ekantik vartalaap evam darshan #1426

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

Full Discourse

Colonel Rahul Khanna Ji, Shri Radhe-Radhe. Shri Harivansh, Shri Harivansh Maharaj Ji, Maharaj Ji, do bathing, vows and all of these alone wash away all our sins, and does liberation become certain for us? How will we know that in this human birth we have now attained moksh? This is an auspicious deed. Moksh is a different thing.

The sequence is this: you go and bathe at a tirtha, you go and visit a pilgrimage, and that is an auspicious deed. Moksh is what dissolves both auspicious and inauspicious karma. It is the realisation of one's own true nature (swaroop bodh). Is moksh attained on knowing the truth of Bhagavan, or on having love for Bhagavan?

Moksh is no child's play. To be free, to burn the bonds of karma to ashes, is not a game. Bathing at a tirtha, charity, merit and good deeds all come under punya, under auspicious karma. But worship of Bhagavan, sadhana, yoga practice, meditation, concentration, samadhi, knowledge of the Truth, or love for Bhagavan: these are the paths that lead to the state of moksh. Each of them moves toward moksh. The result of punya karma is that you go to heaven. If you have a great deal of punya, you will go up to Tapa Lok, Mahar Lok, Jana Lok and Brahma Lok, but your moksh has not happened, and you will have to come back.

Brahm bhaan lokaan punaravartino Arjun
From here up to Brahmaloka, the coming and going is not the path of moksh.

Everything, from a blade of grass up to Brahmaloka, is maya. Moksh happens when one renounces everything from a blade of grass up to Brahmaloka, and that happens through bhajan. That is why we keep praying to everyone: give up sinful conduct. Do not eat meat. Do not drink alcohol. Do not commit adultery with another's wife. Do not gamble. Chant the naam abundantly. Begin here. Give up the asat, and do bhajan. Then, when the colour of bhajan takes hold, prem and the knowledge of tattva will begin to lift you upward. But bhajan is essential.

Remember Me while you walk, sit, rise and even while you fight. Bhagavan says, mām anusmara yudhya cha, "Remember Me and fight." At every moment, Radha Radha Radha Radha, chanting again and again the naam that Guru Ji has given you.

Keep sumiran at every moment. Then moksh will happen. Without sumiran, moksh does not happen. The form of paramarth is this: vrat yagya chhand tirth niyama. These are the words of Shri Krishna Bhagavan. Vrat yagya chhand tirth yama, yatha var satsanga, sarva sangomam: I am not won over by vows, yajna, yama and niyama, by pilgrimage, or by the study of the Vedas. I become subject to a devotee only when, through the company of sadhus, the devotee renounces all attachments and his bhajan of Me becomes continuous.

Milahin na Raghupati binu anuraga
One does not meet Raghupati without love, even after performing countless penances, yoga and renunciation.

[sound of someone crying out]

Bhagavan dwells in every particle. But how does He become manifest? Tehi samaj Girija main rahahun, avasar pai vachan ek kahe. Hari vyapak sarvatra samana, prem te pragat hoin main jana.
Hari is pervading everywhere equally, and I manifest through prem; I am known only through love.

Bhagavan's love is flowing. Through the naam, the one who has become supremely pure, sinless and free from sankalpa has become Brahm-bhoot. The one who has become Brahm-bhoot is a prasann atma. The understanding that is coming to me is this: in some of our shastras, the reason for encouraging the jiva to take up a practice is not that he will get no fruit from it. He will certainly attain a great result. But by this alone he will not attain moksh. This is not so. The path of moksh is different. It is pursued separately.

Take for example: brother, go and bathe at a tirtha, and our welfare will happen. Mangal is one word. Your kalyan will happen. Kalyan is another word. There is a great difference between kalyan and mangal, and moksh is an entirely different matter, and entering the leelas through prem is yet another different matter. A government soldier is one thing; a home guard is another. You too are a government soldier, and there is also a commando. Likewise, kalyan and mangal are one level. Moksh is the final level. Beyond that is perfection, an ocean of bliss, where there is not even the slightest trace of sorrow: supreme, absolute happiness. For that, the sadhana is renunciation of the three worlds, renunciation of the three bodies: the gross world and gross body, the subtle body, the heavenly world, the causal body, Brahmaloka. Here are three, and here outside and inside: one who is detached from all three becomes the adhikari of moksh.

