ekantik vartalaap evam darshan #1432

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

Full Discourse

Roop Saloni Sahachari ji: Shri Hari Guru Maharaj Ji, countless prostrations at your feet. Maharaj Ji, how many malas should one chant each day for the welfare of a relative of one's own body, and then offer them to the Lord, so that he too becomes a bhakt or one who has surrendered? That does not happen. His merit may increase, but he cannot become a bhakt. A bhakt is one who comes into sadhu sang and himself wishes to become a bhakt. Then he can become one. Otherwise, it is not that we give him 10 or 20 malas. His merit may increase. He may receive worldly benefit.

But until his intellect changes, it is like a snake inside its hole. If we sprinkle perfume on top and apply sandalwood, will it reach the snake? Now listen to what we say. Or if we strike it with a stick, will the snake die? So unless the buddhi within our antahkaran changes, how will bhakti come? How will bhakti arrive like that? Would we create bhakti inside him? No mahatma has ever said that I can create bhakti. Yes, if you want to change, you can be changed.

If you do not want to change, not even a great siddha mahapurush can change you. Understand this as a firm truth. Even near great siddhas, very wicked people have been seen who did not change. And someone who heard words from thousands of kos away and accepted them did change. If you want to change, you can change. If you do not want to change, our japa and tapa cannot change you. Your intellect is engaged on the wrong path, and we are chanting and giving to you, so your worldly progress will continue. But paramarthik unnati will come only when there is sadhu sang, and he himself wishes, "I should worship the Lord."

That is the matter. When sant sang is found, and then his interest grows that my welfare and my paramarth should be accomplished, then the buddhi will change. Otherwise it will not change like that.

Omkar Das ji from Vrindavan, Shri Harivansh, Shri Harivansh Maharaj Ji, Maharaj Ji, your statement is: when God shows grace, He gives three rare things. He takes away wealth, property and so on. Relations and kin become estranged. Maharaj Ji, He gives some incurable disease in the body. Maharaj Ji, on hearing of these states, patience seems to break. Maharaj Ji, then the person who cannot understand, you do not understand, a person's attachment is found especially in three places.

One is in family, one is in wealth, and one is in the body. Attachment is in three places, correct? And when we set out to love the Lord, the body is also perishable, family ties are also perishable, and wealth is also perishable. Has wealth ever belonged to anyone? Even if one has billions and trillions of rupees, when you die it will remain right here, won't it? However large the family, when the body is released it remains here, doesn't it? However healthy and beautiful the body, will it not die? So the Lord destroys attachment to all three.

The destruction of attachment to wealth, the destruction of attachment to family. Without the destruction of attachment to family, does bhagwat prem happen at all?

janani Janak bandhu sutdara tan dhan dham suhad parivara
sabki mamta tag batori mam pad man hi bandh bhar dori

Mother, father, brothers, sons, spouse, body, wealth, home, friends and family. Gathering up the threads of all attachments, bind the mind to My feet with a single cord.

When everyone's attachment is surrendered at the Lord's feet, and it is not being surrendered, then the Lord destroys their attachment. Can the Lord not destroy their family? Tell us one bhakt. Ambarish ji was a chakravarti samrat, with so much splendour, and yet a great bhakt. He was a king, so he had queens, sons and family. The Lord killed his sons and family. The Lord took his property for Himself. Ambarish ji was healthy. Did the Lord give him an incurable disease? No. He gave Vibhishan ji the kingdom of Lanka. He gave Dhruv ji a kingdom for one kalpa. He gave Prahlad ji a kingdom. So understand what this means. If one has not understood the meaning of the words of the scriptures correctly, then fear arises. The scriptures make one fearless. The Lord destroys attachment to family. He destroys fondness for wealth. He destroys the pride of the body.

Now how will He do it? This is His leela. He is the doctor. Now we need not worry much. As long as these three remain, the jiva's downfall does not stop. So the Lord is the giver of sadgati. By His grace He is removing us from durgati. So what is there to fear in this?

