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Oṁ Namaḥ Śrī Prabhu Dīpanārāyaṇa... Namaḥ Śabdhasā Prabhuśara Paraḥ Oṁ Śrī Prabhudīpa Nārāyaṇa... Śrīdīp Nārāyaṇ Bhagavān Kī Jai, Devadhī Dev Dev Purīṣa Mahādeva Kī Jai, Mādhvānjī Bhagavān Kī Jai, Alak Purījī Mahādev Kī, Satya Sanātana Dharma Kī Jai, Oṁ Śāntiḥ, Śāntiḥ, Śāntiḥ. Bhagavān Siddip Nārāyaṇa Mahāprabhujī is our greatest master. When I say the great master, I mean the great God. We always speak of one as a master. The concept of the master begins with the mother and the father, then slowly extends to children, schools, and so on. Every day we listen to something, we see something, and we get some feelings. How and what we do is always guided by this, which is called the master. The masters or gurus lead us higher and higher for knowledge. In that way, that Master comes to our schools, colleges, and universities. After that, many great saints guide us even farther. That becomes our progression. One aspect is what we call our formal schooling. Through our schools, we enter this part of life. We listen everywhere, we come and go. We know that, till now, our great saints have been here and have done great things. It is impossible for others to achieve what they have. This journey goes further and further, becoming more and more unbelievable. These too are what we call our gurus, our students, our masters. Another master is that which comes from within, from the child in the mother’s womb. It already knows where it will go and how it will remain. For example, two children come from the mother’s womb, but both will be different. If someone said that the babies in the womb are talking to each other, one might say, "We will come out, and we will have a nice time, and we will do it." Another might say, "There is nothing. We are here. This is the best." But when they come into this world, on the very first day with the opening of the eyes, they think, "Where are we? What will we do now? Where will we go?" This is true for all humans, animals, and all others. They are also on a path, and they think and feel. It is said that all living beings are coming and going, coming and going. Therefore, the psalm said, and God said, "Okay, I will bring you as a human. You will be more, believe or fire, more than anyone. You will get such a brain, such thoughts. You will do immense things." So God has given that to humans. And then the humans said, "Now, Father or God, we don’t need you. We will do everything." But they also became negative and very controlled, leaning to one side. Now God said, "Everyone, we don’t know how they will treat us." Therefore, God has given them a separate existence, as if they were nothing. But then, what God has done is this: those who saw negatives and engaged in such things will go back down again. Others, who think of God and have good feelings, who do not kill others, will come to the cosmic Self. We may believe it or not, but it is said, "O human, do not kill, do not do bad things. If you love me as God, I will receive you to God, and that is that." Yes, God has brought that understanding to humans. It is as if God is coming. So we know what we should do and what we should not do. God said, "You should know. You will believe. You should do it. I have given you both, the negatives and positives." This positive and negative, I do not mean Kronos. It comes from our life, even before coming to the mother’s womb; it already comes from the cosmic, again, the ātmā. This ātmā comes in the form of a human. Others come as different animals. Even the fish, even the water is dead? Every tree, everything is living. We humans have begun in many countries, in many, many places. They become happy, joyful, and they begin to believe in something and in God. But in between, they are doing things they should not do. So we know God, and God is everywhere. But where God has brought that purity for our body itself, for our ātmā, our soul—very pure, clear—that we are receiving and we want to attain. And it is said: O man, O man, I have given you as myself, as