TV Channel

Part 1: A Welcome from Wellington ...and perhaps more about what they are singing, as we may not understand the words. Swamiji is better at explaining than I am, so I will leave it at that. So, Floridial, you are now reaching 185 countries. Life. Okay? Life goes on. Many thousands of people are watching your singing. Welcome. A very good evening to everyone. Welcome to our ashram in Wellington. Good evening and good morning to all dear brothers and sisters around the world. This blessing comes to you especially from the beautiful country of New Zealand and the beautiful city of Wellington. The people here are of mixed, multicultural backgrounds from many countries. This land is known as the origin land of the Māori people. Many of you know Māori culture. European settlement here lasted about 175 years, and since then many things have changed. It is a country that had untouched, virgin nature—birds, wild animals, and forests—with no human population. The Māori came here approximately five to seven hundred years ago. People in New Zealand live with a very open heart, open mind, and great tolerance among religions, cultures, and nations. It is a peaceful country, and here we have a large Indian community as well. There are a few Indian temples and a few yoga and daily life centers. Today is Sunday, and many bhaktas have cultural and wedding programs in temples and community halls. We are here, and we especially have a group of Indian bhajan singers. You hear everyday bhajans in our webcast sung by Western people in their melody. Indians use a different kind of melody and very classical instruments. There is bhajan and kīrtan. Kīrtan is only a recitation of God’s name. The same name is repeated again and again and again. That is called Kīrtan. For some people, it is easy to remember. For example, "Oṁ Namaḥ Śivāya." They will sing "Oṁ Namaḥ Śivāya" in a different tune, a different melody. "Oṁ Namah Bhagavate Vāsudevāya, Oṁ Namah Bhagavate Vāsudevāya, Oṁ Śrīman Nārāyaṇa Nārāyaṇa." Kīrtan is one of the practices of the mantra. The practice of mantra has five different levels; then you can achieve perfection. The second step of repeating the mantra is chanting. It is said that the great sage Nārada asked God Viṣṇu, "Lord, where do you spend most of your time? In Vaikuṇṭha? Or in Svarga? Where do you reside mostly in this universe?" God Viṣṇu answered his bhakta Nārada: "I am not in Vaikuṇṭha, nor in the heart of those yogīs who only meditate. I mostly reside there where my devotees sing my name with love." So, whether you sing bhajan or kīrtan, the spiritual presence, the presence of the divine, is with us. The second form of chanting is called bhajan. Bhajan also means remembering God. Bhajan is more than kīrtan because in bhajan there are two things: one is the name of God, and the second is to explain the different kinds of devotions and different worldly problems. Is the world reality or not? What is the ultimate destination of this soul? Is it the teaching of the master? So in bhajan, there are questions and answers both at the same time. Bhajan is like a lecture; many things become clear to you. It makes the listener think about this world and the sense of life. Therefore, bhajans are much better than only chanting the name in kīrtan. But bhajan and kīrtan belong to the same level, called vaikharī. The five levels of practicing mantra are called: 1. Likhita (writing) 2. Vaikharī (chanting) 3. Upāṁśu (chanting inwardly) 4. Mānasika (mental practice or repetition) 5. Ajapā (spontaneously, constantly, the name of God or your mantra is repeated in your subconscious) Whether you are aware or not, that continuing repetition purifies your karma and your consciousness. For those who have a mantra, it is not only that you repeat your mantra from time to time. That is okay, better than nothing. But if you wish to realize the aim of your spiritual practices, then you have to go step by step, and it is not only for one year—it is lifelong. When your Ajapā mantra, the state of Ajapā, the fifth level, becomes perfect, then even in a dream you will remember your mantra. For example, you have a beautiful, pleasant, nice dream. While dreaming, you will say to yourself, "I have this dream because of my mantra." Or you have some unpleasant, horror