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Ādi gāḍī, ādi me puṇyād, tulasī saṅgat sādhu kī, hare koṭi aparādh. Do you all understand? Is everything clear? In the holy book Rāmāyaṇa, the great saint Tulsīdās jī says, "Ek gāḍī me ādi gāḍī, ādi me punyād." "Ek gadi" means, let's say, one hour. "Ādi gadi" is half an hour. "Ādi me punyād" is a quarter of an hour. "Tulsī saṅgatī sādhukī"—the company of a saint—"hare koṭī aparādh." "Koti" means thousands; thousands of our sins are purified, or we become free from our sins. If there is a saint, if there is a sādhu—sādhu means simple, sādhu means sādhak, one who is always practicing. Even if they have perfections and siddhis, still that person will be meditating, practicing sādhanā and saṅkalpa not for himself or herself, but for all creatures. A sādhu is above anger, hate, and jealousy. We cannot compare with them. We think we are positive, that we are very good people. But we are like a corn on a hot fan; it immediately pops up. What we call popcorn—this is the result of many, many lives. Over many, many lives we have to purify our sins, the spots which are on our antakaraṇa: manas, buddhi, citta, and ahaṁkāra. This is done through satsaṅg. In this Kali Yuga, everything is possible, everything—but not true satsaṅg. Satsaṅg is rare. What we call yoga practice—we do some kriyās, we do some sādhanās—but nothing can be compared with satsaṅg. "Kali yuga keval nāma ādhāra, śumira śumira nara, hoi bhava pāra." In this Kali Yuga, we have only one hope: the name of God, the mantra, and satsaṅg. Even a criminal person can become holy through satsaṅg, like Vālmīki. You all know about Vālmīki. The Rāmāyaṇa written by Vālmīki is the great, the best. It is written in the Sanskrit language. The Rāmāyaṇa was written by Tulsidas much later; of course, that is also great, written in a folk language dialect. Now, around the whole world, you will get everything—but not satsaṅg. Only chanting kīrtan all the time will not give you that knowledge and those blessings. Bhajan is the words of the Ṣāḍhu. "Bhaja" means practice, tapasyā. Bhajan has questions and answers. In Bhajan, there is philosophy. In Bhajan, there is knowledge. In Bhajan, there are answers. Therefore, Bhajan is more than just chanting one name—of course, we also chant one name; this is prāṇāyāma, and that's called mantra. We have five different mantras. The first one is called likhit mantra: writing our mantra or our kīrtan. Akṣara brahma—the Sanskrit, the Devabāṇī, Devanāgarī—is not made by humans. It appeared in that astral form in the meditation of the ṛṣis. This alphabet we have consists of 52 letters. These 52 alphabets are within the human body, located where the chakras are. So from the Mūlādhāra up to the Sahasrāra chakra, there is a bīja mantra. Each chakra—for example, Mūlādhāra—has a sound, and the other four mantras are called the resonance. Resonance is that vibration that controls the nerve systems, that controls our thoughts, our emotions, all the indriyas, and all the functions in the body. Our each and every movement, even the movement of the eyelid, needs a very particular prāṇa, energy, that vibration. In the whole body, there is a call, deva. Devas means the goddesses, and that goddess means our life that functions in our body. Without that, we cannot survive. When one principle, one mantra which is from our chakras—Mūlādhāra, Svādhiṣṭhāna, Maṇipūra, Anāhata, etc.—if in that particular center of the body something is damaged, then our body is in imbalance. We have hearing problems because that is from the Viśuddhi cakra and the Ājñā cakra. Therefore, Brahmārī Prāṇāyāma is very important, as are Jālandhara Bandha and Ujjāyī Prāṇāyāma. They are not only for cleaning and purifying the lungs, but to control and master that particular center, what we call viśuddhi, or where the thyroid gland is. This is a vibration, and there is a name. For example, when we chant "Oṁ," each and every cell of the body is vibrating. "A-kāra," "U-kāra," "M-kāra" are three sounds. From the navel begins the sound. If there is a problem with the navel, you cannot speak. You cannot speak if there is pain. In intense times, you cannot speak; you have to be silent. If something with the solar plexus is painful, you cannot speak because it is a very terrible pain. So the seat of the sound is in the maṇipūra cakra. "Akāra" and "ukāra" are in the Viśuddhi chakra, which controls all the hormones through the thyroid. Then it comes to vāksiddhi through the tongue and the lips so that we can form that sound. It goes: 50% of the resonance outside, 25% of the resonance comes to the heart chakra, to our heart and anāhata chakra, and 25% of the resonance touches the sahasrāra cakra and transfers this resonance into the whole body: "Akāra, ukāra, makāra." Now, when we sing the bhajans, all the chakras and all the energies are purified, and all the centers get power. So first is mantra practice. When you get a mantra from your master, then likhit mantra: writing. Write your mantra every day. "Akṣara Brahma"—that Brahman, that Akṣara. That means the Devanāgarī language came through Brahman. Then comes Vedic chanting. When we chant, all the chakras are purified through this renunciation and this