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Part 1: The Path of Mantra and Integral Yoga: Insights on Bhajan, Health, and Gaṇeśa Maybe Swamiji can talk more about what they’re singing, because we won’t understand. Swamiji is better at talking than me, so I’ll leave it to that. Hari Om. So, the floor is yours. You know, you are now in 185 countries. Life. Okay? It’s life going on. Many, many thousands of people are watching your singing. Okay, welcome. So, very good evening to everyone. Welcome to our āśram, Wellington. Good evening and good morning, all dear brothers and sisters around the world. Especially, this blessing is coming to you from the beautiful country of New Zealand and the beautiful city of Wellington. People here are mixed with multicultural backgrounds and come from many, many countries. This land is known as the origin land of the Maoris. Many of you know the Māori culture. The European settlement here lasted about 175 years. Since then, many things have changed. It is a country which has untouched nature, virgin nature, birds, and many wild animals and forests. Mahāprabhujī kā ratā, Mahāprabhujī kā ratā... We are here in the temples and a few yoga and daily life centers. Today is Sunday, and many bhaktas have cultural and wedding programs in the temples and community halls. We are here, and especially we have a group of Indian bhajan singers. You hear everyday bhajans in our webcast, sung by Western people in their own melody. Indian music uses different kinds of melody. Instrument, very classical instruments. There is a bhajan and kīrtan. Kirtan is only a recitation of God’s name. The same name is repeated again and again and again. That’s called kīrtan. For some people, it’s easy to remember, just for example, Oṁ Namaḥ Śivāya. So they will sing "Oṁ Namaḥ Śivāya" in a different tune, a different melody. Oṁ Namo Bhagavate Vāsudevāya, Oṁ Namo Bhagavate Vāsudevāya, or Śrīman Nārāyaṇa, Nārāyaṇa. Kirtan is like one of the practices of the mantra. The practice of mantra has five different levels. Then you can get your perfection, and the second step of repeating 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, which you may call heaven, or in Svarga? Where do you reside mostly in this universe?" Lord Vishnu is answering to his bhaktarāḍā. I am not in Vṛndāvana, nor in the heart of those yogīs who only meditate. I mostly reside there where my devotees sing my name with love. And so, either 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 means also remembering God. Bhajan is more than the Kirtan because in Bhajan there are two things. One is the name of God. Second is to explain the different kinds of devotion and different worldly problems. Is the world reality or not? What is the ultimate destination of this soul? It is a teaching of the Master. So in the 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 kīrtans, the name. But bhajan and kīrtan belong to the same level, called Vācik. Five levels of practicing mantra are called Likhit, writing; Vācik, chanting; Upāṃśu, chanting inwardly; Mānasik, mental practice or repetition; and Ajapā, spontaneous, constant repetition of the name of God or your mantra in your subconscious. Whether you are aware or not, that mantra is continuing. It means it purifies your karma and your consciousness. So, for those who have a mantra, it’s not only that you repeat your mantra from time to time. It’s okay, better than nothing. But if you wish to realize what is the aim of your spiritual practice, then you have to go step by step. And it’s not only for one year; it’s a lifelong commitment. When your Ajapa mantra, the state of the Ajapa, the fifth, becomes perfect, at that time, even in a dream, you will remember your mantra. For example, you have a beautiful dream, very pleasant, very nice. While dreaming, you will say to yourself, "I have this dream because of my mom." Or you have some unpleasant dream, a horror dream, where you are scared, you are sweating in the night. When such a dream comes, in the dream you use your mantra automatically. You will remember your mantra, and the dream will disappear, and you will wake up. So it means now your mantra is one with you at your level of unconscious, subconscious, and conscious. Now, these three levels of the 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 very short lives. In the Kali Yuga, the average lifespan is 100 years, and now it is decreasing day by day, year by year. One hundred years is nothing for your spiritual practice or achievement. It needs thousands of years of spiritual practice, so many, many lives. Don’t think that you have your mantra and your mala, and you are happy now, and you are liberated. I doubt, and that’s why sometimes I’m surprised that people organize some retreat or a seminar, a one-weekend program for self-realization: "Limited space, register now or never." So, this is a commercial thing in spirituality, in God’s name. In yoga, no commercializing, of course. You have to exist. For example, you are sitting in this ashram. This ashram is not Mahāprabhujī’s Karatā. Mahāprabhujī’s Karatā, He is Karatā. Mahāprabhujī’s Karatā, Śānti. 