dream where you are scared, sweating at night. When such a dream comes, in the dream you will use your mantra automatically. You will remember your mantra, the dream will disappear, and you will wake up. This means your mantra is now one with you at your level of unconscious, subconscious, and conscious. Now, these three levels of consciousness—unconscious, subconscious, and conscious—will be lifted up through your ajapa japa. In this iron age, what we call Kali Yuga, people have a lack of discipline and a very short life. In Kali Yuga, the average age is 100 years, and now, day by day, year by year, it is decreasing. Now, 100 years is nothing for your spiritual practice and achievement. It needs thousands of years of spiritual practice, many, many lives. Do not think that you have your mantra and your mālā and you are happy now and you are liberated. I doubt it. That is why sometimes I am surprised that people organize a retreat or seminar—a one-weekend program for self-realization. "Limited space, register now or never." This is a commercial thing. In spirituality, in God’s name, in yoga, there is no commercializing. Of course, you have to exist. For example, you are sitting in this ashram. This ashram is not given free from the council. Also, the electric board did not give us power for free. Also, water. And no one comes freely and cleans everything and replaces the dirty carpet with a new one. Anything you need here, you have to pay. So now our life is designed in such a way that we cannot breathe; we cannot even breathe without money. Every step needs money. But ati sarvatra varjayet—too much is everywhere prohibited. Therefore, the greatest wealth is contentment. If humans were content, then all this global warming, climate change, and wars would not happen. If one is happy and content, then one will not lead oneself toward disappointment, where you will suffer inwardly. And when you suffer inwardly, you will miss your destiny. Your spirituality gets day by day dimmer and dimmer, and problems increase like a snowball. Yesterday, I told you: bhajans composed by very spiritual, self-realized souls compare this material world, life in the material world, and higher consciousness, and how to achieve it. When one understands what bhajan means while singing every word, it awakens in you vairāgya—detachment from all the things to which we are attached, and we are suffering because of our attachment. Attachment is the cause of death, and when we are detached, we are free. So, bhajan is part of yoga; this is called bhakti yoga: karma yoga, bhakti yoga, rāja yoga, and jñāna yoga. Karma yoga, bhakti yoga, and rāja yoga have an interconnection. You cannot say, "I am only bhakti yoga" or "only karma yoga." Bhakti yoga, rāja yoga, and karma yoga are like our heart, our liver, our kidneys, and intestines. You cannot live without intestines, or you cannot live without kidneys, or you cannot live without a heart, or you cannot live without a liver. All the organs support each other. They live or exist for each other, and that is very important. Similarly, that is why it is called integral yoga. Integral yoga means you are at the same time a karma yogī, a bhakti yogī, a rāja yogī, a jñāna yogī, and a haṭha yogī. That is very important. Haṭha Yoga is not just āsanas and prāṇāyāmas. It is physical postures, breath technique, relaxation, concentration, and meditation. These are the techniques of Rāja Yoga. Haṭha Yoga has six techniques, and these six techniques are for purification of the body and consciousness, mind and emotion. Those who would like to be perfectly healthy should practice Haṭha Yoga—not just āsanas and prāṇāyāmas. Haṭha Yoga has six particular techniques: 1. Neti: cleaning of the nose. Now you know, in the world, a new disease comes every year. Every year a new disease comes, and this new disease is now called swine flu. Important people suggest vaccination, and some people say, "No, vaccination is not good." It is said sometimes that through vaccination, people have even died. Some say it was once written in a magazine that one can later get epilepsy attacks or different problems. Others state you must have a vaccination now. The best protection? After researching many different kinds of vaccinations or medications, the best prevention, they now declare, is first to practice neti. You do not know what neti is? Many of you know. This is cleaning of the nose with warm, salty water. 