Reasons Why There Is No Progress in Bhajan: The Destruction of Indra's Pride and the Govardhan Leela // 20/10/26

Satsang of Pujya Shri Hit Premanand Govind Sharan Ji Maharaj. To listen to the full discourse, watch the video above.

Full Discourse

Vrindavaneswari tav padarvindm prema makrand raso purnam rad itam madhupte smarta mugam nirvapay param shital mayam param shital ma Shyam param sacchidanand ghan Premanand swaroop nav nivrit nikunj mahmmahim param pavan shri Vrindavan dham shri Vrindavan dham ke ladlele yugal sarkar pranaaradhy pran priy shri shyama Shyam jo samasth sahachari vrind khag mrig pashu panchhi tarulta shri yamuna ras rani rajrani samasth brajvasi pariti pranam koti naman namaskaar ladli ladli ladli Radha Radha Radha Radha
O Queen of Vrindavan.. To the beloved divine couple of Shri Vrindavan Dham, the adored life-breath of my life, Shri Shyama Shyam, to all the sakhi groups, the deer, animals, birds, creepers and trees, to Shri Yamuna, the queen of rasa, to all the residents of Braj: crores of salutations and pranams. Ladli, Ladli, Ladli, Radha, Radha, Radha, Radha.

Until our ego is erased, that sadhana does not become the sadhana by which one attains Bhagavat.

By which the heart melts and calls out to the Lord with deep longing. Every moment one stays calm outwardly but weeps inwardly. This state comes when the sense of "I" (ahamta) and "mine" (mamata) melts away. When no resolve (sankalpa) is made in any action and no ego is attached to it, that action becomes fit for attaining Bhagavat. The one to whom ego is attached is no longer fit for attaining Bhagavat; their action becomes merely a good deed.

And the action in which no resolve forms and no ego forms becomes fit for attaining Bhagavat. Mamata should not rest on any object, person or place. It should rest only on the fair lotus feet of Maharani Ji (Shri Radha), on the dark lotus feet of Lal Ji (Shyamsundar), on their Name, their form and their leela. There are only two things to gather in attaining Bhagavat: let mamata be nowhere else, and let there be no ego in any action.

That same action becomes divine sadhana when it is free of ego. Shripad Prabuddhanand Ji is saying exactly this.

yatan mithya durgrah grahme tam draa satyajya mameti grasum ye mamta gras leti hai.
Mamata seizes one in the grip of false and stubborn conviction; it grasps and covers the true knowledge.

Ego covers wisdom. Therefore, Shripad Prabuddhanand says, friend: this ego and mamata are what bind one in the world.

ek ahmta mamta yah jag mein hai dukhdai yah jab shri ji ki or jude to hot param sukhdai
This ego and mamata in the world bring suffering. But when they are turned toward Shri Ji, they bring supreme joy.

mat tat sutdar dar deh mein mati arajh mati manda hit kishor ko hai chakor tu lakh Vrindavan chanda
Mother, father, children, wife, body: the foolish mind is entangled in them. Hit Kishor is a chakor bird; you, look at the moon of Vrindavan.

The obstacles to having darshan of the moon of Vrindavan are ego and mamata.

sabki mamta tag batori mam pad man bandh var dori
Gathering the thread of everyone's mamata, bind the mind with a strong cord to my feet.

There must be no ego at all. My Lord is now guiding my heart, no longer the three-strand Maya (Trigunatmika Maya). So let no resolve arise even for the most auspicious act, to say nothing of the inauspicious. Let even the resolve for good not arise. Let activity happen without resolve, and let your dealings be loving but without attachment. Such a worshipper crosses this great ocean of the world.

sansaar bhoras mur teeram gatva wahi kinare lag pata hai.
Going to the shore of this worldly ocean, one reaches that very bank.

If this ego and mamata are turned toward Shri Ji, they become supremely joyful. But how do they get turned? He says: come into the company of rasik devotees. Engage your body in their service, sing the glory of the divine couple, and rejoice.

devan ko durlabh nar deh tene sahaj hi pai man bhai nidhi pai phir kyon jaan bajh basrai
You have effortlessly obtained this human body, which even the gods find rare, and you have found the treasure your mind desired. Why then do you knowingly waste it?

rasik mandli mein is sharir ko seva mein laga do to tumhara ahankaar nasht ho jaega aur unki vachan madhuri mein chitt jod do to mamta nasht ho jaegi kyonki unke vachno mein priyal ki maha mahimamay wo leela wo naam mahima jisse sansaar ka rag nasht hota hai bina rasik mandli ke yah ahmta mamta sametne wali nahi re man

Put this body in service in the company of rasik devotees and your ego will be destroyed. Attach your mind to the sweet words of their speech and mamata will be destroyed. Because in their words are the supremely glorious leelas of Priya Ji (Shri Radha), and the glory of the Name, by which attachment to the world is destroyed. Without the rasik mandali, this ego and mamata cannot be gathered up, O mind.

rasikan sang bin ranch na upje prem ranch matra prem nahi upaj sakta yadi bhagwat premi mahatmaon ka sang na ho to shripad kah rahe hain aa jao Vrindavan rasikon ka sang karo aur is ahmta mamta ko mita do ekmatra priyal ke charnon ki smriti rah jae to tum abhi bhagwat prapt ho gaye.
Without the company of rasiks, not even a speck of love arises. Without the company of Bhagavat-loving mahatmas, not even a speck of prem can arise. Shripad is saying: come to Vrindavan, keep the company of rasiks, and erase this ego and mamata. If only the remembrance of Priya Ji's feet remains, you have already attained Bhagavat.

The state of being free of desire is attainment of Bhagavat. The feeling of aar bhav (earnest longing) is attainment of Bhagavat. Humility (dainyata) is attainment of Bhagavat. None of this is within us at all. There is desire upon desire. There is ego.

And how does aar bhav come? When one is defeated everywhere and sees oneself as helpless, then one calls out to the Lord with aar bhav. In that very call of aar bhav, the Lord manifests.

Shripad says this birth is only for attaining Bhagavat. Therefore:

yoshit pind kim napas andh pratyaksham yat prakshare chhidr ke bhyaa ghaat kantatwa chamatkar matra vrindane upekshasi hadhik dhikkar hai usko jo apne sharir mein aham karke purush ka paray stri ki taraf dosh drishti se dekhta hai.
Why, blind one, do you not see the body of a woman? It is only a hole full of flesh, a mere marvel of skin. Shame, shame on the one who, proud of his own body, looks at a woman with a faulty gaze.

