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Śrī Narendra Bhagavān Kī Jaya! Śrī Devapurīṣa Mahādeva Kī Jaya! This is a beautiful bhajan. What a blessing to have darśana of Gurudev. The darśana of Gurudev is truly blessed; the soul is filled with joy. Even Maheśa does service to Gurudev. O Gurudev, please accept me and protect me. I offer to you my body, my mind, and everything I have. Rishis and munis always concentrate on the Avatar. Merely repeating the Vedas does not take you across the ocean of existence. How shall I express this? Only practicing yoga, only repeating mantras—these alone do not bring you to your aim. O have mercy, O merciful one, I always think of you. Having darśana of the Sadhguru is higher than all pilgrimage. A fortunate star shines upon those who can receive this darśana. Oh 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 happy with me. All Satguru, all Devpurījī, all the heroes, all the people—everyone is meditating on you. And Śrī Svāmī Dīp is under your protection. Very nice. Very good. Darśana, dāna. Darśana, dāna. What is dāna? Property. But what is property? Not money. Not this, but that knowledge. Onto the Gurudeva: darśana, dāna. We are all here giving a practice, singing bhajans, and at least everything is being done. Yet people are thinking about gold and money. Everybody is taking money, money, money... What she was singing, what she was translating... What you understand as wealth—if that is a husband and wife coming together, then it continues like that for a whole lifetime. It is not that we are always taking something. A wife, a mother, and a man—they are together the whole night. The man is very happy with his wife; that is right. But when she says, "This is very good, my husband," your face shows something else. You see that even the birds—one bird sits, and another comes there too. They always fly and sit together anywhere. They do not go here and there. So they are all thinking, possessing, but this is that power, that peace, that harmony. So the wealth, the wealth, the wealth—we are taking money, gold, this and that. But who is the guru, the sādhu, the real sādhu? That is what is said. I do not want this in my mind or in my money—this money—but in my heart. Darśana. What is darśana? That we should see. So, what should you see? You see your woman, your husband, all money, and this. After some time, it will all come back. But Darśana Dhan, the wealth of darśana, is what I see: God. Heaven. That wealth is such that I will forever and always go above into God, everywhere, and I will always be like that. We are working, of course, for our children and our fathers, and so on. When you are a son, the son is very pure and beautiful. Give your child that luggage, very good. You should always see what your mother or your father’s son is. Always keep very nice and give these things. Many people know the child is there, but that child does not want to say anything to the mother. But the father? Nothing. So what do we want to have? What do we want? We are human now. Where are we in the human? What will be there further? It will either go back or into heaven. We are all humans, 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 one lady and her husband. When the child comes, after a few months, the mother tells her child, "Go into the forest." To the little child, the mother says, "Go into the forest, go to God, not to me, not to my husband." Again, he comes and comes again. The second child also gives a gift to him. After what he said—when they, that woman and husband—were old now, they said to their son, and he said to his son, "My dear, I will give you now a human in the house, in our house. Because my husband and I go into the forest, and I give you everything. But you have to go again; 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—to this boy—she said, "I am going. Mother, what do you do for me? I am going. What can I give you?" Then she has given... what is that? The ring. So that mother gave the child one of these. What can I tell? Will you tell me something? She said, "Mother said to this child, 'I will give you something, but not now. I give you something, but you do not know how it is, so I gave you this ring. That is all. Then it will come. You can see.'" And 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?" "Yes, yes, I will show you." And mother went, and father went into the forest. "Will you see me again?" "Yes, you will see." And then one day he happens: "I have something not good. 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." 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 becoming. What means marriage? And why do they have the ring? This is your... anywhere you will go, and when you cannot know, then see my ring, and there it is. And so the rings are always everywhere, and so they are gone. And told the child, and he again says, "Mother, what can I... can you tell me something?" So he said, "My child, one day it will be very good. Now something is not good with you, but it will not be forever. 