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Part 1: Hari Bhajana Eka Satya: The Essence of All Practices Śrī Dīp Nārāyaṇ Bhagavān Kī, Śrī Śrī Deveśvara Mahādeva Kī, Satguru Svāmī Madhavānandajī Bhagavān Kī, Satya Sanātana Dharma Kī. Good evening, blessed selves, dear spiritual seekers. Blessings are coming to you from the Holy Land, Nepal, the Holy Divine Mountains, the Himalayas, Annapurna. Himālaya has many meanings, but Him also means the snow, ice, and glaciers. Him means the gold, and Himālaya is known as the kingdom of God Śiva. Śiva is the king of the Himalayas, and Pārvatī is known as the goddess of the Parvata. Parvata means, again, the mountains, the Himalayas. Definitely, these mountains which we call different—Annapurna, Everest, Kailash, and many others—this all is the place where two incarnations appeared, and so the way to the world. One is what we call the Nitya Avatāra, many great Ṛṣis, saints, yogīs, yatīs, whatever you call them. And secondly, Brahmā, Viṣṇu, Śiva. First is Śiva. The tapasyā, austerity, what they were doing is beyond our imagination. We cannot compare with them. We only try to remember, and we are happy; we adore them. And we ask ourselves, how did they, those ṛṣis, achieve that higher level of consciousness? Definitely, there were no facilities like we have here. When it’s a little cold, we have the heater. When it’s a little warm, we have air conditioning. We have so much food, we are wasting more than what we eat, many things in modern civilization, but their life was not so easy as we think. But they definitely were thinking when they saw the condition, the situations, how it is on this earth and how humans will survive, how this jīva is, from where it comes, how the jīva was created. Who put the first seed, and how was the seed? From where did it come? For us, we cannot answer. What was first, the seed or the tree? So what was the first? Mother or the child? This is called Adbhuta Racanā. Adbhuta, something indescribable, miraculous. But they knew then how to help the coming generations in every yuga, and so the science of yoga they developed and made much easier for us. Sār sār, the essence, the essence, all the science, all the wisdom, everything that we learn and we know, all the mantras, yantras, tantras, cakras, yajñas, karmakāṇḍas, all is the blessing of God Śiva. One day, Pārvatī is asking Lord Śiva, “Lord, you speak so much about so many techniques, and whatever you tell, you say, ‘Yes, this is very good, this is very good, this should be done like that, this should be…’” Done like that, that takes so many yugas to make perfection. We want everything in one day, and they had the yugas to get the perfection. Parvati said, “Yes, Sagar, in the ocean of the nectar or Veṅkuṇḍa, whenever I come, you are resting and enjoying just your life here, and people are screaming, calling you.” Or someone is practicing this, that, many, many temples. So, are you in the temples or here? Bhagavān Viṣṇu tells Nārada, “Nāhaṁ vāsāmi Veṅkuṇḍe.” I am not in the Veṅkuṇḍa. You see here, just my shadow is here. It’s just my aura, nor am I there, whose yogīs, full of the ego, just renounced everything. They think the world goes down. I don’t care. I will do my sādhanā and become Siddha. I am the perfect one. Also, I am not in their heart. But I am always there where my bhaktas are singing my name, my glory, bhajan, kīrtan. So we think that God is going on holidays, that God is here or there, but He is omniscient and omnipresent; He is everywhere. So, Bhagavān Śiva, Pārvatī asks Him, “Lord, tell some simple techniques in Kali Yuga. The people will have no discipline, people will have no principles, people will have no courage to do anything. Give the simple way.” What is the essence of all your practices? What do you tell, Śiva? Bhagavān Śiva said, “When you ask me, then I shall tell you the essence of everything. That means my own experiences.” Bhagavān Śiva said, “Umā is the name of Pārvatī.” “Umā kahu nija anubhava apnā, hari bhajana eka satya, jagata