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Śrīdīp Nārāyaṇa Bhagavān Kī Jaya. Mahādeva Kī Jaya. Satguru Svāmī Madhavān Jī Bhagavān Kī Jaya. Alak Purī Jī Mahādeva Kī Jaya. Satya Sanātana Dharma Kī Jaya. Good evening to all our dear sisters and brothers, to all yogīs and daily life aspirants around the world, and to all others. I wish you all the best, good health, peace, harmony, and a long life. It is beautiful, according to Bhagavān Śrī Dīp Nārāyaṇa Mahāprabhujī Devpurījī. Devpurījī just gave His blessings. He said, "All your bhajans, all your exercises, whatever you do, is in oneness." So it was just as we said: people say that merely having darśan of Devpurījī is everything. There are many, many paths. Someone talks a lot in the world; we give many lectures and go in different ways. But finally, there is only one thing. Just now, there was Śaṅkarācārya, and he was talking. It is said that each and every drop of water from the heavens is of the sky. They collect together and will all come again into the ocean. Finally, there is only one. Someone does different things: this, that, everything. And Āradhī Bhagavān Śrī Dīp Nārāyaṇa Mahāprabhujī is also an incarnation. He wrote many letters of the bhajans, and we have the bhajans with us. So at least, through His bhajans, Mahāprabhujī is with us. He who gives the bhajans gives them for eternity, for everyone. Those who go towards the bhajans, or the prayers—prārthanā—it is said you can do many exercises and different things, but finally we have to come to one place, and that is like prāṇāyāma or prayer. We have been speaking for the last three weeks about the prāṇas. We can practice prāṇa in many different ways, but in reality, it is only the prāṇa. From the clouds, the water drips, but finally, it all has to come together to enter and achieve the ocean again. So there are many good people, great people, and they all try to do great things. But they come to say, "I do this, I take my technique, my this, my that." Thus, we remain like a drop of water in a sandy place, and it will take a long, long, long time to come to the ocean again. So, what is the best way? How can we come? We cannot, through effort alone. There is only one thing, and that is that we pray. Prayers exist in every different kind of religion. Like all drops come together to become a creek, and then come the Gaṅgā and Yamunā, entering into the ocean. We are all doing our best. But someone who enters into spirituality by listening, hearing, or receiving a message from someone—from parents, for instance—is guided in a direction. One goes to school, college, university, and then into different branches of teaching; some go towards spirituality. This is very good. But when one achieves something in the brain, it always cycles back from the brain into our body, into our thoughts, and again into the brain. So, in that brain, the more one talks and thinks, the whole brain turns in that direction of what one wants to achieve. Thus, one becomes a doctor, a professor, a farmer, or a spiritual person. Those who come to that point, of course, want to become greater in sight. People who come to spirituality come to learn something and to bring all people in that direction. They give a lot of energy, a lot of power. But they may have blocked further development for themselves because they are always coming to the people to give, to see them, and so on. That is the problem. We are not doing anything negatively. We all try very hard, and we are getting over, my friends, my disciples. More and more people come. Then one person, anyone, will want to learn more, listen more, and so on. That is good; they are bringing them in a good direction. But the personal self does not have so much time to go within itself. That is why many sādhus, many yogīs, many Āryan people, go to other parts in the Himālaya or somewhere in the forest. They are sending good thoughts to the whole world, but they do not want to be among all the people. They are meditating and going within themselves. They can also send very good lectures, and others are also talking and giving lectures. But if we go somewhere in the forest, then we have more of what we want to achieve—not the achievement of money, not the gathering of disciples, but the height of spirituality. Otherwise, that height may go down and down. Many, of course, are doing very good things for all people, giving good lectures. That is great. But we will see at the end, when we give up our body, in which direction we are. According to that, we all, from different religions, are trying very hard. But often, it is only for an hour that it is different. In this way, I often think very much, now myself too. Around the world, there are many, many devotees, bhaktas. I do not go away from them, and they would like to have an attachment. But our attachment should be to spirituality; we should go more to the highest. There are many things. Therefore, Gurudev said, Mahāprabhujī said, Holī Gurujī said, and all other saints are telling: Gurudev, Mahāprabhujī, Holī Gurujī, and many other sages say that when we do all work for the outside, for all, how can we get, maybe in a short time or not, but how can we feel the energy in the whole body? That energy means spiritual development, going further and further to the Cosmic God. So finally, it is said we have to go down to