ekantik vartalaap evam darshan #1423

A private 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

Punita ji from Delhi asks how parents should pray to God for their children's happy life, and how they should worship so that it happens. First of all, parents should give good counsel to their children. They should sit them down and have them listen to the sacred scriptures. Nowadays parents only push children towards modern education, and by studying modern education they are becoming unruly. Children, without knowledge of spirituality, study modern education and are heading towards immorality, vice, violence and theft. So what kind of education is it that leads to such filthy conduct?

That alone is true education. Vidya Vinayam Dadati: the education that brings gentleness, humility, seriousness, celibacy and all the divine qualities is called true education. So if parents want the welfare and well-being of their children, they should encourage them from childhood to chant God's name. They should tell them the sacred stories of God and teach them the principles, so that while studying modern education they become spiritual people and good people in the world. Without spirituality, life is useless. A life without spirituality is a dead life.

One who acts on whims will only suffer. Where there is spirituality, there is the awareness that "we should not do this, this is wrong and this is right." Such a discerning intellect arises, and one who lacks the intellect to make such a judgement is like an animal.

jin hari bhagat hriday nahi ani jivit 100 saman te prani.
Those beings in whose hearts there is no devotion to Hari are like corpses even while alive.

So sit your children down and recite the Ramayan to them. Recite the Bhagwat [nasal sound] Gita to them. Recite the Bhagwat. Tell them good things. Encourage them to chant the name. Instruct them to touch the feet of all the elders in the family. Tell them about bad conduct: that such and such wrong conduct exists, and one should not go that way.

There are bad children who teach such wrong conduct, and one should stay away from them. Then the lives of small children become filled with dirty things and dirty talk. The mobile phone is in hand, they see filthy conduct, and they grow in dirty matters. Then comes boyfriend, girlfriend, immorality, and after that vice and drug use begins. After that their nature becomes violent, because they need money. For money, they then turn to harsh words, beating or hitting their parents and family members, or stealing. They become involved in such conduct.

So spiritual education should be given to children by their parents. But unfortunately, parents are not in spirituality. Parents themselves do not know what spirituality is, so what spiritual education will they give their children? Without spirituality, the mind goes into demonic tendencies. Look at the demonic nature: if it is someone's daughter, there should at least be a feeling in your heart that this too is a human being's daughter. Even if she is someone's child, how could anyone do this? When we hear reports, like people saying that a girl was treated this way, now think: has this demonic nature arisen or not? If there were even a little spirituality, there would be fear of God. If there were some restraint, some discipline and regulation, how could anyone act like that? These acts are being done by new children who lack spirituality. Are they not educated? They are educated, they have graduated well in modern studies, but because of the lack of spiritual education, they are corrupted by their conduct.

They are surrounded by their own conduct. So we feel that for the progress of children, spiritual knowledge should be imparted to them from childhood, so that their character becomes pure, their conduct becomes good, and their speech and behaviour become good. Nowadays children speak to their parents in ways they should not. They speak rudely. This is the state of education. The true purpose of education is to speak to elders with folded hands, to speak gently, to accept their words, and to touch their feet.

They are forgetting all of this. That is why we say: sit your children down and tell them religious discourses, recite the religious scriptures to them, have them chant the name, teach them to eat pure food, and teach them pure conduct. Then their lives will become excellent and great, and great fruit will come. So, after hearing this and reflecting on it, one should hold patience. Otherwise, faith in goodness will be lost. No, we should not do bad conduct, because the fruit of bad will be bad in the end, and the fruit of good will be good.

Today we are suffering while doing good. Or is there some bad conduct from the past that, by coincidence, is preventing us from succeeding? Even in goodness we receive suffering. We receive criticism, ridicule and calamity. Do you understand?

Yes, Saloni ji, New Delhi. Shri Harivansh, Shri Harivansh Maharaj Ji, Maharaj Ji. For some time I have been practising chanting the name, and by the grace of the Lord and the saints… Maharaj Ji, whenever I have darshan of certain saints, the mind, even though I do not want it to, throws wrong thoughts about them, such as their faults.

