ekantik vartalaap evam darshan #1433

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

Full Discourse

Rani Agarwal ji, Lucknow. Radhe-Radhe, Radhe-Radhe. Maharaj Ji, Maharaj Ji, my question is this: when we eat prasad, we take the last morsel and can tell that our stomach is full. So when the last time of our life comes, will we get a sign a few hours, two days, or 15 days before, that these holy souls, these great souls, are not eating anymore? The process of eating cannot be connected to the process of death. A person learns of their final time only if they are a mahatma, one who keeps doing bhajan continuously.

They get the sign that their body will be complete today. For example, Pujya Padudiya Baba ji Maharaj got up early one morning and said, "Brother, today there will be a cremation here." Nobody could understand what he meant. He simply went and gave a discourse on two shlokas: "Whoever is born is certain to die. The soul has neither birth nor death." Nobody could understand what these shlokas meant. While everyone sat in satsang, Anand Brahmachari and Prabhu Dutt Brahmachari were narrating the Bhagavati katha. Baba sat quietly. Meanwhile, a man named Bhagwan Das, who lived in the ashram, came and said, "Give me the chowri, I will fan him." Baba refused and said, "No, I will not give it to you, because the chowri is reserved for personal attendants."

Then he went away, hid a cleaver used for cutting fodder, and came back. He drove the cleaver six inches into Baba, struck four or five times with force, and split open Baba's head. Blood spurted out like fountains. Baba had known that morning that this incident would happen. Holy persons who are siddha mahapurushas, who are pure souls, get the sign that their death is this much time away. Not everyone gets it. People do not die while dancing. Look, people die while eating. A man ordered a meal in a hotel, sat down, and died. Why did he die like that? If he had known, why would he have said anything? Siddha purushas, who have done bhajan of Bhagavan, whose souls remain continuously joined to the Supreme, they know. Eating is worldly, but death is not worldly. Just as the last morsel is known to be the last, this happens to siddha purushas who have done bhajan. Ordinary beings die like animals. What do they know? They are born like animals, they behave like animals, and they die like animals. But those who are born as humans, who do bhajan, and spend their whole life in contemplation of Bhagavan, are different.

Great siddha mahapurushas receive the final decision: "Your body will be complete in one hour, or two hours." For example, here there is Radha Tila. The Mahant ji of Radha Tila vomited blood, so he was taken to the Ramakrishna Mission. There they said, "He will not be fine here. He will have to be taken to Agra." He said, "I will not leave Vrindavan." He spent the night in his hut. In the morning he said, "Hurry, hurry, bathe Thakur ji. Hurry, offer bhog to Thakur ji. Bring prasad and charanamrit, and everyone, sit down." Kunj Bihari, Shri Haridas, Kunj Bihari, Shri… He knew in the morning that his body would leave today. So first he called everyone, including Bhai ji, Hanuman Prasad Potdar ji, and all the others. He called them and said, "Whatever mistakes I have made in thought, word, or deed, forgive them all. Today I am going to Priya Pritam's abode." It was like a wedding procession leaving, with a crowd gathered, and with folded hands he took leave of everyone. These siddha purushas who do bhajan of Bhagavan attain Bhagavan.

Such great souls know when their body will leave. Ignorant beings do not know. They cannot postpone the time of their death. Why could they not postpone it? Because "whatever my Beloved does, that alone pleases me." Such a great soul is free of desire. Why would they desire anything at the final moment? To desire is to spoil one's own state. "Whatever my Beloved does, that alone pleases me." If the Beloved is calling, why should I have a wish that says, "I am coming"? If the Beloved calls, I will run to them. They leave their body. Love is not attachment to the body. In yoga and sadhana, yogis… Maharaj Ji, you once told us about the 1400-year-old Chang Dev…

No, these are not bhagavat premi. The path of loving devotees is different. The path of yogis is different, yes. Yogis can live long, but what did they do? They mounted a lion, took a snake as a whip. But in front of Dnyaneshwar ji, what were they? They were children, empty children, nothing at all. Chang Dev lived for 1400 years, but there was no bhagavatikta inside him at all. Dnyaneshwar showed that a chabutara, a lifeless platform, began to move. Then he said, "You are a blank sheet of paper. You have only learned to live by holding back your breath and prana. But the colour of life, which is brahma-bodh or prem, you do not have either." So yogis hold back their prana vayu and extend their age beyond death, but that brings no benefit. The benefit is bhagavat prem and tattva-bodh, which Chang Dev received after meeting Dnyaneshwar ji. In the path of bhakti, in the path of bhakti, in the path of bhakti, the devotee says, "Jo jo pyaro kare, soi mohi bhave" and "Jo rakhat ho tyon tyon rahto Hari." Whatever my Beloved does, that alone pleases me. As You keep me, so I remain, O Hari. As You keep me, so I stay. A devotee has no will of their own. They merge their own will into the will of God.

