ekantik vartalaap evam darshan #1428

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

Full Discourse

Akhilesh Mishra ji, Kashi. Hari Vansh, Shri Harivansh Gurudev, crores of salutations at your feet. Maharaj Ji, when and how should one prepare for the return? How and when does dehabhimaan become completely dissolved? Look, this is completed through the sense objects. First of all, when we contemplate the sense objects, I am explaining the means to dissolve dehabhimaan, because the doer and the enjoyer is itself dehabhimaan. "I do" and "I enjoy." So a stirring of sense objects arises in the antahkaran. The intellect decides on it, and the chitt contemplates it. If we have even a little affection for the sense objects, it becomes a sankalp (resolve).

When there is affection for a resolve, it becomes a desire, and from desire comes action. In action there is a craving to enjoy pleasure. So the feeling of being the doer and the enjoyer is dehabhimaan. Let us do such bhajan that it destroys this very thing. Let the resolve not arise. Let the resolve not become desire. Let desire not be carried into action. All the pleasures of enjoyment are momentary. All of them are perishable. For the maintenance of the body, I am not the body. For maintaining the body, we should only take in sense objects as needed, and the purpose for which we hold this body is the attainment of Bhagavan.

Therefore, not even a moment should be left without naam. Let naam continue every moment, so that no stirring, no resolve, no desire, and no action arises. Our craving to enjoy pleasure and our sense of being the doer, "I do this, I performed this action and enjoyed this pleasure," as these two feelings grow weaker, the ego will keep dissolving. Continuously do naam and bhajan with full determination, and take only as much food as keeps the body functioning. Food plays a very big role in sadhana. If we take a lot of market food, rajas and tamas will remain.

Sattva will not remain. If we take sattvic food, rajas and tamas will be destroyed, and a sattvic tendency will remain in bhajan. The more a sattvic tendency remains in bhajan, the more dehabhimaan keeps dissolving. Wrong conduct nourishes dehabhimaan; good conduct dissolves it. The more the mind is impure, the more dehabhimaan is nourished. The more the mind is pure, the more dehabhimaan dissolves. The more we keep company with worldly people, the more dehabhimaan is nourished. The more we keep company with sant purush, the more it dissolves.

We have to keep these precautions and walk in this way. Naam has to be kept going like a continuous thread. Let there be no stirring in the mind of sense-desire, no stirring of desire, no stirring of action. And action must be done. Just as if you are an officer, you have to do your work in your department, seeing the Divine form in everyone, behaving according to your duty, and remaining completely detached: doing while not doing, and not doing while doing. Until we reach this state, dehabhimaan will not dissolve.

Chant naam abundantly. Eat pure, light food, and do so much bhajan that no stirring of any desire arises. Keep knowledge of your duty: according to your position, know how you should behave in society, so that no offence (aparadh) is committed there. By this very means, by Bhagavan's grace, dehabhimaan dissolves, and actions happen mechanically; you are not the doer. Just as you do not consider yourself the doer of the actions of others' bodies, so too, when actions happen through this body, you do not consider yourself the doer. Just as you are not liable for their sin and merit.

Such a non-doer, a person who sees all equally, is not liable for the sin or merit of his body. He becomes free. If, through one whose dehabhimaan has dissolved, the whole world were killed, no sin would accrue. If a bhandara were held for the whole world, no merit would accrue. Whatever takes place through a mahapurush free of dehabhimaan happens mechanically through Bhagavan. So one whose dehabhimaan has dissolved becomes Bhagavan's own form. And the process for this is to chant naam abundantly, and to be careful that no sense-stirring arises.

If a stirring arises, let it not become a resolve. If a resolve arises, let it not become action, and if action happens, be alert. Then action will entangle you. If you descend into action, the feeling of being the doer will trap you, and where there is the feeling of being the doer, the feeling of enjoyer will automatically force you to enjoy. The soul deluded by ego: ego arises in delusion. There is no ego in knowledge. So keep this knowledge, and stay alert at all times.

