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A song is one thing, but bhajan is different from what we typically consider a song. There are songs in other languages, and in Indian languages, there is gāna, meaning singing. Now, bhajan. Bhaja means to remember and repeat the name of God. It signifies repeating mantras or prayers. And bhajan: "jan" means human. O human, the aim of your life is to remember God. God is only one, but in every religion, in every form, it is perceived as a different God by others. The word "religion" is not very old; it may be just a few thousand years. Before, there was no religion. There was only one dharma. Dharma and religion are different. Religion is a philosophy. Religion is that preaching according to an incarnation or spiritual saint, prophet, etc. So, what they call Jewish religion, Christian religion, Islam religion, Bahá’í religion, Hindu religion, etc., is a particular philosophy or the words of the great saints. That’s called the gospel of God. There are two aspects. As a God, that is an object. And from that object, we derive the subject. And from that subject, we put our ideas, our feelings, our experiences, and sometimes we witness that it is true. So as soon as that object becomes a subject for us, I will perceive the reality according to my perception. I believe, I feel, I imagine, sometimes I have visions of that divine, and therefore for me this is absolute truth. But as soon as we see the individual self, then we have different feelings and different beliefs accordingly. So, religion is to realize your relation to that God where you feel oneness. To realize your relation becomes religion, which Bhagavān Kṛṣṇa said in the Bhagavad Gītā. Now, even Kṛṣṇa or Rāma or Buddha or Mohammed, or others, are human. That said, though it is a god, it has godly power, it has all kinds of energy, but still, it is human. So this, for the individual, creates the religion, like the Upaniṣad. Upanishad means the disciple sits near the master, and the master is giving a talk. So, like there is one book called the Gospel of the Master. Jesus and his other disciples. Similarly, that is called Upaniṣad. So, the Bible is an Upaniṣad. Because it is the preaching of Jesus, listened to by his disciples and apostles, and what they wrote is called the Gospel of the Master. Similarly, the Upanishad comes from the essence of the Vedas. And that essence of the Vedas is called Vedānta. Vedānta, where the essence of the Vedas is preached; this philosophy is called Vedānta philosophy. Vedānta philosophy does not accept a form. What is created one day will be destroyed. Who is born, one day will die. Who came, will go. And that is not a reality. It seems a reality for us, but suddenly it disappears. We don’t know where it is, what it is. This building where we are sitting is beautiful, everything is good, but it is not immortal, it’s not eternal. One day it will be dismantled, and maybe we’ll put up another new building. Similarly, our body is—yesterday we spoke about the five tattvas, five elements, five bhūtas, with other different names: the ether, fire, air, water, and earth. Our body is constructed from these five elements. But this is such a miraculous form, O my dear ones. This bungalow, this building, we can also say is a bungalow. And what is mentioned here, bungalow means our own physical body. Ajab bana mahārāj, ajab, wondrous. Yes, and wondrous means that we cannot come to the end of understanding it. What a miracle! Bangla ajab bana māra jisme Nārāyaṇa bole. In which bungalow of this body, God himself is talking. So when you speak, they speak, we speak, or I speak, who is talking inside? The power, the energy, that’s God. But there is an interference between this and the senses, which yesterday were explained as these five jñānendriyas, the five senses of knowledge, and five senses of karma, the mind. Action. Jisme Nārāyaṇ bole, guru binā bhed kaun khole. But without Gurudev, who can open this subject and explain to us what it means? This is like a bubble of water. A water bubble is kṣaṇabhaṅgur, lasting seconds, and it will explode. So this body, the human body, is also kṣaṇabhaṅgura. We think that we are now 90 years old, 80 years old, 70 years old, 100 years old, 200 years old, but okay, 1,000 years old, 20,000 years, the end will come. And at that time, when this body goes... The beginning of our life begins in the mother’s body. And we are getting old in the mother’s body already. When we come out of the body, from the womb of the mother, we are nine months old already. So life, being on this mortal world in the form of tattvas, begins counting already. And