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Part 1: The Two Paths: Pātan and Uṭhān I think one more bhajan will come. Nice singing. Madhuram’s bhajans are very nice. So, let’s have one more bhajan, and then I will speak about translation. Or have you given some other subject? Tonight is satsaṅg. Satsaṅg is the best satsaṅg. Okay? I shall translate some bhajan. Nice, okay? All are nice, but something. We were singing, hearing, or listening to a beautiful song, and we call it bhajan. It has different meanings. Bhaj means to repeat the name of God. Bhaj means to remember God. Bhaj means always to have devotion towards the Supreme. That is called bhajan, and that is called kīrtan. Kīrtan is chanting the name of God again and again. Let’s say Namaḥ Śivāya, Oṁ Namaḥ Śivāya Namaḥ Śivāya, Oṁ Namaḥ Śivāya... Har Har Bholē Namaḥ Śivāya, Har Har Bholē Namaḥ Śivāya Namaḥ Śivāya, Oṁ Namaḥ Śivāya Oṁ Namaḥ Śivāya Oṁ. So, Namaḥ Śivāya means my adoration to Śiva. So, singing the name of the Supreme Divine is an individual choice. Some chant about Hanumānjī, some about Gaṇeśjī, some about Kṛṣṇa or Rāma, Viṣṇu, Lakṣmī, Sarasvatī, or from other religions or beliefs, from Jesus or some other name of God. So, kīrtan is constantly repeating the name, and the power is in the name. Now, second is bhajan. Bhajan is the name of God, maybe, or the name of Brahman, or again something in nature or humans, etc. But it means that there is a meaning, there is a teaching. And teaching in that way, it puts a question and gives the answer. And there is a coming poem we call Dohā. Do means "to," and Ha means "the questions and answer." Dohā, do, to, the question and answers. For example, there is one poem written by the great Tulsīdās. It is written in the holy book Rāmāyaṇa. So Tulsīdājī said one poem which is very good. Many people often chant and give in the satsaṅg. Sat means truth. Truth means God’s name, spiritual. Sangha means to be together. There are two: Satsaṅg and Kusang. Kushanga is that place where we learn bad habits, drugs, and many, many other things. That is called Kuśāṅga. Satsaṅg is for forgiveness, understanding, and remembering the divine, God, your master, whatever it is. So, Tulsīdājī is saying one beautiful point: Āv nahī̃, ādar nahī̃, aur nahī̃ nainan meṅ neh, Tulsī us ghar na jāye, chāhe kanchan barṣe meṅ. Answer, question, both are there. Āv nahī̃ ādar nahī̃, where you are not welcomed. Āv nahī̃ Ādar, where there is no respect. Nahi, Nainan Mein Neh, and in your eyes there is no kindness, no love. Āvā nahīṁ, no welcome, ādar nahīṁ, no respect, nahīṁ nayanõ meṁ ne, in your eyes, there is no welcoming. Tulsī us ghar na jāiye, Tulsī Dādājī said, "Don’t go in that home, that house." Chāhe kanchan barsay mein, there may be golden rain raining, but if there is no respect, we deny, we quit, and we should not go there. Then again, he said in the second, "Āv Hain Ādar Hain," a welcoming, a respect. "Hai Nainan Mein Ne," and in the eyes you have the understanding, harmony, mutual understanding, heart, welcome from the heart. "Āv Hain Ādar Hain," welcome and respect. "Hai Nainan Mein Ne," happiness in the eyes. Tulsī us ghar jāiye, you should go there. Chāhe pathar barsay mein, even if stones and rocks are falling, don’t worry. There is where the love, where the welcome, where the respect, there we should go, not on the surface. So, main thā tab vo nahīṁ, vo hai to main nahīṁ. I was here, but he was not here. Now he is here, but I am not here. What does it mean? Prem Gali Ati Shankari, Jisme Do Nahi Samay. When I was here, God was not here. And now God is here, I am not here. Why? Because Prem Gali Ati Shankari, the street of love, is so narrow. Two cannot walk together. So that two is the duality. So we have to become one, either he or me. So both are the same; they become one. So, the poem, the poetry, and the song, the bhajan, have more definitions, more meanings, and more teaching inside. So, the poem is just a hint, just an indication. Who understands, understands. And who doesn’t understand, doesn’t understand. That is called mudrās, a hint. And we give the hint only if we don’t want, then we say like this, that’s all. Eyes are moving, everything is clear. So, there are many hints, or you say like that, up. But we don’t say that