This One Thing Will Transform Your Entire Life! // 24/09/26

Discourse of Pujya Shri Hit Premanand Govind Sharan Ji Maharaj — watch the video above to hear the full discourse.

The Full Discourse

Look, the first thing is that as soon as we surrender, the entire burden of our whole life—past, future, and present—is placed on the Ishta. Now what we must do at this time in surrender is only bhajan. After this, if we receive physical illness, or if we receive insult, or if our heart burns without any thought in the present, then to destroy attachment to the body the protector of the surrendered will give illness; to destroy pride, they will cause insult and defamation; they will make you do such deeds that your pride is destroyed. And as for all the karma of the past, you be free of concern. If you heed our words, if you accept us as guru, then you be free of concern. A surrendered one should not worry at all about past karma. I will free you from all sins.

If you are understanding this, if there is any doubt about it, ask me again. If you have surrendered, your guru and Ishta will destroy your past karma. The bonds of karma are cut. And Shri Harivansh Mahaprabhu himself says, why worry now about past offenses?

Now the anguish you are feeling comes from thoughts and behavior contrary to surrender. Why are you not able to hold this thought—that we are in the shelter of Shri Ji, in the contemplation of Shri Ji? I tell you, every moment such bliss remains in the heart that even an emperor does not possess such bliss.

And so much suffering remains in the body that perhaps no one suffers as much as the body does. Cannot even rest and drink water. Every part of the body is in pain. Yet there is such bliss—how can I tell you? Why is the heart burning? Because you are not doing bhagavat contemplation. What does not become sin? What happened in the past, mistakes are happening in the present too. It may happen in the future as well. We will protect you. The Lord will save you. You are only surrendered.

You say, "These are our sins, our sins." What then? This is the Lord's law. To strengthen surrender, to bestow their love, they are making us worthy. They are making us worthy of grace. Wherever our pride is, they are destroying it. Wherever our 'I-ness' is, they are taking it away. This is grace. Understand their grace. This is grace happening. This is not punishment. This is grace. Now we have no prarabdha karma, we have no prarabdha karma—we are surrendered. Now the Lord's law is upon us. Why is it thus? The Lord knows. But it seems to me that to strengthen surrender, wherever our pride, our 'I-ness', our possessiveness are, the Lord destroys them.

Why does the heart burn? Because it lacks contemplation of the Lord. Why does the heart burn? Because we contemplate the past. I have said many times in discourse that if there is attention in satsang, you should think neither of the past nor of the future. Look at the present. This second—Radhe Radhe Radhe—what a thing it is! The past also becomes pure. The future also becomes blessed. Glory!

You would not have committed so much sin. Great sages with terrible conduct became great souls through chanting. Read their biography and see. If by taking refuge in the Lord the bonds of karma were not cut, how would it be? The bonds of karma are severed. If the chains of rules and prohibitions could not be removed, how would it be? We have forgotten this very thing. The grace that Radha has shown us—where is that conviction in you?

Now let all the bonds of karma be cut to pieces. But you remain the same old self. Do you accept Shri Ji? Do you accept that you are a servant of Shri Ji? If you accept from the heart, then walk in bliss as we walk in bliss. Enthusiasm, bliss, strength—there is no shortage of anything. That is why I said to the doctors the other day: do not think of me as an ordinary person. We are not an ordinary person. Why? Because we are of Shri Ji, we are of Radha. Someone might be of the Prime Minister, someone might be of the President. We are of the Lord of infinite universes. If anyone is ordinary, then be as we are. The same mantra, the same devotion, the same everything. But what is lacking in you? There is no conviction.

Here is an example. In Haridwar, everyone was bathing in the Ganges. Parvati said, "Lord, how many blessed souls are all bathing in the Ganges!" He said, "Not everyone is bathing in the Ganges—they are just dunking themselves in water. A rare one truly bathes in the Ganges." "I don't understand, Lord." He then took the form of an old man, slipped, and fell into mud. And he said to Parvati, "Tell everyone to help my husband out of this." "When they come to pull him out, tell them: if you are sinless, don't touch him or you will turn to ash."