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 then one will suffer inwardly. And when you suffer inwardly, you will miss your destiny. Your spirituality is getting day by day dimmer and dimmer. And problems increase like a snowball. Yesterday, I told you. Bhajans composed by very spiritual, self-realized souls, they compare this material world, life in the material world, and the higher consciousness, and how to achieve it. When one understands what bhajan means while singing every word, it awakes in you vairāgya, detachment, detachment from all the things where we are attached, and we are suffering because of our attachment. Attachment is the cause of death and rebirth, from which we are detached and from which we are free. So, bhajan is part of yoga; this is called bhakti yoga. This Karma Yoga, Bhakti Yoga, and Rāja Yoga, they 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 an intense diet. Now, 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 and exist for each other, and that’s very important. Similarly, that’s why it’s called integral yoga. So, integral yoga means you are at the same time a karma yogī, a bhakti yogī, a rāja yogī, and a jñāna yogī. And Hatha Yogī. That’s very important. Hatha. Hatha Yoga is not asanas and pranayamas. It’s physical postures, breath technique, relaxation, concentration, and meditation. These are the techniques of Rāja Yoga. Hatha Yoga has got six techniques, and these six techniques are for purification of the body, consciousness, and mind. Those who would like to be perfectly healthy should practice Haṭha Yoga. Not these Āsanas and Prāṇāyāmas are called Haṭha Yoga, but you should also practice this. Hatha Yoga has six particular techniques. That’s called Netī, cleaning of the nose. Now, you know in the world a new disease came. Every year, new diseases are coming. And this new disease is now called swine flu, the big flu. People suggest vaccination, and some people say no, vaccination is not good. It is sometimes said that people have even died through vaccination. Some said it was once written in some magazine that one can get later-stage epilepsy attacks or different problems. Others said you must have a vaccination. Now, the best protection after researching many different kinds of vaccinations or meditations, the best prevention, they declare, is first to practice netī. You don’t know what netī is? Many of you know what netī is. This is a cleaning of the nose with warm salty water. Second, 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 in your home one bucket of water from your sea or ocean, and with this water you wash your hands and gargle with the salty water, and dip the cotton bud and clean your nostrils. This is one of the best protections against all kinds of viruses which you think you will catch from the air. So this is not only because of the swine flu, but for many other kinds of flu in this kind of disease. So the neti technique is advised by yogīs for thousands and thousands of years, and also gargling. Mahāprabhujīp Karatā Mahāprabhujīp Karatā He Kevalam Any kind of disease attacks us only because digestion is not proper. It’s not only that you eat and then afterwards you are hungry, and you think your digestion is very good. That’s not digestion. The advice regarding digestion is that your body takes all kinds of nutrition from your food. And digestion. When digestion is good, the solar plexus is good and active. Then the immunity in the body will be strong. So after digestion comes immunity. Immunity, which will fight against all foreign materials or this virus, is what we call it. When immunity is low, we are in danger of infections and of getting many, many diseases. So the Nauli Kriya will improve your immunity. Basti, cleaning of the intestine, a few times a year. And we have a special technique for that, that’s called Śaṅkhaprakṣālana. Four times a year, you should make Śaṅkhaprakṣālana to purify your digestive system. Whatever we eat, something remains inside. And three, four times a year, our blood is also changing according to the season: spring, summer, autumn, and winter. Then comes the practice called Kapālbhāti Prāṇāyāma, which is done after