Shantanu Kaushik ji, Radha Vallabh, Radhavallabh Shri Harivansh Maharaj Ji, Maharaj Ji. Everyone's atman is one, so whose moksha happens? Maharaj Ji, what is the difference between moksha and kalyan? Maharaj Ji, moksha does not happen at all. What is called moksha was said in this sense.

Just as we picked up the mic and then we let it go, this is what is called moksha. Can the mic ever hold the atma? Can the inert body ever hold the atma? Never. The atma accepted this. The forgetting of this mistake is itself moksha. The feeling "I am this body" took hold. The forgetting of this mistake is itself moksha. Even in this state, bondage has never belonged to the atma. Even in the state of ignorance, the atma was never bound. In the three periods of time: it was not before, it is not now, and it will not be later. Look, Goswami Tulsidas ji is writing very subtly:

jad chetan hi granthi par gayi

A knot has formed between the inert and the conscious.

yadyapi mrisha chhutat kathinai

Though it is false, it is hard to release.

Do you understand? The knot between the inert and the conscious can never actually take hold. But it does not come off, because we have been holding on to it.

We accepted that we are the body. We accepted [sound of clearing throat] that our family is ours. We accepted that I am the doer and the enjoyer. Now we are bound. When this feeling of "I am the doer and the enjoyer" is removed through divine knowledge, and the feeling comes that "I am Brahman," tattvamasi, I am that Supreme Truth, this realisation happens of its own accord within oneself. One becomes free. Because one was free before, will remain free after, and is free in between. It is holding itself; nobody else is holding it. No knot is being formed. But release is difficult. It cannot be released without sadhana.

Are you understanding? And kalyan means that your downfall has stopped. You may go to Tapa-loka, Janaloka, Maharloka, Brahmaloka, Svargaloka. This is the matter of the higher worlds. But moksha means being freed from the cycle of birth and death itself. There is no wandering in any loka. Moksha happens from birth and death itself; now there will be no birth and death. For one who has this realisation, "I do not act, I do not enjoy, I am not the body, I am the very form of the Supreme Soul," this realisation has come, not through words but through oneself. Its sign is that attachment will never afflict them.

Lust will never torment them. Anger will never arise in them. Greed, and the six vices, are overcome. There is no desire within them.

sad vikar jit anagh akama
Victorious over the six vices, sinless, free of desire.

That sinless great soul who has attained the supremely pure Self becomes divine. Are you understanding?

An example was given of a donkey, which its owner ties up. But we think as if that donkey could run away like this. We cannot run away like that. "I myself am the Supreme Soul." This will be experienced only through knowledge, not through words. It will be experienced only through bhajan. It will not happen by itself, without bhajan.

If you do not do bhajan, how will it be experienced? For example, you may now know from us that you are not the body, but if you feel pain, you will feel it. If you look in a mirror, you will feel, "I am looking at myself." That is because this realisation has not happened. It has only happened through words. When the realisation happens, you will not say, "I am Brahman." That experience will continue, and the journey of life will be completed while bearing all sorrow and happiness with an equal mind.

Maharaj Ji, as you told us, one should fall asleep while doing naam jap. In that case, for those in grihastha life, do we become impure?

Yes, yes.

Yes, so one can do naam jap even at that time. When one is in a drowsy state, the mantra starts to flow of its own accord. Does this incur no offence? For example, when one is not conscious, it is all right. When one is not fully conscious and not certain, and it seems that way, yes, yes, yes, yes. It is all right. There is nothing wrong in that. Yes, in that, yes, in that, it is all right. The answer while conscious: Radhavallabh, Shri Hit Harivansh, Radha Radha Radha Radha, Devi Kalyan Ji, from Osa, Radhe Radhe. Maharaj Ji, Maharaj Ji. In Shrimad Bhagwat I heard, Maharaj Ji, from your holy mouth, that Sukhdev Ji, at the final moment of Shri Parikshit Ji, after narrating the characters of God and the great souls, the complete accounts, said: whatever I have described so far is all the play of words (vani ka vilas). The ultimate truth is: what question is there of who is who in it?

