ekantik vartalaap evam darshan #1435

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

Full Discourse

Priyanka Mishra Ji, Radhe Radhe, Maharaj Ji, Maharaj Ji, when a person has to suffer or enjoy happiness and sorrow according to the karma of past lives, did the Pandavas and Kauravas also have to suffer happiness or sorrow because of their past-life karma? Certainly, certainly one has to suffer. The living being has to suffer. As Bhishma Ji said, lying on his bed of arrows, that he could see 100 births. The Lord said that this is beyond 100 births. So one's births have become thousands and crores.

So whether it is a Pandava or a Kaurava, whether it is even the Lord himself, he too placed himself under the same law. If he killed Bali from hiding, did the hunter's arrow strike the Lord's feet at the end, or not? And at the time when the Lord was to go to his supreme abode, he had to make the hunter the instrument. So we feel that Dashrath Ji made a mistake: Shravan Kumar was killed. Through the sound of a pot filling with water, through the shabdavedhi baan, he thought some deer was drinking water, so he aimed his shabdavedhi arrow, and it struck Shravan Kumar's chest. His parents said, just as I am writhing in the grief of separation from my son, so you too will writhe and give up your life. See, the Lord was capable, and his son.. But Dashrath Ji still had to suffer. At the last moment he gave up his life writhing, crying, "Hā Ram, hā Ram." So we feel that everyone has to suffer the fruit of karma.

Whether a sage, whether a great soul, whether a wicked person, whether a virtuous soul. Yes, one who corrects his new karma in this life will go through those enjoyments. After that, his supreme welfare will come. Maharaj Ji, Yudhishthira was Dharmaraj. Then will Dharmaraj not have to suffer? Dharmaraj committed a fault through Mandavya Rishi, so he had to come in the form of Vidur Ji. Vidur Ji was from a portion of Dharmaraj. So we are directly portions of the Lord. Vidur Ji is a portion of Dharmaraj. And whose portions are we? We have to suffer, thinking, "Oh, he is a portion of Dharmaraj!" But we are portions of the Lord. Not so. So when we have to suffer, why would one who is a portion of Dharmaraj not have to suffer? He is a portion of Dharmaraj. We are portions of the Lord. Directly portions of the Lord. There is no adulteration. So it is not that the Yudhishthira who was born was born for the first time in creation. No, he has been born many times before. Dharmaraj has been born many times. Brahma has been born many times. In the Rajasuya yagya, an ant's leg was broken. It was carrying a grain of food on three legs with great difficulty.

Then Arjuna saw this and said, "Lord, everyone is enjoying in the Rajasuya yagya. Will this poor ant ever get any happiness?" So the Lord said, do you know what he said? "This one has been Indra 14 times." This one has been Indra 14 times. Now you consider. You can think: one who sat on Indra's post 14 times became an ant, and from Indra's rank he went straight into the python species. Such are the great journeys of the living being. So one who is a portion of Dharmaraj, one who is a portion of the Lord, has to enjoy the fruit of his own karma. Then what about the portion of Dharmaraj? Is it not Dharmaraj himself, Vidur Ji? And how much suffering had to be borne? And from the portion of Dharma there is Yudhishthira Ji, and from the portion of Vayu there is Bhim Ji. So everything has to be borne.

avashya mein bhoktuvi kritam karm
The karma that has been done must certainly be enjoyed.

A web of many births is spread out. In which birth was who, and where? After this, he merged into Dharmaraj. Then the living being came in the form of Yudhishthira, from the portion of Dharmaraj. So these are the great leelas of the Lord. Only the Lord can know them. But one must surely enjoy the consequences.