2. Whenever you come home from outside, immediately go to the bathroom and wash your hands with salty water. You are lucky here near Wellington; you have the ocean. So keep at your home a bucket of water from the sea or ocean, and with this water wash your hands and gargle with the salty water, and dip a cotton bud and clean your nostrils. This is one of the best protections against all kinds of viruses you think you will catch from the air. This is not only because of swine flu, but for many other kinds of flus and diseases. So the neti technique is advised by yogīs for thousands and thousands of years, and also gargling. 3. There is a technique called dhauti, where you drink salty water and vomit it again. 4. After that comes nauli, the churning of the stomach and the stomach muscles. That also keeps your digestive fire, or your solar plexus, active. When the solar plexus is very active and good, the digestive fire is good. If we can digest everything, then we are healthy. Any kind of disease attacks us only because digestion is not proper. It is not only that you eat and afterwards you are hungry and think your digestion is very good. That is not what digestion means. First, digestion is that your body takes all kinds of nutrition from your food and digests it. When digestion is good and the solar plexus is active, then the immunity in the body will be strong. So after digestion comes immunity, which will fight against all foreign materials or viruses. When immunity is low, we are in danger of infections and getting many diseases. So the nauli kriyā will improve your immunity. 5. Basti: cleaning of the intestines a few times a year. We have a special technique for that called Saṅkhaprakṣālana. Four times a year you should do Saṅkhaprakṣālana to purify your digestive system. Whatever we eat, something remains inside. Three or four times a year our blood also changes according to the season: spring, summer, autumn, and winter. 6. Then comes the practice called kapālabhāti prāṇāyāma, which is done after practicing neti. 7. Finally comes tratāka for concentration, for improvement of eyesight, and to improve concentration, visualization, and to develop self-confidence—what we call willpower. Willpower to endure good and bad, willpower to overcome all negative experiences from the world, willpower to remain on your spiritual path. Therefore, Haṭha Yoga, which has six kriyās, is called Ṣaṭ Karma, and that is Haṭha Yoga. After that, you come to the āsanas, and practicing this is called Rāja Yoga. So there are five kinds of yoga: Karma Yoga, Bhakti Yoga, Rāja Yoga, Jñāna Yoga, and, at the top of all, is Haṭha Yoga. A Haṭha Yogī is ever and ever healthy. Now, many countries' insurance companies support and pay their clients to practice yoga because they realize that all yogīs who practice yoga every day seriously are less ill. When they are not ill, the insurance does not have to pay money for treatment and medicine, so the insurance is very happy and they support that you practice yoga. So yoga is designed, first of all, for a healthy life, a peaceful life, and to develop spirituality, finally coming to God. These are the different techniques, different ways, and one can choose which way one would like. But karma yoga is doing selfless duty. You cannot do selfless duty if you do not have love for service. If you do something and help someone with love, it means you are a bhakti yogī. But you cannot be a bhakti yogī or karma yogī if you are not disciplined; therefore, it is Rāja Yoga. And you cannot do Karma Yoga if you have no knowledge. You should know: with the broom for the floor, you should not clean the kitchen pots. If you use the same brush for the floor and for your kitchen pots, then it means you have no knowledge, so you are not a jñāna yogī. And to keep the body, mind, and thoughts pure, you have to practice haṭha yoga. So this is called integral yoga, supporting each other. Like we have five fingers on the hand, and all five fingers have a different shape—some are smaller, some are longer. It is good because through these different shapes or sizes we can make a strong fist. If