Yes, the point to see in this is that the names and forms described, such as "Maharaja Yayati, Maharaja Nahush, Maharaja so-and-so," are not the ultimate truth. The ultimate truth is one Brahman. "Son Parikshit, you are Brahman. Realise this." These were the last words of Shri Sukhdev Ji Maharaj. I narrated to you the various characters, the kings and the various divine avatars, for the sake of dispassion (vairagya): that no one stayed here, and everyone had to disappear. All these names and forms came and went. The true reality is one Brahman, and you are that Brahman-form.

Contemplate this, son. Are you understanding? Because the play of creation that you see is not the truth. Whatever play you see is within maya. The principle is:

brahm satyam jagan mithya
Brahman alone is real; the world is illusory.

So kings like Nahush came to be in illusion, Maharajas came to be in illusion, Puru came to be in illusion. This is the final, ultimate contemplation that must be formed, by which liberation is attained, so that when Takshak bites, there is no downfall. That is why it was said: I was with you for seven days, and we narrated the characters of great kings and great sages, so that you would have vairagya, realising that no one remains in this world and everyone must go. Where are Yayati, Nahush, Puru, Bhagirath? All the great souls came and disappeared. But what remained in them, what existed before they became Bhagirath, that was Brahman. What remained after they became Bhagirath, that was Brahman. So who was in between?

It was Brahman. So see yourself too, seeing everyone with the sense of Brahman: "I am Brahman." Just as gold was gold before, and remains gold after the ornament is spoiled, so in between, the names of the ornaments, necklace, bangle, bracelet, ring, whatever they are, are only a sound. Those names and forms are false. So by showing that names and forms are false, we said that everything we have described is only a play of words. If there is a true thing, it is Brahman, which was, which is, and which will remain. And that Brahman is you. Realise this: tattvamasi, and you will be liberated. Is this getting through? Yes. That final, final teaching of Vedanta, its essence, Bhagwan Shri Sukhdev Ji gave there: that which is everything, you too are.

The nature of Vedanta is that one's own Self is in all, and all are in one's own Self. There is no difference. There is only one Self-element. What appears as all these elements is my own Self. Everything is within the Self. As Bhagwan says:

kim pashyati sarvatra sarvam cham pashyati tasyah na pranasyami sachmen na prannasati
One who sees Me everywhere and sees everything in Me: I am never hidden from his eyes, and he is never hidden from My sight.

In the same way, the form of self-knowledge is that everything is in one's own Self. These are only words woven of maya.

Only the Self exists. That alone is I. That alone is I. This is what is being made known. When this understanding has to be given, this principle will apply: brahm satyam jagan mithya
Brahman alone is real; the world is illusory.

So it was said that this is merely the play of my words. Do you understand?

Nitin ji from Bareilly. Radhe Radhe. Radhe Radhe, Maharaj Ji. Maharaj Ji, what precautions should a sadhak take while dealing with others? Should one behave the same way with everyone, or differently with each person?

Whoever behaves the same way with everyone is a fool. For example, sister, daughter, wife and mother are all women. Can one behave the same way toward all four? They are all a part of our own body. But can the behaviour be the same? If we touch the cheek, we don't wash. But if we touch the anus, we wash. Behaviour cannot be the same.

The word is not "samvartana." The word is "samdarshana," equal vision:

vidya vinay sampann brahmin gahastani suni cha supakecha pandita sam darshana
The wise see with equal vision a learned and humble Brahmin, a cow, an elephant, a dog and an outcaste.

Every being has one Supreme Lord within. We regard our whole body as our own, yet our behaviour differs. If pain arises in any part of the body, even the anus, it is we who feel it. But when we touch the openings for waste, we apply soap and wash our hands. We do not do this when other parts of the body are touched.

So, according to the discipline of dharma, we must treat each person according to how they relate to us. But our seeing must be one. Behaviour cannot be the same. It can never be the same. Suppose there is a sinful man and there is a great soul. We look at the sinful man with indifference, but we look at the great soul with the feeling of our beloved. We bow down to him with full prostration and humility. Yet we will see the Lord in that sinful man and also in the great soul. The seeing will be the same in both. The behaviour will be different.

