ekantik vartalaap evam darshan #1422

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

Full Discourse

Charul Gangwani ji from Indore: Radhavallabh Shri Harivansh Maharaj Ji Maharaj Ji, I have been following you for the last two and a half years. Maharaj Ji, are there also mantras to please one's Gurudev? Whichever mantra the Gurudev gives, chant that same mantra. The more love you have for the Ishta, the more the Gurudev will be pleased. The more you do naam jap, mantra jap, and walk in good conduct, the more the Gurudev will be pleased. There is no separate mantra to please the Gurudev. Chant the mantra the Gurudev has given.

Chant the naam that they have spoken. Live the conduct that they have spoken. Then the Guru will be pleased. Aagya sam na susahib seva (the service of obeying the command is the greatest service of the Master). Obeying the Guru's command is the greatest service to one's Gurudev. Those who obey the Gurudev's command, the Gurudev stays pleased with them.

Ji Maharaj Ji, there is one question of yours: Maharaj Ji, you said that one should do naam while making the rachna (the routine). It is said that this rule cannot be followed sitting down, because there is household work. So I try to do it while doing all the household chores. Maharaj Ji, when I am making rotis, the rotis fall on the tawa..

Maharaj Ji, is it an offence to press clothes? No, no, no, no. That is between the brush and the cloth, isn't it? Just as when you write on cloth, it is not on the cloth itself. It is between the cloth and your eyes. We meditate on Radha, so the writing started from here, and it stays here. Even if we meditate on the cloth, it stays in between. It is neither on the ground nor anywhere else; it stays in front of our eyes. So whose is it? Yes, do it, definitely do it. You should definitely do it. Keep doing it so beautifully.

First, Awasthi ji. Radhe-Radhe. Radhe-Radhe, Maharaj Ji. Maharaj Ji, can the same fruit that one gets from the Braj Yatra be obtained from meditating on Braj, from meditating on the Shiva Vigraha, and from the mental Braj Yatra? When we told you, for instance, to do the parikrama of Vrindavan, there is bodily hardship in doing the Vrindavan parikrama. There is no hardship? There is bodily hardship, and in the two and a half hours of walking the Vrindavan parikrama there is naam jap. It is said that your mind should become absorbed, but tell us: if you do the mental parikrama in five minutes, does the two and a half hours of naam jap become five minutes?

The parikrama given by walking two and a half hours barefoot, the hardship you felt, does that become the mental one? In the mental one, one is told to fix the mind. But the matter is about doing it openly, because openly you are bearing hardship. Now, if you do the 84 kos parikrama on foot openly, when you do it very fast it will take 15 days. Now for 15 days, hunger, thirst, hardship, heat, cold, we feel that. If one does one open parikrama first and then keeps doing the mental one, then it is fine. But doing it openly is compulsory, because by it the sins of the body are destroyed.

When we do prostrations anywhere, or do parikrama, our body suffers. By that our sins are destroyed. For example, Giriraj Govardhan ji: it is 21 km. Now, in five or ten minutes you can do it mentally. But for 21 km you have to walk continuously for five or six hours, so your feet will suffer. Your body will feel pain. Hunger and thirst will also come. Heat and cold too. By that all your sins are destroyed. Yes, so we feel it should be done openly, and the remaining time mentally also.

Others, when they cannot reach, should do it mentally, but they must definitely do the open one at least once, even if only once.

Ji Maharaj Ji, as for [clearing throat sound] the darshan of the Shri Vigraha that we get in dreams: it is good, but that is not the truth. It is not the truth. It is good. The mind itself becomes the Shri Vigraha, the mind itself becomes Bhagwan. The darshan is like.. We and you, meaning there was no such yoga for me to come to Vrindavan. You appeared to me in a dream, and I immediately felt that I should go and meet Maharaj Ji. Yes, the mind itself is Bhagwan. It attracts like that. But shall we accept this as Bhagwat Sakshatkar?

We will accept it as Bhagwat Sakshatkar when it happens as it does between you and me, face to face. Such direct vision, like the sakshatkar of the Gurus or of Bhagwan, is such that they appear right in front, just as you are sitting and I am sitting. They will appear right before you. They will not appear sitting on the ground; they will appear above the ground. As we have seen the Mahapurushas, they appear seated on a seat in the sky, but it is not wholly lifelike, as if a picture is appearing. It should be like seeing them sit just as you are sitting. Today we see small things; if something comes in a dream, we consider that Bhagwan has been found, that is Bhagwat darshan. It is not so. No, not so. Harsh Parashar ji, Pushkar Raj, Radhe Radhe. Guru Maharaj Ji, I have come from Pushkar Raj.