How difficult it is! Until you meet a Guru and he tells you the sadhana, how can it be attained? So this is the level. There are small stories: such-and-such a story, such-and-such a person, and through it their mangal happened, their kalyan happened. That is not ordinary worldly moksh. Moksh is a different rank, a different matter altogether. Sadhus, mahatmas and sants who are engaged in sadhana day and night: will they still have doubts or not? Will they still have doubts or not? If one gets that right path, the jiva is imperishable. The imperishable has never been bound by this inert body at all.

Now, by mistake, it has grasped it. This grasping is called bondage. If it lets go, it was free. It is free and will remain free. It has grasped: "I am a man, I am a woman, I am such-and-such." This "I" is the grasping. The one who melts this "I" through sadhana is said to have attained moksh. Because what we are, when we say "we are", does not mean this body. "We are" does not mean the mind. "We are" does not mean the intellect. We are imperishable. You may be clever, Praveen, but you are many years old, and the body is many years old. At 47, 47, 47 years, you have not met your own self even for a single second.

Just by looking in the mirror, you started to take this body as your own, and you started to take on its status as your own. But not even for one second have you considered who you really are. For 47 years you have lived in this three-and-a-half-hand house, and yet you have not sat for even 47 seconds to ask, "Who am I?" If you sit and ask, you become free. That alone is knowledge. All of knowledge is that knowledge. Are you understanding?

Swami Gujeshanand Ji, Shri Harivansh Maharaj Ji, dandavat pranam. Maharaj Ji, Vedanta has a process of neti neti, separating the mind from the world by saying "not this, not this." But is it a proper process to say iti iti, seeing God in everything, and to surrender all one's thoughts to God?

Yes, this comes from bhakti. Where it is said "it is not," there it is too. "It is not." Is there also? Yes. Where it is said "it is not," if God were not there, this principle would be finished.

sarvam khalmidam brahm ne nanast kinchna
All of this is indeed Brahman. There is no multiplicity here at all.

Not a single particle anywhere is without God.

eesha vasdam sarvam yat kinch jagatyam jagat
Whatever moves in this moving world is pervaded by the Lord.

Not a single particle of the world is without God.

jad chetan jag jeev jat sakal Ram mein jaan sab mein bhagwan virajman hai
Know all that is animate and inanimate, the whole world and every living being, as full of Ram. In all of them the Lord is seated.

There are two principles. One is first saying "no," and then slowly coming around to "yes." The other is saying "yes, yes" and sinking into it.

Saying "yes, yes" is bhakti and jnana. The logical tendency says: "What you see is not God. It is maya. In what is not seen, God is there. So it is not total. Brahma is real, the world is not false, it is not all, it is not this, it is not that." That is the logical intellect. When vairagya is strong, one renounces the whole world: gross world, subtle world, and causal world, outer and inner. You understand? Outer, like the gross world, the subtle world, the heavenly realm, the causal world, Brahmaloka. Here, the gross body, the subtle body, and the causal body are all negated. And when the self experiences itself through itself, and the eyes open, then sarvam khalv idam brahma is seen everywhere. What was negated as neti neti, what was called Brahma satyam jagat mithya, now there is experience of Brahman everywhere.

Now there is brahmanubhuti, becoming Brahman.

brahm bhuta prasann atma na sochta na kakshat sama bhute mat bhakti late para
One who has become Brahman, whose self is serene, neither grieves nor desires. Equal toward all beings, he attains supreme devotion to Me.

This is the attainment of supreme bhakti. That person becomes unbroken in joy. He becomes Brahman-like, and being wholly Brahman-filled, he attains unbroken joy and unbroken bliss. Now there is no possibility of any pain or pleasure, not even the slightest. No thought of sorrow, no worry. At all times there is immense bliss, because bliss is his own nature.

In the path of jnana, one takes refuge in Bhagavan, chants the naam of Bhagavan, and listens to the leela and katha of Bhagavan. Everything is Bhagavan.

vasudev sarwamiti sa mahatma sudurlabh
The great soul who sees that Vasudeva is everything is very rare.

Bhagavan is fully present everywhere. Even the five elements are Bhagavan. Everything is Bhagavan.

Siya Ram may sab jag jani karaun pranam jori jug pani
Seeing the whole world as full of Sita-Ram, I offer pranam with folded hands.

That is bhakti. That is bhakti: seeing your Bhagavan everywhere, in all forms.

