Private Conversation and Vision #1398

Shri Hit Radha Keli Kunj, Vrindavan. Private conversation with Pujya Shri Hit Premanand Govind Sharan Ji Maharaj. Sadhaks put forth their questions about their life and sadhana, and Maharaj Ji resolves them.

Complete Discourse

Ajay Mishra from Pune, Maharashtra. Radhe Radhe, Radhe Radhe Maharaj Ji, Gurudev. I worship all the devatas, but my faith is in Shri Ram Ji. I want to be devoted exclusively to Shri Ram Ji. But when I don't worship the other devatas, a sense of guilt arises in my mind. Maharaj Ji, if we worship the branches, leaves, flowers, and fruits separately, will the tree receive happiness? Or if we pour water at the roots... The Lord said in chapter 15 of the Bhagavad Gita: "I am the root of all."

Everything is from God. "Ja par kripa Ram ki hoi ta par kripa kare sab koi."
On whom the grace of Ram falls, grace falls upon all.

If we worship God, then within God reside countless universes and all devis and devatas. Everyone is worshipped. By worshipping one God, Shri Hari, all are worshipped. So no devata or devi will ever be displeased, because God Himself has become all devatas and devis. Do you understand? So if you worship the feet of Shri Ram with exclusive devotion, then the worship of all devatas and devis happens automatically.

But worshipping just one devata or devi will not be complete worship. Because you understand them as merely a name-bearing deity. If you see God in them, as Goswami Ji says:

Jad chetan jag jeev jat sakal Ram mein jaani.
The inert and the conscious, the world and all beings, I know all in Ram.

Now worship anyone—it becomes worship of Bhagwan Shri Ram. That is complete worship. By offering bhagavat bhava, even if you were to worship a dog, you would attain God. But the feeling should be of God—that God Himself resides within this being.

So as the Bhagavad Gita says, those who worship devatas attain the devatas. Those who worship the ancestors attain the ancestors. Those who worship the bhootas attain the bhootas. And those who worship Me attain Me. So if God is in all, why haven't they attained God by worshipping them? Because they did not have bhagavat bhava. They had the feeling of ancestors in the ancestors, the feeling of devatas in the devatas. So we should be like Goswami Tulsidas, who in his Vinay Patrika worshipped all, but asked of them all only this: may there be love for the feet of Siya Ram.

If we worship even a devata or devi, we should see them with the feeling that God is in the form of this devi, in the form of this devata, and from them ask the blessing that we attain love for our chosen deity. Whoever we have chosen as our ishtadeva—Ram, Shyam, Shiva—may we attain love for them. There is no fault in this. Devatas are not selfish. By worshipping Bhagwan Shri Ram, the worship of all universes is done, because God Himself resides in all forms.

Arjun Singh from Agra. Radhe Radhe, Maharaj Ji. Maharaj Ji, we do a lot of punya.

Yet we suffer greatly. Is this wrong?

You have ego—that we do a lot of punya. The first word that came from your mouth is ego—that we are very pious. No, suffering cannot come without sinful karma. And because you have ego, you have no punya at all. An egoist is never a pious soul. For example, if we gave you water to drink, and I told four people, "He was very thirsty. I gave him water," that would be everything. But from your mouth comes: "I am very pious." That is not so. If someone is truly pious, it will come from their mouth: "I am a very lowly being. No, you are the one who does much punya. That happens by God's inspiration. How much capacity do I have to do punya? God makes it happen, and He keeps it secret." First, reform what you said—"we do a lot of punya." What punya do you do? Tell us. Serving people or helping them—that is dharma, your own dharma.

It is human dharma. You are not an animal. So God has blessed you that you are following your dharma. But where is the punya in that? Did punya happen just by feeding your son? Just by eating did punya happen? Just by raising your family did punya happen? So serving your countrymen made punya happen? Let us see it this way: if in a small house we feed our family, give them drink, clothe them, arrange for medicine—is that punya? Is it? Because it is my house. Then this is my country.

Udara charitanaam vasudeva kutumbakam.
The virtuous consider the whole world as one family.

Let us expand the form of our family a little. The whole of India, the whole world is my family. So we are serving the world. So we are following our dharma, because we are human. It is human dharma. Doing welfare for others—then ego will not arise in us, and our heart will also become pure. And the suffering we get is the fruit of our sinful karma. Just now you are taking care, walking carefully. But look back—in this very birth, did you not commit sins? Did you not make mistakes?

