This Talk Will Transform Your Life! // 02/10/2026

Satsang of Pujya Shri Hit Premanand Govind Sharan Ji Maharaj — to hear the complete talk, watch the video above.

The Full Discourse

Sevak Ji Maharaj says in Sevak Vani: "For the fire, the water of bhajan has been given; and if fire is set in the water itself, then what? For the fire, the water of bhajan has been given—this world is fire, just as jalt jvalam. Just as Hari Mahaprabhu said, jalt jvalam—this burning flame is the world. In it, the jiva becomes a moth and is being destroyed, annihilated. You cannot see this flame, but those who do bhajan, who are acharyas, who are lovers of God—they can see that jalt jvalam, this burning flame is the world."

Sevak Ji said: For the fire, the water of bhajan has been given; but if fire is set in the water itself, what can be done?

To extinguish the burning of the world, one receives the water of satsang. But if in satsang itself there is bad association and wrong conduct, then where will you flee? For the fire, the water of bhajan has been given; but if fire is set in the water itself—there is the world of the wicked outside, and there is one that runs within as well. The outer world one can attempt to abandon—what is called bhutakash. But the world that dwells within chidakash is very difficult to remove. Even if you change your appearance, even if you change your place, as long as the purpose does not change.

There is a wicked world to begin with, and on top of that you sustain it. The company of the wicked is never truly found by being alone. When you are in solitude, then there is wickedness. The mind that turns away from God is wicked. The intellect that turns away from God is wicked. The heart that does not engage in contemplation of God but contemplates the world, that dwells in attraction and aversion—that heart is wicked. The ego that is not united with the servitude of God, that ego is wicked. This is a path that must be untangled. It is the path of God. If it remains tangled, you will only become more entangled. When we walk in the path of God, there are six kinds of enemies: lust, anger, greed, delusion, pride, and envy.

Whenever you see them turning towards God, they attack. As long as you remain in pleasures, there is no matter at all. Suppose you have been a monk for twenty years, but for eighteen years you have been absorbed in pleasures, in thoughts of pleasures, and only for two years have you made it your goal—now they will attack you fiercely, ferociously. To protect yourself from that attack, Sevak Ji Maharaj has given a clear command:

swarth sakal taj guru charan bhaj, gun naam sun kath santan so sang kar.
Abandon all selfishness, worship the feet of the guru, listen to the virtues, to the name, to the teachings of the saints, and keep their company.

This is the first thing: come to the path of absolute welfare. Abandon the spirit of selfishness and become devoted to the welfare of others. The desire to benefit others, the desire for the well-being of others, the spirit of giving happiness to others, the spirit of being yourself without happiness. This is absolute welfare. Do not slander anyone, do not praise anyone, have no friendship with anyone, have no enmity with anyone. This is absolute welfare. To remain continuously immersed in the contemplation of God, to satisfy anyone who comes with nectar-filled words, to keep your own conduct pure. This is called absolute welfare.

It is very difficult to abandon selfishness. Whatever garb we may take on, the body of selfishness does not let go. Let me receive something and enjoy something. This is what is called selfishness. In two words: let me enjoy and let someone give. The desire to take from someone and the desire to enjoy—this is what is called selfishness. The abandonment of pleasures and desiring nothing—this is what is called absolute welfare. Now a sadhak can take on the appearance of the path of absolute welfare easily enough. But to sustain it is very, very difficult. Therefore, all of you are seekers of the path of absolute welfare. In absolute welfare, there is no distinction between woman and man.

You are all saints. Is it so slight a thing that if a man is a saint, then he is a saint, and if a woman is a saint, then she is not? No. When the narratives of saints are sung, the stories of Mirabai are sung with great enthusiasm. Karmati Bai is sung of. Karmathi Bai is sung of. Bhagavati Bai, Ganga, Yamuna Bai—one after another, accomplished sakhis have been. Not long ago in the Anandmay Mala, one after another, accomplished great persons have become—do not think that because we are in a woman's body, we cannot walk in the path of absolute welfare or cannot reach the heights of absolute welfare.

To walk in the path of absolute welfare, being a woman or a man, or belonging to a high or low caste, or being educated—from these you know nothing. You know only this: Shri Ji is mine and Radha, Radha, Radha, Radha. O Radha Vallabh Lal, I am in your refuge. Sharanagat mat mantra is this. O Radha Vallabh Lal, I am in your refuge. And the intense attachment to Priya and Preetam is my mantra. What is my mantra?

niko ang madhuri mohe Shyam dhani, braj natar kadamb mukut, man shyama.
Every limb of sweetness enchants me, O Shyam, Master of Braj, Vrindavan's dancing eye, Kadamba crowned, heart's Shyama.

