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Part 1: Healing, Surrender, and the Power of Prayer: Stories from Līlā Amṛta This is a reading from Līlā Amṛta: The Divine Life of Śrī Mahāprabhujī. It heals me. Several times Mahāprabhujī cured me of serious ailments. One night after a satsaṅg I had held in the village of Kartu, I suddenly felt very ill and fainted from unbearable pain. Everyone immediately took great care of me, but without success, and it became clear that my life was in danger. The next morning, Mahāprabhujī was informed of my condition—that I was near death—but with his usual gentle smile, he calmed the concerned devotees. “Don’t worry, he will get better. Without my permission, death has no power over him. Twice already, death has tried to take Madhavānanda, but had to retreat. Madhavānanda is under my protection, so how can the Lord of Death prevail?” Only half conscious, I was taken to Mahāprabhujī, who placed his blessed hand on my head. “The duty I have assigned to you must be fulfilled by you. Don’t worry, you will soon be healthy.” From that moment, I began to recover quickly and was soon restored to normal health. Another time I had a guinea worm, a dangerous parasite that causes great pain. The worm had penetrated the skin of my leg. While trying to pull it out, I broke it, causing myself even greater distress. I was lying on a mattress on the terrace of the āśrama, hardly able to bear the pain, when I overheard a conversation between Mahāprabhujī and Paṇḍit Chandrī. Paṇḍit Chandrī was leaving the āśrama on an errand and had come to say goodbye. Mahāprabhujī tried to hold him back: “Paṇḍitjī, it will be dark. You could get lost. It might rain.” The village was only a few kilometres away, but the path was not straightforward. There were no streets to guide the way, and at night one had to navigate by the stars. However, Paṇḍitjī did not heed the warning of Gurudeva. “Master, I know exactly the way and surely won’t get lost. Also, it’s unlikely that we will have rain, because it almost never rains in winter, and the sky is cloudless.” “Alright then, but hurry up.” Paṇḍitjī left the āśrama and went to Kāṭhū village to arrange his affairs, but this took longer than expected, and he could start back only after sunset. About halfway to the āśrama, it began to rain, and just as Mahāprabhujī had warned, Paṇḍitjī became lost, learning what happens to those who do not follow the Guru’s words. Later, he said, “I believe in you, but sometimes what you say sounds so incredible or unlikely. How can I know what to take seriously and what not?” Mahāprabhujī smiled at him. “Take heed of all words from saints and wise men. Always search for the truth in them, regardless of how casual they may sound.” Paṇḍitjī entered my room while I was still lying in great agony. He told me his experience, but I could hardly follow the story because of the pain. Then Mahāprabhujī entered the room. “Madhav, why do you lament? Everyone must bear the fruits of their karma. You will not liberate yourself by complaining.” “Master, I know that you can liberate me from my karma,” I cried. But Mahāprabhujī was dismissive. “I am not your servant, always available, nor am I your doctor.” “You are the doctor who can cure the whole universe,” I insisted. “You have liberated me from several karmas. Why does this particular painful one remain?” Mahāprabhujī took a piece of turmeric root from his pocket and gave it to me. “Here, take it and eat it, and your pain will disappear.” As I ate the root, the pain immediately diminished. Siddha Paramparā, Siddha Paramparā… Siddha. The Guru does not make much commotion, nor does he raise his voice to emphasize that he has something. It is up to us to be attentive so that we do not miss the wisdom and warnings hidden in his words. Often the Guru will make only a single remark, without any overt warning, to train the disciple to sharpen his awareness and discernment in catching these hints. If we make the mistake of ignoring his words, we will be taught a lesson. The following story is exactly about this kind of blind journey. I asked Mahāprabhujī’s permission to undertake a satsaṅg tour. He permitted it on the condition that I remain within the state of Rajasthan, adding, “He who travels blind will become blind.” I did not pay careful attention to his words and only heard him grant approval for my trip. After visiting a couple of villages, I came to the road that led to Abu and