Now when some came out asking, "Brother, please help our husband out," some would joke and do something, others would do something else. And some righteous men thought: friend, if he is sinless I won't touch him or I will turn to ash. He has so much sin, and why should I get in trouble and turn to ash? One man who was beyond body consciousness bathed in the Ganges, chanting Har Har Gange...

Har Har Gange came out, he said, "Brother, take my husband out!" The brother said, "Sister, take him out," and (someone) placed a pot. But (someone) said, "Wait! If you are sinless, my husband will be freed; otherwise you will turn to ashes." Then he said, "Mother, you haven't understood yet. I am coming after bathing in Ganga. All sins are destroyed by bathing in Ganga." And to Lord Shankara: Lord Shankara said, "This one has bathed in Ganga," thinking he has pride that he has bathed in Ganga—so how can a sinner (be transformed)? We have this conviction: we belong to Shri Ji, to Harivansh Chandra Ji.

Now, how are my karmic bonds freed? What do you hear? What do you read?

Katey karm bandhan, kamal kar jin abhay
Karm bandhan sab sab, hum acharya ki sharn mein
Hum Shri Ji ki sharn, yahi to thasak hai

We take refuge in the Acharya. We take refuge in Shri Ji. This is our conviction. What do you mean, you are not getting it? There is a lack of bliss? Lord is an ocean of bliss. At whose lotus feet henna is applied, we have accepted servitude to those fair lotus feet. Yet there is still a lack of bliss—the lack of bliss is yours. You are not able to truly accept surrender. Accept surrender completely. He will bring perfection. We cannot do it. Complete surrender. Wherever we have attachment, our Beloved will destroy it.

He will drag us along. He will perfect us. Perfection comes from Him, not from our side. We cannot achieve perfection ourselves. We will remain incomplete. Perfection comes from His side. We have to prepare ourselves. For that, God has given us scripture, saints, and guru, so that you can prepare yourself. Prepare for surrender, and we will lead you to surrender. The Lord says, brother, Maharaj, Revered Radha Baba—these great saints are speaking—that the seeker can prepare for surrender, but not its perfection. Perfection will come from Shri Bhagwan.

Jab wo kamal kar jin abhay
Karm bandhan sab katey, param sukhad sushil sundar paay
Swami mam dhani, jai jai Shri Hari

Our karmic bonds no longer remain. Like when a small child falls and the mother runs to pick him up, the child slaps the mother. The child does this to the mother: "Where were you when we fell? Now you have come to lift us—but when we were falling, where were you? You would have caught me!" That mother is limited in knowledge, but Shri Ji is omnipresent, omniscient, omnipotent, the beloved of the Lord. We see it this way: you are not yet understanding. You have surrendered. We are saying, you are accepting. You—we are saying—you have surrendered. But hold this firmly: guru ji has dedicated us to Shri Ji. Now what? If the heart is burning, then we belong to Shri Ji. And if the heart is joyful, then we belong to Shri Ji. What do we have to do with the heart?

Now you are sitting in the mind—so come, move away from there, and then see. Satisfied! Whatever the circumstance, (one remains) satisfied. Besides Shri Ji, there is no one to trust, no one else to take refuge in. Joy comes now. What karma, (O) servant? What merit brought you to Vrindavan? What merit placed you at the guru's feet? Have you done such a merit? Grace, grace! You believe in grace, don't you? When there is grace, so what jealousy? Dance in the service of such a great Lord. Dance! What happens in this? That we, instead of savoring His grace, we think: a year and a half has passed, we have been doing bhajan, and no experience has come. We don't even think that we have surrendered, that we belong to Shri Ji.

