Sanatana Dharma is the eternal divine path, the eternal divine law, the eternal divine principle. Sanatana Dharma is about God, about the soul’s relationship with God. Therefore, when we embark upon the path of Sanatana Dharma, it is as though we are setting out on a long journey toward God—we make God number one.
We were all born into this world, and we had certain important matters and important things, but all of that lasts only until God becomes number one. To follow the path of Sanatana Dharma means to make God, not ourselves, the foremost priority. Yet paradoxically, when we make God the foremost priority, we also make ourselves foremost in God, but only in unity with God. To follow the path of Sanatana Dharma means to make the path of knowing God paramount, rather than anything else. This is very important to understand.
Shankaracharya’s Conditions for Liberation
Faith—shraddha—is the beginning of the path, although not for everyone. Sometimes the path begins with philosophy, sometimes with hatha yoga and asanas, and sometimes with an introduction to rituals and deities.
But Sri Shankaracharya says that shraddha, faith, is a condition for liberation. He names four conditions:
Shraddha—faith.
Viveka—discernment: what is true in life and what is false.
Vairagya—detachment from samsaric ways of thinking, behavior, and values. How have you renounced samsaric values and goals? You need to ask yourself this question. Without vairagya, there is no moksha.
Mumukshutva—the aspiration for liberation, the intention to attain enlightenment and liberation in this lifetime. And not a selfish intention, but a wholly altruistic one—for the benefit of all living beings.
Sometimes we develop viveka, discerning wisdom. We begin to understand what is true and what is false in this life, and what its meanings, values, goals, and priorities are. Great clarity is needed—this comes from the soul’s experience; an immature soul cannot attain viveka. And even when there is viveka, detachment from samsaric concerns, and mumukshutva, something is still missing. It is like a recipe lacking salt: it simply does not taste good.
Faith as the Fuel of the Spiritual Path
Then we see that faith is what is missing. And we come to faith through understanding—when we realize that we have no faith, but that we need it. That I am of little faith. Faith is like fuel in the spiritual world, like gasoline for a car. And then we begin to apply discerning wisdom to cultivating faith. Faith can be cultivated. We begin at a point where there is no faith and come to realize that faith is necessary—because that is what the saints say, what the sacred texts say, and what the authorities say. And so we understand that faith is a certain power that we need.
In the twentieth century, the term “religion” began to be treated with disdain—this came from the communists, and even earlier from the Age of Enlightenment in the West. Everyone decided that faith was unnecessary, that freedom, equality, fraternity, and liberal values were enough. Faith was not needed—it only imposed restrictions, confined people within a framework, hindered the individual’s creative expression, and forced everything into a mold. Somewhere along the way, the Catholic Church made such a grave mistake that even Voltaire spoke out harshly.
The entire Age of Enlightenment sought to dismantle faith in order to make people more self-confident. But in the end, it all culminated in consumer culture, atheism, materialism, scientism, communism, and socialism—until humanity had lost its bearings to such an extent that it became clear: we cannot live without faith. Nothing works without faith. Without faith, everything degenerates into something consumerist, selfish, mercenary, and limited. It turns out that the entire world of gods and saints lives by faith. Disbelief is the lot only of limited beings.
I believe there was a philosopher named Francis Bacon who said:
“A little intelligence leads to the idea of God, more intelligence leads away from the idea of God, and still greater wisdom leads back to the idea of God.”
And everyone goes through this stage: at first, they believe in God naively and spontaneously. Then they become more educated and realize that their naive faith is incompatible with their picture of the world. They are like the scholar-philosopher who said that the gods exist, but they are not as the crowd imagines them to be. At this time, they may even lose their faith. But when they delve deeper still, genuine faith begins to arise within them.
Cultivating Faith: Upasana and Its Aspects
Faith is one of the main ingredients on the path to liberation. We are speaking of faith not in the ego, not in the mind, not in material values, but faith in God. When we understand that faith is needed as a connection with God, and that we do not have enough of it, we come to recognize the importance of cultivating it.
Cultivating faith means daily upasana, worship. Its aspects are:
Shravana — listening about God.
Smarana — keeping God in mind, remembering God.
Kirtana — chanting divine names and making offerings.
Pada — worshipping the feet of God.
Sevana — serving God.
