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Oṁ Bolī, Śrī Dīp Nārāyaṇ Bhagavān, Kī Jai, Śrī Siddhi Viśvarmahādeva, Kī Jai, Śrī Alakhpurījī, Siddha Pīṭh Paramparā, Kī Jai. “Milatā hai saccā sukh keval…” — such is the opening of the bhajan we are reflecting on today. As Swamiji said yesterday, it declares: if I haven’t seen God with my own eyes, I don’t know who God is, because I have never seen Him. And if the dead hangs around my neck like a weight, who is it? Only Gurudev can save me. Oṁ Bolī Śrī Dīp Nārāyaṇ Bhagavān, Kī Jai. Each day we share a great deal of spiritual life here. You come from different countries, and you know why you came, especially to our yoga centers. In India many come and do different things, but from the yoga and life around the world, you have all gathered with me. Why did you come? How did you come? How do you feel? And always the master must give us the path, to tell us again and again. Sometimes one is very happy, and sometimes not. This bhajan is very good and long. Brother has received it and will give it to you. Yes, we listen to it, we like it, we think it is very good. But how many years have we been listening, saying “it is very good”? And what have we actually received? Something in your heart, in your words, in your life, in your very being? Where were you then, and where are you now, and in what way? This bhajan is God‑given; it is not easy. I don’t know who composed it—he or she. It is very easy to sing and to tell. How many have been singing this bhajan, listening to it, singing it for others or for themselves? How many have given so many words about it? It is beautiful. And some people’s eyes begin to tear up. But it is only because something came from the eyes—did it go in, or did it come out? In this bhajan, where are you? Are you very strong within, or is it just for a few words, and then with the next bhajan it is gone? Or maybe you do not understand what it truly means. And so today we will not just sing the bhajan; we will look at each and every word. The first thing that came to my mind was Guruji’s words from years ago: to translate bhajans is very difficult. Then I remembered Swami Gajānandjī, who also said that translating bhajans is very difficult because many of the words are not found in the normal, common spoken Hindi. Some are in Mārwāṛī, some are from the language of the saints. Yet still, there are certain words I cannot find. What is the meaning? The lines themselves are: Milatā hai saccā sukh keval caranāṁ meṁ, mere Guru Dev, yahī prārthanā hai har pal, har pal, har pal. Rahe pyārā, rahe pyārā dhyāna āpke caraṇame. Cāhe bairī saṁsāra bane, cāhe moṭā gale kā hārā bane, cāhe jīvana mujh par bhārā bane, rahe pyārā āpke caraṇame. Cāhe agni meṁ mujhe jalnā ho, cāhe kāṁṭo par mujhe calnā he, cāhe apne deś se nikalnā ho, rahe pyārā āpke caraṇame. Jaiṁ saṅkaṭanā mohe gherā ho, cāroṁ or andherā ho, ḍagamag bhale hī ho samatā, rahe pyārā āpke caraṇame. Jībh par terā nām rahe, terī yād subah aur śyām rahe, mere man tu āṭho yām rahe. Rahe pyārā dhyāna āpke caraṇame. The real happiness we find only in your holy feet, my Gurudev. This is my prayer every moment, every moment, every moment. May my devotion, my full attention, remain at your holy feet. Even if the whole world turns against me, even if a heavy garland is placed around my neck—even if life becomes a burden upon me—still my love and attention remain at your feet. Even if I have to be burned in fire, even if I must walk on thorns, even if I am forced to leave my own country and emigrate, still I remain devoted to your holy feet. May my love always rest at your holy feet. Even if deep doubts surround me, even if darkness covers me on every side, even if I become unstable and lose my inner harmony, still my attachment stays at your holy feet. On my tongue let your name remain; may I remember you morning and evening—all day long. O Gurudev, your holy face—what could the face of God be in comparison? Whom we have never seen, what need would we have of Him? I understand that we need Gurudev because we have seen him; we have never had darśana of God. We do have darśana of Gurudev. So on my tongue let your holy name remain throughout the whole day, morning and evening, and may you dwell in my mind all eight watches of the day. My full attention goes to your holy feet. Only there do I find real happiness—the happiness that rests at your holy feet. That is my prayer every moment, every moment, every moment. My attention is fixed on your holy feet. Śrī Dīp Nārāyaṇ Bhagavān Kī Jai. I see disciples here. You do these things outwardly, but it is not yet inside, is it? We come with hope. Bhajan singing is very good, and other practices are also good, but they must enter inside. They must be in each and every cell of your body. If it is not rooted there, after some days you will say, “I don’t like it,” and everything is gone. Then again you will come back after a while, and again you will drift away. Because when the drop falls, it falls. It is very important, step by step. This means every breath by breath. And in your breath—your very breath—you can take one person, anyone, inhaling and exhaling, only this. Even if you could dive into the ocean, you still carry your breath