ekantik vartalaap evam darshan #1437

A private 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

Isha ji from Dubai. Radhe Radhe, Maharaj Ji. Please tell me step by step, so that my mind becomes calm. That is, how should I proceed, where should I begin, and how far should I go? First improve your food. Take light meals. Then improve your sleep. Improving sleep means that the five or six hours you keep for sleep should be at night, and you should get up at Brahma Muhurta.

If you want to walk this path step by step, first improve your food. Your food should be sattvik, pure, and earned through dharma.

Second, improve your sleep. You should sleep about six hours. From 10:00 to 4:00, how much time is that? Yes. Get up at 4:00, right at Brahma Muhurta. If you want to walk this path properly and do bhajan, then those who sleep until 7, 8, or even 9 o'clock will not be able to do bhajan step by step. Their life is wasted. When the sun god has risen and a person is still lying in bed, his lifespan, his fame, and his intellect are all destroyed. Get your food right, get your sleep right, then correct your speech. Do naam jap at all times, and take refuge in silence.

If you have to answer, answer with appropriate words. Do not engage in useless talk. Keep your speech under control, and keep your hearing under control. Do not listen to dirty things. Do not listen to gossip. Listen to the leela and katha of Bhagwan, listen to discussions about Bhagwan, listen to the words of the sants, and listen to the words of the shastras. Then our shravan indriya becomes pure. When each one of our indriyas becomes pure, our mind will begin to be absorbed in Bhagwan.

All the shastras describe that there is no sadhana superior to nav-dha bhakti: shravanam, kirtanam, smaranam, vishnu pada sevanam, archanam, vandanam, dasya, sakhya, atma-samarpanam. There is no higher bhakti than this.

The nine kinds of bhakti alone grant prema-lakshana bhakti. But first we must correct our conduct and purify every indriya. Those who indulge in immorality, have bad habits, and behave badly, and yet think, "We will do bhakti, we will just put on a show of bhakti," cannot do bhakti. Bhakti happens through pure indriyas. Those who watch dirty things on their mobile phones, act badly, eat bad food, eat hotel food, wake and sleep as they please, and behave as they please, cannot practise adhyatma. Such willful conduct leads them toward hell and misfortune, not toward the attainment of Bhagwan.

Therefore, first correct your hearing, correct your seeing, correct your speech, correct your sleep, and correct your food. Then hold the nine kinds of bhakti of Bhagwan in your heart.

Hearing only of Bhagwan, kirtan only of Bhagwan, remembrance only of Bhagwan, worship only of Bhagwan. Bhagwan alone is our friend. Bhagwan alone is our master. Self-surrender, archan, and vandan to Bhagwan: through this itself, love for Bhagwan is attained.

Ji, Isha Yadav ji from Hyderabad. Radhe-Radhe, Maharaj Ji. Maharaj Ji, just as we have attachment (moh) to our family members, is it the same way that we have attachment or affection (sneh) toward our Gurudev? Maharaj Ji, how can we tell the difference?

Moh does not arise. Prem arises for the Gurudev. What is on the path of truth is called prem. What is from the untrue is called moh, raag, aasakti, or sneh. The untrue is this body made of the five elements.

When we love the Gurudev, the Gurudev makes us experience what is true: the name of Bhagwan is sat, the form of Bhagwan is sat, the leela of Bhagwan is sat, the dham of Bhagwan is sat. This is the company of truth. Therefore the Gurudev is sat-swaroop.

Guru Brahma, Guru Vishnu, Guru Devo Maheshwara, Guru sakshat param Brahma, tasmai Shri Guruve namah.
The Guru is Brahma, the Guru is Vishnu, the Guru is Maheshwara. The Guru is verily the Supreme Brahman. Salutations to that Shri Guru.

The Gurudev is not a body made of the five elements. So when we love the Gurudev, in our scriptural tradition that is considered prem.

Dhyan mulam guru murti, puja mulam guru padam, mantra mulam guru vakyam, moksha mulam guru kripa.
The Guru's form is the root of meditation, the Guru's feet are the root of worship, the Guru's word is the root of mantra, and the Guru's grace is the root of liberation.

So the Gurudev is Bhagwan, not a human being. The love we have for the Gurudev is therefore prem. In the family, the attachment of parents is moh, raag, aasakti, and sneh, and this leads one into birth and death. But attachment and love for the Gurudev liberate one from birth and death. The love we give to the Gurudev is called prem, and that attachment is supremely auspicious.

