Just as there are places with many trees where there is heavy rainfall, and now people have cut down the trees. First, due to the influence of Kali Yuga - the big mango trees that used to exist, all those big trees have dried up, and now these hybrid varieties of mangoes have come.

Such a large plant, yet such large mangoes have not grown and ripened on it. Now, like this mixed variety—like there is a vast banyan tree, a vast peepul tree, a mango tree, a neem tree. These are very necessary for our nature. We think everyone should plant at least one tree. Maharaj Ji, if we plant them, people just cut them down. If you plant them in your own place, why would people cut them afterwards? You can plant them in your courtyard. You can plant them at your home. Yes, many have been planted, Maharaj. The neem tree—understand it as a medicine. The neem tree—the fragrance that comes from its fallen fruit is very effective at destroying diseases.

The air that comes from neem is pleasant for the body. To sit and lie in the shade of neem—in villages people used to wake up just like that, and now there is no sight of it. Open the window and all around you see only flats, flats. Trees are not visible.

Rohit Tripathi Ji from Mumbai. Radha Vallabh Sri Hari Maharaj Ji, crores and crores of obeisances at your feet, O Guru dev. Just as there is a difference between renunciation, detachment, and non-attachment, is there also a difference between Sri Ji's compassion, grace, and mercy? Sri Ji's compassion is kindness, grace is favor in adversity, and mercy falls most heavily on the fallen. The fallen person gains the most benefit.

The one who considers himself lowly, degraded, fallen—he becomes worthy of mercy. And Sri Ji bestows even the heaviest adversity through grace. And She gives comfort and affection through favor. So comfort and affection come through favor, adversity through grace, and degradation, that is humility, through mercy. The one who is degraded, who keeps a fallen nature within himself—he becomes worthy of Sri Ji's mercy. And even in the heaviest adversity, whoever experiences Sri Ji's grace—he is a great bhagavat. And whoever experiences Her affection in comfort is a bhakt. Do you understand? This is boundless grace upon us. There is great mercy. When we receive comfort, let us see the mercy—She is giving comfort with tenderness. And when we receive adversity, let us see the grace—there is much closeness from Sri Ji. It is grace that without our will, by Her own will, She has ordained adversity upon us. And adversity always brings the attainment of God. And from Sri Ji's comfort, when mercy and grace are experienced, that brings joy in worship. How much grace Sri Ji has everywhere—comfort, comfort, the Mistress gives. And when there is adversity, then even more experience comes from it.

How much grace Sri Ji has everywhere—She is destroying our attachment everywhere. Insult, disrespect, contempt, adversity—all is grace, pure grace. And when there is humility, then Her kindness, Her grace, Her mercy—the bhakt always experiences it. All three come in the bhakt's life—sometimes kindness, sometimes grace, sometimes mercy. May this remain as a blessing. May the experience of the Guru dev's grace continue always. Just may the experience of Him continue. That is the point. May the experience of His kindness, His grace, His mercy continue.

When we receive favorable circumstances, it is His kindness. When we receive adversity, it is His grace. And when there is degradation, it is His mercy. Because this court has always honored the lowly. We have read in the vani of revered Hari Babu that one who continuously considers himself degraded—upon him God's special mercy rains down. I am very wretched. I am degraded. I have no spiritual strength in me. Lord, You alone are mercy. Then that mercy, God's mercy, gives him a state of being. As long as there remains spiritual power, one cannot become worthy of God's mercy.

When spiritual power goes away... दाम सूर्य किशोर कृपा ते सब बल हारे को हरि नाम सुनेरी मैंने निर्बल के बल राम
When all strength fails through the grace of—the beautiful name of Hari for those without strength—I have made the name of Ram the strength of the powerless

Sri Dakshina Chakravarti Ji from Kolkata. Radha Vallabh Sri Hari Sri Harvansh Maharaj Ji, crores and crores of obeisances at your feet, Maharaj Ji. What is the difference between blessing, boon, and grace? Blessing—the heart became pleased and we wished for your welfare and well-being. Boon—you did penance, you did sadhana and asked, and it was fulfilled. And grace comes from God's side without any cause.

There is no cause in this. And grace can also have a fearsome form. Hands and feet can break. You can be burned in fire. This too can be the form of grace. Grace can have both a fearsome and a gentle form. Softer than flowers and harder than lightning—grace can take such a form. But blessing, well-being, boon are the fruit of your sadhana, and grace is without cause. But how can adversity be grace? Adversity is grace because in comfort the soul becomes bound, and in adversity the soul becomes free. In adversity attachment is destroyed.