mantra sound. That is why when we chant "Namaḥ Śivāya, Oṁ Namaḥ, Oṁ Namaḥ Śivāya, Oṁ Namaḥ, Oṁ... Har Har Namah," we should not only sing thinking, "Oh, it is nice," but sing consciously. Pay your attention. Be aware of the resonance you are producing through the chanting. See, it goes first from the Maṇipūra Chakra. Once more: "Namah Śivāya Om, Namah Śivāya Om,... Har Har." This is the second step of the mantra: kīrtan or mantra chanting, done constantly. Then comes upāṁśu. You chant, the lips move, the tongue moves, but no sound comes out. Now you go to a deeper part. You touch your maṇipūra very deeply. Again, go back to that sound, to where it is coming from. Then comes the writing—likhita, writing bākharī, as in liquid bākharī—then upāṃśu, then mānasika, mentally. The mind is most powerful. We are sitting here; how many minds are here? So many minds, and in everyone's mind is different thinking. Immediately you are making some statements about what I am talking, but I do not know what statement you are giving. Maybe someone is saying, "Swāmījī is always telling this." I do not know how many brains, how everyone is thinking. It is very hard to get all thoughts of everyone into oneness. This is the science of yoga or spirituality. When you chant a bhajan kīrtan, then everyone's mind is caught in one, like a thread. On one thread, all the beads, all the pearls are hanging. One thread—to get all in oneness. So when we chant "Sītārām, Sītārām,... Rādheśyām, Rādheśyām,... Sītārām, Sītārām,... Siddharam, Siddharam,... Siddharam," this harmonizes both our brain hemispheres. The tension from the brain goes away, so this is an anti-stress practice. If you chant mantras, or you come further to the jñāna yoga—the philosophy, the knowledge—then there is what we call dohā, the poem. Doha means two: the question and answer. That is: "rahiman dhaga prem kā mat toro chitkayā. Tūṭṭā phir jūḍe nahī, jūḍe ghaṭ par jāye." So, why? And what happens? So answer the questions. When the question comes, the answer comes. Then clarity comes to our mind, our intellect, our consciousness, etc. Then comes ajapa: "jisko kya japay? Bin japya jap hoy, ajapa." That is the highest, the highest technique of the mantras or bhajan or the kīrtans inside. The lips do not move, and the tongue does not move. You may think different things, you may do any work, but this resonance of our mantras continues. Therefore, in bhajan, you learn, you understand, you practice, and you can give further. In the mantras and kīrtans, you unite into oneness. It does not matter what is happening beside this or that; you are just going all in one way. So some like this, some like that. Bhajan is the satsaṅg; bhajan is a satsaṅg. It is said that there are two principles: uṭhān and paṭan. Uṭhān and paṭan both have roots in one place. It is one root and comes two leaves when sprouting. One is paṭan, meaning going down, distractions; and uṭhān, development, achievement. But both have their roots in one. Like one father, the ṛṣi, has two sons. One is the deva and the other is the asura. So what is that? How does it come? One root. And what is that root called? Saṅgha. Saṅgha. Now, if we put one alphabet first, one word "sat," then it becomes sat-saṅgha: uṭhān, Satsaṅg. Or if you write one word before, "Ku"—not "Kauya"—"Ku" means Kuṣaṅga, and Kuṣaṅga means bad society. Kushaṅga: where if you go to the people, everybody is smoking hashish, but you are not. You hate the hashish. But after some days, some weeks, you will also become addicted to the smoke or to alcohol. Take one little sip of this, just try. And that is what, now in this modern education, there is no control over the children, and parents have no power to say to them yes or no. And if they say it, then the parents are in trouble. And these young children, they go and they give them alcohol, they give them drugs, and they try once. Everyone is trying. And then, you see, how many percent of the youth are suffering from different kinds of drugs or addictions? Because two kinds of education are missing, and that is ethic and spiritual education. The knowledge you get, this training you get, is from the parents. But when your child goes to kindergarten, then it comes with a different language at home. When it goes to school for the first time, it comes with a different language, and nowadays parents cannot do anything. So this is the saṅgha. It can be good. There are many good parents. There are many good children. They will never go the wrong way. But Sangha: so Kushaṅga goes to the wrong path, distraction. And satsaṅg goes to perfection. They will study, will get a good position, a good profession, and will help our country and also other countries. Supporters, like we have one officer coming from India—yes, but ask him how hard was studying. Oh, it was so hard. He did not go to the alcoholic, then I know, I hope. Even a person in bad society, with bad habits, if they come to the satsaṅg and become friends with the group of the satsaṅg, they will change their bad habits and come to good habits. Therefore, "ek gāḍī mein ādi gāḍī, ādi mein puni ād, tulasī saṅgat sādhukī, hare koṭi aparādh." "Koti" means thousands, thousands. Just 15 minutes you are in satsaṅg—"hare koṭi