all fingers were the same size, you could not make a strong fist. So something is more, something is less, which makes a union strong. This is a union. When the union is there, there is power. If it is only one finger and you try to push through, your finger will break, so you cannot do that one thing alone. So yoga is designed for a person to be healthy, happy, successful, and to get God-realization. So now we will have a nice bhajan. Now you know what bhajan is. You will understand many words, you will not understand many words, but you will feel it. There is only one language that does not need translation, and that is music or a melody. It does not need translation. Immediately, the heart and mind unite and feel. So enjoy. Deep Nayan Bhagavān Kī Jai. Bolo vai. In Indian mythology, according to the creation which begins billions of years from the Satya Yuga—yesterday we spoke about yugas; if I begin to translate this now, then the hands will become cool—there is a cosmic law, a spiritual law. According to that law, also in our world we have to follow this law. There were many divine personalities: Śiva first. Śiva creates Viṣṇu. Śiva creates Brahmā. Śiva creates Kārtikeya. Śiva creates Gaṇeśa, and so on. After this come all incarnations. Now, there is a question: when all dignity is sitting here, whom should we address first? So when the president of the country is sitting there, we will say, "His Excellency, the president of the republic or federal," and so on, or ambassador, or a minister, or some director, general director. And a spiritual person comes first, so whom to remember first? The first one who is capable and has the power to remove all conflict, all the obstacles, all the misunderstandings, and lead our steps towards success and achievement, so that no obstacles come on your path—maybe it is a material thing or spiritual. When you build a house and you make an earth-breaking ceremony, then you begin the foundation, and then you come to live in the house, the housewarming party, then you marry, the marriage ceremony, and so on and so on, and spiritual things. So it was declared by them, Śiva, that Gaṇeśa should be the first God to be remembered. Gaṇeśa was a very intelligent and intellectual person, very wise and very capable. In this story, once Śiva began to do something, and he did not remember his son, Gaṇeśa. And Gaṇeśa—there was a creative problem, and Śiva did not understand why he was not successful. He asked Brahmā, "What happened? Who is in my way?" Brahmā closed his eyes and said, "Lord, I am sorry, your son." "My son, Gaṇeśa?" said Śiva. "Yes, sir. Why? Because you gave the rights that first Gaṇeśa should be remembered and celebrated." So first Śiva had to greet Gaṇeśa, and then he was successful. Gaṇeśa came and he said, "Sorry, father, in these things there is no relation of father and son. When you give the right, a law is law. So you did not remember me, so that is why we are not successful." There were conflicts, there were obstacles. So God Gaṇeśa is known as one of the supreme powers who removes all the obstacles, and be sure you will be successful. So always on the house door—an entry of the house where you enter, you put your shoes and things not there, but inside—and friend, there is a statue of Gaṇeśa. It means in your house, no negative energy will enter. No obstacles will come. He will be protected. When you go from your home, you greet Gaṇeśa. Be sure you will be protected. You will not be a victim of accidents or something. Try. It is not only belief; it is reality. If you are thirsty, drink water. Try. You do not believe that water will quench your thirst, but you do not believe? Drink. Yes, you say, "Oh, so thirsty, good, pure water." So it is like that. That is a cosmic law. So always, when you begin to give satsaṅg or sing bhajans, first you should adore and sing the glory to the divine God Gaṇeśa. So here he is saying, first, "Oh Lord, open the lock of my heart." Our heart is blocked and is locked. Who can open your heart? Emotionally, who can open your heart? That is a permanent problem. Part 2: The Heart's Lock and the Key of Love So, he or she did not open your heart, but opened the door to your problems: unhappiness, attachment, suffering, crying, and so on. The heart is something very