Become the judge of this very birth and see what punishment the national law would give you for those mistakes. Then see how heavy the punishment would be. When that punishment was not given, then punishment will come from divine law. As for this birth, you will not get the result right now. This suffering is from the past birth. Your past punyyas have given you good sense, and your past papas have brought suffering. So we should ensure that our new sowing now produces a very good harvest. We will experience the results of what we sowed before. Going forward we will be happy. For now, surely chant the naam of God.

We do naam jap. Yes. Serving others—this is our dharma because we are human beings. We are not animals. Serving the welfare of others is the dharma of human life, brother. If someone is sick, if someone is suffering from an accident, then we help them. This is our dharma. This is our duty. Just as we serve our family, so we serve our nation. So we should not take pride saying we do great merit. Right? Yes. By such words the ego is nourished and merit is destroyed.

Yes, Mayank Singh Ji, Radhe Radhe, Maharaj Ji. I offer countless prostrations at your feet, Maharaj Ji. Can Bhagavan Shiva only be attained through knowledge? Can sentiments like dasya or sakhya be brought to his worship? They can be. Why? Bhagavan is Bhagavan. When we can say this about Shri Hari, then is not Bhagavan Shankara himself becoming the acharya of dasya bhava and serving Ram Ji in the form of Hanuman Ji? Bhagavan Shankara is there. Serving in the form of Hanuman Ji with the sentiment of dasya.

Carrying out every command of Shri Ram Ji with his head bowed. Lord Ram established Rameshvar, Bhagavan Shankara, and serves him. See Bhagavan Shankara as your lord, see him as your sakhi, see him as your beloved—in that very sentiment you will attain him. With whatever sentiment we worship Bhagavan Shankara, we will attain him with that same sentiment. Yathā mā pradyate tāthā bhajāmy-aham— as one surrenders to me, I reciprocate accordingly. The sentiment with which one worships me, I grant him that sentiment. But generally, towards Bhagavan Shiva, the sentiment of mother-father or of master has been observed.

Generally, Bhagavan Shiva was worshipped as a beloved husband only by Jagdamba Ji, and almost all others worshipped him as mother-father and master. And sakhya, dasya, vatsalya, beloved, sahachari—these sentiments of the beloved, about Shyama and Shyam, or about the form of Siya Ram—these pertain to Bhagavan Shankara, but the world generally worships Bhagavan Shankara as mother-father or master. Prabhu, when you say that merit diminishes through saint-slander, does your concern hold for saints of true conduct, or merely for those wearing the robes of saints? Are we saying this on anyone's orders? Why are we making statements about anyone? Did Bhagavan give us a contract to slander anyone? Whoever has been given capacity, he accomplishes that much. Now by our measure, whom should we measure? We should measure ourselves. Tere bhāve jo kare bhalo-boro, Sansār nārayan, tu baith ke apno bhavan bahār. Fix your own vision properly.

Just as you are seeing—"This person is worthy of censure"—that person is not there. Bhagavan is within him. If you did not see, then your vision is faulty. The true vision, the knowledge, is this: that in everyone we see the Param Brahm, the Paramatman. We see Bhagavan Vasudeva. If we cannot see thus, then our vision itself is faulty. Bhagavan is in everyone. Goswami Ji says: Jad chetan jag jiv jat sakal Ram main jān, Band sabe ke pad kamal sadā jor jug pān. So why should we see anyone's defects? And how can we recognize a sant?

Can a sant be recognized by external signs? What is his internal state? How will you know? Do you understand? Even the great are deceived. There was once a very great and wise sant. He was distributing samosas. Someone ate one samosa, then ate again. The one distributing samosas had given to him twice. He had taken it three times, and the samosas kept going to him. Then there was a sant. It came to his mind: "My friend, we thought this one to be a very devoted bhakta sant. But he just keeps reaching for samosa again and again. Now how can we know his philosophy? He will get four samosas.

In solitude he will do bhajan for 24 hours. Who knows his philosophy?" Now this sant who was judging the other sant who was taking samosas came to our Guru Ji, and the fault appeared in him. So Guru Ji said, "There is a foul smell. It is coming from you." He said, "Maharaj Ji, we do not use soap. That is why I am saying there is no foul smell. This foul smell is the odor of a sant's offense. You have committed a sant's offense and come." Then he said, "Maharaj Ji, we never encounter a sant's offense from anyone. So what is a sant's offense?" He said, "No, there certainly is." At that moment Maharaj Ji was distributing a samosa, and there was a sant acquainted with the distributor—a great bhajan-lover—and he was asking him repeatedly for samosa. So it came to my mind: Go, Maharaj Ji gave ₹50 at that time—this was perhaps twenty years ago—and said, "Buy samosa and go give it to him, and bow and say: 'My faulty vision has burdened you. Forgive me.'" So now listen: the moment the samosa is being distributed, he thinks: "Let me get four samosas.