When circumstances come such that you have no wealth, your body is also unwell, and no one speaks to you—this is adversity. Then whose remembrance comes? God's. When you have many who love you, all food and supplies, then whose remembrance comes? Friends', the world's. Little remembrance of God. In adversity God's remembrance comes, and remembering God is auspiciousness, because God is the source of all auspiciousness. This is why adversity is grace—that grace which cuts great bonds in an instant and binds them to God—that is called adversity.

Disrespect, insult, contempt, poverty, loss of all comforts—all this happens through grace. Because through this the heart becomes bound to God. And when there is comfort, honor, reputation, increase of wealth—through this the mind becomes bound to the world. And when the mind is bound to the world, it means the world is perishable. Our time is wasted. And when the mind is bound to God, it means the eternal. Our time becomes fruitful. So time has become fruitful—it is grace. Time has gone wasted—we have been deprived of grace. This is why bhakts and sants have called it grace. Yes, we consider honor, renown, reputation, and what is according to our nature to be grace.

But we don't understand it at that time. Yes, that's why Bhagwan gives from His side. He makes your desire weak. He gives from His side. When Bhagwan bestows grace, He cuts away all their bonds. Wherever their bondage exists, there He wields the axe. Then finally one has to move towards Bhagwan with tears. He closes all doors. He opens His own door. This is grace. If He doesn't bestow grace, we remain trapped in this. But when you die, what will go with you?

Neither honor, nor name, nor bank balance, nor house, nor property. Whether you lived in deception or not—your wife, children, family, house, property, bank balance—all of it will remain here. Nothing will go with you. If grace has been bestowed, then suffering from sorrow and calamity, you have called upon Bhagwan, you have made Bhagwan your own, you have sung bhajan of Bhagwan. Now your welfare will continue through births and rebirths. This is Bhagwan's grace—that which reminds one of Bhagwan. Blessed is that sorrow, blessed is that calamity, blessed is that insult, that connects one to Bhagwan. And shame on that happiness that makes one forget Bhagwan. So Bhagwan's grace is meaningful—it connects us to Bhagwan.

Sunil Tiwari from Jaipur to Shri Harivansh Gurudev, Shri Harivansh Maharaj Ji. Maharaj Ji, your question is that your wife and children have developed a firm resolve that they want to reside in Vrindavan.

But their parents reside in Jaipur or Rajasthan. Now in such a dharmic dilemma, they don't want to come here, and they won't stay there. Yes, the matter is correct. The problem has indeed come. What should I do in such a situation?

Pray to Shri Ji. Pray to Priya Ji. Pray to Priyal—that Lord, don't change their intellect, because they are speaking of a very true path. They have come to this sacred dhaam. There are four aspects of bhajan: dhaam, naam, roop, leela. Leela meditation is not happening. Roop meditation is not happening. Naam jap is not happening. But they are in the dhaam—their welfare is happening. Okay, the parents—now because of their past strength they don't want to come here. Otherwise they should definitely come, because coming here will bring them supreme welfare. They won't do anything. They are in the dhaam. The discussion is reaching Bhagwan's ears. They are hearing victory cries. Somewhere or other, discourse and discussion continues. This is the supremely sacred dhaam of naam. So pray to Bhagwan that He change the intellect of your parents. Your wife and children's decision is indeed very beautiful and dharmic.

Your parents' attachment—because of their past impressions, their birthplace and place of action keep it sacred in their hearts. So leaving the walls aside, the reason for their attachment—should I pray to Bhagwan for this, Gurudev? I am sitting alone, which means one cannot abandon parents either.

Absolutely, absolutely right. And when they remain stubborn, then make your own decision—that as long as they are there, serve them. And when their body falls, then reside in the dhaam.

Maharaj Ji, they are still capable. They do their own work. All this—we are thinking like this: that we come here, and when they are no longer capable, we will bring them here.

Yes, this is also a very beautiful thought. If they can serve themselves, then let them. Leave them be. When you feel so, then make a very beautiful decision—that you will bring them here.

What was I thinking before, Gurudev? Just recently there was a sister. Just two months ago there was a wedding, and a younger sister was staying with them. Okay, okay, so now both things have happened together. The sister is also going away, and they too have become alone. And here they should definitely come, right? Come with the daughter-in-law. Come to Vrindavan.

And leave it to Bhagwan, Gurudev. You yourself are Bhagwan. I won't rely on Bhagwan. We won't.