This is a great loss. Because of this you will be greatly ruined, you will be greatly ruined. Seeing faults in saints, let alone that: we should not see faults in anyone. Narayan, sit in your own bhavan. If we start seeing faults in others, we will be greatly ruined. And then, to see faults in saints is like pouring petrol on a fire. Is that in your hands? Can you know the saints? Do you have that vision? You can see their outer form, you can see their clothes, you can see their car, horse and house. But can you see their inner state?

So why find faults in saints? Oh, Ram Ram Ram Ram. If you do naam jap for one hour with your mind engaged, your intellect will begin to become pure. Krishna Krishna, Hari Hari, Radha Radha: the intellect begins to become pure, and when it is pure, you will apply the dust of the saints' feet to your forehead. Whatever kind of saint he is, on seeing him as a servant of Bhagwan we should immediately offer obeisance. Will you find faults? Maharaj Ji is saying, "I don't think anything [about them]." That is, even without wanting to, this keeps happening. So, Maharaj Ji, is it the impurity of the heart? Yes, the heart is impure. That is exactly why it was said: chant Bhagwan's naam for at least one hour, and a pure intellect will come towards the saints.

That is not so. Look, if there is a counterfeit note, the genuine one must exist somewhere. If it doesn't exist, there is no counterfeit. So it is not that because one or two such cases appear in the news or on TV, [the whole picture is like that]. It is God's creation. Only if there is a genuine one is there a counterfeit, and if there is a counterfeit, there is a genuine one too. So what should we do? Setting aside the counterfeit and the genuine, God is in everyone. Understanding this, we should offer pranam and keep our distance. We tell everyone this: just as you enjoy a fire from a distance, its light and its warmth, receive their words from afar as alms. Simply keep your distance. That is not a saint who lets anyone into his solitude, and that is not a devotee who disturbs a saint's solitude. So keep your distance. Instruction and alms are our relationship with you. If we need it, give alms; if you need it, take instruction; and keep your distance. Then there will be no fault at all.

Fault arises when we step outside our own limits. And look, there is no fault at all in saints.

Ūsar baras taṇ nahīṁ jāmā, santa hṛdaya jimi upaja na kāmā.
usar barse tan nahi jama sant hriday jim upaj na kama.
Even when rain falls on barren land, no grass grows. In the heart of a saint, desire never arises.

Just as nothing will ever grow in barren soil, no desire ever arises in the hearts of such saints. As long as desire arises, that person is not a saint.

santo ke hriday tab lag jogi jagatguru jab lag rahe nirash aur jab asha man mein bhai to jag guru jogi das
As long as a yogi remains without hope, he is the guru of the world. But once hope arises in his mind, the world-guru becomes a servant.

These saints are free of desire. They are people of Bhagwan. Yes, someone may have just become a sadhak and still be on the way, and there may be some mistake in him, but he is Bhagwan's person. So sooner or later he will be corrected and become a great devotee of Bhagwan. We should look at it in our own case: we could not stay apart from our family even for one day, and yet we took a vow to live apart from family for our whole life.

We cannot give up worldly enjoyment even for one day, yet we have taken a vow to give up enjoyment for our whole life. Suppose a sadhak is still a sadhak, let us say he became a sadhu only yesterday. A sadhu will be visible, won't he? Now, if he became a sadhu yesterday, the full sainthood has not come yet. Worldliness will still be in him. Gradually, little by little, destroying his worldliness, he will become a mahatma. So we should not find faults in anyone. Bhagwan resides in all. Whether asat or sat, every form is Bhagwan's. So, by offering pranam, we should work on our own improvement.

Burā jo dekhan maiṁ calā, burā na miliyā koī; jo dil khojū āpnā, to hamse burā na ho.
bura jo dekhn main chala bura na miliya koi jo dil khoju apna to hamse bura na ho.
I set out to find the bad in others and found no one bad. When I searched my own heart, I found no one worse than myself.

Maharaj Ji, whenever this happens, we should keep chanting naam in our heart. At that time, offer obeisance to them. For example, if something arises in us towards a saint, offer him mental pranam at once, and pray to Bhagwan: "Bhagwan, this nature of mine is wrong. Please correct it. Prabhu, you are seated in everyone's heart, and I cannot see it. Nath, forgive this offence of mine." Then all of it will gradually become even. And gradually, never criticise, never criticise with your tongue.