sensitive. Within it, many, many things are hidden. Therefore, I pray: "O Lord, open the lock of my heart and let me enter into my heart, which is beautiful." The seat of Gaṇeśa is in the Mūlādhāra Cakra, the bellies of Gaṇeśa. Why the Mūlādhāra Cakra? It is not merely because it is a lower cakra. "Mūla" means the base. "Mūla" means the cause. "Mūla" means the beginning. "Mūla" means the balance. "Mūla" means the steering power. Read the book Hidden Powers in Humans, and then you will understand what Mūlādhāra truly means. Some people say, "Oh, the Mūlādhāra Cakra is full of desires, and the Svādhiṣṭhāna Cakra, my God, is full of passion," and so on. No. Nothing is impure in your body. Everything is pure and divine. It is your thoughts and how you direct your feelings. When you open your treasure in front of thieves, then you will see that it is stolen. Thus, I pray: "O Lord Gaṇeśa, open the lock of my heart and show me your divine self." Yes, Gaṇeśa likes good food, and who does not? Who does not? So, that pleasure, those nice things we like, represent the power of Gaṇeśa. Kheer, khaṇḍ, you know—the milk rice with a lot of sugar inside, and the ladoos. Gaṇeśa likes these, and that is why Gaṇeśa got diabetes. He is also part of that. And "Dhūpdīp Āratī" means: I will adore and worship you. I will perform the pūjā ceremony with light, flame, and incense (agarbattīs). And I request, I pray to Thee, O Lord: open the lock of my heart. Bless me and protect the vibrations that go out from my heart. For when the heart is open, you must be very careful. What kind of infection can enter? The infection of desires. The infection of misunderstanding. Then the heart is wounded, it closes, and it becomes very hard to repair. So, this first bhajan was an adoration and prayer to the supreme protector—the protector of all, not only on this planet but of the entire universe. The first entry is for Gaṇeśa; the first door is opened for Him; He gets the first place. And Gaṇeśa is very beautiful, you know. There is no God more beautiful than Gaṇeśa. It is so beautiful. You just make a line like this, and a dot, and a little ear. Only Gaṇeśa is there. Ask anyone, "What is this?" They will say, "Gaṇeśa." Gaṇeśa's form is in every leaf of the trees, but we need to see Him. How is this so? He is a very beautiful God and a very gracious God. So, that was the essence of the first part. Then, the second bhajan was about a great saint, Sūradāsa. "Sūrdās" is a name we call a person who is blind. But it is a respectful name, Sūrdās, because Sūrdās was a very great devotee of Kṛṣṇa. When Sūradāsa sang bhajans, Kṛṣṇa used to come and sit in front of him to listen—as a little baby, or Kṛṣṇa would come and dance in front of Śūrdas. He appears like that to no one else. It is love which ties God. Kṛṣṇa once said to all his friends, the Gopas. A male disciple is called a Gopa, and a female disciple is called a Gopī. Sixteen thousand Gopīs were around him. Some people said these were his wives, his queens. No. These Gopīs were devotees, like all devotees sitting in front of me. And a Gopa is his male disciple. So, the play of Kṛṣṇa is indescribable, and that is called Līlā. "Līlā" means miracle. When we perform a human līlā, then we sit in prison, you know? Because our līlā is full of desire, full of ignorance, and then it is called a mistake. But God's līlā, the divine līlā—there is no mistake in that. This is important to understand. So, do not do what God did, but do what God said. Do not do what your master is doing, but do what your master is saying, Guru Bhatia. If you hide something from the master and you do not do what the master said, then sooner or later you will be in trouble. And then you will say, "Dear Master, I am sorry, can you help me?" These are things to understand. So, the divine līlā—you never know in which form He plays. Jesus, for example. Many people talk about Jesus, if He was there. The crucifying of Jesus, hanging and suffering on the cross, was His divine līlā. He is above pain and pleasure. He is above anything. But this is to melt our hearts, to help us understand that one can suffer even so much for the sake of God's love, for the sake of love for all creatures. So He said, "I will suffer for you." God is doing this for us. He does not need to. He