When we begin to cultivate faith within ourselves, many different secrets and mysteries are revealed: who the guru is, who the disciple is, what the chosen deity is, and what sharanam—the Refuge—is. Faith reveals all of this to us.
From Faith to Devotion and Self-Surrender
Sooner or later, faith becomes devotion. Devotion to God is the next step. First there is disbelief, then little faith, then faith—perhaps not very strong, perhaps arising from the mind. But some degree of faith is already there nonetheless. And then comes devotion. Devotion is faith that has grown strong.
Devotion means:
nothing interests you except God;
God is the most important thing in life;
I am imbued with the spirit of God; the meaning of my life is God;
God is what I value in life, and my goal in life is to realize God;
my actions embody all these meanings, values, and goals.
I am like a satellite orbiting God. God is at the center, while I revolve in orbit, striving to draw ever closer and reduce the distance between myself and God. This is devotion.
One who is devoted to God is as though connected to an invisible source of grace, strength, happiness, energy, joy—and everything that God is. It is as if you had been living solely on your own resources—the resources given by nature, the resources of food, pranayama, the mind, and the knowledge you have absorbed—and then suddenly connected to a source, a generator of free energy. You now have your own source of inner energy, yet it is not entirely yours—it comes from God. This is faith and devotion.
When there is devotion, there are few worries—because compared with devotion, these worries are not so important. When there is devotion to God, trust in one's ego and clinging to it automatically disappear. There is no attachment to material things, material relationships, or any particular place, time, or circumstances. All these rigid attachments that hold the soul like chains loosen their grip. There is no attachment to one's mind, assessments, judgments, absorbed information, education, or body. All of this releases us.
This does not mean that it completely disappears from our lives, but it releases us. There is no attachment to anything that is not connected with God. For the soul understands: none of this is so important; all of it is temporary, all of it is impermanent, all of it comes and goes. A hundred years will pass—God will remain, the soul will remain, while everything else—poof—is gone.
Devotion to God intuitively grants us many revelations: that nothing else may be placed upon the pedestal of our soul, nothing else may be trusted, nothing else may be relied upon, and nothing else may be made the center. Even one's own self as the ego cannot be made the center. All of this is called creating false idols, idolatry. Idolatry means attuning ourselves to something that is not God. Anything can be turned into an idol.
When we seek God and revere the guru, the chosen deity, and the sangha, we revere them precisely as being one with God. Only in connection with God. We revere God in an image, revere God in the guru, and revere God in one another. Everywhere and in everything, we seek only God and revere only God. God is the foundation of our soul, the foundation of our life, the foundation of creation and the universe.
The Impossibility of Enlightenment Without God
Liberation from the laws of karma comes through God. Liberation and enlightenment are impossible for the individual without God. There is no atheistic path to enlightenment and liberation—there simply is none.
Once, here near Kyiv, I gave a lecture on atma-vichara. One woman said, “There are people who say the same things as you—about awareness and so on. But they speak not within a religious framework, but within the framework of the modern scientific paradigm. Isn’t it the same thing?” I replied that if one examines the scientific paradigm deeply, it will lead to God—it simply has not reached that point yet.
It is impossible to bypass God and settle the matter of enlightenment and liberation privately, in the kitchen, without involving God. This matter can only be resolved with God, because God is the foundation of the soul. Without knowing the foundation of its own being, the soul cannot attain liberation and enlightenment. God is the foundation of the soul of every living being, from the greatest gods to the smallest creatures.
When devotion arises within the soul, there appears an aspiration to give oneself completely to God, to surrender to God. This is self-surrender. Self-surrender means: “I do not belong to myself—I belong to God.” I no longer seek to belong to myself; I seek to belong to God.
When there is devotion, worshipping God with everything one has, always and everywhere, is upasana. Meditating is dhyana. In fact, they are one and the same: attunement to God, being in harmony with Him. Guru yoga is the same, and the yoga of one’s chosen deity is the same. In different ways, we attune ourselves to God. When we attune ourselves to God, we can receive His grace, His wisdom, His power, and His message.
It is as if I wanted to share an internet connection with you through a modem: you would have to connect to it and enter the password—and then you would have internet access. Attunement is necessary. Such attunement is devotion: we listen about God, think about God, worship God, recite His mantra, meditate on God, and contemplate God. Contemplation is jnana yoga.
