TV Channel

Part 1: The Essence of Mudrā, Mantra, and Sādhanā You see, life should be joyful, no? It must not always be very strict, like a military order. So that’s life. Love is life, and life is love. Where there’s no love, there’s no life. Everything needs love. Even this microphone needs love. We have to keep it with love, keep it clean and nice, and then it gives its service. Sometimes when we smile or laugh, we open certain centers, which means inner tension is released. Now I have forgotten where I was. So the three guṇas and the mantras, the explanation when we do according to the energy centers, it is influencing our psychic, meaning it tranquilizes our thoughts and our mind. It gives relaxation, or there is another mudrā. Now, many will say, "What is this word, this new English word?" Mudrā means a particular posture or position of the hands, fingers, and so on. Mudrā is a psychic reflection on thyself and others. So this is Chin Mudrā, which I explained, the individual with the cosmic Self. Second mudrā is called Praṇāma Mudrā, the prayer mudrā. Now, it has many meanings. First of all, when we greet like this, in Asian culture and old traditions, everywhere people always greeted like this. Now came the handshake. There was a protection against certain bacteria to shake hands. You never know who had a hand where. Purījī Prakāś Purījī Prakāś... When someone is often washing their hands, it means, but it is good because you have to wash your hands because of the bacteria. And therefore, it was not advisable to shake hands, but to fold the hands. When you fold your hands, it means humbleness. Second, you need not be afraid. I have no knife, no gun, nothing. Indicating finger, yes, it’s my, it’s my... Where you feel yours, I am here. Here I am, I said. This is mine. There you will touch this index finger. Clear or not? I asked, "Whom does this paper belong to?" And you will say, "Yes, to me." And this finger, you will touch to that part of the body. Clear? We are very expert now. We are very expert. If we don’t understand, we will imitate. I will do what she is doing, and I will look to others to see what she was doing. And therefore, your master is a little bit clever. You have to close your eyes. Yes. So be honest with yourself and close your eyes. Nothing will go wrong. Don’t worry. If something falls from the ceiling, I will let you know beforehand. Close your eyes and relax. And now, from your right hand, raise your index finger up above your head. It looks nice. Eyes closed. And now I am asking you, to whom belongs this glass, and you say, "My," and touch your finger there where you would like to say, "My." And leave your finger there, please. Touch your finger to your body and leave it there. Don’t open your eyes. Touch your finger to that part of the body where you say, "My." Very good. Leave your finger there. And now open your eyes and look where your finger is. Your finger, not others. Durgā Devī. And now look where others are pointing. So, thank you. Here, in the heart, here I am, I said. When you write a message or greetings for holidays or birthdays, congratulations. My dear brother, on your birthday, I wish you all the best from my heart. Heartfelt greetings from my holidays. We send heartfelt greetings. Did you ever get a brain greeting? I send you many blessings from my heart. And when the brand greetings come, it means war, it means fighting, it means problem, it means divorce. When the wife, or husband, gets a letter from the wife saying she would like to divorce, that was not from the heart; that was from here. So one thing is clear for us, that that divine self which we are searching is in the Agni. So this mudrā is called humbleness, kindness, oneness, friendship with others, accepting others in the heart. The love, happiness, blessings, and acceptance come from the heart, as well as that I have nothing in my hands which can harm you, folded hands, and protection against many bacteria. And therefore, always saying this is very safe, very humble, and very good, okay? Of course, when you know modern life and everywhere, you have said, "Oh, I give you a big American hug, Swāmījī." I wish I could be near you and give you a big hug. And I did not know what a hug is. You can send me with the post. That’s, of course, also another thing. And so, this mudrā, or this meditation mudrā. So now you sit either in this mudrā or in this. It’s your choice. Feel your heart, feel your being here, feel your thoughts or your intellect. Feel free from the anxiety, and feel that we are here to be relaxed. And repeat after me. O Vibration, Resonance, when you chant, then feel that your heart is relaxed, there is no tension in the mind, and there is humbleness. Repeat after me, Asatoma, Satgamaya, feel your being