Toward one, we become indifferent: neither enmity nor friendship. Toward the one we regard as our beloved, we offer full prostration and worship. So behaviour can never be the same. One who wants the same behaviour is a fool. We must see one Lord in a learned and humble Brahmin, in a cow, in a dog, in an outcaste, in an elephant. The Lord says this. But how can the behaviour be the same? The Lord commands: one who sees the Lord equally in a cow and a dog, who sees one in an elephant and an outcaste and in a learned, humble Brahmin, still cannot have the same behaviour. We will not touch the feet of an outcaste. We will honour and respect a learned, humble Brahmin. We will drink a cow's milk, but we will not drink a bitch's milk. The behaviour is different. The one who gives food to a dog cannot give the same to an elephant. What does an elephant need? It needs a quintal of fodder, while it needs only two rotis.

Two rotis will do the work for a person, but an elephant needs a quintal of food. Behaviour simply cannot be the same. Whatever way one looks at food and conduct, behaviour cannot be the same.

samdarshan ek krur papi nich samasth vastu mein param aradhya buddhi
Seeing with equal vision, the Supreme Worshipful One is present in all things, even in the cruel, the sinful, the wicked and the lowly.

Those who are cruel, sinful, wicked and lowly can be seen as my very beloved Lord. But behaviour cannot be the same toward them. With people of wicked nature, we must remain indifferent.

jad chetan jag jeev jat sakal Ram mein jaan
Know all the moving and unmoving beings of the world as pervaded by Ram.

udasin tinha kaham gosai khal parihri sthan ki nahi
Tulsidas says: keep away from the wicked and remain indifferent to them.

We must behave as the scripture says. For behaviour, scripture is the authority: tasma shastram prmanam te karyakar vyavasthitau
Therefore let scripture be your authority in deciding what to do and what not to do.

According to scripture, we must decide what we should do and what we should not do, and behave accordingly. But we can have equal vision of the Supreme Lord. Have you understood?

Komal ji from Hisar. Shri Harivansh Gurudev, Shri Harivansh Maharaj Ji, Gurudev. When we know that everything good and bad in our life happens by the will of Shri Ji, why do we become shaken when calamity comes?

Because we do not have spiritual strength. Because we lack the strength of knowledge, our intellect sinks into sorrow when sorrow comes, and sinks into pleasure when pleasure comes. The intellect that experiences favourable and unfavourable circumstances is worldly. The intellect that holds equanimity in favourable and unfavourable circumstances is spiritual. That is why spirituality is the highest happiness, the ultimate happiness, where there is no trace of sorrow. One who can pass through even great sorrows smiling is called spiritual.

sukh dukhe samay krtva labha labho jayaj sukhdukh mein labhhani mein jai parajay mein
One who holds equal feeling in pleasure and pain, in gain and loss, in victory and defeat, is the yogi. That one is the sadhak who follows the path of the Supreme.

So, if you are not yet able to contemplate the Lord enough to attain equanimity, then do naam jap, study the scriptures, and keep satsang. When sorrow comes, reflect: this is the result of some karma of mine, which I am experiencing and by which I am being purified. When pleasure comes, remember the grace of the Lord and share your happiness with others. Cultivate the feeling of giving joy to others. In this way you will become free from the pride of pleasure. And by freeing yourself from the enjoyment of sorrow, you will be free from its experience too. If you do not indulge in pleasure, worldly sorrow will not arise on its own. If there is no attachment, there will be no aversion. If there is no desire, there will be no anger, because anger arises from desire, aversion arises from attachment, and the craving to enjoy pleasure is what makes us experience sorrow.

Gurudev, just as we place our wishes before Shri Ji, we place all our wishes before Him.

We place all our wishes before Shri Ji. Then, having stated our own wish, we also tell Shri Ji, "Shri Ji, you see to it, do whatever seems right to you." That is a wonderful attitude, a sublime mood of surrender. But surrender has not yet happened. This is only surrender in speech. "Tanu, vaang, manobh, amal, soham, tav asmi": tanu means the body. All the body's actions should be for Shri Ji, and whatever is unfavourable, pratikoolasya visarjanam, should be renounced. That is surrender of the body. Saying it is only surrender of speech. Surrender of the mind is when the mind does not go anywhere except to Priya-Lal, except to dharma. And surrender of the ego is when one does not keep thinking, "I am Shyama Ji's, I am Priya-Lal's." So the surrender is: tanu, vaang, manobh, amal, soham, tav asmi, with no motive, no selfish purpose. "O Ladli Ji, with my body, with my mind, with my speech, and with my very self, I am in your refuge." Then the matter is resolved: through the self, through speech, through the body, and through the mind. All the actions of the body, all the contemplation of the mind, should be directed to the Lord, dependent on Bhagwan himself. When we perform our actions with the body in a devotional way, joy will begin to arise on its own.