the seconds begin from one till sixty, or from twelve to twelve. The clock is constantly moving. So when from the 12 to 12 comes from 0 to 0, it’s only 0. The rest will not be counted. So, Guru bina bhed kaan khule. Now, bhed means the meanings or the secret of this. What do we mean? That which explains us. Though our master is explaining to us all the time, we still don’t understand. Still, we don’t understand because we are tested now in this physical body. It is not easy, it is not easy to separate from the body. But we are separating every day through the dream. You are dreaming now, and you are in Calgary, but sleeping here. And in a dream, you know that you are dreaming, but it becomes a reality. Your dream becomes for you your reality. You wake up and you are in Vancouver, not in Calgary. So, the speed of that ātmā, awareness in this, is one of the highest speeds. And if there is some mechanism, the senses, the indriyas of the body, jñāna and karma indriyas, some of them are not capable enough to run, to keep this bungalow, this body, then what we call is you fit into a coma. Now, coma means that indriya jñāna, one of those indriyas is not able to help you, meaning you can’t wake up. At that time we are like detached from the body. Yes, we breathe, some functions are there, but that real... Consciousness with that awareness, you are very far. A connection is there, but there is not enough strength in our bodies, in indriyas, that we can realize and wake up. Dream. Dream is such a miracle. Dream is such a miracle, and that is it: that dream is your reality. Now, two persons are sleeping in one room, or four or five people are sleeping in the room. Every person has a different dream, though we are in the same room. So this is very clear. Everyone has different destiny, different karma, and this is what means the dream is your reality from past, present, for future. Sometimes we have a dream, which is a future information. And we say, "Nah, yeah." But that, for future information, is a creation from your brain, from your intellect, from your awareness, from your desires. Sometimes you know that your grandmother was like this and that, and your grandmother passed away 100 years ago, or there are other ancestors who suddenly come in the dream, but your grandmother is not coming in the dream. The person sleeping beside you is dreaming about a horse, had a nice horse, and my horse and my farm, and so one is going in the farm, and they were looking to the horse; another is going to the grandmother, and grandmother is making a nice cake. So now here is the object and subject, both are in a different way, but to perceive that is your feelings. So jāgrata, suṣupta, and svapna. Jagrata means awakened. Now we are awakened. We are awakened, we see everything. This is a jagrat, sushupt, and svapna. Sushupt means sleeping, so we sleep, and svapna means dream. When we want to come to that level of consciousness, then we must have some observer who is alert within us to put an alarm. That is awareness. Consciousness is just consciousness, but awareness connects to the intellect. And when our recording, this tape, is completely full, then we cannot register again more. Something has to be deleted. So when we are getting old, we have so much in our memory, so we forget it. Many things have gone down into the subconscious, and it takes a long time to bring information back: who is who. And you say, "Yes, oh, this is the dayamata." Now, that svapna and jagrata. Jagratā is awakened, and svapna is the sleeping, suṣupta. If you want to practice your sādhanā, your exercises to achieve this something, then you have to come to this counting: in which second did you fall asleep? Though we know we are sleeping, we are still very good at sleeping. But how from awakened to the sleep? How did it come over your consciousness, from awakened to the sleep? And then in the sleep, it is you, we are life. There are inner informations, our gods, they are guarding everything. But unnecessarily, thoughts, burden, this all, the sleep cuts out. That’s why God made sleeping. Otherwise, very soon we will have a brain hemorrhage and be finished. Sometimes, it’s so much power. The sleeping is so powerful that you can’t hold back; you fall asleep immediately. Even while driving, micro-sleep is when most accidents happen. So the sleep is there to separate our consciousness from the day-life, āryoma. Now, okay, we know perhaps that I just go to sleep, and I’m sleeping, and I slept. We don’t know the minutes and how it went. Now this is okay, maybe we can explain a little bit. But from the sleep state, how did you go to the dream again? Where