Rajesh Ji from Bhopal, Radhe Radhe. Radhe Radhe, Maharaj Ji. Maharaj Ji, in household life, service and devotion are sometimes delayed from the regular routine. Maharaj Ji, in such a case, what should a householder keep as the greatest rule? Naam smaran, and the daily routine. Waking up early, at 3:00 or 4:00, or waking up at 6:00, what kind of sadhana is that? What time do you go to sleep? At 11:00. Why not sleep at 10:00? Why waste time? Go to sleep at 10:00. 11, 12, one, two, three. If you sleep 6 hours, it is four. Sleeping more than 6 hours is a demonic intellect, an asuri buddhi. A sadhak.. In 4 or 5 hours. Now, as far as I understand, I don't know what service there is in household life. There is a daily service. If sometimes there is a delay in it, one feels remorse. Do not take on the rule of sleeping more than 6 hours, and try to avoid mobile phones and TV.

If you want to walk the path toward attaining God, then otherwise, open anything. YouTube keeps giving entertainment one after another. Now if you get into the mobile, you get stuck in it for hours. Otherwise, eat, drink, spend a little time with your family, and after that, become alone and go to sleep while remembering the Lord. Then wake up and do your routine. If you wake up at 4:00, how excellent a routine you can make! Now, those who wake up after sleeping until 6:00 or 7:00, what routine will they be able to do when the sun is about to rise? Then what will their routine be?

People sleep until 8, 8, 10 o'clock. Such has also been heard. Those who wake at 6:00 are considered very blessed, Maharaj. Good, good. 8, 10, 11, 12, one, two. So that means ruining your life. Ruining your life. Such a thing should not be done. The best thing is indeed to wake up in Brahma Muhurta. Everyone should wake up. Now, those with night duty, their case is different. Otherwise, we feel that such a state of negligence should not be kept. Entertaining oneself until ten, eleven, two or three o'clock at night, and then going to sleep.

They sleep until 10 or 11 o'clock. So what kind of life is that? It is an animal-like life. Is that any life at all? So first, learn to wake up. Learn to rise on time. Learn to get up at 4:00.

Now what is there? Little by little, life is moving toward old age. If you are not careful, a stage comes over everyone. The stage of death will take everything away from you. Your bank balance will not go with you, nor your family, nor this body. Then what else will go? Nothing really goes. What is meant to go, you are not earning. What goes with you is bhajan. In household life, do seva, path and similar practices for a little while.

Then, keep up the practice of naam jap at all times: while sitting, rising, walking, moving about and working. Naam jap is a powerful sadhana, and there is no difficulty in it. If you are going somewhere, go while doing naam jap. If you are doing some work, then when you have to talk, talking is a separate matter. Otherwise, keep doing naam jap. Inwardly, again and again, chant Radha Radha, Krishna Krishna, Ram Ram, Hare Hari, or whatever name is dear to you. Through naam jap, one attains God.

Kalyug kewal naam adhara, sumir sumir nar utarah para.
In the age of Kali, naam alone is the support. Remembering and remembering again, people cross over.

By repeatedly remembering the name, we will cross this ocean of the world. Do you understand? When, in the seva of Thakur Ji, there is some delay in the regular routine, then there is sorrow. That sorrow comes from affection (priyata). But in household life, there is no such rule. Whenever you get time, do Thakur seva. Suppose some work comes up early in the morning, so you go off to that work. When you get time, come back and do your Thakur seva.

In household life, the rules given are mainly about naam: chant naam at all times, whether sitting, rising, walking or moving about. And when time allows, perform Thakur seva openly. Do svadhyay of the scriptures, do path. Household life has many duties. Suppose someone is a businessman, someone is a farmer, someone is on duty. Where, when and how, what can they do? So whenever time allows, do Thakur seva and path. But chant naam all the time.

Maharaj Ji, there are some sadhaks who are surrendered to you, I mean, who have fixed their daily routine regularly. So when you say this to people who are completely absorbed in the world, some laxity creeps in. They think, "Maharaj Ji said this applies to those in household life, so it's not meant for us." No, that is meant for them. Now, these people are not doing ashta prahar seva of Shri Ji. But those who have received Shri Ji, and who have the feeling of ashta prahar seva, should not become lax on hearing these things. They should carry out their seva with skill.