practicing Netī. And finally comes tratak for concentration. Also, for the improvement of eyesight and to improve concentration and visualization, it develops self-confidence. What we call the willpower, the willpower to endure good and bad. Willpower to overcome all these negative experiences from the world. Willpower to remain on your spiritual path. And therefore, Haṭha Yoga, which has six kriyās, that’s called Ṣaṭ Karma. And that is the 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 is supporting. They pay their clients to practice yoga. Because they realize that all yogīs who practice yoga every day seriously are less ill. And when you are not ill, the insurance does not have to pay money for your treatment and medicine. So 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 to come to God. So these are the different techniques, different ways, and one can choose which way one would like. But karma yoga is doing selfless duty. But you cannot do the selfless duty if you don’t have a love for it, that service. If you do something and help someone with love, it means you are a bhakti yogī. But a bhakti yogī or karma yogī you cannot be if you are not disciplined. Therefore, it is Rāja Yogī. And karma yoga you cannot do 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, and so on. It’s good, because through this different shape or size, 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, making a union strong. And so this is a union, and when there is a union, there is a power; you can go through. And if it is only one finger and you go through, your finger will break. So you cannot do the one thing. So yoga is designed for a person to be healthy, happy, successful, and to attain God realization. So now we will have a nice bhajan. Now you know what bhajan is. Many words you will understand, many words you will not understand, but you will feel it. It’s only one language which doesn’t need translation, and that is music or melody. That doesn’t need translation. Immediately, the heart and mind unite and feel. So, enjoy. Dīp Nārāyaṇa Bhagavān Kī Jai! We’ll have more bhajans. According to Indian mythology, creation began billions of years ago, from the time of the Satya Yuga. Yesterday we spoke about yugas. If I begin to translate this now, then my hands will become cool. There is a cosmic law, a spiritual law, and according to that law, also in our world, we have to follow this law. There were many divine personalities, Shiva being the first one. Shiva creates Viṣṇu. Shiva 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 an ambassador, or a minister, or some director, a general director, any 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’s a material thing or a spiritual thing. 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 so on, and spiritual things. So, it was declared by them and Śiva that Gaṇeśa should be the first god to be remembered. Gaṇeśa was a very intelligent, intellectual, wise, and capable person. In this story, once Shiva began to do something, and he didn’t remember his son, Gaṇeśa. And Gaṇeśa, there was a creative problem. And Śiva didn’t understand why he was not successful. Brahmā asked, "What happened? Who is in my way?" Brahma closed his eyes and said, "Lord, I am sorry, your son." My son? Gaṇeśa said, "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, the law is law. So you didn’t remember me; that’s 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, at the entry of the house where you enter, you put your shoes and things not there, but inside in front. 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 Ganesh. Be sure you will be protected. You will not be a victim of accidents or anything. Try. It’s not only belief, it’s reality. If you are thirsty, drink water. Try. You don’t believe that water will quench your thirst. But you don’t believe, but you drink. Yes, you say, "Oh, thirsty, good, pure water." So it is like that. That’s a cosmic law. So always, when you begin to give satsaṅg or sing bhajans, first you should adore and sing the glory of the divine God, Gaṇeśa. So here he is saying first, "O Lord, open the lock of my heart." Rudhyānu talo. Our heart is blocked and is locked. Who can open your heart? Emotionally, who can open your heart? That is a permanent problem. So he or she didn’t open your heart, but opened the door of the problem. Unhappiness, attachment, suffering, crying, this, that, you know. The heart is something very sensitive. In the heart, there are many, many things hidden. But, Lord, open the lock of my heart and let me enter into my heart, which is a beautiful thing. The seat of Gaṇeśa is in the Mūlādhāra Cakra, the bellies