Until this bhakti comes, there is no completeness. In this bhakti, the "I" is lost. In this bhakti there is forgetting of "I," and forgetting of "you" too. Only "I, I," aham brahmasmi. Here there is no Brahman, no maya, no jiva, no time. Awareness of oneself is gone, and only Nandlal remains.

Ishtakar vritti: like Ramakar vritti, Shivakar vritti, Krishnakar vritti, Bhagavadakar vritti. When we keep holding each and every moment's vritti with care, and keep applying it to the remembrance of the Lord, and keep bringing the mind back to the Lord again and again wherever it wanders, then the mind begins to become one-pointed.

A one-pointed mind enters samprajnata samadhi. Samprajnata samadhi itself reaches nirvikalpa asamprajnata samadhi. This is the state of moksha. This is the state of nirvana. Are you understanding?

Maharaj Ji, when many thoughts come, let us connect those thoughts with Lalju. Like: "Lalju, look, these thoughts are coming. Lalju, look, this is coming. No, thoughts are coming." In them we must see how many are good thoughts and how many are bad thoughts. Reject the bad thoughts. Don't hold hatred. Just reject them.

Whatever useless thoughts come, see them and become uparam from them. Uparam means first there is the state of udasin, indifference. Udasin means no friendship, no enmity, no attachment, no aversion. We become uparam from the bad thoughts that come. Like in our own homes, there is no question of meat being on the table, neither attachment nor aversion. Such a mahapurush is in this state: as if someone sits here eating meat, and someone sits there eating a sattvic meal, and in between sits one who has no concern with either. No attachment to this, no aversion to that. He remains in his own state, carrying out all actions according to prakriti, and remains in his state with neither attachment nor aversion.

So for us, the whole bazaar of thoughts that the mind offers, what are these thoughts? First there is sphurna, a stirring. First sphurna: good or bad. Then, when we get attached to that sphurna, or hateful toward it, a sankalpa is formed. And when sankalpa is formed, there is desire. When there is desire, then action happens. First sphurna, then sankalpa, then desire, then action. If the action is sat, the seeker of truth moves forward. If the action is asat, he falls. And while doing sat actions, sankalpa gradually disappears. The action that happens without sankalpa, without the sense of "I am the doer," leads to attaining Bhagavan. The action that happens with sankalpa binds. So the sadhak walks by means of sankalpa, but he arrives at the state of nisankalpa. Are you understanding?

So, Maharaj Ji, we can keep offering any thought at the feet of Lal Ji. Not impure thoughts. Maharaj Ji, look, Lal Ji, look, this is a thought, Shri Ji, look, this is a thought. I was offering it to you. Yes, so Maharaj Ji, the thought, yes. What it means is that the mind feels as if our sadhana is happening. Yes, absolutely, yes, absolutely right. That is right, a good thing.

Brother Santa Singh Ji from Uttarakhand, Sat Sri Akal, Maharaj Ji. Radhe Radhe, Maharaj Ji. In Guru Vani, in every word and every part, the glory of satsang has been sung, and the glory of Vrindavan Dham has been sung. Guru Arjan Dev Ji Maharaj too has sung its glory in our Guru Granth Sahib.

Knowing this glory, we have come to Vrindavan for your darshan. Maharaj Ji, Maharaj Ji, your intention is that your life should keep flowing unbroken in satsang, naam and kirtan. What guidance do you have for us, Maharaj Ji?

The fruit we got from studying Guru Vani deeply is satsang and naam jap. By the grace of Guru Sahib, we too got the good fortune of studying Guru Vani. In the Guru Granth Sahib, two things were found especially: whichever Guru's words they are, naam jap and satsang. These two things are found very strongly in Guru Vani.

So if we do satsang and naam jap, then continuous bliss, continuous remembrance of the Supreme, and the grace of Akal Purakh, of Waheguru, will begin to shine in our hearts. Naam jap and satsang are the means, the bhajan of Hari, it is said. Satsang helps naam jap.

nanak naam jahaj hai chadhe so utre par
Nanak, the Name is a ship; whoever boards it crosses over.

Whoever has boarded the ship of Naam has crossed the great ocean. But the enthusiasm to board the ship of Naam and to do naam jap increases through satsang. Therefore, the glory of the dust of the saints' feet, the glory of serving the saints, the glory of satsang, has been sung by every one of our ten Gurus. In every Guru's teaching, this is what was found: naam jap and satsang.