was the border? Which way did you come? How did you come out? And if that comes in the awakened state, then you say, "Oh God, this is a dream." No, if someone is going and doing... Like this, they said, "Oh, God, he’s a—or she’s a—dreamer, a daydreamer." That is what the psychiatric doctors are telling: it is a daydreamer. There is no control over our thinking, but it is very dangerous, and we don’t want this. But when the dream goes, that dream connects us to one very sensitive or very dear point, subject. Your mother, your father, your child, your husband, your wife, or someone died or something, what it is, where you are more attached comes as a dream back. So, this subject, which is in our consciousness, with our awareness, the dream is there. Then it becomes like a reality. Now, whatever you are imagining now, that for you is like a reality. But this reality is only a glimpse, just a vision, that’s all. Not physical. You can’t touch it, you can’t feel it, you can’t smell it, you can’t hold it. It can come and go. But then there is another dream, which you don’t know. But either it is from past saṃskāras, we call, from some relation, can be from animals. Often you can dream of your cat or your dog, which you had twenty years before and which died. When you dream, it comes again, because there is a relation. So, how do we keep the relation? This is the impression. And this impression will be for many, many lives. Many, many lives will go with us, many, many lives. When we realize, understand, and control what? The daydreams, it means be aware, alert, conscious, everything, aware about everything. Then the sleep and the dream. When these three—now it’s called the knower, knowledge, and object. These three: knowledge, knower, and object. These three become one. Knowledge, when you have knowledge, completely you understand, everything is very clear. Then there is nothing more, because it’s light, it’s knowledge. We are all searching for that real knowledge. The knower, who is who, wants to know. That is our jīvātmā. The jīvātmā wants to know this question: why, how, when? So, these questions are for your jīvātmā. Only you can answer; no one can answer. And what it means is that you want to know. That is... A knowledge, which knowledge? The subject, the knowledge, the knower, and the object. These are the three. Jñāna, jñāna, and jñāna. Jñāna, jñāna, and jñāna. Knowledge, object, and knower who want to know. These three become one. Then comes the higher level of consciousness that we can call, we are above these three guṇas, and that’s called trikāl darśī. Then we become Naur, or we can see three Kāla. Kāla means time, and tri means the three times: past, present, and future. All these three open in front of you. At that time, you have no attachment, no suffering, nothing to this worldly object in this world. Okay, you will live, you will work, you will do everything, but now you don’t have any more interest. As long as you have an attachment, and you suffer when you lose it, you are still connected to this wire. So there is sometimes so much attachment, called the superglue. But one day, superglue will also separate it. Yourself and the superglue are very strong, but the lower part is destroyed. So you have glue and yourself. So this earthly attachment in our ātmā is very difficult to overcome. So when you come to the coma, then you get a detachment from the world and even from your body. But prāṇa is running there, energy is running there, the breath is going there. But your inner interest, which has an interest to come back and to work and do something, that is not there. So you have no strength. People will come. We will talk in the ear. We will say, "Grandfather, father, wife or husband, dear, darling, do you hear me? I am here." But that one is in some other lokas, in other worlds. He or she is hearing, okay, but now, no attachment. That doesn’t try to come back if he goes through the spiritual knowledge, or goes through the illness, or something is missing in the body. So you dropped in. Deep you fall in. Depression, so depression, deep, can’t come out, and so, coma. This heaviness you can’t lift up. Everything is there, but that energy which can’t lift you up, like a crane, there’s no more electricity or gas, or whatever the crane is moving with, let the gas get out. Now, it cannot, the bugger cannot lift up. Similarly, everything is there, but this gas is not there, this power is not there. It can’t move up and down. And so, we are in a coma, and we can’t lift ourselves up anymore. Sometimes, it’s called a sleep. Let it sleep, let it sleep, let it sleep. So, many memories go away, many