ekantik vartalaap evam darshan #1420

A private conversation with Pujya Shri Hit Premanand Govind Sharan Ji Maharaj at Shri Hit Radha Keli Kunj, Vrindavan. Sadhaks bring questions about their life and sadhana, and Maharaj Ji resolves them.

Full Discourse

Balkrishna Vashishth Ji from Gokul, Radhe Radhe. Maharaj Ji, Maharaj Ji. Behind the names of saints, "Das" or "Sharan" is attached, such as so-and-so Das or so-and-so Sharan. That is understandable. But when "Nand" is attached to a name, like Sharanānand or Surānand, suppose it is Sharanand Ji, then "Sharan" is there, isn't it? The joy of Sharan: the Sharan of Bhagwan and the Sharan of Guru. And suppose it is written only as Sharanānand Ji. Then he is enjoying the bliss of surrender, so he is in Sharan, isn't he? Without being in Sharan, in the Sharan of Bhagwan and the Sharan of Guru, the experience of bliss simply cannot happen. So Sharanand means one who enjoys the bliss of Bhagwan's surrender, you understand?

Whichever saint it is, the names given among Vaishnavas have "Das" and "Sharan" written in them. Those who are sannyasis follow the worship of Aham Graha Upasana, so "Sharan" and "Das" are not added to their names.

Maharaj Ji, how did the earlier naam-japi saints count their naam, since there was no counter back then? What is the need for counting? Counting is given as a rule so that worldly people, those absorbed in sense objects, can keep their minds on Bhagwan: "You must chant 11 malas, 16 malas, 21 malas." Does one meet Bhagwan through counting? If someone is chanting Bhagwan's name with every breath, there is no doubt, and no hesitation in attaining Bhagwat prapti.

swas naam shwas do bilak chalat hai inko bhed nam muhn ko bhave shas naam hi swasa naam swas ko bhed mitave rom rom jab rag rag bole tab kach swad naam ko pave

Breath and naam move together; do not separate them. The mouth loves naam, and the breath becomes naam. Naam dissolves the difference between naam and breath. When every pore and every vein speaks, then one tastes the flavour of naam.

When every pore and every vein is absorbed in it, that is realisation of the Supreme. Continuous naam, whether you do it with a mala or with a counter, is for keeping the mind engaged. And when

the mind becomes absorbed, the mala and the counter are no longer needed. Like Tulsidas Ji spoke of "nau naukaen," what does "nauka," a boat, mean? When people speak of a boat on the path of bhajan, what kind of boat is it? Tell us, what kind of boat is it? They say one boat is made from a billion names. What does "nauka" mean? Yes, so our point is this: not even one breath, not even one second, and not a single thought within should turn away from Bhagwan.

Bhagwan says in the Gita, "anannya chintyanto mam", there should be no other contemplation at all. Let my ananya chintan happen. "anannya cheta satatam", my unwavering practice. "abhyaas yog yukt chetsa nanyagamina", the mind should not go anywhere else; it must stay continuously in the Supreme. Here there is no talk of filling a boat, a kamandal, or a drum. Here the talk is of filling the heart. The whole heart in the form of Bhagwan, not even one second of any other remembrance. Only then does Bhagwat sakshatkar happen.

No other contemplation should be allowed to arise. Constant contemplation of Bhagwan at all times is the greatest thing. This is only the beginning. The mala and the counter are all beginnings. When the mind has become absorbed, the mala turns in the hand, the tongue turns, the mouth moves, but if the mind is still going around, that is not sumiran. Right now the mala is turning and the mind is wandering among the objects of the world. Is attaining Bhagwat prapti to be done by the hand, or by the mind? A mind absorbed in objects takes the form of objects, and that is durgati. A mind devoted to Bhagwan's bhajan takes Bhagwan's form, and that is sadgati. This is the key point to understand: aim the arrow at the target, don't scatter it by wandering here and there. The mind attached to objects takes the form of those objects, and its result is durgati. The mind attached to Bhagwan takes Bhagwan's form, and its result is Bhagwat prapti, sadgati. We have to attain Bhagwan and realise the truth, so chant naam abundantly. Leave the counting to Bhagwan. Let Him count; our work is to remember Him. We will remember Him every moment. In my life I made one rule: not to forget Bhagwan, and only to keep chanting naam continuously. Everything comes from that. So that the mind does not wander here and there, I did not make anyone my companion.