here. What we chanted means, Lord, lead us from the unreality to reality. Next, lead us from the darkness to light. Tamma Soma, as in darkness, way out through the light. Jyotir Gamaya, Lord, lead us from the darkness to the light. From ignorance to wisdom, and from mortality to immortality, Lord, free me from the fear of death, liberate me, and lead me to immortality. Mṛtyormā, from mṛtaṁ gamaya, from mortality to immortality. Asatomā, sadgamaya, from unreality to reality. Tamasomā, jyotirgamaya, from darkness to the light. Mṛtyormā amṛtaṁ gamaya. Nāhaṁ kartā, not the doer. Prabhudīp karatā he, Mahāprabhudīp kahike? Really, the Lord is the doer. Oh, it’s down. Suppose you are locked in some house, inside, now the fire broke. What will you do? You will knock on the door with both fists and call for help. You will scream, "Help, help, please!" When you could speak, help is coming from your heart, and you have... One hope: someone is listening, you are happy. P. P. that you could speak or call someone. Help, please. Some people are walking on the street. Again, you shout, "Help, please!" And one looks to you and comes towards you to help. How do you feel in your heart? Please open the door, and you can run out. If you had not called, if you had not screamed, you could have just taken a blanket and hidden yourself under it. No one will be there to help you. Understand? Now, if there is no one, you will be running to where the telephone is. Or you will take your cell phone and ask for help. Help will come. So we also have a cell phone, and whenever we need help, we take our cell phone, our mala, okay? And we begin to repeat, "Om Gurudev, Gurudev, Help, Prabhudev Niranjan, Sabduk Banjan, Prabhudev Niranjan." This is a telephone. Now, dialing the number, so it came to help prayers. Our prayer is a call of the soul to the Lord. The call of the soul will immediately be heard by the Lord. But the call of the brain will take time. Means, intellect, jab jab man ghabrāye tum prathānā karo, jab rahā najar nahī̃ āye tum prathānā karo. Jab jab man ghabrāye, whenever you have anxiety in you, in your mind, prathānā karo, prayer. Prayer is the best remedy. Jab rāha najar nahī̃ āye, when you don’t see the way out, prārthanā karo, pray. The light will come, it will guide you. So prayer is a mantra, mantra is the prayer, mantra is the essence of the prayers in short form. When you get a mantra and you know what it means, then your inner self is relaxed and happy. You have put your treasure in a safe, all your jewelry and your money. Mahāprabhujī kī Karatā Mahāprabhujī kī Karatā... Sir, please help me. When the manager said, "This is very, how to call it, very secret, very personal. The manager should not know the numbers, otherwise there is no safety." But please, please, can you help me in any way? Then the manager will say, "Okay, I will find the master key, which will function." When one only says, "I will find the master key," half of the nervousness is gone, and the manager comes with the master key. Sorrow is gone. You open the treasure, and you take your things. Thanks to the manager, off you go in the taxi, and you are relaxed and happy. So, our heart is closed. Our treasure of happiness, contentment, love, and joy, which is within us, is closed. And we are searching outside, and we are nervous. Suddenly, the Sadgurudeva comes and gives you a blessing, gives you a mantra, and you are relaxed. And now, take the key to open your heart. Everything is with you. It’s a very interesting thing I heard this morning that Dayāl Purī, who is Professor Dayāl Purī with me from Maribor, Slovenia, yesterday he visited one museum, the museum of the Indians, American Indians. And there was the main teaching, the essence of the main teaching of the American Indians, which were the seven points. And which were there? Can you tell us from there, Purī? Honesty, love, courage, truth, wisdom, humility, and respect. And this is what we always say, the steps towards world peace. Now, these are the seven treasures which are hidden in our heart. Hari Gurujī said in one of his bhajans, "Sādhanā cāra karo, Hari pyāra, sādhanā cāra karo." O beloved of God, do the four kinds of practices. Through that, you will get liberation. First, sādhanā: viveka vichāro, satya satya karo nyāra nyāra. Satya satya karo nyāra sādhanā. The first practice is to develop viveka. Viveka is the cream of your intellect, the best intellect that you are able to judge what is negative. Mahāprabhudīp Karatā, Mahāprabhudīp Karatā. What is changing? Dujā sādhanā vairāgya kahījī, Brahmalokataka bhāgyasāra sādhanāchāra. The second practice is called Vairāgya. Vairāgya means detachment. Our problem is attachment. Where there is attachment, there is suffering. Sooner or later, you will