Chant naam abundantly. The special thing is naam jap. The more naam you chant, the more knowledge and realisation will manifest, and the ego will keep dissolving. Are you understanding? Prem Nidhi ji. Shri Harivansh Maharaj ji, Maharaj ji: in every circumstance, is this also the wish of the Beloved, or is it Shri Ji's auspicious arrangement? How will this understanding come?

avashya mein bhoktuvi kritam karm shubhashubbam.

Everyone must certainly experience the results of the good and bad actions they have done.

The doer of good and bad karma will surely enjoy its fruit. He will experience its pleasant and painful results.

tasma shastram prmanam te karya akary vyvasthit

Therefore, let the scripture be your authority in determining what is to be done and what is not to be done.

The arrangement of what is to be done and what is not to be done must be established by scripture. First, practise conduct that is authorised by scripture.

shri Krishna anukul pratikuls visarjan.

Accept what is favourable to Shri Krishna, and renounce what is unfavourable.

Act in accordance with Bhagavan. Give up what is contrary, and do bhajan. Listen to satsang. Study the scriptures. When ego dissolves, then what is happening is understood to be happening by Bhagavan's will: "I am not doing anything." As long as there is ego, be careful not to mistake the play of your own desires for Bhagavan's will. Otherwise, hell too has been created by Bhagavan's will. Disease too is by Bhagavan's will. Law too is by Bhagavan's will. Then when you receive punishment, you will say, "I am getting suffering, I am getting pain."

It too has been created by the will of God. So we should live according to the scriptures. Give up conduct that goes against God. Listen to satsang abundantly. Study the scriptures. Do naam jap. And when the ego melts away, then it becomes clear that everything is happening by the will of God.

har ichchha bhavi balwana hriday vicharat sam Sujana
The will of God is mighty. The wise contemplate it in their hearts.

God's will is playing out powerfully. Somewhere there is preservation, somewhere creation, somewhere destruction. All of this is happening by God's will. That detached great soul, beholding the leela of God, is never disturbed, never agitated, never anxious, never grieved, in any situation.

Then we will know that God's will is at work. Right now people act as they like and say, "Not even a leaf moves without God's will." So there is something more to God's will as well. There is hell, there is punishment, there is disease, there is law. Then one has to bear the consequences.

Mohit Ji from Mathura: Maharaj Ji, one thing has been troubling me for some days. Death is certain, and you have told us many times in satsang and in private conversation that we do not know which moment will be the last. Maharaj Ji, you love us very much, and many disciples love you too, and truly, they do not want to see that moment. There is no path without you, Maharaj Ji. When we do not get your darshan at night, we speak of Parikshit, but that is true. Death is true.

Night and day we keep preparing for death. We stay ready every minute. We stay ready every second. If death came in any second, we would be sitting fully prepared. We should always be absorbed, so that death could come at any time. There should not be a single second empty of the contemplation of the Supreme, when the body leaves. This should not happen. That is why we are answering, but we sit ready while answering, not knowing whether we will be able to utter the next word, while always saying Radha, Radha, Radha, in God.

And one has to go, child. This is called the mortal world. Everyone has to go. The worst person goes, and the best person goes. Even when God incarnated here, he had to remember the leela and depart. Great dharmatmas and mahatmas came, and they too had to go. So go one must.

This is the mortal world. Here one must die. Whether it is us, or you, or anyone else. As long as you have it, enjoy it. Rather, run your life according to His command. If you live according to His command, you will have that experience, and that experience will continue. Just as you are receiving happiness in our presence, if you follow our command in solitude, you will continue to receive our presence. Because we belong to God, and when you contemplate, God fills this very form into your mind, and you will feel that the Guru stays with me.

We are never separate from you. Outwardly it may appear that he has disappeared from view, but he remains with us at all times. When you follow the Guru's command and do bhajan, the Guru's presence will remain.

