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Śubhaṁ karoti kalyāṇam ārogyaṁ dhana-saṁpadā, śatrubuddhi vināśāya dīpa jyotir namo'stu te. Dīpa jyotiḥ parabrahma dīpaḥ sarva tamopahaḥ, dīpena sādhyate sarvaṁ sandhyā dīpo namo'stu te. Oṁ śāntiḥ śāntiḥ śāntiḥ. Kriya Anushtana. Over the last three decades—indeed, now four decades—hundreds and thousands of people have learned this Anushtan Kriya. Yet the question keeps coming: “I still have not had any experiences.” And I agree. Why is that? There was a great saint, Kabīrdās, and he gave an answer you can take to heart. He explained how our soul, our being, our body, and so forth, are purified. And he wrote a beautiful bhajan about it. It is very famous: this body is like our cloth. It is called chadara—a blanket, a shawl. In this bhajan, he lays everything out. But we cannot, in two or three decades, become like Brahmājī or a god. First, purify. When we find gold mixed with stones, we must refine it. The more we put it into the heat, the more purity emerges. So this heat—did you go through this heat? The tapasyā, sādhanā, the nourishment, everything. Do not blame anyone, neither your master nor your friends. It is you who can purify. A question came up: how is it that a wife who does not eat meat, while her husband does, still somehow shares the sin? It means you are living with the cow and the buffalo, and there is a difference. As it is said, even if you give milk to a snake, that milk will turn into poison. So this is the answer, please. It is simpler than it seems, and yet not simple at all. Either you give up, give up all your desires, or you remain in the dirt. So Nānak Dās—no, not Nānak Dās, Kabīr Dās—and this bhajan, as you know, is very beautiful. Chādarīyā. Kabir Das said, “Chadar, the shawl, your cloth”—and what is that? It is our body. Our own skin, not this outer cloth. Now, this skin is colored, and how it is colored: either by the name of God or by worldly things—eating, drinking, everything. So the answer is very clear. You can practice for years and years, but this color is not easy to obtain. There are many examples. A very easy one, yet not so easy. One goes to the doctor and gets a blood test. We check our blood to see what we have and what we lack, what is mixed in. The result comes back: iron is missing. So we take iron tablets for about a month. And what happens? For a whole month we suffer—from what? Constipation. After one month, you go again to the doctor, and the iron is still missing. But I was eating so many vegetables, blueberries, so many things. Why, despite swallowing all those tablets, can’t I get this iron into my blood? Then the doctor gives an injection of iron, and that works. The iron becomes present in the blood. So you need an injection from the Master. You cannot only sing bhajans and attend a mahālaj and this and that—it is not enough. Rām Nām, Rāma, God Rāma—you may say Kṛṣṇa, you may say Mahāprabhujī, you may say Allāh, Jesus—but from the heart, there you must have a constant injection. And that is your anuṣṭhāna. Yet many are in anuṣṭhāna with a big problem: how many times getting up, sitting down, thinking about your problems? This and that, this and that, many more. But if you constantly receive the color from God’s name—so he spoke of Rāma, God Rāma. He said, “My shawl is colored by the Name of God, the Rāma. Chadariyā jhīnī re jhīnī.” Very good. It is so very … what could I say? It is so delicate. If you touch it, it will break. Or other colors will come. What kind of colors, and what kind of dress? Your inner soul is very fragile, and if you touch it, it breaks. And with what kind of touch? Saṃsāra—what is saṃsāra? The worldly life is not easy. Many times I tell people, “Keep mauna,” and you say, “Yes, I must do this.” After five minutes, just as we step out of this room, right at the door, you say, “Hello, hi, hi, hey boy, come on, let’s go.” What is that? A spot on your soul. The spot of desires, anger, hate, jealousy, greed, and so on. So, he said, how can your soul be clean and pure? Thus, whatever bhajans, songs, and poems we receive—it is not easy to write such poems. It is not easy. Therefore, our Gurudevs, Mahāprabhujī, Satguru Swāmījī, Madhavānanjī—it is said, you have to take the color into your heart, together with jñāna, knowledge. When the Anāhata Chakra awakens, then you will see that color begin to appear. So do not think that now this color is already there and you will come here, go from here to there, and so on. You might say, “I will go to my heart, and I open my heart.” Open my heart completely. You cannot imagine: dirt upon dirt upon dirt. Then you close your heart and say, “It doesn’t matter now. I will go to another part.” No. So do not ask anyone a question. Do not blame anyone. It is we ourselves. We should enter our own hearts. And here, no matter how many of us are sitting, they all have these problems. This one has a problem, that one has a problem, all—like an orange. This orange is very good: orange skin, then something different, then some juice, and then someone says, “Oh, it is so sour,” and on it goes. Name of the God—who is God? Guru Brahma, Guru Viṣṇu, Guru Devo Maheśvara, Guru Sākṣāt Parabrahma, Tasmai Śrī Guru Ve Namaḥ. So it does not matter whom you believe to be God. You have to become a disciple and take that as your master, your guru. So, the name of Rāma. How many times will we wash and wash in the water, clean and clean, and then come back again with a spot? We make our dress beautifully, very nice and clean, and then we put it on our body. Very hot, sweating—after ten minutes, it smells. That’s it. So how can we do something so that our dress has no spot or smell? For years and years, life after life, only