Gurudev, this question is related to what you have just said. We were asking exactly this: if by mistake a fault-finding does happen, is there an answer? Is there some remorse for it? That is, yes: immediately offer pranam to the saint towards whom it happened, and pray to Bhagwan: "Prabhu, you sit in everyone's heart, and this I cannot see. I am finding faults, lowly as I am. Prabhu, forgive me, and grant me good sense." This is what should be done.

Narsingh Rawat ji, Radhe Radhe. Maharaj Ji, koti koti pranam at your feet. Maharaj Ji, always, by the grace of Paramatma, with the strength, intellect and discernment he has given me, I help people in the field of action with body, mind and wealth. But some situations arise where, even while I cooperate with everyone, people hold me to be wrong. Then they say that your thinking is not right.

Whose question is it? You are seeing it yourselves. If you began to see Bhagwan in everyone, how wonderful it would be. Then this complaint of yours would go away. If Bhagwan is seated in everyone, "Tadīyaṁ vastu Govindaṁ" is very good. You wrote that with the discernment and strength given by Bhagwan. Then you are serving Bhagwan himself. There is a little more in what you wrote: that I am cheated. Then I feel within myself that even when I do good, I am treated wrongly. Kabira, let yourself be cheated.

If it is your past karma, and you are creating new karma right now, doing good for them while they cheat you in return, then you should be happy. My merit has been made, and this account was settled, so it is good.

What is the trouble, sir? Maharaj Ji, many times it happens that we ourselves become depressed. Why do we get depressed over these things? That is why I am saying: you are looking at people, so you became depressed. Whoever looks at the world becomes depressed. Whoever looks at Bhagwan does not become depressed. If you have the feeling of Bhagwan in everyone, and know that Bhagwan is in everyone:

Siyā-rām maya saba jaga jānī, karahuṁ praṇāma jori juga pānī.
Siya Ram mein sab jag jani karo pranam jo riju pani
Knowing the whole world as filled with Siya Ram, I offer pranam with folded hands.

Bhagwan is in everyone. "I have money, and I gave it to them. Now they are abusing me, and they are deceiving me."

They are deceiving us. So our account is settled. Our karma has become good. If these people are abusing us, that is the settling of some account from our past life, and it is being paid off. We should be happy to think this, and we should not become negative by thinking this. "I did good for this person." These kinds of thoughts are wrong. They are wrong according to the spiritual science of paramarth. That is why we become depressed. Okay Maharaj Ji, when we help someone or do something for someone, they say that person was suffering the result of his karma, and we went and helped him. So is it that his karma was connected with your karma, and that is why you were included there and sent there, so that you now take your share of his painful karmas and remove his suffering? Then you will receive merit, and his sin is cut away.

Without a coincidence, did God not make you arrive? Suppose someone is writhing in pain, and you arrive and end his suffering by taking him to the hospital. Then it is a work sent by God. You went inspired by God, so your merit is made, his sin is cut, and his suffering is ended. This is a coincidence. Why did you come, why did you come there? Someone else could have been sent. This is God's arrangement, and one should understand it. You did not go on your own. You have been taken.

Wherever one does not intend to go, there fate carries one; as is one's destiny, so is the help that comes.

tah na ave tah par tah tahan le jae. Jaisi ho bhavtavyata taisi bane sahai

That is the will of Bhagwan. So one should shout the praises of Bhagwan, saying, "Master, you gave me the good fortune to remove the suffering of this unhappy person." It is not that if you remove his prarabdha karma, you will incur sin. You will gain merit, because he received suffering as the result of his wrongful actions, and when you helped in ending that suffering, his sins were cut. Your merit is made. Do you understand? Yes, yes. Maharaj Ji, how do these karmas begin?

For example, a butcher who kills chickens every day, thousands of chickens every day. Do you know how their plight is? In the hells they are left to rot for millions and crores of years. You will not see that. Now, for example, if someone steals here and the police take him away, there they do the accounting. Four policemen inside beat him with sticks and flay his skin. After that comes twenty years' imprisonment, or life imprisonment, for each and every mistake. So the plight of those who do these things here, as it happens in the hells, you do not know. But the fruit of karma must be enjoyed.