Victory, victory, offering! Everything will be uprooted. Lord, absolutely accept our word. Friend, there are two paths to attaining God. One is to swim, and one is to sit in a boat. What we have is the boatman.

Shri Harivansh prabhat naam nauka, nij sevak bhavssagar sukh tar, nikat

Harivansh, the servant. We have never said this to God. Believe it to be true: not that you come into our vision, that you give us joy. If you need to come, come. If you need to, (then come). Joy—our guru ji has given us the mantra. We will recite that. And the mantra is supreme; even God is under it. Note this: that mantra our guru ji has given us. Now where will (God) go? Run! But what are we? We don't take pride in the mantra, we don't take pride in the name, we don't take pride in surrender to our Beloved. We speak the same old, worn-out dialogue: "Our karma... just this... from this, benefit." Now, what karma do we have? What karma do we have? We are in your refuge, Maharaj. If any karma you also say—"Your karma"—then yours, the illusion (maya) also spreads its game.

Sun muni mohe kaki kod kahe Haridaas
Tumhare ham jite vakil, sahi ho to muqaddma

Don't fear the case. There is nothing to worry about. Certainly there will be welfare. In this very life, if experience does not come, still remain. Then in the final breath, the grace of Radha Kishori will grant you the supreme abode. Believe our word! Believe it! We are saying, remain in Vrindavan until the end. Shri Ji will bestow His grace. When the breath leaves, Shri Ji will bring (you) to Himself. We rest in faith in Shri Ji. What taunting will you do? What will you tell us? If I speak of my faults—this is the matter, the strength of surrender is the strength of Shri Ji. Our own strength is nothing. All (our) limbs are without merit, no one has (any) effort.

Ek Kishori kripa te kachuye so hoye

Accept my word. Dwelling in this conviction: I am Shri Ji's, I am Shri Ji's. And Radha, Radha, Radha—whatever comes, pressing the feet takes (one) across to dwell in Vrindavan. You are doing this, with feet spread. And when (one) awakes, then serve the Beloved. Our rasiks have said: wake when (one) wakes, then serve the Beloved. Sleep with feet spread. Oh! Just this is the lack: that you cannot recognize Shri Ji as your own. Because you do not recognize Shri Ji as your own are all the problems.

Now see how it is going. How is everything going? Four people in one house—worry arises. You all are Shri Ji's attendants. What is lacking? What lack? Come. Faith can never be such. We can go hungry, but you cannot. (We) will not let you go hungry. Shri Ji—why? Because in the refuge of Harivansh's worshipper, I am saying a firm word, Maharaj: we will be behind, you will be ahead in Nikunj. Victory, victory! We will be behind and you will be ahead. We have come full circle. The whole life.

And you have come directly—did you not come? Which austerity did you perform here? Brahmacharya, worship, the great teachings, renunciation—doing everything of the world, passing through Kashi, and then Vrindavan was obtained. And to get Vrindavan directly—you are indeed superior to us. Grace has seated you in the supreme position. If you cannot understand, then brother, the matter is different. Vrindavan, guru, shelter, those who are sheltered, the mantra of the sheltered, the personal mantra—the heart burns, then you die. Now my friend, why this worry? Chintamani, those who bow—Braj Nagari, the crest jewel, the family jewel, the supreme Chintamani. Our Shri Ji—until today, even now, we are seeing you and telling you: Shri Ji sees each and every matter of yours. One matter has not remained, therefore the connection is not formed.

Form kinship with the Maharani. Form kinship. Just let it happen through Shri Ji—that my Maharani, our Shyama, our little daughter, our beloved, those whose shelter you are now in—if you do not know the shelter of those very ones, what has been accomplished? The position of infinite universes, the position of infinite universes lies in their feet. Be their servant. Who can stop that? Who can stop that? Only Narayana emerged, and the companions of God came and cut the bonds of the messengers of death and struck down the servants of death. Friend, such is that God whose feet we bow to—those beloved ones—we will speak "Radha" and go to hell, we will speak "Radha" and our heart will burn.