When unfavourable movements of the body happen through us, they become sins and give us sorrow. Otherwise there is no room for sorrow at all, because the jiva is a part of Ishwar, full of consciousness, pure, imperishable, and of the nature of happiness. Whether it performs any discipline or not, it is of the nature of happiness. But, forgetting its true nature and falling into bodily consciousness, some wrong deeds happen through us. These are called sins, and they give us anxiety, grief, fear, and sorrow. But does there come a stage later on when even these prayers end, when even the sense of "do good or do bad" ends?

Yes, everything ends, because when surrender happens these thoughts no longer remain. "I am in your refuge," and then one's life goes on mechanically. Yes, it is completely mechanical, and nothing bad can come from it, because all faults reside in ego.

Sansriti mool shool prad nana, sakal shok daayak abhimaana.
The root of worldly existence gives many thorns; pride is the giver of all sorrows.

This bodily pride is the cause of birth and death. Through it, lust, anger, and the like attack, and it binds us. But if, through bhajan, and through the power of service to the sadguru, bodily pride dissolves, then one sees:

Gunaanugun vartate manushya Paarth sarvasah.
O Partha, all actions are carried out by the gunas of nature.

The body and the actions are of prakriti, carried out through the gunas. But they are regulated by the scriptures, because they are offered to Bhagwan.

The ego has dissolved. From ego comes sin. "I am a woman," so there is attraction to men. "I am a woman," so countless kinds of behaviour are created. "I, I," this is the cause of our birth and death. And when this very "I" is experienced as "I am of the nature of pure Brahman," then all these impurities are destroyed. When we took refuge in Bhagwan, the ego was destroyed. Or when we contemplated the nature of Brahman, the ego was destroyed. When the ego is destroyed, wrong actions cannot happen at all. Sin cannot happen. If some fault did occur in conduct, it would be burnt up immediately, because it would not apply to one who has no ego.

Abhinav Ji from Delhi, Radhe Radhe, Radhe Radhe. Maharaj Ji, after the body is given up, we worry about the image of our Ishta deity. Maharaj Ji, who will look after them, Maharaj Ji?

Yes, this worry arises. It arises out of love. But this will happen. This has happened with all the great mahapurushas, with the acharyas. Haridas Ji's Thakur Bihari Ji, is he not being served? Harivansh Mahaprabhu's Thakur, Radhavallabh Lal, is he not being served? Gopal Bhatt Ji's Radha Raman Ji, is he not being served? So with our own Thakur, the only thing is this: service as long as we are alive. After that, what leela will follow, he himself knows. He is capable. He will make whatever arrangement is needed for them. But loving devotees do feel this worry.

It happened to us too. When our body was extremely healthy, and still remains healthy, we became worried: who would serve Shri Ji? So Shri Ji manifested thousands of hands. Thousands of people came into service. If one's love for the Ishta is genuine, they will arrange it. That arrangement began to happen right in front of us, while we were still alive. We were worried that we would no longer be able to serve. How would Shri Ji be served? But Shri Ji is being served very well. Such is the glory that has arisen in Shri Ji, that he is having himself served. So in the same way, pray to your Ishta: "You look after yours, you make your own arrangements." And then he will inspire someone, who will go to them.

For example, there was an elderly mother in Mathura, and Thakur Madan Mohan Ji lived in her home. She served him. She became worried: after me, who will serve them? So Sanatan Goswami went out to beg for alms, and Thakur Ji said, "Give them to him." So they gave Madan Mohan Ji to Sanatan Goswami. Even today Madan Mohan Ji is seated in Karauli, in Karauli, and Thakur Ji is being served with great splendour. So pray to your Thakur Ji like this: "As long as we are alive, as long as there is strength in our body, we will be in your service. After that, you make some arrangement of your own. Don't just sit there. Otherwise we will be worried."