This same feeling is written in the verse:

kot aparadhi sant sang utre jam taake ne na ave janm janm ka bichhda hove har an bilkul bilkul bhram bh kate sant sharan jo ave ja manorath kare aradhe so santan te pave
Millions of sinners cross over in the company of saints; the messenger of death does not come near them. One separated birth after birth is reunited; the saints' shelter removes doubt and fear. Whatever desire one holds in worship, one receives from the saints.

Ji, ji, Maharaj Ji came with this feeling: that this unbroken flow of naam, satsang, katha and kirtan keeps going continuously until the last breath. Yes, all of this is possible only by Guru's grace.

Guru's grace is that, abundant Guru's grace. Until the last breath, yes, just stay engaged in this, and through this you will cross over. Through this you will cross over. Let nothing else enter this: the many kinds of worldly talk and maya. Only Guru Vani, naam jap and satsang. Remain detached, remain detached from worldly entanglement. If you stay detached, this alone will carry you across.

Radhe. From New Delhi, Shri Harivansh, Shri Harivansh Maharaj Ji, dandavat pranam at your feet. Gurudev, Bhagwan, the saints and the good scriptures say that fulfilling one's duty is essential. Will bhajan and sadhana not succeed without fulfilling duty?

Many times, because of financial condition or other troubles, I cannot serve my family members at home. Will my bhajan and naam jap then become useless?

Bhajan and naam jap are a separate field for attaining Bhagwan, and duty is a separate field. The duties we are doing, like serving parents, working to earn money, bringing home money, serving the family, these are the duty-actions of a human being, nourishing one's family. But doing naam jap, meditating on Bhagwan, worshipping Bhagwan, is the great duty for attaining Bhagwan. Duty and supreme duty, dharma and great supreme dharma. There is no obstruction in this.

This is worldly duty; that is otherworldly duty. In naam jap of Bhagwan, it is not that if this is not done, there will be an obstruction in it. But we should do bhajan while fulfilling our duty. Only then will there be joy.

Now, if your aged parents are suffering, and you sit with a mala in hand, it is not like that. Massage their feet, wash their clothes, work hard, earn, and feed them and give them drink. Because when you were not capable of anything, they raised and nourished you. Now they are in old age, and you go on pilgrimages. Their feet are the holy places. Serve them.

Serving aged parents, serving the elders of the family, earning money righteously, this too is duty-action. Yes, Bhagwan is pleased by this too. If parents are served while doing naam jap, and the family is served by earning righteously, there is no need to go anywhere on pilgrimage. Home itself is the pilgrimage for him, and he will attain Bhagwan at home. Only naam jap must be there. Remembrance of Bhagwan must be there.

Mahamandaleshwar Karanpuri Ji Maharaj from Rohtak. Maharaj Ji, Radhe Radhe, Maharaj Ji. Now it seems the age has changed. Living beings are not like before, and thinking is not like before, Maharaj Ji. Nowadays all children are absorbed in mobile phones, and the age is changing very strongly through intoxication. Corruption, addiction, violence, theft, all of this is very widespread. Nobody trusts anyone anymore. No one follows the conduct of varnashrama dharma, respect for the scriptures is gone, and everyone's conduct is self-willed. Self-will is changing and will keep changing. Right now corruption will grow even more.

That is why the influence of Kaliyug will come.

bha bhrashtachara sab sansara dharm sun nahi kana kan
The whole world becomes corrupt; dharma will not even be heard of, not even secondhand.

Such corruption will grow. It is already growing, and it is increasing day by day. This demonic tendency keeps growing. Whomever you look at is becoming an addict. Whomever you look at is engaged in immorality. Whomever you look at, to get money, they must tell any lie, be dishonest, take bribes, and do unrighteousness.

So where, where? Where is the discipline of the scriptures? Where is the discipline of dharma? Where have the boundaries remained? Only a rare person reflects on the scriptures and thinks that we should live according to them.

No one can reflect on dharma just like that. My dharma is not that, and I cannot do it. In a village, wheat was sold for ₹100. This is about 45 years ago. So ₹110 had come in, and the person counting must have been confused, because an extra ₹10 note had come with it. When it was counted at home, there were ₹110. So they said, take the whole amount in front of him, show him that the ₹10 note was his, and give it back. Wheat was selling at about ₹1.5 a kilo, so ₹100 worth of wheat had been sold, and ₹10 extra was quite a lot.