Now, for those in the world who have not yet taken initiation and have no feeling of seva for Shri Ji, these things apply. But those who have taken initiation, who have the feeling of ashta prahar seva, and who, let's say, only do two prahars of seva, their seva will follow the prahar. It will be on time. If it is not according to the time, then what is the value of the seva? Because the mind is so restless, it takes support: "Maharaj Ji has said so." That is the point that must be understood.

The point is this. A doctor gives fever medicine to ten patients, but he doesn't give the same one to all. Which fever is it? This one has malaria, that one has dengue. For someone with a mild fever, he gives a simple tablet. For someone with high fever, he admits them to hospital. Now suppose the patient who got the tablet says, "You sent me away with a tablet, why did you admit him?" The answer is: because he is a serious patient, so he was admitted. In the same way, the answer to a question depends on the one who is asking and is eligible for it.

Now, as for you, I am telling you according to your daily routine: give special attention to naam, and do seva when time allows. And this sorrow that seva was not done on time is your affection, your love for Bhagwan. But in household life there are many such duties. Those who are niyam-nishtha, who have taken initiation, and who do ashta prahar seva of Shri Ji, should not be careless in this matter by thinking, "Now I'll come at 12 o'clock and do mangala." No. Do mangala at the time of mangala, complete it in five or ten minutes, and then go to your work.

No, Maharaj Ji, when you say that household life has a great deal of work, one feels a certain comfort. Someone says, "No, Maharaj Ji is supporting this. Come on, Maharaj Ji understands. Our case is not the same, it is different, it is different." Praveen ji, Radhe Radhe, Radhe-Radhe. Maharaj Ji, Maharaj Ji, if my wife is doing puja and path, does the fruit of it go to her husband? Does it, Maharaj Ji? No. Her contemplation and her bhajan will be received by her in full.

If you do sadhana and bhajan, it will also reach your better half, since you have taken her hand in marriage. But if she, having done her own sadhana and bhajan, chooses to give it to you, then it can reach you. Otherwise, it does not. Whether you want it or not, she will want to give it. For example, if you go to bathe in the Ganga, half the merit of that goes to her, because she is your ardhangini. It is not that she has placed her hand on yours. You took her hand in marriage, so pani grahan was done, and the dharma performed by the husband reaches the wife. But the dharma that the wife performs herself, if she wishes, she can give to the husband. Otherwise, she herself is capable of attaining God.

So you should do it. If the wife does puja, you too should do puja.

Maharaj Ji does a great deal of bhakti, but when I listen to bhajan, sleep doesn't come at night, and it becomes two or two-and-a-half o'clock. Maharaj Ji does a great deal of bhakti. Yaar, until today we haven't been able to say it. We feel shy even to say, "He does a lot of bhakti." Maharaj Ji, we do as much as we can, as much time as we can free from our duties. That wording is fine: as much as is possible. In doing it, we people don't have the courage to say, "We do a great deal of bhakti." Half, the wife takes half, isn't it? No, no, khoob khoob.

Chant the name of Bhagwan, do naam jap. At night sleep doesn't come, Maharaj Ji. Should I take a sleeping tablet? What should we do? Tell us. For that, talk to a doctor and tell them you can't sleep. Not being able to sleep means the body has not been made tired enough by work, and the mind has become overworked. If the body gets proper exertion and the mind stays calm, sleep comes easily. Now, how does one stay calm? Mental castle-building (manorajya) goes on for everyone. This will happen, then that will happen, this much will happen, then it will become like that, then we'll do this, then we'll enjoy that. Then some tension-causing thing comes up, some adverse circumstance, and while thinking all of these things, what happens? The mind becomes restless.

Ashantasya kutah sukham: For the restless mind there is no happiness. Where there is no happiness, where is sleep? The body does not get as tired as the mind does. Give rest to the mind and put the body to work, and only then will real rest come, in the name, form, leela and dham of God.

tab lag kushal na jeev ko sapne ho man bishram.
jab lag bhajat na Ram ko shok dham taj kam ॥

Until a soul worships Ram, it has no true well-being, and the mind finds no rest even in dreams. Give up the desires that are the home of sorrow.

