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Part 1: The Path of Discipline and the Full Cup We offer our salutations to Śrī Dīp Nārāyaṇa Bhagavān, to Śrī Śrī Deveśvara Mahādeva, to Satguru Svāmī Madhavānandjī Bhagavān, and to the Satya Sanātana Dharma. Good evening, dear brothers and sisters. Also, good evening or good morning to our dear brothers and sisters around the world who are with us now through this webcast. We welcome you all. This blessing comes to you once again from the beautiful country of the Czech Republic, from the Śrīmad Prabhujī Āśram Foundation in Střelka. This weekend is again dedicated to physical, mental, and spiritual health, to human well-being, and to the protection of our beautiful planet. It is about achieving freedom: physical, mental, emotional, intellectual, political, and karmic. Yoga has much to offer us. For the last 40 years, I have tried very hard to contribute to this world the best things one needs: physical health, mental health, social health, spiritual health, spiritual development, and self-realization or God-realization. Thousands of yoga practitioners around the world who have practiced honestly and with discipline have gained these benefits. Those who did not follow instructions and lacked discipline, I cannot speak for. We know yoga is a practical path. It is not only theory, dogma, or dreaming. Yoga in daily life turns the dream into reality, and that reality comes if you strictly follow the discipline. There is no compromise. There is no tolerance in quality. There is no compromise for truth or knowledge. Similarly, there is no compromise in achieving your life goals without discipline and following the guidance of the master for a long, long time. There was a great spiritual leader in Hawaii, Śubramaṇyam Svāmī, who unfortunately passed away a few years ago. He used to say at the end of his lectures: "Obey, obey, obey your master. You never know why your master gives you these different instructions." There is a beautiful bhajan I often repeat in my thoughts and practice. I have never had a doubt on my path, not even in my dreams or slightest feeling, about our spiritual lineage—Devapurījī, Mahāprabhujī, Gurujī, Alagpurījī, and so on. When doubt begins, your mind starts to play clever tricks. It is said a minor crack takes place in a new building, and minor cracks are more difficult to repair than a major one. If you speak with an orthopedic surgeon, a minor crack in the bone is very hard to decide: should we break it more and then repair it, or leave it as it is? So, a little doubt is a minor disturbance or distraction that creates very big problems one day. That bhajan reminds me always. I don't know about you, but this bhajan is for a person who is searching, who has searched for a long, long time, and then found it. When you find it, your inner self tells you, "Yes, that’s it." The bhajan teaches us to become one, to know it is here. To be like that is, for many people, not easy because of temptations. Temptations can be emotional, intellectual, physical, or economic—money or positions, and so on. Temptation is known as Māyā. Māyā means illusion. Māyā means a vision which has no foundation, a vision which has no indication for the future. Temptation is a rock, a very big rock, on your path which you mostly cannot remove. You may need a big tanker or a JCB. When you need such help, there may already be many minor cracks in different things. God protects us from these minor cracks. Ego and position are also obstacles in our daily practice. It is not easy to be a human. There is a little story. I know you are wondering which bhajan that is, but I will not serve it to you so easily. In a dry desert land, very hot, there was a businessman in a market, a supermarket. He had three or four employees. They all went for lunch between 1:00 and 2:30. But the owner of the shop was sitting inside. The owner does not take breaks like the employees. He was sitting there on his comfortable chair, as a rich man. They had a tradition of keeping nice water pots and a glass so thirsty people could drink. But some people do not dare to drink; they ask if they can be given water. One man came, very thirsty, could barely walk, nearly falling down. As he passed the shop, he saw the water pot... Please, put your telephone volume lower. If you have difficulty hearing, go sit near the window. Thank you. From here, I hear disturbances. I don't know who is there. If you have a problem hearing, you can move a little farther. Translator, please tell them. Which instrument is too loud on the radio, please? I don't know who is who, but one of them is disturbing. Thank you. Now our international friends will see how undisciplined people are here, that the master has to give extra instructions, Chidānanda. Now I have forgotten where I was. It was a water pot. He saw the water pot made of nice clay, with a glass over it. But