suffer. Attachment will lead you to unhappiness. You love someone very much, and you are attached to that person. That person will not disappoint you, but suddenly the person died in an accident. How much are you suffering now? How much pain does it cause? Attachment. Attachment is the cause of all our problems. Digital, material, emotional, social—all kinds of attachment lead us toward suffering. Detachment means that you are above all, but it does not mean that you neglect, no. You love, you respect, you adore, but you are not aware that the root of unhappiness is desire, vāsanā. And so, vairāgya means all kinds of vāsanās or desires, from this mortal world till the immortal world; on the way, what comes is subject to suffering. Renounce and enjoy, Mahātma Gāndhī said. Renounce and enjoy. If you would like to be happy, then enjoy. Gandhijī said, "Enjoy, renounce," and in the Bible it is said, "Do not carry. Do not carry with you anything." Believe in your kismet, in your destiny. Whatever is written in your destiny, you will get that. You have to come for something thousands of kilometers. Mahāprabhujī is doing it. He is only doing it. Mahāprabhujī is doing it. There were nearly 100-200 people waiting. And one, this big bird, what you call the hawk, was flying over and had a snake in his claws. And that big snake somehow managed to come out and fall on that man. An angry snake bit him and went away. He said, "Snake, snake!" People said, "Where, where?" And his stick was running away, and again the bird came and picked him up and went. Man died there. That was a death only for him: how it came, how it fell, and how it went. Once we were flying, me and Dayāl Purī, from Ali, and we had a different flight, no, from Atlanta. And the flight was cancelled, and then we went through Chicago, and like this. And we came to LA, and again we had to sit in the aeroplane, and the aeroplane was destined to Oakland, New Zealand. And then they announced there is some problem, and they will have to land in Hawaii. And the reserve part should come from San Francisco. Everything, there was hours and hours and nothing to eat and nothing to drink. And then finally they transferred us to the hotel. And we had just finished breakfast when they announced we had to go back, sit in the airplane, and fly. It was in our kismet, breakfast day. It was that breakfast that brought us there. Everyone in the kismet, only breakfast, not lunch. Peculiar thing, you know. It’s a funny thing. I can tell you, recently, before eight days, something happened with me. It’s not very long, about ten days. Yes, ten days already, on the third morning. It’s funny, but please don’t say what Swāmījī is talking about. We flew from Mumbai to Bangkok, and we stayed two hours in the lounge. Then from Bangkok, we flew to Hong Kong, just to change the flight. And 40 minutes, we had a break there, and then from Bangkok to Vancouver. But what we did in Bangkok was nothing; I just went to the toilet. I had time only to go to the WC, come out, sit in an aeroplane, and go. I said, you see, in my kismet was this, that today, water closet, you will go to Bangkok. It is funny, but it is. What is in our kismet? Therefore, renounce and enjoy. Thou shalt not carry. And Holy Gurujī used to say, "Enter the kingdom of the Lord through the gate of sacrifice." Mahāprabhudīp Karatā Mahāprabhudīp Karatā He Kevalam Mahāprabhudīp Karatā He Kevalam Mahāprabhudīp Karatā He Kevalam... There are also good people sitting on this side, you know. It’s okay. Sorry, girls, because Rāmānanda likes someone. All the time, he’s going... The third practice is called sat-sampatti. Sampati means treasure, wealth, happiness. Sampati also means harmony. Sampati means the treasure. Sampati means the richness. Sampati means the wealth. So, the third practice is to realize six kinds of treasures which are hidden in your heart. If that is not realized or awakened in your consciousness, you will still be suffering and suffering and suffering. You are a millionaire, and now you would like to be a billionaire. And you are a billionaire, and you would like to be more and more, as the richest man in the world. There is a competition, but you know, there is no end. Sat Sampatī, which one? Six kinds of treasure which we have; when we will realize that, we will be the richest one. Rich are they who do not desire anything, and beggars or the poor are they who would like to have more and more. Śama, dama, śraddhā, aur titikṣā. Śama, dama, kārya uparāma, sama, dhana, vicāra. Kārya uparāma, sama, dhana, vicāra, sādhanācāra. Śama, dama, śraddhā, aur titikṣā. Śama means to withdraw your senses from the external world. Limit your desires. Someone asked me a question yesterday, which is lying on my table, about the Vivekacūḍāmaṇi book