So, brother, chant the naam. Chant the naam of Bhagwan, listen to satsang, listen to the leela and katha of Bhagwan, and through that you will attain joy. Stay away from sinful actions, the sinful actions that you know are sins. Nowadays very dirty talk has spread: boyfriend, girlfriend, dirty, dirty talk. This has become very harmful. After marriage, the husband goes to another woman, the wife goes to another man. All these very wrong things are happening. Even when a husband is very handsome, he is not satisfied with his husband's looks. Even when a wife is very beautiful, she is not satisfied with her wife's looks. In our religious India, these dirty things have become common.

How much harm is being done! Trust between husband and wife is no longer there.

pativanchak parapti rati kar rau narak kalp sat par

A woman who deceives her husband and takes delight in another man falls into the terrible hell for hundreds of kalpas. She is thrown into hell for crores of kalpas, and she suffers greatly. But who will listen? When there is no study of the scriptures, people keep acting as they please. Therefore, a husband should not cast a dirty glance at anyone other than his wife, and a wife should not harbour a dirty feeling toward anyone other than her husband. A dirty glance creates sin, and sin brings restlessness, suffering and depression.

Maharaj Ji, for the last two days in the satsang hall, you have been describing that devotees who do bhajan, but who also fall into wrong conduct, will not face a bad fate. They will be made to undergo enjoyments in the higher worlds. This is being said about those devotees who have resolved, "Now I will attain God in this very life," and who are striving hard in bhajan. But they fell into bad company and became corrupted. They have not conquered the senses. They have not controlled the mind.

They could not gain victory over the mind, so they fell. Now, bhrashta does not mean continuously corrupt. They have fallen. They were striving in bhajan, their goal was attaining God, but the body ended before they had darshan of Bhagwan, before they attained God, before they had realisation of the truth. So what will be the fate of such a bhrashta? Arjuna asked Bhagwan Shri Krishna, what will be the fate of such a bhrashta? Bhagwan explained that such people cannot go to hell, because they used to chant the name of Bhagwan. They were on the path of Bhagwan, they were dependent on Bhagwan. They cannot go to hell. Nor can their downfall happen. Because, just as if you chanted 500 names, those 500 names are deposited in your stock. Now you have fallen, you acted wrongly, so you will receive punishment. But as soon as that punishment ends, you will rise above the 500 bhajans. Not 499, but above the full 500. Your progress will be there.

So when their body is dropped, they are taken to the worlds of the virtuous, to heaven and similar worlds. In heaven and similar worlds, all the enjoyments connected with the woman or the thing through which they fell are given to them. Their merit is not exhausted. Just as someone goes to heaven by performing yajna, or by giving charity, or by going on pilgrimage, and then their merit is spent, and after that merit is exhausted they can again attain an inauspicious state in the mortal world. But the bhajan of the one who did bhajan is deposited in stock. They receive a VIP welcome. In those heavenly worlds they get an abundance of the same enjoyments because of which they fell. And when they become disinterested in those enjoyments, they are born into a wealthy, noble, prosperous family, full of royal splendour and comforts. Born there, they get such an atmosphere of devotion and dispassion that the merit of their earlier practice does not let them be drawn into those enjoyments.

Even while living amid those enjoyments, they will develop dispassion. Their dispassion will be so strong that whenever attraction to some enjoyment arises, they will think: I have left behind so much wealth and so many comforts to come here. Now I will not enjoy these pleasures. They will then firmly resume their bhajan from the point where it stopped, and through effort they will attain God in this very life. But if they slip again, they will receive the same fate. After enjoying the heavenly worlds, they will not fall.

But then, Maharaj Ji, will someone who does even a little bhajan never fall? No, no, their change will happen. That is exactly why we all pray: chant the name, chant the name, however you can. Chant it with feeling, chant it without feeling, however you can. Suppose you cannot give up a bad habit, then take hold of a good habit. At least, alongside your wrongdoings you will have a very great bhajan, which will protect you everywhere and, by destroying your wrongdoings, will grant you progress. We cannot give up wrong things. We are helpless.