But they did not do that. They did not return the money at once. Is it dharma or not, that ₹10 extra came? We would have said, "₹1 extra came, didn't it?" What would happen today? If he had even said, "I think ₹1 extra came," the other would have said, "How? You gave me ₹100." He would have lied. People kept dharma as their witness and did not commit adharma. If some adharma happened by oversight, people sat him down in society and condemned him. They persecuted him. Now society itself has become condemnable. Four elders sit smoking the hookah and drinking liquor, and so the children will copy their conduct.

So very few people now respect the shastras of dharma. What do the shastras say? What is my ashram? What is my dharma according to my ashram? Nobody knows this. People just keep acting as they please, acting as they please. Earlier there was truth. Yes, that is absolutely true. Earlier, the form of dharma was truth itself. Earlier there was truth, but now adultery, falsehood and poison are all increasing. Still, some dharmatma people exist, and some people do naam jap of God. Otherwise there would be great terror. If everyone became adulterous, civilization would become empty.

Some of them keep to restraint. There are sants and mahatmas, and some dharmatma householders, and because of them the earth still holds. Otherwise there would be terror. So if this modernity is not joined with dharma, people follow it and say, "Look how happy people are in other countries, this is what they call happiness." Fire breaks out, and it spreads at once. An earthquake comes, and they fall at once. A flood comes, and they gather their things and run. Water, earth, air, sky and fire are the five main deities from which the body is made. If you do not walk by dharma, then once your merit is used up, these very five will burn you to ash and destroy you. So one should fear greatly that we commit no sin, and should conduct ourselves according to dharma.

Maharaj Ji, my countless pranams at your feet. Maharaj Ji, my craving for food is not decreasing. Every day my interest in new and new dishes keeps growing.

Yes, so these are the five jnanendriyas and the five karmendriyas. These are what have ensnared the entire moving and unmoving world. Someone is caught by the tongue, someone by the reproductive organ, someone by seeing, someone by hearing, someone by touching, someone by enjoying. The whole world is caught this way.

manshashthaneendriyani prakritisthani karshti
The mind, as the sixth, along with the senses, drags a person toward the things of prakriti.

The mind, always engaged with the five jnanendriyas in prakriti, brings ruin to the condition of the jiva.

He alone is strong who, through the power of naam jap, through the study of the shastras and through sadhana, withdraws his five jnanendriyas from these enjoyments and applies them to Bhagwan. By applying them to Bhagwan, one attains supreme happiness, where there is not even a trace of sorrow. Even if your skin were stripped off while you stood, you would not waver. That is the supreme happiness that comes from Bhagwan. Thakur Haridas Ji was beaten with canes in 22 bazaars and his skin was peeled off, yet he kept saying, "Hari bol, Hari bol." The joy that comes from Bhagwan, that supreme happiness, is found nowhere else. Swami Tulsidas is saying this:

jaki kripa lavlesh te matimand tulseedashun payo param bishramu. Ram saman prabhu nahin kahun ॥
By whose slightest grace even the dull-witted Tulsidas found supreme rest. There is no lord equal to Ram anywhere.

Is there happiness in the openings for urine and stool? Eat here, and the matter is only how much goes in and comes out. What it was when it went in does not matter. If you vomit it right away, it is not fit to look at. And if it stays in the stomach for six hours, it becomes foul-smelling waste.

So we should eat only as much as keeps the stomach fed, and eat sattvic food. If you eat for the taste of the tongue, you will be trapped. The whole world is trapped in the taste of the tongue and in the indulgence of the senses. If even a bhakt is caught in this, what sort of bhakt is he? So we need to be a little careful. Offer the finest bhog to Thakur Ji and distribute excellent food. Eat plain, simple food and do plenty of bhajan through the body. Work hard. Earn with dharma. Support your family. Attain Bhagwan.

Now, people go into bad conduct. Whoever does not have control over the rasendriya, the sense of taste, cannot have control over any other sense. His nine senses will not remain under his control. Controlling only one sense is very hard, and that sense is the tongue. People eat more and more until they eat everything: chicken, hen, goat, cow, buffalo, anything at all. It is all for the taste of the tongue. How far they have fallen, becoming demons. Say cow, chicken, anything. How many people are becoming corrupt because of the tongue, eating anything, licking anything, anything at all. Now look at society and see what this world is. Human birth is given for divinity, given for supreme bliss. Fifty-six kinds of bhog are offered to Thakur Ji, each more beautiful and tasty than the last. Offer bhog to Thakur Ji and take only as much as keeps the stomach fed. Making the body too fat gets in the way of our daily routine.