We already told you about both—that this decision is very excellent and dharmic. But your consideration is also dharmic—that serving and caring for one's parents is important. After all, you are a son like this, and they are moving towards old age. They are not. So in this state, prepared food is needed. This too has come after your surrender. Gurudev, I didn't think this much before. Absolutely didn't think. So since you surrendered to me, one and a half years have passed. Think about it, and try to convince them. And when they don't agree, let them remain here in Vrindavan. And when they feel troubled, then bring them to Vrindavan again. Because if the body falls in Vrindavan, Bhagwan's grace is obtained. However sinful, if they shed the body in Vrindavan, their welfare will be assured. Understand it firmly—it's a dhaam, right? Like Kashi and Puri are Bhagwan's sacred cities, shedding the body in Bhagwan's dhaam is a greatly auspicious act. So your parents should do this—they should take refuge in the dhaam.

For this, Gurudev, I run a small factory in Jaipur.

I—yes, no problem, no problem. Suppose Bhagwan—you run a factory. Some people run a rickshaw. So to live their lives while residing in Vrindavan—running a rickshaw is a very strong bhajan. Two or four hours of running the rickshaw, earning the fare money, and then quite a lot of scripture recitation, naam kirtan, and bhajan. The whole family is managing. Working little by little, they earn. Suppose—two, four, six hours of running the rickshaw, two or four hundred rupees comes, and the household meals are running. We salute them greatly, these rickshaw drivers who like this are people devoted to Vrindavan in our eyes—who have come from outside and are running rickshaws here, and only for residing in Vrindavan, having left all their farming and all comforts, are residing in Vrindavan.

I mean, they could sell the factory and come here, or we could stay with them there too. I mean, manage both. Your wisdom should be that their support doesn't deteriorate and your service doesn't stop.

Now, look at this. If needed, keep someone there for money. When it comes to the point that they don't want to come to Vrindavan and their devotion to Vrindavan is firm, then keep a servant for money. Whenever you hire a relative for this, keep paying them to serve your parents. You need both. There is a dharma crisis, because you must do both duties. You should support them because this is right and proper, not wrong at all. And you should support them because you have the dharmic right to serve them. You are a son. Look, there's no other brother, so support this.

All of you, pranaam. Manish Rana from Bihar—Shri Harivansh Maharaj, Shri Harivansh Maharaj Ji, countless pranaam to your feet, Maharaj Ji. I see that someone sings bhajan of Shri Ji for you, someone does painting, someone tries to please you through some art. Maharaj Ji, does it seem to you that I am pleased? Can someone please us through their art, so that art reaches to your pleasure, our pleasure? You tell me—does it seem so? When he performs the act of art, are we performing the act of being pleased?

We are also sitting on the stage of performance. No, when he performs art, I am performing being pleased. I am not actually pleased. If you understand it, pleasure is a very difficult matter. Brahm-realized, pleased self—pleasure comes from Brahm. Pleasure comes from God. From external performances, jokes—can we be pleased by these?

But when you perform on the stage in front of us, performing to bring pleasure, then we are pleased. In this way, we are also performing. No, they cannot please us by telling some comedy, by singing some raga or musical note.

Our pleasure has only one subject—Beloved Radha and her Beloved. That is all. Now if I perform—Maharaj Ji, I have an art. I can do this. Yes, yes, well, if you did that—because you are performing, we are also performing.

If you truly want to understand, our pleasure has no subject. Only the Lord. Can our pleasure come from laughing, joking, performing, singing, playing music?

Maharaj Ji, how can you be pleased? We are telling you the rasa. We are telling you: Radha, Radha, Radha—please us through this.

Conduct yourself well. Chant the naam abundantly. Whatever sorrow or joy comes, bear it. Stay in God's refuge. Seeing this, we will be pleased.

Maharaj Ji, sometimes it feels that if I had something inside me too, maybe I could become a reason for you—I would become a reason for ego's fullness, not for your pleasure. Sometimes it feels God has left me completely empty. That was very good.

That's why they will fill with love-nectar. They will fill, Maharaj. But if there was nothing to fill, why would they send you here? Why would they have you do satsang with saints? God wants to fill.

That's why they are having you do satsang with saints. Otherwise you would be filled with worldly company and your heart would become defiled. Now that they are having you do satsang with saints, it means they want to do something good for you.

I just feel I'm not worthy of anything. Only this brings us pleasure.

Whoever says with a simple heart 'I am not worthy of anything'—this is the true subject of our pleasure. Our Lord's court has always honored the humble.

