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Manasabha khoiyore kusangiyonke sangh, Satguru sharan bachan bemukhoi. Padyo bhajan mein bhang, mana sab kohyo re reku sanghiyon ke sangh. Mana sab koyo reku sanghiyon ke sangh. Gyāna, dhyāna, bhakti, sab koī chhuṭ gai, satsaṅg. Sat par marat sukhri, tabhūlo chalrayo kudhaṅg. Mana sab kho yo re kusaṅgiyon ke saṅg, mana sab kho yo re kusaṅgiyon ke saṅg. Satguru śaraṇa vachanbe mukhoī. Bhang, mana sab khoyo re. Khoyo re. Kusangiyon ke sang, dhīraja, dharma, dhyāna sab khoyo. Tāmasa, māyā, umaṅga. Viṣaya bhoga me pīre batakto, kapati nīca kulāṅga. Mana sab koyo re, kusangiyon ke sang. Satguru śaraṇa bachan bemukhoi, padiyo bhajan mein bhang. Shrī pūje bhagavān deva purīṣa, mast pakeer malaṅga. Shrī Svāmī Dīp Śaraṇ Satgurukho rehe kāmeśa saṅgh, rehe kāmeśa saṅgh. Mana sab kho yo re kusaṅgiyon ke saṅgh, mana sab kho yo re kusaṅgiyon ke saṅgh. Satguru śaraṇa bachan be mukh khoī, Satguru bachan bachan be mukh khoī. Paḍyo bhajan me bhaṅg, bolo paḍyo bhajan me bhaṅg. Mana sab koyo re, kusaṅgiyon ke saṅg. Mana sab koyo re, Dīp Nārāyaṇ Bhagavān. Good evening and blessings to all of you from the Om Śrī Alakpurījīṭhā Pīṭha Paramparā. All dear ones, brothers, and sisters around the world, blessings are coming to you from the Alakpurījīṭhā Pīṭha Paramparā, Śrī Mahāprabhū Deep Satsaṅg Foundation. Welcome. These words were personally written by Bhagavān Śrī Dīpnalen Mahāprabhujī. What Mahāprabhujī spoke, we cannot give wrong commentary. Holī Gurujī said in his last lecture that the bhajans we are singing from Mahāprabhujī are the words of the Vedas. Mahāprabhujī’s words are the truth, the reality. That is for us the Guruvākya. Mahāprabhujī lived very simply. At that time, it was not so civilized or technological as it is now. Before twenty years, here in this country or in Austria, there were only rare telephones connected with cables. When I came to Austria from 1970 onward, to call India was not possible directly. We went through the exchange, connecting to London, and they would detail when they could connect via cables under the ocean from England to India. After two hours, they might phone back to say your call would be tried the day after tomorrow at 11 o'clock. Exactly at 11 o'clock it would ring, asking you to be online as they connected your call to Mumbai or Delhi, and then to Jaipur, only to sometimes hear, "Sorry, the line is out of order." You would have to register the call again. Mahāprabhujī was before that time, and Holī Gurujī came to him in 1940. It is not so far; Mahāprabhujī left in 1963. This is one second, and this is your beautiful country, Czechoslovakia, Hungary, etc. Calling to Austria was the same. Now we have one telephone, two telephones—technology. At that time, they had little of these things, but they were happy. Now we have everything, but we are not happy. Day by day, as technology develops, life becomes more complicated and less comfortable, and we become more dependent. At that time, to go to Koryčany for shopping and come back was all done by walking. They walked to Koryčany, shopped, and walked back. To go to satsaṅg, there was no night business. Now we have 24-hour business. Many factories and companies work 24 hours with three shifts. People are going, working, and coming. Anyhow, Bhagavān Śrī Dīptānā, Mahāprabhujī, Devapurījī, Alakpurījī, Holy Gurujīs—it is very hard to understand them, but they are with us. I can tell you with my heart and my knowledge, podle svého poznání, that it was Bhagavān. Can you imagine there was a day Devpurījī was walking in Kailāsh Āśram? Can you imagine Mahāprabhujī was walking around Kāṭhu Āśram and the Kāṭhu hills? Mahāprabhujī walked through those hills around Kāṭhu. He once said, "But you must not show any tree or break any branch." He instructed to go and search for the truss of the camels. At that time, people used camels for transport. Can you imagine taking one basket and going tree to tree? Because