So at least hold on to this true point. Put "Radha Radha" in between, and the inauspicious course you are heading toward will not happen. Your inauspicious destiny will not come. Your unreal attitude will be destroyed, and this good feeling will one day bring you to attainment of Bhagwan. That is why Pujya Radha Baba said: whoever says "Radha Krishna" even once has girded up his loins for moksha. Once someone has said "Radha Krishna," he cannot fall. He cannot go to hell, because he possesses the name of Bhagwan. In words this may seem small, but it is a very great thing.

Yes, it may seem small in words. So why does everyone not have rati? That is why it is said: when Bhagwan showers grace, He gives satsang, because through sant-sang attachment arises to the Lord's naam, roop, leela and dham. Without satsang, naam jap simply does not happen. So if someone does even a little naam jap, it becomes auspicious for him, he does not fall, and he never attains adhogati.

name bhakta prannasati apichet suduracharo bhajte mam anannya bhag sadhu samantavya samyak vyavtasa
Even if one of the most wicked conduct worships Me with exclusive devotion, he must be regarded as a sadhu, for he is rightly resolved.

Sudurachar means one who does thorough, complete misconduct, a person of very great sin. Now that such a person has found satsang, he hears that he has committed many sins and is still committing them, and he asks how his welfare could ever happen. Only Bhagwan can grant his welfare. So he firmly fixes in his intellect, samyak vyavasthita, that "I am lowly, I am a sinner, I am committing sinful conduct, but I am in the refuge of Bhagwan."

Now Bhagwan Himself will liberate him. He keeps chanting Krishna, Krishna, Krishna, Krishna, Radha, Radha, Radha. Even if he is still committing sin in the present, his downfall will not happen. Bhagwan says: consider him a sadhu, for I will make him a sadhu.

karo sate sadhu samana apichet suduracharo bhajte mam anannya bhag sadhu samantavya
Consider him a sadhu, because I will make him one. Quickly he becomes a righteous soul (dharmatma).

And when Bhagwan wishes to make someone a sadhu, how can he remain unrighteous? So even if a person is a wrongdoer, if he takes refuge in Bhagwan and does naam jap, he will not go to hell. Along the path to attaining Bhagwan, the enjoyments he fell from, which are rare even for great virtuous souls, he will enjoy in the heavenly worlds and elsewhere, and those enjoyments will be given to that bhajanandi. Then he will be born into very pure families, into families of royal splendour and wealth, not an ordinary birth, because he did naam jap. That is why naam jap must definitely be done.

Maharaj Ji, it is settled that he is doing bhajan, but then will he fall away from it? Maharaj Ji, you teach the path of surrender (sharanagati) alongside this. So Maharaj Ji, what is the principle of surrender in this? In that case, the Lord Himself saves.

You say, Maharaj Ji, that in surrender, when we are in the refuge of Bhagwan and are about to fall, Bhagwan says:

karo sada tin ke rakhwari jim balak rakhe mahatari
Always I protect such people, as a mother protects her child.

If there is still pride (abhimaan) after surrendering to Bhagwan, then one will have to fall. Otherwise Bhagwan will save him. And even if a surrendered devotee of Bhagwan does fall, he will be made to suffer so much in this very life that his sins are cleansed. At the very end, Bhagwan will make him remember Him, he will not have the next birth, he will not go to heaven, and he will attain Bhagwan in this very life. Bhagwan has the arrangement to destroy his ego.

Yes, He certainly will, because that is His nature, is it not? Yes, Bhagwan will destroy his ego. And he should not think why Bhagwan did not protect us, because it is to destroy your ego, so that you understand you are nothing. When this understanding comes, that "I am nothing," and "O Lord, only You," then Bhagwan will bless him with welfare through this relationship alone. Bhagwan has said:

matit sarv durgan mat prasada trati
Through My grace he crosses all difficulties. No sadhana is described here.

mat chitta sarv durgan mat prasada tarasti
Whoever comes to My refuge, by My grace (prasad) he is freed from all faults and attains Me.

