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Śrī Pūjya Dīpā Dayālu Dātā Lakho Praṇām. This is a bhajan from Holy Gurujī. Adorable Bhagavān Śrī Nipnana Mahāprabhujī, thousands and thousands of times, seduction or praṇām. Biggerly bananae validata, lakho praṇām. When something goes wrong, he can repair it. What is not possible, he makes it possible. What is going to happen, he can remove it. Because Parabrahma, Gurudev is Parabrahma. Sab kus detā banāye, everything he can make. Śrī Pūjya Dīpā Dayālu Dātā Lakho Praṇām, Biglī Banāne Vāle Dātā Lakho Praṇām. All is written in Līlā Amṛta. In Līlā Amṛta, all these events happened. You know, in the Kathā, one Muslim came with his son, a small child, and he was blind. He came and said to Mahāprabhujī, "Khatū Kepīr," which means the saint of Khatū. "You always help the Hindus. Do you also help Muslims? I came to thee, O Mahāprabhujī. My child is blind. Can you give him the eyesight?" Mahāprabhujī said, "There is no difference, either Hindu or Muslim. These religions are different; it’s only people who don’t understand God. All are equal. Finally, we are human. We were born as human. No one had a stamp on the body when you were born, either Hindu, Muslim, or Christian. So, you are welcome. You have the same right as others." Then there is one plant, a wild plant. It is something like a family of the fig trees, and it’s growing wild. When you break one leaf of that plant, it becomes white milk, quite a few drops. When you break one leaf, it becomes at least one teaspoon of milk. Mahāprabhujī said, "Take one drop in his eyes." And he said, "If you put it in, your eyes will be gone forever. Even the eyeball will also be destroyed." Many people will not do it, but those who have faith can do it. So that man, the Muslim, he had an immense faith in Mahāprabhujī. In the whole area in Kathu, they have respect towards Mahāprabhujī. And near the ashram, plenty of such plants are growing. And he put one drop in: "It was burning, unpleasant." But both eyes' sight came back. Therefore, andeko ake diya, so he could give the eyes to the blind ones. So, you know, in the Līlā Amṛt, all these stories. So this bhajan is thousands, millions of times my adoration to Thee, O Lord Mahāprabhujī. It is easy to say, but it’s difficult to do. We may think that we are the best and we are good. We are academics. We are scientists, we are doctors, psychologists, etc., but this all fails in the power of the supernatural power. And everyone doesn’t have it. Still, we have to work hard. That is why our Gurudev is sitting here. We are worshipping in their name if we do something. May it help, but we don’t know our future. We don’t know what will happen tomorrow. But they know what will happen tomorrow. So they know that your wish will not be fulfilled because after this, you will be completely different, negative. So and so and so. So they can see what will happen. It was about 1976 or 78, on the Mahāsamādhi of Mahāprabhujī, we had a satsaṅg in the Vienna Ashram on the 5th of December. There were about thirty people in the ashram, all were fasting, meditating, and many were so emotional that one was crying about Mahāprabhujī. I remained till 12 with them. I gave the satsaṅg. Then I told them that if you want to go home, you can go. If you meditate at night, in the morning there will be prasāda, and then you can go. I remember this story very well. I went to my room, and I didn’t sleep. I was also leaning on the wall on my bed, doing mantra and thinking of Mahāprabhujī. After half an hour, forty minutes, I was on the edge of sleep and awakened, and Mahāprabhujī appears. He blesses me, and Mahāprabhujī asks what I wish. You see, difficulties, when they appear and they ask you suddenly, and you are so nervous, so you can’t ask why you wanted to ask. Many times Mahāprabhujī came, but what I asked was not so, what I would like to ask Him. I said, "Mahāprabhujī, that’s great that you give me darśan. But I wish that all your bhaktas, who are fasting the whole day and sitting in the darśan room, you give them darśan. They are your great, great bhaktas. They are ready to give their life for you." I remember Mahāprabhujī said, "You think like that. In reality, they are not bhaktas. And few will remain, others will disappear." And it happened exactly like that. So, where is our future? They know, we don’t know. It’s not easy to be a bhakta. It’s easy to dig a cave in the rock of the mountain, but it is not easy to be a bhakta. It is not easy to plant bhakti in the heart. And when you have bhakti, then if God asks, "What do you want?" Only one: devotion to thy lotus feet. Gurujī writes in Līlāmṛt several times, Mahāprabhujī asked, "Do you want samādhi? Do you want siddhī?" He said, "What will I do with this? Please give me only one blessing: if I have life again, a birth, let me be thy servant, that I can serve you, I can be with you." So therefore, it is said in one bhajan, "O Gurudev, bless me with bhakti, devotion. If I get a new birth, please do not separate me. Karu charnokī sevā, that I serve thee." That bhakta comes again there, where Gurudev goes. So if we are born again, we should have devotion to that. So devotion, bhakti, is not easy. It is said, "Kaliyuga kevala nāmādhāra, sumira sumira nara hoi bhava