that man, a worker who was very thirsty, did not dare to walk into the shop and take water for himself. So he sat in front of the shop, a little inside, and asked the owner, "Sir, I am so thirsty. Can you give me water to drink?" The owner said, "Of course, yes. But wait, someone will come, wait, and we will give you water." He was thirsty and waiting, his tongue dry. He could not moisten his lips. After five minutes he said, "Please, can you give me water to drink? I am dying." The owner said, "Just wait a minute, someone will come again." He waited and had to lean against the wall because he was so thirsty. He said, "Sir, please, I am suffering so much, I need water." The owner said, "Yes, some person will come." Then this man said to the shopkeeper, "Sir, for a while, you can become a person." You can become a human, that you give me water. So there are many people, humans, but there are few who have human qualities. It is not easy to become a person. There are many persons, but do you think you are also a person? A person means someone who dedicates life without changing their views. So, practicing does not matter for which aim you are practicing. You have to keep to this aim. Do not change. When you find it, you know it is that. Now you do not need, and you should not try, something different. When you try something different, it means inside you are not sure. That bhajan is so beautiful. I should translate it, but I do not know all bhajans by heart, only the first line. So I will translate this bhajan, and you will listen. First we will sing. I would ask the cameraman to focus on the singer, our dear Saṅgītā and the other accompanying musicians. They will sing this bhajan. Is the camera there? Focus it there, please. You see, I also have to be a researcher. I have to tell people where to put the camera. They are so fixed on me, unbelievable. They think nobody else exists. There are no persons here. Only one person is always our problem with the webcast. So, dear brothers, sisters, friends around the world, I have to teach them this too. Please do not mind that Swāmījī is always angry. I am not angry. I am just teaching them. I wish you could be here and then do better. Thank you. So, sing the bhajan. Wait a minute, wait, wait, wait. You are not a singer. They will sing. They will sing one line, and then the second time you sing with them. They will sing one line, and the second time, okay? I know you are a good singer, but I have to train them. Thank you very much. You need the nerves to wait. It is very, very important, and it is also training. It is not easy to wait. Yes, waiting is very hard. Whoever can wait can achieve everything, and whoever cannot wait can lose everything. So do not hurry, Prashim. There are many streams of water, and the source of every stream is the ocean. Similarly, there are many saints in this world, many wise men. A saint or a wise person is not defined by a particular uniform or robe, but by inner purification, realization, knowledge—both practical and theoretical. To put practice into theory—that makes a saint. All of us sitting here together have so much knowledge, so much wisdom, unbelievable. But the problem is we do not put our knowledge into practice for ourselves. There was a man, a shepherd, who went with goats and sheep in the forest. He had no high school, no higher education. One man was sitting on the road somewhere, very sad. The shepherd came near and said, "Hello, friend, how are you? You look a little sad." He said, "Yes, unfortunately, I am very unhappy." The shepherd said, "What is your profession?" He said, "I am a professor at the university." The shepherd said, "Very good. What is a university like? Can you tell me the definition of a university?" The professor began to think. Universal knowledge in university, no? He said, "Yes." The shepherd said, "Then why are you depressed? You have all the knowledge, and still you are depressed." The shepherd began to give him so much advice that the professor came out of his depression and became very happy. The next day, the professor went to search for that shepherd. The shepherd had lost two sheep, and his wife was very angry with him, so he did not dare to come home. The goats and sheep went back home to their yard, but he did not dare to go home. I congratulate such a man who respects his wife so much. He was sitting there, very sad. The professor came and said, "Friend, you look sad today." He said, "Yes, I am." "Why?" Then he told him why. The professor said, "My dear friend, you have so much knowledge. I came to thank you extra for removing my depression yesterday. Even doctors, psychologists, psychiatrists, and many other friends asked me to take tranquilizers. You did not give me any tranquilizer. Your knowledge helped me so much. But I am surprised that you are now in depression. Why don't you use your knowledge for yourself too?" He