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It is a beautiful bhajan, and a blessing to have darśana of Gurudev. The darśana of Gurudev is truly blessed; the soul fills with joy. Even Maheś does service to Gurudev. O Gurudev, please accept me and protect me. I offer you my body, my mind, and everything I have. Rishis and munis ever concentrate. Merely repeating the Vedas does not carry you across the ocean of existence. How shall I express all this? Only practicing yoga, only repeating mantras – these do not bring you to your aim. O have mercy, merciful one; I ever think of you. Having darśana of Satguru is higher than all pilgrimages. A fortunate star shines upon those who can receive darśana. O Lord, you are above all existence. I sing your glory, O Gurudev. Cut all the bonds of existence, cut all the bonds of karma; may you be pleased with me. O Satguru, O Devpurījī, all the heroes, all the people – everyone meditates on you. And Śrī Svāmī Dīp is under your protection. Śrī Dīp Nārāyaṇa Bhagavāna, Kī Jāya. Sanātana Dharm kī jaya. Very nice, very good. Darśana, dhana. Darśana, dhana. What is dhana? Property. Property, but what kind of property? Not money, not those things, but that knowledge given unto the Gurudeva. So everything we practice here, all bhajans, at its core is dhana. People think about gold and money. Everyone chants “money, money, money.” But that money is really the heart. So what she was telling this year: dhana means – mostly we all think of money, big buildings, many days, good money, family, husband, my husband, children, my children, and so much more. And if a husband and wife come together, then they remain like that for their whole life. But it is not that we always take something; wives, mothers, and men are absorbed throughout the night. The man is very happy with his wife. Now when he said, “This is very good, my husband,” they will always fly and sit anywhere together. That doesn’t go from this to that. So they all think and possess, but this is that power, that peace, that harmony. So, dhana, dhana – we take money, gold, this and that. But who is the guru? The sādhu. Who is the real sādhu? And it is said: “This is not what I want in my mind or my money, but in my heart: darśana, darśana.” What is darśana? It means that we should see. So what should you see? And what do you see? You see your woman. You see your husband. All money. Only money. After some time, it will all come back; everything will be lost. But darśana dhana, darśana – what I see is God, forever. So that dhana is that I will forever and ever go above into God, and I will remain always like that. We are working, of course, with our children, our fathers, and so on. When you have a son, the son is very pure, beautiful. But give your child that true luggage, something very good. You should always sit with your mother, your father, and your son. Always keep things very nice and offer these riches. Nowadays, many people have a child, yet that child does not want to say anything to the mother, nor to the father. So what we want to have, what we desire – that is human. And while we are human, what will happen after? It will either go back or into the heavens. So we are all human, and we now have to be like that. After this, after my child will be, I will give the child something very good, but I will go further. There is a story of a lady and her husband. When a child came, after a few months the mother told her little child, “Go into the forest.” She said, “Go to God, not to me, not to my husband.” Again it happens: a second child comes, and she also gives him away. When they became old, the woman and her husband said to their son, and he said to his son: “My dear, I will now give you a human in our house, because my husband and I are going into the forest. I give you everything, but you must again go; some child and others will go. But do not go anywhere for money or this and that.” So when the mother said to her brother about this boy, she said, “I am going.” “Mother, what will you do for me? I am going. What can I give you that she has given? What is that?” Then the mother gave the child this ring. “What can I tell you? Will you tell me something?” The mother said to the child, “I will give you something, but not now. I give you something, but you do not know what it is. So I gave you this ring. That is all. Then it will come; you can see.” And the mother went away. “Mother, mother, what can I tell you then? If there are good things or not good things, who will do them? How can I do them? I gave you your money; get it. So, you will give me, mother?” She said, “Yes. Yes, I will show you.” And the mother and father went into the forest. “Will you see me again?” Yes, you will see. And then one day, something not good happens. “Mother, will you come and tell me in your ring?” She said, “It is her ring. And look in this ring, and that will come to you.” And the mother is gone, and then the links begin at that time, everywhere. When marriage and Hanuman, this is what they call the man and woman – they become, what do you mean? Marriage. Yes, marriage. And why do they have the ring? This ring is wherever you go; and when you cannot know, then see my ring, and there it is. So the rings are always everywhere, and thus they are gone. And he