If You Do Bhajan Like This, There Will Be No Rebirth! // 03/10/2026

Satsang of Pujya Shri Hit Premanand Govind Sharan Ji Maharaj — see the video above to listen to the complete discourse.

The Complete Discourse

Shri Harivansh Bhagwan is explaining in this very shloka that whoever attains me does not take birth again. Who attains Bhagwan? What is the nature of attaining Bhagwan? This is explained here. 'Mam upetti, no rebirth, dukhalayam, ashashvatam' - the one who is a mahatma, the one who is a mahatma - Bhagwan has said: whoever attains me, there is no rebirth in this house of suffering, in this changing, destructible world. Whose? The mahatma.. One who is a mahatma - what is a mahatma? [sound of throat clearing] Bhagwan has said in the Gita itself: 'Vasudeva sarva, the mahatma is very rare' - whoever sees Bhagwan in all beings is called a mahatma. The mahatma who has attained me does not take birth in this dukhalaya, this house of sorrows, in this ephemeral, changing world.

'Mam upetti, no rebirth' - the meaning of 'Mam upetti' is to obtain the direct vision of Bhagwan. Just as we are having your darshan. This is called 'Mam upetti' - to have direct realization of Bhagwan. That person will not take rebirth. And becoming completely merged in Bhagwan. Unity, Aham Brahmasmi - obtaining the vision of Bhagwan, taking complete refuge, the bhakt and Bhagwan merged in unity, Aham Brahmasmi - bhakti and knowing Bhagwan in essence, that everywhere Bhagwan alone exists, there is nothing but Bhagwan. Everywhere Bhagwan exists, then Bhagwan is here as well.

Everywhere Bhagwan is. Just as Goswami Tulsidas says: 'Jad chetan jag jeev jat sakal Ram main jaan, bandu sabke pad kamal sada jor jug paan'

Inert and conscious, all creatures in this world - I know them all as Ram. I forever bow at everyone's lotus feet.

He saw Siya Ram's form - in Siya Ram he knew all the world. The entire universe is Siya Ram. Then in the heart also Siya Ram, in the eyes Siya Ram, everywhere Siya Ram. The one who has attained Bhagwan this way, the one who has realized Bhagwan's form, that person has attained Bhagwan. Or the one who has merged in Bhagwan with unity - Aham Brahmasmi - that person does not take rebirth. What is rebirth? Rebirth means taking on a body again. It is not just that if you leave a human body you will get a human body. You could get any body - but you will not get any body at all. From here up to Brahmaloka, everything is within maya. You will not get even a divine body. Either you have had the vision of Bhagwan and become like a Bhagwan attendant, serving Bhagwan, or you have merged completely into Bhagwan. For the one who sees Bhagwan everywhere, Bhagwan grants liberation in His own form. He gives that person a form like His own.

Rebirth means taking on a body again. Whether it is a human body, or an animal, a bird, or any creature, any being, every body [sound of throat clearing] gives only suffering and leads to death. Whatever body one has - this is a house of sorrows. We must experience only suffering. Keep eating nice sweet things - you get diabetes, constipation, acidity develops, high blood pressure, low blood pressure - suffering comes from eating. This body is suffering. The suffering of work, anger, greed, delusion, pride, jealousy - is there any happiness in this body?

If anyone is happy while living in this body, it is because of Bhagwan's bhajan, because of Bhagwan's name. The one who does Bhagwan's bhajan:

man man lago yar phakeeri mein jo sukh dekha Ram bhajan mein wo sukh na hi ameeri mein

O mind, dear one, turn to the path of renunciation - the happiness I have found in Ram's bhajan is not found in wealth.

The one who does bhajan: 'Mun lago yaar fakiri mein' - if the heart is absorbed in Bhagwan's bhajan, that person is immersed in supreme bliss. That body is the happy one. It is possible that person's body also has pain, illness, suffering - but that person is happy. They are truly, truly happy - the ones who are doing Bhagwan's bhajan.

Otherwise, there is only suffering. In the entire world, the house of sorrows is eternal. That is why Bhagwan has called this world a house of sorrows. In it there is only suffering.