in India. Indian culture never shows this. This means, like, showing a tongue. I don’t want to show you my tongue, but it will say, like, this. So this is the sign of that, but now they are all doing. Second, showing the thumb is like in Western culture showing the finger. So, what we have is we sit like this. Good. These are the cultural things, okay? So, bhajan tells and explains as a teaching. Therefore, bhajan is better than the kīrtan. And people understand more, enjoy more, and have knowledge. So, next bhajan, I don’t know what he will sing, but I will try to translate. Well, there are two ways, especially for humans. We had this yesterday evening, I think, a lecture about the life of humans and other creatures. There are two ways. One is called pātan, and one is called uṭhān. Pātan means distraction, one who comes to such a community or society where there are drugs, alcohol, fighting, gambling, and this and that, and loses everything, everything. So this is a path to distraction, that is called Patañjali. Pātan means fall down. Pātan means gone down. The other word is called uṭhān. Achievement, development. Achievement, there are many things, like our Naginbhai and his dear wife Nalina, Nalinī Ben, they work very hard and they achieve many things. Now, people will say, "For what money is working?" We need two chapatis and a little dal, that’s all. That is very narrow thinking. Whatever you create, you achieve. It is for others also. When one, let’s say, we target Nandini Ben, she’s a house lady, she works a lot, and she has a shop. It’s not only that she’s earning money, let’s say money, but through her work, how many families are also getting money, or what we call a living from it. Now, from where? Let’s look at one potato. In her basket, where she’s selling vegetables, there’s one potato. And in reality, the potato is very expensive. But we don’t sell that expensive. Now, a farmer who is preparing a field, and he has one worker, paying the money to the worker. Then he has a tractor and buys the petrol. The petrol person who is giving also earns money. Now, you are working and you are taking care of your field. Now, slowly, slowly, the potatoes are growing and getting ready. Again, we have workers. The worker gets money, salaries, and potatoes are taken out. Then, it has to go by tractor or trolley or something, and to wash that potato somewhere there. There is also labor involved, so all this labor earns money. Then it goes to the market. Who is transferring to the market also gets money and this. And then comes the wholesale. So, you come to the wholesale market, and who buys the wholesale potatoes? And who will sell further? And who is lifting the potatoes from here to there, and from there? And then you buy, and you are now selling retail. So, retail sale, also you have employed somebody or are taking care, and then they come to buy, and you get the money. Who bought this, gave the money, and put it at home? And at home, there’s your wife or someone cooking for you, or you go to a restaurant. Now, in the restaurant, the potato is cleaned and made into potato chips or whatever it is. You have to try. So there comes the energy, electrical, or the gas, or however it is, the oil. Oil is expensive, that comes. Now you make the fries, and the guest comes to eat. Then you have a person who is serving, and now you eat the potatoes. Now you paid money. The other one will take the plate away and will clean it. How expensive that one potato is, imagine. So now, this one potato is given to how many families to survive, or whatever it is, or money. So, it is called that’s a karma. It is also the definition of karma. Movements. Movements bring the money. One goes to the forest somewhere and cuts a tree. So one who is cutting trees or doing whatever it is should not cut the trees, but sometimes they are doing it and bringing them by tractor or truck, and then they dry them and then make, prepare them for the furniture. It’s going to some, again, village or other company, and then they are preparing the furniture, and then the furniture gets ready there, coming to the village, to the city, and in the city, in the shop it is there. And then the village people come, they have a wedding, and they want to buy good furniture. They go