Mohan Gupta Ji from Surat: Maharaj Ji, we listen to the words of the scriptures with faith. We try to do whatever is in keeping with pure bhakti in the sadhak's life: the glory of Shri Ram's name, the glory of prasad, the glory of Dham, Hari katha. But Maharaj Ji, still we feel that the mind is not yet pure.

The mind is not focused. Absorption is not arising from within. The removal of the unwanted desires is not happening. Maharaj Ji, this is how it remains inside. Maharaj Ji, such a state is also a shortcoming in bhajan. Mere hearing does not suffice. We have not spent time in much reading and listening; we have spent it in doing. If we read one line of a book, we close that very book and contemplate it a hundred times, and try to bring it into our life.

atma pravchne labhya na medhya na bahuna surte
The Self is not attained by discourse, nor by intellect, nor by much hearing.

Self-realisation is attained neither by one who gives many discourses, nor by one who hears many, nor by the very intelligent. It is attained by the one who embraces it. Bring it into your conduct. Do abundant naam jap. Now all doubts will end, and the mind will become pure. Do naam jap while contemplating the naam day and night. As you chant the naam, say, the Maha Mantra, the complete line should be written in your mind. Listen to that, speak that. Suppose it is running fully in your mind: Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama, Hare Rama, Rama Rama, Hare Krishna, Hare. You will begin to weep. If you chant while contemplating, your heart will begin to become so pure that tears will start to flow.

Now you are chanting the naam, the mala is in your fingers, the naam is on your tongue, but the mind is in the world, so the connection is not right. When the connection of all three settles into one, mind, tongue and mala, then joy will begin to arise. Chant abundantly. Do not stay empty even for one minute. Who knows which minute will be the last minute of our life, and at that time we may be thinking of something else.

Therefore we should engage in bhajan with care. When you engage in bhajan, doubt and impurity will all be destroyed. Joy will begin to be felt in the heart on its own. Maharaj Ji, when gurujans give instruction to do 11 malas, 16 malas, 32 malas, this is only to be assigned to the beginning sadhak, so that they do not chant at all. So initiation was given, and it was said that you must chant 11 malas, however busy you are. But this is not the limit of bhajan. This is not the limit of bhajan.

Bhajan is boundless. The limit of what is boundless cannot be counted. There is no counting for attaining Bhagwan, saying that Bhagwan will be found in 11 malas or in 21 malas. Bhagwan is attained when bhajan is done continuously and with love, until nothing else is remembered except Bhagwan, and only the longing for Bhagwan remains. "I am Bhagwan's, and Bhagwan is mine": then Bhagwan is attained. Maharaj Ji, this is the way of the best sadhak, and this is the best sadhana for reaching that best state.

Maharaj Ji, there are many householders in the world who go to their duty and do everything else. For them, Maharaj Ji, it becomes difficult when you say that this must be done. They even give up the number of naam japa. Maharaj Ji, when we keep meeting with you, we say that we will leave it, and then we start doing it again. Within a short time, the mind runs well for a day or two, and on the third day it throws us down again. Then the number is also lost, and the practice of the Name is lost as well.

You have said that the 11 malas are the number. So, for example, if you write one mala of the Name, then do the remaining ten malas in that way. Now, if your mind wanders to writing the Name for 50 minutes, complete the rest with the remaining malas. Practise writing for 10 or 15 minutes, because not everyone's mind is focused. The mind is very restless; in a moment it runs off to sense objects. If we practise with concentration for 10 minutes and complete our number with the rest, and increase it every day, gradually over a month or fifteen days, then we go from 10 minutes to 15 minutes, and then to 20 minutes, but our number must still be complete at 11 malas.

Maharaj Ji, one person has been connected for six months, another for a year, and they start talking about the state of siddhi (perfection). After a few days they say, "Baba, even the Name.." No, no. The rule must be followed completely. In the remaining time, this should be done. For example, if one mala is done with attention and ten malas are done by counting, then the Guru's command is fulfilled.