of Gaṇeśa. Why the Mūlādhāra Cakra? It’s not because of the 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 means. Part 2: The Purity of the Chakras and the Binding Power of Love Some say, “Oh, the Mūlādhāra Cakra is full of desires, and the Svādhiṣṭhāna Cakra, my God, is full of passion and such things.” No, nothing in your body is impure. Everything is pure and divine. It is your thoughts, how you direct your feelings, where you evoke your feelings, that matters. When you open your treasure before thieves, you will see it stolen. So, 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? That pleasure, the enjoyment of nice things we like, is Gaṇeśa’s power. So, kheer khaṇḍ—the milk rice with sugar inside—and the laddus which Gaṇeśa likes. And that is why Gaṇeśa got diabetes. He is also part of that. And dhūpa, dīpa, and āratī. It means I will adore and worship you, perform the pūjā ceremony with the light, the flame, and agar battīs. I pray to thee, O Lord, open the lock of my heart, bless me, and protect those vibrations that go out from my heart. Because when the heart is open, you must be very careful about what kind of infection can enter—the infection of desires, the infection of misunderstanding. And then the heart is wounded, it closes, and it becomes very hard to repair. The first bhajan was saying in adoration and prayer that the supreme protector is the protector of all—not only on this planet, but the entire universe. The first entry has Gaṇeśa; the first door opens for him. He gets the first place. And Gaṇeśa is very beautiful. You know, God, there is nothing more beautiful than Gaṇeśa. It is so beautiful. You just make a line like this, and one eye and the form of Gaṇeśa appears. Just make one line, one dot, and one little ear. Sūrya, Sūrya… This is a blind person, but it is a respectful name, Sūradāsa, because Sūradāsa was a very great devotee of Kṛṣṇa. When Sūradāsa was singing bhajan, Kṛṣṇa would come and sit before him and listen to the bhajan, or Kṛṣṇa would come and dance before Sūradāsa. No one appears like that. It is love that binds God. Kṛṣṇa once said to all his friends, the Gopas. The male disciple is called a Gopa, and the female disciple is called a Gopī. Sixteen thousand Gopīs were around him. Some say they were his wives, queens—no. These Gopīs were the devotees, like all the devotees sitting here before me. And Gopa is his male disciple. So, the play of Kṛṣṇa is indescribable, and that is called Līlā. Līlā means miracle. When we make a līlā as humans, then we sit in prison, you know, because our līlā is full of desire, full of ignorance, and that is called a mistake. But God’s līlā—what happens? Divine līlā has no mistake. So, understand this: 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-vākya. If you hide something from the master and you do not follow 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, Līlā, Divine Līlā, you never know in which form he plays. Jesus, for example—many people know about Jesus, if he was there. Crucifixion, hanging or 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 understand that one can suffer 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 does this for us. He does not need; he has no desires. He is above desires. Sūradāsa was a very great saint, a very great saint. Mīrā, Sūradāsa, Kabīr Dās, they all lived in that time. And Sūradāsa is singing a bhajan, calling Kṛṣṇa: “Lord, I lost my eyesight while weeping day and night. I lost my eyesight. Can you appear to me in my visions, at least? Nen gaya din roy, I am so much crying, weeping. I lost my eyesight, Lord. How… How long should I suffer again? Still, I cry for that One. Do not cry for some little one. Only the wounded knows the wound. Only that one knows who is wounded. What is pain? What is suffering? Only that one knows who is wounded. The one in whose chest or heart the arrow went will halt and cry and say, ‘Oh.’ We will say, ‘Oh God, poor animal,’ or ‘Oh God, poor human.’ But still, we cannot share and cannot feel this pain. You must have so much devotion, memory, and feeling, being one with that. That is the ajapa-jāpa which I taught. You know, Mahatma Gandhi was a great devotee of God, Rāma. So, in the last minutes of his life, when he was shot, what word came out of his mouth? He did not say, “Hey Kṛṣṇa, Hey Govinda.” He said, “He Gopāla, He Mātā, He Durgā, He Kālī, He Ambā, He Rām.” If you have this mantra, Rām, Rām, Rām lifelong, then at the end of your life, that mantra will come into your consciousness, in your memory, and out of your 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 Yajña Pachyam. Ghāyal kī gati ghāyal jāne, aur koī na jāne. Only that one knows who is wounded by that divine love. So Sūradāsa is saying, “O Merciful One, Liberator One, when will you come?” That was the essence of this bhajan. You understand me? 