of Śaṅkarācārya, which is translated by someone. Part 2: The Path of Sādhanā: Emptiness, Endurance, and Love When writing or translating, you must first clear your consciousness completely. Your intellect, your conscience, should be entirely empty. Another writer from a different philosophical background says, "Never do this; you should not empty your consciousness." Which is right? Both are right. But the person who reads or translates is probably not correct. Because Patañjali said, "chitta vṛtti nirodha"—empty your consciousness. This means to empty it of many desires, jealousy, anger, and greed. Instead, have in your consciousness only God, love, and happiness. Direct your mind and thoughts to the divine goal. That is what it means to empty it all. If you empty your consciousness so that not even God remains, then of course you will become mad. So both perspectives are right. Śama means to withdraw yourself, your senses from the external world when you meditate. There was one man meditating. He went to his meditation room and told his daughter-in-law, "Some people are coming to meet me at 10:30, and I am a little bit late today for meditation. So when they come, tell them that I am meditating, and I will come 10 minutes later." At 10:30, the people came. They asked her, "Where is your father-in-law?" She said, "My father-in-law went shopping for shoes. He would like to buy the shoes. Thank you, but you can sit. He will be back in ten minutes." The father-in-law was sitting in the other room meditating, and he heard that his daughter-in-law lied, saying he went shopping, though he was sitting there and had told her he was meditating. After meditation, he came back to the other room. He had a meeting with the people, and afterward, very nicely and kindly, he asked his daughter-in-law, "Why did you lie? I told you I was meditating here." She said, "Excuse me, father, your body was here, but you were thinking to buy shoes. You were searching, 'Where is the good shop for footwear? Where can I buy?'" How do you know this? She said, "Yes, I know what you are thinking, Father." The father said, "This kind of yoga I have never done. What kind of yoga are you doing?" What did she answer? "I am doing yoga in daily life. That’s it." So, that means your body, your thoughts, your feelings, and your senses should be inverted and withdrawn from the external. Mīrābāī said, "Agreed, Bhaṭṭa, Lord, my body is here, but I am with you, my being, my mind is with you. Here is only this empty body." So when you go with your thinking somewhere—shopping or this and that, or planning whom to meet—then you are not meditating. You are just sitting and forcing yourself, trying to see how late it is. "I can do one more mālā, and still he comes." Then you are not here. Do not do mālā like that. Take time. Śama, dama. Dama means control. Control the senses, control the horses so that they don’t run. Vāyu, wild, control them. Samādhi, śraddhā. Śraddhā means confidence; śraddhā means belief. If you have no belief in God, if you have no confidence, you can’t do anything. If you have no confidence that you can get up and walk, you cannot. If you have no confidence to drive a car, you can’t. Or you will have an accident. So have confidence in God, that definitely there is God; there is my faith there, or in Gurudev. Samādhi, Śraddhā, and Tītīkṣā. Tītīkṣā means to have the capacity to endure: to endure pain, to endure hunger, to endure thirst, and to endure the call of the situations. Don’t lose your confidence too quickly. Wait and wait and wait. It will come. It will come. So there is one story. Today, you gave me a hard job. It’s such a beautiful subject, but it’s hard to speak sometimes. One man was searching for God realization. He went here, went there, and went there. He met some master, and the master said, "If you would like to have God realization, then go into the forest, into the mountains. There you will see God. Here in the city, only cars and dogs. A man walking with a dog, and this and that." He went and he asked his master, "Do you think I will see God?" He said, "Yes, with my own eyes, yes. But when God comes, don’t close your eyes. Keep your eyes open." Now he didn’t want to sleep. All the time he was looking, looking... God will come, God will come. Day and night, one day, two days, one week, two weeks, three weeks, he had to hold his eyelids so his eyes would stay open. And his heart was calling to God: "Mā, open wide I keep for Thee. Mā, open wide I keep for Thee. Will Thou come, will Thou come, just for once come to Thee... My day is flat without seeing Thee, my day is flat without seeing Thee, night and day, night and day... open wide, open wide... open." But the hope and faith in the Guruvākya. My Gurudev said that you will see