Diseases increase. Carelessness sets in. Laziness grows. The intellect of indulgence grows. Give the body proper food, and do not let fat build up. Do a little exercise. Keep running about so that the body stays healthy. Being fat is not being healthy. Being healthy means having the right weight, the right belly, and the right diet and routine. Then your sitting and standing will all be fine. Needing help to do each and every action is not health. Health means you can stand up on your own and do your own daily routine. Until old age comes, do not let anyone serve you.

Keep your body healthy in this way, and then your eating and drinking will be proper. If you get something good and take medicine, but that medicine adds fat, then it is of no use. Maharaj Ji, as you said, when something is seen, is it the impurity of the heart? Maharaj Ji, there are such pure souls. Just yesterday there was an ant in the hall, and you said, "Take it outside, someone may step on it." That is one kind of heart. The other kind is the heart of those who torment living beings and kill them. Maharaj Ji, how are their hearts? Their hearts have become impure.

They are harsh, hard, stone-hearted people. Their ruin is certain. Yes, their ruin is certain. They are very condemnable people. Even India, the supreme dharma, is getting corrupted by imitating other countries. India is imitating the food, drink and indulgent pleasures of other countries, whereas from ancient times other countries have imitated India's dharma. Ours is a religious country, a holy country, where there is dharma and purity, and where that is, everything is there. But now the intellects of new children are getting corrupted.

Boyfriend, girlfriend, live-in relationships, and addictions like drugs have come into our country from other countries. None of this is written anywhere in our scriptures, and it did not exist in our society. It did not exist 40 years ago. Boyfriend, girlfriend, live-in: none of these existed, and they were not dirty things. Young boys and girls studied together, and there was never any dirty behaviour. They did not even know such things. Now the mobile phone has come. You can hear the whole theoretical saga from a small child. He knows the whole story of the world.

He knows everything, because the mobile is in his hand. All information is there.

Charu Nagpal Ji: Shri Harivansh, Shri Harivansh Maharaj Ji. Maharaj Ji, I am a writer. I write articles for various newspapers, magazines and books. Maharaj Ji, I often write on social subjects, with the aim of awakening people. Every day, when my article on a new subject is published in a newspaper, most people thank me for raising that subject in society. But on that very subject, some people get angry with me and give their own arguments against it.

Because of this, I often cannot understand whether I am right or wrong. On this subject, Maharaj Ji,

yadichchhalabhsantushto dwandateeto vimatsar

Content with whatever comes to him unasked, free from the pairs of opposites, free from envy.

To achieve victory anywhere, we must first develop that capacity. If four people praise us, there should be no happiness, and if four people criticise us, there should be no sorrow.

sukhduhkhe same krtva labhalabhau jayajyau

Treat pleasure and pain alike, and gain and loss, victory and defeat alike.

There are three gunas: sattva, rajas and tamas. If sattvic people read your article, they will like it. Rajasic people will read it and say, "Yes, it is written." Tamasic people will read it and only criticise, because it is their nature, and they will only feel malice. So we have to think about this, and we have to strengthen ourselves so that if 100 people praise us, we do not become elated.

If the intellect of the hundred is pure, they understand our words. And if ten people start criticising, saying they did not understand, and doing so out of opposite malice, we should not feel malice toward them either. Our joy should be unbroken. If someone says, "Very good," and you become happy, or someone says, "Very bad," and your joy is destroyed, that is not a good state. The good state is knowing that we are doing right: performing our duty according to dharma, and writing with the pen what God is making us write.

After this, whether 100 people criticise or a thousand, I do not care at all. If you stay with this attitude, your heart will remain cool. This is the nature of things. Everyone gets support, and everyone gets opposition. Tell me one person who has never been opposed, even God. Even though God has thousands of worshippers, there are a few who abuse him too. That is the law of nature. That is why, in front of God, Shishupal used to abuse him. So for God it has no importance that a few do not accept our words, because that is the matter of their intellect.

The matter of the level of their intellect.

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

Original video: Bhajan Marg (YouTube)