Whether God calls now or after a hundred years, there is no complaint, neither about dying nor about living.

Maharaj Ji, Manu Ji from Kanpur. Maharaj Ji, you say that a few of you have come together and work in the same office. You try your best to keep an atmosphere of devotion in the office. Maharaj Ji, what is the way to remove attachment to business, and to avoid the prapanch that comes from the office?

Maharaj Ji: Attachment to business should not be removed. Do not remove attachment from business. Consider it worship. If you remove attachment, business cannot happen. When we do work for God as worship, just as when we tell someone, "Go to Delhi for us and buy such-and-such item," and they go very enthusiastically.

If someone asks you, "Are you going to Delhi?", that is prapanch. Thakur Seva Maharaj said, "I am going for Thakur Ji." When it is said for Thakur Ji, then however much trouble you face, you will enter the prapanch, do that work and remain joyful. Why? Because you feel that the saint has commanded it, and it is service to the Lord. So just accept this one thing. The office is worship. The service we do to society, whatever department you are in, is for society. Service to society is service to God. Our office is a place of worship.

If we conduct ourselves honestly at the office, with the feeling of giving happiness to society, and we keep no addictions, do not drink alcohol, do not eat meat, do not behave badly, and do not cheat, then that very work will bring you attainment of God. Understand this important point. Shri Raidas Ji Maharaj used to do his own work. He had a large kathauta, and in that same kathauta he washed leather. He did his own work, and he defeated great yogis. By the water of that kathauta, great yogis.. Why? Ram Ram Ram. Whatever work one does, one does it while doing naam jap of the Lord.

So through miracles he attained the great yogis. From that very kathauta's water, because only continuous naam jap, and doing one's family duty, one's own duty, considering one's duty as worship. Like Sadan Ji, who was a butcher. He cut meat and sold it. He did not kill animals. He brought meat from the butchers' quarter. It was his family tradition, and by doing naam jap he became such a accomplished saint that his story is sung. So if we do our work honestly, it will become worship, and if we do naam jap, we will attain God through this itself.

We must not give up attachment, because if we do not have attachment to our work, if we do not have concentration, the work will not be completed. If we have no interest in it, how will it get done? We have interest because it is our worship. We will do it with great devotion and with concentration. And we will desire its result: that society receives happiness, and that God is pleased. This is the goal of our life. Are you understanding?

Sristi Sharma ji, Himachal. Radhe Radhe, Maharaj Ji. Maharaj Ji, we have heard from your own holy mouth, and from the interviews of sadhaks on social media, that in Radha Keli Kunj there are many sadhaks who, having good positions, family, jobs and wealth, suddenly found the path of renunciation.

Gurudev, I want to ask: was this their bhajan from a previous birth? Or did they find the path? Or is it the sang dosh of Gurudev and Shri Ji? "Narad sikh je sun nar nari, avashya bhavan taj hoye bhikhari." Did you understand? Premanand's sang dosh. They have caught Premanand's sang dosh, and they have left jobs and money and become babas. So the colour of the sangh rubs off. This is the influence of the sangh, the influence of sant sangh.

These are not all new children. We think there are a thousand or five hundred, white and yellow, all of them young. They are all between 20 and 40. All of them are engaged in their own sadhana. All of them are engaged in their own work. After listening to satsang, they are correcting their own conduct and are engaged on the path of God. This is the influence of sant samagam, the influence of sadhu sangh.

For example, many people are not initiated by us, but they are correcting their conduct. They have given up alcohol, given up meat, given up dirty talk. Whether they become disciples or not, the influence of sadhu samagam is doing their welfare. It is blessing them.

So this influence does not come from prarabdh. Sant samagam does not come from prarabdh.