After death, this being takes birth in a species according to its karma. At the time of birth, it is bound in the womb. Then there is suffering in being born. Then the suffering of that species' nature. Pig, dog, donkey, animals, birds - just as a human being experiences unbearable suffering when their skin is flayed alive, that same suffering occurs at the time of birth. And exactly the same terrible suffering occurs at the time of death as if the skin were being flayed from a living body - how unbearable that suffering would be for a living body.

aisa janm janmat marat dusa dukh hoe

Such is birth - born and dying, suffering and pain continue.

But maya has such a power that we have all experienced this suffering. Yet we have no memory of it. We were in mother's womb, bound in the placenta, born with such suffering. In the womb - we know nothing, we have no memory. This is how maya destroys memory. And bhakti awakens memory. Knowledge awakens memory. When Bhagwan revealed the Gita, 'Nasto moha, smriti abhihuta..' - if you remember the suffering of the womb, you would run towards Bhagwan saying: No more births! Now let this be our last birth. Now we will attain Bhagwan. We will not endure such suffering anymore.

Because this memory is destroyed, one does not experience it and cannot express it. Now, you were in mother's womb - what suffering is there? You cannot experience it or describe it. You are unable to express it. Throughout your life, whatever pleasures and pains you have experienced, those experiences are gradually erased by maya over time.

Childhood, youth, old age, the time of death - these are birth again, death again, and lying in the mother's womb again:

ye punarp jannam punarp maranam punarp janani jathre shayanam

Birth again, death again, lying in mother's womb again.

In all this, the being remains bound by maya. No matter who you are, nothing is in your hands except to weep.

If you do not do bhajan, you will weep throughout your life. At the time of death too, you will have to weep. The youth that comes in human life is a very filthy state. The filth that the youthful body accumulates — filthy conduct, filthy behavior — these are dirty. But this is also a very good state in which, through austerity and bhajan, we can destroy the karmas of countless births and attain God. It can happen only in youth. If we do not practice bhajan in youth, it will not happen in old age. But in youth, one's mind can turn toward the opposite sex, or the body can turn toward desire, or the craving to fulfill lust keeps increasing.

Harsh words, the world's adversities, disrespect, criticism — these are constantly distributed in the world. Whatever suffering a human being experiences, the animals and birds experience many times more suffering than that. For example, if you get a cough, you can get medicine for it, but animals and birds — whatever disease they have, they must endure it, that is all. If a limb breaks, they must endure it. And look at how cruel people treat animals. Burning them, roasting them, eating them, cutting them up to eat — what not! So the suffering that exists in the human body is many times less than the suffering in other species.

In other species, there is cold, heat, rain, thorns piercing the skin, or whatever wild animals — big animals eat small animals. Big animals eat the young of small animals. And those babies too, we ourselves become them. It is only suffering, only suffering. In this way, from the human realm to all other realms, there is only suffering. Only suffering, not happiness. This is what we have discussed. After that, due to abandoning bhajan at the time of death, one obtains the path to hell. No matter how rightly you lived, if you have not done bhajan, then "na tare bhavsagar as samaj nar paye suti nindak mandamti atman gati jae" — one does not cross the worldly ocean; such a person obtains a degraded fate.

One does not cross the worldly ocean; a person who gets this opportunity does not seize it; the lazy slanderer loses the path of the self.

One is considered a suicide. One who does not do the bhajan of God and spends the entire body only on pleasures and passions suffers greatly. There are so many hells — terrifying realms that inflict suffering — 84 lakh species that inflict suffering. That is why God called rebirth "dukhalaya" — an abode of suffering. Mam-patya, rebirth, dukhalaya ashashvatam — rebirth, impermanent. God joined rebirth with the word "impermanent." Dukhalaya ashashvatam — whatever body you receive will be impermanent, will perish, will be subject to change. There is no permanent body here. In the mortal realm or the celestial realm or even up to Brahma's realm, everything undergoes change. Brahma-stambha-paryantam sarvamayamayam jagat — until even Brahma's throne, the entire world is made of maya — the body undergoes change every moment. But our people do not understand this.

From childhood until now, nothing but change has been happening. We do not understand. We celebrate birthdays, we celebrate with joy. But a year has gone from our life. It is as if we had ₹1000. One went, ₹100 went, ₹00 went, ₹800 went, ₹900 went, now you have ₹100 left. Gradually one remains, then that too is gone. So should we mourn this or celebrate it? We should mourn on a birthday. That one year of our life has gone. We have not gone even close to attaining God so far.

