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We often say Kabīrdās, Sūrdās—the suffix dās means servant, but its deeper meaning is truly slave. What is the difference? A servant has a contract, set working hours, a salary, and free time. A slave has none of that. This expresses the inner feeling of bhakti: "I give myself completely into your hands. I have no restriction at all. I want nothing." It is the expression of the inner feeling of bhakti which says, "I give you everything. I surrender." Nothing is mine; everything is yours. Thus we call ourselves your dhās, śiṣyas, or śiras. You know śīrṣāsana—the head. So, full of reverence, we bow our head to your holy lotus feet. We have now come into your shelter. You often have this in the context of crossing the ocean of the world. You are the one who carries us across the ocean of worldliness. Alak vy znáte od Alak Purījīho. It means that which you cannot perceive with your sense organs. You cannot see it, hear it, or smell it. Therefore, you cannot describe it. And Ajanī—Yonī is the mother's womb, so Ajanī means unborn. Thus, you are indescribable and unborn. Bharam is a tricky word, not to be confused with others. There is Brahm (the one formless God), Brahmā (the creator god), bhāra, and bhāraṇa. BhaRam, which we have here, means ignorance, confusion. Bhāraṇa means the journey, as we have in the bhajana about Swāmījī: he is making a world tour. So, "please remove my doubts, my confusion, and my karmas." Man nirka reha hu, Nūr Jī. Nur is a very nice word. Swāmījī explains it is like the shine around the head, which we often see in paintings of saints. It is like the divine radiance, the aura, or you could say the fine body of the saint. So, men niraka means "I am very consciously observing you." That is, I am now concentrating on and observing the guru—not just the physical body, but trying to perceive the real radiance of the saint. Sattā senā la karnāvāla sen is something like a sign. For example, on the road you ask, "Where is the way to the railway station?" and a sign points there. So, Satya Sena Lakarnavale: you are the sign showing the path to the truth, or the reality of God. Third verse: Satya Yogi Bharata Pāḍharī. You are a great yogī, of course. A true yogī. And tapas is short for tapasyā. One form of tapasyā we are practicing today is fasting. Mauna (silence), for example, is also a type of tapasyā, among many others. A tapasvī is someone who performs tapasyā, or in English, an ascetic. Līlā, you know from Līlā Amrit, means the divine play, or the cosmic game. Agam Apari means incomprehensible, not understandable, and incomparable. We have a whole bhajana about that. Koī vāra pāra nahīṁ pārījī. That’s a very tricky sentence. Vāra pāra means this side and that side. Pārījī means to cross over from this side to that side, but there is nahī (not). So we are not able to cross over. One must think, in context, what the real meaning of the sentence is. I would say: no one can cross the ocean of ignorance and truly understand you. Rācanā ke racanā vāle: the creation. You are the creator of all creation. This is actually the Brahmā aspect. Adbhuta: we have a bhajan about Adbhuta Līlā—strange or wonderful. In Hindi, kyal usually means opinion, but that is obviously not the meaning here. In Rajasthani, it is identified with kail, the game, the play. So your divine Līlā, your play, is strange, wonderful, and amazing. He bahut barā viśetara. Visetara means spreading around. He bahut bara visetara means it is spreading very, very far. How far? Viśva vyāpak sadā jī. So, it is you who are pervading the whole universe. Literally translated: you are the one who is contained in everyone. A nicer translation: you live in every heart. Rābu nirarūpa nidhara. Nirarūpa nidhara means formless. Džal je voda, like a reflection of the stars in the water. Ujjala should actually be Ujjvala; often words are changed for rhyme. Ujjvala means the light. Ujjvala Jī would be: "You enlighten every heart." Chetanākī dīkhanā vāle. Chetana, you know chetanaka chilaka, is consciousness. Īśvara is the word for God. Dina—that is us, the poor, lost spiritual seekers. So you are the merciful Lord of the poor and lost ones. Prabhu Saddhakaro Pratipalu. Pratipāl