Maharaj Ji, you say, Maharaj Ji, that Bhagwan created all the yugas.. Why did He create them, if they were to end? Why did He create this play? This question cannot be asked: why did Bhagwan create it. The answer will be given by Bhagwan. We are His devotees. We are His servants. Ask Bhagwan Himself, why did You create it? Guru Ji, when there is death, meaning everything has to end.. For Bhagwan there is no end. No one has an end. It is a play, it is change. You tell me, what is the end? Just as everyone says that our Kali Yuga will end, the creation will be destroyed, everything will happen. Listen to our words: there are three leelas of Bhagwan, and they keep happening every moment. This is a second. In this second, lakhs of people have been born, lakhs of people have died, lakhs of people are joyful, lakhs of people are sad.

Throughout creation, God performed three leelas: creating as Brahma, sustaining as Vishnu, and dissolving as Shiva. The same God is Brahma. The same God is Hari. The same God is Hara. There is no difference. That same God has become all the moving and unmoving beings. There is no one else. He creates himself by himself, sustains himself by himself, and dissolves himself by himself. The question came up for you because you are a deh-abhimani jiv, a soul identified with the body. You are speaking from body-consciousness right now. Are you speaking from body-consciousness?

Because it is body-consciousness. You have not yet come to the state of Paramatma, so it seems very frightening to you. Why did God do this? Why did he create at all? If destruction was going to happen, why create? It is his play. Children build a little house of sand and then break it. Ask them why they did it, and it is their play. Do they have an answer to "why"? In a village, a bullock cart is going along, and the children climb on. They go half a kilometre, then get down and walk back on foot. Ask them why. Do they have an answer? It is their play.

So this is God's play through maya. "Ek bahu shyama, ekom main, ek bahut roopon mein ho jaoon."
"I am one; may I become many forms."

So that same God, becoming many forms, sustains himself by himself and dissolves himself by himself. If there were someone else, then pain would reach him. He is playing within himself. Fire is also him, and death is also him. Among all that takes everything away, "Mrityu main hoon."
"I am death."

So there would have to be someone else for him to feel anything. A magician cuts himself and shows the world many things. He feels no surprise, no sorrow, and no happiness. In the same way, God has no surprise, no sorrow, and no happiness. In one resolve he created infinite universes from within himself. He himself became them, he himself sustains them, and he himself destroys them. So what is the problem in that? The problem is ours, because we have forgotten you.

Who are you? If you are asked, you will say, "I am so-and-so, my name is this, I am not that." You are giving the introduction of this framework only. Tell us your real introduction. If you can know who you are, then you yourself are the one who answers. You yourself have become trapped. If you become free from this, it is said: "Brahmavit Brahm bhavati."
"One who knows Brahman becomes Brahman."

Why would you become that? Because that is what you already are. "Ek bahu shyama": that same Paramatma is the one. Then what question remains? Nothing is ever destroyed. Only the form changes. When the body is burned, the fire element merges into fire, the air element into air, the water element into water, the earth element into earth, and the earth element into the sky element. The jivatma is imperishable.

It goes with its mind according to its karma into another body. Whose death is it? Nobody's. When the destruction is complete, there is a terrible drought in the whole creation for 100 years. Then there is fire for 100 years, and then a terrible flood for 100 years. Then, when the dissolution becomes very intense and nothing remains in creation, the water element merges into the air element, the air element into the fire element, and the fire element into the sky element. Passing in this order, the sky element merges into mahat tattva, mahat tattva into ahankar, and so on, until one reaches Mool Prakriti. Mool Prakriti merges into Brahman. Nothing is lost. Everything goes back into its own form.

Then, when creation happens again, Brahman comes out of Brahman, Mool Prakriti comes out of Mool Prakriti, Trigunatmika Prakriti comes out of Mool Prakriti, mahat tattva comes out of Trigunatmika Prakriti, ahankar comes out of mahat tattva, and the whole creation spreads out from ahankar. Contracting back into that is destruction. Spreading out is creation. And the days we play in this spread-out state are what we call life.

That is why, when knowledge arises, attachment to the whole creation ends. There is nothing here of ten or twenty. There is only one. The whole play is going on from one Paramatma. You are also that. But you are only able to know yourself as separate. How can I become Paramatma? You are speaking from body-consciousness. Come into your true nature. What is your true nature? You have no knowledge of your true nature. Because of body-consciousness, you have to bear birth and death, sorrow and happiness, gain and loss, honour and dishonour, victory and defeat. It is very hard. So do bhajan and become free.

