ekantik vartalaap evam darshan #1434

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

Full Discourse

Siddharth Agarwal Ji: Radhe Radhe, Radhe Radhe. Maharaj Ji, you are saying, how does one come out of self-doubt, fear, stress and depression? Who belongs to whom? Yes, you don't even know yourself, so what is self-doubt? Do you know yourself? If you come to know yourself, all problems would end. You are the form of God. Turning away from Him, you have become attached to the human body. When we descended into enjoyments to fulfil the needs of the human body, we increased those needs so much that, while fulfilling them, we forgot ourselves and made such big mistakes that the mind became impure.

Now that same mind overthinks, gets into wrong thoughts, becomes fearful at the slightest matter, and falls into doubt at the slightest matter. All of this is the cause of suffering, and without spirituality this suffering cannot be removed. Therefore:

Bhogeshwar prasakta naam tapat chet sam vyavsayatmika buddhi samadh vidhte
For those attached to enjoyment and worldly power, whose minds are carried away by it, the resolute intellect is not established in samadhi.

Those whose intellect is absorbed in enjoyment and opulence, whose minds have been carried away, do not want to walk towards God and do not want to attain God. Then where will they find happiness, where will they find peace? Tell me, after enjoying as much as you have, did you find peace in any of it? And if you keep enjoying, what happens? Life becomes wasted, and nothing is gained. If you want to become careful from today, start chanting naam, start listening to satsang, start studying the scriptures, start doing good for others, and you will find peace right now.

On naam jap, Maharaj Ji, what name should we chant? We chant "Radha Radha." We are residents of Vrindavan. Look, whether you love the name Ram, love the name Krishna, love the name Shiv, or love the name Hari, every name is God's power. Gurudev gave us the name Radha, so "Radha Radha Radha Radha" is our life. Attracted by you, we come daily to take your darshan. Chant naam and come into spirituality. Without coming into spirituality you will not find happiness. Brother, the suffering of birth and death will remain.

Until you attain realisation of your own true nature or do bhakti of God, there can be no auspiciousness. Understand this clearly. Even if you deposit billions of rupees in the bank, even if you enjoy the beauties of the world, even if you gather all the wealth of the world, you cannot find peace even in a dream. Peace will come only when there is realisation of the Supreme Self or devotion at God's feet. One of the two must happen. So chant naam and worship God. Try to give one of your four rotis to others. Do good for others, and then there will be auspiciousness.

But yes, nowadays overthinking has increased a lot, because when there is no sat chintan, there will be asat chintan. The mind will not punish you for being trapped. You are doing whatever you like. Look how much sin you have committed. What atonement have you done for that sin? If it does not burn them, what else will it do? Those people did some tapasya, some sadhana, some pilgrimage, some dharma work, some bhajan, but their wilful conduct kept going on. It happens to everyone; it is happening to everyone. We say this honestly: if in this very life you contemplate your sins and receive their punishment, you can imagine how heavy that punishment would be.

One mistake gets exposed, right? One mistake can bring life imprisonment, and who knows how many sins we have committed. Will those karmas not give us punishment? They will, because for the destruction of those karmas you have not done any sadhana, any anushthan, any bhajan. Some bhajan you did not do. So start chanting naam from now on, Maharaj Ji. Worry increases so much that it becomes useless thinking. Maharaj Ji, someone met me yesterday and was saying that he is not doing anything now. He says, "I will open a very big company, then crores of rupees will come in. If even one crore is deposited in the bank, it will earn 70,000 in interest, and it will be very good for a month."

Then he started worrying about it. Then he said, "Yaar, when accounts become big, the government's eye falls on them." Then once the government's eye fell on it, my bank account got seized, so that useless worry came, came. There was one man, like the story of… He said, "I will buy one buffalo. I will milk her. Then I will make ghee. When a pot is full of ghee, I will sell it in the market. When I sell many such pots of ghee in the market, I will get lots of money. When I get money, I will get a fine bride. When I have a bride, there will be three or four children. And when the children don't obey my command, I will say, I don't accept them…" Meanwhile, the pot of ghee that was kept there also broke. Now there are no children, the wife is also not there, and there is disturbance. Because of this, tension came, and the bank also went.