God’s Plans for the Soul
The soul belongs to God from the very beginning and was originally created by God. God has a specific plan for every soul. Just as a gardener has a specific plan when planting trees on his land, so too does God have a plan for us when a soul comes into being.
These plans can be learned from the sacred scriptures or from a guru. But this still cannot replace what we must discover about them personally, within ourselves. Each of you has your own plan for life. But you should know that God had a plan for your life even earlier—before you learned to think and became self-aware in childhood, before you were born. Our task as souls is to discover this plan and fulfill it.
Then we must ask ourselves: Do I know God’s plans for my soul? Do I align my plans with God’s plans in any way? God does not impose His plans—He is neither a tyrant nor a dictator. He gives the soul free will and says: if you are not particularly willing to follow My plan, you are quite free to go astray, act in your own way, play around, and amuse yourself. But when you grow tired of it, you must know that this plan exists and has always existed.
Our World and the Soul’s Free Will
We are here in the material world because we are souls who exercised our free will and went astray somewhere along the way. Our material world, the world of samsara, is not the only one. There are infinitely many such worlds: the worlds of the gods above; the worlds of nagas, animals, spirits, and hellish beings below; and the worlds of ancestral spirits. And everywhere the question is the same: How can we use our free will to return to God? How can we correct the mistake that brought us here?
There are everyday matters and concerns: houses, cars, country homes, politics, money, bank cards, relationships, food, work, household issues. But the most important question is: how did we end up here, in this life, in the first place? Why specifically in this human body, in this world? The reason is our free will. Our soul’s lack of experience allowed us to use our free will in such a way that we were born into a world where God is not fully manifest.
Indeed, there are many worlds in which God is evident and manifest, where saints, gods, and angels contemplate God from morning till night, sing His glory, and live nourished by divine grace. Their bodies are made of rainbow light, of grace. They are not subject to time, there are no spatial limitations, and there is no karma. But we are heavy, dense, made of flesh, with karma in our minds, channels, and memories of past lives, living in a difficult world. Our soul’s willpower was enough to bring us into such a world. But it exists—this is the reality we have been given.
Moksha, Enlightenment, and Discriminating Wisdom
The question is how to use our free will to draw closer to God—so close that all limitations, all karma, and all bondage disappear. When a person becomes this close to God, it is called moksha—liberation. When their mind is clearly illumined by the divine, it is called enlightenment. When we understand all this clearly, it is called viveka, discriminating wisdom.
When we develop an aversion to samsara, to samsaric thinking—not to the world with its clouds, trees, mountains, and people, but specifically to the mentality of samsara, to the samsaric perception that prevents us from knowing God—this is called vairagya, detachment. We develop a desire to renounce the wrong mentality within ourselves, the wrong perception, and to separate ourselves from it. But this is not easy—it is a contemplative practice, sadhana, tapasya.
And mumukshutva arises within us. Mumukshutva is the aspiration to attain God, to become so close to God that we are freed from all the limitations of samsara, from all karma. Mumukshutva means:
I aspire to become so close to God in this life that I attain enlightenment and liberation. I aspire to help other living beings do the same, because there is no task more important than this. I aspire to carry out the divine will. This is precisely what the divine will consists of.
Pancha Mukha Shiva—The Five Faces of Sadashiva
God has many wills, powers, and actions. Pancha Mukha Shiva, the five-faced Shiva, is also called Sadashiva and has five faces. The five faces are five facets, five sides, five aspects of awareness, because Shiva is awareness, Pure Light.
Sadyojata is the face associated with the western direction. Sadyojata means “born today”—the one who gives birth to everything visible in this world. He is responsible for srishti-shakti, the energy of creation. All creation is under his control. Sadyojata can teach us creativity: how to create, how to bring a new reality into being.
Vamadeva is the face associated with the northern direction. He is the one who sustains everything in this world. All processes that require support are under his control—this is sthiti-shakti, the energy of preservation. Vamadeva can teach us how to preserve everything, how to maintain stability, harmony, and balance.
Aghora is the face associated with the southern direction. Aghora means “not terrifying.” He is the one who destroys everything and shows us: do not be afraid—what is destroyed is not the Truth; pure consciousness is the Truth. Aghora can teach us how to let go of what is unnecessary, how to destroy obstacles, and how to remove what is superfluous without clinging to it. For example, if your room is cluttered and being in it makes you feel oppressed, Aghora will say, “Throw out all this old furniture, clear the space, make everything more beautiful, and do not cling to this junk.” And if the junk is in your soul, he will say, “Throw this junk out of your mind. Do not carry false memories, ambitions, and resentments within you—you do not need them.”