Attain liberation through sadhan dham, the door of moksha. Then this life will become meaningful. Otherwise, it will keep going on. "Punarapi jananam, punarapi maranam, punarapi janani jathare shayanam."
"Again birth, again death, again to lie in the mother's womb."

God did not create anyone. He created himself from himself. There is no one else. Look at what this is: it is a body made of the five elements. What are the five elements? They are Paramatma's form, and they are changeable. And one Paramatma has two prakritis: para and apara. The body is one prakriti of God. The true form is you. That same form is in you, that same form is in you, that same form is in you. It is one.

For example, because of different instruments, electricity appears in many forms. One electricity gives light, one electricity gives air, one electricity cools, and one electricity flows through a heater. But is electricity of many kinds? Does this electricity heat, and that electricity cool? Does this electricity throw out air, and that electricity make bread? Electricity is not of many kinds. The instruments are of many kinds. The instruments are many. The power gets expressed through them, and it is affected by them. But there is one electricity. If you ask across the whole universe, electricity is one.

Isn't it? And how many causes are there for it? There could be crores of them. There are crores of causes, and it is being used in crores of ways. Likewise, these are crores and billions of causes. But the power of the Supreme Lord in it is one. Now, the cause is created by a wicked nature, so it will only do wickedness. So people say, how can this be the Supreme Lord? No, it is the Supreme Lord itself. It speaks like this under the influence of the cause. According to each nature and temperament, the Supreme principle itself goes and behaves that way. So it seems, how can this be the Supreme Lord?

How can this be the Supreme Lord? No, it is the Supreme Lord. Inwardly it does not know itself, and that is its nature. According to its karma, it attains such a state and behaves this way. For example, there is electricity in this, and this also runs on electricity. How small can electricity be, and how great can electricity be? Big machines run in factories, and big works are done through it. So even a small fan runs by it, and even a small mic runs. From an ant up to Brahma, everything is energised by that same Supreme Lord.

It is that Supreme Lord alone. There is no other in it, but we are caught in duality. There is another. These are all others. Our family, our home, and my body: removing this ignorance is spirituality. And spirituality is like a dream going on. Like in a dream, you see many things and many people, and you see good and bad dreams. When do you come to know about it? Do you know it at the time of dreaming?

Yes. When we wake up, we come to know that it was false, that nothing in it was true, that no one was there, and that only the mind had created everything. Likewise, when we awaken in knowledge, there is nothing.

The Supreme Lord alone is God.

vasudeva sarwamit sam mahatma sudurbha bahu naam janm navte gyanvan mam prapaddyate

After many births, the wise one takes refuge in Me, knowing that Vasudeva is all. Such a great soul is very rare.

When, after many births of sadhana, this knowledge comes that only Lord Vasudeva is present and there is no other, then everything is Vasudeva.

sab Vasudev sarvam khaldam brahm

All is Vasudeva; all this is Brahman.

Then where is the trouble? He himself creates, sustains, and destroys himself. This is a dream.

Uma kahun main anubhav apna sat hari bhajan jagat sab to swapna

Uma, I tell you from my own experience: only devotion to Hari is true; the whole world is a dream.

So we are all seeing everything in a dream.

The waking state that we think is real is the state of attachment. In a dream, do we consider ourselves asleep? In a dream we are awake, but what do we wake up to? Is it like this?

moh nisha sab so nihara

In the night of delusion, everyone is asleep.

This is the sleep of delusion, the ignorance we are in right now. And when knowledge arises, you will truly wake up in knowledge. Then you will see: when that knowledge manifests, only the Supreme Lord is God, and nothing else. There is no loss, no gain, no victory, no defeat, no progress, no birth, and no death. Everything is moving as if it were a dream.

A frightening dream is going on. That is why it is said: do sadhana and wake up.

jehi jane jag jai herai jage jatha sapan bhram jai

Knowing which, the world is no longer seen as the world; awakened, the illusion of the dream goes away.

When you know that Supreme principle, this world is no longer the world. It becomes the form of the Supreme Lord, and all fear and illusion end. Are you understanding, child?

Chanchal ji from Karnal, Radhe Radhe.

Maharaj Ji, Maharaj Ji, there is a strange fear in my mind. I am very afraid of losing my loved ones.