Maharaj Ji, this is manorajya, mental castle-building. This very manorajya has trapped everyone; the whole world is trapped by it. It should be withdrawn from this and applied to contemplation of God. One should chant the name of God. If you do not chant naam, you will remain trapped in this: "This much bank balance, and if it becomes this much, then it should become like this…" While sleeping like this, one dies, and nothing happens. The human life that was so precious, that was received for attaining God and for realising Brahman, even that slips out of the hand. Pig, dog, animal, bird…

They have to go through countless kinds of birth. Do naam jap, listen to satsang, and study the scriptures. Only then will the intellect become pure. Mohan Das ji, Radhe Radhe, Maharaj Ji, Maharaj Ji, how can bhajan be increased? It doesn't happen the way we want. The mind engages with the pad, but not with naam jap.

Maharaj Ji, the pads are also full of Bhagavan's most sacred leelas, but they should be sung with complete absorption. Like the pads of Swami Ji's Keli Mal. Sing them with absorption. Is it such a big thing? Right now, right now, right now. Sit alone under some creeper, sing loudly, and immerse yourself in the feeling of that pad.

Like what he said for Pyari Ji: "What's the big deal? Pyari Ji, now, and your lotus face, now, and your lotus face, now, and your lotus face." Such a wondrous form was never heard of before, and neither now nor later. O Pyari Ji, your..

In one pad it says:

jab dekho tero mukh tab tab nayo nayo lagat

Whenever I look at your face, it always seems new.

So meditate on the form of Pyari Ji. These pads immerse you directly in the nikunj rasa, directly in the love-rasa of Priya-Pritam. So it is not true that if we are not doing mantra jap or naam jap, but are singing pads, it is not bhajan.

No, this is the bhajan of the rasikas. While singing the pads, one becomes absorbed in Shyama-Pyari and Kunj Bihari. Murmur these pads day and night and do nothing else, and you will see that you enter the nikunj rasa. The right to serve Pyari Ji will be attained, because these pads are the rasamayi leela of the all-powerful Priya-Lal, which is rare even for great yogis and munis:

brahm Rudra sukh narad Bhishma mukhya lalakshito sahsa purushas tas sad vashikaran churn anant shaktim tam Radhika kishori

Brahma, Rudra, Narada and Bhishma, and the chief ones long for it: the ever-enchanting powder of the Supreme Person of infinite power, Radhika Kishori, who holds under her love even Shri Lal Ji, the lord of endless universes.

The feeling of that submission to love is sung in the pads. So when we sing the pads, Pyari Ji and Pyare Ji find joy, and Pyari Ji and Pyare Ji take us into their service. So do not look at the pad with a lesser view, thinking that since we cannot do mantra jap, singing pads will bring nothing. What will come of it, or won't it? Our Chaurasi pad's phalashruti says:

chaurasi Harivansh krit padhe sune nishbhor chhut chaurasi bhramte nirkhay jugal kishor

Whoever reads and hears the Chaurasi composed by Harivansh, night and day, is freed from the cycle of eighty-four and beholds the divine Jugal Kishor.

prem lakshna bhakti hoy hi anandkari aur Vrindavan vas sakhi sukh ke adhikari

Loving devotion arises, which is blissful, and one gains the right, as a sakhi, to dwell in Vrindavan and enjoy its happiness.

kunj mahal ki tahal sukh dampati sampatti pai hai jaise rup lal hit priti so jo chaurasi gai

Service in the Kunj palace brings the joy and wealth of the divine couple, as the Chaurasi sung with such love for Roop-Lal and Hit was sung.

This is the fruit of singing alone: service in the Kunj palace, freedom from the eighty-four, and beholding Jugal Kishor. The talk of Bhagavan is itself blissful. Then this is the love-rasa of Priya-Lal, and it is a deeper, more wondrous rasa, rare even for the great yogis and munis.

priyal ki leela tav katha mritam tapt jeevanam

Priya-Lal's leela; Your katha is nectar, cooling the tormented life.

Ji, Shri Harivansh Maharaj Ji, Maharaj Ji, two years ago, after joining you, I came to know the path of bhajan, and I am making my full effort to walk the path to attaining Bhagavan as you have instructed.

Everything was going well, but some time ago, after I learned of my husband's conduct against dharma, my heart became very troubled. My thoughts kept returning to that one subject, and because of it, far beyond my daily routine, symptoms of severe overthinking and depression set in. I feel completely unable to recover from this. My contemplation has moved away from Bhagavan and remains fixed on this matter, constantly. Maharaj Ji, will this create an obstacle to my final attainment? It will become a very great obstacle, a very great obstacle.