Only a rare person has attachment to his Gurudev. Otherwise, attachment to the Gurudev does not arise, even when there is attachment within the family. Bhagwan and the Gurudev are considered equal. One who holds the feeling that Guru and Bhagwan are one:

Guru Govind na bhed karae, santat sakal suno chit laye.
One who does not make a difference between Guru and Govind, and listens to everything with a steady mind.

And even if one does see a difference, it should be only this much: Govind comes second, and the Gurudev comes first.

Guru Govind do khade, kake laagoon paay; balihari guru aapne, jin Govind diyo bataay.
Guru and Govind both stand before me; to whose feet should I bow first? Blessed is my Guru, who showed me Govind.

Blessed is the Gurudev. If attachment to the Gurudev arises, there is auspiciousness.

Abhishek ji from Mumbai. Radhe-Radhe, Maharaj Ji. Maharaj Ji, you are saying that just as Prahlad ji kept his focus only on his bhakti and did not pay attention to the difficulties and adversities that came to him, we too should keep this way. Should we keep our focus only on bhakti, or should we also face the difficulties?

It is not that Prahlad ji did not feel the pain. But Prahlad ji could see that Bhagwan was always holding him in his lap. Because his goal was bhakti, when he was crushed under a mountain he saw that Bhagwan was holding him in his lap. The mountain came to rest on Bhagwan, and we were spared. When a stone was tied to him and he was thrown into water, he saw that Bhagwan was keeping him in such a way that, by Bhagwan's grace, water did not enter his breath and he did not meet death. He was made to sit in fire, he was given poison, whatever was done to him was done, but at every moment he looked to Bhagwan. The goal of bhakti is to see Bhagwan. When we bring Bhagwan into the middle of our calamity, then Bhagwan, who is an ocean of bliss, who can act, not act, or act otherwise, who is all-capable, that very calamity becomes joyful for us.

The thing that gives sorrow becomes the thing that gives happiness. When Prahlad ji was made to sit in the fire, Holika, Hiranyakashipu's sister, burned to ashes, and not a single hair of Prahlad ji was singed. There was joy, because there was the nearness of Bhagwan. Bhagwan was the goal, Bhagwan was the remembrance, and so there was no adverse situation. Holika had obtained a cooling shawl, and she had received a boon from fire that she would not burn. She sat wrapped in the cooling shawl, but such a wind blew that the shawl fell over Prahlad in front of her, and she was burned to ashes. So even adversity can become a giver of joy, if we keep bhakti as our goal and see Bhagwan's dispensation in the calamity that has come. There is some auspicious dispensation of Bhagwan in it; the sorrow that has come has come to reveal happiness. When we hold this feeling, we will bear sorrow with respect. But when we consider sorrow to be just sorrow and become frightened, then we will be shaken.

Then the remembrance of Bhagwan will be lost, and we will not be able to get out of the sorrow. A devotee of Bhagwan never goes into depression. In the heaviest sorrow, the heaviest calamity, the heaviest problem, he keeps Bhagwan close to him: Bhagwan is everywhere, so He is here too; He belongs to all, so He is mine. He is present in every time, so He is present in this time too. So when Bhagwan is there, Bhagwan is the auspicious abode, the ocean of happiness, the ocean of bliss. How can sorrow overtake me? So let us hold such bhakti in our heart, and the struggle has to be done.

It is not that the bhakt sits with his hands folded. No, he keeps striving, but he regards that effort as an effort given by Bhagwan. He keeps equanimity in success and failure alike. Through effort, he makes proper use of sorrow and happiness: happiness is put to use by sharing it with others, and sorrow is put to use by considering it Bhagwan's grace. If we consider it Bhagwan's grace, we will bear sorrow. Kunti ji asked Bhagwan for calamity at every step. Bhagwan said, "Until today, no one has asked me for a boon like this. Who wants calamity and sorrow?"

So she said, "Lord, when calamity came, I saw you coming toward me. And when prosperity came, you were going to Dwarka with your back turned. I don't want such prosperity. I want that calamity in which you come running toward us." So the devotee experiences Bhagwan's nearness in sorrow and calamity.