pāra." It just is a devotion. It is not a devotion. As long as you feel nice and good, yes. And some test comes, strictness. Then you pack your things and you go. This needs a gī. So it is not easy. There was this story, and I forgot it. I said about ghee. The story: ghee means God. It will come. It’s a good story. So the bhajans, all saints who write the bhajans, it is their own experiences. And the singers and artists who are making songs, that is on the surface. So all Sūrdās, Mīrābāī, Holī Gurujī, Mahāprabhujī, Kabīrdās, many, many saints, they wrote bhajans, their own experiences. This talent of devotion doesn’t come so easily. That comes when a certain chakra awakes. Those who have experienced, and everyone has experienced, terrible situations in their life. If not this life, maybe in past lives, past, past lives. And that remains in some, in their memory, not clear, but they know. And others, they don’t remember. When certain terrible things happened, tragedies, pain, then don’t want to have any more life. Only mokṣa, only liberation, that is the only way. In their heart, because of that fear of loss, pain, loneliness, they are tortured by many, many things. It is awakening in different chakras. We are not aware exactly what it was. But it is. That’s why we stick to God, and we pray to God that it should not happen again. And if birth happens again, please let me be in your seva. That will not happen again. So say it, O Lord, in the next life, even if I have to be born as a dog, please give me the shelter and the lotus feet of the saints. Ashram, holy place, and that jīva ātmā has a lot of feelings. Others do not, they forgot them. That time negative thoughts come, that how the karma should again attack. Very nice, joyful life, and suddenly it became terrible because we lost God from the heart, from the memories. Again, he reminds us in a nice, pleasant way: we will not follow, we will not believe. So it is said, "Jisko prabhu dharun dukhe deyi, uski buddhi prabhu har leyi. Jisko prabhu dharun dukhe deyi." Now, God knows that this person has to be punished because of the karmas. Many, many karmas, many layers of the negative energies. But God doesn’t want to take it upon Himself. So what God does is that He takes away His buddhi. The buddhi is polluted. Then we turn against everything so that karma lets in. "Jisko Prabhu dharun dukdehi, uski buddhi pelehiharlehi." Before this will attack, our thoughts are changing. Becomes negative. And these are all stored in different levels. So the chakras, which we were talking about in the last many days, Manipūra is coming where the place of immortality is. Actually, the residence of the residing Jīvātmā is at the navel. When you get the nectar of immortality from the Bindu Chakra, it is stored in the navel. And in certain cases, until this center is attacked or destroyed, you will still not die. It can become chemical death. The brain slowly dies, but the life is in the navel. So Bindu Chakra, the Manipūr Chakra, is the center of our whole body. There it was, and there is the Jīvātmā. And so, this nāḍī, which is going through the spine, along the spine, and which these nāḍīs are responsible for the brain. And the brain has all the centers for the function of all organs, the different organs. Any nerve we can operate on, or damage, it doesn’t matter. But these three nerves, Iḍā, Piṅgalā, Suṣumṇā, they are connected to the brain. A little brain hemorrhage, the body is paralyzed. And that’s why also people are afraid to have an operation of the spine. These nerves you should not touch, don’t disturb. And kuṇḍalinī awakening and sādhanā, we have to purify these nāḍīs, and they begin, actually they begin then from Maṇipūra Chakra. Mūlādhāra is the Earth Chakra. Mūlādhāra: 'mūla' is foundation, or depending on it. It’s like roots. Svādhiṣṭhāna in subconsciousness. This is between Earth and the Sun. And Mūlādhāra said it’s below the Earth. From there begins the lower lokas, and this is the upper lokas. The connection with different elements, different bhūtas, etc., there are different names, and everything is connected to that chakra. Chakra is very important. If one chakra is disturbed, then the whole house will collapse. So poison is also very helpful. Poison can save our life, and poison can kill our life. It is to know the quantity, and when and how. Nothing God gave in our body which is not useful or which is harmful. And therefore, be careful. Enjoy your life in this life, but do something. Manipūra is a chakra, it is fire. Fire is a Viṣṇu principle. And their consciousness begins to awaken. So the Suṣupta, dormant or sleeping, is Mūlādhāra. And Svapna astral is Svādhiṣṭhāna. And Jagratā awakened is Maṇipūra. And we are pendeling in 24 hours in these three chakras, or these three levels of consciousness. Dream, sleep, and awaken: jagrat, svapna, or suṣupta. But the jīvātmā knows when we dream; at that time, the body is not aware. But there is someone who says, "I’m dreaming." In the dream, we know we are dreaming. And in dreaming, you die also, and you are born in the dream, and you are married and have a family, and you dream again and die again, and you are born again. That is a miracle of dream. What is time and what is reality? Time is made by man. God did not