the camel eats under the tree and leaves its dung. The Master cares for the Master. So the bhakta and God are sometimes one. They just play one game: one as a master and one as a disciple. Those who understand take nectar from every word. But when one loses bhakti, then every word is like poison. There is one beautiful bhajan Mahāprabhujī wrote: "Mana sab khoyo re kushang yo kesang. Oh my mind, you lost everything with a negative company." "Kushang" is the opposite of satsaṅg. "Kusanga" refers to those who go about doing many not-good things. You must know that after this life, in the next life, you will wander from one life to another—24 hours, 8.4 million different lives. Lak Chaurasi. Lak means 100,000, so 84 times 100,000 is 8.4 million. Oh my mind, you will know that you didn’t go to the guru-vākya and satsaṅg. My dear, we don’t know where we will come. So prepare thyself. Make sure that you come to liberation, or that you come again as a human to continue your sādhanā, your practice. Jealousy, doubt, hate, neglect, pride, ego—these are the enemies. So humbleness is something. Hari bhajan kā hīrā, light. That is called modern technical logic. Hari bhajan kā hīrā binā jo, pāp bīj mat bojo. Hari is God, and bhajan means the bhakti, the nāma of God, your mantra. Hari bhajan kā hīrā bhojan. Hīrā means diamond. Please, plant the diamonds. Pāp bījmat bhoju. Please, don’t plant the seeds of sin, because the seeds of sin will grow as sin. And the name of God will grow things of God. Diamond means purity, clarity, value. Do you know what a Sumāraṇ is? This is the Sat-Sumiran, the truth. Remain all the time in the truth. Exchange good things, exchange the quality of God’s name. That’s it. Speak good things. Oh my friend, oh my mind, oh my... Na ten sat-saṅg. Je samsāra svapnika māyā. This world is an illusion, like a dream. We don’t know if we are really living. Maybe we are dreaming. We are all sitting in the dream here, and we will open our eyes somewhere else. This is gone. What was before one minute? A half second, it’s gone. It is like a dream. That’s right, it’s like a dream. So what is gone is a dream. Don’t cry for the dreams. They are gone. It was good or bad, but the karma will come back to you. Je saṁsāra śvapnikī māyā dek bhul man mohe. This saṁsāra is an illusion of the dream. Tato saṁsāra je snová iluze. Dek bhul, you will see this and you will forget it. When you see the saṁsāra, až uvidíš saṁsāru, and when you see the temptation of the saṁsāra, you will forget other things. You forget your namalā, you forget your kriyā, you forget your prayer, you forget to come to prayer and satsaṅg. You forget everything, and you go to the temptation, sensual joy. Animals, humans—yes, this desire is so strong. Everything is in your mind: how big you are, how strong your body is. But this small brain is pulling you everywhere, like a big python with a little mouth. It’s pulling you everywhere. This is desire, pulling this or that side. Je sansār svapn kī māyā dekh bhol man mohe—then this will bring your attention to another direction. This is Gajānanjī’s writing, so sometimes it’s different to read. Therefore, it is to wake up a little bit. Wake up. You are sleeping in this ignorance. Just open your eyes a little, and you will see what dangers are there. You open your eyes and see a lion standing in front of you, or a cobra. If you had not slept in ignorance before, you could have escaped. Soḍā, soḍā, jag jara ab palak ughāro, bhor bhayukyā sove. Now has come the dawn. Why are you sleeping now? So wake up, get up in the morning before sunrise. Those who sleep late until sunrise lose the best spiritual karma from past life. Try to sleep earlier so you can wake up at least before sunrise. This doesn't apply only to summer; winter is good too. Now it’s dawn. Why are you sleeping? Rasa means juice. Juice means to enjoy the enjoyment of the senses, that which you want to enjoy. You want to enjoy running in the forest; for