said, "Yes, true." This story means we are all very wise, but we do not use this knowledge for ourselves. That is the problem. Every one of us sitting here has advice for the president of the Czech Republic, for the prime minister, for the American president. It doesn't matter who; everyone has some advice. That means you are very wise. You have so many good ideas and knowledge. But we do not use this in ourselves. It means we are not capable of putting theory into practice. On the day we put our theory into practice, I think we will not need to practice anything else. The door to self-realization will be wide open for you. But we are searching, still searching. Our cup is full of tea, but still we try to pour more inside, though everything is flowing out. We do not realize the cup is full. That is our problem. We are blind; we do not see that the cup is full and everything is flowing out. That is why we have, but we are still searching. And we search for wrong things; we are not searching for what we should. You never know when someone will make an experiment or a test for you that you have to pass. Mahāprabhujī, our Grandmaster, Devapurījī, Gurujī—they all had certain divine qualities. For Mahāprabhujī, nothing was impossible. For Devapurījī, nothing was impossible. Anything you ask, just like that, you have it. My God, I wish they would come to Strelky. Then I can tell you we would have a queue till Warsaw. But Mahāprabhujī and Devapurījī strictly, very strictly followed discipline, with no demonstration of siddhis or powers. Because that is an obstacle, and if you demonstrate one siddhi, forget your peaceful time. Nobody will leave you in peace. One day, around eleven o'clock, Gurujī was sitting outside in the yard of the ashram, and Mahāprabhujī was sitting in his room. Many of us know, we read again and again the story about Paramahaṁsa Rāmakṛṣṇa, a very great saint, self-realized, divine. He had thousands, or millions, of disciples. But one is well-known because he traveled to Europe, and the Indian government gave him great respect. He is a national figure for India: Swami Vivekānanda. Vivekananda writes in his books about his experiences. We all know this, we read again and again, that he asked Paramahaṁsa Rāmakṛṣṇa a question. The young boy, Swāmī Vivekānanda, wanted to accept him as his guru. He asked Paramahaṁsa Rāmakṛṣṇa, "Have you seen God?" Let's say you come to me and ask me, "Did you see Mā Maṇḍaleśvara Svāmī Māheśvarānanda?" What would I say to you? What will I say? Can you answer me? So when you ask Jesus, "Did you see Jesus?" Or you ask Kṛṣṇa, "Did you see Kṛṣṇa?" So ask God, "God, did you see God?" Then God only smiles at our own stupidity. It means he or she who is asking still does not know who you are. This is the first step. So Vivekananda asked Paramahaṁsa Rāmakṛṣṇa, "Did you see God?" He was very fair and said, "Yes, maybe in the mirror." Then Vivekananda said, "Then I want to become your disciple. Can you bless me for God consciousness?" Vivekananda writes that Ramakrishna put his hand on Vivekananda, and Vivekananda went into a trance, samādhi, some higher experiences. You may call it Śaktipāt or something. Many disciples have such experiences when I give them mantra. So then, afterwards, it depends on how they describe their feelings. Vivekananda had higher consciousness experiences. Very good, no problem, very nice. Many people were inspired by this to have such experiences as Swami Vivekānanda had. Many came to me and said, "Swāmījī, can you bless me like Paramahaṁsa Rāmakṛṣṇa blessed Vivekānanda so he had samādhi?" I said, "Yes, of course, but you have to become Vivekānanda first." That's it. So Ramakrishna blessed many people. Why didn't they have experiences, and why did he? I give the initiation mantra to many. Why don't they have it, and why does someone have it? Someone has their entire body inside as a vibration, energy, light, emotions, awake, divine. So it depends on person to person, how far one is developed, how much one can digest or accept. So at 11 o'clock, Mahāprabhujī came from his room and suddenly called Gurujī's name, "Mādhavānand." And holy Gurujī was surprised and, with folded... Part 2: The Supreme Wish Hands, yes, yes, my Lord Mahāprabhujī, yes. What can I do? Mahāprabhujī said, "Wish anything. What wish do you have? Right now, I will fulfill it." Perhaps this was a test. Now, what do you wish when God is in front of you? God is here, telling you, "Wish." What do you wish? Do you have a wish? Has someone a wish? Okay, now it is too late; He is gone. Oh, it could have been fulfilled, my God. He could wish, as Vivekānanda said, "Can you bless me with samādhi?" For Vivekānanda, samādhi was higher than his Guru. It is true; Chidānanda, for Vivekānanda, was more than God, more than his master. It is said, "Guru." Suddenly, my Gurudev and Govinda, God, are both standing in front of me. Whom should I greet first? If