The leela of the intense attachment to Priya and Preetam is the play, the sport. So if we are not educated and cannot recite the Chaturassi or the Radhsudhya, then there may be some small books that you have not entered into the study of. Radhsudhya is complete, the Chaturassi is complete, the forty-two leelas are complete—the essence of all of this is Shri Ji, mine. Only this much is the essence: Shri Ji is mine, and the play of my Shri Ji is happening, the sport of my Shri Ji is happening. If you know nothing else, you know the name Radha Vallabh, you know the name Harivansh. Harivansh Mahaprabhu said: Love all with all, but let there be no desire in the selfless devotion of your mind. Let there be uninterrupted dwelling in Vrindavan, undivided residence in Vrindavan.

Let the worship be full, with the heart's meditation and the mouth's glorification of Radha Vallabh Lal. Dwell in Vrindavan. From no one, any selfish desire. If the name and meditation of Radha Vallabh Ji is not accomplished, there is no need for further elaboration. Sevak Ji said:

Harivansh naam bire chin shri Harivansh sahai bal.
In the contemplation of Harivansh's name, Shri Harivansh provides strength and aid.

We must remain constantly absorbed in the name of Radha Vallabh and Shri Harivansh. Worship at the feet of the guru. To worship at the feet of the guru means this: through the shelter of the guru, we chant the name mantra, and the solution to our problems is our Gurudev.

Just as when we fall sick, we consult a doctor. For bodily illnesses, the doctor can advise somewhat, but for spiritual illnesses, the doctor cannot advise. Go to the guru's feet, meet with the guru. Lay out your problem and do whatever solution he tells you—do it with faith. If you do not find improvement, tell him. In this, faith is what works. If you have no faith in the guru's words, nothing you do will bear fruit. Say we accumulate a billion rupees, buy 100 acres of land—you will die. Then what value does any of this hold? It does not touch the hand. This is all selfishness, not spiritual purpose. The very meaning of spiritual purpose is wanting nothing at all—not money, not wealth, not household, not wife. The old woman and old man have said: maya, temple, woman, and earth are a sadhak's inheritance—these come to the sadhak only when the Creator is pleased. When the Lord is displeased, He gives to the male sadhak attraction to the female form, and to the female sadhak attraction to the male form—these opposite-gender attractions come as desires providing pleasure.

When He is displeased, He grants wealth, land, and disciples. Abandon all selfishness and surrender to the guru's feet. This means giving up selfishness and dedicating your life to the guru's command. The guru's command is: naam jap, vani path, mantra jap, Thakur seva—these are four things. We have spoken of this many times. If you persist in these, in guna, naam, kath—Shri Radhavallabh's eighty-four lilas, the ocean of nectar—for this the servant addresses you: engage in naam, in vani, in guna, naam, kath, and the company of sants. Just with this much, you shall conquer all. Now those who do not seek the company of sants, who do not engage in guna and naam, this path will not save them.

We are telling you: just as if you have desire within you, forsake food for three days. If you can endure fasting for three days, then see how your desire vanishes. Do naam jap while hungry—all will be well. If desire troubles you, do the parikrama of Vrindavan. Fast and do parikrama all day long. If it does not ease in two or three days, tell me. This enters into great siddhas. If troubles arise in our mind, let us practise sadhana. Let us do parikrama, let us fast, let us do naam kirtan for a few days.

Do naam jap, undertake the anushthaan of Shri Chaturaasee. Whenever lust troubles anyone, sit down and begin at once. When Pyare sings—let us see from today to tomorrow how it goes. It is written: Bhajal Nidhi ko naav, aur kam pavak ko pani. Like cool water to quench the fire of desire, Chaturas—if you can do more, read five chapters daily from the Rasa Panchadhyay of the Bhagavat. You will become dispassionate. This is the sadhana given by Bhagavan Shri Krishna for removing desire. This is the sadhana for becoming dispassionate. When we walk the path of spiritual purpose, whether woman or man, they attack us. If we escape from association with defects and remain engaged in the Lord's naam and guna, they slowly subside.