Our life — for someone it is 50 years — 50 years of life have passed. Now I do not know if five minutes remain or not. It is constantly being destroyed. Everything here is constantly being destroyed. Change is happening all the time. No species is permanent, no object is permanent, no position is permanent. Everything here is subject to destruction and change. No condition is permanent. The condition that exists today will not exist tomorrow. What exists tomorrow will not exist the day after. Time is passing. Time is precious and it is passing, and maya's work is to entangle us in frivolous matters, to prevent us from doing bhajan.

We think once this problem is settled, then we will do bhajan. Then another, even more powerful problem has come, which is not letting us do bhajan. We must do bhajan in every problem. We must do bhajan in every state. We must do bhajan in every circumstance. If bhajan does not happen, everything is being destroyed. Everything is being destroyed. There is no happiness in any species. No species is permanent. Everything is perishable. No position, no happiness, no circumstance that exists today will exist tomorrow. That is why, with great awareness, we should dedicate every second, every minute to bhajan of God.

God says: when my attainment happens, there will be no more rebirth. Or if someone has done bhajan throughout life, then at the final moment God brings to remembrance His form or His name. God protects His surrendered devotees from maya. Maya is dukhalaya, shashvatam — if you ask a devotee, there is no suffering. There is no fear of destruction. No suffering. No suffering. Believe this. If the mind has been connected to God throughout life, then in any circumstance, if there comes a circumstance where the mind would not be connected, God connects it. If the mind is connected to God, there is no lack of joy.

Sukhi meen jahan neer agadha — tah hari sharan na ek badha — Just as a fish revels in the vast ocean of water, in the same way, this dukhalaya, ashashvatam, the world becomes supremely auspicious. All ten directions become blissful for one whose mind is connected to God. Bhava kubhava ank aalsahu naam japat mangal dasahu — even though there is no inclination, one who does naam jap finds auspiciousness in all ten directions. In all ten directions there is auspiciousness for him. In all ten directions there is joy for him. Every circumstance becomes joyful. Every state becomes joyful. Every day becomes joyful. One who contemplates God in this dukhalaya, ashashvatam, obtains eternal bliss — shashvat ananda — in this temporary world.

That very God destroys those deluded by illusion. He protects His devotees, and those who turn away from Him—He becomes the form of death for them. That God, supremely merciful, protects those who have taken shelter in Him from His illusion, and He destroys those who turn away. He gives them suffering. He keeps them entangled in countless illusions. God shows great mercy when He grants a human body. "When He shows His mercy, He gives a human form—affectionate without any reason." Without any reason He showed us mercy and gave us a human body, and He gave it so that we might worship and complete our final birth.

This human birth stands above 8.4 million forms of life. If from here you fall, you go into lower species. Where there is no mention of liberation, well-being, or attaining God. Among 8.39 million species, there is no arrangement to attain God through practice. This arrangement exists only in the human form. God takes incarnation. Just as He manifests in the world, so He manifests in the heart of His devotee. When you worship through naam, you will have the vision of God in your inner heart. And as your inner heart is, so will the outer world appear. As is your vision, so is your creation.

God has taken the form of the sacred image because we are turned outward; through outer service we reach the inner inclination. If your inner thinking is occupied with worldly desires while you are performing outer service to God, that service will not stop rebirth. To stop rebirth, the outer service you perform should also be inner service. Your inner thinking should be divine. This sacred image is a gateway to enter within. To enter within—because we cannot remain even for a moment without action.

Nature is active. God Himself said to Arjuna that no one can remain without action for even a moment. So what action should we do? How should we serve? In the guru, in the sacred image, in parents, in elders, in the sick, in animals and birds—wherever devotion arises, let us serve there. What will be the fruit? Your inner thinking becomes divine. If your inner thinking is not divine, it becomes a good deed. It will not lead to attaining God, because your inner thinking is not focused on Him. Your outer action becomes just like a business or job, and we keep seeking pleasure in worldly objects.

Then sadhana became God and sadhy became worldly objects, then rebirth is certain. Practice born from action is incomplete without thinking. Until our thinking becomes internal, our life is incomplete and nothing is happening. If there is only thinking, then life is complete, but such thinking cannot happen unless you engage in service, in naam jap, in the reading of sacred words. Internal divine thinking destroys rebirth. External actions do not destroy rebirth. God Himself said clearly that those sadhaks walking on the path of bhakti—God's special grace is upon them.