"Jab dravahin deen dayalu Raghav, to sadhu sangati paie." When the merciful Lord is moved, then one obtains the company of saints. It is not obtained through merit. It is not obtained through prarabdh. And, "Moh bhaav bharos Hanumanta, binu Hari kripa mile nahin santa." When God shows grace, then the company of saints is obtained, and when the company of saints is obtained, its colour takes hold. And its colour will take hold, it will take hold firmly. There is no one on whom the colour falls and who passes by untouched.

Just as a person, however wise, who enters a room of soot gets a stain, so too, whatever lowly person goes into sadhu samagam, his welfare will happen, his welfare will happen, his welfare will happen, it will certainly happen. From some point his correction begins. From the day he gets sadhu sangati, from that day his intellect and direction begin to change.

Jyoti Sharma ji from Meerut. Maharaj Ji, should attainment of God through bhakti be the goal of life, or should bhakti be understood as a means to make life easier?

Maharaj Ji: No, the purpose is not to make life easier.

Simplicity is one quality of bhakti. Complete bhakti is not just simplicity. Simplicity is one quality of bhakti. Bhakti, by manifesting such virtues, makes Bhagavan subject to it. This is what is called bhakti.

sumir pawan sut pavan naam apne bas kar rakhe Ramu.

Remembering the pure name of Pavan's son, Ram keeps him under his own control.

Bhagavan follows his devotee out of love. The power of bhakti is not only simplicity. Simplicity is just one virtue. Peace and fearlessness, bhakti is a storehouse of all these virtues. The name of Bhagavan is subject to love. Bhagavan is subject to his bhakt.

Bhagavan is the one who fulfils the wishes of bhakti. So bhakti is a very powerful thing. There is not only simplicity in it. It has immeasurable virtues, which attract Bhagavan.

jahan jahan mera bhakt charan rakhe wahan wahan rakhun hath
piche piche main phirun kabhi na chhadu saath

Wherever my devotee places his feet, there I place my hands. I follow right behind him and will never leave his side.

anubrajamyam nityam pur atyang renumi

I constantly follow him, so that the dust of my devotee's feet falls upon me.

Bhagavan says that he walks behind his devotees so that the dust of their feet falls on him. But which devotee?

nirpekshm munim shantam nirwem sam darshan anujamyam nityam purtan

The one who is free from expectation, the sage, the peaceful, without enmity, seeing all alike. I constantly follow him.

Those who are free from expectation do not expect anything from anyone. They do not hold out their hands to anyone. A devotee never asks anyone for money. If he takes money or a fee for anything, he is not a devotee. He is a merchant. We are discussing Bhagavan. If we take a fee for this, we are doing business, not bhakti.

Bhakti is the same for everyone. Our Bhagavan is your Bhagavan too. We are discussing Bhagavan, and that is where we find joy. It is our good fortune that you have come to listen. Your sitting down and listening, and then putting what you hear into your conduct and becoming Bhagavan's own, is our fee.

The attachment and bhakti towards the lotus feet of Bhagavan is never sold. Where it is sold, there is no bhakti.

What is the nature of bhakti? Nirapekshам means having no desire. One who has a desire is not a devotee. One whose desires have ended, whose worry has ended, whose mind is carefree, who needs nothing: he is the emperor of emperors. A devotee is one who has no desire.

jahi na chah kabahu kachu tum san sahaj sane baso nirantar tas sur so ra

One who has no desire for anything from you, whose love for you is natural, may you dwell constantly in that heart, O Raghupati.

Nij nirapekshам means expecting nothing from anyone. And muni is one who constantly contemplates the mantra and the scriptures. Shantam means one who remains peaceful, whether in a situation of insult or of honour. In no circumstance does he become restless.

Nirvairam means one who does not hold enmity even toward a single person in the whole world. Samadarshanam means one who sees Bhagavan in all things equally. Bhagavan follows such a devotee so that the dust of his feet may fall upon him and he may become pure.

So the glory of bhakti is that it makes Bhagavan subject to it. Simplicity is just one ordinary virtue of it.

Yes, Babli ji, Radhe Radhe. Maharaj Ji, Radhe Radhe. Maharaj Ji, Maharaj Ji, we pray to you:

prabhu ham bhi sharanagat hain, sweekar karo to jane
ab hamen patit se pavan sarkar karo to jane
yah jeevan naiya jarjar hai, chhin chhin vinash ka dar hai
aise bhi ek pathik ko bhav par karo to jane

Lord, we too have taken refuge in you. Only then will we know if you accept us. Now, Sarkar, make us pure from being fallen. Only then will we know. This boat of life is shattered, and every moment there is fear of destruction. Only then will we know if you carry such a traveller across the ocean of worldly existence.