make time; we made time. We made it, we count it. So one bhakta came to Bhagavān Śiva and said, "Mahādev, Bholenāth, Devādidev Śiva, I am your devotee. Please tell me, what is the miracle or the māyā of your glory? You have created time here on this earth. Can you tell me how powerful time is? And how long is time? And if a soul is bound, or we are bound to time?" At the pond, or a lake, Śiva said to his bhakta, "Can you swim?" He said, "Yes." "Then jump in the water and dive in." So he was jumping in. Now, what he is dreaming, what he is feeling, he died. He is thinking, "Oh, Śiva, you didn’t want to answer me, and you didn’t want to meet me as a burden again and again. You killed me." He went to some other loka, and he spent a lot of time, yugas, in the śūnyākāśa. Then he was born again as a farmer and was married. He had a happy life, a few children, about twelve or thirteen. This is nothing. What was the queen, or what was the Austrian Maria Theresa? She had 14 children, or 16. Then she didn’t have the time; otherwise, she would have taken even more. 16 is normal. 16. You know, when the sādhu dies, then we call Sotsī Bandhārā. After 16 days, they make the ceremony in Bandarāsā. Why? Because there are sixteen Kalās, and there are sixteen Kalās which belong to God Kṛṣṇa. Pūrṇapuruṣa, a complete being who realizes as a human, has the sixteen kalās. And this is known as Siddha, a perfect yogī. And this kālā follows. Kālā means the time counting, you can say, and the moon from new moon to new moon is coming 16 days. So the queen had a good sixteen children. He was born a farmer, had a good life, and many children. One was massaging one hand, the other was a soldier, there was a leg. He was a happy grandfather and died. Again, he went to other lokas, and while enjoying some lokas, again he was born as a nomadic gypsy and was traveling everywhere. And one king died, so the king had no son, no successor. And you know, when the king has no children, and in the last age, there are many, many kings who come to serve him and help him to get the kingdom. So the king had a very loyal elephant. So the king said to all, "When I die, choose the king, but not you, my elephant. Give to my elephant, in his trunk, one beautiful mālā. And on whose neck my elephant will give this flower garland, that will be king. It doesn’t matter who is who. This is my last will." Well, many, many people came. And sitting in one line were many princes and kings. Some had a basket full of laddus because they thought the elephant would eat. Some had nice fruits. Someone brought a very nice bundle of nice green leaves. And on the chariot, on the king’s chair, there was a beautiful garland with flowers. The elephant was somewhere else, so they told the elephant, "Please go to the king." And the elephant came, and he walked straight to where the chair of the king was. And when the elephant came, everyone was looking. And you know the elephant had a very, very gentle smile. Did you ever see the smile of the elephant? The smile of Gajānanjī? So the elephant went there, and he took the mala with his trunk, and he hung it on his trunk and held it like this to his head. Respect, adoration to the king, his dear elephant. That’s why the king was trusting in him, and now the elephant is moving like this. And everybody has laddus, and someone makes a head like this, gives a laddu like this. They are showing their neck. Give mala here. He didn’t care for laddus, fruits, anything. Elephants have very small eyes, but their eyes are very wise. That’s why Ganeśī. He looked at all the audience. He looked everywhere. He turned back. Again, he looked. He looked at the king’s chair. And again, he turned away. He left the audience. They said, "This is a stupid elephant. Now he’s going away. We should fight to see who will be strong enough to be king." Elephant stopped, and he just did like this. Again, they sat like that. About half a kilometer, one kilometer, the gypsy family was passing. And there was this one, the father of the family was sitting on a couch. The elephant went there, and he stood in front of the coach, and he put the mala on the neck of the gypsy. And they all came and adored him and made him a king. And now he enjoyed the king’s life, a long life, and all his days he died. And he came out of the water. It was seven seconds. He said to Śiva, "How many yugas passed?" You can count it. You were only six seconds in the water, so the time is beyond our imagination. One without second. That is that. And so that time is different from this time. We shall see, look into the Vedic mathematics and look at the science of yugas and time. So, there is called kṣaṇa, kṣaṇa, pala, ghaṭī. So, one kṣaṇa is one-thirtieth of a second. One second is divided thirty-nine times, multiplied. Can you imagine the speed of time? So that is our Jīvātmā, our consciousness, is following this. So, this life of ours is only a second life, that’s all. This all is science, cosmic science. So it’s too complicated for us. Let it be and enjoy whatever it is. So enjoy this life. What happens, it will happen. Gurudev will do everything. So this complication, anyhow, we will face. But how is it faced? Rām Jī Jyot Dharani Jai Samudar Diviśvar Mahātma Guru Svāmī Madhavānandjī Bhagavān Om Śānti