saba sapnā.” The truth, the reality is only the bhajana, means bhakti. In Kali Yuga, bhakti is the pradhān. In Kali Yuga, the human can cross the ocean of ignorance or ocean of suffering through bhakti yoga. “Umā kahu nija anubhava apnā,” merā. My own experiences: Hari bhajana eka satya. The truth is God’s name, meditation, good deeds, good things. We have a very important, major energy. You may call it the functions in our existence. These are the pañca kośa: prāṇamaya, manomaya, vijñānamaya, ānandamaya. Kośas: manas, buddhi, citta, ahaṁkāra. Antaḥkaraṇa: manas, vikṣepa, and āvaraṇa. The impurity turned into purity. Vikṣepa means all disturbances, and āvaraṇa is the curtain of ignorance. Manas, buddhi, citta, ahaṁkāra don’t let go; these three things away. Impurity, disturbances, and the āvaraṇa curtain, because the truth is very hard to digest. As long as you don’t know, you are happy. And when you will come to know, maybe you will be very, very unhappy. That’s very hard. It is very hard. It is very deep in us. Though we said, “I understand saṃsāra,” okay, it is sometimes not okay. As far as it is impersonal, I will take it, okay. But as soon as it becomes personal, then I can’t digest it. I will not say it is okay. There is one story about Nirmohī Rājā. Nirmohī Rājā. Nirmohī means one who does not have attachment. Moha means māyā. Moha means ignorance. Moha means attachment. Moha means suffering. And Moha is that cyclone which pushes the Jīvātmā again down into the ocean of Saṃsāra. But how do we understand the ocean of Saṃsāra? Our body is our ocean of saṃsāra. Nearly 85% of our body is the liquid or water element. So you are in this ocean. We are always singing about how to cross the ocean of ignorance, or the ocean of this worldly māyā, saṃsāra, bhavasāgara. This means you got this ocean, or you entered into the ocean; you dived in the ocean when, for the first time, this jīva was planted, or entered, or came, descended in this śarīra, in this body. And coming out, it will be the last, the last breath of our life when the soul will go out. So now you know how your life is in this ocean. Many things, Swāmījī, in which ocean we are swimming, where is the boat? The saṃsāra ocean, but well, this is our self. And when you master this, then Mīrā Bāī said, “Bhavasāgara merā sukha gayā, nahīṃ tiraṇana kī āśā, pāyo jī pāyo mene, Rāma ratana dhana pāyo.” So this is the ocean; to make this life successful is not easy. In this ocean, there are many sharks, many sharks, and the most dangerous sharks, what you call the big white tiger shark. Kāma, krodha, mada, lobha, moha, and ahaṁkāra, and they are in every direction. So, through your yoga practice, yoga sādhanā, you can come through Hari bhajan. Only one thing can rescue us, only one can give us salvation. That is Satguru Kṛpā, He Kevalam. Through satsaṅg, Śānt has brought the satsaṅg, and Kaṁsa has brought the Kuśaṅg. Kans means asuras, rākṣasas, and saints means the saints who sit in the satsaṅg, who come to the satsaṅg. So, you are all the holy saints here. You see, Pokhara is very happy to have you here. You are a very holy saint here. All the business people are very happy with you, and Lakṣmī also comes. You are a god here, because where there is God, there is Lakṣmī. When we Indians or Nepalese go walking to the market, they don’t tell us, “Sir, come, look here.” And when you come, they say, “Namaste, come in.” Is that right or not? So, Kalyuga Rupiyaram, in Kalyuga, money is God, but not for those Jñānīs, those Bhaktas. Jñāneśvara, Jñāneke Īśvara, who brought this knowledge for the suffering beings to cross this ocean, this life. So, “Umā kahu nija anubhava apnā hari bhajana eka satya jagata saba sapnā.” Bhagavān kā bhajan is truth, which brings one to Brahman. Satya Loka se Satguru āye, satsaṅg lāye, aur jīva ko satsaṅg rūpī jahāja mein biṭhā karke Brahma Loka pahunchāye. Śānta came from the Satyaloka, brought the satsaṅg. And the boat of the satsaṅg will bring you to the Brahma-loka. So, Nirmohī Rājā is not easy, my