Maharaj Ji's grace is that you should keep chanting Radha, Radha, every moment. Understand this: the words written in this pad should come into your heart.

When this matter enters the heart, tears will come to our eyes, and this will come: "Lord, will you purify me, a lowly and fallen one, just as you have purified others? Will you purify me?" But this feeling will be accepted only when Bhagavan is remembered at every moment and contemplated at every moment.

These are very good feelings. This is a pad. It was composed by someone and written by someone. But we will accept this pad only when there is humility in us at all times, and the sweet remembrance of Bhagavan, firmly.

Look, if we go toward worldly pleasures, our ruin will follow. Understand this plainly. Bhagavan has given us freedom. We should do the bhajan of Bhagavan. If we make some mistakes, they will be forgiven, and we will attain a good end. The one who does the bhajan of Bhagavan can never come to ruin.

Whether we pray or do not pray, understand this plainly: if we act wrongly and also pray, Bhagavan will not listen. If we walk rightly, even without praying, Bhagavan will take responsibility for us. Understand what I am saying. If we pray a great deal to Bhagavan and yet act arbitrarily, Bhagavan will never listen to our prayer.

If we do not pray to Bhagavan at all, and walk in right conduct, Bhagavan will give us love, affection, and will give himself to us. Understand what I am saying. If we do not follow Bhagavan's commands, and keep on praying a lot, that will be a deceitful prayer.

True prayer is this: that we do what our scriptures say and what Bhagavan says. We will not do wrong. We will not commit impure acts with our body. We will not commit sinful conduct. We will not give pain to anyone. We will not practise deceit or cunning toward anyone. Whether you pray or do not pray, Bhagavan's grace will reach you on its own. But if you act wrongly, act arbitrarily, and pray loudly before Bhagavan, this is called show-off. This is called hypocrisy. The one who breaks sin is a sinner. Even thieves and robbers go to the temple of the goddess, ring the bell, cut the throats of others, pick the pockets of others, and then offer it to the goddess. Will the goddess be pleased with them?

Now tell me: if you commit wrongdoing, take wrong money, and then offer it to Bhagavan as food, Bhagavan is sitting hungry. Do not offer even a single morsel. Just do not behave badly, and Bhagavan will be pleased. Do not act wrongly, and Bhagavan will be pleased. Now, if you earn lakhs and crores through dishonesty and offer it to Bhagavan as food, Bhagavan will not partake of that offering. Bhagavan does not die of hunger. He is the giver to the whole world. He is the sustainer of the universe. He looks only at your feeling. So you first commit wrongdoing, and then bring your feeling.

You earn money through dishonesty, and we never want to offer that to God. So we should pray to God. But along with prayer, keep in mind that our conduct must be right. No one should be mistreated by us. And if we chant naam abundantly, then whether you pray or not, God will take your responsibility upon himself. "sab mam priy sab mam upjae" (Ramcharitmanas)
All are dear to me, all are born of me. All are God's beloved. All are in God's sight, and all have been manifested by God, who watches over them all.

God will not hear your prayer if your conduct is wrong. If your conduct is right, God will take on your responsibility even if you do not pray.

Pradyumna Ji from Bhilwara: Shri Radhe Radhe Radhe Maharaj Ji, countless salutations at your feet. Maharaj Ji, in the Ramcharitmanas, Kak Bhushundi Ji has said in this doha: "yah rahasya Raghunath kar veg na janah koi jo jane Raghupath kripa to sapne moh na hoi"
No one knows this secret of Raghunath's speed. He who knows Raghupati's grace is not touched by delusion, even in a dream.

Maharaj Ji, which secret is being spoken of? The secret of the Lord's leela-charitra, the leela-charitras that Bhushundi Ji described. Once, when the Lord was eating, I ran to get his leftovers. The Lord ran away. I felt the Lord was frightened of me.

He is the almighty Lord. Somewhere he turned and laughed, and I went into his mouth. When I went into his mouth, I saw infinite universes in his belly. As I kept seeing infinite universes, I became agitated, and he laughed again. Then I came out. Once I came out, there was again the child leela.

