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Deep Deveśvar Mahādevakī, Deep Nārāyaṇ Bhagavān Kī, Alakhpurījī Mahādevakī. Om Namaḥ Śrī Prabhu Deep Nārāyaṇam. Om Namaḥ Śrī Prabhu Deep Nārāyaṇam. Haṁsābdaś Prabhuśaraṇa Parāyaṇam. Haṁsābdaś Prabhuśaraṇam. Om Namaḥ Śrī Prabhudīpanārāyaṇ. Om Namaḥ Śrī Prabhudīp Nārāyaṇ. Haṁsabhādās Prabhu Śaraṇapāra Nam. Haṁsabhādās Prabhu Śaraṇapāra Om. Nam Śrī Prabhudīp Nārāyaṇ. Śrī Prabhudīpānara. Haṁsabdāś Prabhu Śaraṇapāra. Namo Haṁsābdaśa Prabhu Śrī Prabhudīpānārāya. Om Namo Śrī Prabhudīpānārāya. Haṁsābdaśa Prabhuśaraṇa Parāyaṇam. Haṁsābdaśa Prabhuśaraṇa Parāyaṇam. Namo Śrī Prabhudīpāya. Namo Śrī Prabhudīpāya. Nārāyaṇa Haṁsābdaśa Prabhuśaraṇa Parāya... Om Namaḥ Śrī Prabhudīpāya, Om Namaḥ Śrī Prabhudīpāya. Nārāyaṇa Haṁsabhāṣā Prabhuśaraṇa Parāyaṇam. Om Śrī Prabhudī, Om Namaḥ Śrī Prabhudī. I think I have to speak in English. So, our Satguru Bhagavān Mādhavānandjī used to give this first instruction to people: reflect on the whole day’s activities—what you did, what you are doing, what you speak about, the tasks you had to perform. Within these activities, there is something that is sometimes negative. Some negative actions and thoughts come to us from others. We have done nothing, yet they say something. When such thoughts—what someone is saying—come to us, we backbite. It enters our consciousness, our thoughts. Inevitably, someone becomes angry, someone becomes sad; many things happen. Through this, the nervous system first falls into depression, sending energy to the brain. Sometimes we engage in backbiting, thinking negatively of others. Others give that back to you, and it also settles into our nervous system. The nervous system then reflects vibrations onto the heart, kidneys, liver, brain, and so on. And that is very hard to calm down. So perhaps we are projecting from ourselves to others, or receiving from others to us. Now, Gurujī said, as I often recall, and it is said: “Japat paśu aur pakṣī pyāre śubha āruṣyam.” It means that every time, morning and evening, every bird is singing, and in doing so they release their tensions. How beautifully we see the different birds in the trees. Why do they come, singing as they move from one branch to another, to this branch and that? The same happens with other creatures. Even the water, the ocean, rises and falls in waves. So what is to be done in our case? The best thing is to come home. Of course, home contains different activities and atmospheres. You have children, parents, husbands, wives, mothers, and so on. Sometimes they too bring, unintentionally, a negative atmosphere. So what is to be done? The best approach is that when we come home, we first wash our hands and feet—if you wish and are able. If you want to wash your entire body, that also helps, because it removes the negative vibrations and dust that settle on us. So cleanse yourself. Second, when you arrive, nicely welcome or greet your wife or husband, your children, your disciple, or your master. Understood? After that, in almost every house—I think 99 percent of people, and also in other religions—there is an altar. So we should go and offer praṇām there. Gurujī said that when we bow down, all the impure things, all negative thoughts, all depressions leave our head. In which direction do they go? How? This is very important. Definitely, when we bow down, something happens automatically. How do you not give? I don’t know. But we are giving—it means you are already giving. What? Devotion. Within that, it is already calmed down. It means: my Lord, my God, my Devpurījī, Mahāprabhujī, Holy Gurujī, and all other great masters—when we surrender, certainly our masters, Mahāprabhujī, Devpurījī, Holy Gurujī, and all those great sādhus who have renounced everything, their energy flows. Without our even asking, they go on giving to us. And that is very, very beautiful and most effective for removing this stress. Then we pray. Whatever happens, good or bad, we say to God: “My Lord, whatever I did throughout the whole day, I surrender to Thee.” If I did something bad or not good, I surrender it to Thee. And if I did good, I also surrender it to Thee. I give it to You. This is very important. If there is ego, and you speak from ego, you will accumulate more negative vibration in the body. That’s it. So do not say, “This is mine, that is mine.” God, if You will it, let it be. Siddhartha was finished. That is not good. So what does surrender mean? It means that the blessings, the vibration, can come even from a book. When you go to certain temples or even to hotels in different countries, you may find a drawer with a Bible, or a Quran, or the Bhagavad Gītā. What does that mean? When you see the book—even if you do not open it, you only see