After this I will not ask for madhukari alms. I will do bhajan in solitude for 24 hours." Now you are seeing him ask for samosa. But you are not seeing his inner nature. The giver is giving anyway. Even if he is being insulted, bearing insult is the nature of saints. Then after taking blows, saints' glory—only saints can know the glory of saints. It cannot be known through external thinking. Let us speak of what we ourselves have witnessed. Swami Paramanand Ji was absorbed in Brahmananda. And when someone's daughter-in-law or daughter came for darshan—"Daughter, you have cows, yes?" Swami said, "I have not had rabri for many days." And he was so absorbed in Brahmananda that he had no awareness even of the clothes on his body. And if someone made rabri and brought it, he would be so absorbed: "Ah ha ha, very good! You take some, child, you take some." He did not even eat one mouthful. And watching in the assembly, what do people think? And one has no bodily awareness. Such great souls. We cannot determine through observing saints' external gestures, but if we commit the offense of seeing faults in them, then we should endeavor to know their inner sentiment.

You cannot know a sant by their outer signs. Outer signs can be performed very well even by an actor. An actor playing the role of a sadhu in theatre and drama can perform that role beautifully, can't they? So is the role itself a sadhu? No, a sadhu is a state, and whoever is in that state does not perform. Their actions are childlike. Just as a child is playing freely—he made a mud castle and then destroyed it. A bullock cart is passing by, he sits in it and goes. After going quite far, he comes back on foot. If you ask him why he walked back if he had to come back anyway, he has no answer. It's just play, he's a child. Similarly, the great mahatmas who are saints have childlike actions. So we cannot know them just by looking. Then why should we criticize? Let us bow to everyone. We should look at the faults in our own heart and remove them, not others' faults. Yes, if someone is our friend and asks us, then we can tell them: I think you are wrong in this matter. If you correct this, it will be fine. But only say this directly to them, not behind their back, otherwise it becomes criticism. Tell them directly. Then it is proper.

"Maharaj, I have seen a fault in you. You are doing this wrong action. Please answer whether this is wrong or my perception is wrong." Then the matter would be considered properly. If you will criticize them behind their back, then by criticizing, your merit will be destroyed. But by criticizing, nothing comes into your hands. The fool takes the burden of sin and carries it along with himself. He takes the heap of his own sin and departs. He destroys his own merit. So why should you speak filth with your tongue? Speak good words. Vikash Sharma Ji from Nivruana says Radhe Radhe. Maharaj Ji, Maharaj Ji, I do puja and rituals, I perform religious rites.

Maharaj Ji, should we walk on the support of naam jap alone, or should we also recite the Shruti Sukta, Purush Sukta, Chaleesa, and similar texts from time to time? No, we have told you five things. We have often said in seclusion that satsang, swadhyay, sumiran, seva, and samadhi—all five are important. Let us set aside some time for satsang. That is also the Lord's, isn't it? Because if we sit alone with our mind on naam, the mind will not settle. We need variety. We need some change. So we divide our time into five parts.

One part is for satsang—let us give thirty minutes or sixty minutes to satsang. If we cannot attend satsang daily, then nowadays there is technology, there is mobile. Search for it. Find what feels right to you, where you feel that scriptural satsang is happening. If it has no connection to scripture, if it's just entertainment—those of the first rank who are completely zero, for them it's okay. Those who do not know how to read, they went to school anyway. But for those who are sadhaks, tasma shastram pramanam—their teaching should be based on scripture. It should not be that they are asking one thing, saying another, answering something else. Tasma shastram pramanam—it should be based on scripture. So listen to satsang from those saints who are desireless. In the greed for money, meaning gets changed. The scripture says one thing and they change it and say something else, because in the greed for money, the meaning is changed, the word's meaning is changed. Money means wealth—in the greed for wealth, the meaning of words changes. They use artificial words to tempt people.