Look how wretched the condition of the jiva becomes. The whole body is torn apart, and now one has to undergo all these experiences, here and in hell too. It is not that the karmas being done now must be experienced inevitably. Each and every karma must be experienced, bhogavyam.

Maharaj Ji, if some mistake has happened from us, some error, then to correct it, one should be in the refuge of Bhagwan. Bhagwan says:

sarv dharman paritaj mamem sharanam braj to aham tam sarv papbhy mokshasyam mascha

Abandon all dharmas and take refuge in Me alone; I will free you from all sins; do not grieve.

Now the lost time is over. ab nasani ab nas

Now that the lost time is past, I will not lose any more.

From today I will commit no sin for whatever was done until now. Be in the refuge of Bhagwan and do naam jap. By the naam jap of Bhagwan, all sins will be destroyed. Maharaj Ji, Maharaj Ji, even though I want to, I am not able to stop my wrong conduct.

When wrong conduct happens, the mind burns again and again. Maharaj Ji, give me strength so that I do not commit wrong conduct. You say it is incorrect to think naam jap of Shri Ram naam is not continuous. If you do continuous naam jap, you will not be unable to restrain yourself. How can it be, such a young body, a sixteen-year-old courtesan who has come to corrupt him in solitude near Thakur Haridas Ji? They chanted Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare, Hare Ram, Hare Ram, Ram Ram, Hare, three lakh names. What was the effect? That courtesan became a Haridasi, but she could not create desire in Haridas Ji's heart. In the name of Bhagwan, the heart of a saint is like barren land:

usar barse tan nahi jama, sant hriday ji upaj na kama

Grass does not grow even when rain falls on barren land; in a saint's heart, desire does not arise.

If you do naam jap, this thought will not come, that we are unable to win.

Do naam jap, do it well. Pray to Bhagwan. Do not look at dirty things on your mobile. Do not keep company with bad children. Do not take dirty food. Then you will come into restraint. Are you understanding? Do you do dand baithak? For how many minutes? Do one hundred dand baithak in the morning. Okay, run one or two kilometers. Do you do it? And do naam jap. Then, what is your dirty habit? That, Maharaj Ji, is how brahmacharya gets destroyed. It is very disturbed. Maharaj Ji, it happens because of our dirty habits. Brahmacharya does not get destroyed on its own. Brahmacharya is not like ghee, which melts only when heat is applied; it is not like that. After that it settles, but within 25 days it melts. Be careful. Gradually, slowly, increase the practice more and more. The gaps will keep coming, so keep increasing naam jap more and more. Stop watching dirty things. I will tell you the truth: electricity does not flow without a connection.

There must be a connection for electricity to flow. In the same way, the mind goes into filth only when there is a connection. Whether you are seeing something, hearing something, speaking something, or doing something, only then will your mind go into filth. There is a flicker, and then it becomes calm. So when our mind, turned away from Bhagwan, goes into sense objects, either our food has spoiled or our sight has spoiled. We have seen some dirty sight. Sight also causes it. Sobhari Ji, right here in Vrindavan, seeing fish mating, was afflicted by desire and married fifty daughters of Mandhata.

Ajamil saw a prostitute and a man who consorted with prostitutes in the forest. He was corrupted and became just like them. So a sight also corrupts our mind, company corrupts it, and food corrupts it. We should stay away from such sights and such company, and do naam jap. It is certain that all the sadhus and mahatmas are celibate and of good conduct only by the strength of Bhagwan. So we feel: take refuge in the strength of Bhagwan, and don't worry. You are still children. You will get through, you will get through well, if you walk the right way.

Shweta Singh Sinha ji from Kanpur. Radhe Radhe, Maharaj Ji.

Maharaj Ji, what is prana in the body? Who is doing the deciding in this, and how do the five pranas work? They are also called the ten pranas. This air that comes and goes, up and down, like apana vayu that comes out from below through the anus: prana, apana, vyana, samana, udana. The body moves through these five pranas.