some people, it’s also climbing mountains, swimming, eating, sleeping, etc. We say mṛga tṛṣṇā pānī. Mṛga is deer. Trishna has many meanings. Trishna means desire, burning desire. Everything is wrong. All is stupid. And hunger is also that desire. In the desert, in the Sahara, when you go to the Middle East, you see far on the sand what looks like a beautiful blue lake. For these deer, there is nothing to drink. They see this water, Fata Morgana, and run to drink it. Running and running—you know that tṛṣṇā? As close as you want to come, that far it goes. As you desire to enjoy, that far it goes. So it is not that joy which you want to enjoy. What you want to enjoy is a little joy, but more enjoyment is in your mind. But it is no joy. So the deer runs and runs, falls down, and dies. That’s why in poetry we often mention the deer. Sometimes when there’s a lot of snow, deer run and jump in the snow, find nothing to eat, and injure their feet. You see the blood on the snow. Like this, humans also run and run for some desires—for money too, earning, earning, earning. "I want to be the richest person in the world." So he or she will die in this desire. Vise ras mṛg tṛṣṇā pānī. In this desire of thirst, your thirst is a pīās. Pīās means thirsty. Piyās kabhū na jāye. Your thirst will never be quenched. You will be thirsty and thirsty, so whatever you think you enjoy, the next day is again the same—no fulfillment. This is called the māyā, the saṃsāra. So samajaman mayi bhavra—think over, understand, oh mind, don’t be confused. Satguru śaraṇa siddhave—you should go to the shelter, take shelter in the Satguru. In this world, a rare satsaṅg. And now, in this Kaliyuga, can you tell me how many satsaṅgs are in the Czech Republic? I think there’s one place in Mahāprabhujī’s Deep Satsaṅg Foundation in the whole Czech and Slovak. There is not such a satsaṅg. You are lucky. You are that Paramahaṁsa. You flow, and you come to the Mansarovar. You landed here in the Mansarovar, and you are swallowing the pearls of wisdom. That’s it. Are there so many satsaṅgs here? Maybe a little bit somewhere, but not that original satsaṅg. You may like it, or you may not like it, but I can tell you firsthand, from Mahāprabhujī to Gurujī to us. Therefore, āsana and prāṇāyāma are very, very good. You should teach them. But if you want to save someone, to lead someone to the cosmic self, you can do it. You have right now. I give you a diploma to make satsaṅgs—but real satsaṅgs, not your dreamings. Don’t say, "I am now self-realized." You follow me, that’s all. Other things are wrong. Mahāprabhujī came to me and he gave me everything. Did you say, Mahāprabhujī, this? He said, no. He said, "You have closed me behind the glass." So sometimes people make big mistakes. In the dream, Swāmījī came and said, "Do this and this." But he’s still alive. Why don’t you come to me and ask? So never compare yourself with Mahāprabhujī or Gurujī or Swamijī. I will never compare with them, but I will follow their words. That’s it. Rozumíš? Dobro. So, samajman mayī bhavra—therefore, soch, think and understand. Oh, myslī, you are a confused one. Oh, I think this is Matena. Satsaṅg. Soch, samaj, man, bhavra—this I have already said. Sadgur sarana, is jag me durlabhe satsaṅg, Ved, sant sab gave—and Vedas and all holy saints are saying how great, how holy is the satsaṅg. Satsaṅg gives us the highest bliss, the supreme bliss. If you become immortal, you will become immortal. Ajar, you will not be born anymore. Amar, you will become immortal. Hojave, you will become through this satsaṅg and guru, vākyas, gurudevs, satsaṅgs, etc. Therefore, if you all will design a satsaṅg in your city or in your villas, Satyuga will come here first. Where does Satyuga begin? In Czechoslovakia. Okay. That becomes Satloka. Yes. That’s it. Orison is here, maybe. Hungary, Yugoslavia, etc. In Hungary, in Yugoslavia, and so on? Satguru Śrī Devpurījī explains this satsaṅg. He is giving this satsaṅg. Śrī