If on the devotional path you take a step on God's path, God's grace is upon you from the very beginning. Goswami Tulsidas Ji wrote, "When God shows His extraordinary grace, He gives the step on this path." When God's extraordinary grace comes, the soul walks on God's path. And all the conduct that aligns with God's way—taking Krishna as favorable, in harmony with God, the sadhakas embrace such conduct, and in renunciation of conduct contrary to God—those who abandon contrary conduct, God makes that sadhakas into a mahatma. God alone makes a mahatma.

No one can make themselves a mahatma. But whom does God make a mahatma? One who conducts themselves in harmony with God. In all the scriptures—the Gita, the Bhagavata, the Ramayana—the principles written are: conduct in harmony with God, abandoning what is contrary to Him. There should be no conduct contrary to God. What is contrary to God? Whatever conduct goes against the scriptures is contrary to God. Whatever conduct goes against the words of the saints is contrary to God. God reveals His truth to one who worships correctly.

Without knowledge of truth, things don't work out. Knowledge of truth happens—whether in a form with attributes or formless. In the formless: "All this verily is Brahman." In the form with attributes: "In Sita and Ram all the universe is characterized by consciousness." "All existence is pervaded by Radha and Krishna." The soul becomes so absorbed in the remembrance of God that the devotee loses their own existence. Their own memory cannot remain. Not Brahman, not illusion, not the soul, not time remains. "They lost consciousness of self. One remains—Nandlal." This non-duality has come about. There is unity between God and devotee. Such unity happens that they lose their own remembrance. Only God remains. Then they become a mahatma. Only when God alone is in the vision, only when God alone is in the heart, then they are called a mahatma. "The Vaishnavite mahatma is very rare." Whoever sees God as Vasudeva everywhere, that one attains true divine love. Whoever has knowledge of truth becomes a lover. True ones are not those who keep having attachment and aversion, delusion and possessiveness growing. Only the one with knowledge of truth attains true divine love.

Without severing the connection with the perishable body and the world, one cannot become a mahatma. One can become a small soul, not a mahatma. Mahatma and small—a mahatma is one who has abandoned connection with the body and the world. How difficult it is! Now the care of your body, the nourishment of your body, the protection of your body—God will do it. Because you are dedicated to God. "Always keep him protected, just as a mother keeps her child." Just as a mother knows when to give her child simple food, when to give royal food, when to give rest.

Do not give yourself to God like this. Just for two days, three days, four days, five days—when you've done that, one who remains attached to the body and world can never become a mahatma. Look and understand. Even if the body gets good food, good clothes, when everything centers on the body, we've degraded ourselves. Our honor revolves around the body and its concerns, and God's attachment to this is cut off. The moment we depend on body and world, the word "downfall" comes upon us. The moment we depend on body and world, the word "downfall" comes upon us. And the moment we take refuge in God, the word "elevation" comes upon us.

How can one engaged in vice attain God? Those absorbed in God's form, in love—they are called mahatmas. When absorbed in love, they see neither substance nor consciousness—wherever they look, there stands Shyam. This is what the teaching means. Do not merely hear it—understand it. When you eat, can you feel God in your heart? Then greed, hatred, and sorrow will come. But when even the slightest trace of ego is gone, the very smallest particle—so small you cannot see it even with a microscope—when even that atomic ego is gone, God is attained. What is "atomic"? It is so small that the world is great compared to it.

Therefore it is said: "Be more humble than a blade of grass." Be like the smallest creature, even smaller than that. Know yourself as worthless, without ego or pride—a life of "I" is the life that attains God. Listen: if someone strikes you, or asks something of you, or harms you, know that this was the karma of the body. Enjoy it and smile, and move on. Unity with God and separation from body and world—this is what is called attaining God. Do this as quickly as you can. This body has nothing to do with us.

When we have no connection, we have no authority over it. That is why downfall comes—when there is no understanding. Unity with God. God is only ours. Neither is the body ours nor its relations and connections. We have no connection with anyone. Now we do not hold connection with the family. We hold connection with the body. If the body is favorable, we are happy. If the body is unfavorable, we are sad. If our efforts are favorable, we are happy; if unfavorable, we are sad. What do we care for favorable or unfavorable? This property has been dedicated to God's name.