has no desires. He is above desires. So, Sūrdās was a very great saint. Very great saints—Mīrā, Sūrdās, Kabīr Dās—all lived around that time. And Sūrdās is singing a bhajan, calling to Kṛṣṇa: "O Lord, I lost my eyesight while weeping whole day and night. I lost my eyesight. Can you appear to me in my visions, at least?" Nain gayā, din roi. I am crying, weeping so much. I have lost my eyesight, O Lord. How long should I suffer still? So, cry for that One. Do not cry for some little thing. Ghaīl kī gaṭṭī ghaīl jāne. Only the one who is wounded knows. What is the pain? What is the suffering? Only the one who is wounded knows in his chest or heart where the arrow went. He or she will halt and cry and say, "Oh." We will say, "Oh God, poor animal. Oh God, poor human." But still, we cannot share and we cannot feel this pain. You must have so much devotion, memory, and feeling—being one with that. That is the Ajapa Jāpa I taught. You know, Mahātmā Gandhi was a great devotee of God, of Rāma. In the last minutes of his life, when he was shot, what word came out of his mouth? "Hey Rāma." He did not say, "Hey Kṛṣṇa, Hey Govinda, Hey Gopāla, Hey Mātā, Hey Durgā, Hey Kālī, Hey Ambā." No. "Hey Rām." If you have this mantra, "Rām, Rām," lifelong, at the end of your life that mantra will come into your consciousness, into your memory, and out of your mouth in pronunciation. It means your soul will be directed into that divine light, to Rāma, and will dissolve and become one ātmā with the Supreme One. That is Japa. So, only the one who is wounded by that divine love knows it. Thus, Sūrdās is saying: "O merciful one, O liberator, when will you come?" That was the essence of this bhajan. Do you understand me? Yes. And now, when you are singing and you understand the words, then you feel, you realize that you are one with that One. When your loving mother telephones you, then you know you are with your mother. You see her, you feel her—or your father, or your brother, or your friend, or your husband, or your wife, or your child. That memory awakens. So, when Gaṇeśa opens the door of the heart, then everything is flowing, coming. Dīp Nārāyaṇa Bhagavān kī—next bhajan, please. Do you see? Time and again, people also... Hariharānanda also? Understood, all? The first bhajan was dedicated to the glory of Lord Śiva. The second bhajan was dedicated to the glory and the līlās of Kṛṣṇa: what He eats, where He lives, what He is doing, His friends, and so on. Right. A devotional song is nearly comparable to a kīrtan. So, what I want to tell is that at that time they said, "What is eating the cows?" and "What are the Gopas, the disciples, eating?" and "What is Kṛṣṇa eating?" Kṛṣṇa's favorite was fresh butter. He always liked to get butter, not only from His own home but from the neighbors and so on. This is a devotee's imagination of the play of God, how He is playing. Once they caught Him taking butter away from the neighbors. He would just go and eat it. The neighbor went to Kṛṣṇa's mother to complain. They saw Kṛṣṇa eating butter inside the house. The lady quickly ran to Kṛṣṇa's mother to tell her what she saw. But what did the neighbor see? Kṛṣṇa was just sitting there with His mother, eating His food. Now she could not complain because He was sitting with His mother. She became angry and came back home. And what did she see? Kṛṣṇa sitting there. So many times, God is omniscient, omnipresent; He can be everywhere. Once they caught Him, they tied Him with a rope and brought Him to Kṛṣṇa's mother so she could see that He was there. And whatever kind of rope they brought to tie Kṛṣṇa, Kṛṣṇa did like this, and everything broke. So there was no string or rope that could tie Kṛṣṇa. Then one Gopī came, and she brought one rope, very old and rotten, very easy to break. And she said, "This is a rope of love, and I am sure Kṛṣṇa cannot break it." So, He let them tie Him to the pillar. Now the Gopīs are saying, "What are you doing, Kṛṣṇa, there? You are very strong, and this is a rotten, very weak rope, string." He said, "Yes. In the entire universe, there is nothing and no one who can tighten me. But there is one thing which can, and which I cannot break. I cannot break it, and that is love—the love of the devotee for God." So, when we have such a love for God, then God will