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Oṁ Śrīdīp Nārāyaṇa Bhagavāne Kī Jai, Śrī Śrī Dev Kūrī Jī Mahārāja Kī Jai, Satya Guru Deva Kī Jai. Teri bīṭī umara hari nāma bina, sumaraṇa karale mere mana. Pakṣī paṅkabhinahastidantabhinahanarikantabhinam... Lejha keputra pitā bina hīna, lejha keputra pitā bina hīna, Kūpanīrabinu denakṣīrabinu daratimeabinam. Jai Satruvara Pallabhinahina Te Siprani Harināmabhinah. Teri bīṭī umara Harināmabhinah Teri bīṭī umara harina amabina, sumaraṇa karale mere mana. Sumaraṇa karale mere mana, kāma krodha mada lobha haro, īrṣā choro bhakta janam. Kāya sunā bhagavanta? Kāya Nānaka sunā bhagavanta? Yajamāne koī na āpanā, sumaraṇa karale mere mana, terī bīṭī umara harina amabina. Sumaraṇa Karale Mere Manā, Terī Bīṭī Umara Hariṇā Amabhinā... Sumaraṇa Karale Mere Mana Oṁ Śrīdhik Nārāyaṇa Bhagavāne Kī Jai Sataguru Deva Kī Chan Guru Deva Kī Chan Guru Deva Kī Chan Yuga Yuga Jīva Maheśvara Nanda... Siddhi Padayalukha Amṛtasiṣa Nityavaraso Ānanda Prabhudhi Padayalukha Amṛtasiṣa Nityavaraso Ānanda Juga Juga Jīlo Maheśvarānanda. After about twenty meters, the ocean becomes very shallow again, and then it is the main deep part. When the waves come in, they reach that shallow part and break there quite heavily before moving further to break on the shore. Everyone goes out to that shallow part. Sometimes, when the waves are coming, there can be two or three minutes when they are quite small. Then, all at once, three or four quite big waves will come together and break further out than before. I was a young boy out there enjoying myself. The waves weren't so big, but then suddenly came a big set of waves. They came to this shallow part, and when a wave hits that shallow area, because its base stops, the water from behind just rises up like a cobra. Especially on this type of beach, where it is very shallow at that point, they rise very steeply and very fast, and they go down even faster when they break. This took me by surprise; I wasn't in the right place for that wave. I thought the best thing to do was run, but you can't run. I turned to run back to the beach, but there's no chance of running away from a wave. That wave picked me up, took me into the air, and then presented me to the sand. In Australia, we'd say I got smashed. I got smashed. Somebody picked me up, and the lifeguard came out and took me back to the shore. I was just going, "Oh," with no air in my lungs and a sore back because it had really crashed me down on the sand. I had no intention of going back into that stupid surf again. But this lifeguard was great. He sat with me and waited until I recovered my breath and started to move again. Then he took me by the hand and said, "Let's go." Of course, I said, "Where?" He said, "Back out there." I said, "No way." He said, "Well, we have to do it." I didn't agree, but he wasn't letting go. He was going out there. I was small, he was big, and he took me back out to the same place. Then he taught me how to deal with that type of wave. Because when it comes up like that, like a cobra, you can't run away from it. You can't jump over it; it would be maybe at the height of the roof. It wasn't big surf, but it was big enough. The peaceful place is inside. You have to go under those waves. I don't know what I did. I couldn't become anything. I made it, so now tell me: what is the right to live? What is the right to live? What is the right to live?... Sāsīn, sāsīn... sās. God bless you, God bless you. God bless you, God bless you, God bless you. Itnā to karanā gurūjī, darśanā jaldī dēnā. Itnā to karanā dayālu, darśanā jaldī dēnā. Śānta, śānta,... śānta. God bless you. ... Sata īṣi na tebe meditiraju modraci, ljudi, Maram Bhagavān kī jaya. Śrī Devpurījī Mahādeva kī jaya. Maram Bhagavān kī jaya. Have a good night, have a good sleep. Yes. No, you have to say good night. Then, good night. Translation goes both ways. See you in the morning. See you in the morning. What actually are we doing when we are singing bhajans? Yes, this one said. I said, what actually are we doing when we are singing bhajans? You know, sometimes Swāmījī in the seminar doesn't say anything; he just lets us sing bhajans the whole evening. Is it because he has no idea what to say? When we are singing bhajans, we are practicing yoga. What part of yoga? Bhajan is one practice of bhakti yoga. And when we are singing, often we forget that. But sometimes I can really feel it. That's real yoga. Sometimes I felt such a strong effect from bhajan singing, like I practice in