Look with the eye of wisdom. What is it? If you do not do bhajan, this wisdom-sight will not last. Bhajan sustains it.

With the eye of wisdom, Shripad is saying: look, what is it?

yoshit pinde kim na pashyat andham
Oh blind one, do you not see the body of a woman?

Oh blind one, can't you see? Just as your skin is attached to your body, and inside it is flesh and holes, it is just the same with her. Why are you going mad and destroying your life? By looking at women with lustful feeling, your lifespan is destroyed, your merit is destroyed, your radiance is destroyed, and your intellect is corrupted. How much loss there is, only loss.

Oh blind one, don't you see that there is only skin on the outside and everything inside is filth? Brother, this beauty is only a marvel of skin. It is like a fine silk bag filled with excrement inside. If you saw that, would you embrace that silk bag? Would you not see only excrement? In the same way, if the eye of knowledge opens, you will feel revulsion toward the enjoyments of the world. Even the enjoyments of Brahma and the gods will taste like poison.

tah narayan braj chand ki lagan lagi hai jah kanak marakta divya dham kishore udit mukh nasht chaksu chakore viharti vrinda kanne chit chore mam tadti vich yam nanyatra ghore
My devotion is kindled to the moon of Braj, Narayan. In the divine abode, golden and emerald-hued, the youthful Kishor with his radiant face, whose eyes are like chakoras, roams in the Vrindavan forest stealing hearts. My mind is there, nowhere else.

Brother, in Vrindavan there is one whose body's radiance is like gold: a fair body like refined gold (sat kumbh), and an emerald luster. The emerald gem and the sapphire gem are one, the charming dark one, the fair body of sat kumbh. These divine abodes, the youthful Kishor, the risen one, are manifesting here, in this very divine abode of Vrindavan.

Brother, make up your mind to see Them once. Hold that resolve in your heart, and search for Them with longing through the lanes of Vrindavan, calling out "Radha, Radha, Radha." You have spent many lifetimes wandering elsewhere in this dreadful world, searching for pleasures. Dedicate one lifetime to attaining Priya Pritam.

aa nata mapatra kim hant moha kshamayti hathad brahmata ta aha
If you yourself do not wish it, how can any great soul save you from the world?

If you do not want it, how can any great soul save you from the world? Pay attention to this.

aha na mahta myatra kim hant moha
If you are bound by attachment and cannot have faith in the saints and great souls, and do not accept their words with trust, then no great soul is able to bring about your welfare.

If you are caught in attachment and cannot place faith in the saints and great souls, and do not accept their words with trust and devotion, then no great soul is able to bring about your welfare.

Destroy attachment. Take refuge at the feet of any rasik great soul.

na kalti radhanpur dhan mugdho hari Ravi rah sanvne chet
Hari, enchanted by the tinkling of Radha's anklets, is captivated and cannot be still.

If you take refuge in a rasik great soul and chant the naam mantra he has given you, then you will hear in your ears the anklet sound of Priya, the sound that steals the heart of Shri Hari. These are the anklet sounds of Priyaji, from whose tinkling many mantras have arisen. It is such a sound that Hari Himself, hearing it, becomes enchanted. Then will your mind, intellect, chitta and ahankar, this inner equipment of four, not be immersed in love? They will be immersed.

Without the grace of a rasik great soul, this path is not found at all. So let alone hearing the anklet sound and the flute sound. Even the bhavna cannot arise. When the bhavna of great yogis and munis cannot arise, what can be said of an ordinary jiva? But once you have found a rasik great soul, this is no longer a rare thing.

Pujyapad Shiv Baba Ji Maharaj is a great soul endowed with realisation of Brahman, our ideal in life. On the banks of the Ganga everything was left behind, but the image of Baba, the words of Baba, became our whole life. The dispassion that arose stayed fixed in Baba's words. Even while doing self-study in solitude, a fire would be lit. Can sense-objects corrupt a realised great soul like Baba? Yes, they can.

The great power of sense-objects can defeat even the wise, the devotee and the learned. Narad Ji, the devotee, became ready for marriage. Brahma Ji is also supremely wise, and so is Brihaspati Ji. You have heard their stories earlier. The great power of sense-objects can make even the wise, the devotee and the scholar fall. Therefore, no one who does constant bhajan can be defeated.

If bhajan is interrupted and you dwell on sense-objects, then falling will not take long.

ka Hanumant vipatti prabhu soi jab to sumiran bhajan na hoi
What greater calamity is there, O Lord, than when Your remembrance and bhajan do not take place?

In the very moment when remembrance and service of God are not happening, Maya will attack, and you will be defeated. But if the name is the day-and-night watchman and your meditation is the closed door, then it is as if the door is shut and Maya cannot enter. When the name continues without break, the name is the mighty guard. Kaam, krodh and lobh will not enter the heart.

naam paharu divas nish dhyan tumhare kapaat
Your name is the watchman by day and by night, and meditation on You is the closed door.

If they do enter, they will be destroyed. They will not be able to destroy you. Therefore the upasak must not allow himself to dwell on sense-objects. Whoever dwells on the pleasures of the senses will certainly fall. So I tell you the principle: be ever a hero in renouncing sense-objects. Giving up the contemplation of objects, do bhagavat chintan with care. If your bhagavat chintan is lost, then however great a jnani you are, however great a bhakt, a vairagi, Maya will bring you down. For the sadhak, the company of men given to sense-objects is the cause of downfall.

Therefore, merely seeing the wealthy, proud and sensual men corrupts the vritti. If you have the bhagavat bhav, you will be saved. Without bhagavat bhav, the buddhi is corrupted even by a mere sight. When the vritti is absorbed in Ishwar, there is no chance of falling. And when the vritti is established in the Brahman-form of the Self, there is no chance of falling.

swatmaramam vishaymrigtrishna bhramti
The mirage of sense-objects misleads the wanderer; the one who delights in the Self is free of it.

There is a difference between the jnani and the self-realised, and between the bhakt and the premi. The bhakt, when he is immersed in deep love, keeps great bliss in his heart, so he has no need of trivial joys. Bhagavan Shri Krishna Chandra said in the Gita: just as, when a vast reservoir is found, one no longer remembers the small pits, so, when the supreme bliss is attained, one no longer remembers the pleasures of the world. Then pleasures cannot bring him down.