Therefore, a male or female sadhak should see that the naam never ceases. If ever a flaw comes, let them do parikrama of the Dhama. If unable to do parikrama of the Dhama, let them worship the Lord in fasting. Listen to Shri Chaturaasee and sing it—one result. If you have not read, we listen. Then we engage in sadhana. Then you do not let the mind wander here and there in conversation. Think of it this way: suppose we are making a garland of flowers, but our naam is not moving and we are speaking of worldly things. The action is bhagavatic but there is no benefit. Raama, Shri Ji's aarti, worship—see this with your own eyes. Do four parikramas of Shri Ji. Weep in prayer before Shri Ji. She will set all right. Shri Ji has a name: Kam Dukh Nikandani—Shri Ji removes and dispels the suffering of desire. So let no one be troubled. On this path, whether woman or man, all have life, mind, intellect, strength, ego, body—then their impulses are the same. Everyone eats the same food, lives in the world. So when that impulse comes, there is a remedy to calm it. Work done in ignorance leads to degradation. Where are we to go? As it is said: Yesham Mahajano Gatah, Sa Panthah—the path the great ones have taken is the path for us.

The Lord gives circumstances to establish us in the bhagavatic state. What we see is that the Lord gives each circumstance to establish us in the bhagavatic condition. Let us not ask the Lord to change circumstances. Let us ask for a change in our own state—make my state such, Beloved, that living in the world even in such surroundings, I remain in bhajan, no influence touches me. Honour and dishonour, desire, anger, greed, delusion—the path of dispassion is a very difficult, arduous path. So I request all of you: if there is any disquiet in your heart, there is a remedy. One thing—Hari Smriti Sarva Vipada Vimokshan—turn to remembrance of the Lord, engage in naam kirtan. You will have complete peace. From my own experience: just as a person seeking peace begins to speak with others, takes another as a companion, begins other practices—unrest increases. And Ashantas Kutash Sukham: the unquiet person's mind is negative, inauspicious. So this path is one of great refinement. Eat a little. Do continuous bhajan. Do not meet and mix with anyone. Whatever circumstances come, endure them. In endurance, mothers have the greatest power. They have such capacity to bear that by suffering every hardship, they bring comfort to the whole family. So mothers have the greatest forbearance. Do not think you cannot endure. You have great capability. One who endures becomes a sadhak, whether woman or man. Sa-har-sadhak. So never commit such an error.

If someone feels that they cannot control their mind anymore, go and meet those great saints, meet the gurus, or read the stories of the saints. See how much suffering Sakubai was given. But did she waver? Meerabai was given poison. Did she waver? Ratnabai was given so much suffering. Did she waver? She endured it. So today we worship at their feet and sing their stories. So you, O sakhis, these great Meerabai, Ratnabai, Karmathi Bai — were they not manifested from God's essence? You too are part of God's essence. Therefore, rise up, purify your thoughts, and walk the great path on which our previous sakhis walked and purified India.

Their glory has purified all of India. This is the teaching of all teachings. Meditate on the name of Radhavallabh, the beloved Lord, in your heart. Even if you do not receive joy, continue quietly along the path. That name is destroying your sins. And the day all sins are destroyed, you will dance.

payo ji payo maine Ram ratan dhan payo. Vastu mulak di mere satguru nish din badhat sayo.
I have found it, I have found it — the gem of Ram's treasure. My true Guru gave it to me; night and day it grows.

payo ji payo maine Ram.
I have found it, I have found it — Ram.

guru ji ne jo mantr diya, naam diya — raat din sava anand badh raha hai. To sher nahi, sava sher anand badh raha hai.
The Guru gave me the mantra, gave me the name — day and night bliss is increasing, not just a lion's worth of bliss, but one and a quarter lions of bliss are increasing.

nish din badhat sayo.
Night and day it increases.

If she could dance and sing — can't you perform that bhajan? Can't you walk that path? Therefore, firm discipline, dwelling in Vrindavan, chanting the name, renouncing bad company — if any such mentality arises, go and meet the Guru. Read the stories of the saints, and you will find the solution. The scriptures are written by the rishis and munis. So if you are troubled anywhere, practice study of the scriptures, and you will find the solution, because the scriptures are written by the brahma rishis, the great sages. They contain only what we need, and if God is merciful, you will read that very passage which will solve your problem.