You are only forgetting these. You have forgotten your own nature. You have forgotten what you have dedicated yourself to. Running about, you say bhajan won't happen, no problem. The son of a big house, even if he does not study, remains a millionaire. Now this state remains with you—that we are Shri Ji's. Just as you have said—that we are Shri Ji's.

There should be firm faith, there should be kinship. If such kinship toward the guru is slowly growing, then it is the same thing, Maharaj Ji.

Now we will not say it for this reason. We say: do not mind, worship of the bhaktas, okay? Because you have not seen them, Maharaj Ji—then this thought came to mind. What could be greater than this? If this thought comes to mind—'our guru Ji, our Shri Ji'—then that is it, then what more is there? Just a few days ago you said this in the satsang, but there was some context, that matter came in the middle. But we want to understand it separately because, Maharaj Ji, those words were yours. That is, as you said, according to—'Although do not have faith in me, but if you follow my words, then what difference is there, Maharaj Ji?'

To accept the guru as a person and to accept the guru's words—what is the difference in this? When you have a human understanding of us, there are qualities and defects, conscious and inert. When you have a human understanding of us, when you look at us with human judgment, this body is full of qualities and defects. Through it both kinds of actions will happen—actions mixed with qualities and defects. It is possible that you may lose faith in us because of our actions. It is possible that you may not like our actions. But regarding our words—do not have faith in us, do not care about us—but if you have faith in our words, then your work will be accomplished. You spoke very deeply that day, Maharaj. When you spoke so deeply—but the first point is: if there is no faith in the guru, those words will not work. So now the second point is—Maharaj Ji, how will the words not work? The words will work only when there is faith in the guru.

Brother, the mantra will work when there is faith in the mantra-giver. And if faith is only in the mantra-giver, the mantra will not work. But we are saying—still saying—if you have faith in our words. Maharaj Ji has said—then our worship is complete. Our words are complete. Our honor is complete. Full faith in us is complete, because you have accepted our words. Because Maharaj Ji has spoken these words to us. This is a very great thing. Do not worship our photo, do not bow before us, never come before us—but if you are following what we have said, then your faith in the guru will be firmly established. Because Maharaj Ji has spoken these words. How much kinship is there in this matter! Friend, our Maharaj Ji has spoken these words. The guru has these words in him. But today, Maharaj Ji, at some point you just cannot stay like that. Then either remain a child and say: 'My guru will save us. Do not do wrong actions, do not go here and there. You will attain God.'

Jai Renu, supreme auspiciousness, Acharya, surrender, guru grace—this is a very great thing. One person is walking by following our words, and another person is walking according to his own mind.

You go and do austerity standing on your head, but you cannot equal the one who is under the guru's authority. This is the system. This is the principle. Understand this. Guru grace is infallible. This is what confused the disciples of Shankara Acharya.

Totaka Acharya—he was only doing service to the body, washing the loincloth of Shankara Acharya, washing clothes, and all his food—all service. He never even sat and listened to Vedanta.

One day, after bathing, he came, and the disciples gave a verse, saying: "If our guru explains this verse and tells us, then may Totaka come." I am speaking from the words of Mathuradas Ji.

He said: "May Totaka come." The disciples said: "It is alright to praise the tree, but it is useless to teach him—he has never even sat down until today." The Blessed Shankara Acharya said: "You see the body service of the guru in this manner!"

Call him! He was called. He said: "Son, explain this verse." By guru grace, the entire Vedanta became awakened in him.

And he sat on the throne of Shankara Acharya. After Shankara Acharya, Totaka Acharya sat [on the throne].

Guru service—the service that you all are doing is guru service, the greatest thing. The experience of the Supreme Brahman, the Absolute—it will only happen through guru grace.

Moksha mulam guru kripa—the root of liberation is guru grace.