Maharaj Ji, you are saying that you are caught in a very difficult situation. Earlier it was not so serious, and out of ignorance, you say, since you heard the satsang, you both loved each other and firmly resolved to become life partners. But you knew earlier that the people you are going to marry into eat non-vegetarian food, that is, they consume forbidden substances. Now that you have heard, you feel that the result is a great sin. So now you cannot leave him either. If you leave him, and say you won't marry, then your parents become sad. So now you are so depressed that you cry day and night, asking what to do. You don't understand anything. And you want to walk on the good path too, but you don't want to leave that home either.

Your parents are also in a dilemma, and we have no solution to this problem, because the man you have chosen eats forbidden food. You cannot give up attachment to this man, and he cannot give up meat and such, so you have made a wrong choice. Now we cannot say you should leave him, because you are already talking about going into depression. If we say leave him, you will go into depression. You don't have such spiritual strength that, by that strength, you could tell him, "If you want to accept me, you will have to take pure food. You will have to practise pure conduct. If you don't do this, then we have no relationship with you." You don't have that ability, do you? You don't have the inner exultation, the strength, the full spirituality. You have made a wrong choice, haven't you? You knew earlier that they eat meat. Now you have chosen, and now if you go, whether you eat or not, you will become impure, because the man with whom we are joining eats meat, and he will be your husband. His diet is filthy, so you will certainly become impure. And for attaining God, you need the true path.

That is why no step is taken hastily. What was the rule among our elders earlier? The elders decided who your husband would be. They looked at discipline and rules, asked the village, dealt with proper conduct, and talks of the marriage went on for years. Only then did that marriage take place. Today girls make boyfriends and commit immorality. Now he is blackmailing them, so they are reaching depression. Then they break up and get another boyfriend. And when there is a third husband, only then will they be able to live in peace. That same bad habit and that same corrupt conduct will bring them down.

So now this is growing a lot. What can we say about it now? We have no decision about it. If we were to give a decision, we could give it only when we have a disciple, one who follows our instruction. You can scold your son or your child, but not others. You are others. We cannot call you our own, because ours would be one who follows our dharma. The question does not arise within you. We have our Guru Ji, and since he has forbidden this, either you accept me, and then you give that up.

No, we have no relationship with you. So you have created the problem yourself. You have accepted a wrong relationship yourself. Now that you have accepted it, how can we break it?

Yes, Shweta ji from Meerut, Radhe-Radhe Maharaj ji. Maharaj ji, what is the difference between Atma Sakshatkar and Bhagavat Sakshatkar?

Maharaj ji, in Bhagavat Sakshatkar one has the darshan of God's saguna form, and in Atma Sakshatkar one has the awareness of the self. The Atma is no one else. I am that. I am not this body. The one who illumines the three bodies, the gross body, the subtle body and the causal body, is the Atma Tattva, and that is I.

This is realised through the path of Brahma Gyan. Atma Sakshatkar happens, meaning the self is experienced by the self. Bhagavat Sakshatkar means the darshan of the form of Ram, the form of Krishna, the form of Shiva, the form of Narasimha. In the bhava-filled upasana of God, the darshan of God's form that takes place is called Bhagavat Sakshatkar, and this is also called Atma Sakshatkar. He alone is present everywhere. This is called Tattva Bodh. One who is a tattva-gyani sees God everywhere, or sees the Atma-svarupa everywhere. That is called a tattva-gyani.

Yes, Bhargav Hemant, Radhe-Radhe Maharaj, Radhe-Radhe Maharaj ji, Gurudev. I am an MBBS doctor and also a scientist. I work at a major medical institution in the country. Maharaj ji, the main aim of my research is to test, with modern scientific instruments, the usefulness of our Indian systems of medicine, such as Ayurveda and Yoga, for various mental and physical disorders. Gurudev, the results of my tests have to be published in scientific research papers under my own name.

Maharaj ji, the sense of this is that earlier, on seeing my name on the research I had done, I used to feel great joy. But for the last two years I have been trying to walk the bhajan path you told me about. Now this desire for name and fame seems like an obstacle in bhajan. But if I perform the anushthan without claiming anything, and remove the attachment to the name itself..

Your name is not really yours. It is the name of your body, just as this one has a name. In the same way, it is the name of your body. So just as you have no joy or sorrow from this one's name, you should have no joy or sorrow from the name of the body.