I greet my master first, then God will say, "All his life he was longing to see me, and now he neglected me and greeted Gurudev first." If I bow down first to God, then my Guru will say, "Look how selfish he is. Now he left me and went to that side." That was a kind of situation. Thus, it is said: "Guru Govind Dau Khade, Kiske Lagu Pai?" To whom should I greet first? Then, I think, Guru Dhanak Das said this: "Balihari Guru Dev Ki." I am grateful to my master. "Govind Dīo Batāī he." He showed me God. Therefore, first is my Gurudev. Gurujī was standing in front of Mahāprabhujī, looking and smiling. Gurujī said, "Ask." Mahāprabhujī said, "Ask. The entire universe is ready for you." Gurujī smiled and said one thing: "If I have more lives, then may every life bless me to be your devotee." Mahāprabhujī looked down and went into His room without saying anything. Gurujī waited for a while and also went away. Mahāprabhujī said, "I would have given you anything you wished: samādhi, knowledge, money, a kingdom—these, that." And Gurujī said, "Lord, all this that you count for me has no value. For me, everything is you. When you are mine and with me, what should I wish for more? Gurudev, when my Gurudev is standing with me, in front of me, what should I expect more? Even Brahmā, Viṣṇu, and Śiva will incarnate on this planet. For them, it is also rare, such a darśana of the Gurudeva." Therefore, Mahāprabhujī Himself said: "Guru deva darśana dāna ho, guru deva darśana dāna ho, chetana ānanda gaṇa ho." You can understand: Chetanānanda gaṇa ho. At that time, all your samādhi, super consciousness, lower consciousness, higher consciousness, or unconsciousness—there is no more consciousness because no nonsense is there. Everything is divine, one. So, "Gurudev, mere pās khaṛe, Main ās karū kis kī, kis kī?" Now, for whom should I wish more, or have somebody for me? "Jab bahan gaye Gurudev mere, Tab bahan gahu kis ki kis ki." When Gurudev has hold of my arm or my hand, now, whose hand should I need more? If Mahāprabhujī holds your hand, you are the luckiest of the luckiest. Do you want to have someone more to hold your hand? So, holding hands means that Gurudev takes upon Himself the destiny of the devotees, as Devapurījī said. Gurudev takes upon Himself, on His own shoulders, destiny. He suffers for you. That was also said by Jesus: "I suffer on the cross because of your sins. I take them away from you. Better I suffer than you suffer." That is it. A mother may feel very cold, but she will give all the cloth to keep the baby warm. Do you understand this? Yes, then it is okay. If you do not understand, go into the garden and cultivate the vegetables, which is very good too; it is not bad. Because now, slowly, slowly, the whole world has to become vegetarian to solve the global problem, global warming. So when He held my hand, it means He took responsibility and blessed me. It is everything; it is now in His hands. Why should I worry? "Jab nāth mere dil dār mile, jab nāth mere dil bane, main khojā karūṁ kis kī, kis kī, main khojā karūṁ kis kī, kis kī, kis kī." When the Lord whom I met is the Lord of my heart, now, for whom should I wait for more, or expect someone more? So when Mahāprabhujī is there, Devapurījī is there, Gurudeva is there, or Kṛṣṇa is there, what are you expecting? Someone more? No, nothing, finished. Everything is there. No more learning, no more of this thing. Everything you got, it is in one. One in all and all in one, but you have to be inside, sure. Not every day changing the picture on your altar of the heart, not sure. If you are sure, then it will be. If you are not sure, there is a minor crack, and that is very dangerous. Any time it can break. A minor crack can, at any time, break the whole building or everything. So, a solid foundation means solid confidence, solid belief, solid trust, solid devotion. "Sabhi aur lakho kisakhi kisakhi... Rūpa anūpa, jab rūpa anūpa chhāṭā, unkī sabhī aur lākho kisākhi kisākhi." Rūpa means form. Anūpa means the formless. It has form, but it has no form. The most beautiful, like anūpa, the tattva in the Ājñā Chakra. The highest of the highest. So when I realize His highest form in me, now what kind of picture should I imagine? Sābhī. Sābhī means form, the visions. Now we have a Sabī of Mahāprabhujī and this altar. This is a Sabī. But when this all is dissolved in oneness and the supreme, then what kind of picture do we need more? His form is that formless, most beautiful, anūpa. That is His sādhā. Sādhā means universal. Now, whose picture should I keep more beside? Understand? When you love your wife, you put a picture of your wife near your night table, no? If someone brings another lady’s picture, will you keep that? You can, but when your wife comes home, then you have to put it under the pillow. That is it, that is it. So, similarly, when you anūpa, the universal cosmic form of the ātmā, the Brahman, is