decided to pay a short visit to Palanpur in the state of Gujarat. I had simply forgotten that Mahāprabhujī had instructed me to remain in Rajasthan. Immediately upon my arrival in Palanpur, my eyes began to burn and hurt. The next day I consulted a doctor, but his treatment had no effect. I went to Gandhidham to see Dr. Iyengar, a disciple of mine, who cared for me with great love and professional attention. His treatment lasted more than a month, but the pain only increased and my eyesight continued to deteriorate. I decided to consult Dr. Arjun Singh, the eye specialist in Sivagunj, Rajasthan. He took me to his hospital in Marwa Junction, yet still my eyes did not respond to the medication. So I went to Ajmer, where I was cared for by Dr. Manohar Singh and his father, both disciples of Mahāprabhujī. But they too were unable to heal me, and losing all hope, they told me there was probably no cure for my pain. By this time, I had a constant, almost unbearable, burning pain in both eyes. I could hardly see, and the pain prevented me from sleeping. During the night, I prayed to Mahārāj Jī, “Lord, I can no longer bear such a painful existence. Rather, allow me to die.” I repeated my prayer several times and later fell asleep. I dreamed, and in my dream I saw the beloved face of my master. He said, “I told you to travel only within the state of Rajasthan, but blindly you disregarded my order. This pain is the result. But now I shall tell you how to be healed. Tomorrow morning, soak some chapati bread. In two days you will be cured, then return to me.” As soon as I awoke, I followed these instructions. The next day I was almost free from pain, and, just as Mahāprabhujī had said, I was completely cured within two days. Dr. Manohar Singh and his father were deeply impressed by my recovery and Mahāprabhujī’s infinite mercy. They accompanied me to Bola Guda, where Mahāprabhujī was waiting at the door of the Śiva Āśrama. He smiled when he saw us. “Now, Madhav, will you again travel so blindly?” I bowed at his feet, asked for forgiveness, and he blessed me. Mahāprabhujī invited Dr. Manohar Singh and his father to stay for dinner at the āśrama and told me to prepare halvā for the evening. Halvā is a dessert made of semolina, ghee, sugar, almonds, and raisins. Unfortunately, I burnt the halvā, so it turned much darker than usual, and I was afraid no one would like it. After the evening prayer, I served the halvā, giving a portion to everyone. To my great surprise, it tasted delicious. Never before had I eaten such wonderful halvā. Everyone else also enjoyed it, and to me this was a sign that Mahāprabhujī had truly forgiven me. Later, whenever I met Dr. Manohar Singh or his father, we talked about this blessed evening and the wonderful halvā, which by the mercy of Mahāprabhujī tasted like divine ambrosia. — So welcome everybody. Hari Om, good evening. Just now, you heard our dear Pūrṇimā from Adelaide recite from the holy book Līlā Amṛta, the divine life of our beloved Gurudev Bhagavān Śrī Dīp Nārāyaṇa Mahāprabhujī. This book gives you a picture of the simplicity and divinity of the Master. It is said: Anhonī Guru Kar Sake, Arahonī Det Mitāī, Parabrahma Gurudeva Hai, Sabko Det Banāī. What is not possible, Gurudeva can make possible. What is destined to happen, he can erase, because he is Parabrahma Gurudeva. He can make the impossible possible. Such were Mahāprabhujī’s words, and what Pūrṇimā is reading is the truth of that. Guru Vākya: prayer. Yesterday we spoke about prayer. Prayer has immense power. Whenever Jesus faced difficulties—we know very little about his life, only what is written in the Bible—he had to go through many hardships. But his remedy, his only hope, his only savior, was his prayer to the Holy Father. Prayers give us peace—both external and inner peace. External peace may be present, but if inner peace is missing, we are not at peace. If someone suffers from depression or other problems, that person has lost inner peace. No matter what we tell them, it will not help. Inner contentment, peace, love, joy, happiness—these are universal principles, and no one has a right to them except God. God gave them to all creatures free of tax, free of charge. God gave us the ability to be happy, but if we cannot realize it, it is our own mistake. God placed joy in our hearts, but if we do not make use of it, it is our own mistake. God gave us contentment: whatever you have, be happy with it. But we do not follow these