dear. But I am telling you, there are many, many. In ancient times, there were humans who endured, who came above, over the moha. We are saying, singing bhajans. What a blessing my Gurudev gave, that he cut off the bandage of my moha and turned my restless mind toward Brahman. But if this is on the surface or inside, you are all the time talking about impersonal, not personal. Though you are saying “merā,” you are telling others they should follow this. So once, one Mahātma, maybe in the Himalayas or maybe somewhere in India or somewhere in a forest, was meditating. He was sitting, and one prince came riding on horseback. Maybe he went for hunting, or one never knows, a picnic, or he was riding through the jungle. At that time, there was little human population. And he saw one sādhu sitting and meditating. Somewhere in a small cave, he got off the horseback, went, and made a praṇām. The sādhu asked him, “What’s your name? Who are you?” He said, “Gurudev, I am the son of Nirmohī Rājā,” Matmā Jī said. Nirmohī Rājā—there is no Nirmohī Rājā. Rājā, king, and Nirmohī? He can’t be a king if he is a Nirmohī. Nirmohī means no attachment, no attachment. Not mine, not thine, not theirs, only one kudrat, the destiny. Brahma satyaṁ, jagan mithyā. Do your sevā. Equally, love, he said, excuse me, Gurū Dev, but my father, my family is Nirmoyī. Nirmoyī Rājā can have only a Nirmoyī Queen. He said, “Then I would like to know, and I want to go and test if your father is a real Nirmoyī.” You sit here till I come back, don’t go. I will go and test. He said, “Yes, Gurudev, if you give me your blessings, your ājñā, I will sit my whole life wherever you want to see me. I follow your vākyas, I will do. What more can I do, Gurudev?” Mahatma Jī said, “Give me your shirt.” “Here you are.” So he took off his kurta, saying, “Give me your kurta.” Mahātmājī ne kahā, ki tumhārā bāp agar Nirmohī Rājā hai, to parīkṣā lene ke liye jāūṅgā. So he tore the shirt and put very red color from some roots, like blood. And he took the shirt and went to the king. It was about a few hours’ walk. But yogīs had also, at that time, very good conditions, not like us; we were walking. How we were walking, just a few hundred meters, you know, and we were out of our body. Yeah, from this Bhavasāgara, I thought we go, very soon all we go out of the Bhavasāgara. Mahatma came to the palace and announced that he wanted to talk to the king. The king said, of course, the sādhu came first. Priority, he should come immediately. What can I do for his seva? A sādhu came, and he welcomed him. “What can I do for you, Gurudev?” Say, king, I am sad, and I bring you sad news. He said, what? Now, the sādhu is playing to find out if the king has moha or not, attachment. Do you understand me? Then say yes or no. But you will understand, okay? Do not misunderstand. To understand means you stand under that knowledge which you understand, okay? Misunderstand means you missed it. You couldn’t stand under. He said, “King, I know that you have only the child. He went hunting somewhere, or riding through the forest. Unfortunately, there was a lion, and the lion attacked your son. And here is his shirt.” Understand? What? What did he give? Yeah. His shirt was torn, blood. King said, “Guru Dev, thank you for the news, the message.” He says, “But why did you quit your sādhanā and come till here? When he died, it was too late already. I hope that you didn’t hunt away the lion, that at least the hungry lion had some food. Everyone comes, has their destiny, and everyone will go.” Sadhu was thinking, it seems he is a nirmohī. He said, “You know, it was your son.” Yes, Gurudeva, I understand. I know it is his shirt. But he died, and the tiger was hungry. God gave him only that much life here. He thought, “I shall go and tell the queen how she is. At least the mother’s heart, the mother will cry, or the mother will show the moha.” Can I also go and pay my respects and condolences to the Queen? He said, “Of course, please feel free.” And he sent a message that Mahātmājī