Svāmī Dīp Sadā Satmano Sutta Hans Jagave—Mahāprabhujī said, "Always believe it is true." Sutta Hans Jagave—the sleeping swans wake up. So this sleeping swan is our ātmā. And through these divine words the swan opens, wakes up. Where am I? In Kali Yuga. Then the swan will expand his wings and will go to the Brahmaloka. It will bathe in the Mansarovar and take off. It flew away. Chalo chalo ye Sahelya Satg, Sāraṅg dhar ke desh. Chalo chalo ye Sahelya Satg, Sāraṅg dhar ke desh pi, alha lavela ke desh. Sāraṅg dhar ke desh pi, alha lavela ke desh. And so, through the satsaṅg, our soul will fly. It will go divine, so you gain something through the satsaṅg. Oh, how nice it is. You were in a satsaṅg for one week, two weeks. You gained so much of this divine energy. Oh, you were fluttering on the earth. You got so many things. And now you came to the Māyā Nagarī. Māyā means illusion. Nagarī means city. So now you come into the city. Maybe what can happen? Or maybe it will not happen. You come to the city in Māyā Nagarī, in temptation. Oh, you go window shopping. Oh, I like this cloth. I like this kind of makeup. I like these shoes. Oh, this is something good. That’s a māyā illusion—temptation. Oh, my mind, you lost everything in this Kusaṅga. Satguru śaraṇa bachana bemukhoyo—and you turn opposite to the Guruvākya, Gurudev’s words. And now obstacles came in your bhajans, meditation. You lost your meditation. Tomorrow do, day after tomorrow do, and so on. Slowly, slowly, you lose everything. Dhyāna, dhyāna, bhakti, savukhoi. What have you lost? Dhyāna and bhakti. Everything you lost. So you gave up the satsaṅg. Sat parāmarat sukharit bhūlo chal reo kudhaṅg—and good deeds, good karmas, good help—you’ve forgotten everything. Chal reo kudhang, and now you are walking in a different direction. Oh, your walk is also different. That’s māyā. Yes, there are so many good bhajans. Shri Pūjā Bhagavān Dev Puruṣa Mast Fakīr Malan—but our worshipped divine Satguru Dev, Devpurījī Mastā Fakīrā. Mastā means without any sorrow, always happy, always divine. Fakīrā—Fakīr means like a sādhu. Fakīr is Urdu and used by Muslims. Śrīsvāmī Dīp Sāran Satguru Ko. Satguru Kī, not Ko—you have to make a correction: Śrī Svāmī Deep Sāran Satguru Kī Rāhe Hamesā Saṅg. Mahāprabhujī said, "Always living with Gurudev, hamesā with Him." And Mahāprabhujī says, "I always want to live with Gurudev," every day with him, with the satsaṅg. So there are Mahāprabhujī’s bhajans; they are so great. Very simple, but they touch us, they pull us out from the deep, from the bottom of the ocean where we can’t come up anymore. We are at the bottom of the Kali Yuga on this Mṛti Loka. Only Gurudev can bring us up. Therefore, it is said very nicely. And that is, what is that bhajan? What is bhajan? Lokalāja sābatāja ke kalapānā dhārakhe vairāganāveśa Guruvara me chalusa una desh. Hesayantar jami me chalusa una desh. Univo desh me janam namarna, karm kalank naile. Univo desh me janam na marna, karm kalank na ilesh. Jeevan mukti prapat hamko brahma nand hamesh, brahma nand hamesh. Guru ca sayantar ca mime ca usha lokal. dhāra ke, vairāgaṇaveṣa. Guruvāra me chaṁsa unadeśa, āntar jāmi me chaṁsa unadeśa. O desh mein akhaṇḍa ujalā, chaṁda sūraj nai sheṣ. Rāṅgaṇa rūpa anūpaya nādhi nāi bhauche rāṅgha nāreṣa. Yuni voh desh me, ami ajarat ke. Yuni voh desh me, ami ajarat ke. Satguru Indra Suresh Guru Ādam me chālu sauna desh antar jami me chālu sauna desh. Lokh lāj sab taj ke khalapna dhar ke virāg na vish. Guruvaar me chau sa un desh pāntār jāmi me cāvusā shīdīpa kahe pāda esa man bhāve pir nāi janam dāreṣ dīpa kahe pāda esa man bhāve pir nāi janam dāreṣ sadar sinasan ap viraje. Eṣavo bhegama deśa guru ārame cha ussa unā deśa āntārjāmī me chauṣa unadeśa lokalāja saba taj ke kalpanā dārakhe vairāgaṇaveśa. Guruvārame chālūsā unā deśa, antarjāmime chālūsā unā deśa. Nipṇarān vagvanakī jaya alakapurījī mahādeva jaya, devapurīśa mahādeva jaya, bhadrava kṛṣṇa vagvana jaya. Oṁ śāntiḥ śāntiḥ śāntiḥ.