Remove the sense of ownership from it. You are not that. What is your name? Hemant. So that is the name of the body. It is not that "Hemant Bhargav" is your name. You are the Atma-svarupa, Ishwar-ansh, Jeev, avinashi, chetan, amal, sahaj sukh rashi. You are of the Bhagavat-svarupa. This name and form belong to the body. The form you see in the mirror is made of the five elements, and it is this five-element body that is called Hemant, not that you are called Hemant. So sever your connection with this very name. This is not my name, it is the name of the body. Then wherever you write it, there is no problem. The whole play is about relationship.

You keep the relationship: "Oh friend, my name should not come, otherwise there will be an obstacle in parmarth." So you yourself have created the obstacle in parmarth. By attaching "my name" and saying "this is my name," that is exactly what has to be removed.

main aru mor tor tain maya. Jehin bas keenhe jeev nikhaya ॥
"I" and "mine," "you" and "yours": this is Maya, by which the whole host of jivas has been bound.

With this body you have to work like a vehicle, and the name of the body is Hemant, not that my name is Hemant. So if Hemant receives abuse, that is his karma. And if Hemant receives fame, that is his karma. I am the witness. I am not Hemant. Do you understand?

Just walk with this attitude. Then keep writing your name, which is the name of the body. No problem. When you do it with attachment, the trouble lies in doing it and in not doing it alike, because attachment has already been joined. Attachment is the trouble. Remove attachment and dedicate everything at the feet of the Lord.

This is the important point. Not attachment to this body, not attachment to the name and form of this body, but attachment to God's name and form. Yes. It is not our name. We are its witnesses. And this is the truth.

It is not your name; the name of this body is Hemant. You are the form of God. You are Brahma-svarupa. You are Bhagavat-svarupa. Ishwar-ansh, Jeev, avinashi, avinashi, chetan, amal, sahaj sukh rashi: this is your svarupa. This mortal body is not your svarupa. By identifying with this mortal body through "I," our condition has become wretched. Now, sever our connection with this mortal body, and sever our connection with the relatives of this mortal body. Gather up all the threads of attachment and bind them with the rope of the mind to the Lord's feet.

mamta tag batori mam pad manhi baandh bari dori.
Gathering up the threads of attachment, bind them with the rope of the mind to my feet.

Offer them to the feet of Shri Bhagavan. There is no obstacle.

When we keep attachment in it, then it is an obstacle. If we remove attachment from it, there is no obstacle. Everything is Radha, only Radha. If other people praise that research, what will you feel? Their praise is for them, not for you. Are you not the witness of the praise? The praise is happening. Whatever the body, mind and senses did through what God caused is being praised. Whatever error occurred from you is being condemned. Whatever error occurred through the mind, senses and intellect is being condemned.

You are the witness of it, and that is exactly why one goes beyond the dualities. A sadhak who goes beyond the dualities stays equal in honour and dishonour, in happiness and sorrow, in gain and loss, in victory and defeat. That equanimity comes only when he stops looking at himself and looks at these instead. This is knowledge, and this is what it is about. These are moved by the qualities of maya: the senses, the mind, everything there is. If something becomes good, they are praised; if it becomes bad, they are blamed. You are the witness of both. You are not the doer of good or bad. When you understand this, pure knowledge stays within you. If praise comes to it, that is for someone else; if blame comes, it is no matter.

Whether it is business or advice, if the sense of "mine" (apnapan) goes away, there is no trouble from it.

Anjali Mishra Ji, Amravati. Radhe Radhe, Radhe-Radhe. Maharaj Ji, Maharaj Ji, I bow respectfully at your feet, Maharaj Shri. When I set out to do something new in my life, the people around me treat me as if I were still a child. They dampen my enthusiasm, and so my enthusiasm for my work falls. Should I look only at my work and my goal, and at Bhagwan? Our progress should not be affected by whether a person supports us or withdraws their support.

He alone will be the true doer, the one who acts, who looks only to Bhagwan and to his goal. "I have to do this." Bhagwan is my companion. If four people praise, that is their intellect. If four people blame, that is their intellect. We are not walking on the support of anyone else's intellect. We are walking on the support of our own intellect, and our intellect is being supported by Bhagwan. If we walk this way, we will remain full of enthusiasm. Otherwise, those who give encouragement are very few, and there are many who dampen enthusiasm.