Now we should be carefree and do only bhajan. Only bhajan—because we have only two things left. The third is gone: taking refuge in God and firm bhajan. The essence of all scriptures is this: my heart's trust. This is my heart's trust, and constant, single-minded thought. "Constantly single-minded thought"—only this much remains. Besides this much, we wish to know nothing, attain nothing, and tell nothing. Separation from body and world—this is not us. We are only with the Lord. We are the Lord's. The Lord is ours.

So how will this separation come? What is the situation now? We are united with body and world, and separate from God. This is why our situation is damaged. We write it in a register—just as when property is given to someone, authority ends. Once he has written and given it, now it is someone else's authority. Now if he comes and says, "Why did you make this pillar crooked?" then it is his choice. You may build a pillar, plant a tree, or do whatever you wish. Why? Because now someone else can complain and say, "Brother, your field—you've planted it only with trees." Or "You've made a hall there." So what will he say? He will say, "Brother, it is no longer ours. We have given it to someone."

That is right. Why can you not say the same: "Now it is not ours. We have given it to God." Now whether anger comes, greed comes, attachment comes, pride comes, or envy comes—brother, if someone says you are very wicked, just smile and know that they do not know we have dedicated the property to God's name. Now whatever is there, if it is low, it is God's. If it is wicked, it is God's. This mind, this body, this tongue, and this very self. It is honest truth that this much is it. Write it in God's name. He asks, "How shall we write it?" For this, God took the form of a guru and gave us surrender. Therefore it has been said: "Complete surrender of life, wealth, and body; guru seva; abandon the tongue of words—this is not against dharma." God took the form of a guru and gave the guru mantra to remove your body and mind from their attachment to maya, just as when a snake bites, the mantra of its antidote removes the poison. Similarly, this guru mantra removes the unity of body and world.

You will begin to see them as separate—body and world—and God as one with you. But do bhajan firmly. Only through bhajan, brother, is this teaching anything at all. Otherwise it is nothing. Hear thousands of teachings, and then the same conduct, the same things, the same actions—so what? Understand one point of the teaching and you understand a hundred points. If you will do bhajan, then listen, read—that is good. But if you do not do bhajan, then all your listening and reading is wasted. If there is no love for God, then the Goswami says: "Where there is no love for Ram, yoga, knowledge, and ignorance are all false."
so sab dharm karm jau, jaram pad pankaj bhau.
So all dharma and karma fade, in love for Ram's lotus feet we trade.

Who is a mahatma? One who has become separate from body and world and united with God. That mahatma does not take birth again. The reason is that he has become siddha—complete. "Siddha" means unbroken remembrance of God. Standing, sitting, walking, running, sleeping, going, eating, drinking—at every moment, established in God. This will come from doing bhajan firmly. When you do bhajan firmly, your own face becomes radiant, your body glows with brightness—"the face is happy, the body gleams with radiance, by Ram's grace the work is done." The face of one absorbed in bhajan is different. Understand truly—their form, their beauty, their radiance, their brightness—even if they are old, even if bones show through—inside, they shine so brightly that just sitting near them, just watching them, you will find peace.

Stay near them—that bhajan attracts. Can a jiva attract Shiva? Can a jiva attract God? So whoever has obtained God's love and whose unbroken bhajan is flowing, that one is siddh. That one is a great soul, and for such a one there is no rebirth. They attain the supreme state. Just as a greedy person, however much wealth they obtain, it seems only a little to them. And that hunger for wealth causes them to think about wealth day and night. Similarly, such a bhajnanandi is called a great soul. Day and night bhajan is happening, yet the hunger for bhajan keeps increasing.

Bhajan is not bringing satisfaction. The hunger for bhajan does not let them rest—just as they think about wealth day and night. That is why Goswami Ji said: mangami nar piyar jim lobhi jim priy dham ti Raghunath nirantar priy lago mohe Ram
May I cherish devotion to the Lord with the same longing that a greedy person cherishes wealth, and may the Divine be forever dear to me.