sit where you want. You can call Him into the bathroom and lock Him in the bathroom. He will hold a weight there for you when you come home. But it must be love. Okay, thank you for the nice bhajans. Now you will sing some bhajans, okay? Yoga and Daily Life Bhajan Band. Thank God. We will band it. We will see how it is. So, once more, welcoming our international guests, brothers, sisters, practitioners of Yoga and Daily Life, spiritual seekers, or practitioners of any kind of yoga or spiritual path. Welcome to our ashram with this webcast. Tomorrow it will be played according to European time, morning time, so you can see it tomorrow as well, also in the evening. Yes, we have exactly a 12-hour difference, so the same lecture, the same program you can see tomorrow according to European time, about 8 o'clock p.m., in the interval or no interval, okay? The culture program predicts a p.m. program we look at. So now Swāmī Hariharānanda is going to sing a bhajan. This will be a little different. Thank you so much. Please always come when Swamī comes; we love it anytime. It is an absolute blessing. Thank you very, very much. No, no, this is amateurish, nothing, but when you are here, we are so happy. And it is finished. Well, this is a very nice bhajan written by Holy Gurujī. "For the sake of the devotees, Almighty Lord, come as soon as possible for help. For the sake of the devotees, O Almighty, please come as soon as possible for help. You are the hero of heroes, or you are the mighty one. Yes, you can, Lord. Remove everything. You can help." Next. Aparābalām ho mahā-yodhā. You are the mighty one, and you are a great hero. Aap aparabalam ho mahā-yodhā. Amarānīt vajra śarīr. You are immortal, and your embodiment is one of the mighty. Dost kast mane deve ati bhari. The enemy is giving me immense trouble. And the enemy is our desires. The enemy is our ego. Our ego, our desires, our selfishness—that is giving us a lot of trouble in this world. We know, but we are not capable of overcoming or separating from this. You should hunt them away with your arrow—the arrow of your words or your blessings, Guruvākya. Just a little kind look from the Lord, and all troubles disappear. Like when the sun rises, the snow melts. Whenever the devotees were in trouble, whenever Bhīma is in trouble, whenever bhaktas are in trouble, ultimately, Lord, you came. You incarnated. You manifested to protect, to liberate, to save your devotees. You are the saviour, O Lord. Duniya ka dukh, duniya ke dukh se mana ghabrave. I am scared. I am scared of all these worldly troubles. How many troubles do we have? Many, many, many. Job, study, not passing examinations, not finding a job, no money, no this, not that. How many troubles day by day: wars, this, that. These are duḥkha. "Dukkha" means troubles. "Dukkha" means negatives. "Dukkha" means suffering. "Dukkha" means pain. So this world is full of troubles. I am very scared about it. Building relations, breaking relations. When you begin a relation, you are so happy. And when it comes time for separation, you are unhappy. Or you are maybe happy. Finally, the cobra has gone from around your neck. It is not right. O Lord, O giver, please bless me with peace in my heart, that I am not anymore a victim of all these worldly troubles. O my Lord, without you, whom should I pray to? Or whom should I ask for that? Anyone whom I ask, they fail. But you, my Lord, you are almighty. And you can help me. Without you, Lord, whom should I call? Who can remove my pain? Only God, you can take away my pain. Yes, He is the remedy for us. Finally, we have to seek the center or surrender to that Supreme One. Maybe He has no form; it does not matter. He is working so gently, so wisely. No one can see, but suddenly everything is there. Just His one thought towards you, and everything goes well. Like today, Pushpa was telling two stories, no? The email reached me; I just read it, and I sent my thoughts, and things were changed. It is not that I took an airplane from Europe and came here, asking for a visa and waiting at the border, wondering what I have to declare, this, that, you know. That takes more time. But the cosmic relation, the cosmic connection, is so fine. Immediately there, immediately. It is said even when the Lord comes, He has to come