Those who dampen enthusiasm are not right. They too should energise children and young people. If they are on the good path, well and good; if they are on a wrong path, they should forbid it. Break their enthusiasm in that case. But if they are on the right path, their enthusiasm should be encouraged, and they should be given support. If such support is not found, keep your goal firm and regard Bhagwan as your supporter. If you take refuge in Bhagwan, you will face no trouble.

Amit Kumar Ji. Radhe Radhe. Prabhu Ji, Radhe Radhe. Maharaj Ji, Maharaj Ji. I was in the film line for 16 years.

Maharaj Ji, since I heard your satsang through my mobile phone, my mind has not been in acting. I have left everything in Mumbai and come to live in Vrindavan, Maharaj Ji. No. We feel that acting is for living life, and that life should be made for Prabhu. Acting gives meaning to living, and through that meaning our life is sustained. If one does life for Prabhu, there is no problem in it. Acting is not a forbidden thing that we must renounce. Yes, when we begin to contemplate Bhagwan's sat, the mind does not stick to asat things.

That is so. But Bhagwan has sent us here to live life. Everyone has their own role. Everyone is acting: someone acts as a mother, someone as a father, someone as a husband, someone in a very high post in society. Everyone is acting. So play whatever role you are given, and keep doing Bhagwan's bhajan. What is the trouble in that? No? Yes, do it like this, because everyone's life is a role, and everyone has to act. Now, here in Vrindavan, suppose, how would you live? You will have to act here too in some way.

No, one need not. So if there is any chance of making a mistake here, we feel it is better to contemplate Vrindavan from afar. If, while living here, sins start to happen, dirty talk starts, or unclean conduct occurs, then we feel that if you go far away and come here later, your sins will be destroyed at once, because this is a dham, and a sin committed in the dham is serious. Suppose you have a young body. If dirty talk happens with someone here or there, everything will go wrong, won't it? I think, leave, stay here, Prabhu Ji, my mind is not settling. Am I becoming a baba? I was only thinking that way. Oh, becoming a baba is very difficult. Becoming a baba is very difficult. Becoming a baba of truth, walking in truth, we feel that if one does not wear the bhesh but does true bhakti, that is even better.

Suppose we now do bhajan using food, money, clothes and cloth given to us by others. Then a share of our bhajan goes to them as well. But if you earn and eat through your own hard work and your role, and do bhajan truthfully, then your bhajan stays with you. So we feel that if any such vairagi becomes good, he may become a true sant. Otherwise, we feel that becoming a sant is gradually becoming difficult in Kalikal, walking the path of santhood. Pretending is very common now, but walking in truth, children, is a very difficult thing.

It is a very difficult thing. So we feel: do not wear the sadhu's bhesh. Become a sadhu. Become a sadhu within, keep your outward appearance worldly, earn and eat through your own hard work, feed others, and do a great deal of bhajan. This is excellent. Is that all right? Yes.

Shivpal Ji from Jhajjar, Haryana. Radhe Radhe. Maharaj Ji, Maharaj Ji. I read in some scripture that at the time of death the jivatma leaves through its subtle body, and immediately, to protect it, it receives support from its former relatives, its ishta, its guru and others. Nothing, nothing, none of that happens. When an ignorant jiva leaves the body, it is bound by the bondage of karma. It is not free, and there is no need for anyone to protect it.

He attains one of two destinations. Either he goes to the hellish realm, or, if he is a virtuous soul, he goes to the heavenly realm. If he goes to heaven, the celestial beings come to take him. If he goes to hell, the messengers of Yama come to take him. If Hari and the Guru protected everyone, the matter would have been settled, wouldn't it? Everyone's matter would be settled. But when the body of a devotee who has truly worshipped the Lord is released, and he remembers the Lord at the last moment, he attains the Lord. If he does not remember the Lord at the end, he goes to the worlds of the virtuous and enjoys happiness there.

Then here in this mortal world he is born into a prosperous, well-born, wealthy family, and the bhajan that was interrupted before resumes from where it stopped, and he then attains the Lord. So these destinations are not such that all family members and relatives can do anything for him. Is anyone independent? Is anyone independent? Everyone is dependent, everyone is under the control of karma. So it is not that your father will come and look after you. Who knows which hell or which heaven he has gone to, or which species he has entered. No family member or relative of yours is there.