No one is anyone's husband. No one is anyone's wife. No one is anyone's son. If someone walks in dharma, we support them in following dharma. If someone walks in adharma, remove the connection from within. Otherwise, destruction comes only through attachment (mamta). And Bhagavan says:

sabki mamta tag batori mam pad man hi bandh bar dori

Gathering everyone's attachments like threads, bind the mind with the cord of My feet.

Now suppose your husband settles into immoral conduct. Your intellect will become troubled by the thought that he has abandoned us, that our bond has loosened, that he is forming a relationship with someone else. But you do not pay attention to the bond you had with Bhagavan, or to how Bhagavan has shown grace upon us.

Well, the burden is lifted. He is choosing another for the pleasures of the world. If Bhagavan keeps me in restraint and draws me toward Himself, then joy will come. Right now joy should come, saying: "Leave you? You had to be left anyway. Sooner or later he would have left us, for who would go with me? Today he has left us, and I understood that no one loves me. Only Bhagavan loves. It is good that you showed us the true mirror: no one is mine." If you bring this sentiment, your bhajan will grow even more, with the prayer: "O Bhagavan, now there is no one but You."

And when fondness for the husband awakens, it will go like this: see, he has left us for someone else. Then all your intellect will go in that direction, and entangled in attachment and aversion, this life will be wasted, and nothing more. Whoever has attachment to a wife will get a female birth next. Whoever has attachment to a man, where there is attachment, there is birth. Why take birth at all? Should we move toward Bhagavan, or toward worldly entanglement? No one belongs to anyone. Understand this truly: pleasure-seeking men never truly love anyone. They love only enjoyment. If he finds a third, better than her, he will love the third.

If she gets a fourth woman, he loves the fourth one. He doesn't love anyone. If he loves only his own sensual pleasures, then why should we love people like that? It is fine if he stays as your husband. God made him your partner. Now if he is going astray, what can we do? Let him wander. We will walk the righteous path. Walk on in complete calm, taking God as your beloved and doing naam jap. Do not be sad. If you become sad, many dirty paths open up. The mind will say, "Fine, he is going wrong, so now we are going wrong too."

Maharaj Ji, Shri Krishna is supreme love, isn't he? That means his love never fades. So give me that. Who knows, I may forget this after him. Give me Shri Krishna. Yes, just stay in his refuge. Pray to God in solitude, weeping. He is very merciful. There he shows great compassion. I have no patience left in me. I need Shri Krishna. If I don't get him, who will love me? Yes, do plenty of naam jap. Do plenty of naam jap. God shows great grace.

Believe me. God shows great grace. There is such great grace that through it all attachment in the soul is destroyed, and our path moves toward God. So do not worry. Consider this also the grace of God. Vaibhav Ji of Balaghat asks: in the Gita, Lord Shri Krishna says that he is both sat and asat, and that he is neither sat nor asat. Maharaj Ji, how should we understand these two statements? The first thing is this: until you do bhajan of God, your intellect will not become pure, and until then it is very hard to understand God's words.

God says, "I am truth, and I am also asat." So what is asat, and what is sat? Whatever you see here is asat. What is not visible is sat. Who is the one not visible? It is the part of God, the Paramatma-part, the form of Paramatma, which is sat. Where is it seen by the eye? Whatever is seen by the eye, and whatever the senses and mind can reach:

gochar jahan lag man jai so sab maya jano bhai

Whatever the senses and mind can reach, know all of it as maya, brother.

Wherever our sight reaches, wherever our senses reach, wherever our mind reaches, all of that is maya. Where the mind cannot enter, that is sat, that is our own true form.

One who removes the obstruction of the inner self and recognises his own true form becomes the form of the Divine. So God is sat-form. Then what is this? They say it is asat. But this too is God. When gold had not yet become an ornament, it was gold. When the ornament is broken, the gold still remains. So what is in between? It is still gold. When you did not have this human body, you were the Paramatma-form. When this body is gone, you will become the Paramatma-form. So who is in between? It is still the Paramatma-form.

