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Mahāprabhujī says, "Go to satsaṅg." Everything you can obtain in heaven and all those celestial pleasures are not difficult to acquire. What is truly hard to attain is satsaṅg—the company of good people, the ability to attend spiritual programs like this. Any wealth you could possess, all the treasures of a king, will vanish in a single moment. So why worry about them? Come to satsaṅg. Satsaṅg is equivalent to bathing in all the great rivers. As soon as you arrive, your lower thoughts and base qualities are canceled; they are all cut away by the satsaṅg. Just as we spoke the other night about the worm transforming into a bee, when you go to satsaṅg, you are changed and transformed. Mahāprabhujī speaks of Devpurījī, saying he was a great yogī. He asks, "How should I sing it? How loud, how far should I sing it? How can I convey the greatness of satsaṅg?" Its importance and goodness are beyond words to describe. There is no dialogue for this; you simply must come. You may like to close your eyes. I wish to sing one mantra we sang at Guru Pūrṇimā. Some may have seen it on Facebook, but I would still like to sing it better today. Svadeśeṣu manyā, svadeśeṣu dhanyā, sadā chāḍa viteṣu matto, nāthānya manas chenalaganam, guru raṅgri padme, ṭaṭakiṁ ṭaṭakiṁ... Yaśome Ghatam Dīkṣudhāna Prajāpati Jagadvasu Sarvam Kareyat Prasādat Manaś Chenalagnam Guru Raṅgripadme Tathākṣim Tathākṣim... Na kaṇṭamukhe nevaviteṣu cittam Manas Chena Lagnam Guru Raṅgrī Padme Guru Rāṣṭakam Yad Pateet Puṇyadehi Yathir Bhupate Brahmachārī Chagehi Itī Śrī Śaṅkarācārya virachitam Guru Aṣṭakam samāptam. Śrī Dīp Nārāyaṇa Bhagavān kī jaya. This was composed by Śaṅkarācārya. It is called the Guru Aṣṭakam, eight verses about the Guru and his meaning. It is quite beautiful. The meaning is that you can have the most beautiful physical form, the most beautiful wife, be liked by everyone, and possess wealth as vast as a mountain. Yet, if you have not come into contact with your Guru and entered into a proper relationship with him, what is it all? It is useless. He continues: you may have wonderful family relations with your wife, children, neighbors, and community. But if you lack that inner relationship with yourself, with your inner guru, and with your Satguru, then what is it? You may know all parts of the Vedas, all spiritual knowledge, and speak the śāstras as if they originated from your own mouth, as if you authored them. You could be the greatest poet and storyteller ever, capable of narrating the most profound truths. But if you do not have that relationship with your Guru, what is it? You could be respected worldwide, regarded in your home as a blessing, with your feet worshipped everywhere. But without that connection to your Guru, what is it? It is utterly useless. You could be the king of all compassion and forgiveness, revered as the king of kings, holding such a high post that all the world's monarchs come to wash your feet. Yet, without that relationship to your Guru, it is nothing. He goes on: you could be world-famous as the greatest donor, the greatest sevak, performing the highest service to mankind. People might even believe all gifts in the world come from you. But without that link to your guru, it is useless. The next verse is about tyāga, renunciation. You cannot be attracted to material things, nor overly obsessed with practicing yoga. You cannot be thinking of the opposite sex or of money at all; you are completely detached from all such things. These eight ślokas about the Guru are a great opportunity and blessing for everyone. They can be used by anyone—a yogī, a householder, a king, or a brahmacārī. It does not matter where you are. But to gain their benefit, you must come to the Guru’s feet, understand what it means to be with that Guru, and comprehend his teachings. Then you will attain the greatest of all. Knowledge comes, Brahma Jñāna comes, the knowledge of everything comes. That is what he is saying. It is so beautiful and special. Therefore, we come to satsaṅg. I observed in Jādan this year that we struggled to keep the grass alive due to a lack of water. Even in previous years when we had good water, during summer we would water it repeatedly just to keep it alive. But as soon as it rained, the grass grew wildly, turning an incredible green, so lush and vibrantly overgrown. I was looking at that as I came out of the Bhakti Sāgara and thought: that is the difference between reading spiritual books and having the Master present to instruct you. It is the difference between practicing alone and actually coming together in satsaṅg, experiencing