I made as my ideal only one who has attained Bhagwan. My ideal of renunciation is Pujya Padu Baba. My ideal of bhakti is Pujya Shri Hanuman Prasad Poddar Ji. My ideal of love is Shri Hit Harivansh Mahaprabhu. Keep your elders as your ideals, conduct yourself according to them, and you will reach your goal.

Vivek Ji, Radhe Radhe. Swami Ji, Swami Ji. It is said that people who die a sudden or untimely death do not attain liberation, and their soul keeps wandering. Maharaj Ji, my question is this: if that is so, what should we do, as family members, so that the soul of that departed one finds peace and liberation?

If the family holds a week-long recitation (saptah parayan) of Shrimad Bhagwat, chanting of Bhagwan's name, kirtan, and a feast (bhoj bhandara) for the sadhu samaj, and dedicates all these merits to that jivatma, then it will move forward toward liberation (moksha). Otherwise, those who take their own life, and those who commit grave sins, fall into adhogati, a lower state. They attain states such as preta yoni. So if religious deeds are not performed for them, no one knows how many kalpas they will have to wander. Therefore family members should arrange for the recitation of the scriptures, have them sung, and serve the sadhu samaj.

If one chants Bhagwan's name and offers it to that jivatma, then as its fruit it will be freed from its sins and attain future births. That is what should be done. The recitation of Shrimad Bhagwat should be arranged. In the mahatmya of Shrimad Bhagwat it comes that there was a man named Dhundhakari who was a great sinner. He consorted with many courtesans, committed violence, and stole. One day he brought back stolen treasure from the royal treasury. The courtesans thought, if we don't kill him, one day the royal officials will catch him and take all the wealth.

They will catch us too, and if this man is killed, our death is certain. So those five courtesans tied him up while he slept and placed burning coals in his mouth. Even then he did not die, so they strangled him and somehow killed him. Having met a low fate, he was reborn as a ghost (preta).

Gokarna Ji was one of his brothers, and the story of the terrifying ghost is a long one. Gokarna Ji had returned from a pilgrimage. While he was sleeping at home, the ghost kept appearing: sometimes as a ram, sometimes as a lion, sometimes as Indra. It had fallen into a wretched state. This was no deity, it was a ghost. So he asked, "Who are you?" It had no ability to speak, so Gokarna Ji chanted the Gayatri mantra and sprinkled water on it. Some of its sins were reduced, and then it said, "I am your brother Dhundhakari. Because of my sins, I have been reborn as a ghost."

Gokarna said, "I have performed pind daan for you." Dhundhakari said, "That will not bring me welfare." Then Gokarna Ji asked Lord Surya, and Lord Surya prescribed the Shrimad Bhagavatam Mahapuran. By merely hearing the Shrimad Bhagavatam over seven days, Dhundhakari was freed from the ghost state, attained the form of a companion (parshad) of the Lord, and a celestial vimana came in full view of everyone. He sat in it and went to the Lord's abode.

So, for the welfare of souls in a lower state, if the Shrimad Bhagavatam, Bhagavan naam kirtan, sadhu seva and naam jap are offered on their behalf, their welfare is certain. Nishchit Meet Rao Ji: Shri Radha, Shri Shri Hit Harivansh Maharaj Ji, countless prostrations at your feet, Maharaj Ji.

Maharaj Ji, I once heard in satsang that one who is deen is the same as one who is ananya, and one who is ananya is deen. Maharaj Ji, deen means a person free of ego. Deen does not mean poverty. This word dainya: among devotees free of ego, great humility is seen.

Humility is seen. Great courtesy is seen. Seriousness is seen. They are free of ego. This ego is the root of creation. It entangles us in ignorance and in body-consciousness, and makes us perform all kinds of actions.

sanskriti mul shul prad nana sakal shokdayak abhimaan
Pride is the root of worldly existence, a giver of many thorns and of all sorrows.

This pride that gives sorrow: "I am a man, I am wealthy, I am learned, I am of noble family." There are many kinds of pride, and this pride is what gives suffering. If this pride is destroyed by the grace of Bhagavan, that state is called dainya. This has always been the custom of this court: honour for the humble. There is nothing equal to pride like humility. To consider oneself the smallest of all, humility arises when knowledge manifests through the bhajan of the Lord and the study of the scriptures, and one realises that the same Ram pervades everyone.

