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Om Namah Śrī Prabhudīpanārāyaṇam, Om Namah Śrī Prabhudīpanārāyaṇam. Hamaśabdaḥ prabhuśaraṇaparāyaṇa nama yoma namo śrī prabhudīpa śabdaḥ prabhuśaraṇaparāyaṇam śabdaḥ prabhuśaraṇaparāyaṇam Śrī Prabhudī Śrī Prabhudī. Śabdāś Prabhu Śaraṇa Parāyaṇam Śrī Prabhudī Śabdāś Prabhu Śaraṇa Parāyaṇam Om Nam Prabhudī Śrī Prabhudī Śrī Prabhudī Siddharam, Siddharam... Yāvara-rāma-chandra-bhagavānā kīche, pavana-suta-hanumānā kīche, sabarishi-muni-mahātmāo kīche, oṁ shāntiḥ, shāntiḥ, shāntiḥ. Blessings to all practitioners of yoga in their life, to each and every yoga practitioner, to the yoga teachers. The practice of the spiritual guru means that each and every word we speak, according to yoga, fills our whole physical body, mental body, and spiritual body with immense energy or vibration. Those who have peace, harmony, understanding, and love in their heart are the yogīs, the spiritual beings who possess divine consciousness. It does not matter if you are a sanyāsī, a yogī, or a householder. Within ourselves, we need purification. As long as we do not purify, nothing will happen. This life may be good, but in the next life there will be nothing. It is like having a beautiful crop with no seeds inside. It looks nice, but it yields nothing. Similarly, those who chant mantras, chant the guru mantra, chant Oṁ, chant Gurudeva’s name, chant the names of all 24 divine incarnations—like Bhagavān Rāma and Bhagavān Kṛṣṇa who reside within us—they are receiving that energy. These incarnations come from one yuga to another to give knowledge. But we have to wash our brain in divine peace, harmony, understanding, and love, free from ego and anger. It is not easy to say, "I am a human, so now everything is okay." No. It requires hard work and humbleness. One must be flexible. Consider a big tree. A strong storm comes, and the wind blows. This is a beautiful, great tree with a thick trunk. There are two aspects: you must have roots down and branches up. We have to feel the earth; within it are the roots that hold the trunk. The branches are not so thick, but they exist because of the trunk. The branches should move with the wind. If they go with the wind, they will not break. But if the wind goes one way and a branch goes the opposite direction, it will break because it did not follow the wind's direction. Similarly, we have flexibility, but if something within is not clean or peaceful, many branches break. The branches may break, yet the trunk remains. But if there is a strong wind and the roots are not strong enough, the whole tree—branches, trunk, and roots—can be uprooted. It may still live for a while after falling, but many parts will die or be destroyed. In the Bhagavad Gītā, it is said that the roots of trees go down, but the roots of humans, in the brain, go up. These are the two things. The branches are down: our legs, hands, fingers, etc. But the brain is the root of that strong balance. If that is intact, we will be successful. If we fall and break a leg or hand, we can repair it by going to a doctor. But when the brain is broken, everything is gone. Therefore, do not say, "I am already a yogī." It is said that mokṣa (liberation) can come in the last minute. Everything will become clear, all our records. Our records are there. There are three possibilities: going down, going up, or coming back again. If we are very good, we have good dharma. We were not angry or negative; we were on the positive side. Now, there are two sides: the roots and the branches, with the trunk in between. It is said that those dharmas, those good deeds we did, are perfect. If you never spoke ill of anyone, you have karma. Yes, you have karma, but it is good karma. Or, if we are always angry, resentful, stealing, and doing many negative things, that is adharma. Adharma also has karma. This karma is there, and good karma is there. You will not take the good karma with you. You will have it, but you will come back again to be a good person—a good mother, father, brother, sister, or master—because we still have our karma. So what do we do? There are two paths simultaneously. We do good karma, giving goodness to others. Then you take all to God. There is a saying: one who has a good day here may have nothing there. A yogī who has nothing here will have everything there. So do not be proud, thinking, "I did what you did; anyone can do it." Whatever goodness we cultivate within, we then give to others—respecting them, helping them, smiling always. That is good karma you give to others. When you have neither bad nor good karma, you become completely free. Consider some Jain ṣādhus. They have no dress at all—no underwear, no laṅgoṭī, no shoes. They sleep on the floor and walk everywhere, trying to give up everything. They say, "I will be dead." They carry only a small broom. What is it for? It is for gently sweeping the ground so as not to harm any ants or small creatures. They sweep softly. If you break one leg of an ant, it will cry. How will you repair it? But the one who has the heart will repair it through the Supreme Heart. There is also the negative person who is angry and negative toward others. This is in the Śāstras; it is not my own idea. Therefore, Gurujī told a very good story. In it: A very rich man may be poor in the next life. One who is good here and there will be in the middle. A thief who has nothing here will have nothing there. But one who has nothing here and is doing sādhanā (spiritual practice) will have everything there. Because we are human, we have come to this earth as humans, and it is not easy. Do not think that in the next life you will be human again, or that you were human last