Laughing and playing—that is not pleasure. Pleasure is a matter of the heart. When someone says with a simple heart 'O Lord, O Beloved, I am not worthy, please accept me'—then the heart feels completely tickled with joy.

Yes, that's right. That is the true path. May God grace you. This is the mystery of pleasure.

Yes, chant the naam of Shri Ji. Conduct yourself well. If Shri was not meant to be attained, why would she call us? Why would she have us listen to satsang? Why would she show us the darshan of Vrindavan? All this coincidence means she wants to be met. She wants to grace us.

Maharaj Ji, for those who are surrendered to you like this—you won't show any outer reaction, Maharaj Ji. Nothing will appear outward from you. You will remain indifferent, so they don't develop pride in that either. Yes, absolutely, absolutely.

Now for example, suppose he's performing to make us laugh—we're not there, no, he's performing to make us laugh and we are laughing, then millions are pleased by this.

Both his performance and my performance together pleased so many. No, pleased them. To worldly people, it appears that you are happily, happily pleased.

Yes, this happens. But if you truly understood, if you saw the state inside us, you would understand—no one can please us. No one but Beloved Radha and her Beloved can please us.

The heart constantly weeps. All the time the heart—how can we tell you? Neither does speaking feel good, nor does meeting people feel good. Yet we meet people, talk, laugh, speak, so no one knows.

You just spoke a little and wept. If we were to start now, the tears would not stop. It would just become a scene of lamentation. Stop, we are going, so we would fail in our duty. That's why we sit quietly and silent.

When someone sings well—'Bravo! What beautiful singing!' And here, we listen to singing—our faculty of hearing, our hearing sense, is fixed elsewhere. 'Singing so beautifully, O Hari of sweet essence, afflicted, the birds and deer are thrilled.' Beloved Radha and her Beloved are singing. The birds and animals, the creatures and birds, listen silently like paramhansas. Wondrous Vrindavan! Wondrous, luminous Beloved! There our mind is.

So, just as—when God takes an incarnation, does He need to do any actions?

Does he need any reward? He also performs action. In the same way, the Lord engages in leela. So we are servants of the Lord. When someone thinks 'I want to please Maharaj Ji,' then I will show myself pleased, as if I have been pleased. He is a worldly person and has come only for this purpose: that I should be pleased by him. So pretending to be unaware, we play such a role before him—'I am very pleased with your service.' Do you understand?

Sarvajeet from Kurukshetra, Radha Maharaj Ji, Radhavallabh, Shri Harivansh, Radhe-Radhe, Maharaj Ji—there should be eagerness for the vision of the Lord. But Maharaj Ji, when the heart is surrounded by defects, how can such a feeling arise? In naam jap, in the proclamation of victory of the naam, no defect can remain firm. All defects show their effect in a heart turned away from God.

In a heart turned toward God, they cannot show themselves. No defect can appear. Just as no one in Ravan's assembly of mighty warriors had the strength to move Angad's foot, in the same way, lust, anger, greed, attachment, pride and jealousy cannot shake the steadfastness of the heart of God's devotee. None of them have that power. Where there is ego, there is downfall. Where there is surrender to God, there purity increases moment by moment.

Purity and defects—both are a play of states. In a heart turned away from God, the play of defects will occur. Where there is the sovereignty of ego, and where there is surrender to God—become free from worry, become fearless, become free from sorrow. There God Himself keeps watch over that heart.

करो सदा तिनके रखवारी जिम बालक राखे महतारी
Always be their guardian as a mother is a child's guardian

Whoever has taken refuge with pure feeling for God, God Himself protects them. These defects, these defects are nothing.

नासतो विद्यते भावो भाव विद्यते सतः
That which is not cannot be; that which is can be

They have no reality, and God has reality. Naam jap [sound of coughing]. The more naam jap, the more you become free from defects. The more naam jap, the more firm your faith becomes.

The firmer the faith, the more the Lord's devotion flourishes and becomes beloved in the heart. And when love comes, one cannot live without the Lord.

विरह कमंडल कर लिए बैरागी दो नैन मांगत दरस मधु करी छके रहत दिन
Separation has made the renunciate take up the water-pot, the two eyes beg for the nectar of His vision and remain absorbed all day

रहन सुने न काहू की कही कहे ना अपनी बात
They hear no one's words, speak nothing themselves

नारायण व रूप में मगन रहे दिन रात
Absorbed in the form of Narayan day and night

The Lord dwells in the eyes.