burdens go away. Slowly, slowly, one wakes up again, maybe. So, jāgrata, abhikaṅ, suṣupta, sleeping, svapna, the dream. We are pendling in 24 hours between these three things. And sometimes dreams come so quickly, you just sleep and you are already in the dream somewhere. It’s very close. We are coming closer and closer to our life. So this bhajan, the song, what is there, it is said, O man, bhaja. Bhaja means remember your inner self. That is God. Then there is no difference between God and us. But as soon as we see the object, it is different. And so in the bhajan, Mahāprabhujī, Gurujī has made this bhajan. How to overcome? How to understand? How to get the help we need? We need help, and these are the songs. Some people like a particular song, and one is very happy. Some like prayers, spiritual books, etc., or different books. Everyone has a different taste; one likes... A spicy food, another one doesn’t like spicy food. So it is said, "Dīp nirañjan śabdak bhañjan isī mantra se ho mañjan." Deep niranjan, deep is the light, this flame, that’s deep. Niranjan, runs and niranjan, spot and spotless. As long as we have a spot of karmas, we are not that light. When you achieve impurities into the purities, then all your troubles, your problems, all will be solved. Otherwise, you are in darkness and in doubt, suffering. And also the name of Mahāprabhujī, Bhagavān Dīpa Nārāyaṇa Mahāprabhujī, Dīpa Mahāprabhujī’s name, Dīpa Nirañjana. So, like this light here, it’s very pure, very clean. There is not any spot on it. Deep Nirañjan Śabdak Bhañjan. It removes all the troubles, all the problems, all the things. Śabduk Bhanjan. Isī Mantra Se Hoī Man Manjan. This mantra, Oṁ Prabhu Dīp Nirañjan Śabdak Bhañjan. This is the best mantra. You can try. Mostly, my mantra I am repeating all the time, also, but mostly I repeat very constantly. For example, go to the dentist, you know, there comes the reality out, yes. Everything is sensitive; our mouth is most sensitive, and in that sensitive part of our... The body doctor tells you to open your mouth. Well, we have to because we have our pain and this and that. Then he takes the injection. That time, everyone said, "Oh God, help me, please, God." So this mantra is very good: "Oṁ dīp nirañjan śabdak bhañjan." You will try, you will feel it, that... You will feel less pain. It will give you strength. So you said, "Mantra deep niranjan śabda bhanjan." At that time, what happens? Your awareness moves towards Mahāprabhujī, not towards the needle of the injection. Many things—any pain, any other problems—you can repeat this mantra: Om Prabhudeep Niranjan Śabduk Bhanjan. May all my troubles, my problems, my pain be removed. Many students repeat Dīp Nirañjan, Sabduk, and Bhanjan when going for an examination. It helps, really. Everything is in us, but we project that it is coming from somewhere else. The knower, knowledge, and object: these three are in our body. Deep Niranjan, Sabduk, Bhanjan. Through this mantra, "hoye man manjan." "Man" means the mind, "manjan" means purifying. This fear is in the mind, the problem is in the mind. So, "hoye man manjan"—"manjan" means to purify, to clean. When you polish your metals, they shine again. Similarly, our antaḥkaraṇa, our inner functions: manas, buddhi, citta, and ahaṁkāra—these are the four antaḥkaraṇa. Antaḥkaraṇa means inner functions. Automatically, they function without your order. These are saṃskāras. So, manas, buddhi, citta, and ahaṁkāra. Manas is mind, buddhi is intellect, citta is awareness or consciousness, and ahaṁkāra is our ego. These four are moving throughout the whole body at all times. Fear, happiness, joy, sadness—all this comes through these three, our four antaḥkaraṇa. So, "mahoy man manjana." When the mind is clean, then the mind controls all these other three: buddhi, citta, and ahaṁkāra. The mind is a restlessness point which creates and gives negative thoughts, a negative mind. "Isī mantra se hoye mana mañjana." Your mind will be purified through this mantra. Which mantra? Deep nirañjan sabdukha bhanjan. Om Prabhu deep nirañjan sabdukha bhanjan. Om Prabhūdīp Nirañjan Śabdūkha Bhañjan. Try this mantra; anyone can repeat it. It doesn’t matter who you are, disciple or not. The sun shines; it doesn’t matter if you are blind or can see. Even a blind person will feel, "Oh, the sun has risen, nice and warm." That’s it, so everyone can have benefit from this mantra: "Oṁ Prabhudīp Nirañjan Sabadukha Bhañjan." Why this mantra? Because "isī mantra se hove mana mañjan." Through this mantra, our inner purification takes place immediately. "Hṛde kamal kī āṅkheṅ khul jāye." Through repeating this mantra, the eye of your