Whom should we be proud before? The same one is here too. The same one pervades everyone. That is why it becomes dainya, and the ego is destroyed. When we see others, ego arises. When we see our Ishta, ego is destroyed. So the state of mind absorbed in the Ishta, absorbed in the Bhagavan, absorbed in Brahman, comes through bhajan. The more naam jap you do, the more pure knowledge arises within you, and the more pure knowledge arises, the more the ego keeps being destroyed. When the ego is completely destroyed, you become jivanmukta, liberated while living. The name of that state of destroyed ego is dainyata.

Dainyam dinata: in bhakti, that humility is a loving, sweet attitude toward everyone. To consider oneself lower than a blade of grass, to bear everything, to give honour and not seek it, to be like a tree in patience:

trinadpi suneechen tarorpi sahishnuna. Amanina manden keertaneey sada harih ॥
One should be humbler than a blade of grass and more patient than a tree, free of pride yourself and giving honour to all; one should always chant the name of Hari.

This humility is found within those who do bhajan. They are humble, and give honour to all. Being amani, they give honour to everyone, but if someone offers them pranam or honour, they think, "I am not worthy." Such beings, who give honour and remain free of pride, are those who purify the world. Within them this humility arises: "I am not fit for anything, I am a lowly soul, my Prabhu dwells within everyone," and they remain bowed down before all.

This deen bhaav has been seen among devotees. It is a very dear and very sweet attitude: giving respect to everyone and remaining without pride. Being free of ego is a bhagavatik quality. Humility is very dear to Bhagavan.

yahi darbar din ko aadar riti sada chali ai
This has always been the custom of this court: honour for the humble.

ye din pyare ved pukare drav su bhagna din
The Vedas proclaim that the humble are dear; the Lord, merciful to the humble, is moved.

Those to whom the humble are dear: becoming humble is not acting. It could be a drama. When someone says something to you in front of others and you feel, "Yes, I am exactly like that, Prabhu," and no anger arises in you, then know that humility has awakened within you, because a person free of ego no longer feels anger. Anger comes when there is ego, when there is an outburst of strength within oneself. Or when Bhagavan inspires it for the destruction of evil. But the devotee of humility always remains in the nature of humility.

Shubham Sharma Ji from Gwalior, Radhe Radhe. Maharaj Ji, Radhe Radhe, Maharaj Ji. Can giving up the body also be prarabdha? That is, can the destruction of the intellect and ego, which were gained by mistake, through bhagavatik energy also be prarabdha? Giving up the body does not mean destroying the ego. Destroying the ego is not giving up the body. So what is your goal? Please tell me: what is it that you understood through bhagavatik energy, and what did you understand that you should not have? What is your view? For example, setting out on the path to attaining some siddhi. The state that comes through the bhagavatik energy of Bhagavan is for the welfare of the world. It brings welfare to oneself and to others. Where is your capacity to destroy it? Could it be prarabdha that the understanding I have gained in this body now..

What have you understood? Tell me too. Let four more people hear what you have understood. For example, Maharaj Ji says everything is leela, and nothing is beyond leela. Yes, what I am is here too. So when I am giving sorrow, or receiving sorrow, who is it that receives it? When such a high truth is being spoken, to whom does the label of sorrow apply? The soul:

nain chhinti shastraan nain dati pavka na chenam klapo na shoshti maruta
Weapons cannot cut it, fire cannot burn it, water cannot wet it, wind cannot dry it.

The agneyastra has no power to burn it, the vayuastra has no power to blow it away, the varunastra has no power to soak it. So how can sorrow touch it? What is sorrow? Is it an illusion? Sorrow does not belong to anyone. Sorrow happens to the one who is deluded. When this knowledge has come, that what I am, you are too, and that is the whole world, then where is sorrow? Consider it and see where the sorrow is.

You say I should destroy that thought. Destroy whom? What state is it? But on the path of attaining Bhagwan, when one walks it, this experience comes: "You are still a child. When this experience happens, that what I am, you are, and that is the whole world, everything, moving and unmoving, is of the form of Bhagwan. Now where is the path left? That one has become a realized person. After that, if some 'but' seems to come back, look, 'but' comes only when you are speaking with the intellect alone, child."

The state is not even worth a pai. When the matter comes under the state, this does not happen. Do you want to make an effort to attain that state? You talk about destroying it. Well, do naam jap. Chant Bhagwan's naam and stay away from dirty things. In our prayer, give up impure conduct and chant Bhagwan's naam, and everything will be all right, everything will be all right. There is great power in naam jap. Whoever settles into naam jap has won everything.