A sadhak cannot attain the state of siddha unless his chitta is attached to the Supreme. Attachment means that even in the middle of a crowded market he is chanting his mantra. Even in a great crowd, his naam does not stop, because attachment is to the naam. Without attachment to the Supreme, no one can become a siddha purush. The sadhak must keep his body healthy, and for that he must exercise. Vyayam, pranayam and simple, sattvic diet are very necessary in one's food.

For a sadhak, a healthy body does not mean a strong or muscular one. The body becomes strong only when you stop fighting with the senses. Fight the senses. Don't give them whatever they demand. A healthy body means the limbs have the right amount of flesh, with no excess fat. You should be able to sit in whatever asana you choose, whenever you choose. That is what a healthy body is. First, look after the body. Baba says a sadhak should keep their body healthy, and should practise restraint in eating and drinking, especially in subtle matters of diet. Give up the craving for food and comfort. Let not even your dreams be about them. Tears will come, and Radha bhajan will happen. Eat little, and let it be sattvic food, light and suited to someone who is recovering from illness.

Never make your bhajan public. Keep it secret. Listen carefully to the words of the great souls. Do not tell anyone about your bhajan experiences, the number of your malas, or your bhajan method, until you reach a mature state. Do not present yourself as a bhajanandi. Some people chat away in front of everyone, but in private, if four people come, they show their mala and claim to be great bhajanandis. There should be no ego and no hypocrisy. We do bhajan, and we keep doing it, whether you come or go. There should be no show.

No one should know that we are bhajanandis. There should be no such practice. When we sit for bhajan, we should sit for bhajan, and sit quietly. We should not put on a made-up asana. Suppose someone comes to us while we are sitting. We should not show ourselves as bhajanandis, saying, "He never sits in padmasana," and then sit in padmasana for five minutes. Whom are you showing off to? Whom are you deceiving? You are deceiving yourself. A person who does bhajan never feels, "I do so much bhajan." They simply develop a hunger for bhajan.

We have seen great souls. They would go to each one and bow, saying, "Vaishnav jan, bless me so that I may do much bhajan." Bhajan never seems enough. One day Gurudev Bhagwan was saying, how shall I put it? "I never got the chance to do bhajan to my heart's content." From 1:00 at night he would sit in asana. We saw Maharaj Ji sitting there. From 5:00, 6:00, 7:00, those three hours were the only time he lay down. He just picked up his kamandal and went to the Yamuna. Between 8, 9 and 11 he would come back and forth. Sometimes, if he felt like doing paath, he came back early and did paath. Otherwise he came back at 11:00 for bhajan, bhajan. And he is saying that he never got to do bhajan to his heart's content. He had done maybe two or four malas. He said, "That's enough." A bhajanandi should never ask God for any worldly matter. Otherwise it will obstruct the attainment of God. That is why great saints bear great illnesses and great problems. They never pray to God. Yet prayer has a very great effect. If one makes a sankalp, then the desire behind it, if it is done for the benefit of others, can never harm us. But never use your bhajan for your own pleasure. I have seen many such leelas, where whatever one thought was fulfilled at once.

The Shrimad Chaurasi Ji and the Radha naam are such unfailing things, but the living being does not know how to use them. Shraddha and faith do not take hold. So if you do not ask God for anything for yourself, then your arrangements will be made by the All-knowing One whom you worship. He will arrange everything by himself. You are a naam japak. You recite the acharya granths. Whatever you think will happen. But you must have that much japa, that much concentration, that much bhaav, and then you can bring Bhagwan under your control.

Where naam and vani are, where Shyam and Shyama are, what work cannot be accomplished? But it is not used for oneself. There is immense power in bhajan for oneself. The destruction of the sins of the world and the welfare of the world come through bhajan. Dedicate your life to the Radha naam. Keep a pure conduct. Do not behave in filthy ways. Study the sacred texts. See what will not happen. What will not happen! I have been watching this since childhood. That is why I am saying it. If it were not from experience, I would tell you through the mic, "Don't ruin your life." If it is so that your step will not move forward, then it will not move forward.

Bhajan has immense power. You people are wandering about aimlessly. From whom will blessings come, and whose blessings? If you do not keep your conduct right and do not do bhajan, you will get no one's blessings. But if you do bhajan:

ja par kripa Ram ki hoi ta par kripa kare sab koi

(The one on whom Ram's grace falls, on him everyone's grace also falls.)

All blessings will come to you. Just as the ocean has no tendency to beg, yet rivers come rushing toward it on their own, in the same way, prosperity comes to the dharmashil, tapasvi, bhajanandi person of pure conduct, and surrounds them on its own. When a sadhak sits among worldly people, talks worldly talk, and enjoys the pleasures they offer, it creates a show-off quality. The sadhak becomes showy. These are the words of a very great siddha mahapurush. So do not sit among worldly people and talk worldly talk. Do not enjoy the pleasures they give you, or hypocrisy will come. Showing off and arrogance will take hold. The one who gives up these things is the true sadhak. Listen carefully. If you give up sinful deeds, deceit, cunning, pride, possessions beyond need, attachment to wealth and women, criticism, gossip about criticism, ego and hypocrisy, then divine bliss will come very quickly. Maya is very strong. One fault that enters will summon ten more.

Seeing faults in others pulls a sadhak off the path to attaining God. Someone who looks for faults in others cannot follow the path of God. A sadhak must stay away from worldly quarrels, and also from sectarian quarrels. We have set out to attain God. "Our sect, your sect, this one is smaller, that one is bigger, this quarrel, that quarrel." Leave all that. All of you, engage yourselves in Radha, Radha, Radha, day and night, in your bhajan. The word sampraday means path. Walk on the path that the Guru has given us.

No quarrels, no disputes, no sense of big or small, no praise or blame. One should spend time in constant naam jap, in worshipping one's beloved deity, and in meditating on that deity. One should not get caught up in sectarian quarrels and disputes. If the words of the great souls become firm in the heart, no one can trap you.

The sadhak should practise constant naam jap. Whether one is alone or in company, our naam jap should go on. If sleep begins to come, stand up. If laziness starts to trouble you, begin naam kirtan in a loud voice. Pay attention: the one who is surrendered to Bhagwan, all of his actions are considered bhajan.

The one who is surrendered to Bhagwan, every single one of his actions is considered bhajan. The one who bears all sorrows peacefully and does Bhagwan's bhajan attains perfection very quickly.