to the city and bring it there. So movement brings the money. That’s karma. So movement, that’s why we are doing yoga. Every exercise that we do, it is something happening good in our body. And if we don’t do, lie down in your bed for two or three days, you will definitely be ill, and you will get up very lazy. So movement, transportation, that’s called transfer; your blood cells, the heart is supporting as you’re going. So the movement brings the achievement. Now, movement can be in the wrong way, okay? You go to the factory; they are producing the gun. And then they are selling, then they are going somewhere. Then they are hiding. They are killing, and then someone has died, and then they go to prison, etc., etc., etc. So, kushanga is pātan, distraction, and saṅga is development. Now, this one, this kūśāṅga and saṅgha, this pātan and uṭhān. Now, pātan and uṭhān, both are from one seed. If you read the Mahāśiv Purāṇa, the holy book Mahāśiv Purāṇa, it is a story about Śiva. And Śiva is the first who appeared, manifested himself. That’s why I call this Svayambhū. He had no mother, he had no father. He was not born, he just appeared, Svayambhū. And that’s why when you make a Śiva temple, you are not bringing the Śiva Liṅgam to the door inside. Always, you have to bring Shiva there before you put the roof, no ceilings. And so you make a foundation, everything, you make the walls, okay, but he will come as a Svayambhū there. So the Śiva Liṅgam or Śiva statues will be brought there. So, that time comes, the question further, further... Okay, I will cut off, because I have to translate the bhajan, otherwise they will say he did not. So this is a bhajan. Now, the bhajan is giving the satsaṅg explanation, otherwise we said. Hoon Tari Bulaabhoon Se Prabhu Maari Khabar Tum Hojiyo Siddharam Siddharam... Śiva gives the order to Brahmā, "Creation, begin now." And so the ṛṣis, through the jñānendriyas, through the prāṇas, through the ears, through the eyes, through the nostrils, and through the mouth. This is the jñānendriya, came the ṛṣis, jñāna ṛṣis. So, well, I don’t know, but maybe they will explain to us who the Indian sitting here is. But some ṛṣis, they also had more wives. Either there were too many girls and very few boys; that could be. Also in Islam, because when Muhammad was fighting and making all become Muslims, Islam, so there was a war. In the war, all men died, all men died, and now so many women are alone here. So, Mohammed said, "Okay, you can have one, two, three, four, five, six, seven, as many as you want, but you must take care of them." And this, everything, that’s another story. So, maybe this was a river. In nature, you see also, there are a bunch of deer, males, but others are killed. Monkeys, so many monkeys. But the male monkeys will kill all the male babies, etc. In nature, I don’t know why it is. This is a very hot subject. So this is hot potatoes in the hands. So I better let it cool till like that. So pātan and uṭhān. So there is one seed. And now, one seed is sprouting, and it sprouted and comes two leaves first, and then grows a tree or whatever, however it is, branches. But these two, these are the two ways: distraction or development, pātan or uṭhān. Now, from one father or from one mother, how is it possible that in the mother’s womb, five boys or children, born from one mother with four children, one became a king, one became a saint, a ṛṣi, one became a beggar, and one became a criminal. From one father and one mother, from the same womb of the mother, they are grown. Why? Because this is called destiny. So parents can give us only birth, but they cannot change your destiny. No one can change destiny. But, according to the principle of Brahmā, Viṣṇu, Śiva, and Satguru, Gurudev. Rek means the line, like our palms. Everyone has very good lines on the palm. You are much better than my palm, you know. So, I have nothing; I am just a Bābā. And you have so many things. So, but maybe if there is a wrong line written, and you have one Gurudeva, a spiritual Gurudeva, who has the paramparā, the lineage, spirituality from where it is coming, now the whole Christianity, from where does it come, who was the first there, and now we are all following. So, that one ṛṣi, he had one son who became the king of the