So this secret of the Lord's leelas, this secret of Raghunath's speed that no one knows, and he who knows Raghupati's grace will not be deluded even in a dream. The Lord is inside and outside infinite universes. He is so subtle that he sleeps comfortably in the heart of an ant, and so great that he showed a wondrous, mighty form to his mother. "dikhlava mate tan adbhut rup prachnd rom rom prati lage koti koti brahmand brahmand nikhaya nirmit maya rom rom pratid kah ya raas Raghunath kar veg na jane koi"
He showed his mother a wondrous, mighty form. In every pore are countless universes, and the Maya that creates these multitudes of universes is in every pore. No one knows the speed of Raghunath.

He is so small, smaller than the atom, greater than the great, greater than the greatest, and smaller than the

smallest. His leela is infinite. This secret of Raghunath's speed, which no one knows, and he who knows Raghupati's grace will not be deluded even in a dream. Ignorance cannot touch him, not even in a dream. Delusion cannot arise, and darkness and ignorance cannot cover him. Are you understanding? Are you able to grasp it, Maharaj Ji?

There is one more. "jo sampada shiv ravan din diye dasnath soi sampada bhavishya nahi sakuchi din hi Raghunath"
Which wealth are you speaking of? At the time the Lord built Lanka for Parvati Ji. When she went to Lakshmi Ji's place, she saw Lakshmi Ji's splendour. When she went to Brahmani's place, she saw Brahmani's splendour.

It is as if they said, "You live under a banyan tree. What arrangements do you have?" The Lord built Lanka, the golden Lanka. Parvati Ji saw that golden Lanka, but said, "What I like is living under the banyan tree with you." Ravan, to please Lord Shiva, cut off his own heads several times and offered them at his feet. So the Lord granted Ravan that golden Lanka. Without cutting off heads, merely by bowing his head, Vibhishan took refuge, and the Lord gave it to him with great hesitation.

What does sakuch mean? This Mayakrit Lanka. The Lord gives with sakuch, because the Lord gives joyfully his prem-lakshana bhakti, the love for his feet. But the kingdom of Lanka that he gave for one kalpa was given with sakuch. That is why it is said, "jo sampada shiv Ravan din diye dasat so sampada vibhishan sakuch din Raghunath"
That wealth which Shiva gave to Ravan, the ten-headed, Raghunath gave to Vibhishan with hesitation.

The Lord gives joyfully his love, the affection for his lotus feet. So the Lord gave unbroken devotion, and also the kingdom of Lanka for a kalpa. If the Lord had not given the kingdom of Lanka, he would have given only his prem-lakshana bhakti. But there was some earlier desire in Vibhishan's heart. Vibhishan Ji is saying: when Vibhishan reached near the Lord, the Lord said, "Bring the water of the ocean," and called him Lankesh. Vibhishan said, "Prabhu, I do not want this."

I want the love of your feet. The Lord looked at him questioningly, and said, "Yes, there was some earlier desire." When Ravan kicked Vibhishan, Vibhishan resolved at that very moment: I will go to the Lord's refuge, get Ravan destroyed, and sit on the throne of the lord of Lanka. So there was that earlier desire. "prabhu pad priti sarit sohi"
The river of love for the Lord's feet carried it away. Now that I have seen your feet, my desire has been washed away in the river of love for your feet. The Lord said, "No. Take first the earlier desire, and I also grant you the unbroken devotion you spoke of."

So did you understand the matter?

Rajendra Kumar Podar Ji from Kolkata: Radhe Radhe, Maharaj Ji. Maharaj Ji, for the past two and a half years I have been listening to the discourses you give. Through YouTube I take part in all the programmes, including the ekantik vartalap. I am constantly trying to do as much naam as I can, with my mind. For some days my mind has been somewhat frightened, Maharaj Ji. When I read the ninth section of Shri Sevak Vani, the prakaran "Shri Hit Akrupa", I felt that all the characteristics described there are entirely within me.

Maharaj Ji, now it seems to me that I am arrogant and hypocritical. Earlier I felt that the rasa of bliss was increasing. Now the heart is becoming pure. Truly speaking, now the heart is becoming pure. When faults begin to appear to us in ourselves, we should understand that as God's special grace. It is from this seeing of our faults that we call out to God with the aarta bhaav, the anguished mood: "Prabhu, will even a lowly, arrogant one like me find refuge at your feet?" As long as one feels, "I am entitled to attain God," that person is arrogant. He is not entitled to attain God.