The one who is angry is not forgiving. He holds enmity toward others and speaks ill of others. Can such a person ever become a sadhu? Can he ever do bhajan? It is impossible.

asamabhav adwashta sarwabhta naam mait karun nirmamo nirhankar sam dukha sukha

One who bears no hatred toward any being, who is friendly and compassionate, free from "mine-ness" and ego, equal in sorrow and happiness.

The one who does not find faults in anyone and does not hold a fault-finding attitude toward anyone has an even-minded disposition. He feels friendship toward all and has a feeling of compassion. He is friendly with everyone, but he has no attachment.

He shows compassion, but without ego.

adwashta sarwabhta mait karun nirmamo nirhankar

Free from attachment and ego, equal in happiness and sorrow, and forgiving. Bhagwan says that such a one is very dear to Me.

The devotee is one who considers himself the smallest of all. Such a person passes through without any checking. Tolls are charged on large vehicles, and they get checked. If you become small, maya will not check you. One who considers himself the smallest, who takes pride in nothing, who finds no faults in anyone, who harbours hatred toward no one, keeps his speech under control, remains silent, or speaks little.

When you do speak, speak the truth of the scriptures, speak sweetly, and speak what is beneficial to others. He who serves everyone..

If he is a virakt sadhak, he should never take part in anyone's wedding or festive occasions. He should never eat the food of a wedding, never eat the food of shraddh, never accept royal food, and never accept donations made for the sake of planets and constellations. Otherwise bhajan will be obstructed. If a sadhak has these virtues, have faith: these virtues will lead him to attain Bhagwan. One who escapes wealth and woman, Yamraj will never blacken his face.

There is a very great attraction to money, and that is maya's doing. In the attainment of the imperishable Bhagwan, maya has dug three ditches: gold (kanchan), woman (kamini), and fame (keerti). One who crosses these, who becomes unattached, reaches Bhagwan. Others fall into the ditches. Humility, contemplation of Bhagwan, and submission to the sadguru make the sadhak perfect. Humility, contemplation of Bhagwan, and submission to the sadguru. Submission to the guru.

There are five obstacles in bhajan which, even while one is doing bhajan, will not let its fruit, the bliss of Bhagwan, arise:
- Accepting honour and prestige in the world, and the desire for respect and standing among the devoted.
- The resolve that one's fame should spread across the country and beyond.
- The resolve that one's bank balance should grow very large and that wealth should come.
- Seeing some beautiful woman and having lust arise.
- The resolve that whatever we think or want should happen.

These five things keep the fruit of bhajan from arising. Attainment of Bhagwan does not happen through them. The following practices lead to attainment of Bhagwan. The first is endurance.

Everything must be endured. Abuse must be endured. Criticism must be endured. Hunger and thirst must be endured. Cold and heat must be endured. Honour and dishonour must be endured, and even the pleasure of bhajan must be endured, without swelling up over it. The second is avyarth kaalatva: not a single moment should pass without bhajan. Not even a second should pass apart from bhajan. The third is not wanting to enjoy an object even when it is at hand. The enjoyable things are present, but there is no desire to enjoy them.

Endurance is the first, and great forbearance is the ornament of a sadhu. Everything must be endured. One must stay engaged in bhajan so that not a moment is wasted, and have such dispassion that one could enjoy the things at hand but has no desire for them. Constant contemplation of your ishtadev, constant eager longing, and delight and enthusiasm in singing the name of your beloved, with the same zeal we feel when counting 500 rupees and saying, "So many now." In that way, naam jap should be done with eager longing and constant delight, as a miser loves money. May the name of Bhagwan be that dear to me.

The fifth is to sell oneself to the sadguru. The sadguru gave the name, gave the mantra. Now I am sold. The existence of my life is my sadguru. His command alone is in this life. If it is not put into practice, I have no interest. I have no wish, I have no existence. I am sold.

When these things come into the heart, forgiveness arises even toward one who is angry, and good wishes arise even toward one who insults. These divine virtues come within him. Bhagwan is especially fond of such a person.

When someone gives away a part of his own enjoyable goods to someone in need, that is called daan. Bhagwan is pleased with such a person. But when one who is poor gives charity while still being poor, Bhagwan is even more pleased, and loves him even more. Bhagwan is pleased with the benevolent and brave. If some inauspicious act is taking place, one should jump in the middle and save the victim. If someone is looking at a mother or sister with evil intent, or someone is snatching from one who is helpless, jump in, and save them even by bearing blows on yourself. Bhagwan will be very pleased. But the one who, becoming thoughtful, gives up attachment to the body, Bhagwan is most pleased with him.

God is pleased with those who do bhajan. But God is especially pleased with the one who does bhajan from childhood. God is pleased with the devotee, and God is very pleased with the one who has devoted himself to God since childhood. Now, on whom does God get angry? On the one who has a lot of wealth and uses it only for his own enjoyment. God gets angry with him. God is especially angry with those who, though wealthy, suck the blood of the poor and make the labourers work extremely hard.

He keeps thinking about it. Now they are not paying the workers on time. They pay less, or they don't pay at all. This is sucking blood. It is the sweat-and-blood earnings of the poor. God is very angry with such people. God gets angry with the one who is greedy and wealthy, a very great rich man, but who does no good for anyone with his possessions and enjoyments. So God becomes angry. "We gave you so much so that you could do good for others." But God is especially angry with the one who, being rich, sucks the poor, just as God is pleased when someone does bhajan.

God is especially pleased with the one who does bhajan from childhood. God is pleased when someone gives charity, but God is especially pleased with the one who gives charity while being poor himself. God is pleased with the one who protects others, but God is especially pleased with the one who dissolves his attachment to his own body. Likewise, God gets angry with the one who commits sin, but he gets even more angry with the one who commits sinful conduct in old age. For example, if some mistake happened in youth, remove it by doing naam jap and making atonement.

But if you are old and walking the wrong path, with wrong ways, wrong feelings and wrong conduct, then the fourth stage of life has come for you. You are about to die, yet you are not chanting Ram, Krishna, Hari. You wander here and there, and God is angry with such people even more. God gets angry with the arrogant. But God is especially angry with the one who, being learned in the scriptures and being a devotee, becomes arrogant. God gets angry with the one whose kriya (ritual practice) is corrupted, but God is especially angry with the one who, being a sadhu, has a corrupted kriya. These four things are the words of Pujya Shri Udiya Baba Ji. The words of these great souls are kept hidden within the scriptures. So, by divine inspiration, every single word that falls on your ears is like the word of God. Not even one word is a mistake. For your whole life, understand this as our constitution, like the constitution of India, a divine constitution that is always with us. It has left everything to us. We cannot live without it. Even today it is the wealth of life. This is the ideal, and life runs on the ideals of these great souls. It is only by their strength that one can go on.