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, brother, friend, husband, wife, or child. That memory awakens. So when Gaṇeśa opens the door of the heart, then everything flows, everything comes. Dīp Nārāyaṇa Bhagavān Kī Jai. Next bhajan bolo. Do bhajan. Do bhajan. Ok. Do you see the time? Time people also? Harihāraṇanda also? Yes. Very good. Thank you. So, you understood everything? The first bhajan was dedicated to the glory of Lord Śiva, and the second bhajan was dedicated to the glory and the līlās of Kṛṣṇa—what he eats, where he lives, what he does, his friends, and so on. Okay? A devotional song is compared nearly to a kīrtan. So, what I want to tell is that at that time, the Siddha is eating, the cows are eating, the Gopas are eating, the disciples are eating, and what is Kṛṣṇa eating? Kṛṣṇa’s favorite was fresh butter. He likes to always get butter, not only from there but from the neighbors and so on. It is a devotee’s imagination of the play of God, how He is playing. And once they caught him taking butter away—not taking away, just go and eat. And the neighbor went to Kṛṣṇa’s mother to complain. They saw that Kṛṣṇa was eating butter inside, so the house lady quickly ran to Kṛṣṇa’s mother to tell her. And what does she see? The neighbor sees Kṛṣṇa just sitting there with his mother and eating his food. Now she cannot complain because he is sitting with his mother. She became angry, came back home, and what did she see? Kṛṣṇa was eating their butter. So many times, God is omniscient, omnipresent, and 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, they tied Kṛṣṇa, and Kṛṣṇa did all like this, and everything was broken. 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 she let her tie it to the pillar, and now the Gopīs are saying, “What are you doing, Kṛṣṇa? You are very strong, and this is a rotten, very weak rope, a string.” He said, “Yes, in the entire universe, there is nothing and no one who can tie me. But only one thing can tie me, which I cannot break—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; 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 bend. Thank God. We will bend it. We will see how it is. So, again, 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 Āśram with this webcast. And tomorrow it will be played according to European time, morning time. So you can see that also tomorrow. And also the evening, yes. We have exactly 12 hours difference. So the same lecture, same program you can see tomorrow according to European time, about 8 o’clock p.m. Is it interval or no interval? Okay. Kal subhe ghar pe dekh sakte ho aapke internet mein, live program. Abhi log dekh rahe hain, lekin udhar to bhi 12 ghanṭe kā pharak hai. Unkī Śyām ko is time bajāyenge, so you can see anywhere in the world, āpke mitra ko keh sakte ho, Swamiji.TV, www.swamiji.tv, television, choy sī gantā, choy sī gantā, you can see. So now Swāmī Harihārānand is going to sing bhajan, this will be a little difference, thank you. Thank you so much. Please always come when Swāmījī comes. We love it anytime. It’s an absolute blessing. Thank you very much, so much. No, no, this is amateurish, nothing, but when you are here, we are so happy. Bhagavad Gītā — I think it’s finished. Well, this is a very nice bhajan written by Holy Gurujī. For the sake of the devotees, O Lord, Almighty Lord, come as soon as possible for help. For the sake of the devotees, O Almighty, please come as soon as possible to help. You are the hero of heroes, or you are the mighty one. Yes, you can, Lord. Remove everything. You can help. Next. Āp aparābhāl ho mahā jodhā. You are the mighty one, and you are a great hero. You are a great warrior, Mahājodha. You are immortal, and your embodiment is one of the mighty. 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. Dust, Kast, Mane, Deve, Atibhari, Mar Bhagavo Teer. O Lord, you should hunt them away with your arrow, the arrow of your words or your blessings, Guru Vākya. Just a little kind look from the Lord, and all troubles disappear, like when the sun rises, the snow melts. Jab Jab Bhir Pari Bhaktaon Par, whenever the devotees were in trouble, Jab Jab, whenever there is trouble, Pari Bhaktaon Par, whenever the devotees were in trouble, Pragat Bhai Aap Akhir, ultimately, Lord, you came, you incarnated, you manifested to protect. To liberate, to save your devotees. You are the saviour, O Lord. 