Ji, there can be such a prarabdha that is not cut by naam jap and dhyan, so for that some other things are done. Such prarabdha does not exist. Anyone who does naam jap this much, every prarabdha will be destroyed, every prarabdha will be destroyed, just as we sit before you now.

Both of our kidneys have failed. In a little while we will go for dialysis. This is prarabdha. We do not want to destroy it. We want to experience it. We want to attain Bhagwan through our bhajan. We have to see the vidhan of Prabhu. Through our jap and tap we have to change the vidhan of Prabhu a little. In whatever situation Bhagwan gives, which is good, in that I am satisfied:

kan so kachu na chaho
Want nothing from anyone, neither from Bhagwan nor from any living being; be completely calm.

The obstacles that come, through bhajan one gets so much knowledge that they are also removed. Who gets trapped in obstacles? The ignorant one. If you do bhajan, such knowledge will come. First do bhajan, do it with full determination. Then pure knowledge will come within you on its own. This argument and counter-argument will become calm, and the right path will light up by itself. Naam is a very great power, child. In naam there is the capacity to bring Bhagwan under one's control:

sumir pawan sut pavan naam apne bas kar rakhe Ramu
Remembering the sacred name of Hanuman, son of the wind, he kept Ram under his own control.

So such is the glory of naam jap. Now, what is prarabdha? Prarabdha is the sin or merit done in the past, and only that becomes prarabdha when it comes. Prarabdha is not some deity. The karma we did earlier itself becomes prarabdha when it arrives. So if we do bhajan vigorously with new karma, we will defeat the earlier prarabdha. Now, if the earlier one is 500 grams and your bhajan is 50 grams, nothing will happen. When your bhajan goes above 500, then it will be suppressed. So when bhajan reaches the level that matches the prarabdha, the prarabdha is destroyed.

Our people choose bhajan as merit, and prarabdha presses down like a mountain. So even while turning the mala, one suffers. There is worry, there is grief, because prarabdha is very strong. That is why it is said that one must stay very alert. We commit many sins unknowingly. Those who eat chicken, eggs, fish, goat and lamb, isn't that a sin, a harm to that living being? When that karma comes back, by then you may have reformed. Suppose you have reformed and given up everything, the past karma will still not leave you alone. It will try to pull you down. So now do bhajan with full force, and then it will not be able to pull you down. Through bhajan these things will be set right. Child, without bhajan there is nothing. This knowledge and science does not work against maya:

shiv viranchika moh kohe ba puran as ja bhuji mayapati bhagwan
Even Shiva and Brahma are deluded, what to speak of others. Knowing this in the heart, the sages worship Bhagwan, the lord of maya.

Ram Ram Ram, Radha Radha, Krishna Krishna, Hari Hari, whichever naam is dear to you, chant it abundantly. Through this itself everything will become auspicious. Through this your mind will also become right, and the path will begin to appear to you. Alright.

Brahmachari Vigyan Chaitanya Ramkrishna Mishra, Maharaj Ji: when one has darshan of Bhagwan, is it with these very eyes, or does Bhagwan, by his grace, give divine sight?

Just as Krishna gave it to Arjuna. Just as, to realize the knowledge of the Self's true nature, there are eyes in the intellect, so to realize Bhagwan there are manas netra, the mental eyes.

ur ke nain nihar
When the eyes of love open in the heart, then Bhagwan is realized.

And when Bhagwan is realized, those eyes open in these very eyes. We see through these very eyes, right? So darshan happened in the heart through the mental eyes, and when the outer eyes opened, wherever our gaze goes, we see Bhagwan alone.

In everyone we see our own Bhagavan. When the eyes of the heart open, the veil of maya lifts. Then Bhagavan alone is seen, and everything is Bhagavan itself. Just as we say "kangan" or "haar," bracelet or necklace, these are only names. When we know the essence, the gold is one in both the necklace and the bracelet. In the same way, saying "jad" (inert) and "chaitanya" (conscious) makes two. But when we see from the essence, the one Paramatma has become the inert, and the one Paramatma has become the conscious. That same Paramatma dwells in everyone's heart.

He has made everything. Creating everything, sustaining everything, and destroying everything, He remains unattached. Beyond all, and filling all. Beyond all, and filling all. Whoever understands this principle is the true bhakt. He is the true gyani. He is beyond all, and He fills all.

vasna vasudevasya vasitam bhatram sarvabhut nivasoshma Vasudev namostute
The whole universe is pervaded by Vasudeva. You dwell in all beings, Vasudeva; I bow to You.