within. So this is not so easy, and yet it is so easy that ego comes very quickly. And when ego is there, everything expands for a moment and then it is gone. See it: when you are talking to someone, it rises like “speak again, next part.” It is not easy, not easy. To truly give is very difficult in all things. Consider, for example, how you are: once someone doesn’t like you, then she doesn’t like you. How many people are in these small groups? Is it very beautiful, very soft, very good? Maybe or maybe not. What you received before has dried up—there is no more water, and the grass and trees are withering. In the life of this bhajan, what she was singing—it is good to see what is good and listen to what is good. But even the one who wrote this might not have fully known; yet he made it alive inside. It will take some days. We are now very far from it, of course, but there is always a “but.” The bhajan says, “even if I have to walk on thorns.” What kind of thorns? We can wear a suit, we can arrange everything. Which are the thorns? The thorns are when we are very close friends, and then someone comes and doesn’t like something. That feeling is a thorn—not the thorns of trees, but a thorn inside. And it is not easy to remove; it remains inside, or we quickly plant it in someone else. This is to learn about thyself. Everyone will say, “My dear, my love, my everything, you are good,” but that is only from the outside. It is very deep, not just here in the heart, but in the middle somewhere. And we feel we are doing well, but we are not completely very good. I also, yes—in what way? Take my example: with my team, in how many countries, with how many people, how many ashrams, how many lectures—all very good. Yet I know that I am also not very humble and kind to all. I have to clean again, bring again, pull out the thorns. Otherwise, we are finished. So it is like this. And yet, you are very good here. This is one of the best ashrams. All thorns are there, very strong. And our thorns will finally go out—everybody’s. But they come back. For nearly a month, or one and a half months, a thorn has been rising on my palm again and again. I don’t know what it is—not from trees, you see—it comes out and then again it surfaces. Might be the same with you, so please, enough. What is coming out? What is here? Similarly, each of us carries something inside. So always, always, always be humble. That is okay. People come to fight with someone, someone speaks in a certain way, and the other says, “Okay, what is that?” And what does everyone do? They say, “I know.” Then they leave, and if you visit here and there, inner fighting begins. Even dogs: if there are a few dogs and one strange dog arrives, all the dogs attack. But then one sits quietly to the side, and the others go away. We have this same tendency. I also ask, “Why this? Why this?” This is what is inside. And we must clean everything. Without humility, it is not possible; but it is not that show of humility either. You are humble, but you have a thorn inside, and you cannot remove it with soft things. The thorn has to be taken out by a thorn. Yes. But this thorn we are managing somehow, and then it is okay. So this bhajan entered me. It is not my style to speak like this, but it awakened something. It is a very good bhajan. I heard it once, long ago, when I was not yet a sannyāsī, in Jaipur. We visited some people, and Holy Guruji was with us. Some people were singing this bhajan. And truly, Holy Guruji was putting the thorn under our skin with this bhajan. How powerful it is! So it is not that we are all good. Mahāprabhujī used to do this, and he lost—he went away. And then, when things were good again, he came back. I won’t say for how long. So he said, “He doesn’t show. There is only somebody walking beside him.” I showed that he was with me. And then there were the thorns and all of this, but he was not there. When he was comfortable again, somebody was walking with me. He admitted, “He was with me when things were good, but when there were thorns, he was not there.” Then he said, “Yes, what? In my palm was you, and I was the thorns walking on the side.” When it was good, I walked beside. There was heart, but nothing happened. So it is like that. When everything is very good, comfortable, we don’t need anything. But when hardship touches the heart, we say, “What is this, and this, and that?” This is about humble things. But how are we truly to be humble? So, just like a single thorn, we could spend many months talking about this one bhajan. And these things are all within—even the thorns. Otherwise, why does a tree bear thorns? Because it protects against certain birds or animals. It needs thorns. I didn’t want to speak so much because this is his subject, but all the best to you. Thank you. Our programs will always continue. We are very happy and very nice. You are sending very nice bhajans, and we can also have our bhajan about Yogī Jānakī, Yogī Nidrā. I like it so much—she needs it so clear. But don’t jump on her, okay? I have to, again, yes, she is so good. So you can put it in your telephone, your voice somewhere; of course, it can help something, but how... some instrument or this or that. Śrī Dīp Nārāyaṇ Bhagavān Kī Jaya.