Kundalini Yoga. But, like with every yoga aspect, especially when you really go fully into it—not just a little bit, but really go fully into the bhajan singing. I remember a situation. We arrived with Swāmījī and the group in Kailash Ashram. Immediately, some people from the village came, and Swāmījī started giving a satsaṅg. I always had to sing some bhajans in between, and I was quite exhausted. We were all exhausted from the tour we had just completed. I also felt my voice couldn't give anymore; too many bhajans. Because there were not yet so many bhaktas, Swāmījī didn't make the satsaṅg too long. I was happy, I thought, "Okay, now we can rest and I need not sing anymore." Then Swāmījī got up and said, "You continue the satsaṅg. Just sing bhajans." That meant it was now my duty, our duty, to continue the satsaṅg, to go on with bhajan singing until Swāmījī, after his rest, would come out again and give the main satsaṅg. So that was in a situation when I thought, "I cannot sing much more." But I accepted it. One bhajan more, two bhajans more, three bhajans more. I really went into it. Suddenly I had the feeling like something was opening, like one breaks through. I don't mean just on the spiritual level; I mean really also on the physical level with my voice. Just by doing that, something clears, and I had the feeling that now I could sing endlessly, no problem. We had to continue quite some time; I think it was between fifteen and twenty bhajans which I sang one after the other before Swāmījī came back. But it was great. The more we sang, I could feel the energy, the divine energy. Bhajan singing is really a yoga practice, like mantra practice. And as I said, not by chance, mantra practice is a part of bhajana. I experienced this even more strongly once when I was in Udaipur. I was there on an invitation of the collector, basically to teach his boys a yoga class. That was a quite risky time. It was in June, the hottest time of the year, when everyone avoids going out in the street in the heat unless necessary. Then, a big cyclone came—I mean, really big. I saw a satellite photo of India, and the cyclone was big, covering an area something like a quarter of India. It came straight to Udaipur, where I was. So it was a real time of warning for everyone. On that specific day when it came, it was not allowed to go on the street. By some good fortune, or by my Prabhupāda’s protection, it passed the city by a little bit, so it didn't make too much damage in Udaipur itself. It went further; I think it came quite close to Jadana Ashram afterwards. The next day was like a blessing. The danger was over, but the event was so huge that the whole sky was covered with clouds—a big cloud. In Styria, or in Western countries, I would say it is not a very good time; it is cloudy. But in India, when you live in June in that heat, such a cloud is a blessing. Suddenly, a day when it's beautifully cool. After the yoga class in the morning, I had no further duty that day. So I took the chance and took a long walk, several hours, around one of the big lakes in Udaipur. While walking, I was repeating my mantra. Then I sang one bhajan I knew by heart. Then I sang the peace mantra. A little bit of repeating my mantra, then I sat down at the shore of the lake and did a little bit of mantra japa. Then I continued walking again, sang a bhajan, another bhajan. After some time, I sat down again, practiced mantra and my Kriyā. Continued walking, repeating this bhajan, that bhajan. At that time, I was quite well trained through Holy Gurujī; when in the evening the light went off, we had to continue bhajana singing. Therefore, I knew quite a lot of bhajanas by heart. Then I got lazy, like most of us. But the result of what I practiced, I realized when I came back in the evening. I had my evening prayer alone; there was no one else. But I tell you, it was like never before. I was so full of divine energy, I was like dancing the prayer. Only then did I realize what I had actually done: Akhaṇḍa sādhanā, uninterrupted permanent sādhanā, the whole day. You see, if we repeat our mantra which we got from Swāmījī, or we sing one of the bhajans we have, or we repeat some other mantras like the peace mantra—that's all divine. From the quality, it's the same. So this whole day was permanent sādhanā, and I was so full of energy. Just realize what we have with this bhajan book. It's not a song book. It's like a holy scripture, like the Bible or the Koran or the Vedas. How often Swāmījī has emphasized: don't put