aparādha"—thousands of sins will be purified. What does Tulsidas mean? What he said, I think we have billions, trillions, billions of sins, yes. You know how many times, what they are eating, how many animals killed, how many negative thoughts you have towards others—liking, disliking, changing, dischanging. So our brain is completely polluted, completely. That is called smoke. So the smoke of the sins is like a cloud over us and within us. Through satsaṅg and sādhana, we can purify. Over so many, many lives we clean and purify our mind. Still, there are some spots which are very hard to remove. Therefore, sādhanā and satsaṅg—so bhajan, what we sing here, this is a beautiful version of Mahāprabhujī's. Thanks, thanks, thanks. Oh Gurudev, thanks, thanks, thanks. I surrender to Thee. I surrender to Thee. Thank you, Gurudev. I surrender to Thee, I surrender to Thee, I surrender to Thee. Because you are the source of my life, prāṇa dhārā. Prāṇa, the life energy, that life. Otherwise, we do not know where we will be. "Parama-artha hitāya avatāra." "Paramārtha hitāya." All the saints and all the incarnations, they come to help others, for Paramārtha. So we are doing good things, we are doing seva for all, not for our selfishness. "Paramārtha hit liyā avatāra"—for that they incarnated. It is said that once the god Viṣṇu was weighing on a scale. On one side, Paramārtha means seva, service. On the other side, mokṣa. Not only heaven—heaven and hell. It is only playing for the devas and rākṣasas, you know. This is: once rākṣasas go out, devas come in; when devas go out, rākṣasas come in. Hell and heaven, this is just going and coming. To go to Brahma Loka, we have to come to Brahman. So it is said: what is more, service or mokṣa? Then it is said that service was more than mokṣa. So Viṣṇu Bhagavān gave up his comfort of being in the milky ocean, and he incarnates and comes to help all these creatures on this earth—humans, animals, and all. He does not come only for his own sake, for his own doing, but he wants to come to make this Śiva. So he gave up Vaikuṇṭha and came to the Mṛti Loka to help all of us and all other creatures. That is why Kṛṣṇa said, "Yuge yuge sambhavi"—I come in every yuga through my yogamāyā, the śakti. "Paramahita liya avatāra ku karma chhodai kya nistāra ku karma"—the bad karmas. So he comes, Gurudeva comes to take away the bad karmas, and he liberates us from these bad habits also. "Dekha dukhī bhavasāgara mahī." Bhagavān, God or Gurudeva, he saw that in bhavasāgara we are suffering. "Dekha dukhi" from above, God has seen, "they are all suffering." So he came, and he held my hand and brought me out of this ocean of māyā, of suffering. Māyā means illusion. Not that māyā is a woman or money. A man is māyā. Money is māyā. Woman is a māyā, attachment is a māyā, ignorance is māyā, stupidity is māyā, everything is a māyā. So do not point this finger at one person or one thing. "The money is māyā, money is māyā." No, no... money is Lakṣmījī. That is why when you say money is not good, then Lakṣmījī will say, "Okay, I go." Then you have nothing. So, Lakṣmījī, Lakṣmījī, Lakṣmījī. So, he held my hand and let me cross the ocean of ignorance. For many, many yugas, I have had so many troubles, so many sufferings, in many, many yugas and yugas. When I met him, when I met God or Gurudev, like Holī Gurujī, Mahāprabhujī... "Kalank" means the bad karmas, the black karmas. It was purified, like in a dark room you put a light on. You found the point where to make a light, and then all your darkness is gone. So, Ātmā Jñānī Gurudev—when we meet, that time darkness is gone. Satsaṅg is that. "Mahādhana Dīna Swāmī, Caraṇaṁ Līna." Mahādhana—great, great wealth, dhana. Mahādhana Dīna—he gave me so much. Sādhanā means not only money, but all pleasure, good things, happiness, joy, peace, harmony, contentment, mercifulness—everything. That is what we need, we have, but we do not use it. "Madan dina swami charanam lina"—that he accepted me in the shelter of his holy lotus feet. "Aras parasam paya didhara." When I touch his holy feet, didhār, I show his face. What is didhār? Didhār is the light of God, shining that, that is. Then we will see; otherwise, we do not see. "Śrī Satguru Staryavadevapurīṣa." And therefore, Mahāprabhujī said, "My Gurudev, my Lord, Śrī Devapurījī, Śrī Svāmī Deepakāy Sarjan Hara." Sarjan Hara and Visarjan Hara is only one Swayambhu Śiva. Sarjan is the creator, and Visarjan is the destroyer. So Devapurījī is the Sarjan Hara of Mahāprabhujī, and Mahāprabhujī is our Sarjan Hara. And now we do not know what we will do, so "dhan dhan ho." Otherwise, there is a lot of fear. And today one was asking a question, "Please, Swāmījī, can you tell how to become free from the fear of death?" Yes, so do not die. That is the best way. Do not die. Why are you thinking of death? God gave you such a good, beautiful time. And when the time is over, the sun is setting, nobody will be able to hold the sun. The sun is gone, the sun is setting, and the sun will rise. So, how to get rid of that fear? In the next satsaṅg, we will have this point. Wish you all the best. Siddhipīṭha and Bhagavān Dev Puruṣa Mahādeva Kī Jai. Devīśvara Mahādeva Kī Jai. Satya Sanātana Alak Purījī Siddhapīṭha Paramparā Kī.