Let us go on. You have just heard in the Shrimad Bhagavat Mahapuran that God does not like arrogance. God saw that Devraj Indra had become arrogant. So when someone's arrogance grows, God reduces it.

He reduces it very well.
bhagwan pit tatr baldev sanyuta apashya gopa nandraya kritman
The Lord, with Balarama beside him, saw the cowherds engaged in their preparations.

Shri Krishna and Balarama were living in Vrindavan and performing many kinds of leelas. One day he saw that arrangements were being made for big kachoris, pakoras, puas, kheer and badi, everything. The inner-knowing, all-knowing Lord knows everything; no matter is hidden from him. Though he knew everything, he pretended to be unaware, went to Nanda Baba and humbly said, "Baba, these old Brajvasis sitting there too, what festival has come that delicacies are being made in every house today? A big bhog is being prepared. What festival is this, what is its fruit, and for what purpose, by which people, and through which means is this yajna performed? Baba, you must tell me. Look, you are my father and I am your son, and I am very eager to hear these things. Father, when a sant-purush regards someone from the heart as his own, he tells him everything; he does not hide anything. For one who sees no difference between self and other, who has no friend, no enemy, and no one he is indifferent to, there is nothing to conceal. So please tell me what festival is taking place.

Baba, humans, whether they understand or not, perform many kinds of karma. I feel that if karma is performed with understanding, more benefit comes; benefit does not come from ignorance. So what kriya yoga are you all about to perform now? Is it sanctioned by the scriptures or by public custom? I want to know. Please tell me."

Nanda Baba said, "Lala, this is the arrangement for the worship of Lord Indra. Lord Indra is the lord of the clouds, and the clouds shower the water that gives life to all beings. My dear Lala, we Brajvasis are arranging the worship of Devraj Indra. We will worship Lord Indra with these materials, the Indra yajna and Indra yag, because he is the one who sends the rain. From the rain comes grass and fodder, and by it our cows are nourished and sustained. The scripture also says that eating the food left over from yajna fulfills the threefold goal of dharma, artha and kama. So the livelihood of farmers, cow-herding and the like is completed only by rain. Therefore our Lord is Devraj Indra. This has come down through family tradition. A festival or worship handed down through the family should not be abandoned out of desire, greed, fear or enmity, because it is traditional. That is what we are following."

Shri Krishna Chandra, who governs even Brahma and Shankar, heard the words of Nanda Baba and the Brajvasis, and within his mind he considered: "Devraj Indra, I will crush your pride, because you have become proud, thinking, 'I am the lord of the three worlds.'"

The Lord said, "Father, a living being is born according to its karma, and it dies according to its karma."

According to their own karma, a person gets happiness, sorrow, fear, auspiciousness and inauspiciousness. Brother, this is exactly what Lord Jagadguru Shri Krishna Chandra is saying. Now tell me, what can anyone's jantar do in this? What can any kind of chhoo-chha, magic or spell do?

karmana jaate jantu karmanav vilayte sukham dukham bhayammam karmanwapadte

A being is born through karma and dissolves through karma. Happiness, sorrow and fear all come through karma.

The whole game is of this mind. Even a person you consider good and intelligent, even 10 or 20 people, get ready. Radheshyam, has something happened to your mind or what?

No, no, some symptoms show that you've come loose, meaning you've gone a bit mad. Then a third person met him and said, "Do this for 10 days." Thanks, buddy, something has sunk into my mind. He starts to feel, "Is my mind starting to go bad?" Whatever scene is before us and whatever is said, we start to feel it. This is only manoyog, the power of the mind.

No, a man who used to come to Shri Raghava Swami Ji was telling us. A doctor had told a man that he would die soon. He gave up his food, and in this worry he dried up completely. When Swami Ji went to see him, the family told him the condition: "The doctor must have said there is some disease." Swami Ji was very discerning, very discerning indeed, a great ascetic and a devotee absorbed in bhajan. He said, "I know how to read palms. Will you show me your hand?" The man had faith and showed him. Swami Ji said, "What the doctor said was correct."

But that time had passed. With great discernment he said, "If we call the doctor's words false.." He said, "What the doctor said was right, but that time has now passed. Now you say, 'Right,' and we say, 'Eat.' He says, 'Food is all fine.'" That man was lying at death's door. Manoyog has a very great effect. Look, through manoyog we are happy, aren't we? Look, the body is very diseased and painful, yet there is bliss. Manoyog: karmana jayate jantu, karmana vilīyate. The whole effect is of karma. No one's chhoo-chha, magic or mantra will do anything, like..

Suppose we knew the thoughts in your mind. We cannot even manage our own thoughts over 24 hours. If you knew our thoughts for just two minutes, what would you manage? Who would manage it? Listen to the words of God.

karmana jayte jantu karman vilayte sukham dukham bhayammam karman vadte ast cheshwar kaschit

A being is born through karma and dissolves through karma; happiness, sorrow and fear come through karma. No god whatsoever can do anything about it.

So what can God do in this? Whoever God is, whether Indra, the king of the gods, or the lokapals, what can any of them do in it?

koi kohu ke sukh dukh kar data nij krit karm bhog sun bhrata

No one gives another person happiness or sorrow. Brother, listen: each one enjoys the fruit of their own deeds.

If, without accepting karma as everything, one thinks God is the giver of the fruits of karma, separate from the living beings, then even He will give the fruit according to karma. He is not separate from it. His sovereignty works only through karma. Everyone must enjoy the fruits of their own actions. What role does Indra have in this, Baba? Baba, Indra has no power to change anything. So first forget that Indra is a god. When God is making you forget, then, to destroy ego, past impressions (purva sanskar) force you to act. Only bhajan can attack these past impressions, nothing else. Listen carefully. Bhajan alone burns up past impressions. Nothing else works: no magic, no charms, nothing. Radha Radha, Krishna Krishna, Ram Ram, Hari Hari. This is exactly why it changes the body and nature, and destroys the tendencies that act through the subtle body. It removes anarth. Whether one is a deity, a demon or a human, if you listen carefully, it will go very well.

A man at Hit Dham had all iron rings like this, brother. What is this?