प्रिय मूरति नैनन बसे तेह रस समाए
The beloved form dwells in the eyes; they become absorbed in that taste

Hear this sign of love:

यह लक्षण सुन प्रेम के और न कछु सुहाए
Hear this sign of love—nothing else pleases

Nothing appeals. They wander about absorbed in their own state, attachment to family and body falls away. Eating and drinking does not appeal, the pleasant spring does not appeal. All objects seem bitter.

हरि आशिक का मग न्यारा है
The path of the Lord's devotee is unique

Nothing appeals to them. Through the power of the naam, when the vision of the form manifests, and within that form such yearning awakens—'Now I must see Him directly'—then weeping begins. Because there is only one path to the vision of God:

रुदन कबीरा हंसना छोड़ दे
Weeping, O Kabir, abandon laughter

रोने से कर प्रीत बिन रोए किन पया प्रेम पियारा मीत
Through weeping comes love; without weeping, how can one find the beloved friend of love?

When the gopis used all means, imitated the Lord's leelas, called out to the Lord, and found He did not manifest, then their weeping began. Krishna appeared in the midst of their longing.

When weeping begins—'O Beloved, O Lord, O Merciful One'—what a weeping it is! The whole heart melts. It melts, moves, and all defects are destroyed. There is no possibility of defects appearing. Just as in roasted seeds there is no possibility of sprouting, in the same way, in a heart filled with love for God, there is no possibility of worldly thoughts arising.

There is only longing for God. The one upon whom God bestows His grace comes to know this: sitting in solitude, in a desolate place, weeping for God while remembering Him.

सतर सतर सा लोकान तारति
He purifies the worlds

He becomes so pure that he saves himself and saves the worlds. The one devoted to God—sitting in solitude, in the state of suffering for God, with yearning, with longing—that word cannot express it, because there is an inner pain. Perhaps this is what is called love (ishq).

Like someone pressing the heart. Venerable Hanuman Prasad Poddar Ji wrote in Prem Darshan—perhaps, perhaps this is what it is. The word 'perhaps' is used because this is beyond expression—it is the very form of love. It cannot be expressed directly in words. So he says perhaps this is what is called ishq in Urdu. In Hindi it is called prem.

Perhaps this is what ishq is. Like when someone squeezes the heart in the remembrance of the beloved—a strange pain.

जो मैं ऐसा जानती प्रीति किए दुख होए तो नगर ढिंढोरा पीटती
If I had known this, that love brings suffering, I would have proclaimed it throughout the city

अजी प्रीति न करियो कोई एक अजीब
O, do not love—it is a strange thing

And in that pain there is a joy that is not found even in Brahma's exalted position. The joy that lies in the pain of separation from God—that joy is not found even in Brahma's station.

And the one who has attained the joy of union, constantly with the Lord—

नित छिन छिन बिहरत संग छिन छिन निरखत प्रेम भरी छिन जस कहत अभंग
Each moment playing with Him, each moment beholding Him, each moment filled with love, as the immortal says

This grace of Harivansh, who every moment is sporting with his Chosen Lord. Every moment beholding the vision of his Chosen Lord, drinking the sweetness of His form. Now who can describe his joy? Only the one who is experiencing that joy can know it. No one else can know it.

The chanting of God's naam destroys all defects and bestows natural love for God's feet. There is no practice besides the chanting of God's naam. If you want understanding of truth, chant God's naam. If you want love for God, chant God's naam. If there is no naam jap, we have no faith that love can manifest. The only practice is naam jap.

Do naam jap as much as you can, and let the stories of Krishna's leela reach your ears—words free from worldly matters. Let talk of God enter your ears, and serve the dust of the feet of the bhakts of the Lord. When the body is anointed with the dust of their feet, love manifests very quickly.

गणित तत तपसा नयाति न चेज्या न निरपणा गद् न छंदसा न जलांग सूर्य बिना महतद रजो अभिषेकम
From other practices, through penance and austerity, this cannot be attained; not through scriptural study nor through wealth nor through ritual action—only through the anointing of the dust of the great ones.

From other means, brahma knowledge or divine love does not manifest. By the anointing of the feet dust of great souls and by continuous naam jap, let the thought of God come, let worldly thought not come, and let the thought of God not depart.

When even a little remembrance of the Lord arises, yearning comes. Every action is offered to God. Love manifests in that life. But only a rare one even desires love. Otherwise we mostly ask God for honour, respect, money, and favour. Only a rare great soul would renounce gold, beauty, and fame and beg for divine love. Otherwise we mostly fall in the end, lost in prestige, honour, glory, fame, and name.

We become deprived of the Lord's love.

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

Original video: Bhajan Marg (YouTube)