[sound of blowing through the nose] The prana comes in and the prana air goes out. The air that exits from below, and the whole body moving through the pranas: prana, apana, vyana, udana, samana. These are five kinds of prana. Each has a smaller part, and with those five more come, so they are called ten. The one who operates these pranas is Ishwar. Ishwar, the Atma-tattva, is like the power in all machines. Whether you cool something, heat something, give light, or run a motor, the power in them is electricity. Likewise, whether one commits sin or does virtue, whether one is good or bad, whether one is a mahatma or a duratma, the power seated in all of them is Paramatma.

Ishwar is seated. Everything is run by Ishwar. And who is Ishwar? You yourself. You have forgotten yourself and taken yourself to be the body, to be a woman, to be a man. When you give this up and reach there, you will find the same thing. Take a bangle, an earring, a nose ring, a necklace. All of these are gathered together and given different names. But what are they? Gold. They are gold, aren't they? They have different names: bangle, necklace, nose ring, earring, forehead ornament. We can give them different names. Anklets with bells have different names too. But the waist chain, what is it? Gold.

Likewise, are jad and chetan, woman and man, fool and scholar, what are they? Paramatma. If you know Him, then:

janat tumh tumhen ho jae
Knowing Him, you become Him.

When you know Him, you are that very thing. Now you are not this, yet we are trapped in this. Trapped in yourself. Trapped in exactly this. If someone asks you what your true nature is, you will straight away describe the body: "I was born in such and such a place. I was born in such and such a family. I am like this, I am like that." But you are not that. This body has been given to you as a vehicle to reach the supreme state. It is a vehicle.

You are not the vehicle. There are three bodies: gross, subtle, and causal. You are their witness, their seer, and their inspirer. Actions are happening in them through maya, and you are taking them upon yourself. That is why you became the enjoyer. You became the doer, and then became the enjoyer. Having moved away from being the seer and become a doer, you became an enjoyer. That is why birth and death keep happening again and again.

punarpi jannam punarp maranam punarpi janani jathre saynam
Again birth, again death, again lying in the mother's womb.

So understand this. Do naam jap [sound of blowing through the nose], do shastra swadhyay, listen to satsang, and live a pure conduct. If you accept all these words of ours, everyone's welfare will happen and all sorrows will end. Paramarth is a great height, but just do this much: do naam jap, never do the dirty conduct you know of, don't eat dirty food, and do good for others. You will get bliss right now. Human life is meant for enjoying bliss, but we people have placed happiness in the wrong place.

The mind has gone into adultery, into theft, into violence. Hell and jail is what we have to suffer. So we should, a little with the mind [sound of clearing the throat], we will have to fight. We have to pull the mind away from wrong paths and make it walk the path of truth.

asto ma sadagme tamso ma jyotirga game mrityu ma amritam game
From the unreal, lead me to the real. From darkness, lead me to light. From death, lead me to immortality.

The journey from death to immortality is a journey from darkness to victory. This life of ours is in darkness, the life in which we waste our time by constantly indulging in sense enjoyments. Continuous contemplation of Bhagwan: this is the blissful life.

Palak Arora ji from Delhi. Jai Shri Radhe, Maharaj Ji. A million prostrations at your feet, Maharaj Ji. Maharaj Ji, there is a problem.

In the beginning I was getting the joy of naam jap, and in bhava I would even cry. For some time now, naam has started decreasing, and the mind is drawn toward pleasures. I can't decide whether some offence (aparadh) has been committed or whether the battery has run down. Maharaj Ji, I don't receive guidance like this. Three gunas have an effect. When sattva guna increases, there is interest in bhajan. When rajas guna increases, there is interest in pleasures. When tamas guna increases, there is interest in sleep, laziness and heedlessness.

So right now your food, your conduct, and your association have become predominantly rajasic. When sattva is suppressed, the tendency of rajas takes over: the inclination toward enjoyments, no interest in bhajan, remaining outward-facing. These are the signs of rajas. So come into sattva. Stop eating things from the market, stop taking the food prepared in shops. Stop watching rajasic TV and scenes. Stop meeting rajasic people. While doing naam jap, and seeing Bhagwan in others, first accumulate sattva. Then through sattva you can become beyond the three gunas. First, renounce rajas and tamas through sattva. When the state of sattva continues constantly, then through sattva become gunatit.