The body is only up to death. The body's work is finished. Bound by karma, where will that jiva go and become a worm, or become a deity, or what will it become? If any of this is written authentically in some scripture, tell us. As far as we have read scriptures since childhood.. Do you understand? So the matter is this: the jiva is not independent. The jiva is dependent, under the force of karma. And the day he conquers karma, he becomes the form of the Lord.

brahmvid brahm bhavti
One who knows Brahman becomes Brahman.

Then he is the form of the Supreme. Where is his coming and going?

Just as a wave merges into the ocean, it becomes the ocean. The existence of the wave ends. So when the jiva gains knowledge, he becomes the form of Brahman, as "brahmavid brahma bhavati" says. He has no coming and going. He pervades everywhere, he merges and is absorbed into the Supreme in every particle, just as a wave merges into the ocean. Now, even if you search, the name "wave" cannot be found. The wave is a disturbance of air; the jiva is a disturbance of maya. When the disturbance of maya is destroyed, he becomes the form of the Supreme. If there is coming and going, the attendants of the realm where he is to come and go will take him. Mother, father, family, none of them have any entry there.

Radhe Radhe, Rajesh Kumar Ji. Maharaj Ji, when this body was fit for devotion, it remained engrossed in worldly entanglements. But Gurudev Bhagavan's bhajan and naam jap have only just begun. Now this body cannot sit in one posture, Maharaj Ji. Sitting is not bhakti. The form of bhakti is described in the sutra:

tadpita akhilacharita tad smaran param vyakulte
Dedication of all conduct to Him, and supreme anguish in remembering Him.

Devarshi Narad Ji says that all our conduct should be favourable to the Lord and dedicated to Him. "Favourable" means in accordance with scripture, dharma and propriety. Our conduct should be such that no action is against dharma.

Sinful conduct should not occur, and those actions should be dedicated to the Lord. Whatever we do, we should dedicate it to the Lord. While rising, sitting, walking, roaming, eating, drinking, sleeping, waking, whenever we remember, we chant "Radha, Radha, Radha, Radha," the name dear to the Lord. This is what is called bhakti. Listening to the Lord's leelas and katha, worshipping the Lord, keeping the company of the Lord's devotees, going to the sacred places where the Lord performed his leelas, all of this comes under bhakti. Sitting is not a sadhana of bhakti. It is not that we can only do bhajan by sitting.

Even while wielding a spade, sweeping and mopping, doing business, or doing a job, we can do bhakti of the Lord. Continuous naam jap, practising naam jap inwardly, and carrying on outward conduct: what difference does it make? So the form of bhakti is bhagavat smriti, keeping the mind joined to the Lord.

maiyasakta mana
With the mind attached to Me.

Joining the mind to the Lord. If our mind is joined to the Lord, then our bhakti is happening, whether we are reading or not. Our mind should be joined to Bhagavan. Bhagavan does not look at the condition of the body.

If you stand in the Ganga and think wrong thoughts, you will get the fruit of wrong thinking. If you stand in the Ganga and think wrong thoughts, you get the fruit of wrong thinking. And if you sit and think good thoughts, you get good fruit. Is the body in thought or in the Ganga? That does not matter much. What matters more is what your contemplation is. If your contemplation is of the Lord, your bhakti is happening. If your contemplation is of the world, bhakti is not happening even while you live in Vrindavan. Contemplation must be of the Lord. Like what you said about trataka, you were asking whether it cannot be done while sitting.

You spoke of trataka on one point. Yes, look, not all sadhanas are for everyone. Not every sadhana is for everyone. For example, if there are 500 young sadhaks in front of us, we would tell them, "Sit in padmasana for at least one hour." Young people can sit comfortably. But this is not for everyone. Now, for the detached (virakt), we say to eat light (alpahar), sleep four hours, and walk like this. But how can a householder manage on four hours of sleep? He needs seven hours. And if he eats light, how will he wield a spade? For him, good food is needed.

So we should see to whom the teaching is being given. If the teaching is being given to the detached, then we take from it whatever is suitable for us, and the rest is for the detached. We should look at ourselves: we are householders. How should we walk the true path? And if at any point there is doubt about something, we should ask, as you have just done. Right? Ji.

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)