He is present in all beings. Yet the beings are also made of Him. Though He is without change, the play of change appears. So whoever finds the unchanging Paramatma within this change is the gyani and the bhakt.

From Gaurav Kumar ji, Patna, Bihar: Radhe Radhe Maharaj Ji, how does one achieve complete surrender to the Ishta and dissolve all attachments?

Bhajan, naam jap. The more naam jap you do, the more detachment from the world and the more awareness of your true nature and love for Bhagavan will arise. Just as with each morsel of food you get satisfaction, nourishment, and relief from hunger, so too, the more naam you chant, one by one, the knowledge of detachment from the world and of your true nature, and love for Bhagavan, will come on their own. The only thing to see is whether your naam jap is being done properly. If you keep doing whatever filthy conduct you like and only turn the mala, nothing will come of it.

Conquer the senses. In whatever situation you are, calm or serious, remain equal in gain and loss, honour and disgrace, praise and blame. Within your consciousness, have no enmity toward anyone, no hatred, no aversion. Chant naam abundantly, and that state will come.

But how does the strength of guru-nishtha and obedience to the guru's command come? By the grace of Bhagavan. Pray to Bhagavan that He give us nishtha at the guru's feet and give us that strength, that power, by which we can follow the guru's command. Bhagavan should be prayed to.

When we pray to Bhagavan with humility, obedience to the guru's command happens through Bhagavan's strength. Guru-nishtha happens through Bhagavan's strength. Nishtha is that which does not give up even when cut. Look how much suffering was inflicted when the matter of nishtha arose in the lives of great mahapurushas. Guru Arjan Dev ji was given so much suffering. He was made to sit on a heated griddle, and hot sand was poured over him. Yet with "Waheguru, Waheguru, Waheguru, tera kiya meetha lage," he never wavered from his nishtha. The nishtha of mahapurushas is such that guru-nishtha is dharma-nishtha, ishta-nishtha, and rashtra-nishtha. Nishtha, nishtha. Wherever nishtha awakens..

When the two sons of Guru Gobind Singh were being bricked into a wall, did Guru Gobind Singh waver? Imagine the condition of a father whose beloved sons are being walled up. But no. Nishtha, all devotion to duty, is indeed for one's sons, one's family, one's life. Where the word nishtha comes in, life may be destroyed, family may be destroyed, but they do not let nishtha be destroyed. This nishtha is received from Bhagavan. So let us pray to Bhagavan, that He make us guru-nishtha and ishta-nishtha, and that we are able to follow His command.

Abhinay Tyagi ji, Radhe Radhe Maharaj Ji, Maharaj Ji, you say that the guru should be present in physical form. There is a difference between ordinary naam and naam given by the guru. Maharaj Ji, we have heard from your holy mouth that there is one thing, the guru's glance falling on us from in front, and another, listening and reading. So Maharaj Ji, for a person for whom coming before you is not possible, and whom you have accepted as guru, how should such a disciple obey? That is, accepting the guru means obeying his command. If we practise what is heard in satsang, guru-bhakti will become firm within us. But without darshan, without meeting, without sang, how can we attain that progress?

Once, we must surrender at the guru's feet. Once, we must do guru-sang. Without sang there is no bhajan, and without bhajan there is no sang.
prem chhinhu bhajan na chhadie dharie ya dhruv nem
Even for a moment, do not give up bhajan in love; hold to this vow of Dhruva.

This way, the matter does not work. One takes a guide along. If you want darshan here in Vrindavan, you must take a guide, and walk with him and follow his instructions. "This lane is not the way; come this way." Likewise, the colour of love takes hold only through the sang of the guru.

If you merely believe, and do not obey the guru, then the matter will not proceed merely by believing in the guru. It proceeds by obeying the guru. Heed the guru's words, and then the matter will be made. So the darshan of the guru, the sang of the guru, and obedience to the guru's command are what lead to the attainment of Bhagavan. How can the matter be made without a guru in physical form? Who will scold us? Who will examine and test us? Gurudev will. So the sang of the guru is extremely necessary. In person, in person. Without the guru in person, the colour does not take hold. Try it; let anyone try it. Maharaj Ji, just as you have thousands of disciples, Maharaj Ji, for each of them your sang.. So, darshan in person.