God. But you know, if I am God and you are my… my becoming like also like me, that is okay. But we have two paths: one, we go back down again, and we go up. It means we have lost the knowledge of me. Of course, we are there, we are searching, we are all humans, we do all things. We have only sannyāsīs, we have sādhūs, or we have people who don’t marry. Not everybody is there, and we want, we want, we like, we have to have our humans born again, born again, etc. That is very important. But we know what is happening: again wars, again wars, for how many years? Humans against humans, firing, killings, etc. And what we are building upon, through and through, we are asking, the people are crying. On one side, we say we are humans, we are the best, we are thankful and very good. And on the other side, we see we are fighting. It’s not that we don’t know what we are doing, but those who are there say, "Please, please be good, be humans, be ourselves." But many don’t know, and they are doing it even while we are singing. So we should have two things. One is that we should become humble, kind, happy, good for everyone and for ourselves. The second is that because if we tell somebody, "This is good and this," they will not listen to us; maybe they will beat us. So it is said, we pray, and what we are praying and meditating for is not only for… but with our heart and inner self, we are worshipping, saying, "God, please make all humble, kind, peaceful, become like God itself." And you know that now it is Kali Yuga, and many, many countries and all humans are beginning to kill more and more animals and so on. I also wish that we should be as humans, brothers and brothers. And there we should have singing bhajans, so many bhajans. Each and every bhajan has such knowledge, peace, harmony, and guidance on how to live. That is in the bhajans—so beautiful bhajans. Know how many? We have thousands of bhajans, and every bhajan is different. That is the knowledge. It is great. Once Holy Gurujī was in the āśram, and I was also with Mahāprabhujī. I was in school, I was going to school, and one man came to Holī Gurujī. He said, "Gurudev, I have a question." The question is: people have taken everything—the milk, the butter, and then ghee, etc. They have taken everything. What can we take? They have taken it. What can we do? Learn? So Holī Gurujī said, "Yes, it is right. They have taken everything." So the man said, "What can we do?" Holī Gurujī said, "You know, you have a cow. Give grass to the cow, and the cow will give again milk, butter, and ghee. So you can also do it. Make milk from the cow, and everything will be done." Yes, Gurujī, that’s the thing. Yes. So that cow, that cow means those old animals which are milk animals. What they need, they give again. We give the grass, and we give to them, and they give the milk. So the cow will give you forever and ever, always give the milk, and from it will come the butter and everything—very fresh, very good. Yes, that is true. And so we all are sitting here, and you have something in your brain. You can bring forth very nice words, very humble, good things, the best things, or negative things. Telling others, "Not a good man, this man this and that," so that we are fighting, they are fighting. But there is another way: that cow has given to us, and we will take the milk and give it to everyone. Do not fight. So our mother cow will give to us forever and ever. So from whatever we have in our feelings, in our doings, what we do, we should be in that humility. I am, I am with one, that’s it. One day, if you say something negative to others or this or that, it means you have put lemon into your cow’s milk, and it splits the milk. That milk will split, and then there will be no more butter and no ghee. It is just gone. Therefore, we should say: Mother, the mother is giving something, and that mother will give milk, and we will take the milk, everything. But do not put lemon in your milk. What will make it not good? So if you think, "I am," and then you put something onto others, then