Bhagavadanand is the bliss of one essence, and it is beyond the three gunas. Samadhi seems to belong to a person who has gone beyond the three gunas. First, we must protect our mind again and again from rajoguna, which keeps agitating it. Protect it from rajoguna. Take light, sattvic food. Be content, free from the pairs of opposites, and free from envy, whatever our situation may be. Feel the same in honour and dishonour, in gain and loss, in pain and pleasure. Have no envy toward anyone, and let naam keep flowing continuously. Food and drink must be very pure. Only then does our bhajan mature.

Now, when the mind wants to indulge, we eat whatever we like, see whatever we like, hear whatever we like, and behave however we like. Bhajan will not happen that way. Bhajan will not mature that way. Bhajan is a very pure thing. It becomes our goal only when we aim for the attainment of God. If one rubs too hard, fire comes out even from sandalwood. If we push too hard, becoming forceful and stubborn, and naam is not flowing in the mind, then we bring in upanshu (whispered japa). If upanshu is not flowing, we do vachik (japa spoken aloud): Radha Radha Radha Radha Radha Radha Radha. Then sattva will come on its own.

But if you eat pizza, burgers, noodles, and other market foods, and then think you can do bhajan, it won't happen. Those who eat things made by impure methods, things that make a person impure, can never do bhajan. They can only pretend to do bhajan. Bhajan comes through pure thoughts, and through food that was earned by pure means, offered to God, and then eaten. Then bhajan happens. When conduct is pure, the body is pure, and our food is pure, then the supremely pure name of God will dance on our tongue.

Krishna Krishna Krishna, Radha Radha Radha, Ram Ram Ram, Hari Hari, whichever naam is dear to you or was given by your Gurudev. Are you understanding? If there is a fault, correct it. Bhajan also stops because of offence. For example, if you look at a Vaishnav with a faulty eye, it becomes an offence, and then bhajan stops. Even if you are in sattva, bhajan will stop. If this happens with any Vaishnav, bow to them immediately. O mind, what are you thinking? God is in everyone. Then these are devotees of God.

My mind has faith in the Lord; the servant of Ram is greater than Ram himself.
more man prabhus vishwasa Ram te adhik Ram kar dasa

O Lord, all glory to you. O Saint, O Lord, forgive me for any mistake my mind has made. Finish it right away. If you have insulted a Vaishnav with your speech, then you must go and ask their forgiveness. If no Vaishnav offence has occurred, then gather sattva and bhajan will begin to grow. This does not happen through speech, brother, but if something happens inwardly, then I keep correcting myself within: "No, no, it is not like that." Because, look, God is in everyone. This is a certain truth. We do not look at the outer conduct, whether someone is rajasic, sattvic, or tamasic. We look at the causal essence. A sadhak does not look at actions; he looks at the cause, and the cause is God.

The supreme cause of all is God. So we should look at God in everyone, not at their actions. If we look at actions, we will find some impure, some excellent, some base. This is simply the play of nature. We cannot recognise a person by their actions, which are produced by the three gunas of Maya. We want to see the Paramatma seated within their personality. A sadhak sees that. Otherwise, actions will keep happening as they do.

The wise see with equal vision a learned, humble brahmin, a cow, an elephant, a dog, and an outcaste.
vidya vinay sampanne brahmane gavi hastini shuni chaiv shwapake cha pandita samdarshin

One who sees God in everyone is the wise one.

So be careful as you walk, and increase your bhajan. If manasik japa is not flowing, bring in upanshu. If not upanshu, bring in vachik. Mantra is not only said aloud. Naam can be chanted continuously. So chant naam abundantly.

Jai Radhavallabh, Shri Harivansh Maharaj Ji, my countless pranams at your feet. Maharaj Ji, what is the relationship between karma yogi, sthit pragya, and prem lakshana bhakti? Is it possible for all three to be together? Is there any relationship between these three, a karma yogi, a sthit pragya, and prem lakshana bhakti? Is it possible for them to be together?