Maharaj Ji, this is the world of death. Everyone feels this fear, and everyone will have to die. No one knows at what minute someone's life will end, or by what incident or situation the body will be left. So to be free of this fear, bhajan is done.

jo sabheet awa sharnai rakhihaun tahi pran ki nai

If someone comes to Me in fear and takes refuge in Me, I will protect him as I protect My own life.

So when we chant the Lord's naam and take shelter in Him, [sound of clearing throat] knowledge awakens within us.

Look, there is no death, only change. The five elements merge into the five elements, and the jivatma goes with the mind into another body. The name for this change here is death. What is death is change. Because we have attachment, we feel fear just by thinking of separation from our loved ones, and that separation will happen.

Therefore, to be free of worry, grief, fear, and sorrow, take refuge in the Lord, chant the Lord's naam, listen to the Lord's leela and katha, and do the Lord's seva. Then there can be auspiciousness. No, it is certain that death will come.

It is certain. Whether one is a sadhu, a mahatma, a householder, a child, young, strong, or weak, no one can escape the blow of death. Death kills everyone. So take refuge in the Lord and chant His naam. He will give strength, and with His strength we can bear the separation from our loved ones. It will happen, definitely. There is no doubt about it.

King Dasharath, whose son was Ram, had to depart. Did he depart or not? The Lord himself performed the leela of disappearing. So this is the world of death, and everyone will have to go. For that, no talisman has been made, there is no havan, and there is no blessing that says, "Go, you will become deathless." It is not like that. Bhishma Pitamah had the boon of victory over death, yet did his body leave or not? So here, one must leave the body.

Nirmala Yadav ji from Delhi, Radhe Radhe.

Maharaj Ji, Maharaj Ji. In the world, are relationships more important, or is money? In society, neither money nor relationships are what is important. What is important in the world is bhajan of the Lord. Relationships will die too, and money will leave too. Both are important, what? Neither relationship is lasting, nor is money lasting. Trust between husband and wife will be gone.

Sacred relationships are cracking. Trust is going out of sacred relationships. So if one does not take refuge in spirituality and in God, anything can happen. There is nothing left that is worthy of trust. If you ask about relationships, today every relationship is in danger. When there is no purity, where there is no spirituality and no refuge in God, the intellect can do anything. So neither money nor relationships are what matter. What matters is spirituality, and God. As long as you do not do bhajan of God, you will not stay at peace or joyful, even with plenty of money, because you will commit sinful conduct, and the result of sinful conduct is sorrow, which you will have to bear.

Whatever karma one has done, good or bad, must certainly be experienced.

So give importance to God. The affection we feel in worldly relationships is for God. For example, a son is very dear to us. But if God leaves him, will you keep the son's body for many days? You will burn his body, won't you? So to whom was the affection in the relationship? To God. So the affection in relationships is only for God. The happiness of money has no importance or sense to it. Through money one gets sense objects. This is the understanding. If I were to speak to you about the happiness of money, suppose you were seated in a room filled with 500-rupee notes up to here, with no water and no food. What would you say? You would cry out, "Take this money away from me! Take all the money! Give me water. Give me food." In what way does money give happiness? It gets you sense objects. If sense objects are not available, and a briefcase of 2000-rupee notes is placed in front of you, would you like it? You would say, "Take it away, it's useless." Why? Because it will not get you sense objects. Now it no longer works. Attachment to money is attachment to wealth. Through it one gets sense objects. Attachment to sense objects gives bodily pleasure.

Identifying with the body as one's own is itself ignorance. This body will perish. It is perishing every moment, and one day it will be completely destroyed. So we should not be attached to the relationships of this body or to money. We should be attached to God, and then our ultimate welfare will be assured.

Maharaj Ji, please clarify one thing. My body and my wife, as per your instruction, are doing naam jap, listening to satsang, singing the Chaurasi Pad, and doing our regular duties, offering them to God every hour as our daily routine. So we have accepted you as our guru in our minds.

So will there be a difference between our attainment and the attainment of those who have taken initiation? Maharaj Ji, we cannot say this, because what will your goal become? For those who have already taken initiation, the goal has already been set. Their goal has already been set. The bhava of being a maidservant of Priya-Pritam: so what will your goal become now?

Ji, yes. Then once the goal is set, the goal will be attained. Very beautiful. You do very well. Very good, Ajit Singh ji.

Maharaj Ji, how can moksha be attained?

Through knowledge. Whose question is this?