Ramananda Acharya was sitting in a garden. He had water brought from the well for Thakur Ji. There was a slight smell in it. He asked: "Why is there a smell?" [Someone] said: "Lord, a leaf from this tree falls into it." He said: "Cut down this branch! But cut only as much as is above the well."

So the Lord said, "How can this be?" Above a well, on a branch—if someone cuts it while sitting on the branch side like this, they fall directly into the well. He said, "That doesn't matter. So who will cut it?" No one got up. One person got up, took the axe, cut, and fell straight into the well. I thought with the axe and the branch and the disciples—everyone thought in their minds, "He's saved, he's saved! Wait, Guru Ji, he didn't kill him." We said, "Guru Ji, he fell into the well." He said, "It's nothing. Just sit. Sit down." We sat for fifteen or twenty minutes. Then "Jai ho, namo namah, jai ho, namo namah"—and that person came straight out as a companion of the Lord. He came out and told Guru Ji, "Shri Siyaram gave me this mala and this prasad." He said, "What happened?" He said, "When we went down from the branch, the Lord's companions took us in their lap and carried us to Saket Dham. Then we had the darshan of Shri Siyaram and received prasad. This is what you got." Now all the disciples—they were already surrendered to the Lord. They thought, "We didn't cut it. If we had cut it... Tulsi, Guru's command, Garib—it is a very great thing that those who live by the guru's command, their life becomes blessed. What jealousy is there? What jealousy? We are making a contract, but those people, they know not. You faithful ones, Maharaj Ji, you comprehend all things like this in it—everyone has different capacity to sustain it.

Yes, by the strength of sharanaagati, Maharaj Ji—is there something from the past in this, or is it grace? Grace, foolishness, foolishness, sweetness, sweetness—does it seem sweet or not? If it doesn't seem sweet, then this matter is not tasting sweet to you. If it is tasting sweet, then just accept it. What is the problem? But foolishness—how can it be like this? We won't do bhajan to the guru, we won't do parikrama, we won't do it—try doing it, try doing it. "Muni man dhyan dharat nahin paavat / Karat vinod sang balak pat"—Shri Ji's sharanaagati, we are speaking of it. When you move in sharanaagati, in all directions, we told you four things: to walk in our path, four things are necessary. Naam, mantra, mantra, vani, seva. Now follow this command. We threw a blanket. You are drowning in the ocean, drowning in the ocean. A blanket has four corners. One corner is held. Hold the naam, hold the mantra, hold the vani, hold the seva. Just like that, the whole blanket will be pulled out, you will come out completely. So now hold the naam, vani, mantra, seva. Now if you think like this—you'll do the worldly actions, you'll do dirty things—then how will that...

How will the divine awakening happen to you? You are in sharanaagati. Where are you in the shelter of the Lord? Rest lying in the shelter. In obtaining the Lord, the Lord has said nothing. This much He has said. Understand the matter. The words of the Lord: "Sarva dharma paraman parityaj mam ekam sharanam braj." Then aham—the Lord is saying, Aham tam sarva paap moksh deshah. Out of death and the ocean of existence, believe and sit down, friend. Sit down. Why are you troubled? Whatever is done, do it. Whatever food you get, eat it. Rest comfortably, lie down. If there is no place somewhere, then on the footpath. Brother, we must dwell in Vrindavan, obtain the Lord. Believe in obtaining the Lord. Believe in our word. The matter of the heart is sounding good, and it seems like someone is sustaining it. But for this to remain continuous, Maharaj Ji, is there something to do, or is it given by itself? Four things: recite naam, recite mantra, read vani, do the service of Thakur, serve the guru, serve the saints, serve the dhaam. Serve, serve—serve anyone. That is to say, serve Shri Ji, and everything will become naam.