the name—everything is contained in the name. Or you see your best friend, your wife, your husband; when you see a face, you need not express anything more. It is simply there. So when we go to Mahāprabhujī’s, Devpurījī’s, or Gurujī’s seat, it will give you an immense sense of peace within. And, of course, you should do something. You give something. What should I give? Chocolate? Fruits? Ice cream? Money? No. We give mantra. Through mantra we offer our devotion, and they bestow blessings upon us. Therefore, we shall always remain blessed by God. If people do not understand, that is their problem. We know, and we are blessed. Always, you know, many of you carry a mālā, or even without a mālā, we are constantly thinking of Holy Gurujīs, Mahāprabhujīs, Devpurījīs, Alakhpurījīs. Because we have this source, and our source comes from there—Alakhpurījī. There is a very nice bhajan. One man sings this bhajan, and it tells the story of a frog. You know the frog? Yes. That frog lives in a little water and enjoys himself there. The water is just like the imprint left by a cow’s hoof in the mud—the cow walked away, but water remained inside. And the frog sits there thinking, “This is my whole world. I am in the water, my entire world.” But a big bird comes. This bird speaks to the frog: “My dear, do not be proud of your little world. Very soon you will see this crow will eat you. Therefore, oh frog, why don’t you jump into the ocean?” That is what it is like. What does this mean? Our ego, our pride, is just a little water somewhere. But when you open your heart to peace and harmony, the whole ocean is within you. You are in the ocean, and the ocean is in you. That is the truth. Our small egos are not the real thing. We should cultivate devotion, peace, and harmony. Deh Dariyā—there is a bhajan I have partially forgotten. Deh Dariyā. I will share it; it is very beautiful. It is written in our bhajan book, used in satsaṅg. So, Gurujī said: always bring your thoughts within, to peace, to mantra. We know we will not live forever. Maybe a few hundred days, or a few hundred years, or more. But one day, sooner or later, we will have to give up this body. And when that time comes, how will you go? You will have no foundation—what we call no foundation. You are only in that space. You are nowhere, are you? Neither here nor there, neither below nor above. No one. Yes, you call out to your mother, but you do so from a distance. Father, everything. You look at your mother: “Can I come to your lap?” But she cannot understand, she sees nothing. You are just like air, nothing. Jīva, the Jīvātmā, is not connected to any physical body. No fine dress, not this, not that. I do not know, but I ask: does our soul feel cold, heat, or burning? How? Who are we? What will happen? Yet consciousness is there. Through sādhanā, yogic practices, and humbleness, we can approach that path. It does not matter so much which religion we follow. Religion is our path. It is a path, but ultimately there is only one door, and all will pass through that one door. After that door, there may be different doors, or something else. So whether you are Hindu, Buddhist, Christian, or whatever—one day we all walk the path to that Supreme. But this cannot happen by just anything. So Gurujī said, “Sit down, relax, and do your mantra.” And while doing mantra, when we meditate, if we start talking again about this ocean and that, then once more we are lost. Come back to yourself. But I am in myself? Yes, you are within yourself, but you are not aware of yourself. So you may be meditating, everyone does, but sometimes you feel a little depressed. Then you think: this happened, that happened, and that. Yet all of that is nothing other than mantra. Mantra and all this—it is very hard, very hard to reach oneness, to come to oneness. So now you do what you did: you practiced karma yoga, and you undoubtedly did it with love. What is love? Devotion. What is devotion? Happiness. What is happiness? Greatness. What is greatness? Again, surrender. Why did you surrender into my body? For what? I feel that I gave something to Thee, O my Lord. So, sādhanā. Sādhana cāra karo hari pyā, sādhana cāra karo hari pyā. Naśiva hove mokṣa tumhārā, jina se hove mokṣa tumhārā. Sādhanācāra karo hari, sādhanācāra karo hari. Jina se hove mokṣa tumhārā, jina se hove mokṣa tumhārā. Sādhana cāra ko, sādhana cāra ko. Pela sādhanā viveka vicāro, pela sādhanā viveka satya karo. Nyāra nyāra satya satya, nyāra nyāra sādhana cara karo. Sādhana cara karo Hari pyā jina se ho ve, kumāra jina se ho. Śrīdīp Nārāyaṇ Bhagavān, Dev Purīṣa Mahādeva, Satguru Svāmī Madhavānandajī Bhagavān, Alakhpurījī Mahādeva, Kī Jaya, Viśvaguru Parahaṁsa, Viśvaguru Maheśvarānandajī, Gurudeva, Kī Jaya.