We have seen rings of gold and such when people wear them. What is this? They said, "These are rings made from a horse's horseshoe." What will that do? They said, "No planet can attack you." The horse's plight is that it wears the horseshoe, and this is an iron horseshoe. First they say our welfare will happen and no one will attack us. Oh, your intelligence has been lost! The whole horseshoe is nailed to its feet, and the horse carries a heavy load and eats the whip. And you make a ring from that horseshoe! Oh, say Ram Ram, say Krishna Krishna, say Hari Hari! When intelligence is this corrupt, how can one explain?

God says that deity, demon or human, this whole world is under karma.

avashya mein bhoktuvi kritam karm shubha shubham

Whatever karma, good or bad, one has done, one must surely experience it.

A living being attains a high or a low destination according to its own actions. Brother, your karma is your guru. Karma is God. How far shall I speak? Karma itself is God. Therefore, Baba, a human should perform karma in accordance with their varnashrama dharma, and should not commit sinful conduct. The one by which a person's livelihood runs smoothly is one's ishta dev.

A woman who abandons her married husband and has relations with another man is called a jaar stri. Such a woman meets a terrible fate. A man who abandons his married wife for other women is an adulterer. He can never attain a good destination. He will suffer here and he will suffer there too. Therefore, our worshipful deity is Shri Giriraj Maharaj. You leave Him and speak of worshipping Indra, the king of the gods.

Baba, our livelihood runs from Giriraj Ji. Agriculture, trade, cow protection and lending at interest: these are the four livelihoods of the vaishyas. Each varna has its own. We have always done cow-herding (gopalan).

Baba, the creation, sustenance and dissolution of this world happen through sattva, rajas and tamas. Under the impulse of rajas, the clouds shower water everywhere. From that comes grain, and from grain everyone's livelihood runs. Where does Indra come into this in between? Father, we have no country, no kingdom, no great cities or mansions. We are forest-dwellers. These hills and mountains are our homes. Therefore we will worship Shri Giriraj Maharaj for the welfare of the cows, the brahmins and all. God said this.

Later, we heard the glory of Giriraj Maharaj. It seems this happened about two months ago, perhaps two or two and a half months.

For one month, the glory of Giriraj Ji Maharaj is extremely sacred. Indra's yajna has stopped, and now Giriraj Ji will be worshipped. Let kheer, halwa, puri and moong dal be prepared, and let all the milk of Braj be gathered. Giriraj Maharaj will be bathed with all these items, and bhog will be offered to him. Let all kinds of grain and dakshina be donated to the brahmins, let all the Brajvasis together partake of the bhog as prasad, let fresh green grass be given to the cows, and then let everyone together do parikrama of Giriraj Ji. This is what Bhagwan commanded.

Having eaten plenty of prasad, and dressed in beautiful clothes with sandalwood paste applied, let us circumambulate the cows, the brahmins, the fire and Giriraj Govardhan. Father, this is my opinion. Look, Bhagwan has only just turned seven, yet his influence is so great that he stopped the age-old tradition of worshipping Devraj Indra, and no one doubted Giriraj Maharaj. All the Brajvasis rose up in one voice and said: whatever Kanhaiya says will happen. Parikshit, Bhagwan is the ruler even of time. To shatter Indra's pride, Bhagwan staged this leela.

Nand Baba and the other gopas, expressing great joy, said, "Yes, let it be done this way." Then, as Bhagwan Shri Krishna had described the worship of Giriraj Govardhan, the brahmins were first called, and swasti vachan was recited at the foot of Giriraj Maharaj. Then the offerings were brought. Had all the Brajvasis brought the milk of their cows? Oh, the milk was immense. With it, all of Giriraj Ji was bathed completely, because the Brajvasis of all 84 kos were bathing Giriraj Ji from wherever they stood. Then many bhog items were offered: kheer, pua, kachori, pakodi and various other things. To give happiness to the Brajvasis, Bhagwan, in one form, offered all these bhogs along with Baba, and in another form, he said, "I am Giriraj." The one who receives the offerings is that same Bhagwan Shri Krishna, who took on a vast form mixed with the gopas:

krishnaytam rupam gop mishram gat shalovan bhuri balma bahad bahhu vishal

Taking on the vast form of the dark-blue cloud, he is Giriraj Govardhan, and he has become enormous.

"Now all the Brajvasis, eat," he said. Look, Devraj Indra never came to accept any offering, but Giriraj Maharaj personally accepts kachori, pakodi, pua and kheer. Bhagwan, whose universe lies within his belly, is satisfying everyone.

"I am Giriraj," he said, and he began to receive the bhog. Now, look, everyone bow down. Bhagwan has appeared as Giriraj. Victory to Giriraj Maharaj! You bow to one side, but the one you are bowing to is that very Self. Wondrous leela, brother, see:

aho pashchat shailesho rupi anugrah vidhat

Behold, the lord of the mountains has taken a form to bestow grace.

See, Giriraj Maharaj has appeared, showing grace to us. Say, "Victory to Giriraj Maharaj!" All the Brajvasis are bowing to Giriraj Maharaj. Whatever form Bhagwan takes, it is very beautiful. In Giriraj's form, the vastness is immense. I am Giriraj.

Shri Krishna Chandra himself is Giriraj. By his touch and by his darshan, the inner self becomes pure very quickly. Whatever desires one holds, he is capable of fulfilling them. But circumambulate properly. No bidi, no cigarettes, no tobacco, none of these. Keep silence. Do not pass urine on the right side, and do not spit on the right side. Do not gossip with anyone. Only talk of Bhagwat, or naam jap, or silence. Maharaj resides throughout the 21 kilometres. Do one parikrama and see what a state arises, what bliss arises.

All the Brajvasis, including the forest dwellers, should respect them. Whoever does not respect them will fall. Come, let us all bow to Giriraj Ji for the welfare of ourselves, our families and our society. Thus Bhagwan said, "Come, let us all bow to Giriraj Ji together." Then, at the inspiration of Bhagwan Shri Krishna, Nand Baba and the other elder gopas worshipped Giriraj Ji according to the prescribed method. They offered bhog, there were shouts of victory, and then everyone performed the parikrama. Having eaten and drunk, and dressed in fine clothes, and chanting naam kirtan abundantly, all the Brajvasis completed the full parikrama of Giriraj Ji.