is coming. She welcomed him, made āratī pūjā, and he told the same story. She said, “Gurudev, his life was only till now. Sooner or later, we all will go. But Gurudev, why did you interrupt your sādhanā? You should have prayed for him; his ātmā will come to the Paramātmā. But anyhow, thank you for the information that we don’t wait for his eating today.” Sadhu was completely confused. He thought, “Either I am not normal, or they are not normal.” He said, “Mother, you are a mother and he is your child. What happened? Are you not sad or angry or this?” She said, “No, no. My duty was only to give him birth and give him the lesson. Śikṣā, education. His life is on him, but he did.” He thought the wife has more attachment to the young man, the young wife. Perhaps the parents were not happy with him. So he asked, “Can I see his wife?” She said, “Of course.” And he went, and he was very dramatic, very sad, and told my daughter, “You are young, but I brought a, sorry, I brought you very sad news.” And he told the whole story. She said, “Gurudev, this is life.” “Cāracarī kā khela jag meṁ do dina kā hai melā, koī calā gayā, koī calā jāyegā, koī gaṭhrī bāṁdh khaṛā, khelā. Cāracarī kā khela jag meṁ do dina kā hai melā.” Gurudev, this is the festival of these creatures on this planet. You see, on the 31st evening, oh my God, you could hardly walk here. So many people, this was the play, Cāracarī, all creatures, Cāracarī Kā Khela, the drama. This is a drama of this: Cāracarī Kā Khela Jag Mein Do Dīn Kā Hai Melā. This melā is only for two days; one was yesterday and one is today. Tomorrow is nothing, bye bye. “Cāracarī kā khela jag meṁ do dina kā hai melā, koī calā gayā, someone is gone, koī calā jāyegā, someone will go. Koī gaṭhrī bāṁdh khaṛā, khela, someone has packed the luggage and is standing alone, waiting for the aeroplane or the train or the taxi. But Gurudev, at least you let the lion have his food.” Part 2: The Nirmohī Rājā and the Snapping of Attachment’s Bonds Gurudev Mahātma Jī said, “My daughter, you are young, you are married. Are you not sad about that?” She replied, “No. Since I came into this house, sadness disappeared, because I will also be one who goes.” Then he called the king, the queen, and her, and he said, “I bless you. Your sādhanā, your detachment, your love, your wisdom are great. Even I have not attained that quality. Your son is sitting in my cave and doing meditation. I asked him, ‘Who are you?’ And he said, ‘I am the son of the Nirmohī Rājā.’ O King, in this world, rare are those who are nirmohī. Now I prove that you are a Nirmohī. This shirt is his shirt, but I only wanted to test whether you have attachment or not — if you would cry, be sad, or become nervous.” And he went and spoke to the boy, to the prince. He gave him blessings on his shoulders and said, “I adore you; you are truly the child of the Nirmohī Rājā.” So we said: in the egg of the peacock, you need not put color inside; it comes out automatically as a colorful baby. Similarly, from satsaṅg, those who listen to the words of wisdom and Gurudev will automatically become like this. Moha. Therefore, the entire problem is moha, moha. Sometimes we need something that makes it clear that this is only moha. What is gone is gone. One man died, and his wife was very sad, and she could not leave the graveyard. She sat there crying day and night, and said to her husband, “Get up and come, darling. Get up and come, darling. You are not dead. Come, come. And people say he died.” She said, “No, you died, not he.” She could not imagine that he had died. One day when a sādhu came, the village people said, “Can you help her?” He said, “Okay.” So he took a beautiful water pot in his hands, and he walked near the graveyard where this young lady was sitting, crying for her husband. And he said, “Oh my darling, my beautiful water pot, my water pot, merī maṭkī, merī ghaṭkī, ye merī ghaṭkī hai, merī maṭkī bahut acchī hai.” And this lady said, “Is this man crazy?” And he kept moving for an hour. “I love you, my