heaven. What was that? Who was that? Indra. God Indra. And another child became the rākṣasa, the devil. Devī Śakti, the spiritual divine energy, and another one is devil energy. Now, from the beginning of creation, both developed: Aśvarī Śakti and Devī Śakti, the negative power and positive power. And from that time, there is fighting all the time. Sometimes Asuras take over, and sometimes Devas take over. And this negative energy and positive energy, both are dormant in our consciousness. Now, if you develop your tendency, your awareness, your concentration, your intellect, etc., with the positive society, you become good and you do good. Or asurī-śakti, where you suffer. Now, but it is said that culture, culture is very important. Where there is a human, there is a culture, and where there is culture, there is a human. But culture develops on the lap of the parents. It is your children, parents, who can give you the right knowledge. My child, don’t do this, don’t do this, don’t go there, don’t do this, etc., etc., etc. But if parents don’t care and let children go where they do, then it is their bhāgya, their kismat, their destiny where it will go. So, it is called the saṃskāra. In Sanskrit, we call it saṃskāra. Saṃskāra means different education, different ceremonies. So, we have saṃskāras. First, when a child is born. So, now what ceremonies are to be done? Then, when we give the first saṃskāra, solid food, at which age, at which age should we give that? Anyhow, we are born from the mother’s body, already old. We are born old. How old? You were born, Nagirbhai? Nine months, yes. Oh, two days more. Oh my God, you were so lazy. I was enjoying. They come late. So then when the first tooth comes, or two teeth come out, then solid food is initiated there. It means the rice. Rice is one of the oldest crops, anna. And they have milk, cow milk, pure milk, not from the dairy. And this makes a, it’s called kheel. Indian ladies know they are very. And then put a little honey inside. And when the child is born, after some days, after one month, on that one day when the son’s position, then the father writes with the honey. And silver or golden spoon or something, write on the tongue of the child, "Oṃ." Jīvāme Madhumatama Upaniṣad said, "Jīvāme Madhumatama." On your tongue should be the honey, nectar, that always thy word and thy speech will be so sweet and nice. Never talk badly, and do not criticize this and that. Someone says, "Better cut your tongue out before you are criticizing others." Are you human or animal? But where are these saṃskāras? Then, after certain months or years, the hair will be cut for the first time. Don’t cut your children’s hair whenever you like. The first, it’s called Muṇḍan Saṃskāra. What? Muṇḍan Saṃskāra. Means first time cut your hair. It’s a great meaning, very important, and you have to have that constellation, and a second. This, you give your hair, means you are dedicating to your Kul Devī Devatā or God. Kul. What is a Kul? Your paramparā lineage. Now, all of us sitting here, and all humans—we are talking about humans—we are the children of the ṛṣis because the first ṛṣis were from Brahmā, the Ṣaṭ ṛṣis, and then many other ṛṣis. Part 2: The One Seed, Satsaṅg, and the Test of Devotion We are the generation of those ṛṣis, and even today those ṛṣis’ genes and that knowledge remain within our bodies. All ṛṣis were warriors of a kind, each unique. From these ṛṣis, children have multiplied into millions and billions, generation after generation. Yet every one of us descends from a single ṛṣi — you have yours, you have yours, you have yours. This impulse comes from your ancestral ṛṣi. But when you do not know this, you resist; instead you enter the spiritual lineage of a master. One cannot simply say, “Give me my mantras, bless me, and now you are my guru.” How do you know? Find out. Now everything has become like khichḍī — or as they say in England, rishi bishi. A little rice, some green beans, a bit of this, a bit of that, and we call it pulāo. Everything has turned into a ṛṣi-bhīṣa. If I go further, all of you will say, “Swamiji, thank you, stop and let’s go.” Human life differs from that of animals. It is said that you will find your partner, but in animals it happens automatically and in a different