Tatpurusha is the face associated with the eastern direction. Tatpurusha means “that person,” referring to ahamkara, the ego. While Aghora destroys everything, Tatpurusha hides everything—it conceals divinity, wisdom, and Truth behind the ego, behind the instrument of the ego. Yet it can achieve anything; it is a good instrument for accomplishing any goal. When we think, “It’s all right, I’ll focus now, get what I want, and then I’ll move toward God, toward liberation—I need to resolve this issue right now. I’ll forget about practice, mantra, atma-vichara, and God for a little while, set them aside for a bit—I need to earn money, and then I’ll pursue liberation”—that is Tatpurusha acting within us.
Tatpurusha is the instrumental power of the present moment that enables us to achieve our goals. This power comes from the ego. But often, when we try to act unskillfully, this power identifies us with the mechanism of doing and activates all selfish motives, so that the divine becomes hidden within us. Therefore, Tatpurusha can hide and conceal everything if we act unskillfully. But if we act correctly, Tatpurusha can teach us how to act without losing God, how to be effective without losing God. Tatpurusha teaches us to act effectively, weaving practice into the fabric of everyday life.
Ishana is the final face, associated with the upward direction, the zenith, the element of space, and the Vishuddha chakra. The element of space is best suited to the practice of contemplation. Ishana is the face of God through which nondual awareness opens wide. It is through Ishana that the divine will manifests in its pure form—as mercy, as grace, as blessing, as unconditional goodness that impels us to free ourselves from limitations and attain enlightenment. To comprehend God in the aspect of His divine Grace is the path of self-surrender.
The Path from Faith to Self-Surrender
Thus, we begin with disbelief, and then with a little faith. We come to realize the need to cultivate faith. Faith grows into devotion. Devotion grows into self-surrender to God. Self-surrender means: I perceive God precisely in the aspect of Ishana, divine Grace—this final and most important energy. I open myself to divine Grace; I meditate on this fifth and most important face of Shiva.
Self-surrender means: I contemplate God so deeply and have made Him so central in my life that I begin to feel Him, His qualities, His spirit—on my own human level, of course, but I begin to feel them. As they say, if you gaze long into the abyss, the abyss begins to gaze into you. If you meditate on God for a long time, God begins to pay attention to you.
How do you begin to feel that God has turned His attention to you? You experience joy, happiness without any cause. You simply can no longer remain in a gloomy, limited state. This joy pours forth of its own accord, naturally; it requires no external stimulants. Your clarity and inner wisdom deepen. Vairagya arises within you—a natural detachment from wrong samsaric actions, thoughts, values, and goals. You develop faith in saints and sacred scriptures, as well as a desire to follow the path of liberation. And you feel compassion for those who do not follow this path.
There are many signs that God has begun to gaze into you, help you, and choose you—for to be touched by anugraha-shakti means to be chosen by God. This is not the kind of chosenness that divides some people into an elite and others into lower castes. Anyone can be chosen, provided they begin to meditate on divine Grace. God chooses everyone. But receptivity to this chosenness is possible only when we purify ourselves sufficiently.
Mumukshutva as a Divine Design, Not a Personal Goal
So: faith, detachment, discernment, and mumukshutva. Mumukshutva means that I aspire to attain liberation and enlightenment in this lifetime. And this is not a selfish goal that I set for myself. If I set a goal for myself, it cannot be trusted—it is something very unreliable. It may be something heard from others: we heard some master on the internet, and he spoke about liberation and enlightenment. “Yes, exactly. It is fashionable, it is a trend. My friends have decided to follow the path of liberation—great, I will follow it too. Why not? Everyone is doing it, so I will too.”
When this is our own decision and we adopt it as a personal goal for the ego, everything may change after a few years. New friends may appear, and the internet may say something different. Other planetary forces, grahas, may enter our minds. They may say: “You have tried enlightenment—everything is clear. And liberation is not something that happens quickly. Why not try business?” And all this may come and go in cycles, depending on many influences—because you chose it as a personal goal, and on your list of goals it stands alongside the others, since it comes from the ego.