pot, water pot. I love you.” Why? Nice, and this, and sometimes up, and sometimes here, and sometimes there. And then he walked near, five meters near to her, and let the pot fall down, and the pot broke. The sādhu sat there and cried, “My darling, come back. My darling, come back. My dear, come back. Oh, my dear one, come back, come into my arms.” This lady said, “Are you crazy?” He said, “Why? It is broken, it cannot come back.” She said, “Exactly.” He said, “Are you crazy? Your husband has died. He cannot come back. Let’s go home.” Then she understood that he had died. So, fixed idea, moha. And we not only have moha towards a person, but towards a house, money, your clothes, your jewelry — towards many, many things we have moha. This saṃsāra is a moha, and therefore it is a tamaso mā jyotir gamaya. Lord, lead us from the darkness of ignorance toward the light of wisdom. Aisī kari Gurudev dayā, merā moha kā bandhana toṛ diyā... Mere moha kā bandhana ṭoṛ, mere moha kā bandhana ṭoṛ diyā, aisī kari gurudev dayā, mere kabandhana ṭoṛ diyā... Moha kabandhana toṛ diyā. Aṭ Sada Jagkar, Aja Vihāraṇ Ko, Jal Chit Ko Gomodh Diyā, Khākam Vīrāgan Toṛh Diyā Merī Chand. This is a spiritual lecture about Yoga in the Indian tradition. My dear ones, easy to speak and very nice to hear. Listen. But to come to the practical point is not so easy. It is not easy to be the Nirmohī Rājā. And there is another Nirmohī Rājā story that I will not tell, otherwise you all will say, “Swāmījī, if it is so difficult, then better we go to Kuśāṅgā.” Brahmanandajī Mahārāj — there is also Brahmanandajī, who is Mahāprabhujī’s disciple, a great person, a Brahmajñānī. You have the Bhajan Book of Brahmanandajī. There was another Brahmanandajī like Śūradāsa. This Swāmī Brahmānandajī Mahārāj wrote one bhajan. He was talking about moha, attachment. And you know that each principle or each tendency, which sits very deep in our intellect or in our subconsciousness and is supported by our indriyas, because this moha irritates our jñānendriyas and karmendriyas, and this is an attempt to bring the jīvātmā again back to this chaurāsī. What is the cause of coming back? Karma. What is the cause of karma? That kāraṇa, the causal body, the Ānandamaya Kośa, with Sattva quality, but it falls into Rajas and Tamas. Brahmānandajī Mahārāj said: Aisī kari Gurudev dayā, mere moha kā bandhana toṛ diyā. My Gurudev gave me such a blessing, dayā. Aisī kari Gurudev dayā, sachī dayā, Guru Kṛpā, Dīpa Dayāl Kṛpāl Mahāprabhū, Āpa rakho lāja hamārī hai, mere moha kā bandhana toṛ diyā. He cut off this bandhana, the tie of attachment. That is called attachment; moha is called a prison. And that prison is the many, many life prisons, not only one life. Janmān janma kī jail moha kā bandhana hai. Isī bandhana meṃ bandhā huā jīva, bāra bāra chaurāsī meṃ bhaṭakatā rahegā, aura sukha dukha kā anubhava karatā rahegā, jyādā dukha thoṛā sukha. That is the life prison of the jīva throughout the universe, constantly trying to come out, many, many lives suffering only because of moha. That prison is one of the most terrible. So that is what Holy Gurujī said. The saints are the justice, the saints are the justice who give the judgment of the karmas of the bhaktas and liberate them from this bandhana of moha. Then, nirbandhana ho kara ke visara jātā hai. Mahāprabhujī said, “Śaraṇaparāyaṇa ho jāve to nirbandhana hoī, visare. Koṭī upāya kare, koī cāhaye, na bhavasindhu tere.” If you completely surrender and take shelter at Gurudev’s feet, then all bondage is gone. The entire universe belongs to you. You have freedom. Just go. Aisī kari Gurudev dayā, mere moha kā bandhana toṛ diyā. What a mercy of Gurudev, that he broke or cut off my bondage. Ḍauṛ rahā din rāt, sadā jag ke sab kār, siddhāraṇ bihāraṇ meṃ ḍauṛ rahā din rāt siddhāraṇ. Day and night I was running, here, there, here, there, to collect māyā, māyā, māyā. You know, there was a melā, a festival. The salesmen were very tired, but still they were awake until 2 o’clock. At night, at 2 o’clock, the customer will