God’s holy feet, Gurudev’s holy feet, mother’s holy feet, father’s holy feet, etc. We can learn all from the books and speak again, but at once we have to come to that something which should be held every day. So it is called āratī, which means prayer. Prayers are spoken as a prayer. Bhajan is also very good; bhajan gives us knowledge. Furthermore, if we have one bhajan every day, we will get more and more different energies in the body. When we say only one word—Śiva, Śiva, Śiva; Rām, Rām, Rām; Kṛṣṇa, Kṛṣṇa, Kṛṣṇa; or Kṛṣṇa, Jesus, Holy Mother, etc., Gurū Dev—there is only one word that is the essence of all. If we can hold that, then it will come to us with such power, and we will give much to all people. Many great persons are doing great work, and millions of people are coming to them and talking. That is great. And many people, after giving lectures, come to their home, or to the ashram, or wherever, and they pray again. Then this one is going further, higher. Others only give lectures outside and come home, and it is finished. So, how should we go in this way? When we come to our ashram, or we go to our temple, we come to our church, or in other places, we come home, or before going to sleep, we give words to God. We try to work on many things: that we will do this, we can do this, we will learn this, etc. Every day we are making these thoughts. But that is only in the brain. Something should come into the heart, and that is powerful. And what is that? Just say, "Rām. Rām. Kṛṣṇa. Kṛṣṇa. Buddha. Jesus." Just one word. That is why all great saints do not have a long name. See all the great goddesses like this—very simple words. That is why I call the āratī pūjā, which means worshipping. From the brain, what we are putting out, everything is in our brain. But if we bring it into the heart feeling—therefore, of course, from the brain we bring it out, but we come to the heart to receive from our Gurudev, or our parents, or our God, or whatever. Outside, we can do good things and give and everything. So it is called Śrī Guru Āratī. It can be Guru Āratī, it can be Rām-Āratī, it can be any Āratī. Āratī is holy, very, very holy and very powerful. Finally, it will be only when we give up this body, then we have only one name of God. When a person dies, the body is brought to the grave, the crematory, or the river, etc. When they carry this body, people are still singing something, and that person is hearing. For example: "Rām Nām Sathe, Thet Gyā Ghāthe, Rām Nām Sathe, Thet Gyā Ghāthe." People are all singing, and the person, his body is lying, and we are carrying him. "Rāma nāma sathe, teta jñāna gathē." So, Rāma nāma, the name of God, Rāma. "Rāma nāma sathe"—this name is the truth. Nothing else. "Rāma nāma sathe, teta jñā gathē." In that will be liberation. Rām, Nām, Sathe. Rām, Nām, Rām—the name of Rām, this name is the final. For example, when we are talking about two persons or three persons, we say, "This is mine," and "This is not this," and "That was not right," and so on, everything. But finally they said, "OK, OK." Only one word: OK. We were talking so much all in the brain, but finally we came to the point. Yes, others will say yes, the next one will say yes. This one: Is that the name of God? Rām, Nām, Sat, God? Rāma is the truth. You can say Kṛṣṇa, you can say Jesus. I am nothing. Or Allah, and Allah is in Nirakār, not Sākār. So the understanding of the Muslims, they said only Allah, and Allah is only in the spirit. That is also Rām, but it is also Rām. "Rām Nām Satya, Rām Nām Satya. Rām Nām Satya Hai." When we achieve, there will be liberation. That is it. Similarly, the āratī, the prayer, we should do. So, Satguru Bhagavān kī Āratī. The God is that Satguru, Guru. Satguru is the means, the one who is truthful, always talking and giving truth. So, Satguru Bhagavānkī Āratī—the prayers to God, to Gurudeva. This prayer that we have, Mahāprabhujī Himself has written this prayer. The whole day we are doing whatever we can, but when the sun sets, we will say, "Now prayer, Āratī." Because everything that we did the whole day, we are purifying everything good. Lord Bhagavān Gurudeva, whatever I did, good or bad, please, all I put in your holy feet. That is why I am praying this. So Mahāprabhujī has these prayers which we are singing every day, and then after Holī Gurujī made one prayer very nice, and further also in the prayers we are saying something. Yesterday evening, I was thinking after I went to my bed, sleeping. And it came to my mind: why should I not explain to everybody, to those who do not understand the Hindi language? So, how are these words? How should I think about that? Mahāprabhujī has written, "Always there is OM." OM is the eternal. It is not like that because some people say, "Now we do not want OM." OK. But you said, what did you say? OṂ. No, yes. But what do Christians say? Amen or Omen is the same. And also, Muslims say OM, and OM we call Śiva, Viṣṇu, and Brahmā—these three, or three principles. Often, I was speaking always that only the space and its space, and there is space and consciousness—not this consciousness of only the body here, but in the whole universe. Which is what? And that is OṂ KĀRA. So some are saying OṂ KĀRA. These are the mantras. So, OM first has to be AMEN. So Mahāprabhujī said OM and then JAYA. Jaya means glory. Jaya means that you have been