They performed dandavat, and then everyone returned to their own homes with Shri Krishna. Indra had fasted for a day earlier, expecting the Brajvasis to offer puas and puris, but not a single gulgula was to be found. In the villages, Giriraj Ji is also worshipped. The day after Deepavali, Annakut is celebrated. Giriraj Ji is made of cow dung, and peacock feathers are set upright in him. This happens in the villages too. And then there are very fine bhog items. What is the finest there? The best thing is gujiya. In the village there is gujiya, barfi made in this way, gulgule, pua, kachori, puri, sabzi, kheer, kadhi, rice, pakdi, and so many dishes we saw in the village. After that, when we came here, we saw the chhappan bhog. In Kashi, the flower of dhatura and akda, very wondrous Baba, a garland of dhatura is brought. We have seen such prasad in Kashi. These chhappan bhog offerings at the worship of Kashinath are very wondrous. Very wondrous offerings are made there, good and tasty offerings too.

But not everyone can receive these offerings. Ash from the funeral pyre is offered directly. The pyre burns unbroken. Unbroken lamps are kept there. Which ghat? Manikarnika Ghat. Hot ash from the pyre is brought straight from there:

chita bhasma lepo garal masnam digpat dharo jatadhari kanthe bhujag patihari pashupti

Smeared with funeral ash, poison-throated, clad in the directions, matted-haired, with serpents around his neck, is Pashupati.

By his grace, happiness comes. Devraj Indra saw that not a single gulgula had been offered to him. Every year, all the devatas used to receive lavish bhog. Devraj Indra asked, "Brother, this time, has not a single pua, puri or gulgula been offered from the 84 kos of Braj?"

They said, "This won't work. Who stopped your offerings? Who stopped your bhog?" They replied, "Krishna Chandra ji, Kanhaiya, did."

Now Devraj Indra was filled with great anger. Indra was proud of being the lord of the three worlds, so the Lord shattered that pride. Devraj writhed in rage. He released the Samvartak clouds, whose task is to destroy creation, and ordered them, "Go, destroy Braj with a deluge of floodwater." Now the cloud host named Samarthak came upon Braj. Devraj Indra said, "These cowherd boys have become so arrogant that they have given up worshipping us."

Truly, see how a child's words have ruined their intellect. Their intellect has gone bad. When these demons beat them, didn't they all go to Brahma ji and pray for an incarnation? They are very selfish gods. If they don't get a little kachori or gulgule, they start hurling abuse at God. Hey, what if they went hungry for one day?

Vachalam balisham stabdha madhyam pandit manam Krishnam ma-sh gop mein chakra priyam

(Talkative, childish, arrogant, ignorant, proud of being a scholar: Krishna, a mere mortal, the cowherds' plot..)

"Vachalam" means one who talks too much. "Balisham" means a naive child. "Stabdha" means arrogant. "Pandit maanini" means one who considers himself a great scholar. He fell prey to death and disregarded me, Devraj Raja Indra.

"I will bring such rain that all the animals, birds, men and women will die. Not ordinary rain, with drops as thick as pillars, like this." He told the Samarthak cloud, "Go and destroy all of them. I will come myself with my thunderbolt, and with the mighty Marut hosts. Not a single Braj resident will survive." Devraj Indra gave the clouds their command and released their bonds.

The Lord saw that such clouds appear only at the time of cosmic dissolution. Lightning, such thunder, storms driven by wind. Huge clouds and hailstones began to pour down, and the water fell in streams as thick as pillars. A wail of anguish rose across the land of Braj.

Now Shri Krishna, the life and wealth of everyone, saw that every Braj resident was shivering. There was no shelter. Someone was hiding their children. Someone else cried out, "O Krishna, O Shri Krishna, now only by your grace will we be saved."

Trembling, the Braj residents said, "Beloved Shri Krishna, you are our only protector. Bhakt-vatsal, only you can save us from Indra's wrath."

The Lord saw that Indra's heavy rain and hailstorm would bring harm to all our Braj residents. The Lord said, "Indra, you broke your sacrifice, so now you want to destroy Braj. Look, you do not yet know my power. You do not know my influence. Out of foolishness, considering yourself Devraj Indra, you wish to cause suffering to my beloved devotees, the Braj residents. You should not harm God's people. Hey, gods are meant to be predominantly sattvic. You are proud of your opulence and position, so you do not yet know my Yogamaya. I will break your pride, and in that lies your welfare. When your ego is destroyed, you will be blessed. All of Braj depends on me, is accepted by me, and I alone am the protector of this Braj.

I cannot tolerate anyone causing suffering to my Braj residents. No one can harm anyone who lives in my Braj, within the 84 kos. No, I am their sole protector. Mananatham parigraham, look, I will answer you with my Yogamaya, because protecting devotees and saints is my vow."

Oh, what is there to worry about? The Lord is the one who worries. When Bhishma took a vow that he would kill all five Pandavas the next day, he took out five arrows and set them aside. When the Lord learned of this, he went to the Pandavas' camp and found them all sleeping soundly under their blankets. He woke them up and said, "Bhishma has vowed that tomorrow he will kill all five of you."

"Do you know Bhishma's vow?"

"Yes, Lord."

"Then why are you sleeping so peacefully?"

He said, "You are restless, aren't you? That is why I am sleeping peacefully. When you are restless to protect someone, then what worry is there for me?"

The Lord's own vow is to protect his devotees and saints. So why do we need to call out, "Please protect us"? Protecting is his own vow. Whoever takes refuge in me, the saint, the devotee, protecting them is my vow.

Tasmān mat śaraṇaṁ gaccha, mām eva paricaya (Therefore, take refuge in me alone; I myself will protect you.)

Sakṛd eva prapannāya tavāsmīti ca yācate, abhayaṁ sarvabhūtebhyo dadāmy etad vrataṁ mama

(To one who surrenders to me even once and says "I am yours," I grant freedom from fear from all beings. This is my vow.)

This is my pledge. Whoever comes to my refuge even once and says, "O Hari, I am yours," I take on that responsibility. I take charge of their whole life. The Lord says, "This is my vow," and I make him free from fear from all beings in the moving and unmoving world.

If, even after hearing this, one has no desire to take refuge in the Lord, then one should understand that the heart is very hard. The Lord never abandons one who has taken refuge, even with a single word. But one becomes fearless, carefree and free of sorrow only when one surrenders wholeheartedly.

The Lord takes responsibility for him.

Tasmāt mat śaraṇaṁ gaccha (Therefore, take refuge in me.)

The Lord is saying, "This is my vow. It is the Lord's vow, and he alone protects."