Look, whatever the mood, whether with good feeling or bad, in anger or in laziness, chanting the Name brings blessings in all ten directions.

Attention does not stay, the feeling does not form, there is no faith and no joy, but we are chanting the mantra, so its fruit will certainly come. These are the words for those who have advanced far toward attaining Bhagwan. But beginning sadhaks must walk by counting. If not, even that will be lost, and the mind will not be drawn to bhajan. That is why beginning sadhaks are given a count: you must do 11 malas, and so they must do them.

Take 10 or 5 minutes separately from your time. In the 24 hours, do the process of writing the mantra, the Name that is to be written. Complete your remaining 11 malas in the rest of the time.

When you narrate Maharaj Ji's glory of the Name, many sadhaks say, "Baba, please give us a rule, that we will chant Radha's Name 500 times every day. We will keep it by rule, and you will check it." So for some days they do 50,000. Sometimes, then, there is your discourse of the highest state, that the reality is to reach exactly there, and that is how you will reach it.

Now, Maharaj Ji, it has been six months, and they have even given up the 500. Little by little it should be done. Now what should they do? The 500 should be done as a rule, and 5 or 10 minutes should be done as well. One should practise this. For any practice, one should not give up one's rule. If, apart from the rule, 10 minutes of other time is available, then we should do it in practice. This is how it should be done.

Lal Singh Ji: Maharaj Ji, countless prostrations at your feet. Maharaj Ji, I want to know how exclusive devotion (ananya bhakti) can be attained, and what sadhana and precautions, if observed, would let ananya bhakti be attained through navadha bhakti.

Hearing the Lord's leela stories, chanting the Lord's Name, singing the leela stories, immersion in remembrance of the Lord, serving the Lord's feet, holding the attitude of the Lord's servant, the Lord as my friend, worship and prayer to the Lord, and complete surrender to the Lord.

Shravanam Kirtanam Smaranam Vishnu Pad Sevanam Archanam Vandanam Dasyam aur Sakhya Atma Nivedanam. When these nine kinds of bhakti are practised, the ananya bhakti of Bhagwan awakens, because hearing is only of Him, speaking is only of Him, seeing is only of Him, worship is only of Him, and bonds are only with Him. Then everything else is left behind. When everything else is left behind, and there is continuous contemplation of Bhagwan, then Bhagwan takes on the burden.

Ananyas chintayanto mam ye janah paryupasate, teshAm nityabhiyuktanAm yogakshemam vahAmyaham.

Bhagwan says: I carry the yoga and kshema of the devotee who contemplates Me exclusively. Yoga means what is already attained and what is not yet attained: bringing the unattained to attainment, and kshema means protecting what has been attained. Bhagwan Himself does both these tasks. The devotee has only one task: to keep chanting the Name continuously. The thoughts of anything other than Bhagwan must not remain.

Now, in this there is a precaution: the food must be pure, because the whole game of the mind depends on food. If our food is unrighteous and impure, then the mind will not stay in bhajan. The food should be pure and little: alpahar and mitahar, pure food. After this, speak little, speak appropriately, give beneficial answers, speak the truth, speak gently, and otherwise remain silent, and chant the Name of Bhagwan. See little, hear little, and sleep little. Sleep four or five hours. The five things that are not pleasing to Narayan Hari's bhajan are:

Narayan Hari bhajan mein yeh panchon na suhat, vishay bhog nidra hansi jagat preeti bahu baat.

These five are not pleasing in the bhajan of Narayan Hari: sense enjoyment, sleep, laughter, attachment to the world, and too much talk.

These five things are said to be renounced. Sleeping too much is not right; it wastes time. Do not joke or laugh with anyone. In worldly relationships, do not hold attachment. Gather up all attachments:

Sabki mamta taag batori mam.

Gather up all attachments..

pad manah bandh bar dori sabki mamta ko ghasit kar ekmatra bhagwan mein
Bind the mind with a strong rope and draw everyone's attachment toward the Lord alone,

jaise Meera ji kahti mere to Giridhar gopal dusro na koi
as Meera ji says: "My Girdhar Gopal, and no one else."

