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Really, Devpurījī performed such miracles. Did you hear many stories here? Yes, Devpurījī is great. Our Devpurījī’s mahimā, his miracles, are great. He was an avadhūta, free from desire. He did not want money, but whenever he needed it, it was there. Once, as he was walking somewhere, some people said, “I have no money, please.” He replied, “Okay, dig here, we will get it.” He has not yet given me this siddhi, but Devpurījī gave me more than I could ever think of in my life. Our Gurujī, Mahāprabhujī, is beyond imagination. Many bhaktas received so much. But it requires what we call faith—faith means devotion, devotion means confidence, and confidence means you are completely in. It is the same with Gurujī’s miracles. I still have letters written by Gurujī’s own hand. I used to write to him, and when my letter arrived, the postman would bring it and say, “This is a letter for you, Gurujī.” Gurujī would say, “This is for my Swāmījī.” As the postman was leaving, Gurujī would call, “Come back, come back, come back! I give you ten rupees. Thank you of Māheśvarānanda.” And as the postman went, Gurujī said: “Whenever you bring a letter from Māheśvarānanda, you will get ten rupees.” At that time, ten rupees was like fifty or a hundred rupees. That was the disciple’s love for Gurudev and Gurudev’s love for the disciple. Let it come. Jai Hari Om, Dīp Nārāyaṇa Bhagavān Kī, Devādhī Dev Devī Svar Mahādeva Kī Jai, Alakh Purījī Mahādeva Kī Jai, Satguru Svāmī Madhavānandajī Bhagavān Kī Jai, Satya Sanātana Dharma Kī Jai, Om, Om. We had some meditations this week. What are you thinking? Please, can you tell? Put it in our telephone or in a letter. That does not help you. Why do you say you want to have this meditation? Recording—recording has created big problems. It gets lost. There was a time when Gurudeva was speaking, giving any word, and the disciple was like a thirsty person drinking water from a full glass. You should remember, you should concentrate, and then you may give something to someone. But if you pass it on and lose a few words, it becomes fruitless. Or you put it in some book or anywhere—that is lost, and it can be used negatively. Gurujī said, “Don’t write anything on a letter that is confidential. No, no, but it will always be with me in my pocket.” Then he said, “You keep that letter in your pocket, you write something only between you and me, that is good. But suddenly, a heart attack, and with your head in your hands, you open it.” So we have to be present, understand, and swallow it in our heart and thoughts. In the book Līlā Amṛt that Gurujī wrote, there is a beautiful city in Gujarat: Ahmedabad. That is where Mahatma Gandhi lived his last days, and it is the capital city of Gujarat. I am giving you a lecture, not a joke. I am giving you knowledge, information. I stayed alone there for a few years, outside the city. Anyway, that is a different story. Gurujī liked walking. From his ashram to the city center was about ten to fifteen kilometers. If a devotee invited him, “Please, Gurujī, please come to our house and have a meal,” Gurujī would walk there, sit for a while as they cooked nice food, and they would sing bhajans. People would gather. Then Gurujī would say, “Bless you, I am going back,” and walk another fifteen kilometers or more. So, thirty kilometers walking for a devotee who invited him for food—going and coming. At that time, there were not many transports. City buses came every twenty minutes, fifteen minutes, or even half an hour. So Gurujī said, “I wait twenty minutes, then I walk five kilometers, then wait again.” Let’s walk. This is a lesson. It is the Master’s love and respect, the act of giving blessings—all three. In Ahmedabad, there is an area where politicians and high officials reside, including the government residences and the seat of the governor. His residence is very big, on the bank of the Sabravatī River. One day, at about 1:30, it was very hot. Gurujī had been walking for about forty-five minutes and was thirsty. He said, “Water.” He went to the governor’s residence, which had a beautiful lawn. The governor’s guards knew Gurujī, so they ran and brought a nice chair under a lovely tree and said, “Please come inside the house.” Gurujī said, “No, I am fine here. Just bring some water, and if the governor is here, tell him Swāmījī is here.” The governor is the highest authority in all of Gujarat; many people would not dare to enter. Gurujī asked the guard, “Is the governor here?” The guard replied, “Yes, he is having lunch.” Gurujī said, “Okay, don’t disturb him. Just inform him that Swāmījī is here.” That governor was a Muslim. There are religious conflicts among some people, but educated individuals like