rare ones come with a perfectly clean, beautiful white dress. Beautiful. And now we have to walk five kilometers through a coal mine, and then we come back. Look who has spots and who does not. This saṃsāra, this world, is like a coal mine. Going from here to there, you are completely colored with various things. If you merely touch it, it jolts you like an electric shock. Therefore, anuṣṭhāna. Many times I say, when we are practicing, you should have a little space, but when space is too little, then you should go to your soul, ātmā, so that no one can hear you. Kriyā Anuṣṭhānu, Kriyā Anuṣṭhānu... Sangam Hall—I know who is sitting there and how. Somebody lies down. Four times, the Maheshwarānanda’s eyes are there. And all who are behind me, around me, I move in such a way that they cannot see I am there. That is why I put this question: eating meat, your husband, and getting sin, you. When you touch him, you kiss him, he is all around you; you might even eat it, but you are home. Yes or no. That’s it. So don’t ask questions. It is you; you have to decide. And that is why it is called becoming a sannyāsī. But still, even being a sannyāsī, you must remain steeped in that color from the heart. It is not that you do not touch anybody—you can touch, you can speak—but you know you are like a crystal: no dust remains on that crystal. You might say, “I’m going to wear my mālā today; it is about thirty years old, and it has been around the whole world many times, but that crystal—there is no dirt at all.” Maybe the thread has a spot, but it is called clean, pure like a crystal. Kṣīrṣṭhī. So, Aṣṭakamal kā carkhā banāyā. For us, Aṣṭachakra is very clear. What is that? Aṣṭa: Svādhiṣṭhāna, Maṇipūra, Anāhata, Viśuddhi, Cakra, Bindu—and these are the eight cakras. He simply says that this is like working with what we call the wheels for making our cloth. Aṣṭakamal kā cakra calyā. And again, further, Pañca tattva puni so—whatever we have from the cotton, the cotton, and these are the five tattvas. These five tattvas are like the cotton, and with this machine we are making the thread, and then we are making the cloth. Pañca tattvaka puni—that’s it. Further, Aṣṭakamalaka cāraka cālāya, pāñca tattvakī puni. So it took time to make this beautiful cloth. From eight to nine months, from the beginning of our life in the mother’s body, your chādar, your shawl, was woven by the mother’s body. Not this—you see, I was with a doctor, and the doctor gave me a very good injection for the operation. He made it perfect. I can’t read anything now. Before, I could read everything. And therefore, for so long, this—our body, our skin, our soul—was worked on. But the stupid one, day by day, soils the dirt of that karma, many, many things which we don’t... When my chadar was made, it is said, Kabīr Dās Jī said, “When my chadar was made at home”—again, that is Gajānand’s, okay, so I don’t want to make it sound like I’m reciting like a stupid one. So please, can you tell me, okay? Chadariyā ho gayī re merī, chadariyā, chadariyā mil gayī re Gurū ke carṇo. Guru ke charno me, Guru ke charno me, chadar pavitar ho gayi re, Guru ke charn kamal me. This is another bhajan, I will do it, I think. So Kabīr Dājī said, “Your mother was working very hard from eight to nine months, and then she gave birth to us.” But if you were not making this pure, keeping the purity, then day by day we are putting dirt on it. The dirt of karma, the dirt of everything, is very pure—meaning you can throw any kind of dirt on the crystal, and nothing will remain on it. Like that. But then he said, “When my chadar became so beautiful and pure, what I did was I went to someone who colors cloth.” And who is that? Gurudev. Gurudev gives you that color. And what kind of color? Red, so all beautiful. That is the Lālo lāl kāradī nāre, lālo lāl—right on the red into the red. What is that? My blood, my blood in my soul, very pure, so like many great saints. They all brought it pure, they gave it a pure color, a pure shawl. And Kabīr Dās said, “Kabīr Dās gave it to God. As he became pure, he gave it further to God as pure.” So what kind of purity do we have? We are always angry. You don’t like this person, but you like that person. And I am swimming in a beautiful ocean where there is much fighting. Yes, I am there. But many sharks come, and when I look at the shark, she dances and goes away—this and that. So, siddha; siddha means purity. Someone said, “Gurujī said, or someone said, there was a person who was not good. He was taking everything from people.” Taking from others, taking their things; angry, jealous, many things. Everyone was telling him, “Bad, bad.” But one sādhu came, and he said, “My son, my child, my son, you are pure, you are great, let me hug you.” And when he hugged him, what happened? All the dirt went away, and he became very pure, very high. So we need to hug someone. And hug means that you accept that person. That is a very important thing. Then your sādhanā is pure and successful. So this is very, very important to know. Then our anuṣṭhāna will be pure. We all know that we are very good. I am the best one. They are so stupid. They are angry. I am good. I am. I am. So this is “I.” What is “I”? In Hindi we say “I”: somebody “I,” a woman “I,” a goat “I,” a cow “I,” a buffalo “I”—so who is “I”? What is “I”? That “I” means ego. And that ego does not let us advance any further. There is one beautiful bhajan of Maṅgīlālji, a beautiful bhajan. Sadvai, ajab raṅga hamārā, sadvai, ajab raṅga hamārā, dekhā baramba ra, o sadvai. No, he’s the holy Gurujī’s. Okay, Holī Gurujī is best. The bhajan of Holī Gurujī is so beautiful, so beautiful. Sadvai, ajab raṅga hamārā, sadvai, ajab raṅga hamārā, dekhā baramba ra, o sadvai.