Our attachment should be only to Shri Bhagwan. Our thinking should be on him, and all our eating, drinking and daily dealings should be connected to Bhagwan. Even when we drink water, we should offer it to Bhagwan. Even when we take a meal, we should offer it to Bhagwan. When we speak with anyone in our dealings, we should see Bhagwan in them, because Bhagwan is in all of them. Then that person becomes a maha bhagwat. Then that devotee becomes one who purifies the world.

sat trati sat trati salok y labdhaman siddho bhavti
He crosses over, he crosses over; having attained it, he becomes perfected.

He becomes a siddha. He becomes a great soul who has attained Bhagwan. He is one who does bhajan continuously.

Nidhi Sarovar ji from Ludhiana is saying, Maharaj ji, you have set up some kind of correspondence in which the number five has some significance in life. They say there are five elements, five sense organs, five deities and five Pandavas. Maharaj ji, we keep matching each of these: there are three worlds, three gunas, three deities.

Meaning, if you start matching, everything will keep fitting in this way. Where is the five? Keep matching each one. Kartikeya has six faces, and there are six seasons. So none of this really matters. Bhagwan has four arms. There are four Sanak, Sanandan, Sanatan and Sanat Kumar. There are four yugas. Keep matching, and it keeps matching. Five, four, three, two, one. Maharaj ji, many people got very entangled in this, and many beliefs were set up this way. Five, seven, these are seven wonders. Bhagwan is one. He is performing leela in many forms.

Just understand this, and you will understand everything. The One is performing many leelas.

The key point is this: will these matchings let you conquer death? The means to conquer death is to worship the One. Worship Paramatma, do good deeds, give up bad deeds, and do plenty of naam jap. Then you will conquer death. It is all a matter of knowledge. Settle this like a warrior in the final battle. Die to death in such a way that you do not have to die again. You must die once, but die in such a way that you do not have to enter the mother's womb again and again, and do not have to die again and again.

Because as Kalyug advances, it is no longer a place worth coming back to. Do bhajan in such a way that you attain Bhagwan in this very life. Otherwise, impurity keeps growing day by day. The purity we saw 40 years ago is no longer there. Among mothers and sisters, among men, among brothers and sisters, purity is fading, while adultery, addictions and these tendencies of disrespect keep growing and will keep growing further. Demonic tendencies will keep increasing. Look, there will be no trust between husband and wife, and no trust of a son in his mother.

So a very dirty time will gradually keep coming. Therefore, attain Bhagwan now through bhajan. Ahead, the times will be even worse, and even worse will come.

Harita Sharma ji says, Radhe Radhe, Maharaj ji. Whenever they have some bhagwatik experience, they become troubled almost immediately, even within a short time. They feel that the experience they had was just their own illusion. After this comes great despair, and later fear and dread arise.

Maharaj ji: There are no such bhagwatik experiences that carry despair, illusion, fear and doubt.

Bhagwatik experiences are not like that. One may consider such a feeling a creation of the mind. But a true experience brings six things: fearlessness, freedom from worry, freedom from grief, freedom from doubt, and giving up contrary feelings. A bhagwatik experience brings these six things. Fearless, carefree, sorrowless, free of doubt, and giving up opposing feelings. There is a feeling of utterly wonderful bliss. Even if the experience of bliss is small, it gradually keeps growing larger.

Doubt about what? Maharaj ji: It happens like this. When that bliss comes, right after it, one thinks, "I, myself, I am thinking that this is happening."

But when that bliss comes, you will not be in a state to think. When the bliss comes, you will not be in a state to think. As long as you are able to think, that bliss has not come. When the bhagwati bliss comes, you won't be able to think. You will be absorbed in it, completely immersed in it.

wo anand badhta chhine ghate chhin badhe so to prem na hoe. Aghat prem pinjar base priti ka ave soe.
That joy which grows and shrinks moment by moment is not love. Undiminishing love dwells in the cage of the body, and it comes to the one who has prīti.