you have spoiled everything. It means when such things happen, you are just acting. Then we do not know for how many times, days, months, or years all humans and men will not say to us anymore, "I am your good person." That split and spoiled state will cause us to suffer for many, many ages. Do not say, "I am," and not the other. That is the war, that is the fighting, and from that comes many diseases. The disease is negativity. So let us have nice bhajans. You know, in one bhajan we all are speaking, and all in one—our heart and brain—that beauty of the sounds of our bhajans, not only… Chanting Śrī Rām, Sītā Rām, Harī Rām, or something like this, it’s okay. This is something, but that is for the gurus, the greats, the saints. We have an instrument, and it just makes sound. The whole heart is in the man, all in the whole body. Vibration comes from this instrument. Beautiful. And then comes the sound, and how the sound comes. When it’s beautiful, and from our throat, what do we call that? The vocal. The vocal comes. How nice. "Oh, my dear. Oh, my love. Oh, my father. My mother. My friend, how nice," or "This is not good." If I am sitting beside someone, I want to make bhajan, and that one is not good. Oh my God, everything is… what is that? The… what was it? Milk, yes. And how is it from what? Lemon to milk. It comes to lemon, so let us become that kind of… We are all one. One, as the holy guru said: "One in all and all in one." That is when you are all one. That is called satsaṅg. Sat means all. Saṅg means one. We are all one. So let us have one bhajan. Which bhajan? Who will do one more, please? Yes, whoever wants to do it, do it, do it. Open your whole humans, the whole humans, the whole world, and whole… eggs in the heart so much. Okay, let’s go. This is so beautiful! Śabdose denā rāma, śabdose lenā. Vātmārihe abdāsānei mārījātaraṁ, abdāsānei mārījātaraṁ... Śabda-se suje rāma, śabda-se buje he śāstra. Sat, sat... Vāda-sanei jātrām, śabda-sanei māsanei rāma. Vāda-sāja sevela mām, śabda-saṅmela sevela rāma. Śabdo se me gyān do, sāne hī jā Śabdo se brahma rāma Śabdo-se-māyā he, śabdo-se-brahma-rāmā, śabdo-se-māyā-hī jā... Shrī Sata Gurudeva! Kevalaṁ jñāna-mūrtiṁ dvandvātītaṁ gagana-sadṛśyaṁ tasmād adhi lakṣyaṁ ekaṁ nityaṁ vimalam acchalaṁ sarvatra sākṣi-bhūtaṁ bhāvātītaṁ tri-guṇārahitaṁ. Sat-Gurutam Namāmyam, Sat-Gurutam Namāmyam. Śhrī Guru Ātmā Rāmatama Mahātama Puruṣhottama Sakkala Jagageyantara Chārakīyatama Prabhu Chara Chara kī Ātama Nābharu Pavyāpo Sātyāpo. Vimala cetana, ātmā Prabhu, vimala cetana, ātmā, donna dhyāna, ayagam jage, nigam se nitya-ātmā Prabhu, nigam se nitya-ātmā, śrīguru-ātmā, paramātmā, mahātmā. Mahādeva kī jaya, Śrī Śrīdeva Viśvār Mahādeva kī jaya, Śrī Dīp Nārāyaṇ Prabhujī kī jaya, Śrī Svāmī Madhavānandjī Bhagavān kī jaya, Viśva Guru Māṃleś, Śrī Svāmī Aśvar Nandjī Gurudeva kī jaya. Oṁ Nityam Sūtam Nirākāram Nirāpaśam Nirañjanam Nitya Buddha Chitānandam Satguruṁ Tam Namāham. Yam Yam Sata Guruṁ Tam Namāham. Śrī Devīśvaramādeva Kī Che. Śrī Ādi Guru Śaṅkarācārya Bhagavān Kī Che. Śivo’haṁ Śivo’haṁ... Śivo’ham vāhyātmasat cidānandam amareyātmasat citānandam śivo’ham śivo’ham... Paramātmā, mām ātmā, vāhī ātmā, sāt. Chittānandame Amareyama Sat Chittānandame Śivo’haṁ Śivo’haṁ... Śaraṇāśīla kāya Amara, śaraṇāśīla kāya Sabī Chopitā Arsamāya, Sabī Chopitā Arsamā Vahīyātmā. Satchitānanda Amareyatama Satchitānandame Śivo’ham Śivo’ham... Chiṣaṣa nā agni jala Ujave namah namṛtyu mitave vahiyātmāsacchitānanda me amareyātmāsacchitānanda Śivo’ham Śivo’ham... Māyā jisakā, jisakā vasa, jisakā, jisakā vahyamā, saccidānandaṁ amareyatama saccidānandaṁ. Śivo’haṁ śivo’haṁ... Jyovya paka kahe na sajisa ka, Jyovya paka ka na meheva sajisa. Nahi dino ka ho na sajisa, meho sajisa. Vahee ātmā sajitanam, amare ātmā. Satsitana Śivo’haṁ Śivo’haṁ... Suna vahiyatama saccidānandame saccidānandame śivo’haṁ śivo’haṁ... Śrī Devīśvara Mahādeva Kī Che, Śrī Adhagpurī Jī Mahādeva Kī Che, Śrī Dīp Nārāyaṇa Mahāprabhū Jī Kī Che, Śrī Svāmī Madhavānanda Jī Bhagavān Kī Che, Viśvakuru Śrī Svāmī Īśvarānanda Jī Gurudeva Kī Che.