words; we keep searching for more and more. All this can only be realized through prayer. There is a poem by the great Guru Nānakjī, the foundation of the entire Sikh tradition and religion. The Sikhs are those who wear the turban and beard. One day, Nānak Sāhib was a little disturbed and unhappy because there were some problems in his family. In a family, if you are more than one, there are always some problems. So in the evening, he went up to the roof of his house to be alone and gaze at nature. As he sat there, he saw the neighbor’s wife fighting with her husband. On another side, a husband was fighting with his wife. Elsewhere, children were quarreling with their parents, and parents were screaming at their children. So Nānak Sāhib said, “I came here to find peace.” Then he spoke: Nānaka dukhīyā sab sansār, caḍh kothī dekhā ghar ghar yehi hāl. “O Nānak,” he said to himself, “the whole world is in distress. Climbing onto my roof, I see the same condition in every house.” If you go searching for peace outside, you will not find it. Every creature is set against the other, everywhere. He said again, “I went to see who the bad person is. Who are all these troublemakers? But when I searched my heart, I found no bad person—no one worse than myself.” So all that we are projecting—in satsaṅg, projecting happiness, unhappiness, problems, this and that—is what our mind is creating, and this is not reality. Yeh Sansār Svapna Svarūp Hai. This world is like a dream. What you experienced at noon is gone. Maybe it was good, but it will never come back. If it was bad, it will never come back. It was, and it is gone. Now it remains only in your memory. So you may recall from your memory that it was good and enjoy your happiness—fine. If it was bad, then you suffer over it. But the wise one said, “Past is past, delete it.” The future will mirror the present. Therefore, our benefit lies in the present moment, in praying as much as we can. Every great thinker, every artist, every person forms a certain kind of thought when they behold a view. We used to say, “Jai Śrī Dṛṣṭi, Jai Śrī Śṛṣṭi.” Victory to the vision, victory to creation. The way you look at the world, so the world appears to you. Now, at sunset, a poet imagines: the sun is unhappy. The sun thinks, “My time is over, and this world will be swallowed by darkness.” At that moment, near a small, beautiful Śiva temple, the prayer bell rings. The priest prepares for the evening offering, lighting a ghee lamp. The sage does not see the gathering darkness; he sees that small, tiny flame. And what he sees in the flame speaks to him. These are the thoughts of great people, and this is how they create history. Otherwise, we do not create history—we just call it history. Hysterical! The tiny flame said to the sun, “I cannot be like you, a sun, but I will try to give light.” Confucius said, “When the day is dark and dreary and the way is hard to find, do not let your heart be worried. Just keep one thought in mind: it is better to light a candle than to stand in the dark.” Even a small, tiny candle flame can show us the path. We cannot replace God; we are all human beings. But still, God gave us that flame, and we should be that flame on the altar of God’s name, to bring light. Saint Francis once prayed, “Lord, make me an instrument of Thy peace. Where there is hatred, let me sow love; where there is injury, pardon; where there is doubt, faith…” Many things can be achieved through prayer that cannot be achieved through material means. Ultimately, we have to surrender everything. It does not matter what you have, what you own—everything: your property, your money, all your belongings, even this body, your emotions, your intellect, your mind, your senses. All must be surrendered. Sab hī chhod kar chalā musāfir, phir bas kyā banā jagat meṅ, jīvan do din kā. The traveler gave up everything—he had to renounce. Either you renounce, and it will be taken from you, or you are taken. The soul is gone—who knows where. It is said: Koī calā gayā, koī calā jāegā, Koī gaṭhrī bāndh khaḍā akelā, Jag meṁ do din kā hai melā, Yeh carācarī kā khelā. Someone has gone, someone will go, and someone stands alone with his luggage packed. In this world, the fair lasts only two days; this is the playful dance of all creatures. We have only two days of life, no more. One was yesterday, and the second is today. Tomorrow you will never see. When the morning sun rises, it is still today; tomorrow remains