come, the customer will come, he will pay 5 paise and go. I don’t know when the customer will come, so don’t block it. Running, running, running all day, all night, all the work of the world in Bihār. To complete all my work in this world: “May I do this way? My company will be better. Will I do this way? It will be good. My shop will be good, my business will be good, my relation will be good. I don’t like this. I will this.” This jīva — one night at two o’clock I went to the bathroom, and the ants were active also. A small creature, an ant, is running everywhere. For what? To get happiness. Searching, searching, but even the ant does not find that. The jīva is constantly wandering, traveling. Sapnā sama viśva dikhāyā mujhe, mere cañcal citta ko moṛ diyā. But Gurudev showed me this saṃsāra as a dream, and my cañcal citta — cañcal means restless — wanting to have this, this… Everything, chanchal chit ko moṛ diyā, twisted. He twisted my direction towards the Brahmaloka, not again here and here. This chanchal means, “I want to have this, I want this, this… this.” That is the problem. And who wants this? Moha. Which moha? Attachment. What kind of attachment? I want to have only for myself. If another one comes near the barber, a second barber opens a shop, this barber has restless nights. No? Sorry, we have many barbers. They are very good, and they are all brothers, so no one is angry or jealous. So out of moha, jealousy comes. And out of jealousy, what comes? Suffering, pain. And out of the pain, what is there? A hell. Then the jīva will go again. Moha ke bandhana meṃ sañjātā rahegā, in the prison of moha. Chanchal citta ko moṛ diyā. Gurudev made everything clear. Kyā karanā hai terā? Kucha nahī̃ hai. Why are you like this? Nothing is yours, no one is yours. When you came, you brought nothing. What you got, you got. What you have today, tomorrow will be someone else’s. So, what you gained, what you lost — nothing. What you will gain is karma, good or bad. Therefore, Hari bhajan, Hari bhajan, Umā kauna nijānubhava apanā, Hari bhajan eka satya, jagata saba sapnā. Saba saṃsāra is the sapnā. Someone is meditating on Śiva, someone is worshipping a pīr or a paigambara. Someone is celebrating this Devī, that one, this one, this spirit, that magic, that this. You know, day and night, with hope and expectation, “This will help me, this will help me.” Humans have such big feelings, and humans have such a big fear. So we are trying to rescue ourselves. Maybe this will help me, or this will help me, this will help me. Yes. Saba pantha grantha choṛā karke, but Gurudev made it very clear: all panthas — this is my way, this is their way, this is my religion — he finished all. There is only one religion: humanity, Sanātana Dharma, only one God eternal, who comes in different forms. God is only one. That is called God. That’s all. Saba grantha — this book tells this, that book tells this. What else? Those whole books, all holy books. You may read the Rāmāyaṇa, you may read the Gītā, you may read the Upaniṣads, you may read the Vedas, you may read the Purāṇas, you may read the Bible, you may read the Quran, you may read the Torah — read all the holy books which we adore. But what is the essence of all this teaching? Cār Veda, Che Śāstra. Four Vedas, six philosophies, which include all the holy books and literature. Bāta likhī do, only two words are written inside. Two sentences written inside, nothing more. You read such a big Bible; it takes you two years perhaps. But the essence is only two words. That’s all. Cār Veda, many, many Vedas — it will take you many lives to read the wisdom and everything; all this comes from the Vedas. Cār Veda, Ṣaṭ Śāstra, six philosophies. Bāta likhī do, they have written two things. Sukha diye sukha hotā hai, aura dukha diye dukha hotā hai. Sukha diye sukha hotā hai. If you give someone pleasure, if you support someone, if you help someone, if you understand someone — sukha, because there is no direct translation for sukha in English. When you go to our beautiful