very quickly. You know, when Viṣṇu has to come, sometimes His carrier, Garuḍa, cannot fly so quickly. So God said, "I cannot see my Bhakta suffering." He jumps from Garuḍa and Himself comes quickly. In an emergency, when an emergency is there, then an ambulance has to put on a blue light and siren; it does not matter if the light is red or not. The main thing is how to save the soul—S.O.S., Save Our Soul. The driver has only one aim: to reach the hospital. Similarly, for God at that time, He has only one feeling: how to protect my devotee? Yes, He will come, He will come, and He comes. "My heart, open wide, I keep for thee. Open wide, I give. Will thou come? Will thou come just for once? Will thou come for one? Please fly without seeing or..." I am singing night and day, night and day, for night and day. The door of my heart is so wide open. Lord, just come once, then I will catch you. You cannot go out. No, that is why He is just missing the door. God is also afraid, you know, that you will close Him. "The door of my heart, open wide, keep for thee. Come, please, once at least. Will you come? Where do I come? Night and day I look for thee." Only that patient knows who has the pain and is waiting for when the dear doctor will come and give him the painkiller. Only that person knows. He cannot sleep, he cannot relax, always looking at the watch. The doctor comes, and he will relieve my pain. So is the bhakta in this worldly hospital, waiting: "When will Gurudev come and give me the injection of Guru Vakya to remove my pain?" Āp binā Prabhu, kisko pukāru? Kaun badāwe dhīr? Who can make me sure, promise me, or who can liberate me? Only you, my Lord. Āp padhāro merā janam sudhāro, kāṭo Prabhu, dukh kī janjīr. Āp padhāro merā janam sudhāro. Lord, please come to me to make my life successful—that I achieve self-realization, or that I do not desire anything, I do not wish anything, I do not deserve anything, only Thy blessing, Lord. In many, many lives, we have had many relations. We have had a mother and a father in every life. In every life, our only partner is Satguru Dev. So please, Lord, come so that this time my life will be successful. Many things happen to us, good and bad, but the most terrible tragedy which will happen is that one will die without God or self-realization. Kāṭo Prabhu, dukh kī janjīr. O Lord, O come and cut off the chain of my suffering. I am bound by this chain of attachment, chain of deeds, all this worldly bondage. No one can cut it off; only you have that tool that you can cut off this chain, this bandhan. Bandhan kāṭ kyā nirbandhan? Yes, He cut off the tight tie of the chain, and He made me free. Chauda bhavan par rāj apko. In all the fourteen worlds—seven below and seven above—rāj apko, you are the king of them all. It is your kingdom, Lord Prabhu, Devo Dātā Amar Jagīr. Lord, give me some place forever. Like Dhruva, you know, the north star, Bhakta Dhruva. All stars are moving, but Dhruva is always there. So you are the Lord of the entire universe. For you, there is nothing, Lord. If you can give me a little kingdom forever—a kingdom of happiness, liberation, joy. Paramānanda Sukh Devo Mere Dātā. Lord, give me permanent, eternal bliss. Happiness, forever and ever, that I will not fall again into these sufferings. Varsāvo Sudhā Ras Nīr. Please, Lord, let it rain upon me the nectar, the juice of the nectar, immortality. And that immortality will give me forever and ever immortal life. Śrī Dīp Dayālu, Atha Bālasāgara Oṁ Bhagavān Śrī Dīp Nārāyaṇa Mahāprabhujī. You are the ocean of strength. That is the strength of the ocean. Atha Bālasāgara. "Atha" means endless. You do not know how deep it is. "Bala" means the power. And "Sāgara" means the ocean—endless. You are the hero of heroes. Please cut off all my suffering, all my attachment, and everything. Cut off all. I am the fakir at your door. I am a beggar at your door. Please help me. Bhagatāṁ Varebhiga, Aumahāvīr. For the sake of the bhakta, O Lord, please come quickly. Dīp Nārāyaṇ Bhagavān Kī, Devīśvara Mahādeva Kī Jaya, Mādhav Kṛṣṇa Bhagavān Kī Jaya, Śyāvara Rāmacandra Bhagavān Kī Jaya, Kṛṣṇa Kanaiyā Lāl Kī Jaya, Satya Sanātana Dharma Kī Jaya. Oṃ Sarve Bhavantu Sukhinaḥ, Sarve Santu Nirāmayāḥ, Sarve Bhadrāṇi Paśyantu Mā Kaścid. Dukha Bhāga Bhavet Om Śānti Śānti...