heart opens. Why should we open our hearts? "Open the door of my heart, open wide I keep for Thee. Will Thou come, will Thou come, just for once come to me? Will thou come, will thou come just for a while?" So, how do you open the door of this heart? My God! A doctor would say, "What are you doing? Are you crazy?" No. Even a doctor is very conscious, alert, and careful when making an operation. But not this kind of physical heart; it is that emotional, that psychic, that knowledge, that devotion, that opens. Because the heart is a very sensitive organ, and the heart is our most loyal servant. It is always, always taking care of us. It doesn’t matter what we do—whether we are in the dream loka, the sleep loka, or the awakened loka; diving in the water, flying in an aeroplane, running, jogging, cycling, biking, or swimming, everything. It doesn’t matter what we do, and we don’t think of our heart. But our heart thinks of us, and its working heartbeat is constant. Did you ever ask your heart, "My dear heart, how are you?" You always ask your friend, "How are you?" How should you know what is his or her heart? Ask your heart, "How are you? I’m happy, my heart is good." Did you ever say to your heart, "Please rest for a while today"? Even if you tell your heart, "Okay, for one hour, relax," it will say, "No, sir, no, no... Ma’am, I will not give up. I will let you live." This heart has many, many functions. So when something terrible happens, it first touches within the heart. Pain and happiness also reside in the hṛdaya. Hṛdaya means the heart. "Hṛde kamal." Now Gurujī is giving the form or glory or beauty of the heart as a kamal, a lotus flower. The unfoldment of the lotus petals, which should have been the subject of the Maṇipūra or Anāhata, it was. So, one after another, petals open: happiness, grace, kind grace, mercy, everything. The eyes will open from your heart because we are still blind. Our heart is blind. Now we have to give it eyes. But how to open them? "Anjan" means the ointment for our eyes. In India, mostly when children are little, small children, the mother puts some ointment—but not medicine, no—it is from the pure ghee lamp. You put it on a little higher metal or something, and the smoke collects its blackness. That is very healthy and very good for getting beautiful eyes. That’s why the mother takes this and puts it only on the lower eyelid. Ladies think, "My whole life I should make like this." Then the eyes will get bad. Do not use your eye mask every day. So that is a call to apply that ointment every day. Which kind of ointment? Deep Niranjan, Śravadoka Banjan. This is the ointment to open the heart, the eye of the heart. "Hṛdaya Kamala kī āṅkheṅ khol jāye." "Nitya nemaka añjana, nitya nemaka añjana, Śrīdīpa Nirañjana, Sabadoka... Prabhudeepa Nirañjana." "Nitya" means every day. "Nemase" means disciplined, every day. Then, through this ointment, your eyes will open. The heart of yours will open. "Heart of the door of my heart, open wide I keep for thee. Will thou come? Will thou come? Just come once to me, once at least." But God is afraid, because God will come just for one second. He has a lot of work to do, but He’s afraid. Just come once, and He will come, and then you hold Him in. "I don’t want to let you go, I don’t want to, oh God." He will say, "Oh God? To which God?" That’s it. So, from a far distance, He’s making operations, you know? Attachment, attachment. God is making detachment, not attachment. "Attachment, here they come, a lucky cake. Hula ja, here they come, a lucky cake. Yo darling, it an a macaque. Joe darling, Aka Anjana. Śrīdhī Pānīrañjana Sabhā Jan Prabuddhi Pānīrañjana Sabhā." "Naisi mantra se hove mannam, janaisi mantra se hove mannam, Anjana siddhi paniranjana sabha." Our heart should be pure. In our heart, the heart is the most beautiful organ, and mostly the reflection or the presence of God is in the heart, that ātmā is in the heart. But it’s very difficult to know: is it in the brain or in the heart? Well, so it is said, God is everywhere. One teacher asked the students in the fifth class or the seventh class, "I have $20 in my pocket, and I will give you the $20 if someone can tell where God is." Every child was saying yes. One said, "God is in my mother." Another said, "No, no... my father." She said, "No, no, it’s my dog." Children are very pure-hearted. Others said, "In the temple," said no, "In the church, in the forest, in the flowers." Every child has a different beauty to know God. One child was sitting and only listening, listening. So the teacher asked that one other child, "You don’t ask, answer, which God?" So he stood up and