God, so I will see. Holy Gurujī used to say, "May the sun and moon change their direction, but the words of the holy saints will never change. It will come true." Śraddhā, Samādhi Śraddhā, which I taught just a few minutes before. It will come. Hope is a walking stick from the cradle to the grave. Yes, walk, walk. At the last minute, when they put the earth on you, then God will say, "How do you feel now? Let’s go." He will never forget you. He will never forget you. He’s so weak, lying on the rock, can’t move. So weak, only the bones are there. Śrī Śrī... The man was so weak, he couldn’t move even his little finger. A crow thought, "Now this man has no strength to hunt me away, and I will enjoy eating his body and his intestines, his liver, his kidneys." So the crow came and sat on him, on the ribs of that man, and with his very sharp beak, he pulled out, what? His intestines. Can you see this picture? Painful. And that man was looking at the crow, and it seemed that the crow was asking him, "Is it painful? Why don’t you die? Then there will be no pain." He said, "I cannot die." Should I stop eating your body? He said, "No." So a poet who made this picture, an imaginary picture, said in one poem: "Kāgā sabtan khāyo, chūn chūn khāyo māns o kharā, eat my whole body, each piece of flesh you can eat, but I have one request: Magar do nen mat khāyo, pyā milan kiyas." My dear, but don’t eat my two eyeballs. Still, I have a longing and a hope to see my beloved with these own eyes. That’s called longing. That’s called enduring pain, heat, cold, hunger, and thirst. And we, Swamiji said, "I will come for lunch." He didn’t come still. It’s two o’clock. It’s three o’clock. I’m hungry. Let’s have lunch, and when he comes, then we will have more. We can’t wait, wait, wait. The crow, that crow was so touched by that man’s confidence. The crow stopped eating and said, "Are you stupid? Are you crazy? Who is your lover? He is your God. He doesn’t love you. You are suffering for him so much, and he doesn’t come. Give up. Find somebody else whom you can love." That man said to the crow: "Kāgaj ho to paḍ le un, ar kis̤mat paḍā na jāī, ṭinka ho to ṭoḍ de un, prīt ṭoḍī naī jāī." O my dear, if there is a piece of paper, I can read to you why I love him, but it is my destiny that I cannot read to you. If it is a piece of wood, I can break it; love, I cannot break. That kind of love for God is salvation. Kara, uparāma, samādhāna, vichāra, and be above everything and know what is the sense of this life. Then the fourth practice is tejas sādhanā. Tejas sādhanā is the desire for mokṣa. Sādhānā Chara Karo, Sādhānā Chara Karo, Jena Se Hove Mokṣa Tumhārā, Sādhānā Chara. The fourth practice is constantly praying and thinking, "O Lord, when will I be liberated from this troublesome world? When will I be liberated from this pain of rebirth and death? When will I become one with Thee, O my Lord, constantly?" A wise man thinks about how to come out. A wise man will knock on the door and say, "Can you help me, please? Do you hear me?" Any other cannot: crippled, lying and suffering, burning in the fire. Sādhana chāra, sādhana chāra karo jinase ho mokṣa tumhārā, jinase ho sādhana chāra, sādhana chāra. Those who know and those who can, practice these four kinds of sādhanā: viveka, virāgya, satsampatti, and titikṣā. These are the four principles of the Jñāna Yoga. They can liberate their soul. Haṃsa, Haṃsa means the swan, and the swan means your soul. Then the soul will be liberated and fly into freedom. Śrī Pūjā Bhagavān Dīp Nārāyaṇ Madhavānandjī kahe, "Sādhanācāra jinnase hove mokṣa tumhārā, jinnase hove mokṣa tumhārā. Sādhanā sādhanā cāra karo ha, Śrī Dīp Nārāyaṇ Bhagavān." So, Holy Gurujī, see, through the blessing of Mahāprabhujī, this swan, this soul will be liberated. Mantra is that resonance. Mantra is that power which unites the individual consciousness with the cosmic consciousness. That sāttvic mantra, the divine mantra, removes all obstacles, burns all the karmas, and clears up our path to come to the one day. Satgurudeva. Without a Satgurudeva, we cannot come forward. Therefore, it is said in one mantra: "Guru Brahmā, Guru Viṣṇu, Guru Devo Maheśvaraḥ." Gurudeva is creator, protector, and liberator—Brahmā, Viṣṇu, and Śiva. "Guru Sākṣāt Parabrahma, Tasme Śrī Guruve Namaḥ." He is the embodiment of the Supreme. Guru Nānak Dās said, "Śatguru Nām Jahāj Hai, Chaḍeśho Uṭre Pār, Sarādhakar Śevde, Guru Pār Uṭāran Hār. Śatguru Nām Jahāj Hai," the name of the Gurudev is the boat. "Sarādhakar Śevde," those who with confidence will step in, "Guru Pār Uṭāran." Har, Gurudev is your captain, and definitely he will bring you to the mainland. He will let you cross the ocean, and therefore that Gurudev should have that energy, that power, that sāttvic way of