So this creation that appeared was itself Paramatma. No one else became it. That same Paramatma became the five elements, the same became the senses, the same became the mind, the same became the whole world.

vasnadwasudevasya vasitam bhuvnatrayam
sarwabhutnivasosi Vasudev namostu te

The three worlds are pervaded by Vasudeva. You dwell in all beings, Vasudeva; I bow to you.

Vasudeva manifested himself in the form of this world, by his own will. So when understanding comes, the great soul is calm in Vasudeva. Such a great soul is very rare. Vasudeva is everything; nothing else exists. Do you understand? So the first principle is: Brahman is true, the world is illusory. First we accept Brahman as true and know the world as illusory, and we renounce it.

When the world is renounced and one is established in the form of Brahman, then:

sarwam khalwidam brahm

Indeed, all this is Brahman.

Now, what God said, that he is beyond both sat and asat. Just as our body is asat. It is not God. Our true form is a part of God. But Purusha, the Purushottam, is beyond even that. If we have understood only this much, we have not understood everything. The Vedas say neti neti. So he is sat, he is also asat, and he is beyond both sat and asat. So the form of God is everything you see here, entirely the form of God.

But where is God? Until we have knowledge, it will not come into experience. He is asat, he is also truth, he is neither sat nor asat. What is he then? No one has described him fully until today. The Vedas also describe him by saying neti neti. Therefore saints and mahatmas experience him, and by experiencing, they merge into him. Like the waves of the ocean are the ocean itself. Because of the disturbance of wind, it got the name wave. When the disturbance of wind is removed, it merges back into the ocean. Millions of waves arise from the ocean.

But can one wave create the ocean? No, it cannot, can it? In the same way, we are millions of parts of God. But God is the ocean. Waves like us arise in the ocean of God by the millions, by the countless, by the billions, by the infinite. But no single wave has the power to produce the ocean. When the wind is removed, it becomes the ocean-form. So because of the disturbance of maya, we consider ourselves separate from Brahman, and we see distinctions of woman and man, inert and conscious. And when the disturbance of maya is removed, all the waves are the ocean.

It becomes the calm ocean. So knowing the Supreme is entirely a matter of experience. Anirvachaniyam svarupam.

The nature of the Supreme is indescribable.

What is the form of the Supreme? He is indescribable. He is truth. He is asat too. He is beyond both truth and asat.

Ji, Tushar Khurana Ji from Haridwar, Radhe Radhe, Radhe Radhe. Maharaj Ji, Maharaj Ji. If the mind wanders during naam jap, but the devotee's bhaav is sincere, does God give the fruit of that japa? Does he accept it? Even if the bhaav is not sincere, the fruit is still received. Many times we have said in satsang that just as fire has the power to burn, if you touch it with love, or touch it with shraddha, it will still burn you.

Touched without reverence, it will burn you. Touched by mistake, it will still burn you, because it has the power to burn. In the name of such a Lord reside sin-destroying, liberating, joy-giving, and countless powers that can bring the Lord under one's control. That is why Goswami Tulsidas Ji said:

bhav kubhav anakh alashu naam japat mangal dashu

Whether you chant with feeling or without, in anger or in laziness, chanting the naam brings auspiciousness in all ten directions.

Whether you chant with devotion or without, with faith or without faith, your well-being will come from all ten directions. In the beginning, no one's mind is absorbed in bhajan. As you practise bhajan again and again, your mind starts to become absorbed in it, and when the mind becomes absorbed in bhajan, it becomes pure.

When the mind becomes pure, it finds the joy of the Lord.

nirmal jan man so mohe pava

The one with a pure mind attains Me.

Where it finds the joy of the Lord, the attraction to sense pleasures is left behind. When the attraction to pleasures is left and one finds the joy of the Lord, one moves towards liberation in life. One moves towards attaining the Lord. Therefore, no sadhak should become bored. There should be no restlessness and no hurry. Chant naam abundantly with patience, and keep fighting with the mind. The mind will make wrong resolves. It will want to take you to wrong places, want you to do wrong actions, and want you to see wrong sights.

So we must be very careful. A sadhak must be most careful in solitude. When you are alone, lying or sitting in seclusion, you must be very watchful. In solitude, the mind takes over a half-baked yogi and makes him think wrongly. It tries to show him wrong sights. Take the mobile phone, for example. You are alone, chanting naam with great devotion, but the mind will force you to open the mobile and compel you to see wrong sights. It will make wrong resolves and compel you to do wrong actions.