True mumukshutva should be chosen as self-surrender, as service:
I aspire to liberation and enlightenment because this is the divine will. This is my flower offered to God. Because I aspire to manifest the divine will ever more fully. Because when I am not liberated and enlightened, I cannot properly understand the divine will, cannot properly transmit it, cannot understand divine wisdom or manifest divine actions. This is my flower offered to the Supreme; it is not my own small personal goal.
Although a small personal goal is, of course, included in it, this is something much greater. This goal is a task given by God. It is the role, the purpose that God has placed within me, and I aspire to fulfil it.
When we accept the path of liberation and enlightenment not as a personal goal with which other personal goals may compete, but as something transcendent, arising as a task from God Himself, this is an entirely different approach. I am already striving to live up to the mission entrusted to me. To the best of my ability, of course, since God does not impose rigid requirements—“practise pranayamas in the morning, perform chankramanam, recite a mantra.” He says: practise in accordance with your free will, based on your own choice, through awareness. Because every offering is something voluntary and loving. There are no rigid constraints here; we have freedom.
But mumukshutva is precisely the use of free will to fulfil the divine plan, to bring the divine design into being. And then lower goals cannot override this plan. What is chosen and devised by a human being is easily cancelled. But what is instilled by the divine design cannot be cancelled. This is mumukshutva.
Understanding all this, we give rise to the intention to attain liberation and enlightenment in order to bring the divine plan into being and, through this, to serve God and all living beings. Then it becomes difficult to stray from the spiritual path, because we have placed God first in everything.
Mumukshutva is nothing other than the intention to know God more closely, the soul’s intention to draw nearer to God—to become so close to God as to reach the state of non-separation. So close as to become free from karma, samsara, time, space, the sense of doership, limitations, personality, and worldly desires.
Kanchukas—Limitations Dissolved by Divine Grace
In Shaivism, all these limitations are called kanchukas in Sanskrit. A kanchuka is like chain mail: limitations that bind us.
Raga is one of the kanchukas. It makes us feel dissatisfied, inadequate, and incomplete, always desiring something. This is the source of all worldly desires: “I am incomplete without a spouse, without a partner, without money, without a car, without status, without brand-name goods, without prestigious housing, without friends, without connections.” Others think differently: “I am incomplete without siddhis, without samadhi, without yogic attainments.” All of this is raga.
When we follow the path of liberation, divine Grace erases this limitation. God intervenes and says:
You are perfect from the very beginning, but not by yourself—you are perfect with Me. When you are with Me, you are perfect. Whether you have something or not is no longer important. You are self-sufficient and whole because I am purna, paripurna; I am perfect. In the same way, as a part of Me, you too are purna, paripurna.
Shiva is fullness, ultimate fullness, absolute fullness, paripurna.
Vidya is another kanchuka. Vidya means: “I do not know something. I am limited in knowledge and want to learn. I constantly lack knowledge.” Therefore, a person is curious, even greedy to accumulate knowledge, but never satisfied. He does not know how to obtain knowledge from within himself, from the divine Source, and seeks it outside. His search is never complete. He flits from one teacher to another, from one tradition to another, from one lineage to another. He is satisfied nowhere: something was given there, something was given here, he heard something there. Different facets, but it is impossible to put everything together into a single picture, and the dissatisfaction never ends. An eternal seeker, but one who has never found.
God says:
Stop, become one who has found—for you have already found your tradition, you have already found your guru, you have already found your scriptures. But if you want to continue seeking outside instead of going into depth, you must know: you will never find. There are infinitely many scriptures, infinitely many teachings. Your task is not to seek—your task is to find. Because if you want to seek, I can give you such an opportunity—to be an eternal seeker. How long do you want? A hundred years? A thousand years? Thousands of kalpas? Thousands of billions of kalpas? But liberation is finding; it is not seeking.
Of course, one needs to be a seeker for some time, but not for a hundred billion lifetimes, and not even for an entire lifetime. Because liberation and enlightenment are finding. When divine Grace dissolves the vidya-kanchuka, we understand how to become one who has found, rather than an eternal seeker.
There are also other kanchukas:
Niyati — the law of karma, causality, and space.
Kala — the law of attachment to action and the doer.
Kala — the law of time, of discrete perception of time.
All these limitations, the kanchukas, dissolve in the process of liberation through the flow of divine Grace.