Through knowledge. And attaining knowledge is very difficult. Understand the first formula: detachment from the enjoyments of this world and of the next. Detachment from the enjoyments of this world. Now look at the situation: this world, and then detachment from the enjoyments of the next world. Viveka between sat and asat: discernment of what is true and what is false. Shama: control of the senses. Dama: control of the mind. Shraddha: faith in the guru and the scriptures. Samadhana: the practice of keeping the chitta constantly established in the Paramatma. And mumukshuta: the wish, "May I become free." Only then does one walk the path of knowledge.

Very difficult.

The path of knowledge is like the edge of a sword.

On the path of knowledge, one does not take long to fall. In this there is God's support. On the path of bhakti there is God's support. Even if some error happens on our part, God forgives. If we are about to fall, then:

karo sada tin ke rakhwari jim balak rakhe mhatri

Always protect them, as a mother protects her child.

God protects His devotee the way a mother protects her child. So in this Kaliyug, the easy path to moksha and welfare is the bhakti of God, and the easy form of that bhakti is this:

Whatever you receive, eat it after offering it to God. Do constant naam jap. Whatever karma you do, surrender it to God. This is how your work will be accomplished. Through naam jap, knowledge will manifest in a pure heart. Through surrendering actions, there will be no bondage from karma. And having taken refuge in God, if some mistake happens, He will save you. At the final moment He will grant your welfare. Refuge in God, naam jap of God, and offering all the karma you are doing to God: one who depends on God never falls. No one can corrupt one who depends on God, because:

seem ki chap sake ko utasu ba rakhwar Ramapati ja jiske ke rakshak bhagwan hain

Who can harm one whose protector is Ramapati, who is God?

Yes, no one can mock a devotee of God. However fierce Maya may be, it is God's own Maya. Why would it defeat us? Because we are servants of God.

Ji, this is Mahima Vajpayee ji from Lucknow. Radhe Radhe-Radhe. Maharaj Ji, Maharaj Ji, crores of pranams at your holy feet.

Maharaj Ji, my question is this. In navadha bhakti, does attaining God, or attaining service in Nikunj, come only when the whole nine kinds of bhakti are present in the devotee? In other words, must all nine be there? If one comes in, will the nine come too? Whoever has even one of the nine, and even if only one bhakti comes:

shravanam kirtanam smrnam Vishnu pad sevnam archanam vandnam dasyam shakya atma nivedan

Shravanam, kirtanam, smaranam, vishnu pada sevanam, archanam, vandanam, dasyam, sakhyam, atma nivedanam: these are the nine kinds of bhakti.

If even one of these devotions comes into us, the other nine will complete themselves. Just get engaged in one of them. If it's listening, kirtan, remembrance, or worship and prostration, wherever it takes hold [a nasal sound], navadha bhakti will be complete within us. And the completion of navadha bhakti is prem lakshana bhakti.

shravan kathan sumiran sevan chit lavah archan bandhan ardas santan sakhya aur atma samarpan ye nau lakshan bhakti badhai tab tin prem lakshna pai
Listening, reciting, remembering, serving, fixing the mind, worship, prostration, prayer, friendship with the saints, and complete self-surrender: when these nine marks of bhakti grow, then one attains the mark of prem.

When prem lakshana bhakti comes, then talk of service in Nikunj Dham begins. Navadha bhakti is completed by prem lakshana. Prem is attained. It happens on its own when the nine kinds of bhakti are practised. So start with any one bhakti: first pure conduct, giving up impure conduct, and starting naam sumiran, katha, kirtan and remembrance. Then navadha bhakti comes in full.

Ajay Chaudhary ji from Nagpur: Radhe Radhe Maharaj, Radhe Radhe Maharaj ji, Maharaj ji. I have been connected to you through satsang for two or three years. Maharaj ji, under the influence of my Guru Maharaj and your divine words, I do naam smaran of my ishta, Shri Vitthal Bhagwan, at least two or three hours a day. Maharaj ji, I try to practise remembering naam while getting up, sitting, eating and drinking. But unfortunately I still don't have complete faith in Shri Vitthal Bhagwan. The mind will come to it. It will come.

When faith grows firm, experiences begin to come. Then conviction becomes firm, and when conviction is firm, everything gets done. We need faith in Bhagwan, we need trust in Bhagwan. But that will come only when the mind is pure. So we should give much attention to naam jap and not pay attention to anything else. If we chant naam with attention, everything will be fine. Everything will be fine in time. Think of those who lost even the ability to say Ram, because of unholy conduct, and who said "Mara, Mara" and became perfected brahma-rishis. If we chant Ram, Krishna, Hari, Vitthal, why would we not have firm faith in Bhagwan? With firm faith, does one's own existence not get lost? One's existence is lost.