The bliss experienced through Bhagwan's love does not diminish. Love keeps increasing. Prakshan vardhmaanam
Increasing at every moment.

Such bliss keeps growing every moment. There is no room left for doubt.

Hold firmly to Bhagwan's refuge and increase your bhajan, and everything will be all right. By taking refuge in Bhagwan and increasing your bhajan, all will be well.

Shashla Sahu ji. Shri Harivansh Maharaj ji, Maharaj ji. Param Pujya Shri Radha Baba wrote in one of his letters that Hanuman Prasad Poddar ji looks like an ordinary merchant in dhoti and kurta, but Radha and Krishna are seated in both of his eyes. The Yugal Sarkar has taken complete possession of his mind. In such a case, what to say of a human being? Even if a pig or a dog comes into his sight just once, their welfare is certainly assured.

Maharaj ji: Pujya Baba ji's words are fully fulfilled in your words.

In compassion, Gurudev, this soul begs for just one glance. The glance of saints is Bhagwan's naam. We have Guru's grace. The Guru's glance has fallen upon us. It means our conduct should become right, and our bhajan should begin to take shape. We are doing sant sang. Its fruit is that our love for Bhagwan should increase within us, that talk of satsang should grow within us, and that dirty thoughts should go far from our hearts. This is what a glance is. Merely looking like that is not really seeing.

When we see with the heart, that is true seeing. When a saint looks with the eyes of the heart, the life of the person in front begins to change, whether or not we notice their life. If we speak from the heart, our words will reach wherever they go and bring about change in lakhs of people. If we say the same thing wanting money or wanting respect, or if we say it with deceit and cunning, it will not affect even one person. But if it is said with a sincere heart, that our country may be blessed and our world may be blessed, then our words will go and will go and reform you.

Reform is happening, so much reform that people, Maharaj Ji, have given up everything. Wrong conduct and such, you hear about it, Maharaj Ji, and it is by your blessings that all of you are flourishing. Absolutely, absolutely, absolutely. May God bless everyone. Everything happens by God's doing alone. This is the inner vision of saints. Seeing is one thing; seeing with inner vision is another.

Neha ji from Delhi says: Shri Harivansh Maharaj ji, Gurudev, countless salutations at your feet, Maharaj Ji. If someone's body is left outside Vrindavan but the last rites are performed in Vrindavan, does that have some significance? In our understanding, there is not much significance.

Antah mati so gati. At that time, what was his contemplation? Bharat ji Maharaj was by the Gandaki river, where Shaligram stones arise. His final contemplation was a deer, so he was born as a deer. There was no sadgati, even though rites would have been performed right there, by the Gandaki river where Shaligram Bhagwan arises. Now, our body is left while we are contemplating the world, and our body is burned outside, in Vrindavan. The swan has gone. The cage is being burned, so what does it matter to the swan? Understand the key point: the swan has flown away, and the cage is empty. Whatever you do with it now, a little merit may accrue to it, but it will not bring liberation. Liberation happens when a person leaves the body while alive, contemplating Vrindavan, contemplating Shyama Shyam, saying Ram Krishna. Then it works out. If the body is left in Vrindavan, liberation happens. If the body is left in Kashi, liberation happens. If someone is dying outside, where is their contemplation? At the last moment, when the soul leaves the body, the sakhis come and whisper the name of Radha in the ear. This is the domain of Vrinda Sakhi, the dham of Vrindavan. Just as, when someone dies in Kashi, Lord Shiva whispers the taraka mantra, the Ram naam. Then there is the glory of the dham, the glory of Kashi.

If you leave the body outside, what is your contemplation? According to that, your destination will be. If you contemplate worldly things, your destination will be worldly. Whether your body is burned in Kashi or in Vrindavan, the swan leaves with the cage, and you wander wherever. Yes, Jai Prakash ji from Mathura. Radhe Radhe. Radhe Radhe, Maharaj Ji.