God will guide the one who takes refuge. We have seen this — whenever someone became distressed or met a saint, their conversation became right. Once someone was very disturbed, afflicted with disease in the body, had no money for medicine, no one to give them even water. Very distressed, and the mind was restless too, so they were sitting in great agitation. Just then a saint came. He said, "Bhaiya, Mummy has come to meet you. Come along." The person said, "All right," and though disturbed, went along, bowed down respectfully. Mummy told all the saints, "Offer him salutations, see, a saint has come." Now this was a very humble and great soul, so I said, "Saint, we have not come as a saint, Maharaj, but we have come to ask you a question: Does even the one who has taken refuge fall?" As soon as these words were fully spoken, he asked, "Have you taken refuge?" The person said, "Yes." "Mind, speech, and action?" "Yes." He said, "Then be at peace." The person said, "But we are falling, you are saying be at peace. We know our condition. We are falling. You are saying be at peace." Then he said, "When a player throws down their ball, they don't throw it down to leave it there — they throw it down to pick it up. They will throw it in such a way that the ball will kiss the target." At once that person became completely delighted.

At once joy came. This example brought complete peace to the mind. Then they began their sadhana. They forgot everything — that the body is in pain, this is suffering, our kidney has failed. All at once joy came. So is the solution to our problems the saint or the scriptures? Do not seek solutions from other subjects or worldly people, and do not take refuge in any other action. The solution comes only from saints and scriptures. When Shri Ji reforms you, she will reform you beautifully, and we will only be reformed when Shri Ji reforms us. If we go on the wrong path, then Shri Ji, whose form is also maya, opens the path of maya.

Is there anything else? What is Shri Ji? Is she not Hari Priya? She is maya. Is she not called the Lord of Maya? Is she not called the Master of Maya? So all the goddess powers are from Shri Ji's essence. So Maya Devi — she is from Shri Ji's essence alone. Just as all the world is from God's essence. The principle is being stated: You, Brahman. Then primal nature. Then nature with the three gunas. So primal nature — in the scriptures, the name given is "primal nature, Lord's nature." After Brahman comes primal nature, and after primal nature comes the nature with three qualities. In the nature with three qualities is maya. And after the three-quality nature comes the cosmic principle, after the cosmic principle comes ego, triple-quality ego, and from the triple-quality ego comes the entire creation, the five elements, the entire creation — this is the principle of creation.

So if we look from the principle, Brahman is Shri Krishna, and primal nature is the Lord's nature — Shri Kishori — from whom the whole world has gained development. So when we disrespect their words — which are the scriptures — and disrespect their saints, and act as we please, then Shri Ji opens the gate of maya. Go. But if you obey the command, see, Shri Ji is Harivansh Mahaprabhu, Shri Ji is the Guru. She is our Shri Ji — in Radha Sampradaya, the creator, the teacher, Radha grants the mantra, the Guru grants the mantra, Radha is all in all, everything is our Radha. So Shri Ji is everything. Now when Shri Ji is our refuge and we do not listen to Shri Ji's words, how can we be the ones who have truly taken refuge? If we do not obey the Guru — the Guru is the manifest Parabrahman — so if Shri Ji says, "Walk, come along," then we should walk.

Shri Ji does not ask Lalu for anything. No — when she asks Lalu and you violate her command, then she will turn her gaze away from you. See, God has two forms. One is softer than flowers, softer than all softness. It is said, "Aham bhakta paradheeno asatantra" — I am subject to my devotees. I am not independent. I am bound. That is one form. And there is another form: completely independent, "Na sir par koi aur / Bhave mane kare so soi" — no one is above, no one is over, who does as I please. And whoever goes against him — at that time I taste like death itself.

I myself, taking the form of Time and Death, destroy them. When he manifested the Virat form before Arjun, Arjun asked, "Maharaj, who are you?" He was bewildered. He asked, "Maharaj, who are you?" Then he said, "I am the great Mahakaal." He was consuming. He was devouring the entire universe. Bhishma Pitamah and others were seen clinging to his teeth like cardamom and cloves. This is everything, this is Time, and this is the Merciful One. So if we go against this, then we won't understand. We must walk in alignment with Shri Ji. If someone says that our Shri Ji does not get angry, then see—if you walk on Shri Ji's path, anger will not come. Just like a mother who loves very deeply.