way. Certain animals display discipline; dogs and cats are not the same. So it is written in your destiny, O human, there should be only one wife, for she will marry only once and to one man, so that no negative energies enter her skin or her body. The same applies to the man. Otherwise it is called vyabhicārī. An Indian lady knows what “vyabhicārī” means. She does not dare say the word, I know. The man who remains with one partner receives only one energy, because his wife is like Devī, the great supreme mother. Both come together for the first time and the last time. Even the eyes of many refuse to marry a second time. But if one performs many ceremonies and still wishes to find another, then countless foreign energies accumulate in the body, and you cannot purify them all. Until the body is purified, everything within it remains impure — so many germs, so many different energies — and these become obstacles. Therefore parents constantly guide their children, and they find matches according to astrology. If you choose a partner only for outer beauty, one day that will disappoint you. The beauty written in your constitution, in both husband and wife, is the beauty of heart and understanding. That is something else entirely. Thus a mother’s duty is to tell her daughter, “My daughter, you will choose your husband, but remember it is only once, so you must know what you are doing.” That awareness will lead you to a certain level of consciousness. You are a divine mother, a divine girl, a divine being — yet now you are nothing. From this house’s toilets, from other bathrooms, from other houses, all the canal water mingles and flows into Nārāyaṇa. Śrīman Nārāyaṇa, Nārāyaṇa. Lakṣmī, Nārāyaṇa Bhagavān kī, Sacchidānanda Bhagavān kī. On the spiritual path, the Upaniṣad first declares: “Mātṛ Devo Bhava” — first God is the mother. That is why we say Lakṣmī Nārāyaṇa, not Nārāyaṇa Lakṣmī. Even in singing you cannot reverse the order: Lakṣmī Nārāyaṇ, Sītārām, Rādheśyām, Gaurī Śaṅkar. The feminine comes first. So do not think that only Brahmā or Viṣṇu is supreme. No, Lakṣmī is even greater. I have the story of Lakṣmī’s guṇas. Do you want to hear it? Perhaps someone is thinking, “Swāmījī, I still have to speak about that one seed that grew into two leaves.” But look how many branches have sprouted from that one seed. One day, Bhagavān Viṣṇu and Lakṣmījī rested on the thousand-headed serpent coiled in the ocean of nectar, the milky ocean. Viṣṇu was reclining while Lakṣmī sat nearby performing sevā. Viṣṇu then said to Lakṣmī, “This great businessman… — like Naginbhai today, you know — this is my great bhakta.” Lakṣmījī asked, “What did you say, my Lord? My concentration is on that great bhakta. You are mistaken, my Lord.” They had nothing to do the whole day, so they said something. Being alone and lonely, with no one else coming there, she continued, “My Lord, he is not your devotee; he is my devotee.” Viṣṇu represents knowledge, consciousness, the liberated self. Lakshmī represents prosperity, wisdom, and wealth. You see, whenever I drive with that man, he constantly talks about how to make money, this shop, that shop — always multiplying. What a great man, always. Yet, is there someone who embodies only Lakṣmī? She rarely says anything, but sometimes she remarks, “You are mistaken.” I am not singling out any individual; I simply need an object to illustrate in satsaṅg. So Lakṣmījī said, “Let’s go and test your bhakta. How great is he? How great is your bhakta? You have four hours to test if he is truly your devotee. Then I will come and test him myself.” Bhagavān Viṣṇu took the form of a sādhu — complete with mālā and proper dress — and entered a village where the bhakta’s shop stood. The bhakta did not recognize him as Viṣṇu or as his guru. He was engaged in tapasyā, sevā, and prayers. We all pray, but who is Viṣṇu? We do not know. If he were to come, we would say, “Yes, please, what do you want?” So the sādhu arrived at a large fabric shop — it was Salimah, but Salimah is divine. The businessman was so happy, so joyful, as if dancing. “What a great day! A saint has come to my door! What can I do for you?” His whole body trembled with energy. “What can I serve you?” The sādhu replied, “The monsoon season is approaching, Cāturmāsa, and I wish to