And when a person begins to feel, "Someone as lowly as me, someone as arrogant as me, am I even fit to attain God? Certainly not," then he does become fit to attain God. Let us tell one episode about Mahaprabhu Chaitanya Dev. When the fame of Mahaprabhu Chaitanya Dev spread, there was a sant who lived only on fruit. He had travelled to the rivers across all of India. So he thought, "When I go to Mahaprabhu Chaitanya Dev, he will run and embrace me, because I live on fruit and have visited the holy tirthas." But the opposite happened.

When Mahaprabhu's kirtan was going on and he arrived, Mahaprabhu stopped the kirtan and said, "Who has come here, this dry man, by whom our bhava is becoming dry?" That sant was the one who had come. Mahaprabhu said, "Throw him out, remove him from here." When he was thrown out, he went off alone and began to weep: "Prabhu, your avatar is to purify the meek and the fallen. If you, Prabhu, abandon someone meek and fallen like me, where will I go?" Mahaprabhu ran and embraced him. Do you understand? When he had the ego, "I am a fruit-eater and a pilgrim," he was rejected, and that rejection removed the ego, because going to a mahapurush must surely lead to the welfare of the jiva.

And when he came to feel, "I am fallen, I am lowly, I am wretched," Mahaprabhu embraced him. In the same way, when this true realisation comes within us, when we actually see, "Oh, there is ego within me, this fault is within me," then we become worthy of the special grace of Bhagavan. Because humility (dainyata) arises in us, that I am not fit for anything. And the one who feels "I am worthy" is not truly worthy of God. But the one in whom comes "I am fallen, I am lowly," for him the matter takes shape.

So, to tell the truth, your bhajan is taking shape. This itself will make you weep. This very thing will make you cry. You will feel like sitting alone and weeping before God: "Oh Lord, can even an arrogant person like me find refuge at your feet? Lord, will you show mercy even to a fallen, meek and humble person like me? Lord, please accept me." Now the colour of bhakti has come. So this is right, it is not wrong. This is the grace of Bhagavan upon you. Increase your sadhana bhajan further. When this feeling grows stronger, weeping begins. Sometimes, when adverse circumstances come, I take out a pravachan and start listening to it, or else I start taking the naam loudly.

So, do people at home say, "Have you gone mad?" Yes, never mind what the family says. This is a very good medicine that you are taking. You are going very well, there is no fault in your sadhana, you are walking exactly correctly. Keep walking like this. Whether people inside or outside the family call you mad or call you wise, what difference does it make to us? Digvijay Singh ji, Sitapur Maharaj ji, Radhe-Radhe Maharaj ji. Maharaj Ji, my mind remains restless and keeps dragging me again and again towards worldly enjoyments, and now it does not even have the courage to go towards them, because you are standing there every time I take the name of Radha.

Maharaj Ji, because I am crushed between naam and bhog, sometimes the naam slips away, and then again the mind gets attached to bhog. Maharaj Ji, at the beginning this is the condition. Every sadhak has it, because the pull of enjoyments from our past lives draws us. The desire to enjoy new objects is called kamana, and the desire to enjoy objects already enjoyed is called trishna. Kamana can be removed through the intellect, but trishna keeps burning us again and again.

So when we do naam jap, sometimes worry about the future comes, sometimes the bygone events of the past, sometimes the desire for new enjoyment, and sometimes the thirst for enjoyments already had. These arise within us. So what should we do? We should stay firm in naam. Naam will destroy all of these. We should have faith. Do not let go of naam. If we let go of naam, then they will drag us away. Kamana, trishna and vasana will make us fall, but if we have naam, they will be destroyed; they cannot drag us. Therefore the upasak should not pay attention to that side.

When the mind wants to trap us in these thoughts of vasana and kamana, at that time we should say, "Radha, Radha, Radha, Radha, Radha, Radha, Radha." The sadhak who was sitting right where you are sitting now said: when this happens, I say loudly, "Radha, Radha, Radha." Then the family members came running and said, "Have you gone mad, shouting like that?" I said, "We have our problem, and we do this to remove the inner problem." But the family kept coming and saying, "What happened? Radha, Radha, Radha, Radha, why are you speaking so loudly?" Whatever people say, when we are getting trapped inside, there is one remedy at that time: call out loudly, "Radha, Radha, Radha." Then you will see that peace comes immediately, your heart changes immediately, because naam has great power. "Good, but how to chant it in the mind at that time, because the mind is getting dirty and bringing impure thoughts?" At that time, start loudly: Radha, Radha, Radha, Radha, Radha, Radha, Radha. Then we will be saved from that. And the sadhak thinks, Maharaj Ji, if both things happen: if naam is lost, there is great worry that the naam was lost, and when the mind goes over there, there is great worry for that too. The two create so much anxiety between themselves. Just get out of this very situation, and you will find joy. Now, how many days can this condition remain with you? The more you do naam jap, the sooner you will come out of this condition.