The life of a sadhak whose solitude is pure is itself pure. In society, everyone stays alert. The mind that steals our senses does so in solitude. In solitude, the mind takes over and wants to have its own way. So do not obey even one of its words. You must be very careful in solitude. When you are sitting alone in a room, or are about to sleep, great caution is needed so that the mind does not make you do any wrong action, show you any wrong sight, form any wrong resolve, or lead you into any wrong state of mind. If we keep this caution, naam itself will slowly let us experience how much joy we receive.

Surjeet Singh Ji asks: Maharaj Ji, how does the mind find satisfaction?

Maharaj Ji answers: Not until after the attainment of the Supreme Lord. Otherwise,

tab lag kushal na jeev ko sapne man vishram jab lag bhajat na Ram ko shok dham taj kam

Until one worships Ram, the soul will never be at peace, not even in dreams, and the mind will find no rest. Give up desire, the abode of sorrow.

Look at your own age. You are 48 years old. Which pleasure is there that you have not enjoyed? Think about it. Has the mind become calm? Is the mind satisfied? Until the Lord is attained, it will not be satisfied. Until one gives up desires and worships the Lord, the mind will not become calm, even if you give it every worldly pleasure. A person who has every luxury and every object of enjoyment but is turned away from the Lord can never find peace. But someone who has nothing, yet has faith in the Lord, has contentment, and is chanting naam, will sleep peacefully and comfortably. They will not need a sleeping tablet. They will sleep soundly. What is a better life than having faith in the Lord, contentment in the heart, and naam japa going on?

Now everyone's heart is full of dissatisfaction. Everyone is doing actions that turn them away from the Lord, so how will the mind become satisfied? Where will it find calm? The Lord is the embodiment of peace.

shantakaram bhujagshaynam

The Lord, whose form is peace, rests on the serpent bed.

It is a wonder. He rests on a serpent. Seeing a serpent would cause agitation, yet He rests calmly on Sheshnag. Through this, the Lord shows that even in great adversity, peace comes only when you contemplate Me. Contemplate the Lord, and peace comes to the mind. Do bhajan of the Lord and give up bad conduct, and then you will experience joy. When joy comes from the Lord, the mind becomes calm. Without bhajan of the Lord, the mind cannot become calm. Even if you try a million means and give it a million pleasures, it will be satisfied for a while. Then it becomes restless again, and you see it asking for new pleasures again and again. So much of life has already passed. Now, whatever life remains, put it into the Lord or into pleasures. If you put it into pleasures, your life will pass in vain. Become alert now. If you start chanting the naam of Ram, Krishna, Hari, this wealth will bring you well-being and welfare.

Shilpi Yadav asks: Radhe Radhe, Maharaj Ji. You are in sports. For nine years you have been playing a game. Through the game, your job was secured, and you got the chance to play at national and international level. Maharaj Ji, since we started listening to you, a kind of disinterest in the game has begun to arise, and the mind has become more inclined towards bhakti. Maharaj Ji..

Maharaj Ji answers: No, it is not like that. Bhakti makes us truthful in whatever department we are in. We become true players. While chanting the naam of the Lord, we become good players. Your victory brings joy to Indians. When an Indian wins in any sport, it feels as if I received the medal, as if I won. Every Indian feels that when India achieves victory, whether in cricket or any other sport, they have won too. So many Indians will feel joy. If you play whatever game you play very well, chanting naam, and attain victory, that will be the form of our bhakti.

There should be no aversion. If we develop aversion, then bhakti will not fit the path properly. Why? Whatever position or work a person develops aversion to, all work would stop. No. Bhakti inspires us to take steps on the right path. For example, if someone holds an office, bhakti teaches them to release the innocent, punish the guilty, and not take bribes at all, to chant naam abundantly, and to walk by dharma. Otherwise, how would Chakravarti Samrat Ambarish Ji have done bhajan? How would the supremely wise Janak Ji have done bhajan?

How would Vibhishan Ji have done bhajan? All of these were great emperors. Even while being kings, they did bhajan and ran their kingdoms. So we feel: child, keep your interest in your game, chant naam, listen to satsang, and practise daily the game you are in, so that when the opportunity comes, you win. Maharaj Ji, what benefit do we get from playing games along with bhakti? That is, while doing bhakti, one attains God, and by playing the game one gets worldly enjoyments, fame and honour.