forever tomorrow. Yeh carācarī kā khelā—it is the game of these living beings: coming, going, coming, going. In this context, there is a story Gurujī used to tell many times. All these stories of Gurujī are gathered in a beautiful book called From Darkness to Light, containing two hundred fifty precious stories. Often someone would come to Gurujī and say, “Gurudev, I have no time to meditate and pray. There is so much quarreling in the world, so many things—I just cannot do it.” Gurujī would tell the story of a horseman. This man always rode long distances—twenty, fifty kilometers. In those days, fifty kilometers through the desert was very far. Once, after riding ten to twenty kilometers, the horseman grew tired and his horse was very thirsty. They came to a spot where a farmer had a water well. There was an old system for drawing water: a large wooden wheel with a rope strung with small buckets. As the wheel turned, the buckets would dip into the water, fill automatically, rise, and empty. The wheel was turned by an ox walking in circles, and a wooden brake made a rhythmic “tak, tak” sound with each rotation. Water was flowing, but the horse was terrified of the wooden sound. The horseman called to the farmer, “Please, can you stop for a moment?” The farmer stopped the ox, and instantly there was no more water—the stream ceased. The horse drank the little that remained, but it was not enough. “Please start again,” the horseman asked. The farmer set the ox moving, water came again, but the horse was scared and would not approach. “Stop again!” Once more the horse drank a few sips, then shied away. A third time the horseman pleaded, but the same thing happened: as long as the noise persisted, the horse would not drink. The horseman realized that unless the horse overcame its fear of the sound, it would remain thirsty, even though life-giving water was right before it. In the same way, we allow the distracting noise of the world to keep us from the water of prayer and inner peace, even when it is freely offered. Part 2: The Fragile Flame of Faith: Nurturing Spiritual Practice Amidst the Noise of Life The farmer said, “My dear, in this noisy situation, if you want to give water to your thirsty horse, do it. Otherwise, take it. Your horse is as thirsty as you.” Now, this horse is our mind, and the water is the name of God—prayer, spiritual life. The noise is the world: many, many problems, talking, this and that; this kleśa, vikṣepa, business life, this life, that life. And suddenly you become so frightened inside that you give up your meditation, you give up your prayers. Your jīvātmā is the farmer, or the horse rider who is riding. So if you want to give water and gain it, then do it; otherwise, die as thirsty as you came. God sent us into this world to drink the nectar of that wisdom, of that spirituality, and that is through the channel of prayers. In prayers, everything goes. All that you think you will do—dhāraṇās and prāṇāyāmas and a little concentration and a little meditation—you are on the surface, you are nowhere. Go deeper, deeper, deeper. And more deeply you can go only through mantra and prayers. Vast meditation is that you just make yourself comfortable, practice your mantra, and feel the presence of the Buddha. You will see on that day you will have one of the best meditations. It means we surrender our senses, our emotions, our intellect, our body, our entire being. I will be Thay. I am Thay. That’s all. Just you take care of it. There is one bhajan, a nice bhajan. Many Indians sing it in the temples. Hathome Yor Har Tumare Hatho He Jeet Tumare Hathome Prabhu Har Tumare Hathome Ab Saap Diya Is Jeevan Ka Sabbhar Tumare. O Lord, now I give all the responsibilities, or burden, or the troubles of my life into your hand. I did all that I could, my strength, my limitations, only till here, Lord, but you are almighty, and I give all into your hands. Hai jeet tumhare haato mein aur haar tumhare haato mein. If I will be the winner or loser of this life, it is in your hands, Lord. Jag me rahun to aise rahun, jo jal me kamal ka phool rahe. My Lord, if I have to live in this māyā, this world, then let me be like a lotus above this dirty water, muddy water. Similarly, be the lotus. If you go deep, everything is dust. This world is full of all this dirt. Or, Gurujī used to sing beautiful bhajans and tell one nice story. He used to say, “Be like a honey bee.” The honey bee even brings the nectar from the