If you talk like that, then we'll manage it. Loving devotees have this worry: after us, who will cherish our Ishta? That is how it is. It happens very strongly. When the body appears to be failing, and one feels it may be leaving, then the thought comes: who will cherish them? Who will serve them? Who will love them the way we do? Although God is imperishable, Sachchidanand, present in every particle, still there is a special affection and a special love of devotees for Him.

Rakesh Gupta ji, Radhavallabh Shri Harivansh, Maharaj Ji, Maharaj Ji. My mind is not in naam jap, Maharaj Ji. Maya is dragging me. I have been completely defeated by the wrestlers of maya. Maharaj Ji, if this continues I will go into depression, that is how it feels.

No, no, no. Why would you go into depression? When one enters the battlefield, winning or losing is not the important thing. The important thing is to stand firm. Running away and showing your back is not right. Since we have walked the path of God, we must stand firm. Look, whether the mind is engaged or not, if someone is given poison, it will kill. Whether one drinks it with faith or unknowingly, it will kill. If someone touches fire by mistake, or is made to touch it, it will burn, because fire has the power to burn.

The Name has the power to kill and the power to save. Just as we are chanting, "Ram Ram, Radha Radha, Hari Hari," even if our mind is not engaged, we will be saved. It is certain that we will be saved. Have faith in this. When Arjuna heard God say that one who has not learned the process of controlling the mind and senses, and has not controlled the senses, will find it difficult to attain yoga, to attain union with God, Arjuna was greatly doubtful.

Arjuna asked: Bhagavan, what will be the state of one who does your naam jap, but has not been able to control the senses and the mind? Those who have controlled the senses and the mind, who worship you, will attain God. Their work is done. But the one who does naam jap, who narrates the katha and does kirtan, yet whose mind is not under control and whose senses are not under control, who lets the mind do whatever it wishes, what will be his state? This is a very important question worth hearing.

He will not go to hell. A devotee of God does not fall. Naame bhakta pranashyati.

The devotee of the Name does not perish.

First, he will not go to hell. Second, he will not go to heaven, because he did not desire heaven. And liberation will not come, because he has not done enough sadhana for it. So he will be born into a noble and prosperous family where there is an atmosphere of devotion and abundance, and from childhood he will receive such a favourable environment for bhakti that in this life he will do bhajan, bring his senses and mind into it, and attain God in one more life. That is not a losing bargain at all. So why would you go into depression?

You are chanting "Radha Radha." This is not perishable. It is imperishable. The bhajan of God is never destroyed in any age. Whatever bhajan we do is never lost in any age. And whatever amount we have done, suppose we have completed 100 rounds of naam jap. Then we will not go back to 99. We will proceed from 101. In any birth, bhajan is never wasted. Look, Maharaj Bharat, leaving his royal household and everything, was doing sadhana on the bank of the Gandaki river to attain God. One day, while offering arghya to the sun god, a lion roared, and a deer leapt in fright.

She was pregnant. Her young one fell into the water. How could any compassionate person watch a newborn being swept away in the water? He ran, picked it up, brought it to his hermitage, and began to nurture it, feeding it fresh green grass and fruit, showering it with affection. Then attachment arose in him, and he could not leave it. So at the time of death his remembrance was of the deer. Therefore his next birth was as a deer. But his bhajan was not lost. Read it in the Bhagavat. In that deer body, he would stand in the Gandaki river, eat dry leaves, and chant the same mantra he had used in his bhajan as Rajarshi Bharat. His next birth was as Jada Bharata, a great soul endowed with realization of Brahman.

Bhajan is never destroyed. So the talk of depression is nothing at all. Such a thing cannot be wasted. Merely by chanting the Name with the tongue, the jiva attains the supreme welfare.

Ram naam mani deep dhar jeeh deharee dvaar, tulsi bheetar baahero jau chaahasi ujiaar.

Place the jewel-lamp of Ram's Name at the threshold of the tongue. If you wish for light both within and without, Tulsi says so.