teaching, not that I will teach you magic and tantras and kaṇṭāras and pāntāras and dāntāras, and I don’t know how many traṅgāḍas there are, no, only one. Pure love, wisdom, and bhakti, that’s it. We don’t need miracles. People ask me, "Have you siddhi?" I said, "Yes, can you fly?" I said, "Yes, three or four times a week I am flying. How long? Thousands of kilometers." How high can you fly? Oh, till 12,000 meters with an aeroplane. Why should I waste the time to try to jump from my plane? Many who were trying to jump broke their spine. So, there was one man who had two sons. One son studied higher education and everything. I don’t know how many titles he had. Doctor, doctor, professor, professor, so on, so on, so on. The other one was a very simple person, and he didn’t want to study. He went to the forest. There was a small Śiva temple, and he did prayers to Śiva. He grew some vegetables and had one cow for his own milk, and he was happy. Leading a simple life, a sādhu life, between the city and the forest where his other brother was living. The brother, who was a professor, decided to go and visit his younger brother. And he saw his younger brother, of course, he hugged him like Americans are doing, no? What did he do? We don’t do this. We fold. Younger one touches the feet of the elder one. Doesn’t matter if it’s your father, your mother, your brother, or your sister. Of course, your father and mother are older than you, no? Lakṣmī, parents are elder than children, no? Yes. But if you have an older brother or sister, you should bow down. And your sister and brother who are elder than you, they are obliged to bless you. What? Blessing. This evening I will tell about blessing and mantra. The subject is still not finished. The elder brother came, the younger brother, he was a sādhu, but still he wanted to go down. The elder one said, "No, no... no. Now you are higher, you have a high position, you are a sādhu." But thinking, what a pity, if he had studied, if he had gone to high school, college, and university, he could have done something in his life. Sitting in the forest like the other animals, pity lost his life. Who is thinking this? The older brother. He stayed with him for a few hours, and then, at 4 o’clock in the afternoon, the brother, the elder one, said to the youngest one, "I think I have to go now. It was nice to see you. Wish you all the best and take care. And perhaps come to the city and learn something more." The younger brother was doing a ceremony to Lord Śiva to bless his brother. He was singing a mantra, but it was wrong. Some mantras were wrong, and the elder brother was so angry inside. My God! Even he doesn’t know how to sing one mantra. And he couldn’t wait, and he said, "Brother, this mantra, what you are saying, is wrong. It is like that, and it is like that." He said, "Oh, thank you. I did not know. How I chant, I chant. The Lord accepts it or not, you know." When little children begin to speak, they speak only half a "mama, mama, papa, papa,"... We make the sentence, "Oh, he said 'Mama,' he said 'Papa,' how happy we are." So it doesn’t matter how you chant, wrong or correct; if you chant with love, God loves you more than those who are singing very correctly. They are artificial, and you are the original. Still, you have the original heart. The youngest brother said to him, "Brother, I will accompany you to the river, then you can take your ferry." So both went together. Exactly 4:20, the ferry came, and at 4:30, the ferry left. They hugged each other, and the youngest one touched the feet of the elder brother and then went away. The youngest brother is still standing and sees the ferry going, "My brother is going," attachment, my dear. Do you see the attachment? The other one was also looking and said, "My God, what a pity, he lost his life. He should have gone to school and learned something." And twenty meters from the beach or the bank of the river, the ferry was. The youngest brother wanted to chant that mantra, and the brother was correcting him. Śrī Śrī... My dear, you don’t need any mantra, you don’t need any title, you have this all. So, simpleness, but love, the devotion, God will love you, and I am sure you will come through. "Satguru Nām Jahāj Hai Chaḍe Sūtre Par, Jo Saradhākar Shevde Gurū Par Uttaran Har." Gurū Nānak Sāhib said this. So with the śraddhā, with the confidence, be sure through the blessing of your Gurudeva, you will cross the ocean of this māyā, this world. The power of the mantra is so strong, there is no power in the universe which can be stronger than the mantra. And that power, mantra, is love. "Prem kā pyālā hari kab merā bhar se, prem kā pyālā hari kab merā adnā bhī karī. Hum khaḍe khaḍe tarsāy, adnā bhī khaḍe khaḍe tarsāy. Prem kā pyālā hari kabhā merā bharat."