Even in a single birth, while being in the refuge of Bhagwan and doing bhajan, if he ever gets a chance to fall, Bhagwan protects him. If He does not protect him, then to destroy your ego, Bhagwan will perform a leela. But that leela will not last long; it is mayamayi, and he will quickly come out of it and again proceed on the path of paramarth and attain Bhagwan. Forgive me, Maharaj Ji, but this path seems even easier.

Yes, that is why surrender is a rare thing. If surrender happens from the heart, one becomes blissful. Bhagwan says: mat chitta, mat chit. One who places his chitta in Me, O Lord, You alone are mine, I have no power over the senses, I have no power over the mind, O Nath, You alone bring about my welfare, O Patit-Pavan Prabhu, please see this. Such a devotee is never destroyed. Bhagwan says:

matit sarv durgan mat prasadat trati
Because his chitta is fixed on Me, I destroy all his faults.

mat prasadat tarishti
By My grace he attains liberation.

By My grace he attains Bhagwan in a single lifetime. Bhagwan can do everything: karttum, akarttum, anyatha karttum, to do, not to do, or to do otherwise.

So one who is in the refuge of Bhagwan on the side of grace (kripa paksha), even if he stumbles while doing sadhana, the Lord does not count his faults.

jan avgun prabhu man na kaun din bandhu ati mridul swabhav
The Lord never holds the faults of His devotees against them; the friend of the lowly is gentle by nature.

He does not regard his faults and grants him welfare. By My grace he crosses over.

Maharaj Ji, one more solution is needed. Maharaj Ji, the Lord gives both sadhan-paksha and kripa-paksha. Maharaj Ji, to whom does He give kripa-paksha? Maharaj Ji, to those who, in satsang, in the company of sadhus and mahatmas, realise that they are unqualified (anadhikari), that they will not be able to conquer the mind.

I will not be able to conquer the senses. But I have to attain Bhagavan. So, O Bhagavan, I have taken refuge in You. Just as I am, O Patit Pavan, O Bhakt-jan Ranjan, just as I am, Nath, I am Yours. Now You see to it. Whatever You want done through us, get it done. If You want bhajan done, get bhajan done. Make us practise control of the senses however You wish. Prabhu, my own self is not in my control. I am only Yours, O Nath. I have taken refuge in You.

Inside, there is the surrender that keeps arising again and again toward Bhagavan. The one who keeps holding on to every sadhana, step by step, is also a recipient of Bhagavan's grace, because they are holding on to sadhana. But there is some ego in it. There is trust in one's own intellect. Two kinds of surrender have been described: the surrender of a kitten and the surrender of a baby monkey. In the surrender of the baby monkey, a discerning sadhak who is rich in resources, Bhagavan will give a signal that the moment of falling is coming.

Just as the mother monkey gives her baby a signal when she is about to leap, the baby must hold on tightly. If the baby does not hold on firmly and falls, it falls. She signals that she is about to leap, and she steadies the baby a little. The baby understands that she is about to jump and holds on tight. In the same way, Bhagavan will signal that the attack of Maya is about to come, that a question is about to come before you. You are alert and discerning, so save yourself by holding on. Hold on to the sadhana tightly.

But the surrender of the kitten is like this. You have to be taken wherever it takes you. We have no concern with jerks and jolts. Signal, signal: I am here. Be quiet. Now what does the kitten do? It carries the baby in its mouth. The same teeth with which it kills rats, the same mouth, the same teeth, but it holds the baby with such safety and carries it to wherever it has to be taken. It carries it itself.

ajat pakshayu matram khga

Like young birds whose wings have not yet grown, waiting in the nest for the mother.

This is a very beautiful path. Like a bird's chick that has not yet grown its feathers, sitting in the nest and only waiting for its mother, one who keeps remembering Bhagavan and waits only for His grace, such a bhakt's welfare is certain in this very life.