hotel, the Global Inn, what you call, Globe Inn, Global Inn. She is such a nice lady. She does not feel like the owner of the hotel, but she feels honored. You are a guest there, and she is kind to everybody. Vaha sukha de rahī hai. If you need warm water, a heater, this, that, she gives it immediately. That is called sukha. Sukha diyā sukha hotā hai. If you give sukha, if you give love, happiness, understanding, support, kindness, then you get back. Sukha diyā sukha hotā hai, aura dukha diyā dukha hotā hai. If you give trouble, then you will also be in trouble. She could say, “No, I don’t want a hotel. Bijlī kī electricity too much, no, I don’t want to give this, no, this, not this. You are not good, not whole night she comes. Why you make so much noise? Why you are snoring? Oh my God.” Morning neither she is happy, nor she is happy. Sukha diyāṁ sukha hota hai, dukha diyāṁ dukha hota hai. This is the essence of everything. So koī grantha, vrantha batāte the, koī pūjata pīra paigambara ko. Saba pantha grantha choṛā karke eka Īśvara meṃ mana joṛā diyā. He put my consciousness into God, Īśvara, One. Īśvara meṃ mana joṛā diyā. Only that Brahma Oṃ So’ham So’ham… Īśvara meṃ, my mind is constantly going there, constantly going there. The moha is like a mother’s moha. A cow gave birth to one little calf. She is grazing, but when somebody comes near the calf, she looks. When someone takes the calf into the room, she is searching, “Where is that calf?” That is moha, love. Love becomes moha. Moha creates jealousy, hate, anger, and breaks friendships. Love unites happiness, joy, and freedom. Mohā kā bandhana tūṛ diyā koī dū̃ṛ. I cannot translate; I cannot read this because here it is written “Dhurat,” so everything is, sorry, it is very wrongly written, I cannot. The text I cannot translate. No, no, but it is not “Dhurat.” “Dhurat” means the word is written “Dhurat,” it means a terrible person, a bandit. It should be “Dū̃ṛ,” so anyhow, my dear. You will say, “Swamiji, again in the webcast, a little bit I am angry, but words are not correct words.” Therefore, Śivānandjī Mahārāj said, “Mahāprabhujī, disciple Swāmī Śivānandjī from Chhoṭī Khaṭṭū.” The words should be, as Holy Gurujī said, like a pearl goes through a silk thread, very clearly. And so Śivānandjī Mahārāj said, understand the word, śabda. Śabda — you sing in English, my boy, Madhuram. Those who understand my words, they are my beloved. They are mine. The rest, those who do not understand me, they are not mine. That śabda, that nāda, that word, which we spoke about five days ago — śabdārtha, bhāvārtha, jñānārtha. So words can make you happy, words can make you unhappy. So moha, moha kā bandhana — one of the most terrible, painful sufferings is the bondage of attachment. And the whole of mankind is suffering from this attachment, not only from person to person, but to many things. The love of parents, children, and friends — that is love, that is not attachment. Attachment is there when you begin to suffer and create doubt, anger, and jealousy. That is the purpose of attachment: to destroy you. You know, Yama and King Indra, they have a lot of messengers to imprison this jīvātmā again, so that they do not come to this beautiful heaven — or whatever it is called — because the place is limited. So send them back, reject them. But those who come to satsaṅg, Brahmaloka is endless. Heaven is just a small tarot tree. Where heaven finishes, Naraka begins, hell begins. But where the Brahmaloka is, it is neither heaven nor hell; there is only one. Ānandaṃ Brahmaṇam Ānandaṃ Dīpa Nārāyaṇa Bhagavān kī. Dear brothers and sisters, here and around the world, I wish you all the best, and I will come to you again with the webcast tomorrow. The Nepal time is the holy time, Shiva time, and so “N” for never ending, you know. “P” for Permanent, “A” for Amṛta, and “L” for Largeness. The large heart is the Nepal, okay? Dīpa Nārāyaṇa Bhagavān kī Jaya, Deveśvara Mahādeva kī Jaya, Mādhava Kṛṣṇa Bhagavān, Satya Sanātana, Śaṅkara Bhagavān kī Jaya, Oṃ Śāntiḥ Śāntiḥ…