said, "Yes, I’m thinking. But you know, sir, I don’t have twenty dollars in my pocket. But I can do some work, or I will draw you a picture. Please, can you tell us, where is there no God? Where is there no God?" The teacher said, "Yes, sit down. What are your parents doing?" So what did he answer? "My parents are practicing yoga in their life." Means, God is everywhere. "Will thou come, will thou come just for once, come to me? Night and day, night and day, I look for Thee, O Lord, when will You come?" So it is all the game, the whole game of life is in the heart. And therefore we should think of the heart very, very much. Next, "Viśva Dīpa Jyoti Uṛme Jāta." "Viśva Dīpa," then the eternal light will appear in our heart. "Vishwa, deep, jyoti, urme jage." "Jyoti" means that flame. "Ur" means the heart. "Jage" means awake. Then this universal light will awake in our heart. "Abhaya pada pāvet." At that time you will achieve or realize, get the fearlessness. Then you have no more fear, abhaya. "Bhaya" means fear. "Abhaya" means fearless. At that time, there is no attachment. There is no fear of losing anything: property, money, this, that, everything, even the body. No fear. We are all very fearful, fearful, fearful. And the fear is so deep. We are sitting all very peaceful now, no? We don’t have fear. Do we have fear? Very peaceful, and we are fearless. And suddenly, now, jump in one tiger. What will you do? He’s coming in, oh no. What condition of our heart? Heartbeat will go immediately to 135 or more because fear is there still, so it’s not. Only for temporary, that you have no fear? "I am not afraid." We are, my dear. And fear is only a protection for us. Fear is not negative. Fear is only a protection for us. And when there are no dangers, then fear goes down, and you are relaxed. So that is a guarding, a protection. But abhaya, when there is no more, that kind of danger is abhaya. You are in abhaya. You are fearless. Become fearless. "Abhaya padpave kate sabbandhan." At that time, all these worldly worries are cut off. So when you go into a deep coma, you have also cut it off from you. No more. And no more sorrows there. In the coma, you are also in deep samādhi, relaxed. If you come, whether the doctor gives an injection or not is your problem. I am in ānanda. The body will go, it will go. But this accident and then going into a coma is different, and going into divine samādhi is different. At that time, you have no more influence from any planets, grahas. Otherwise, the jyotis will say, "Now this planet is this, this graha is this, that graha is that." Everything puts you in such a belief that now you have fear inside. So, this mantra will remove all the negative effects or influences on you from the different planets. "Graha gochar kā tāp nahīṁ lage." "Tāp" means some kind of problems giving. "Tāpa" means heat. Heat means when fire can also burn us. At that time, there is no spirit or ghost, and this black energy, this black malevolence, will not come near you anymore. This is a very important and very powerful point here. So this is all your destiny; in the destiny, in your energy, in my energy, my destiny, everything is purified by this bhajan, this mantra of the name of Mahāprabhujī. Especially to the humans, there are three tapas. "Tapa" means the heat. Heat means the problems: pain, etc. So, there is a... Don’t think that I am human and now I’m okay. I’m not, my dear. There are so many enemies, like a fog, round and round. So many things. It’s not easy to come out of it, from this cycle of birth and death. To come out to liberation is not so easy, like in bureaucracy. How many pages you have to fill out, how many questions, how many this, my God. Then you get entry to come to the visa, and again on the border they ask you so many questions. And then again, and then again, it’s not easy. So this, in worldly life only, this is so difficult. Then how difficult is it to get mokṣa? It is not so easy, my dear. If someone said, "I will give you mokṣa, kuṇḍalinī, dhyāna." These are all gashap. When you come to the border, then we will ask for your documents. And which documents? Your quality, your karma, your destiny. What have you been doing? What you did good to you, what you did good to others, or bad to others, etc. So, "tinu itāp": ādhibhautik, ādhidaivik and ādhyātmik. Ādhibhautik, ādhidaivik, and ādhyātmik. These are three levels where we are troubled by negative energy: physical, astral, and the effect of bhūta-pāpa, as it was said before. In your book, this Chakra book, there you will see, read this about three tapas. One tapas, I can tell you what. This is the illness, cancer, or any disease. Any