governors or ambassadors do not create such dualism. The guard went and said, “Sir, Gurujī has come—Swāmījī Madhavānandjī—and he is sitting in the garden. I gave him a nice chair, water, and a table. He told me to inform you.” Immediately, the governor, who was washing his hands and mouth with a glass of water, rinsed his mouth and went straight away; within two minutes, he came to Gurujī. Gurujī said, “But you were eating. Why so quickly? You should have finished your meal. I am sitting here; I would not go away. I will not go anywhere.” The governor replied, “Yes, Gurudev, I know you would wait until I finished eating and came. I trust you, Gurudev. But I do not trust my life. If I die, I would miss the blessing of your darśana. I have been eating my whole life, but Gurudev’s darśana and Gurudev’s blessing…” Then Gurujī sat and gave him a nice talk and some blessings. This is how it is for those who have such a feeling: it does not matter where the Guru is—He is there. And therefore, it is said in a bhajan: “Gurudeva darśana dhanahu.” Gurudeva, your darśana, to see you, is great wealth for me. Darśana dhana ho, and dhana has two meanings: prosperity and spirituality. Then they talked further. Guru Seva Śeṣa Maheśa Kare Guru Bhagavān Kī Jai, Devādhi Deva, Deveśvara, Mahādeva Kī Jai, Satguru Svāmī Madhavānandajī, Bhagavān Kī Jai. Ārādhya Bhagavān Dīp Nārāyaṇ Mahāprabhujī wrote this bhajan, and it speaks the glory of Devpurījī. So, bhajans are the best philosophy. You can write books and books, but that is not the same. Books can be changed; we can alter them to our liking, revise them in parts. But not poetry, not bhajans. So let it come. How many Gurudevs do you have? How many bhajans are there? That is how it is. Writing books—everyone can do that. We write about, say, Śrīmad Bhāgavatam. The Bhāgavatam contains eight different kinds of yoga. We might read something, but what was written by Vedavyāsa about Bhagavān Kṛṣṇa… Kṛṣṇa did not write it. Vedavyāsa described how Kṛṣṇa acted, the dialogue between Arjuna and Kṛṣṇa—disciple and Master. So if you only write, the next book—what we call the next book—will be written. We write differently. You know, we have a very great Master, and he wrote a book, like Gurujī writes Līlāmṛt. That is what we call your Master’s glory, or something you are writing. That one Master wrote maybe two or three hundred pages maximum. Now that love has gone, so disciples are writing from somewhere, adding to his head, putting things inside, and now it has nearly a thousand pages. Somebody writes inside, and the name of the original person is still there. That is not right. But when there is a best bhajan, no one can change it. If you change it, you feel that it is wrong. Therefore, it is anāhata—our heart, this mantra and this cakra. Anāhata means also endless. So what you have in your heart is an immense amount of love. That kind of love cannot have anything more. If you find nothing, then this one. So, anāhada nāda. Nāda means sound. Our heart speaks, but we put it into different words. Someone’s heart says, “I did not steal anything,” but the Viśuddhi does not dare to bring it out. Many people are not trustful, and when there is no trust, there is a difference. Mahāprabhujī said that one point of Gurujī’s, which I have forgotten—my mistake. It is said that if it is the truth, the heart will tell you. This poem is beautiful. I will think again; it is very nice. You should have made a nice poem, but not—how do you call it—learned or copied from others. What do we call this? A copy? Not a copy. Anyhow, everybody sees it differently. Of course, this is good, but it is like you are taking the anyhow out of my memory nowadays. We call it in Hindi nakal. Yes, that’s right. Nakal means not truth. Nowadays, in this world, many companies and many things just put one word inside and then say it is mine. Your copyright is there, very nicely, with OM and so on. Others take OM, Śrī, and say, “This is mine.” And someone just puts “Om” and “Śrī” there and says, “Well, that’s ours, that’s different.” They change it or add one word and claim, “This is mine.” This is the condition of the Kali Yuga. Therefore, you will get nothing. That’s it. All these bhajans of great saints—there were many Sufi saints, and they have very beautiful bhajans: Kabīrdās, Sūrdās, Mīrābāī, Mahāprabhujī, Devpurījī, Olegurujī, Brahmanājī, Śivanājī, and many others. There is knowledge, a treasure in those bhajans. We shall learn, we can learn. But some people say, “No, we don’t know.” Then they put their name in. They say, “No, it’s nothing; we will sign it with our names. Then it is mine.” Okay, if Kabīr Dās said so, I can do a nice glory for you… He suppressed Kabīr Dās. O Kabīr Dās, I am proclaiming