Without these four, there will be no sharanaagati. Without these four, sharanaagati will not happen. And when sharanaagati happens, these four will move by themselves. We are also telling you this: I do not recite naam. I do not read vani. I do not do worship. I do nothing. If someone asks us, we will say one thing: I do nothing. It is happening. By the grace of Shri Ji, not even a minute is outstanding. Rest completely at ease, friend. In the shelter of Shri Ji—Radha, Radha. If our steps go wrong, Radha, Radha, Radha, we cannot help. Shri Ji, Shri Ji—see, we cannot help. We could fall anywhere. Hold us. Ladli, Ladli, Ladli. Even if the child becomes like a doll, I will say she will jump up, take on some form, and make it right, rescue them. That is their own experience. This is why do bhajan. Bhajan means to become. Come, bhajan means to become one with Shri Ji. Now, now, then your own thought will happen to the one whose we have become. More than we do, our Shri Ji does bhajan for us. More than we do, our Shri Ji does bhajan for us. If we say "Radha" once, a hundred times our Shri Ji contemplates our welfare.

Such is the nature—and listen well. One time, Yudhishthira went to the Lord's pavilion. They are speaking of the battlefield. The Pandavas are there. The Lord sat like this. He thought, "The Supreme Brahman, the Almighty, this cosmos meditates on Him. Whose meditation is He doing?" When the meditation broke, how did it come? From the giver. First, answer our question: whose meditation were you doing? The Lord's tears came, and He said, "On the battlefield, lying on his deathbed, the great devotee Bhishma Pitamah is meditating on us." "Yatha mam prapdte tas"—If you shed two tears and contemplate Shri Ji, then Shri Ji is with you.

Just when you feel such longing that you cannot live without their darshan, on that day the curtain will lift. And in bhav, it is always present. If you do bhajan and are sharanagat, then know this—Shri Ji is bliss itself. Now there should be no burning. Why, brother? Do you understand the point? It belongs to everyone—yes, Shri Ji's. And one does bhajan with strength—one who does not have faith in Shri Ji.

Now understand our words. When we have faith in Shri Ji, then at every moment there will be remembrance of Shri Ji. We have faith in whom—like having faith in wealth, there will be remembrance of wealth. Where your faith is placed, where your belonging is placed, where your peace is placed—there will be remembrance. And if we belong to Shri Ji, then our bhajan will happen breath by breath. We cannot live without bhajan. We cannot exist without it. Bhajan—Maharaj Ji—what does bhajan mean? Bhajan means bhav. Bhajan means something like this: it has settled in our mind—my queen, Shri Radha Rani. Now wherever we are, she is seated in our mind. My queen, Shri—your sharanagati—how powerful it is! It will come into your experience. Then ego will come, but you accept that we are sharanagat. And accepting means your acceptance. Listen, understand our words with great subtlety. Before water-receiving, that girl had no right even to a spoon in the house. When she received water, she became the mistress of the household. Exactly like that—the very next day, if someone takes a pot, she will say, "Why are you taking my pot?" Why? Because she has given her complete offering to that man. When there is custom in the world, we too—when we have given our complete offering to the Lord—the Lord says, "I am the servant of my bhakt. I am bound by the bhakt. The bhakt is supreme." Why doesn't this understanding come? Just understand this: whatever we do, whatever we are, just like that. Just as He pulls us out from the most terrible circumstances, see—in our heart are endless lifetimes of impure and pure vasanas.

Without Shri Ji's grace, the operation will not succeed. And there will be an operation, guru—there will be an operation once. One by one, all your vasanas will be destroyed and your heart will be purified. Some through experience and some through understanding. Some vasanas are such that understanding does not come. So look—read the character of Alji and Bolji. When they forget vasana, then He gives them the path to experience. Now see what happens. Then He shows them the result—and that vasana is destroyed for all lifetimes. Upon sharanagati, never place a question mark on your chosen Lord—why did this happen to us? Whatever is the supreme auspicious arrangement of Shri Ji will happen. Now inauspiciousness cannot happen to us, because we have taken refuge in Mangal Bhavan. Now you remain in this pride. You do one mala, you do parikrama, so you have faith in that—but you do not have faith in Shri Ji's grace. And do all this your whole life—turn the mala, do parikrama, and slander one Vaishnav, and everything will turn to ash.