This is not your condition alone. It is the condition of every sadhak. When a sadhak walks the path, he tries to give up indulgence and tries to hold on to Bhagwan. Maharaj Ji has said that one cannot indulge at all, because with you standing right in front, [the Guru or Ishta], you cannot go toward indulgence. Indulgence is finished. Sometimes, when you are engrossed in work, naam slips away. So while you are doing your work, dedicate that work to the Lord. If you have worked for two hours, then in between, remember Radha Radha and offer those tasks to the Lord too. Then that also becomes bhajan. So don't worry. You are going very well, you are going very well. Just keep going. Then you will cross this state. Once you have crossed it, a sweet, sweet vision and naam will be flowing before you. The heart will melt, the heart will be filled with joy, and thoughts of sense-objects will end. Keep going quietly. Yes, you are going very well. And when your mind becomes pure within, a stream of bliss will come.

Absolutely, and there will be no loss. Whatever naam you have chanted will not leave you without bringing your welfare. Be sure of this: ahead of you there is only welfare upon welfare, bliss upon bliss. In this life, the karma by which the body was formed may bring punishment. It may bring disease in the body. That is our karma coming up. Now it has caused our kidney to fail. So this body was formed by auspicious and inauspicious karma. But the karma of this life unites us with Shri Ji, and that is auspicious bliss. Even in such a state, the talk of Bhagwan is going on.

Bhagwan's bliss is happening. So, from now on, this is a subject of great joy, not of loss. There will be only welfare upon welfare. naam japat mangal dashahhu
Chanting the naam brings auspiciousness in all ten directions.

Wherever you go, in this world or the next, there will only be bliss. Now there will be no fall.

na mein bhakta prannasati
My devotee never perishes.

My devotee cannot fall. Yamraj tells his messengers, in the episode of Ajamil, that the one who has a kanthi around the neck, a tilak on the forehead, and naam on the lips should never be approached, not even by mistake. So Yamraj's attendants will not come to take such a person. Going to heaven? No, because there is no desire for heaven. So we will get Bhagwan himself. Our welfare is certain, and there is no loss in this. Gurudev Bhagwan, this state that you describe for the sadhak happens to everyone, so the duration of it also differs for each person.

The intensity and yearning of bhajan, the way this person's yearning for bhajan grows. They are saying that when their longing for sense-enjoyments rises, they see you standing before them. So this is their intensity: by guarding themselves from enjoyments, keeping the Guru before them, and increasing their bhajan, they will cross over quickly. But if someone sometimes indulges and sometimes does bhajan, it takes a long time. One for whom it is not possible to go toward enjoyments, for whom enjoyment simply cannot happen and wrong action cannot happen, is asked: why can't it happen?

Answer: you are standing there. Suppose the Guru is standing, the Ishta is standing. One who has such an auspicious feeling that, where a fall would happen, he sees the Guru and Ishta, his readiness is very skilful, and he will cross over quickly. But one who thinks, "Friend, bhajan has to be done for a whole lifetime, and Bhagwan will surely be found," will take a very long time. It may be that he has to wander through birth after birth, because until the renunciation of unreal enjoyments happens, you cannot cross this state. For example, a householder: if desire troubles him and he meets his wife, that does not obstruct his bhajan. But if he completely shuts down his lustful gaze toward the mothers and sisters of others, he will cross over. Do you understand? As for your condition, live in brahmacharya, make no mistake, chant naam abundantly, and you will cross over.

Now it may be that you cross over in a year, in two years, or in ten years. How intense is your bhajan? Only you can understand that, or Bhagwan can. From outside, no one can know how much bhajan a sadhak is doing inwardly. That is not bhajan measured by counting. Bhajan means that your vritti becomes absorbed in contemplation. Your vritti should take the form of Bhagwan. Your inner contemplation should be directed to the Lord. Did you understand?

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

Original video: Bhajan Marg (YouTube)