gained. You got it. You have got everything. Jaya means victory. And which victories? Always we say, "To victory, victory." So this victory also, when we leave our body, then we have our ātmā. So from this life in the world—in this world we are born, for how many years we do not know. We cannot say that my life should be until then. Sometimes a child or baby in the womb dies. Yes, it was only that one time for this one in the human body, or animals, or after birth and died, or some days, or months, years, etc. And someone is long, long above 100 years. Where this jīva in which body should be, we cannot say it is like that. Someone, they make, how do you call it? They make a death itself—suicide. But suicide is also; it was, have, time has come and his inner one, he said, and he killed it. We should never think, "I will die." God gave us life. And we said, "I will die." That is against God, against your Ātmā. So He knows that when it will come, it will come. Sometimes, an accident. An accident is also not a suicide, but it is quickly also like that. And so, an accident by the car, in the water, in the fire, falling down. That was the limitation of life, but as humans, we know that everything, and therefore we should not say, "I want to die, I will die. I do not want to live," because then it will be long suffering. We have everything and enjoy life. Do good from the heart, not only to this and that. And so it is victory. So we try to get a victory that, "My life, I did this, and now I come to God." And where is that glory? And that glory is Gurudev’s. "Jaya, Gurudev." There are two words: Guru. Yes, there are two words. "Gu" is the dark, and "ru" is the light. So this word means that we try to come from darkness to the light. So, om sat guru. "Sat" is the truth. And "deva" is the God. So, Gurudev—from darkness to light, that is God towards God. Niranjan is completely universe, completely. Nothing is there. All, only God, free. Nirañjan. No rañja. Rañja is the difficulties, and darkness, this and that, and complete purity, pure, is Nirañjan. There is no duty other than sport. Dīnan. It is like someone is very poor. For them, God gives Gurudev as hitkārī. So that Nirañjan is dīnan hitkārī—that Gurudev or God, whatever you can say—this is we are giving liberation. So we are weak, we have no more power, we cannot do more than this. But so Gurudev, he means he is doing for us, helping us. Now, when we learn and understand these words, so those who know these words, that is so beautiful. Only this one line in the whole body, each and every cell of the body. It is like in the pure water of the ocean, they are inside. "Jaya, jaya,... jaya." Čal is living. Ačal is without this, but all in the whole universe. This "pad" means that we are coming to that level of spirituality without bodies. And this, pad-surat, murat—sorry. And so this is mūrti, meaning like a statue. So even in the statue, there is the power of these prayers in that mūrti dhārī. So we pray to the statues, gurudevs, moon, sun, anything. That is a symbol for which we pray. "Om Jaya Gurudeva Niranjana Hithkārī O Swāmī Dīna Nahitkārī Jaya Jaya Chaipan Mūrata Jaya Jaya Chalapad Mūrata Bhavamandana Tārī" So bhava—we are, we are in this body. So we are, they are being at us. So this bandhan, then, so bhāva bandhan. Bhāva here means in this world we are, in this world here. Bandhan. So we are in the bandhan of the... We are being bound in this world. And that Hari, Hari—there are two: God, or that we have, liberating. Hari is God. Om, you know. "Jaya, jaya, jaya Gurudev." Victory, victory,... Gurudev. Swami means Gurudeva. Swami is a guru. And Swami means also in Sanskrit the husband. Yes, your Swami is your husband, and Devī, the God, and your Devī is your husband. So his wife is a goddess, so when they come together, therefore it is Viṣṇu and Lakṣmī, there is Śiva and Pārvatī or Śakti, etc., Brahma and Saraswati. So when they are, then it is like this power. So, Swami. "Swami Dina Nahitakari Jaya Jaya Achala Padmurata Jaya Jaya Achala Padmurata bhava bandhana hari sabbandhan todhya." We are, we were, we were held. Everything from now we liberated. "Hari Om Jaya Jaya... Guru Deva, victory, victory. Oh Guru Deva, victory, victory. Guru Deva, Devī, Devatā, all these are forms of the Guru. Swami is a form of the Guru." "Kahraya veda purāṇa, kahraya veda purāṇa, guru mahī mahābhārī. Hari Om, Jaya Jaya... Guru Dev, Devī Devatā." First is Devī, the female. Devatā is the male. So śakti, divine, many, many, we have worshipping, many, many, we are worshipping, female, so devī, so you should never say negative things to your wife. Always, always, always think very purely. And Devatā is your husband. Yes, he is powerful also. So, Devī, Devatā, yes, Devī, Devatā, this all. "Sabha, guru mūrti dhārī, all devī devtā, all, they are praying to the guru or guru’s statues or photo. It is said, it is said all in the Vedas and in the Purāṇas. All they have given this, they say it. They say it is there, the Vedas and Purāṇas. What did they say? Guru Mahimā Bhārī. The glory of the Gurudeva is great." "Hari Om Jai Jai... Gurudeva. So Devī Devatā Sab Guru Mūrti Dhārī, O Swāmī Guru Mūrti Dhārī" Tomorrow, further, because I should explain very nicely. So it will go further. Very good. Wish you all the best. Om Śānti, Śānti,... Śānti. Mahāśvarānanda Jī Gurudeva Kī Jai.