Maharaj Ji, the fruit of sinful karma comes without any sankalpa being made. But for the fulfilment of desires, any ritual or anushthan is undertaken by stating one's name, gotra, place, date and so on, and a sankalpa is made. It is made for momentary happiness, for momentary change.

Momentary means "I want this right now." But what about the earlier sankalpa you have made? Do you make a sankalpa for your past merit? It gives happiness by itself, just as past sin gives sorrow without any sankalpa. In the same way, past merit gives happiness without any sankalpa. Now we want this change, so now make a sankalpa and perform the anushthan. If the anushthan is performed with force, then the past prarabdha, which is sin, will be overcome by the force of the anushthan, and there will be change. But if you stand on your head, there will be no change.

Try it and see. Does it happen for everyone? Does it happen for all? Perform the anushthan and see. If the sin is 250 grams and the sankalpa is 25 grams, what will it do? Get the anushthan done four or five times, and only when the sin is destroyed will success come. Success does not come just like that. Not everyone who makes a sankalpa has their work done immediately. Does everyone's work get done? Those who make a sankalpa do not always get what they want. But for someone whose sin is 25 grams and whose sankalpa is 250 grams, the sin is suppressed and destroyed, and success is attained. So a sankalpa is made to change momentary circumstances, because we want to make our present situation better.

Understand the sankalpa made for this. Can you follow? Take the ardhangini, the wife, along as well. A sankalpa cannot be taken without her. Whenever any anushthan is performed, the presence of the ardhangini is necessary. Why is it necessary? Why was she made the ardhangini? Precisely for this reason. Her permission is necessary. Look: when Ram ji and Siya ji disappeared from the earth, Ram ji performed a yajna, and he placed a golden Sita on his left side and then performed the yajna.

She is called ardhangini for this reason. Is it necessary for her to come to satsang, just as it is necessary to have darshan of your Guru ji? No, it is not necessary in that way. For any sankalpa-based work, such as when we are performing a yajna, doing weekly Bhagwat, or performing some anushthan, if she does not want to come, then a seat must be kept for her. Yes, she has a right. Whatever merit you earn, she will receive its fruit. But if she walks in accordance with you, that is good; if she walks against you, neglects you, insults you, and disrespects you, then she is not in the dharma of pativrata. So how would the fruit come to her?

But she has a right. She is the ardhangini, the other half, and religious works should be done only after taking her permission. She should have the right to give that permission. The ardhangini should think, "My husband is my lord, my God. I should give him my full support. We should walk together in love." But today this is very difficult. In earlier times, boy and girl had not even seen each other. The families would simply arrange the marriage. When she came into the house and understood, "This is my husband, I am my husband's wife," she never uttered her husband's name in her whole life.

The principles of dharma are being torn to shreds. Those who tear apart the principles of dharma.. Even after marriage, after worshipping all the deities of the village and taking the permission of the elders, people used to enter household life (grihastha dharma). Here there is no such need. There is already a boyfriend and girlfriend. There is already a live-in relationship. That is why she does not stay with her husband, and the husband too does not stay with her. Nowadays the situation is so strange that if someone's household is joined in purity and it lasts a lifetime, that is a very big thing.

Now it has become such a trend: divorce after 30 years, divorce after 30 years. Wait a minute. I am an advocate. I practise in the Telangana High Court. I have seen a divorce within seven days. The marriage takes place, and within seven days there is a divorce. I saw them separate on the second day. Yes, absolutely, absolutely, absolutely. Then why did they marry at all? That is a personality caught in wrong conduct, whether a woman's or a man's. That is why. Look, our India is such that once a person has held the hand, the dignity of this dharma is that, without looking at flaws or shortcomings, the bond was lived out for a lifetime. Among our ancestors, look, in the villages, we never heard the word "divorce." We never heard that word. See what kind of atmosphere is being created nowadays.

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Original video: Bhajan Marg (YouTube)