The Lord told all the Braj residents, "Come. Giriraj ji, whom you have offered bhog, will himself protect you." All the Braj residents called out to one another, and in an instant the news spread across the 84 kos of Braj. Everyone came to the foot of Giriraj ji.

The Lord went near Giriraj ji. Have you seen a rain mushroom? When it rains heavily, small mushrooms come up like that. Like a child who pulls up a rain mushroom and holds it in his hand, the Lord lifted Giriraj Govardhan just like that. With the radiance of the Sudarshan Chakra above, not a single drop of water fell in Braj.

Below, Lord Shesh Ji entered the dust and made himself into a barrier, so that not a single drop of water could reach the cave at the foot of Giriraj Govardhan. Above was the Sudarshan Chakra, and below was Lord Sheshnag within the boundary of his own body, with all the Brajvasis inside. Just think of the influence of the Lord's Yoga Maya! The Brajvasis, cows and calves living within 84 kos: the Lord is holding Giriraj Govardhan on this one finger of his. For seven days and seven nights, all the Brajvasis have been having darshan of the Lord. Yashoda Maiya is watching and says, "Oh my child, lifting such a huge mountain, won't your hand get tired?" "Mother, please sit down comfortably. Baba, Brajvasi folk, please sit down comfortably too."

Look, do not even doubt that the mountain could fall from my hand. Never. Do not be the least bit afraid. Let Devraj Indra send whatever storm, rain or hail he wants, nothing will be harmed. Shri Krishna reassured everyone. All the sakhas, gwals, bal, calves, cows, Brajvasis, all the dependents there, priests, carts, provisions and everything else were in the hollow at the foot of Giriraj Govardhan. The Lord did not partake of any bhog for seven days. He did not even drink water. For seven days he stood holding up Giriraj Govardhan, neither eating nor drinking.

No rest, no respite. For seven days and seven nights he held up Giriraj Govardhan continuously, and did not move a step from there. The sakhas also put up their sticks as support and said, "Oh Kanhaiya, put down your hand. Rest a little." The Lord said, "Brother, these sticks will not hold it up." "Oh friend Kanhaiya, do you think only you are the strong one?" The Lord said, "Alright, just watch a little." Kanhaiya said this. For the Lord, who bears the burden of the entire universe, lifting Giriraj ji for seven days and nights is indeed mere play. But we see him not in the form of the Lord of the whole cosmos, but as the beloved seven-year-old son of Nand Baba, for all the Brajvasis. Seeing the boundless glory of Shri Krishna, Indra's pride was shattered, even though he had made every effort.

Not a single calf died. Not a single Brajvasi died. Not a single item of provisions was scattered. Everyone was completely safe at the foot of Giriraj ji. And the Lord's Sudarshan Chakra was already spinning. Not a single drop of water fell in Braj; the Chakra above was burning it all up. Great power!

When Govardhan-dhari Shri Krishna saw that Devraj Indra's pride was shattered and that he had called back his attendants, the clouds cleared from the sky and the sun began to shine. Then the Brajvasis said, "Kanhaiya, everything has stopped!" All the Brajvasis raised a fresh cheer for Kanhaiya: "Jai Giriraj Dharan ki! Jai Giriraj Dharan ki! Jai Giriraj Dharan ki!" From all sides, countless Brajvasis shouted "Jai, jai kar" for Kanhaiya. The Lord said, "Everyone, come out." First, all the cows and calves came out, along with the Brajvasis. Then the Lord placed Giriraj ji back in his place, and only then came out himself. The Lord's boundless power! The Lord said, "O my dear, dear gopas, no one can cause fear to one whom I protect."

These are words spoken from the heart, truly. Just become the Lord's and see. For countless lifetimes we have been burning. No one is our protector. When we fall into trouble, no one is there. When life departs, no one is there. He is our friend, he is our companion, and we have forgotten him. We consider the world our own. Because we forgot him, we receive this punishment and misery: kaam, krodh and the rest are burning us. May we attain the remembrance of him, for that is supreme bliss. How can I tell you? The Lord told the wives of the brahmins, "Love for me does not come as much from being physically close to me as it does from remembering me, from hearing the stories of my leelas, from chanting my naam."

By the Lord's will, the entire Braj mandal was protected; not even a leaf was destroyed. Not even a leaf fell. Devraj Indra's pride was shattered. In front of everyone, Almighty Shri Krishna placed Giriraj Maharaj back in his place. Now the boundless love of all the Brajvasis overflowed. Someone is running up and kissing him, someone is embracing Shri Krishna. As soon as the mountain was set down, the love of all the Brajvasis welled up. "Brother, by your grace we all Brajvasis were saved. By your grace we Brajvasis are meeting again." Someone is embracing him from the heart.

Someone is kissing him, someone is blessing him on the forehead. The elderly gopis are applying an auspicious tilak of curd and rice and blessing Kanhaiya. Yashoda ji, Rohini ji, Nand Baba and Balram are all embracing Kanhaiya from the heart, again and again. "Kanhaiya, you have saved all the Brajvasis. Saved, saved!" It is not that he only saved us then. He will save us even today, from our sinful deeds, our wicked nature and our base conduct. When these attack us, the Lord will save us by his grace, because he has given us residence in Braj.

He has taken us under his refuge. There will be no shortfall from his side now. The shortfall is on our side, and it will keep happening, certainly it will keep happening. May he not look at our shortcomings; may he keep his vow. Our supreme welfare will come. Yashoda Maiya embraced him to her heart, kissed his forehead and blessed him. O Parikshit, great siddhas, sages, munis, gandharvas and charans were showering flowers on the Lord and praising him. Conch shells are sounding and the nauba drums are playing. Tumburu and the other kings of the gandharvas are singing the sweet leelas of the Lord. Now the Lord is walking with Baba and Maiya, with Balram ji walking alongside.

Together with his beloved cowherd boys, listening to the blessings flowing from the loving hearts of the gopis, Lord Govardhan-dhari, who gives love to the whole world, walks along, absorbed in bliss. The Brajvasis sing his leelas. All of them returned happily and took up residence in their homes. Devraj Indra comes, bows his head at the Lord's feet and begs forgiveness. We shall hear this episode further ahead.

Shri Radhavallabh Lal

This text is taken from the auto-generated subtitles of the video, so there may be word errors. Be sure to listen to the video for the authentic words.

Original video: Shri Hit Radha Kripa (YouTube)