told the child, and he again says, “Mother, what can I say? Can you tell me something?” So he said, “My child, one day it will be very good. Now something is not good with you. And that is that we come always to God.” So, that is the real woman, the real husband; they are not only for having in this world. The real father, the real mother, the real family are not just for worldly things. They are the whole of your life, in the heart. And then you should be a mother, and the father should be very good, and the children should be very good. Husband and wife, when they are both here, it is not just about that. Satsaṅg. Satsaṅg. Sat. Sat means Bhagavān – it is Bhagavān, Śiva. That is Śiva, that is Bhagavān, that is the truth. So satsaṅg, saṅg – saṅgha means who is with you, truly with you. And saṅgha is the one who is real with you, and it will not go out again. Once you have it, then it is okay. Then, after, not anymore. Many times people say two, three months, four, many days, and this tells if the wife and husband are like this. No, we don’t want to be like you. “I’m going.” “Where are you going?” She was with you, he was with her, and everything was done. Both done. Today, it happens that after a few months, maybe after a few days, suddenly your husband or wife will say, “I will not be with you anymore,” and they will say it, and it is over, and everything is gone. Satsaṅg, bhajans are very nice here. She was singing so beautifully – Harsha Devī. She sang a very nice bhajan. And now our Svāmījī comes. So it will come, okay? Dīp Nārāyaṇa Bhagavān. So my mother, the mother wants to have a child. And this child is… and this ring will go further and further, always. So my mother, the mother wants to have a child. And this child is a ring, and this ring will go further and further, always. Let’s go on, let’s go on, let’s go on. So, it cannot go a second time. Once you were, then after you went away, and then you went somewhere else, and after you went to others, then this is grass. It’s grass. Now let us sing a bhajan that we sing rarely, but it is about māyā. It seems to be from a musical mood that suits us, because the rāga is called rāga jog, or yoga, yoga rāga. Śrī Kabīr Rāsī Mahārāj, Kī Jai. Māyā, mahātaganī, ham jānī – Māyā is a great cheater; we know this. I always say this is about the dangerous aspect of God, that aspect of God which can deceive us so we go the wrong way, become attached to someone or something. That is why it is so important to become aware of it. This world consists of the three guṇas, made out of the three guṇas – the qualities: tamas, rajas, sattva. You know that. So she is attracting us with the three guṇas, and then we get caught, like in the news when someone is executed and hanged up. So we hang there, helpless, actually dying. Our spiritual path is finished. And how does she attract us? Bole Madhurī Bānī – Bānī means words; she speaks such sweet words. This means our desires are: we want this, we want that, and we hope then to be happy, and then comes disappointment. So now, in the verses, we see different forms of how Māyā tries to attract us. The main form, the main attraction, is actually between the genders. Keśavake Kamalā Hue Bettī – for Keśava, a man, Māyā appears in the form of Kāmalā, a woman; he is attracted. Śiva Ke Bhāvan Bhāvanī – now that is a little bit astonishing. The verse also mentions Śiva and Bhavān Bhavānī, which I think means someone named Śiva is attracted to the Bhavān Bhavānī, the housewife, you could say. So Śiva is attracted to his wife, we could say. Paṇḍā ke Mūratī Huebatī – Paṇḍā, or a paṇḍit, a brahmin serving in a temple, a priest, is attracted to the statue, the mūrti. He gets so attached to that physical thing that he forgets it is actually a symbol for the divine. Tīrathame bhai pānī – I think this goes on to the Kumbha Melā. Brother, water, water is the water. And on it goes with man and woman. A yogī’s yoginī became his daughter. And Rājā kī Rānī – Rānī is the queen; so the Rājā, the king, is attracted to the queen in his palace. Kahon Ke Hīrā Huwe Betī – for someone, hīrā, a diamond, a precious jewel, that diamond is the form of māyā. And I think, except for sexual attraction, the attraction to money, as Svāmījī already said, is the main form of māyā. Kaurī – kaurī is a small shell, which in old times was used like a mini coin. So basically it is useless, something small, worthless, yet one gets attached to it. I give an example from modern times: a small piece of paper, only so big, dirty, with color on it, and people pay millions for it – because it’s an old stamp. That’s a modern example for these kaurī coins. Bhagatān ke bhagatīn hue bhakti – bhagat is a dialect for bhakta. The bhakta is attached to his girlfriend or wife. Brahmā ke Brahmānī – even God Brahmā is attached to his wife. Sunoho Santo – listen, O saint, but in the wider sense, every spiritual seeker you can see. Yes, but Akhāṛā Kahānī – kahānī is a story. And Akhāṛā means an untold story, an inexpressible story. We could say it is something about which, actually, no one really likes to speak. Because who is out of māyā? You can seriously say, “Okay, I teach you about māyā,” and he himself is also in māyā. Madhavān Jī, Bhagavān kī jaya, Satya Sanātana Dharma kī jaya. Oṁ śāntiḥ, śāntiḥ. Good night.