There should be some arrangement by which we could understand that our sins have been destroyed and how many sins are still left. But that is known within the heart itself. For this, no written document is needed. One's own heart knows. At the time when no attraction to any worldly enjoyment remains in the heart, and only the attraction to Bhagavan is left, the heart has become pure. If for some time there is attraction to Bhagavan and for some time attraction to the world, then there is still impurity.

If there is more attraction to the world and less attraction to Bhagavan, then there is still a lot of impurity. If there is no attraction to Bhagavan at all, only attraction to the world, that is a mind born of terrible sin. So this arrangement is in the scriptures, but it cannot be given in writing. The inner matter, the inner heart: you will know what is happening in your own heart. Is the world dear to you, or is Bhagavan dear? If the world feels good and Bhagavan does not feel good, then the whole mind is smeared with sin.

papvant kar sahaj subhav bhajan mor te bhav na kaun.

Those of sinful nature have no natural inclination toward my bhajan.

When a person is sinful, the bhajan of Bhagavan, the talk of Bhagavan, and sants and mahatmas do not feel good to them. Eat, drink, and do whatever you like, act as you please: that is what feels good. So there is an arrangement, but no written certificate can be given that says, "You are this many percent sinful," or "You have become this many percent free of sin."

It seems that our naam jap is very little, and that it should be much more. Yes, this happens to everyone. Every sadhak feels that no matter how much bhajan they do, it is still not the bhajan it should be. Yes, this is the truth of bhajan. When we do bhajan with sincerity, this feeling will start to arise within us. The hunger for bhajan will grow, and the mind will think only, "Let me do as much bhajan as possible." If we see someone doing bhajan, we will think, "O Bhagavan, how much bhajan they do, and how little I do." We will feel like touching their feet, serving them, and offering them our respect. Then know that our bhajan is going well, whatever bhajan we are doing is going well.

Kiran ji from Gwalior: After receiving the mantra from Shri Harivansh Maharaj Ji, Gurudev Bhagwan [clearing throat], freedom from many impurities has come. But Gurudev Bhagwan, I still feel a great lack of one-pointedness of the mind. Gurudev, I wish to be freed from the impurities of many lifetimes and to attain complete surrender. Maharaj Ji, what else should be done for this?

Maharaj Ji: Do more of this same bhajan. Do it for a longer time: while getting up, sitting, walking, moving about, eating, drinking, sleeping, and waking. If naam dhan accumulates in us at every moment, our mind will also become pure. When the mind is pure, then there is freedom from impurity, and no impurity remains. If the mind gets a taste of Bhagavan's naam, then even the pleasures of Brahma and the rest feel bitter.

brahmaadik ke bhog sab visham lagat tae narayan braj chand ki lagan lagi hai jae

All the enjoyments, even those of Brahma, feel bitter, once longing for Narayan, the moon of Braj, has been kindled.

Once one attains Bhagavanand, the pleasures of the senses no longer feel good. Therefore, for Bhagavanand, do uninterrupted, unbroken bhajan. [nasal sound] Whatever conduct you have, it should be pure. There should be no dirty behaviour in life. And whatever actions we do, we should offer them to Bhagavan.

tadarpitakhilacharita

All conduct dedicated to Him.

Keep doing naam jap at all times. Listen to the leela and katha of Bhagavan, and do His seva. If we walk this way, not for two or four or ten days but for a long time, then after doing it for a long time we will see that our mind has started to be absorbed in Prabhu. We will see that we are feeling joy.

We will see that the defects we had earlier are now decreasing. Gradually they are being destroyed, and our spiritual progress is happening. But we will have to apply ourselves. The discipline is this: no impure act should be allowed to happen. If there is an impure act, it is like trying to fill a pot that has a hole in it. The water will drain out. Closing the hole means that by stopping the impure act, we are protecting our sadhana. Otherwise sadhana is happening and the hole is there too, and the strength of sadhana keeps draining away. Nothing will be felt in experience.

First give up the impure habits. Let no sinful conduct that is contrary to the scriptures happen through us. If we chant naam jap with firm determination, our mind will become calm. Our state will be established. We will begin to experience Bhagwannand.

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)