stay somewhere for four months and offer satsaṅg.” The merchant exclaimed, “What great fortune! Four months! I will be the happiest of the happiest. I have a beautiful new building, with all kinds of facilities. Just the engineer Gyānānand — yes, Gyānānand with knowledge and happiness — has completed this house.” The sādhu agreed to see it. They went to a lovely house with nice rooms and everything. In the main hall, the sādhu said, “Here I will place my bed. I will sit here, sleep here, eat here, and give satsaṅg from here.” The merchant beamed, “My good luck! You are merciful.” But the sādhu added, “However, I have one condition: once I set my āsana — my bed — here, for four months I shall not move. So be certain. Can I stay? Or show me another room. But once I say ‘this is my seat,’ for four months I will not remove it, and I will remain here, no matter what happens.” The merchant replied, “Whole life, my Lord, whole life. What could be greater?” The sādhu asked again, “Are you sure?” “Yes, Gurudeva,” he said, and the sādhu settled in. Later, he requested a milkshake and then began turning his mālā, saying, “Now don’t disturb me. Please go.” At evening prayer time, the merchant went to his shop. So happy! He did not know whether he ran or walked; his feet barely touched the ground in his joy. Nācche re Mīrā nācche re, Pagga ghunghrū bāndhe nācche re. How happy was Mīrā? Just like that, the businessman was happy. As he entered his shop, what happened? Another sādhu arrived — beautiful long hair, a beautiful dress, golden mālās, much gold, and a small bag. This was a female sādhu. The merchant was overjoyed. “Today, in my kismet, in my karma, two Ṭhākurḍūs are here! Please take a seat.” She sat, and he said, “What can I do? It is a great joy for me.” She replied, “I will tell you, but first I am so thirsty. Bring water.” He brought water, but she said, “No, wait. I have my own pot.” She produced a golden pot, poured water into a big golden glass, drank, and then threw it away — a golden glass. “Now I would like a milkshake.” She poured it into a different golden glass studded with diamonds and silver, drank, and threw that away too. “What can I do for you, O revered one?” he asked. She said, “Bring fruits.” He presented a beautiful plate — round, wrought of gold and diamonds, with a golden spoon. She ate and threw the spoon and plate aside. He asked, “Why are you throwing these?” She answered, “Don’t question me. If you don’t like it, I will leave.” He quickly said, “No, no… I didn’t mean that. I’m sorry.” She explained, “My principle is this: once I use a thing, I do not reuse it. I throw it away. Use and throw.” And thus began the practice that now pollutes the Kali Yuga — use and throw. From where did they learn? From that very incident. Every day, she said, any time, twenty-four hours, whatever she touched once, she discarded. “This will be my way in your house, and it will be great.” The merchant pleaded, “Can you stay here for the four months of Cāturmāsa?” She answered, “Yes, but I need a good room.” He said, “I have a big house, a very big house. Come, I will show you. There is already one Swāmījī there.” She cut him off, “I am not interested in any Swamiji. Show me a room, or I am leaving. Don’t waste my time.” He hurried; they looked at a beautiful room. “No, I don’t like this. I don’t like that.” In the hall, other sādhus were sitting, and she pointed, “Oh, this is the room for me. I will stay here.” The merchant was caught. “I am in such a difficult situation,” he thought. “I promised that Swāmījī, and he told me very clearly, many times, that he cannot remove his āsana.” He said to her, “Please, I have another house.” She insisted, “I want to be here, or I am going.” He begged, “Wait, wait please, wait.” He went to the first sādhu and pleaded, “Swamiji, in just a few hours you are asked: can you go upstairs? There is a beautiful view…” The sādhu said, “No, I told you.” He tried again, “Please go to her and say, ‘I have another house’?” She refused, “Either this room or not.” He ran back to Swamiji, “Please move to the other room; it is a female sādhu, and she likes it here.” “I told you, I will not move,” was the reply. Meanwhile, she started to leave, so he ran after her. Why? Because of God? No, because of