Bhaktan ninda ati buri, bhul kare jin ko kaye sukrit bahu jan, kshan mein dhare, sadhu avagya, kya param bal milegai
Slandering bhakts is a terrible mistake. Those whom karma from many lifetimes has brought forth, in a moment it is erased. Disrespecting a saint—what supreme strength will come from that?

So by grace, the sharanagat—whatever you have created, will endure. Crores of aeons, whatever you make will endure. Tomorrow, we have no worry. We tell you: let bhajan not happen, let vani recitation not happen, let thakur sevai not happen—hold onto our words. Do not leave Vrindavan. Eat whatever comes. Stay put. Obtain bhagavan. Stay put. Do nothing. But just by staying, by staying—I don't know what else to say. If you do not stay, then truly speaking, the direct effect of sharanagati is this:

Shri Harivansh prabhu nam naukad sevak bhav sagar sukh tarat, niktat Harivansh, sevak, sevak ji ne kaha bhav sagar sukh tarat
Shri Harivansh's name is the boat; the servant crosses the ocean of worldly existence and comes near. Harivansh, servant, the servant said: crossing the ocean of worldly existence.

Now our time may not go wrong somewhere, so we do naam seva. But our welfare happened. Our welfare happened on the day guru ji made us sharanagat.

Just as Shri Krishna received Arjun's surrender and everything became right for Arjun—victory was obtained. But for eighteen days, Maharaj, it happened. But the work was done at that very moment when Arjun said to Shri Krishna, "I am your disciple and your sharanagat." There was victory. Sanjay had already declared to Dhritarashtra:

Yatra yogesh pushpo, yatra pao dhandhara, tatra Shri vijay dha
Where is the supreme lord Hari, there is wealth; there is victory of Shri.

But still, eighteen days you sit there and made him fight. Just like that—our Lord will go ahead, but we will have to fight. Yes, exactly like that—stay sharanagat. Leave everything to Him. He will do everything Himself. If you want to experience the bliss of sharanagati very quickly, then abandon four things: naam jap, mantra jap, vani recitation, and thakur seva. And be in complete apathy. Do nothing. Then stay put in Vrindavan. Do not conduct yourself wrongly. If you stay, then slowly the influence here is such that He will engage you in bhajan. What is it? Here flies the one of selfishness—their own bhajan has flown away. We are not saying this—Tulsidas is saying:

Yahan fire swaarth apne, bhajan gaye fire vah
Here flies selfishness, their own, and bhajan has flown away.

Darshan of one Vaishnav destroys inauspiciousness. Vaishnav is the abode. Moving about, moving about, there is such listening. Like this, Radha Vallabh Lal, like this, in Vrindavan, living in this wilderness, stay. Here at every place the Name resounds. The work of God will happen. There will be auspiciousness. There will be darshan of Vaishnavs. There will be darshan of thakur. Here prasad is obtained. Wherever you go, you will find only prasad. Thakur's offering is given in every ashram, so obtain prasad. Shri Ji's prasad and charanamrta and dust and Vrindavan dhaam—all this will reach you. But if faith is not there—faith itself is not there. One who has faith that "I turned eleven malas, so welfare will happen from that." No faith that guru ji made Shri Ji's sharanagati. This is an action. Now, how do we live? Our time is passing. In this way, we are listening to auspicious bhagavat katha, doing naam jap, reciting vani, serving thakur. But our welfare already happened because guru ji made Shri Ji's sharanagati, and Shri Ji accepted the sharanagati. This pride should come inside. The nature—Shri Radha Lal ki jai!

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

Original video: Shri Hit Radha Kripa (YouTube)