is often an attribute assigned to Lord Viṣṇu, like the protector who sustains things. So, Prabhu, Sādhakaro Pratipāla: please always protect me, or protect your bhaktas. Bachana or vachana—as I say, b and v are the same. Bachana or vachana or vākya are the words, or specifically the mantras, the words you receive from the master, which we got from the master. Here it means very powerful. Thus, the words, the teaching, and the mantras from the master have great power. Dvi—that's two, the number two—so you destroy duality. Because in the physical world, everything is in duality. But the Master brings us to the world beyond duality. Duryana Kojita Navala Indriyas: you know the sense organs or the organs of action? These are what always awaken desires in us and bind us to the outer world. As a yogī, we must try to control them, to bring them under control. So you are the one who has conquered the senses. We have a whole bhajan about that. The seventh verse. Here we have the word vīr, which you know from vīrāsana, the hero's pose. Vare, or it should be matevala—this you also have in some bhajans—the one who is intoxicated with divine bliss. So you are the great hero, drunk in divine bliss. Unsa nice ikasare ji. Unsa: high and low. Sār is the essence. So whether someone is high or low, for you, in essence, it is one and the same. Here we have the number eight clearly, and number one. Jñāna means to count or to be counted. So you consider, you count all as one. That is Advaita Vedānta, non-duality. Now come instructions for meditation. Posaď se. Sit down sometimes and keep silence. Just silence. Then repeat your mantra. Usually, in our bhajans, it is always Harinām, the name of the Lord, because the name of God in our mantras is the essence of the mantra. Luthānā, Luthojī means to delight in something, to be truly happy and completely engrossed in something. So when someone is completely engrossed in repeating the name of the Lord... Mokṣa, you understand, is liberation. To such people, you grant mokṣa, you give them liberation. Adhik, nyūna, nirleśa. Adhik means too much, and nūna means too little. When I saw this, I remembered the holy scripture of the Divine Mother. The Divine Mother had to fight many asuras, or demons. One asura was called "Too Much," and another was called "Too Little." That is part of our spiritual path: to fight against these asuras. So always be on the middle path, the balanced one. Nahī leśa: so not a little bit too much or too little. Such is the nature of a completely balanced person without any flaws. John Shil, Satogunu Jesa Shil: śīla is character. Sattoguna—you understand? Sattva—so a sāttvic character. It was said: "Sit down and keep mauna." Then the second line: "Man"—your mind. So then, please your own mind. This word was very difficult; it's actually not a Hindi word. I found some notes from Gyāneśwar. He found it as a Rajasthani word, and it's actually not "seto" but "sento" (nasal). You can correct your text if you have it; I also had it wrong. It means to control, to restrain, to bring your mind under control. So, to the one who is enjoying, repeating the name of the Lord, repeating the mantra, you grant mokṣa. Now to the ninth verse: not a little bit too much, not a little bit too little. Such is the nature of a completely balanced person without any flaws, like a sattvic character. Abhimāna: so you destroy the abhimāna. Abhimāna is like the ego or pride. So you purify us from our ego. Guru Śrī Devpurījī Pāyā: I got Devpurījī as my guru. We have Nāda as sound, but here we can understand it as a mantra. So he initiated me into the sound, into the mantra of Soham. Teda Swami Deep Puri Jas Gaya Ji, Gana Gaya Ji: Gana means to sing. "Jas" was also tricky. It means actually "yaś," and that means glory. So, "I, your Swāmī Dīp, I sing your glory." Swāmī Dīp reveals your glory. Tath Turīya Milana Vālā. Tath should actually be Tathākāl—immediately, in just a moment. Tath is Tathākāl, meaning immediately, in this moment. Turīyā—you know now, especially after Pārvatī’s lecture—what does Turīyā mean? The fourth state of consciousness, to be identified with Mokṣa. So, just in a moment, he merged my consciousness with the state of Turīya. Siddhīp Narendra Govinda Kī Che.