That is not satsang. Satsang is when one abandons all company, all vices, all associations, and creates devotion to the Lord. That is called satsang. Bin satsang vivek na hoi, aur Ram kripa bin sulabh na soi—Without satsang there is no discrimination, and without the Lord's grace it is not easily attained. Through the Lord's grace, such satsang is found. So first is satsang. Now second is swadhyay—study of the Hanuman Chalisa, study of the Shruti Sukta, study of Durga Saraswati, and any other scriptures you wish to study. You can do that swadhyay.

So satsang, swadhyay, now sumiran—the sumiran of naam jap, the sumiran of mantra jap, the sumiran of the mahavakyas (great statements) that come from the guru. Seva—service through our body: service to mother and father, service to our gurus, service to the Lord. Almost every householder keeps the Lord installed in their home, so seva. And then there is one final thing, which is very important: samadhi. The purpose of samadhi is solitude and peace. Sitting in a comfortable posture in solitude, watch the movement of the mind. Stop it completely. Don't ask where it is going. Just watch where it goes, and why it is going. Pull it away from there and fix it on your aim. Restraining the fluctuations of the mind and fixing it in the Supreme Lord is called yoga. And gradually, gradually the mind becomes still. Sleep should not come, nor torpor. This is why when the word samadhi comes, then asana and pranayama come—purifying the breath, sitting in an asana, becoming peaceful. And if samadhi is not possible, at least do naam meditation: Radha Radha.

So these five things—satsang, sumiran, swadhyay, seva, and samadhi—these are the five things. If you accept all five, then your complete bhajan will happen. Understood? And be careful when doing religious practices: perform the ritual to the full extent to which you have undertaken it. If the yajman (patron) does not know and we have taken money for the ritual but not completed it, then God is watching, and it will harm your intellect. If you are a bhajananandi, the Lord will take away your bhajan. So whenever you perform a ritual for anyone, perform it to the full extent of your intention. Perform it according to your pledge, and then your path of bhajan will remain nourished.

Mahak Mwani from New Delhi — Radhe-Radhe, Maharaj, Radhe-Radhe. Maharaj Ji, these days we young people are caught in so much stress and anxiety that instead of living in the present moment, we lose ourselves in worries about the future, and this keeps us in fear and restlessness. Maharaj Ji, please tell us how to change this habit.

Maharaj Ji: The present — naam jap. If we do naam jap, our intellect will become wise. I will have no worry about the future because my God is with me in the future. Yes, when naam is flowing within us, we have the conviction that my God is with me. And when the God who created the entire universe is with me, why should I waste my time worrying about the future or the past? By bringing our mind back to naam again and again, we can control and govern this overthinking. And naam jap brings such great merit, such great merit that what we think will come to pass, and so we develop faith that my naam jap is my capability.

My naam jap is the means to fulfill my desires. My naam jap is the matter of keeping my God in my presence. So we will get tremendous benefit from this. For instance, fifteen years ago we didn't even have ₹000 per month for medicine. There wasn't a single person to give us water. Both our kidneys were damaged. It was nothing but problems. There wasn't even an inch of space free. In every way we were dependent only on God, but we did not lose heart. I had faith that God is with me. So we had a remedy for worry about the future — we weren't anxious.

We shouldn't be troubled. So I think to be free from worry about the future, by keeping God in your presence — as we are telling you, God has made us blessed. Where there wasn't a single person to give water, now there are thousands of young people standing ready — one gives water, one wipes my face with a cloth, one holds my hand. There isn't a single moment when I don't find support. Think about it — even your own son isn't always there for you. When the body is sick, even your own son will bring medicine and leave you lying there. But this is not like that.

Every single minute, they are alert and standing by. Who is this? God. So whoever can save us from worry about the future — God can save us. Because He is Sarvalok Maheshwar — He is the Lord of all realms. He can do everything. How does He do it? That same Paramatma is doing it. He is arranging everything on His own. We consider God as our own and do naam jap, so we have no worry about the future. So to be free from worry about the future, let naam jap of God be done and let God be seen in your presence. Only that can save you. Otherwise the future is a hidden thing.

What will happen — you don't know. You keep thinking about it — what if this happens, what if that happens? Sometimes you think positively, sometimes negatively. But mostly negative thoughts dominate, positive thoughts are rare. Thinking like this, anxiety has been created. I studied so much, my father spent so much money on me. What if I fail? What will my father say? What will my friends say? And if I fail this time, my age is increasing too. What will happen now? Thinking like this negatively, they are troubled. When will they fail? They have already failed.