time. Maybe we were, or maybe not. The soul is the soul. The soul cannot always be human; it can be an elephant, a tiger, a crocodile, a dog—anything. The soul is the same, but the body it inhabits depends on karma, and that brings difficulties. As we said in our prayer: "Śrī Guru Ātmā Parmā Om Ātmā Puruṣottam Sakal Jagke Antra Jāmī, Charāchar Ātmā Prabho Charāchar, Charāchar." Do you know what Charāchar is? Charachara means movable and immovable. Charachara kī ātmā. So I am that ātmā in both charachara—the movable and the immovable. Śrī Guru ātmā, Gurudev kī ātmā, Śrī Guru ātmā Paramātmā, and the same thing is Paramātmā. So you are all, and that is all. Is this God, Param Paramātmā, the same? Śrīguru, Ātmā, Parā, Ho Mahātma Puruṣo, Sakal Jag Ke Antra Jāmī, Chara Charkiyā, Tana Prabho, Chara Charkiyā, Nab Rūpa Vyāpo, Satyayāpo, Vimal Chaitanyātmā, Prabhu Vimal Ātmā. Anayāge Yāgam Jāge, Nigam Se Nityayātmā. That will come completely there. Do not make dualities: "I am good and you are not. I am spiritual, and you are not. I am learned, and you are not." This is ego. What is ego? Is it like in the air or the ocean? Yes, I know. It is called very big, strong—a hurricane can be like that. When we have ego, we turn everything, and it burns everything, whether in water or on earth. The water becomes so strong, turning with the air, creating immense power that takes everything down. Or it comes to the law of... many, what we call the forest, and that also breaks. The third one is the sand, the earth, which makes a cycle. Inside it is empty, but it grows bigger and bigger. It is said that when sand and earth are caught in that strong, turning air, the middle is nothing, only the sides. But it takes more earth from outside, uprooting many trees and bushes, taking away all the good soil. It is gone. How? Ātmā, Paramātmā—ātmā is the same. Śrīguru, ātmā, Paramātmā, Puruṣottam. Puruṣ means human, and Puruṣottam is the highest one. We come to this, so we have to work completely. Consider a mother in the kitchen. She is cooking, washing everything, cleaning all pots, and putting them back. Then she says, "Okay, now I am finished." She brought vegetables, cooked them nicely, and then there were some leftovers, some half-done things—what we call dirty. She cleans that too. It was green; she made the clean and the dirty into one. A mother purifies everything. We are like both sides, and in between is... There is a story about Kabīr Dās. He saw a lady grinding corn. With one hand, she turned the mill, and with the other, she fed the seeds into it, grinding them into powder. Kabīr Dās was sad. "Is everything ground? Where is it all going?" So Kabīra, not singing properly, went to Gurujī and said, "Gurujī, all these seeds are ground; nothing remains." Gurujī said, "No." Kabīr said, "Gurudev, I say to you..." Gurujī said, "Yes, but I tell you, someone will remain complete." Gurujī said, "When it is finished, come and see the lower stone, take it out." There was a hook where the upper stone fit. The seeds were grinding, but some came near the edge. You could see the wood. There were about 10-15 seeds there. Gurujī said, "Kabīrā, see." Kabīr said, "You are the Guru and I am the disciple. Please forgive me." The chakki (mill)... I don't know, but I can't understand. People talk differently, and I talk differently, and it's very good. Very good, anyhow. So don't worry. But it is that only a few seeds will remain; others will become powder. In this world, all the Guruchāra (followers of the Guru) will be with Gurudev in Śaraṇa (refuge). So, nirākār (formless) and sakār (with form)—those who are lost are nirākār, but they do not know it. You may have once said, "My God," and then know no more. So you are crying and crying. "Where is that?" You do whatever you want, but my God is there, and I am there. How do you know? That is why Sanatana Dharma is a guru. There are two kinds of gurus: one comes as an avatāra, and one is always present for all creatures to give dayā (compassion). Daya is great. If you have no daya, you have anger boiling in your heart. It will take time, so learn and learn to come to this part, that we will arrive there. Therefore, after and before, whenever we become one with it, how do we become one with it now? I tell you: Namaḥ Śivāya. Oṁ Namaḥ Śivāya. We are now all in one. That is it. And so now, Pushpa will give beautiful bhajans. I took too much time from her, and now she will come on. Hari Om. Namaḥ Oṅkṣita. Should I sing this Kabīr Dās one? Anything, Gurujī. Ārī Karū Gurū Devakā Janandārī Sab Kerī Natāyalāye Terī Śaraṇā Koī Āyā Gaye Prabhu Kardhe Najarānī Ālāye Terī śaraṇā koī āyā gaye, Prabhu karde najarānī ālāye. Arja karo Gurudeva gajana, Nari sabke hiye na dayalaye. Jyotsumāre Nāma Tumar Jina Ghaṭme Gyān Uchalāye, Jyotsumāre Jina Ghaṭme Gyān, Jyotsumāre Jina Ghaṭme Gyān. Tumare Kṛpānitahot Pāve Darśanīra, Tumare Kṛpānitahot Atiśao Pāve Darśanīra. Saba ke di matta bhugana isha, matta surana dari surana Ram. Saba dhyana dari deri seva kare, palae surana Ram ni saba dhyana Saba de har kāja sudāra nava, sab kāja sūdaran wālāye sojī. Bhūlā kare kām kare sojī, wafā se janjā lāye sojī. Bhūlā kare kām kare sojī, wafā se janjā lāye sojī. Vāparjā karo sabke dīn. Shri Bhagwan Ki Jai Satguru Dev Kī Jai, Kājarān Jī Mahārāj Kī Jai, Viśvaguru Mahāmaṇḍaleśvara Svāmī Maheśvarān Jī Yogī Rāj Kī Jai, Satguru Svāmī Madhavān Jī Bhagavān Kī Jai, Jai! Saṁsāra meṁ dhoka bhārī, sabhūlā jhagṛā nara nārī. Kṛṣṇa ṭhaga lāra mārī, sane lalasate kamarī. Krodha caṇḍāla balakārī, sabhinke āge hārī. Daracaṇḍāla balakārī, sabhinke āge hārī. Saṁsāra meṁ to kahe bharī, sabhūlā jagāyā narā nārī. Ake Esmo Afa Sansārame To Kahe Sabula Jagāya Narāṇa.