realized, now which pictures should you collect more and more? Many pictures, many confusions. It means you belong to no one, but to everyone, the street person. I will not tell more of the word. Therefore, again, we have to realize Gurujī’s words: one in all and all in one. That oneness we have to get. That is important, the reality, the truth. And until we have that, we will have many, many minor cracks. "When I am in love with them, whom do I want to be in love with again?" You have to make a little correction in your bhajan book. "Jab prīti apar lagī unse, na unke, unse aur unkī," but "se" is the correct. "Jab prīti apar lagī unse," both is correct, unse or unkī. So, write please, unse. Now, prīti means love, prīti means devotion, prīti means confidence, prīti means faith, and prīti means trust. We have now two things in this. One, unconditional love that goes to the spirituality. Now, it does not mean that everyone will go home and get divorced. No, you should love your husband. You should love your wife. You should love your children. You should love your parents as it is, or more than before. That is your gṛhastha āśrama dharma, your obligation. Being a householder, a family member, you must love your family. You should love your children. You should love your neighbor. You should love your colleagues. You should love everyone. So you should know what kind of love to give to someone. So it is a confidence. It is the love. So it does not mean that now you will not marry or that you will not have children, or you will tell your wife, "Today, finished. We can be together, but finished." Then your wife will phone me tomorrow, and she says, "Swāmījī, what should I do?" I will ask your husband. She will ask her husband, "What should I do?" He will say, "Do the same as I did." That is it. So often we misunderstand the word love. Often we misunderstand the word devotion, the word trust, the word confidence. So you should be able to make oneness, and you should be able to differentiate what is what. Okay? Therefore, when my unconditional love is to my God, my Gurudev, then whose grace should I ask for more? Now, in this connection, His is mercy, His grace, His kindness, His blessing. So now, whose blessing, whose prīti, "chahun kisakī kisakī." As much as you love, Gurudev, that much He loves you. As much as you will have love, that much you will have mercy. That is it. So, to understand. Vāda means promise, vāda means the words, vāda means the vākya. When Gurudev’s Vākya is eternal, as Hari Gurujī said: "May sun and moon change their direction, always rising from the east, going to the west. May they rise in the west and go." Even the Sun and moon may change their direction, but the words of a holy saint will not change. They will be eternal, final truth. Vākya, Guru Vākya. Whatever he or she says will come true. A śiṣya should know that it is final for me. Gurudev said this, I accept, and it will be. So our benefit is when Mahāprabhujī said, "Do not go this side, go that side." Our benefit is in that way, and sometimes it is hard to understand. When a thorn goes in the palm or in the foot, you cannot take this thorn out with a flower. You need another thorn to dig it out. True? Similarly, when some obstacle comes, goes in you, you think, "Oh, it is nice." But the Guru, they have to take another thorn to take this thorn out. Sometimes it is painful, but it is permanent treatment. We need permanent treatment, where we do not need any more ointment. There is only one ointment. Do you know which ointment? Which one? "Hṛde kamal kī āṅkheṅ khulā jāp, hṛde kamal kī āṅkheṅ khulā jāp, jo ḍāle nita nāma kāyaṁ jan, jo ḍāle nāma kāyaṁ jan." So Gurujī said: The eye of our heart will open only if we put the ointment on every day, discipline systematically, the ointment of His name, the mantra. Every day, then the eye of the heart. It means opening, realizing the self-realization, and ignorance and darkness will disappear. Therefore, Guru Vakya, His promise—vāda means promise also. When His promise is ever and always true, then whose promise of the world should I require more? He said He will come, and He will come. It does not matter when, in this life, next life, next, next life. Do not worry; this creation will go still for some yugas, but it will come. And when you have such a firm belief, it will come. When a devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this 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when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee 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his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this 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becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this 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becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devotee, when this devotee becomes a devotee of his devot