We say: come once every month or two, or every four months. After that, keep listening to satsang on your mobile. Follow the instructions. Keep the connection alive. If you don't keep the connection, then merely believing is not enough. The burning you feel inside, Maharaj Ji, that too is a scolding. Moreover, if you accept the Guru's discipline completely, even the smallest mistake will burn your heart. It will correct you. It will save you from mistakes and keep you walking on the path of satsang. So the close company of the Guru is extremely necessary. Going to the Guru's court, bowing your head, sitting at his feet, applying the dust of his feet: it is from this that we gain the strength to follow his instructions.

If we do not keep his company, the wind of maya blowing through self-willed conduct is so polluted. Look: when you step out from here and look outside, see what colour it takes on. Now that you are sitting here, see what colour it takes on here. See how you experience it here, and how you experience it outside. Just as we have to charge the mobile, and if we don't charge it, then, every month or two, keep charging yourself. Whose question is this? Yes, having darshan of the Guru: by this we get charged, and power comes into us. It is not the same as the difference between a mobile and in-person presence.

Power will not come from a mobile. Whatever you can grasp from a mobile, you grasp, but here it will be transmitted to you. Here power will go into you. Darshan, touch, and conversation: those particles are received. Therefore, in-person, the close company of the Guru is especially necessary.

Anshul Tyagi ji, Radha Radha, Radhe-Radhe, Maharaj Ji, Maharaj Ji. My question is: many times, suddenly a person's life gets many responsibilities, because of which, forgetting everything, he gets busy just earning money and running the family. In such a case, how will that person attain Bhagwat-prapti, and how can he move forward on this path?

Consider the members of the family as the form of God. God is in them. Without God, not even one step can be taken. God is power. Just as within you: your frame is not you. The human body-frame is not you. In it is the power of the Paramatma, the moving, the stirring, the swaying, the motion. If that were not there, it is greatly disrespected: the body is buried, thrown away, or burned. So in the family, our wife, our sons, our daughter, the people of our family: our God is seated in them.

nath sakal sampada tumhari main sevak samet sut nari
Lord, all wealth is yours; I, with my servants, sons and wives, am yours.

And for their service, just as we serve God in the temple, so in the wife, in the son, in the parents, in the daughter, in the family, cultivate the feeling of God, and strive hard to earn wealth. Wealth comes according to prarabdh, not according to one's effort. Some work very hard and gain very little. Some work very little and gain a lot. Some who have very little intelligence play with crores; some who are very clever don't even have food to eat. In this, past prarabdh is at work.

So you can do naam jap, can't you? While chanting Radha Radha inside, whatever work we do, we dedicate that work to God, and we consider that those for whom we work are all forms of God. If one thinks this way, then while living in household life, Bhagwat-prapti can happen. Is it difficult? Isn't it? Considering everyone as God is difficult? No, and God is there. What is there to consider? God is in everyone. The power is the same.

Without Him, not even one step can be taken. Not even an eyelid can blink. He is the one who is seated there. Look: people die while dancing. God leaves, and the body falls with a thud. It was dancing just now; now it has fallen with a thud. So we have to reflect that God is seated in everyone. In my family's form, my God is there, and I am earning wealth for God. And while doing the work by which I earn, keep remembering Radha in between. One who does naam smaran while doing their karma, and dedicates the karma to God, attains God himself.

This much has to be done, and evil has to be given up. A lustful gaze at other people's mothers and sisters, drinking liquor, eating meat, gambling, committing violence, adultery: all of this has to be given up. Then, brother, to attain Bhagwat-prapti, this too must be given up, no? Leave the dirty things behind. Do your karma while chanting God's name, and see Shri Bhagwan in your family, and you will be liberated.

There is a daughter, Maharaj Ji, two years old, and she keeps showing you and chanting Radha. Yes, yes, so you have understood our point, haven't you?

Raman Popli ji from Gwalior, Radhe-Radhe, Radhe-Radhe, Maharaj Ji, Maharaj Ji: is listening to bhajans and humming them also included under naam jap?

Yes, it will be included, and the fruit will be equal. Yes, if it is a bhajan that is imbued with the Lord's name. Imbued with the Lord's name, not talk of this and that. One in which there is the glory of God and the chanting of God's name. If he is humming it, it will be considered naam kirtan itself. Kirtan and jap have one and the same fruit. Brother, while driving, or sitting, or working, we keep listening to it. Humming it: absolutely, yes, that is quite right.

This text is taken from the video's auto-generated subtitles, so there may be word errors in it. For authentic words, be sure to watch the video.

Original video: Bhajan Marg (YouTube)