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 the land, you know. But we hold in your life in the heart, and then you should be... mother and father should be very good, and children should be very good. Husband and wife, when they are both here, then if it is not good—they are fighting like this—then it is not good. Satsaṅga. Satsaṅga. Sat, Sat is called Bhagavān. Bhagavān is called, it is Bhagavān, Śiva. Sat, that is Śiva, that is Bhagavān, that is truth. So, Sat, Sat Saṅga, Saṅga means who is with you, really with you. And it will not go out again. So once you have it, then it is okay. And after, not anymore. Now, in these times, people say two, three months, three months, four, many days. And they say, if they have a wife and a husband, they are like this: "No, we do not want to be with you. I am going." Where are you going? She was with you, he was with her, and everything is done. So what was done is done, and today it is like, after a few months, maybe after a few days, suddenly the husband and wife say, "I will not be with you anymore," and they say it, and it is over, and everything is gone. Satsaṅga, bhajans are very nice here. She was singing. She was singing very nicely, beautifully. And she was also Harṣā Devī. She was very nice, Bhajan. And now comes our Swamiji. When the mother wants to have a child, and this child is a ring, this ring will go further and further, always. And the ring will go on and on and... on and... on and on. As you like, because whatever is good, all is that. Like these, our bhajans, all sādhus, saints—what they are giving, this is the ring in them. So it cannot go a second time. And once you were, then after you go away, and then you go somewhere else, and after you go to others, then this is... There is a grass. It is a grass. Let us sing a bhajan which we sing rarely, but it is about māyā. It seems to be, from the music, for us, because the rāga is called rāga jog, or yoga, yoga rāga. So deep in the renda, go on, ki, che. Śikābīrāsī Mahārājakhi. Madhuri Bhāya, Madhuri Bhāya, Mākani, Hama-chāni, Mākani, Hama-chāni, Bhai, Bhai,... Mahātākinī, Hama Jānī, Bhai, Mahātākinī, Hama Jānī, He guṅgā pāsalīye karadole Madhurī bām, Māyā mahā thakanī ham jām, Māyā mahā thakanī ham jām, Yogī kega gini ho epe. Māyā is a great cheater. Hamjānī, we know that. I always say this is about the dangerous aspect of God—that aspect of God which can deceive us, so that we go the wrong way, that we get attached to someone or something. And that is why it is so important to become aware of that. This world consists of the three guṇas, is made out of the three qualities: tamas, rajas, sattva. You know that. And that is why now come the three guṇas: sattva, rajas, and tamas. So she is attracting us with the three guṇas, and then we get caught, like in the news when someone is executed and hung up. So then we are hanging there helpless, actually dying. Our spiritual path is finished. And how is she attracting us? Bani or Vani means words; she is speaking such sweet words. This means our desires are: we want this, we want that, and we hope then we will be happy, and then comes the disappointment. Now in the verses come different forms of how māyā tries to attract us. The main attraction is actually between the genders. Keśava ke kamala huwe betī. This huwe betī is not modern Hindi, but very old Hindi. We should not forget when Kabīrdās was living. I think he lived from something like 1398 till the beginning of the next century. He lived more than 100 years, until 1500 something. So huay betī, one could translate as: māyā appears in the form of. So for Keśava, a man, māyā appears in the form of Kāmalā, a woman. He is attracted. Śiva ke bhavana Bhāvanī. Now that is a little astonishing. He has also Śiva in the verses, and Bhavana Bhāvanī means, I guess, someone who has the name Śiva is attracted to Bhavana Bhāvanī, the housewife. You could say Bhavana is the house or the home, so Śiva is attracted to his wife, Paṇḍā, or we know it usually as a paṇḍit—a brahmin who serves in a temple or as a priest. And he is attracted to the statue, the Mūrti. So he gets so attracted to that physical thing that he forgets it is actually a symbol for the divine. Tīrathā me bhajanī. I think this now refers to the Kumbha Melā. Bhajpanī Bhajpanī is the water, and Tīratha is the place of pilgrimage. So, brother, the man is attracted to this holy water. And it goes on with man and woman. Yogī ke yoginī hue betī. Now the yogī is attracted to the yoginī. A teď jogin. A rājā ke rānī. Rānī is queen, and a king is attracted to the queen. So that Rājā, the king, is attracted to the queen in his palace. Kahun ke hira huwe beti. For someone, hira is a diamond, a precious jewel. For someone, the diamond is the form of māyā. And I think, except the sexual attraction, the attraction to money, as Swamiji said already, is the main form of māyā. Khori is just a small shell, which in old times was used, like for us, as a sand, a mini coin. So basically useless, or worthless. Something small, worthless, but still one gets attached to it. I give a modern example: a small piece of paper, only so big, and it is dirty. It has color on it, and people pay millions for it because it is an old stamp. It is a modern example for these Korī Kānī. Bhagatāṁ is a dialect for Bhakta. The Bhakta is attached to his girlfriend or wife. Brahmā ke brahmaṇī—even God Brahmā is attached to his wife. Kehete Kabīr, Kabīr Dās, zes sunoho santo—but in the wider sense, every spiritual seeker, you can see. Yes, but Akatā Kahānī. Kahānī is a story. And Akat means something, an untold story, an inexpressible story. You could say it is something about which, actually, no one really likes to speak. Because who is out of Māyā? Who can seriously say, "Okay, I teach you about Māyā," and himself, he is also in Māyā? So I find it a very practical bhajan, a reminder for us in daily life. Om Śānti, Śānti, Śānti. Good night. Good night. Dobrou noc.