No. A sthit pragya is a siddha purush who has reached beyond everything. Do you understand what sthit pragya means? A siddha purush is one who has attained the state of being absorbed in the form of God. For him, there is no karma and no duty. Whatever happens, happens through his body in nature, and he has no connection with that body. The sthit pragya is one who is continuously absorbed in the mood of God, who has become free from the memory of the world. This is called sthit pragya.

A karma yogi is one who performs actions according to the scriptures, with desireless feeling, for the sake of the world or for the pleasure of God. A prem lakshana bhakt is one who has crossed even the navadha bhakti and attained love for God. How can these three different paths become one? Have you understood, or not? Yes [nasal sound]. Karma yoga is one thing, and its mature stage is the siddha purush, who is called sthit pragya. The siddha of bhakti is called a premi, one who has attained love for God. The sthit pragya is one who is accomplished through yoga. What is karma yoga? The practice performed according to scriptural principles, for the sake of the world, is called karma yoga.

He is not yet a siddha. The siddha purush is called sthit pragya. And one who has crossed even the navadha of bhakti attains prem lakshana bhakti.

This rasa-bhakti is rare in every age, rare even for Bhava, Indra, and Brahma.
pai ras bhakti ga jug jug jag durlabh bhav indrad vidhim

Rare even for Bhava, Indra, and the Vidhi (Brahma); beyond the Agamas, the Nigamas, and the Puranas; the embodiment of sweet, natural madhurya; the root of incomparable bliss; the hidden treasure of one's own wealth, revealed through longing. Victory to the lamp of the Jagadvyas lineage. Victory to refuge at the feet of Shri Harivansh.
durlabh bhav indrad agam aru nigam puran agochar sahaj madhuri rup nidhim anubhay anand kand nij sampatti gupt surti pragat karnam jai jagad vyas kul deepak jai shri Harivansh charan sharanam

Prem is an unfailing thing. Sthit pragya, siddha purush, karma yoga sadhana, karma yoga sadhana, sthit pragya, siddha purush, prem yoga, boundless prem for God. Are you understanding? You will understand when you do bhajan.

Merely asking such questions will not get you very far. Whether you live as a brahmachari, as a householder, or as a renunciant, you must keep proper brahmacharya. Only then will the matter of the supreme goal (paramarth) be understood. A man given to debauchery is not qualified for paramarth. A man who is bhogi, ruled by enjoyment, has an animal-like intellect. He loses the capacity to take up spirituality.

bhogaishwaryaprasaktanan tayaphritchetsam. Vyavsayatmika buddhih samadhau na vidheeyte ॥

For those whose minds are carried away by attachment to enjoyment and power, the resolute intellect does not arise in samadhi.

Such a person cannot even resolve to attain God while absorbed in enjoyment and luxury.

Lord Krishna, who creates all beings, is speaking here. So it may seem to us that if we start from the very basics, we will reach knowledge without much delay. But the mind we have is in a very low state, and we must engage it in sadhana to lead it to sthitaprajna. It will not be changed by talk alone. So we should begin from the basics (ka-kha), and then we will truly reach gyaan. This is our right. All the states of existence are meant to be attained in the human birth.

We are walking the path of sadhana, and it is very good that you have an interest in spirituality. But strengthen the path of sadhana. Do naam jap and live in brahmacharya. Until marriage, keep brahmacharya; and even after marriage, one should not break proper brahmacharya. Brahmacharya is an infallible power. Vital energy (virya-shakti) makes a person extremely powerful on whatever path he chooses, whether the path of God or the path of the world. Inner strength is brahmacharya strength. But today everyone has fallen into debauchery. People are tearing brahmacharya to shreds. Whether it is a boy or a girl, brahmacharya is being destroyed through mere play and entertainment. Who, then, wants to walk the path of spirituality?

Everyone, under the sway of all kinds of desires, has fallen into debauchery, addiction, violence, theft and self-willed conduct. Spirituality is a very sacred path, in which one suppresses the senses and suppresses the mind, and then reaches the bliss of sachchidananda, as described in the scriptures. All of this leads to hell. Spirituality leads to the supreme abode, so we must walk it with great care. Yes, that is right.

This text is taken from the video's auto-generated subtitles, so there may be word errors. For authentic words, please listen to the video itself.

Original video: Bhajan Marg (YouTube)