poisonous cactus or poisonous plants’ blossoms. It brings the nectar and first eats itself. The bee itself eats, digests, and tries to see if it is good or not. Then she gives back. So honey is digested by bees. That’s why the honey, when you eat it, is easier to digest than sugar. Because the honey has, the bee has worked already, like a mother, you know. So everyone has good sides, and everyone has some weak sides. Everyone’s hands are not so clean, but that does not mean they are bad. If your hands are dirty and someone’s are too, and you fall into the swimming pool and you can’t swim, and someone’s hands are dirty. And you say, “Please help, help.” He says, “Okay, good, I’ll go and wash my hands first.” Say, no, no,... doesn’t matter, please take it. Correct? That’s it. So, like that we should see. Otherwise, on the middle way, you are lost. Again, I will quote Gurudev Nānak. He said, Satguru Nām Jahājahē, Chaḍē Sotārē Pār. The name of the Gurudev is a boat. Whoever sits in it will cross the ocean and come to the mainland. If with your confidence you will sit in, be sure the captain, Gurudev, will let you cross the ocean. If you jump in the middle of the ocean, you don’t like your captain, no problem. There are sharks; they need you. Sometimes they like a different kind of breakfast or dinner. So, satsaṅg, this is the boat where we are sitting now. At the same time, you should read this holy book, the Guru Granth Sāhib, sometimes. It is great. So, Nānak Jī also said, I think he said, it is in the Granth. Clear? Translation? Should I translate? Sauso chanda ugve, hundreds and hundreds of moon rises, or suraj chade hajar, and thousands of the sun rises in the sky. Itta chandano nah karsake, these all hundreds of moons and thousands of suns are not capable of making that much light. They cannot remove the darkness of the heart. Without Gurudev, it will always be their darkness. So, Guru Vakya, Gurudev’s teaching, what they said that is for all of us, is that light, and we shall keep that light. And that light is so fragile, that light is so gentle. So there is another beautiful poem, beautiful. It is said, “Sabhe sahayak sabal ke, aur kohu na nirbala sahay, sabhe sahayak sabal ke.” Everyone is helping the strong one. When you are looking at a football team, a cricket team, a hockey team, or boxers, and so on, which one is stronger when you try to support them, no? Or some rich man or something, everybody goes there, sir. Yes, sir, come here, sir. And some poor one said, “Oh, okay, just sit where you are, don’t come inside.” How selfish we are. So, sabhe sahek sabal ke. Everyone supports the stronger one. Or kohun nirbal sāy, no one is a helper of a meek one. There is a small piece of fire, a little funk of fire, small. And the wind blows, and it makes that fire so strong that half of the Australian bush burns down. A small spark of the fire, but that wind has supported it to become stronger and bigger. Or, “Kohun nirbal sahāy,” like “Pavan jagavat āg ko.” Pavan is wind. Or Deepahī Detā Bujāī, but the same wind will blow off this tiny, gentle flame. So as long as you have this so tiny, gentle faith in you, don’t fail in the kuśaṅgas. When you get the blackmailing, kuśaṅgas, this, that, then the flame is blown off. Where are you? One poet said, “This is made out of brass. Have good resonance.” There will be a little crack. There will be a sound. Then, the sound will be like this, not like this. Kansi, brass, Kansi Phūṭī, a crack is there. Jinkar kahā gayī? Where is gone the resonance? One little small crack, that is a doubt, a small doubt. Kansi Phūṭī, Jinkar kahā gayī? Dūdh phaṭā kahā gayā? Grit, milk is spoiled with the lemon. Now where is butter gone? Where? Is the ghee gone? From the spoiled milk, you cannot gain the butter or ghee. Where has it disappeared? You put one drop of ghee, you put one drop of ghee, you put one drop of ghee, you put one drop of ghee, you put... One drop of ghee, you put. One drop of ghee, you put.... One drop of ghee, you put one drop of ghee. Now, the lemon in milk, and suddenly the milk separates into solid part and liquid part. Now, it doesn’t matter; you can churn and churn a lot. There is no butter coming, no fat coming. Kāśī, phūṭī, jinkār, kahā gaī, or dūdh milk, dūdh phaṭā, kahā gayā, ghṛt, where is the ghee gone? Dīpak bujh gayā, this flame is blown off or gone off. Now, where has this flame disappeared? The window is closed, everything is closed, it is airtight. But