Only the Lord's dominion remains. The mind is Krishna-filled, the intellect is Krishna-filled, the consciousness is Krishna-filled. The gopis say, "Kaan bhaye praan mein, praan bhaye kaan mein, hamein na jaan."
The ears have become the breath, and the breath has become the ears; so do not know us apart.

Then the breath becomes Shri Krishna, the mind becomes Shri Krishna, the intellect becomes Shri Krishna. We should chant naam with more effort and with attention. If we chant while listening attentively, writing, and seeing, then faith in Bhagwan will come very quickly, because a pure mind trusts Bhagwan. A dirty mind is full of doubt. The mind has done the conduct of impurity over endless lifetimes, so it will not become pure easily. So let us focus on naam. Chant naam as much as we can.

Ji, Chirag ji from Panipat: Shri Harivansh Maharaj ji, Shri Harivansh Maharaj ji, Maharaj ji. Your compassion and affection, moment by moment, is moving this servant forward on the path of bhajan. But Prabhu, there is always a kind of fear: that through my conduct, ego and crookedness, I may move away from you. I feel all the time that you may be displeased, that I may be neglected. This very fear is what makes one fearless.
Fearless becomes the one who fears you.

If this fear remains, it is good. This fear itself: Harivansh Hit, the doubts.. Worship the feet without delay.

pad bhaj na vilumb kar
Worship the feet without delay.

The one who fears Guru and fears Bhagwan does not commit sin or offence, and his ego dissolves on its own. For one who is dependent on the Guru, this fear is good. It is not something to give up; it is to be increased, so that we fear even in a dream doing anything against the Guru. Let alone while awake, let there be fear even in a dream that we cannot act against our Gurudev.

We cannot act against Bhagwan. This is how it should be. Once, in a dream, Udiya Baba saw that he had gone to beg for alms. Many beautiful women came out with plates holding jewels and such. Baba said, "I am a bhikshuk, a sannyasi. What is that to me? I need only food." Then they surrounded him and began to make seductive advances. Baba ran, and kept running and running, and then his eyes suddenly opened. Then he felt contentment in his heart: in the dream he had not been drawn to jewels, nor to a woman.

So a true upasak does not act against the Guru even in a dream. Let alone while awake. This fear must remain: fear of the Guru, fear of Bhagwan, fear of dharma. This fear helps the sadhak progress. It makes progress. What does not make progress is not this fear. This fear is not to be given up; it is worth keeping.

Abhay Pratap Singh ji from Noida: Radhe Radhe. Maharaj ji, Radhe Radhe. Maharaj ji, reading the character of the great souls who attained Bhagwan shows how struggle-filled their lives were. When we look at our own life, it seems we have not a single quality.

Before those great souls, it seems that we are fallen, lowly, and wretched. Nothing more than that. Yes, this itself is the quality. This is dear to Bhagwan. The one in whose heart arises the feeling "I am lowly, I am fallen, I am meek," then Bhagwan is Deen Bandhu, the purifier of the fallen, the example for the lowly. Our connection is established. We are fallen, so Bhagwan is Patit Pavan. We are meek, so Bhagwan is Deen Bandhu. We are lowly, so Bhagwan is Adham Udaharan. Go to the refuge of the example for the lowly and simply surrender your life to that. Then what the great souls attained through struggle, you will attain with ease.

For a child who is ready to do things on their own, a task is assigned. But a small child is not given tasks. In time, the mother herself gives the child food, the offering of the morning and midday meals, drink, bathing and washing, everything. But when the child is ready to do things on their own, the mother certainly scolds: "The time for your bath has come. Have you not bathed? The time for your meal has come." But she does not say this to a small child. She takes a small child in her lap and gives it a bath. Likewise, if we become small and go into the refuge of the Lord, then we can attain the Lord in the same way that the great mahapurushas attained him by doing so.

This is the custom of this court, which has always been the way of honouring the humble. Become humble, take refuge in Lord Deenbandhu, the friend of the lowly, chant naam abundantly, listen to the Lord's leelas, and give up bad talk, and the Lord's grace will come in this very birth.

This text is taken from the video's automatic (auto-generated) subtitles, so word errors may be present. For authentic speech, be sure to listen to the video.

Original video: Bhajan Marg (YouTube)