it on the ground like this. When we really go deeply into any aspect of yoga, then we feel it: what is the result, what is the quality of that. So when you sing the bhajans with enthusiasm and with joy for some longer time, it's a real yoga practice. So let's practice one bhajan more. Which one do you like? Which one do you like? Actually, this Āpake Merī Baḍī—you know, we have it also in our evening prayer. "You have liberated already so many sinners. Now, please, it's my turn." On kaja, let's see tolic a grishnik Oslo body. Oh, son, I'm on to my man. I read Satyagraha Rakhulaj hamari. It's a bhajan, actually, about several stories. I cannot really translate that, but those three... Oh, we should preach because it's a pose that, you know, these stories. It's just mentioning several stories. The first verse is about Bhakta Prahlāda—that's actually the story of the Holī festival. The second, Gaj, that's my name, Gaj, Gajānantī Elephant. And the third one is about Draupadī, when they tried to undress her in public. The fourth verse is about Mīrā, when they tried to poison her with wine which had poison inside. So it's actually a bhajan about prayer. I remember when Swāmījī once gave a lecture series about different aspects of mantra. It was on a summer seminar in Vip. He gave four lectures over four days about different aspects of mantra. These are old videos, something like number 130 or so. In one lecture, he spoke about prayer as mantra. The interesting point was, in this lecture he did not speak about our evening prayer or any prayer like that at all. He spoke about the story of Draupadī, which is here in the third verse of this bhajan. He emphasized that what comes from the heart, that call for God deep from the heart, that is prayer. So, all these stories here are examples of such prayer. The elephant, when he was being drowned by the crocodile underwater, called for God, and God immediately came and helped. Draupadī, when she was about to be undressed in public, called for Lord Kṛṣṇa, and He came. Prahlāda, when he was about to be burned, called God and He saved him. And when they were lying to Mīrā that this wine, which contained poison, was actually prasāda of her beloved Kṛṣṇa, she believed that. For her, it became reality, and she went into trance. Dīnā Dāyala Dayākara Dātā Āyuśaraṇa Tumhārī Satguru Rakā Lājahamārī Āyu Śaraṇa Tumhārī, Satguru Rakh Lāj Ahamārī Bhakt Prahlād Kī Rakṣā Kīnī, Jalatī Agni Me Bhārī Bhakt Prahlād Kī Rakṣā Kīnī, Jalatī Agni Me Vārī. Kambha pāra prakaṭa bhaya svāmī, Kambha pāra prakaṭa bhaya svāmī. Chiname vipatani vāri satguru Rākulāja hamārī. Dīna dayāla dayākara dātā, Dīna dayāla dayākara dātā, Āya śaraṇata mārī. Satguru Rākulāja āmārī.... Garuda Chor Palme Hari Āyā, Satguru Rakha Lājha Amārī, Bhaktan Ke Hitkārī. Sathgur Rakalāj Amārī, Dīna Dayāla Dayākara Dātā. Dīna Dayāla Dayākara Dātā, Āyaśaraṇathamārī. Sathgur Rakalāj Amārī, Āyuśaraṇatamārī, Satgurarakalājamārī, Trapadikelājabachai, Bharisabhānimrarī. Do pāḍī kī lāj bachai, Bhārī sabhāmī marārī, Chira badāyam para nahi pāyam, Duṣṭa duśāsanahārī. Satgurū rakalāj amārī, Duṣṭa duśāsanahārī, Satgurū rakalāj amārī. Dīna dayāla dayākara dataḥ, Dīna dayāla dayākara dataḥ, Āya śaraṇnathamārī, Satgurū rakhalaājahamārī.... Mīrābhāī parmiharkīnī viṣa-amṛitta-kardārī... Aisa Bhakta Ananta Baryā, Aisa Bhakta Ananta Baryā, Āpake Merī Barī, Satguru Rakha Lājahamārī,... Dīna dayāla dayākara dātā, āya śaraṇatha mārī. Satguru rakā lājā hamārī, āya śaraṇatha mārī. Satguru rakṣā lājā amārī. Śrī Pūjya Bhagavān Dīp Nārāyaṇa Parabrahma Avatārī, Śrī Pūjya Bhagavān Dīp Nārāyaṇa. Parabrahma Yāvatārī Kahi Mādhvānanda Prabhujī, Kahi Mādhvānanda Prabhujī Sunna Arāja Girādārī Satguru Rakhalāja Hamārī, Sunna Arāja Girādārī Sunthakuru Rakalāja Hamārī, Dīna dayāla dayākara dātā, Dīna dayāla dayākara dātā, Āya śaraṇatta mārī. Sunthakuru rakalāja hamārī. One remark for the end. I mentioned that, from my experience, it’s important to do it with enthusiasm and really for a longer time. We know, for example, from Swāmījī: when we have the Kriyā Anuṣṭhāna program, we have such an intense program that we can hardly think of anything else. And when we have Mantra Anuṣṭhāna, somehow it is even stronger. Mantra, mantra... all the time, for a longer time. In India, on a full moon day, we have bhajana anuṣṭhāna—bhajana singing whole night. And when, for example, Holī Gurujī’s Mahāsamādhi was, it’s part of the celebration: sixteen days, day and night, continuous bhajan singing. That’s a real spiritual sādhanā. Adios.