But if we think of God, immediately it is positive thinking. Brother, God will also make me pass. Even if I do fail, God will find another path for me. So if we keep God with us, we won't be troubled. And if we don't keep God with us, no matter how much we pass, one day we will truly fail. Sandeep from Jammu — Radhe-Radhe, Radhe-Radhe. Maharaj Ji, when we are sad and suffering, or when we are going through a bad time, when we face financial or physical loss, how do we maintain our faith in the Lord? And if someone has committed wrong actions and the law of this land imprisons them and punishes them, what is God's fault in that? We have done the deed, we are experiencing its consequence. For ages across many births we have been doing deeds, so in that, does God's faith or faithlessness matter? That is law, that is the rule. So in this way, even God is under the law. Because God has made the law, He is under that law. Just as if the President or Prime Minister acts against our Indian Constitution, they too will have to go to jail — that has to happen. So even God — when He killed Bali in the guise of a hunter in secret, then in the Krishna avatar, at the end a hunter shot God in the feet. It is not outside the law.

God is under that law which has been made. So the sins from the births and ages of our people are what bring us sorrow, calamity, hardship, and obstruct our progress. To destroy those very sins, we pray — do naam jap. Do good deeds. Give happiness to others, so that your sinful deeds cannot overcome you. Now you won't do bhajan. Now there are many people who eat chicken, goat meat, drink alcohol, commit adultery with others' mothers and sisters, and when calamity comes, they curse God.

So what can God do about this? You tell us. You have been given a field, seeds have been given to you. Now it's your wisdom — will you sow thorns or will you sow good grain? Will you sow thorns and expect good grain? That cannot happen. Likewise, if you do evil deeds and expect happiness as fruit — that cannot happen. The fruit of good deeds is good. The fruit of bad deeds is bad. That bad fruit takes on many forms. Sometimes it takes the form of insult. Sometimes it takes the form of failure. Sometimes it takes the form of calamity. Sometimes it even takes the form of destruction.

To protect ourselves from that, we say: do naam jap, worship God. So it's like in a court case - we have lost and been sentenced to death. Now there is no way to save you from execution. But there is one remedy: to petition the President for mercy. Similarly, our God is like that. If we petition God for forgiveness, let's acknowledge that we have made mistakes. We have absolutely committed a crime. We will have to suffer its consequences. But God can forgive us if He wishes.

So He said "Aham tvam sarva-paap mokshayami" - I will liberate you from all your sins and purify you.

So we should take shelter in God. Somehow or other, sins continue to arise from us. So those sins should not torment us, should not cause us suffering, and we should not commit sins in the future. May our intellect remain pure in this way. Therefore, we should take shelter in God, we should do naam jap, and we should serve others. Through service to others, the heart becomes pure very quickly. If we even serve animals and birds, our heart will become pure very quickly.

We will become free of sin. Are you understanding?

What is the need to curse God in this? Does God have any enmity with you? Just don't complain in between - instead, curse yourself. Why do you curse God? If you blame yourself, you will become good, thinking: "My friend, I have made some mistake." If not in this life, then in a previous birth some sin was committed whose punishment I am now suffering. So let me endure it. I won't make mistakes in the future. Then you will gain inner strength.

If you curse the pure God, will anything you do even reach God?

He is very great. Look at His greatness: He has created infinite universes and is playing within all of them. He sleeps peacefully even within an ant. And He holds all the universes within a single pore of His body. He is so great - mahato mahyan - that He holds infinite universes in one pore. And He is so small - anu anuyaan - that He dwells peacefully even in the heart of an ant. Such is that great Supreme Lord.

He is infinitesimal and infinite, seen everywhere in all things.

Indeed, whoever sees Sri Bhagavan everywhere, whoever sees everyone in Sri Bhagavan - that person truly sees. Sri Bhagavan is everywhere, in everyone's heart, and everyone dwells in Sri Bhagavan's heart. What will we gain by cursing such a God? Therefore, take shelter in Him, do His naam jap, and blame yourself, thinking: I have made some mistake whose consequence I am suffering as punishment.

Deepansu Ji from Canada: Radhe Radhe, Radhe Radhe. Maharaj Ji, Maharaj Ji, I offer infinite pranams at your feet. Maharaj Ji, if I have to think about God, what feeling should I cultivate? How should I meditate on Him? Should naam jap come before bhav? Should the negative thoughts first be destroyed through naam?