Worldly progress will also come. As it is said:

i parlok sakal sukh pavat meri so bhaiya Krishna gun san
In this world and the next you attain all happiness, brother, through the qualities of Krishna.

You will be happy in this world, and in the next you will attain God and bliss. Sometimes dualistic situations come, such as losing a game. Then it is no matter. This is what bhakti teaches:

sukh dukhe samay krtva labha labho jaya jev
Treat pleasure and pain, gain and loss, victory and defeat alike.

If we have lost, then there is a shortfall in our practice; that person has practised better. Next time we will practise better and overcome them. We will not sit dejected and disheartened.

We will increase our practice further, and by increasing practice we will overcome the opponent. Strength too will come through bhakti. Through naam, yes, through naam jap, it will come through bhakti.

Aman, from Jind, Haryana: Radhe Radhe-Radhe, Maharaj Ji, Guru Ji. This mind pretends in front of everyone to have control over the senses, but in solitude it becomes just the opposite. Maharaj Ji, is that so? Yes, exactly so, and it has been said: the sadhak whose solitude is pure is the true sadhak. In front of eyes and in front of society, everyone stays alert. But true alertness is considered to be that of the one who stays alert in solitude.

When the mind is restless in solitude, that is exactly when we should use the strength of our practice. That is the power of bhajan, so chant naam at that very time. We should not remain empty in solitude. Until sleep comes, we should not stay idle. Keep a scripture that we can read through, keep a mala to chant naam, or keep satsang on, and listen to satsang. If we sit empty, our mind will immediately dominate us in solitude, and it will make us commit a sinful act or entertain sinful thoughts. So we must be very careful. In solitude there is a mobile phone. Don't look at any dirty thing.

Let us listen to satsang, or do scriptural study, or chant naam, and sleep will come on its own when it comes. There is no problem with that. Apart from the four or five hours of sleep we need, we should spend the rest of the time carefully. Especially in solitude, and especially when we are about to go to sleep, we should be extremely careful, with the mind absorbed in the form of naam, the way our people sleep. They don't go to sleep; they go into dhyan. They lie down and are fully absorbed in meditation on the Supreme, and then they don't know when they have fallen asleep. When they wake up, they sit again in that same dhyan.

First of all, we must manage our solitude with naam jap. This is not just yours; it is everyone's. Everyone's solitude becomes dirty. If a sadhak is not clever and wise, he does get dirtied in solitude. And whose solitude is dirty, his sadhana is not right. One whose solitude is pure is the real sant. He is the sadhu, he is the sadhak, he is the mahatma, whether householder or renunciant. For sadhus, sants and mahatmas, there is no distinction between householder and renunciant. A householder too can be a mahatma. If the state is there, he is a mahatma. If the state is not there, one is not considered a mahatma by appearance. It is judged by states.

So we feel we should be more careful in solitude. When raw sadhaks, and true sadhaks too, find solitude, the mind will plunge straight into God. On finding solitude, the mind, joyfully, plunges into God, so much so that solitude becomes beloved. Suppose the room is quiet; then you will hear the ticking of a clock, tick-tock-tick. While you are immersed, even that sound arises, and then one has to remove it, saying, "Get rid of it!" In solitude, thinking about outward-directed enjoyments, or outward-directed talk, belongs to raw sadhaks, those at the beginning stage who have just leapt into spirituality. For them, solitude becomes completely quiet, and they are absorbed in the Supreme. But for one who still has the longing to enjoy sense pleasures, it defeats him badly and brings great ruin. In solitude it makes him commit all sorts of bad deeds. Wherever there is solitude, it dominates. Therefore one must be very careful at that time. Remember these four things.

Spend solitude through naam jap, scriptural study, satsang and good thoughts. Be sure to apply this in solitude. Like the teachings of Udiya Baba, which I have kept by my pillow all my life, at all times. When going to sleep, wherever I see the mind is restless, I immediately open it and read two or four sutras, fully absorbed in contemplation, just as someone reads with a gun at the ready. Mala, bag and scriptures are all around, right at the pillow. If any object shifted even slightly, I would immediately open the scripture. If an item stirred, I would immediately pick up the mala and sit up. That mind has to be stopped. If you stop it, solitude becomes pure, and then it is wonderfully pure, ji.

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)