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, no that. How many troubles day by day: wars, this, and that. These are duḥkha. Duḥkha means troubles. Duḥkha means negatives. Duḥkha means sufferings. Duḥkha means pain. So, this world is full of troubles. Duniya ke dukh se mana mera ghabrāve. I am very scared about this. Building relations, breaking relations. When you begin a relationship, you are so happy. And when it comes time for separation, you are unhappy, or you are maybe happy. Finally, the cobra has gone out of your neck. Duniya ke dukh se man ghabrāve, dātā moī bandhavo dhīr. O Lord, O giver, please bless me with peace in my heart, so that I am no longer 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 I ask fails. 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. May He have no form; doesn’t matter. He is working so gently, 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 changed. It’s not that I took the aeroplane 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, cosmic connection is so fine. Immediately there, immediately. It is said that even 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 comes himself, quickly. Emergency. When there is an emergency, the ambulance has to put on a blue light and siren. It doesn’t matter if it’s red or not a red light. Anywhere, the main thing is how to save the soul. S-O, save our soul. The driver has only one aim: to reach the hospital. Similarly, God, at that time, had only one feeling: how to protect my devotee. Yes, he will come. He will come. Door of my heart, open wide I keep for thee, door of my heart, open wide I keep for thee, open wide I keep for thee, open wide I keep for thee, open wide I keep for thee, open wide I keep for thee, open wide I keep for thee, open wide I keep for thee. Keep for thee, open wide. I keep for thee, open wide. I keep for thee, open wide…. Keep for thee, open wide. I keep for thee, open wide. I keep for thee, open wide…. Keep for thee, open wide I keep for thee, open wide I Siddha. Prabhu Dīp Karatā Mahāprabhujī Dīp Karatā He Kevalam. Only that person knows—he can’t sleep, he can’t relax, always looking at the watch, hoping the doctor comes and relieves his pain. So is the bhakta in this worldly hospital, waiting for Gurudev to come and give the injection of Guru-vākya to remove my pain. Āp binā prabhu, kisko pukāru, kaun baḍhāve dhīra? Who can make me sure, promise me, or who can liberate me? Only you, my Lord. Āp Pādhāro Merā Janam Sudhāro, Kāṭo Prabhu, Dukh Kī Janjīr. Āp Pādhāro Merā Janam Sudhāro — Lord, please come to me to make my life successful. So that I achieve self-realization, I desire nothing else. I wish nothing else. I deserve nothing else. Only thy blessing, Lord. In many, many lives, we have had many relations. We have had a mother and a father in every life. We have been partners in every life. But only the Satguru Dev. So, “Āpa pādhāro merā janama sudhāro.” 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 that can happen is that one will die without God or self-realization. Kato Prabhu Dukha Ki Janjeer — O Lord, come and cut off the chain of my suffering. I am bound by this chain of attachment, this chain of all these worldly things; no one can cut it off. Only you have the tool that can cut off this chain, bandhan. Bandhan kāṭ kyā nirbandhan? Yes, he cut off the tight tie of the chain, and he made me free. Chaudha Bhavan Par Raj Aapko. In all the fourteen worlds, seven below and seven above, Raj Aapko, you are the king of all. It’s your kingdom, Lord. Prabhu, Devo Data Amar Jagir. Lord, give me some place forever, like Dhruva, you know, the north star. Bhakta Dhruva, and all stars move around Dhruva? No, Dhruva is always fixed. 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, and joy. Paramānanda Sukh Devo Mere Dātā. Lord, give me permanent, eternal bliss, happiness forever and ever, so that I will not fall again into these sufferings. Varsavo Sudhā Rasneer, 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 Athabal Sāgara, Oṁ Bhagavān Śrī Dīp Nārāyaṇa Mahāprabhujī, you are the ocean of strength, that strength of the ocean. Aṣṭa Bala Sāgara. Aṣṭa means endless. You don’t know how deep it is. Bala means the power. And Sagara means the ocean, endless. Mahāvīran Ke Pīr, you are the heroes of the heroes. Śrī Mādhavānanda ke phaṇḍ sab kāṭo. Please cut off all my suffering, all my attachment, and everything. Madhavānanda ke phand sab kāṭo. Cut off all. I am the fakir of your door. I am a beggar at your door. Please help me. For the sake of bhakti, O Lord, please come quickly. Deep Nārāyaṇa Bhagavān Kī, Deveśvara Mahādeva Kī Jaya, Mādhav Kṛṣṇa Bhagavān Kī Jaya 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 kashcid dukha bhāg bhavet, Om Śānti, Śānti, Śāntiḥ.