Like how a man's mind goes towards women - when one has a male body, one thinks of various pleasures. One thinks of money. One thinks of honor and status. These are negative thoughts.

The negative thoughts must be destroyed. Then one can chant with true feeling - remembering Radhika's feet dust with devotion. To destroy negative thoughts, first do naam jap. The more you do naam jap, the more negative thoughts will be destroyed.

No matter what body you get, no matter what country you live in, there will be no change. Maya is everywhere. Maya has no single fortress.

Does maya not exist here? This is God's dhaam, but even here maya exists.

If you do bhajan, your perspective will be different. You will see things differently. If you don't do bhajan, you will have a different perspective and see things differently.

So first our negative thoughts must be destroyed. Only then will positive feelings arise. True feelings, bhavottsav - that will come only when negative thoughts are destroyed.

Negative thoughts are destroyed through bhajan. Everything depends on naam jap and spiritual bhajan. No matter what you become, if there is no naam jap, it is all hypocrisy. If there is no naam jap, it is all fraud and deception.

And the naam continuously given by the guru is running.

Then see - the joy and bliss that will be experienced, that will be something else entirely.

If not, the one who is truly devoted to spiritual life is one who has renounced the worldly person, abandoned them, and walks in discipline and restraint, in meditation on the Supreme Lord.

This will happen only when you do naam jap. Understand this as God's firm word: "Nanak, naam is the boat. Those who board it cross over to the other shore."

In our life, only one thing remains: naam, naam - just naam. Every answer to every question, you will find in naam. Do naam jap and if every problem is not solved, then tell me. And if you don't do naam jap, no matter what you do, nothing will happen. Everything is through naam alone.

The experience of great men, great saints, and my own experience from childhood until now - it's naam! Through naam and practice, I have, by God's grace, knowledge of and have practiced: sankhya yoga, ashtang yoga, karma yoga, and bhakti yoga - these four yogas.

The path of the atheist, the celibate, the renunciate - that path, and the Vaishnav taking refuge in their own mantra - this path. After seeing all paths and hearing the words of all great men, one thing became clear: whoever has faith in naam has crossed over, and whoever abandons naam cannot cross over no matter what they do.

This is our firm conviction because naam works all the time. When we are doing naam jap, there is always its vibration - one vibration of naam jap, and the mind gets no opportunity to think of the world.

Now for a while we pondered, "I am Brahm," and after contemplating the world, even while saying "I am Brahm," maya will drag you away. Shiva and Viranch—even their delusion [is caught by maya]; maya is very powerful, O friend. Just saying "I am Brahm" will not satisfy maya. Chant the naam day and night, then you will cross over. When naam is abandoned, maya will drag you away. And you won't even understand what maya is. [Maya] will drag you and make you enjoy according to its nature—this is not grace. Grace is when these things stop seeming appealing to you.

Food does not appeal, soft spring does not seem pleasant, all subjects seem bitter—the path of Hari's lover is unique.

Those who desire food and comfort—love cannot touch them even in dreams. Those who have all kinds of luxuries... For this reason, consider naam-jap to be true—it is the answer to everyone's question. Chant the naam: Radha Radha, Krishna Krishna, Shiv Shiv, Ram Ram Ram Ram, Waheguru Waheguru. Whatever feels dear, whatever your Guru-dev has given you—chant it well, chant it constantly. That is the answer to every question. When even great siddhas had to experience the fruits of the body, your meager [karma] will not destroy someone else's fruits. So the solution to any problem is chanting God's naam—don't try to wander in any other way.

No one can remove your sorrow. Listen, O Bharat—fate is very powerful. Even the sages lament. Loss and gain, life and death, honor and dishonor—all are according to divine law. Just rely on God. Whatever sorrow or happiness befalls you, bear it; and if you chant the naam, you will be freed from maya. And if you don't chant the naam, then the feeling of "mine, mine"—maya will not spare you. Somewhere you will become corrupted, and then the next birth will come. And if naam-jap is going on, then you will cross over. It is absolutely firm, a simple matter.

Nanak says: the naam is a ship; those who board it cross over. [Those who] boarded the naam crossed over. Chant the naam constantly—cross over. The naam is such a ship that no one who has sat in it has ever drowned.

In Kali Yuga, only the naam is the support. Remember, remember, and the human becomes liberated.

So chant the naam well, then bhav will form.

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

Original video: Bhajan Marg (YouTube)