No one loves like a mother. But if you misbehave, you get slapped, don't you? Get slapped. If the mother hears that the father is beating the child, she will rush in. She will take the beating herself and save her child. "Just forgive him once." But that same child, when he sees the mother's conduct is wrong, he will beat that mother. The father was kept away, but she will punish him herself. So too, Harivansh Mahaprabhu is our Shri Ji. Shri Ji is, isn't it? Shri Ji is. So walk toward Shri Ji. Don't make a mistake. Walk toward Shri Ji. And wherever there is aversion from Shri Ji, you see, all beings are wandering astray. Doesn't Shri Ji see the jiva? But because of the jiva's condition of misery, why is it happening? Because the jiva is not walking toward Shri Ji. Walk toward Shri Ji, and Shri Ji's grace will be there. Turn away from Shri Ji, and then Maya will show her influence.

It is only through Maya's displeasure. Well, servant, Maharaj has divided one topic into two sections in the Seval Vani. In the ninth chapter, he has first described displeasure, and then described grace. So whose displeasure? Shri Ji's. This grace of Harivansh—it is written that without Shri Harivansh's grace. Why is there this misery? He says, "Without Shri Harivansh's grace." And why is there this welfare? He says, "This grace of Harivansh"—just two words. After describing everything fully, he has distributed it all in just two words. So displeasure too is his. If it were not his, it would not be written in the chapter. Acting against the guru, acting against the scriptures—then Shri Ji can never be pleased.

Shri Ji's pleasure comes from alignment with him. Abandon the contrary. Not this, but all—the entire universe is manifested by God. The entire universe is manifested from him. But if you ask truly, it is not manifested from God. It is manifested from primordial nature. Brahm is inactive. Activity is manifested. So from Shri Ji's own part, the entire universe—Shri Krishna has power. From whom? From Shri Ji. Without Shri Ji's capability, these have no capability, because the name of these's capability is Shri Ji. The name of these's capability is Shri Ji.

Therefore, everyone walk on the path of devotion to God with a pleased heart. In any way, if anyone's mentality becomes corrupted, speak to us. Study the scriptures. Listen to our discourse. Chant the name. Sing the Vani of Shri Ji. You will find peace. It's not coming now. It will come by evening. If evening doesn't bring it, it will come by morning. But we must persevere. See, take this discipline that we are telling you. Listen. I will never abandon this path. First principle. Second principle. Even if throughout my entire life Shri Ji does not meet me, I will never abandon this path.

Simply, the boat will be ferried across. Heed our words. At the final moment, some sakhi will come and take you and unite you with Shri Ji. Because you did not abandon Shri Ji. Now whether Shri Ji comes and grants darshan or not, he is great. His glory—are we worthy of knowing it? Are we worthy? There is surrender through the acharya and the guru. You people are not joking. Harivansh Mahaprabhu gave the mantra, gave the surrender—that is your surrender. Then your ultimate welfare is assured. Persevere in this path. Persevere in this path. We are like this—we belong to Shri Ji. Persevere, becoming Shri Ji's own. Chant the name. Chant the Vani. Recite the Vani. However you can. Even if something doesn't happen. In Vrindavan, whatever you say, if bhajan isn't happening, if dust rises and it gets on the body, drink the Yamuna. Then that very welfare will happen. There, if ego comes in the way and bhajan goes, then bhajan will seize us. How will we seize bhajan? By the glory of Vrindavan, bhajan will come to us while we are moving about. This is the rule. This very Radha Vallabh Lal. In this very Vrinda Vipin, dwell always. Then make that place your eternal abode. Whatever you get, rough or dry, eat and drink it, complete your daily practices, and remain with forbearance.

Do not waver. Never commit any act by which you become averse from your Beloved and your guru. Because after many births, the human body is obtained. This human form that has been given to you—now if it is lost, who knows what we will become, and how much time it will take for us to return. From where we are, coming back here—it will take kalpas. It's possible or not possible. That is why Dhruv Das wrote: "This union is not formed again and again. This unique arrangement—the human form, Vrinda Vipin, and the company of those who taste the divine—it is not formed repeatedly."

It is not formed again and again. A very great grace has been bestowed. You are the sakhi of Shri Ji. We are the sakhi of Shri Ji. This is the sakhi of Shri Ji. You are recognizing your new form now. So you will come and recognize it. This outer form is of woman and man. We are all the sakhis of Shri Ji. Surrendered to Shri Ji. We are able to walk by Shri Ji's affection. We are nourished only by Shri Ji's affection. Therefore, live your life with great caution. This is a very dear life. And offer this life-like flower at the feet of Shri Ji. Do not keep it for yourself. Keep it for Shri Ji. Victory to Shri Radha Vallabh Lal.

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

Original video: Shri Hit Radha Kripa (YouTube)