where? We can’t find this. This visible flame, which gives us light, is blown off and dies again. Man phaṭā kā gayī pṛthvī. Similarly, when in your mind, in your heart, there is also doubt, the love is gone. Gone. Rahiman dhāgā prem kā, mat todo chitkāyā. Tūṭā phir joḍe nahī̃, aur joḍe to gā̃ṭ par jāy. What will not always be there in the human is a very complicated brain situation; therefore, avoid it and always have that light and that joy. So this tiny flame, we are, and that’s why we are disciples, that’s why we are there as parents, that’s why we are practitioners. On the day when this flame will become a big flame or a big volcano, no one will have the capacity to blow it out. And therefore, prayers, mantra, guruvākya, sevā—this is our path. And therefore Mahāprabhujī said, Hameṅ yah kām satsaṅg se jagat bakke to bakne de... I have to do with the satsaṅg. Let the world gush up. Bakne ko yeh ke da? What do you say, bakke de? Jagat Bakheto Bakhne Devad. How will you translate? Gossip, yeah, because maybe they think Swamiji doesn’t translate properly. So you go to a bunch more to check if it’s exactly. Jagat Bakheto Bakhne Devad, so what do I have personally to do with myself? Was I born for this saṃsāra, this kleśa, vikṣepa, all this to suffer? I am born to be peaceful and happy, and through my practice and prayer, I will achieve the goal of my life. So, I would like to utilize the time of our interval. Many of you know, and many of you don’t know. From the 17th of April until the 27th of April, we are going to make a peace tour through Australia. Sri Swami Madhavanand World Peace Council welcomes you to join us on the peace tour through Australia, honoring the ancient culture and living wisdom of the Aboriginal people of Australia, the Koori. From Adelaide to the sacred rock Uluru, sitting with the desert communities along the way, it means that these local communities, all the aboriginals, people with their leaders, will, at every spot where we camp, come to welcome us. They don’t like the meetings, so they call sitting, like we are sitting now here in satsaṅg. And in India, we also have a sitting, sitting together on one, and on every spot, we will plant with them a peace tree, and it is more than 2,000 kilometers, and then we come to this holy rock, and we will have a parikramā around the holy rock, and then one day, the message of this. This will be a beautiful tour. It is called the Śrī Svāmī Madhavānand World Peace Council Peace Tour through Australia, with the message of Mahātmā Gandhījī and Śrī Svāmī Madhavānandjī. As Gandhiji said, “Renounce and enjoy.” Adopt non-violence, Gandhiji said. And Gurujī said, “One in all and all in one.” Honoring the Aboriginal people inspired by my name, and so on. So this is a beautiful tour, and you are all welcome to join. We will have a higher caravan. There are some mini buses with 36 seats and 18 seats. Until now, there are already more than 50 people because people were informed a little later. It was my wish for the last 15 years to tour through the desert of Australia, but my nature is like this, that I don’t want to just waste time in emptiness. Whatever I do, there should be some meaning in it. So this tour, long years prepared, and so not only that we drive through the desert and through this, Mahāprabhujī Karatā, Mahāprabhujī Karatā... Beautiful day, beautiful evening. We are very fortunate ones that we can be here in satsaṅg, here in this house of the ṛṣis, in Pūrṇimā, and yoga guided under Ātuljī and Devījī, and welcome from different parts of the Sunshine Coast, and also from Brisbane and the Gold Coast. My God, many coasts. There are many, many. And also from New Zealand and from Europe, welcome. Also, I would like to send my humble and best wishes, regards, and greetings to all brothers and sisters around the world who are with us now through this webcast. This divine blessing of our Gurudev, Bhagavān Śrī Dīp Nārāyaṇ, Mahāprabhujī, Devpurījī, Nolī Gurujī, this blessing is coming to you from one of the most beautiful gold coasts in Australia. So, welcome to be with us. The people in Australia are very health conscious, with a healthy way of life, a very natural way of life, and they are very spiritual thinkers. One of the presidents of the Australian Yoga Union in Melbourne, he... He introduced me and gave some information, that he did research work in Australia, and there are some thousand teachers. And I think, what percentage of the people