Just so, may the hunger to remember your Lord increase. May the hunger to think of the Lord increase. Every moment it grows—pratikshan vardhmaanam—every moment bhajan increases. Endless, unlimited, unfathomable, beyond measure. Such bhajan—infinite—that one attains God. How many beads to count? Endless, unfathomable, infinite—every moment growing. Every moment the bhajan grows. How much bhajan to count? Endless, unlimited, unfathomable. You cannot measure. Infinite. So that great soul—day and night continuously engaged in bhajan with God. Aa brahm bhan loka punravartano arjun
All beings from here up to Brahmalok must return.

mam pe kaunte punarjanma na vidyate
But whoever attains Me has no rebirth.

aa brahm bhan loka—from here all the way to Brahmalok, there are beings who come and go. God Himself said: O Arjun, all beings up to Brahmalok return again. That is, upon going there, one must return to the world again. Parma tu kaun te punarjanma na vidte
But whoever attains the Supreme has no rebirth.

O son of Kunti, after attaining Me, there is no more birth. Up to Brahmalok, beings return—God has said this. Even the lower realms—the nether worlds, the underworlds—why does God mention all this? What is His meaning? Don't attach your mind to the pleasures of the mortal realm. What is the meaning of all this? All of it is maya. Engage only in Me. Engage only in God. In this way, the truth is told: this is beginning-level bhajan. Incense, fragrant oils, sandalwood—all these may be destroyed when the body falls away. God knows how it will remain, perhaps for a thousand years, God knows how to preserve it. Day and night engaged in bhajan—why worry about the world? Then you might say: "Should I give up service? Now I want to do bhajan, brother." No—do not give up service.

Without service, we cannot reach that state. That is why this preliminary service has been kept. Rise in the morning and do a little service—some physical, some mental, as we are able. Without service, we cannot develop love for bhajan. But the ultimate thing is bhajan. Continuous remembrance of God. Slowly, things should contract—not expand. Among bhajnandis, there should be contraction, not expansion. Who are you showing it to? [sound of throat clearing] Suppose you have offered your Thakur a garland. If there are flowers, fine; if not, then offer flowers of devotion. You have bathed Him with water. If there is fragrance, apply fragrance. If there is sandalwood, apply sandalwood. It is not necessary. If there is incense, show incense. It is not necessary. If there is nothing else, at least there is water. Patram pushpam phalam toyam
Leaf, flower, fruit, water.

Whatever you have. Now, if you get a beautiful fruit, there should immediately be remembrance in your heart. I must offer it to Thakur Ji. Whatever we receive, offer it to Thakur Ji. After offering, "whoever has taken My refuge, whoever has become Mine, whoever has engaged in My bhajan—their final birth is this." So it seems to us that God has chosen and sent you all for your final birth. You do not have the authority that humans have—to live with dispassion and to spend life in bhajan on God's path. Whoever disrespects God's grace will attain great suffering for epochs and eons. Suppose you have pain in your belly, your leg is rotting—yet, it is your karma to experience something. Experience it while repeating God's Name. Whatever suffering you have, whatever defect—experience it. God has given you this body so that you can sever your karmic bonds. Some suffering burns through experience and some burns through God's grace, and we attain God. We have no right to harm this body in any way. This body belongs to our Ishta and Guru.

[sound of throat clearing] So keeping this in mind, continuous remembrance of God is primary, service is secondary. Remembrance primary, service secondary. And take refuge in God—just remain in God's shelter, and God-attainment will happen. Be dependent on God. Be God's. Be of Shri Ji. Why am I worried? We belong to the Lord. You need not worry at all. You need not even worry about your own welfare. If you have truly surrendered, then there is no need for worry. If our thinking is not happening, we should become a little more pure and try to think of Him.

tad smaran param vyakul chintan
Then comes supreme remembrance with deep longing.

Radhe Radhe, Radhe Radhe—what suffering is there? Radhe Radhe, humming along, serving with the body, receiving prasad—why need there be worry? Suppose some defect is arising in you. Then look toward God: "Lord, I have surrendered myself—body, mind, breath. If these are impure, O Lord, You know. And if they become pure, O Lord, You know. There is nothing in my power. What is the problem? What is the difficulty? There is no problem. Problems come from ignorance. Abandon that. Listen to satsang, reflect on it, make it part of your life. Jai Jai Shri..

This text is taken from automatic captions of a video and may contain errors in words. Please listen to the video for authentic teachings.

Original video: Shri Hit Radha Kripa (YouTube)