Mumukshutva—the aspiration for liberation—means the desire to be so close to God that all these limitations dissolve in this lifetime. Perhaps this is very difficult, perhaps it is unrealistic for many—but no one can forbid us from setting such a goal. As they say, there is no harm in dreaming. And in the beginning, mumukshutva is a great dream.
Over time, this dream—based on the sacred scriptures, the ancient tradition, and the instructions of gurus and saints—gains strength. As followers, we have the right to dream about this. All the more so because one of the articles of faith of Sanatana Dharma is phrased precisely this way: moksha-samsara—the whole world is samsara; one must attain liberation. This dream is legitimate and right; it is sanctified by a thousand-year-old tradition and by great authorities.
From Dream to Sadhana and Tapas
Over time, this dream becomes an intention, an act of will, iccha-shakti. Then it is no longer merely lofty fantasies unsupported by anything. It is an intention that states specifically: “I am following the path of liberation, so I will do this, this, and this. I plan my life in the same way as I plan a long journey.” When such an intention matures, it develops into sadhana.
Sadhana means: I know what I need to do for my dream to come true and for my intention to be realized. I know how to practice in the morning, during the day, in the evening, while eating, while bathing, and how to practice even in sleep. I learned this in my tradition. When you perform sadhana and know how to practice, it means that you have completed the first bhumi. The first bhumi, when mastered, makes you a sadhu—one who practices well and professionally.
Finally, when you have understood how to practise and are already practising seriously, with absorption, your mumukshutva, your intention, leads you to an understanding of tapas, austerity — tapasyā, tapa-divya, divine austerity. Tapas means: I do not merely practise; I practise with zeal, I practise like a hero. I no longer indulge my weaknesses, I no longer indulge my ego, I compromise with nothing. Confidently, powerfully, strongly, I walk the path to God, towards my goal; I am not afraid of austerity. I am not afraid to control my desires, I am not afraid to renounce. I am becoming a vīra-yogi, a hero — in the good sense of the word. Not in the sense of waging war against someone, but in the sense of one who can conquer himself.
Tapas: Intensity and Strength in Spiritual Life
Tapas is not necessarily something external. Tapas can also be internal, but it is always tapas. Tapas means a certain strength, an intensity in spiritual life. And such strength, such intensity, burns away karma.
Tapas means: I am not afraid to plan a three-year retreat, or a year-long retreat, or a three-month retreat. This is normal; I incorporate this concept into my life. I am not afraid to imitate the saints. I do not consider the saints of old to be so distant from me that they are some inhuman, transcendent beings, while I am a weak, spineless, limited saṃsāric being of the consumer world of the twenty-first century. I am not afraid of this. I believe that I can be a worthy son of the saints whom I follow, or a worthy daughter.
But tapas is not limited to retreats alone. In fact, most of tapas lies in everyday life. Tapas means: I practise every day, practise daily — nitya-sādhana, prātaḥ-kṛtyam, the Refuge mantras, purifying the seven aspects of life; I contemplate naturally and continuously, in ātma-vichāra. Tapas means that my life is constantly filled with practice: upāsanā, worship, contemplative practice, japa-mantra-yoga, karma-yoga, sevā — service.
There can be many forms of tapas in accordance with your karmas. For some, tapas means showing humility, joining their hands in namaste, and remaining silent in response. But for someone else, this is not tapas: they can remain silent and show humility as much as they like — they did the same in worldly life. But for them, tapas, for example, is getting up in the morning and reciting a mantra. Everyone has their own tapas.
The Second Bhūmi: Vichāraṇa
Tapas means that your life is filled with intense devotion to God, with intense sādhana. And when our life becomes filled with tapas, we can attain the second bhūmi — the second stage of enlightenment. It is called vichāraṇa. This means that we are in continuous contact with God, in continuous connection with Him. And from here, the radiant divine peaks are already visible. The path to enlightenment is still very long, but something is beginning to come into view.
It is like arriving in Darchen — a town in Tibet — and pitching a tent by Lake Manasarovar or checking into one of the simple hotels there. From there, the summit of Kailash is already visible. You are not yet on Kailash; you still have to pass through various points, but the summit is already in sight.
And my blessings are with you, so that your faith, devotion, mumukshutva, and sādhana may grow, and so that God may be ever closer and closer.
Om, namaste
2021.10.23