are practicing? From them, 60% of people are practicing yoga only for physical condition and health, and the rest are interested in philosophy, spirituality, meditation, mantras, and so on. So, it means a large number of people. Interest in spirituality means the consciousness is turning toward spirituality. The consciousness of the youth is awakening more and more towards love for Mother Nature, love for all creatures, and love for the cosmic Self. That’s beautiful, and that’s what you also would like to have now: meditation. So we will have meditation for a while, okay? Today, we will have a very beautiful, simple, but real meditation on how most of the saints in ashrams, in the caves, and in the monasteries are meditating. There are many techniques, of course, for imagination, and I can take you to the different planets, but then you are out of yourself. So be with yourself. So close your eyes and make yourself comfortable. Just make yourself comfortable. It’s not necessary that you sit in lotus or some other posture. The best one is where you feel relaxed. Close your eyes. Withdraw yourself from the external world. Feel your presence in this meditation hall. Try to be aware of your being here, physically and mentally. Take a few deep inhales and exhales. We will chant Oṁ once. While chanting Aum, try to become completely aware of thyself. Send into the world the divine resonance of the deep inhale. Once we will send it home. Prabhūjī, arms, place the palms on the face, gently massage a little of the face, muscles, practicing, practicing, karatakād abhyāsa, doing, doing, Jadmati hota sujan. Jad means a person who has no knowledge, ignorance, and so. Mati means the intelligence is not so highly developed. But if one will practice, jadmati hota sujan. Sujan means the wise will become. The Rasi Ki Avat Javat Sil Par Parat Nishan. Rasi is like a rope, you know. Here, when there is a, somewhere is what you call the port, sheep are arriving, and then they throw one hook with the big rope, a thick rope, and they pull. It goes in and out, in and out. After some time, one, two years, you will see the rope. The rope has cut the stone through, but the stone has a capacity, power, strength to cut the rope within no time, but gently, but every day, gently, but every day, cutting, going. Passing, passing, it makes the hole or it cuts the rope. Similarly, if we practice every day, even a little bit, it is said every step will be counted. If you practice every day, it will be counted as a step forward. If you don’t practice one day, it will be counted as never, so it is yours. So if you practice, it is your benefit. If you don’t practice, you are lost. Abhyāsa, abhyāsa, O Kaunte, abhyāsa. In the Bhagavad Gītā it is said, O Kaunte, Kuntī Putra, the son of Kuntī, Arjuna, practice, practice, practice. Through his practice, Arjuna was one of the best in archery. Artists who are working in the circus, you know how many hours they are working every day, practicing. It’s not easy that you just jump and hold the rope, and then you are going there, and then you turn and go up, and then again fall down. We can also do it; it’s no problem. We can do it even twice, the first time and the last time. So, practicing, anything that comes in the way in your life where you stop your practicing or do something that keeps you back, then it’s your loss. It doesn’t matter in which condition you are: happy, unhappy, sad, nervous, in stress, tired. It doesn’t matter. Repeat the name of God, that is, “Kalyuga Kevala Nāma Adhāra, Śumira Śumira Nara Hoi Bhava Pā.” O humans, in this Kalyuga, it is only the name of God that can help us. Practice ātmā kām or mukh me Rām, with the hands you are working, but in the mouth you have the name of God, how beautiful. So, instead of stupid thinking, we should think positively; we should think about God, which makes us holy. Mahāprabhujī kī Karatā Mahāprabhujī kī Karatā... So, first I will chant five times, and the sixth time you will join me, good? And just feel the resonance, feel within you the resonance. So when the children are sitting peacefully, we will get one chocolate in five minutes. Okay, I will chant five times, and then the sixth time you join me. Just relax, be happy. So they were very silent, so must have three chocolates, please. They will never forgive me. Is there any more chocolate somewhere? Okay, wish you a very good evening, a very pleasant evening. God bless you. It was nice to see you.