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Kuruvārame chaluna sahunade, antara jānī mechā, Naravdāsa bhajana. Toto e tena bhajana kori maradā. God bless you. Jīvanamukti parāpāṭhakamakau Brahma me cāntayāmi me cāluna sāunate. Jayā Sabhā Taja Kī Kalpanā Narake Ve Raghana Ve vārā me cāluna, sāunā de. Antaryāmī me cāluna, sāunā de vārā. Me cāluna, sāunā de vārā. ... Me cāluna, sāunā de vārā... De vārā me cāluna sāunā, de vārā me cāluna sāunā,... de vārā me cāluna sāunā. God bless you. Na, na... Na, na... Na, na... Na na... na na... Na na... na na... Santabhiraja Bambara Ade Āgama Deśame. Santabhiraja Bambara Ade Rāyalu Bara Ade Univo Deśame Amitahe. Univodeśame Amitahe Satta Guru Inasuresha Guruvārame Chalusaunadeśa. Antaryāmīme Chalusaunadeśa. Śrī Dīpā kahe pada esamāna bhāve, phira nahīṁ janama dare. Śrī Dīpā kahe pada esamāna bhāve, phira nahīṁ janama dare. Nāyālu pīrājī jāna mādhāre, sādhanāsī vāsanā āpa-virājē. Sādhanāsī vāsanā āpa-virājē. E sābhau bēgā mādhāre, E sābhau bēgā mādhāre. Me chalu saunade Antaryāmī, me chalu saunade. Loha tajake Narake vera granave, Narake vera śguru varam. Me chalu saunade Antaryāmī, me chalu saunade. This bhajan was written by Mahāprabhujī himself. He was speaking to Devapurījī, the Guru Dev, saying, "I am here, and I will come to Thee, O my Lord, O Gurudev." It is important to know the meaning every time you sing this bhajan. All our bhajans come from great saints. Many holy saints wrote them in Hindi, Gujarati, Sanskrit, and nearly 40 languages. From these 40, about 20 meters distance, or 60-70%, the language is different. Gurudev said, "Guruvara, me chalun sa on this"—O Gurudev, let me go to that world where there is no coming back, no problems, forever and ever. I am in such a world in Europe. There are many bhajans, and in other countries and different religions, people have made very beautiful, good bhajans in their own languages, which is a great thing. Many books have been written by humans. Writing a bhajan is not easy; it comes only from the heart. From the throat, the kaṇṭha, the sound comes out. All these chakras, according to real yogic science... there are many chakras. What we think and see is not exactly like that. Still, good people have thought very well, understood, and made beautiful pictures. We know there are hundreds of chakras in the whole body. Wherever we have a joint, there are chakras inside—many, many. But they have been brought together, from the Mūlādhāra to the Sahasrāra chakra, including the bindu. They are also in different joints in the body. Each chakra holds immense knowledge. We see only one hand, our fingers and thumb. Look at how quickly one hand's fingers move when playing the piano or harmonium. We know how many times we move our fingers. What is the difference? The joints. Each and every joint holds immense power, energy—very, very much. When a tongue or finger is injured, we cannot move it. This is all chakra energy. We have immense chakras and energy inside, even in the soles of our feet. Many people work on specific points, but there are so many points, like chakras. Consider how many times our bodies open and close, how many joints we have. These joints are very powerful and important; they are the chakras. When children are born, all points and joints are more active. When we are old, some are already broken. In this way, we speak of chakras on the earth. When something like a snake moves, it moves through every point. This is the earth, and these are animals, trees, vegetation. There is a very powerful chakra in the knee. A small problem in the knee becomes a very big problem. How do we move and go about? When we are young, we do not think about this. But at 80 or 90 years, our joints protest: "You did not take care of me; you did not put more oil inside." From vegetables to animals, and then our chakras—each chakra has an animal's point. Śiva, Śakti, Brahmā, Viṣṇu, Lakṣmī—they are all in our whole body. Even big trees have many joints, power, and energy. Each and every body is making, balancing, and falling. That is our life. Do we care about it, or are we only using it? We are taking from it, so we are using or losing. How many of you know more than me? I think many doctors know. What is very precious? Our eyes. Think what God has made: these eyes see color and distance. Trees and animals also have eyes. Our voice—how far does our sound go? If we all do what I am saying, you are doing more than me, you know? Do we take care of our body? We should also take care of what we eat and what we should not eat, especially in this Kali Yuga. There are many different things. See yourself. If there is nothing, oh, you will be great, and I am great—do not think like this. Instead, be good to others. Give freedom to others. Let them be free, like a child when it is born. The child moves, works, walks, goes here and there, but comes back to the mother. Cows and animals come at sunset to their place. Every bird is in its nest. Whether quick or slow, we finally have to come to our nest. When birds come to their nest, they are so happy, sleep there, and fly again. We have our nest, and we should be there. We should keep our nest clear. We should go out but come back. Often, when someone dies far away, people say it is a bad place. Mostly, people bring the dead body to their village and perform ceremonies there. That is called the mother. We came from the mother, and we return to the mother's body. In the mother's village, where she was born, nobody should give us problems. Nobody will take us away to their place, to your city. We need care. Otherwise, we are searching to understand. That is why we are together. We are sitting here; you are very dear to me, and I am very dear to you. When eyes open, how many do we see? Not only people. Try this: close your eyes and open them. What did you see? We saw you all, the earth, grass, different trees, branches, colors. That is our world. Immediately, we are with one, and in that, we should know we are there. My life is your life, and your life is my life. In oneness, we will come together. So, what have you learned today in your anuṣṭhāna, in yoga practice and work? Many were cooking very well. Where there is good, it is like this: we all go to the mother. Every hungry animal goes somewhere to get something, and their children come to the mother to drink milk. Then they go away. The mother is called the mother's stomach. Our stomach is the mother's stomach, and the mother gives many, many things. When we eat, it goes into the stomach, and what our stomach—the mother—gives, she gives to everyone. So wife, husband, children, parents, and our home—everywhere is a good home, but it is my home. In the evening, we come there, like these birds. Now, we are in an aeroplane, having breakfast here. Dinner is in America, and sleeping in Mexico at the end of the trip. These are instruments. When we arrive, we telephone home: father, mother, husband, or wife. "I am here, I arrived. Very good, thank you. Don’t worry, I am okay." When they come back, how happy they are to be home. But now it is Kali Yuga. People do not think. They take one house, another's house, save this house, give it to someone—everything. Still, when you are there and thinking... In Czechoslovakia, on Christmas Day, one person said he was in a war, broken in the snow, sitting there. He said, "Where is my home? Today is Christmas. How I am on Christmas day with the whole family: mother, father, grandmothers. But now I am in the forest somewhere in the snow. Nobody is there. Doma (home)." Yes. Finally, again, our heart is there. Our soul will come with us. You know, my heart is in you, and your heart is in me, if you want. I give it to you. That is our yoga in daily life: that we are one in all and all in one. Śrīdhī Prāṇabhagavānakī. Deva Puruṣa Mahādevakī. Satguru Swāmī Mahādvājanājī Bhagavānakī. Alak Puruṣa Mahādevakī.