your glory—and then his name. You understand me? Chápete to? (Do you get it?) So one day in Jaipur Ashram, our Gurudev was there, and a very nice, good, learned man came—philosophers and so on. He came and wanted to speak with Gurujī, thinking, “I will ask Gurujī. He will not give a proper answer.” But he wanted to see how this Swāmījī was. He was a great learned man. He made praṇām and talked a while. Then he said, “Gurudev, I have a question. I have asked many people, but no one could give me the answer.” Gurujī said, “When such great persons cannot answer, what should I say?” He replied, “No, no, Gurudev, I have confidence. Please answer my question.” He said, “Gurudev, these beautiful poetries and bhajans—who wrote them? Many saints—Kaurak Dās, Śiva Dās, Kabīr Dās, Mīrābāī, etc. They all took the butter. What remains is, if you call it buttermilk, only white water. The butter is gone. What can we do? They took all the butter; we have only thin water.” And Gurujī said, “Yes, you are great, very nice, but Gurudev, can you give me something?” Then he said, “Butter is gone.” Gurujī replied, “Makhan khāyā to kyā khāyā, dhenu hamāre pās.” If they ate the butter, so what? My cow is with me. Feed her with good feed. Gurudev, Gurudev, ... Gurudev. Awake the Anāhata Cakra from the Nābhi, Anāhata, Kaṇṭha, Kamala, and then voice from the Viśuddha Cakra. Let your buddhi, your intellect, your knowledge… This is how it comes. This is your mantra. This is your Guru’s blessings, the sādhanā given by Guru—that is the cow. Your bhakti—feed this bhakti with Gurudev’s seva; this is your bhakti. So all the great saints’ bhakti is the cow; all the saints’ lectures and teachings are the makhan. You will get it. Everything is with you. You need to go nowhere to get it. It is our buddhi that has to come out. Don’t run outside. If you only run out, that is why nowadays husband and wife are just going away. And your butter is your child—eaten by the mouse, melted with ants. Your cow is not there; the cow is gone. So all this is within us: our devotion, our respect. But our respect or our love will not go away. We grow old as a body, but our man (mind), our mind, our ātmā is never old, never old. Very rarely would he walk with a mālā in hand. You know, nowadays it’s that drone. I put my drone up. I could see once where they are, here and there. So I told Hanumān Purī. Some had lost the way, so we went with the car, and I said, “Yes, they are there. It’s a good way, on the right way back.” So, it is not easy to come into the Anāhata. We are always outside, outside, outside. And if you go out, then go in. It means that you are ten people, and you all become one. How? When that kind of subject is going on and a good subject is being spoken, it does not matter which saint, any religion, or no religion—come to your heart. Therefore, it is said, “O Gurudev, give me the wealth of your bhakti, nothing else, nic jiného.” That’s it, and further it is also said: this is bhakti, this is the devotees, this is the yogīs. So you are all like this. More philosophy and more philosophy—see, that is all. Where there is philosophy, there is quarreling: this philosophy and another philosophy. As Śaṅkarācārya said, the dualities; others said non-duality. Śaṅkarācārya is non-duality, others are duality. So he is looking: there is one snake lying on the floor or on the road. And he said, “Look, there is a snake.” That means duality—that there is a real stone and me. Śaṅkarācārya said, “Look properly.” Oh, it is a piece of wood. So these are different dualities and ignorance. So what are you doing in your anuṣṭhāna? We try to get up again, more and more, in our inner self. But not like inside. Yeah, Guru Dev. Not this. Inside means keep the room in your space. Duality, go. Ignorance, go. Fear, go. All, go. Expand. Expand. And that’s what you are doing with your mantra and with your prāṇas, your cakras—you are expanding. I am. I am thyself. Thyself means I-self. Bhishma Prabhujī said this in one poem. Beautiful poem. Krásná báseň. “Maiṁ merā kuch āp hūṁ, I am Myself. Já jsem sám sebou, já jsem svým Já. Já, ātmā. Jsem ātmā.” And I am nirmohī—I have no attachment. I pray, but to myself, because that and this are one. Mahāprabhujī said this beautiful śloka, and it is in our book; you should read it. So we have two days more. Two days more, and go more within thyself. Yes, what have you learned? That’s it. If you want, you can go for a one-hour walk within our area—a little up and then to the farms, houses, or the side where you came, taking care of traffic. One hour goes and comes back. That will purify our buddhi. Thanks to this, you will purify your buddhi because you have the energy inside. I wish you all the best and deep Nārāyaṇa Bhagavān.