it as a group and as a shared vibration. One merely keeps you alive, like the grass; the other makes you flourish. Especially when Swāmījī is here, you may have heard the same thing or read it in a book. But in satsaṅg, everyone—perhaps without even realizing it—seems to balance so well. They maintain their material life while also being in the ashram, taking classes, and performing sevā. It is truly inspiring and wonderful. With such balance, today I was a guest at Arjun’s house, and it is special to see yoga in daily life—not just present, but balanced with everything else. It is really great. "Impressed" is not the right word; it simply makes me happy. Now it is bhajan time. The person who requested it is not here; she left. Why not? We sang this prayer from Gurujī the other night. Jaya Gurudeva Parabrahma Dīna Bandhu Vandana Paranamāsa. Om Bole Śrī Dīp Nārāyaṇa Bhagavān Kī Jai. Jaya Gurudeva Parabrahma Dīna Bandhu Vandana Paranamāsa. Prabhu Vandana Paranamāsa. Caraṇarāja Nitya Śiṣyadhāre Sarvathirata Sananāsa. Prabhu Sarvathirata Sananāsa. Dharma Hita Avatāra Līno Bhakta Janna Udhārasa Prabhu Bhakta Janna Udhārasa Dubhata Bhava Sindhu Mahi Haṁsa Vane Ubārasa Prabhu Haṁsa Vane Ubārasa Jaya Gurudeva Parabrahma Dīna Bandhu Vandana Paranamāsa Prabhu Vandana Paranamāsa Caraṇarāja Nitya Śiṣyadhāre Sarvetīrat Sananāsa Prabhu, Sarvetīrat Sananāsa, Jaha Jale Jagamahī Āye, Jīvanko Para Uthārsa Prabhu, Jīvanko Para Uthārsa, Svarūpa Ko Sattābhāva Anubhava Pradarśayati Darśa Prabhu, Pradarśayati Darśa, Jayā Gurudeva Parabrahma Dīna Pāṇḍu. Vandanā Paranamāsa Prabhu, Vandanā Paranamāsa Charanarāja. Nitya Śiṣyādhāre Sarve Tīrthāsanānasah Prabhu, Sarve Tīrthāsanānasah. Videhī Jīvanamukta Kina Pāvīā Sudharṣa Prabhu, Pāvīā Sudharṣa. Achalapad Bhakṣī Śākino Dhanyā Hupad Dharasa Prabhu, Dhanyā Hupad Dharasa. Jaya Gurudeva Parabrahma Dīna Bandhu Vandana Paranamāsa Prabhu Vandana Paranamāsa Caraṇarāja Nitya Śiṣyadhāre Sarvītīrata Sananāsa Prabhu Sarvītīrata Sananāsa Arj Swāmī Dīpāharī Sunnalījīye Hājūrasa Prabhu Sunnalījīye Hājūrasa. Aap Jaisa Sena Data Tino Lokme Nahi Hovesa, Prabhu, Tino Lokme Nahovesa. Jaya Gurudeva Parabrahma Deena Bandhu, Vandana Paranamasa, Prabhu. Vandana Paranamasa Charanaraja Nitya Shishyathare Sarvetirata Sananasa, Prabhu. Sarvetirata Sananasa. Oṁ Bole Śrī Dīp Nārāyaṇ Bhagavān Kī Jaya, Śrī Śrī Devpurījī Mahādeva Kī Jaya, Dharma Samrāṭ Paramahaṁsī, Svāmī Māravānanda Purī Jī Mahārāja Kī Jaya, Viśvaguru Mahāmaṇḍaleśvara Paramahaṁsī, Svāmī Maheśvarānanda Purī Jī, Satguru Deva Kī Jaya, Yuga Yuga Jīvo Maheśvarānanda. Thank you for watching. We will do one more bhajan and then meditate. That one—I didn't even think about it. Don't you have it in your book? The book with the translations, or the translation of that bhajan? "Guru Dev, give me shelter and remove all my worries." That is how I would translate the first part. "Give me mercy and carry me across this ocean. My mother, father, brothers, and sisters are not truly mine. In reality, they are part of that net of māyā, and I need to be saved from that net. This saṃsāra rūpa, this worldly life, is like a great tornado that can disturb my concentration. So bestow your blessings and grace so I will not sink into it completely. It is not possible for me to do enough japa and tapa, enough practice and enough mālā, to reach you on my own. Therefore, have mercy and compassion on me. Do not go far away; come closer and cut the distance between us. Mahāprabhujī is my guru, and I am in his shelter." This is the prayer of Maṅgīlālji. The last word—I am sorry, I do not know its meaning—is something about Rāma’s name, like God’s name: Ratāḍī. Yes, just the last word: Ratāḍī. Good. You should get your translations over there; it is much better. Thank you. Tomorrow I am going to Sydney—the next adventure. But thank you all for having me. Thank you for our time together; it has been wonderful for me. I hope it has been good for you as well. Enjoy your practice, enjoy your sādhanā, enjoy the ashram. Just enjoy it. As they keep saying in the Nike ad: just do it. That is it. I was thinking a while back in Jādan: we are building such a beautiful āśram, such an incredible place in Jādan and all around the world. But just as important as building the physical āśram is building this inner āśram, so that when the physical one is ready, there will be many people with this inner ashram to live in it, be part of it, and make it into one very large ashram. So, two things simultaneously: balance, performing sevā and sādhanā, while also fulfilling our duties to the world. Make your ashram a nice one. I always sing this one, so I will sing it again. Aum.