māyā. Māyā mahāṭhaginī hama jānī re, Tirguṇa phāns liye kara dole māyā mahāṭhaginī. Māyā traps you with the three guṇas. One day she will seize your throat. She wanted to go, but he cried, “Wait, wait, wait!” He went back to the sādhu. “Please, can you leave the room?” “No.” He turned harsh: “This is not your father’s house! I’ve told you five times — get out! Otherwise I will call all my workers and they will pull you out. Get up! This is not your father’s house.” So the sādhu — Viṣṇu himself — rose and walked away. Then the merchant ran to the female sādhu and said, “Gurujī, Mātājī, you are great! That was just some beggar, a sannyāsī. Here, the place is yours now.” She replied, “Merchant, you are attracted to my gold. If someone came with only diamonds, you would throw me out and welcome that one. Therefore, I will not stay.” She too departed. They went into the jungle, where Bhagavān Viṣṇu was standing. Lakṣmī approached and said, “My Lord, excuse me. I just wanted to show you whose bhakti this is. You were mistaken, Lord. These worldly people are bhaktas of māyā, not of brahmajñāna. This māyā is the greatest cheater of all.” Money, dayā, all these things — māyā is a deceiver. Tirguṇa phāns liye kara dole, bolata madhura bānī re, Bolata madhura bānī re, māyā mahāṭhaginī jā. She holds the rope of the three guṇas in hand, ready to hang you, but until that moment comes, she speaks very sweetly, very humbly, to catch you — and then you are like someone holding a snake. That is this māyā, this saṃsāra. So the scriptures show both downfall and upliftment. Bhagavān Viṣṇu then said, “Lakṣmī, Devī, Goddess, let us return to our Vaikuṇṭha. That is far better. From time to time a new Nārada comes, that’s all.” So they returned. But both are one seed. The roots are one, yet what sprouted? One became this, one became that. And what is that one? It is Saṅgha — the company you keep. What kind of company do you possess — a negative one or a spiritual, positive one? It all rests in that single word: Saṅgha. Now, place “Sat” before Saṅgha, and what do you get? Sat Saṅgha, true company. Replace “Sat” with “Kuh” and you get Kuh Saṅgha, bad company. The root is there, but on which side will the branches develop? In Kali Yuga it is very, very hard to obtain good Saṅgha. There are many sweet words and many tricks, but in the end nothing remains. This one bhajan was Mahāprabhujī’s. I won’t translate all of it now, otherwise I will have to serve you breakfast here in the morning. Sajana vālī lāge sadāī satsaṅga, Sajana pyārī lāge sadāī satsaṅga, Śruti aura smṛti, Śruti aura sant, Sab gāve śruti, cāroṅ vedoṅ kā thaṅg bolo cāroṅ vedoṅ kā. O my dear one, O my friends, I love Satsaṅg. Śruti or Smṛti — what is spoken is Śruti, what is remembered is Smṛti. The Vedas, Śruti Smṛti, Śrota, Śrotriya, Brahmaniṣṭha Śrotriya — I will explain all these definitions another time. Sukha bhoga svarga nahīṅ, durlabha durlabha he satsaṅga… Hare Hare durlabha he satsaṅga. Rāja pāṭa aṅginata khajānā, hoya palaka meṅ bhaṅga. Sajana vālī lāge sadāī, sajana pyārī lāge sadāī. Neither happiness, nor pleasure, nor heaven, nor Brahmaloka are difficult to attain — all is found in satsaṅg. Therefore, we must come. Real satsaṅg: your kingdom, your palace, all your wealth, in no time will be finished. You go alone when you die. Hari Om Tat Sat. So this is satsaṅg. Next time we will have more, because you see what has become of our Swāmījī today — he does not stop talking and talking. Thank you. Om Dīp Nārāyaṇ Bhagavān Kī Jai. So at least once a week you should come for satsaṅg. Sukha, bhoga, svarga, nahīṅ durlabha — happiness, heaven, and Brahmaloka, everything is in satsaṅg. Therefore we shall come. But truly, satsaṅg like this — bhajans, preachings of our Mahārāj, Mahātmā, our Gurudev — so many saints have been like this, and I adore all those saints. There is no duality. Duality exists only in people. The next webcast will be from India, I think. Until then, you have a little rest. Oṁ Nāhaṁ Karatā Prabhudīp Karatā Mahāprabhudīp Karatā He Kevalaṁ Oṁ Śāntiḥ Śāntiḥ… Śrī Alakh Purījī Mahādev Kī Jai, Devādidev Deveśvar Bhagavān Kī Jai, Dīp Nārāyaṇ Bhagavān Kī Jai, Satguru Svāmī Madhavānandjī Bhagavān Kī Jai, Bhāṭ Pita Gurudev Kī Jai, Satya Sanātana Dharma Kī Jai, Bhārat Mātā Kī Jai.