Chant Radha Radha, chant Ram Ram, chant Krishna Krishna, chant Shiv Shiv, whether the mind is engaged or not, and you will receive supreme bliss. Do not worry about this. Yes, as far as your power extends, protect yourself from wrong conduct. When you cannot protect yourself, then stand before God and say: O Lord, look, I do not have the capacity. You alone, by your grace, protect me. And if you do not protect me, then you alone must carry me across.

I am a lowly, sinful, fallen person. Now I am yours. You must look after me. Is that all right? Yes.

Do not even utter the word depression. Not at all. This is the path of bliss. The path of depression is not this. In this, depression is destroyed. Even during naam jap, thoughts of sense objects and vices dominate. That is nothing to worry about. Do not be anxious. That is rubbish. It is coming out from within. It is not coming in. When you do naam jap and dirty, filthy thoughts arise in the mind, they do not enter the mind. They leave the mind, because while the Name is running, it is purifying the mind.

Now, at that time, contemplate that the dirt is coming out of our mind. It isn't coming out, because the Lord's Naam stands guard. Night and day, the guard of Naam is very strong, so the dirt cannot get back in. The dirt inside is being beaten out and driven outward. This is the contemplation we should have.

gurur brahma gurur Vishnu gurur dev Maheshwara
guru sakshat param brahm tasmai shri guruve namah

The Guru is Brahma, the Guru is Vishnu, the Guru is Lord Maheshwara (Shiva). The Guru is verily the Supreme Brahman. Salutations to that Shri Guru.

If we can see our Gurudev in the form of the Supreme Brahman, what other Brahman do we need to attain? Drink the nectar of his feet, remain under his shelter, and when you have his darshan, see him in the form of Brahman. Then the attainment of the Lord will happen. The Guru is the Lord himself; there is no difference between the Lord and the Guru. A sannyasi or a saint is the very form of Narayan. It is only our human understanding that says, "He is a fairly good saint."

The vision of Brahman does not happen. We see the Guru as a good sadhak, a good saint. But the understanding does not come that my Supreme Brahman, my Paramatma, is him. If a sadhak develops the bhaav that the Guru is the Supreme Brahman, the Paramatma, he becomes liberated. For such a sadhak there is no other sadhana. By the grace of his Guru, he will be freed.

dhyan mulam guru murti puja mulam guru padam
mantr mulamm guru vakyam moksh mulam guru kripa

The root of meditation is the Guru's form; the root of worship is the Guru's feet; the root of mantra is the Guru's word; the root of liberation is the Guru's grace.

Maharaj Ji, we have shraddha in the Lord and shraddha in the sadhu. That is why I left home.

Even after that, my shraddha is not becoming firm; it is still tender. What should I do?

Do you know, Maharaj Ji? Yes, here is the thing: we have to step back a little from worldly dealings (vyavahar). In vyavahar there is inequality. Our shraddha, the shraddha of worldly dealings, has not yet brought the firmness of paramarthik shraddha, so that when someone in front of us does wrong, we can regard them as God. That cannot happen. So we should keep away from vyavahar a little, chant Naam abundantly, and pray to the Lord that our shraddha becomes so firm that even if something wrong is happening before us, we see you.

We should not see the mistake. We should see you, and keep our faith in you. We should not look at the actions. The doer of those actions is you, the Paramatma-tattva seated within. I should see you. If we look at the actions, we will not see you, and if we see you, the importance of the actions ends. So, Govind is in everyone, Vasudev is all:

sab mein Govind hai vasudeva sarwamti sam mahatma surbha

Vasudev is all; such a great soul is very rare.

Through this shraddha we will mature. If we do not believe that the Lord Vasudev is in all, then we will see qualities and faults, and seeing faults will lead to our downfall. Our paramarth will come to a halt. So be careful.

yah path video ke swachalit (auto-generated) upasheershkon se liya gaya hai — ismen shabdon ki trutiyan ho sakti hain. Pramanik vachan ke liye video avashya sunen.

Translated from the video's auto-generated captions, so word errors are possible. Please listen to the video itself for the authentic words.

Original video: Bhajan Marg (YouTube)