disease is within your body, but you can’t take it out. Where is the power of the human? Human is the best one, the strong one, everyone. But human cannot remove that. This is one of the tapas, one of these astral energies which are working on us. This is a papa, which means sin. These are three kinds of sin. Third, the problem, not personal, but impersonal problems which are attacking you. There is also karma. Someone made a case on you, and you have to go to the police and come and go and go and this. This is also tapā, our body and astral energy. So, Ādhibhautik, Ādhidaivik, and Ādhyātmik. These are the three troubles which are troubling us. They do not let us come further. There is no success coming to us. Our spirituality is not growing because of the three tapas. But through this mantra which you are doing, deep niranjan śabda bhañjan, "tenoy tāpa pāpa mit jāve." These three kinds of tāpa of the sin will be removed by this mantra. "Avichal sukha pāve paramānandan." At that time you will have avichal sukha. "Chala" is movable. "Achal" is unmovable. So, eternal is unmovable. The other is movable. So, "avichal sukha pāve." We get eternal peace. We will achieve through this param-ānanda that our consciousness, our awareness, and our jīvātmā will merge into the paramātmā. "Hṛddhi Siddhi Sukhāsam Patipa, Hṛddhi Siddhi Sukhāsam Nāma Sumaraṇa Sekhaya Hove, Kanchanan Śṛddhi Pānirañjana Sabaduka Prabhudeepa Nirañjana Sabaduka." Hṛddhi and Siddhi, these are two Gaṇeśīs, belonging to Gaṇeśa. "Sāridhi" means wealth. "Siddhi" means perfection. "Sukha" means peace. "Sampati," the wealth of harmony. Sampati, the wealth of harmony, peace, and harmony. Even when you repeat this name, this mantra, your body will become pure again. All the negative energies will be purified from your body. We have a lot of energy from others, and this energy is not good. It is a foreign energy in our body. We are pure, but other energies are governing within us. That subject I will talk about sometime else. It is governing other energies in you, in your country. The other one is ruling. Who is that president, invisible, that is ruling in our country? So, who is that in our body, ruling our whole body, our mind, our emotions, and everything? That’s it. Your energy, your feelings, your love are so pure, but there is no control. So, the other one is taking away from you. Finished. Aum. Leave behind negative energy. "Nema Siddhaveto Darśana Pāve." Again, there was "Nema Siddhaveto." And here again. So it means the discipline every day, if you will practice this mantra. "Devī Devatā kare saba vandanam, Devīṁ kare saba vandanam, Śrī Dīpa Nirañjanam, Janaprabhu Dīpa Nirañjanam." At that time, when you achieve that higher consciousness as a Siddha yogī, at that time, even Devī Devatās, the goddesses and gods, all they will worship you, adore you, everybody will salute you. They are waiting for you. They are waiting. "Come, come." But on the way, you are running somewhere else. In the coal mines, you are completely dark. Which coal mine? It’s a kind of negative energy. "Shri Deepa Dayala Akhanda Oja, Shri Deepa Dayala Akhanda Bali Bali Jaavu Chandanan, Bali Bali Jaavu Chandanan. Shri Deepa Niranjana Sabha Dukava, Shri Deepa Dayala Akhanda Ujala." Bhagavān Śrī Dīp Nārāyaṇ Mahāprabhujī is eternal light. Bhagavān Śrī Dīp Nārāyaṇ Mahāprabhujī is eternal life. "Bali Bali Jaun Chandan Nandan." Gurujī said, again and again, I bow down, I adore that Holy Mother of Mahāprabhujī. Her name was Chandan, Chandan Nandan. "Nandan" is a baby, the child, like Kṛṣṇa. So Chandan is a mother. Nandan is Mahāprabhujī. So I adore that mother first. That she gave birth to such a divine light, a divine scent. Your mother also will be very happy, but become pure, pure. All so many. "Śrī Mādhavānanda ke ānanda bhayabhā. Śrī Mādhavānanda ke ānanda sumara sumara pādapāya brahmānandana. Pādapāya brahmānandana. Śrī Dīpa Nirañjanā sabhā dukha bhajan prabhu. Dīpa Nirañjanā sabhā dukha bhajan jana isī mantra se hove. Manjana isī mantra se hove, Manjana Śrī Dīpa Nirañjana Sabhā Dukha Bhajan Prabhu Dīpa Nirañjana Sabhā Dukha Bhajan Śrī Dīpa Nārāyaṇa Bhagavān Kī Jaya." Therefore, Holy Gurujī said, "Śrī Mādhāvānanda, ke ānand bhaya bharī." Holy Gurujī said, "I have so much bliss, great bliss on me." "Sumar sumar padpaya brahmānand." While repeating this mantra, I achieved the brahmānand, the highest consciousness, the brahmānand. Śrī Deep Nārāyaṇ Bhagavān. Satguru Swāmī Madhavānandjī Bhagavān. All the Ṛṣis and Munīs, Jai! "Isī mantra se hove manamā añjat. Isī mantra se hove manamā śrī dīpane rañjana śabado jan prabhu. Dīpane rañjana śabado dīpan bhagavān kī hari om."