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A wonderful bhajan by Mahāprabhujī, and this bhajan fits very well at the end of this calendar year, which internationally ends in December. Each of us reflects on what we have done and what we have achieved in this year, just as a farmer calculates at the end of a season what he has harvested. If there was no good harvest, he asks why. For us as well, in these twelve months, we have made great efforts—and some none at all. Every deed is accounted for. Every thought eventually comes true, returning to the individual. Who has observed these thoughts from his citābhr̥tis, from his brain? Like a humming that wanders, a thought travels through the entire universe and sooner or later returns. It is realized, meaning it manifests according to the qualities it possesses. Perhaps someone thought something negative about others, but it will not act as negativity towards them; rather, it will return back to oneself. It says in the Bhagavad Gītā, in the chapter of Karma Yoga, about good and bad karmas. Good karmas are also a chain that binds you, and bad karmas are also a chain that binds you. So, good karmas also do not allow you to be free, and bad karmas do not either. But of course, good karmas have a positive effect—good love—and bad karmas, in the end, bring suffering. Karma pradhān—the main thing is the karmas. Krishna says to Arjuna that when a person or a saint has realized his goal, a jīvan mukta, during this love, this person is a liberator. He is liberated—Jīvan Mukta—but he still lives in the body. What about the karmas, the deeds of the body? The body is nature. It does not matter whether it is the body of a saint or of an ordinary human being. Breathing in and out is also a karma. Icchā—to ask for something. Icchākaraṇa—that I wish to get up now and go for a walk. This too is karma. Eating, drinking, sleeping, working, speaking, moving, thinking. This is the nature of our body, and it will always function continuously. It gathers again, like a glass table. We clean it thoroughly, and after an hour we see the dust again. And so the chittas, antahkarana, mana, buddhi, chitta-aṅkāras—the four antahkaraṇas: mana, buddhi, chitta, ahaṅkāra. We have purified them through meditation, through mantras, through prayer, through good deeds, and so on. There are many ways. And suddenly we have become—we have become like a Jīvanmukta, yet we are still alive. And that means this dust of karma gathers once again. For a good person, the good karma also accumulates from what he does well, and what is negative is not truly negative. And there the karma philosophy states: When you speak negatively or ill of the person who is a Jīvanmukta or a saint, then all his karmas are drawn to you; they come to you. And when you think something bad about a person who has bad karma, then his bad karmas come to affect you. For example, if you think about someone you do not know well or do not like, so to speak—you are jealous or angry, and this person has taken your business or opened a business alongside yours. There is much in the world. We are worldly beings, and we always desire to have more. But what if, when you see this person, inwardly you are angry? When someone speaks about this person, you say, "Yes, yes, that’s good, very good," but inwardly you are angry. Only think of a person if you feel nothing negative stirring within you. And so, when you speak negatively about others, that negative quality also comes to you. When you speak well of these negative people—surely everyone has good qualities, good attributes as well—then these good qualities come to you. That is why modern psychology says that negative thinking means poisoning oneself; speaking negatively and so on leads oneself into darkness. And so these good karmas arise, and the saints who later ascended to Brahmaloka have departed. But constantly we pray, we think, we meditate on this person and about this person. Then this good vibration from the universe comes to us. Now, our goal is that we also want to be like that. And therefore, at the New Year, we have set a goal. Everyone has wished us a happy, beautiful New Year, and we said, "This year I will truly work more, realize my goal." And here, we are speaking about the spiritual goal. But, as was said yesterday, this attention, being purposeful, is very difficult for all of us. There I gave an example: a newly in-love couple, no matter where they are, in which district the girl works, and the man, no matter. But thoughts are always present together. And that is called being purposeful or aware of the subject. And when we forget this subject, this theme, this goal, then a gap arises. In the olden days, there were water wells. There are also many countries, including India, where you can see a water bucket with a rope beneath it, and when the bucket fills, it rises again. If the rope breaks, the bucket falls down. You only have a broken half rope in your hand. And so it is when you have a gap. And there are several kinds: negative thoughts, laziness, hatred, envy, jealousy, greed, negligence. Your practices had a gap, and now it has been completely overcome. Your entire inheritance is once again buried deep in the hole, supported beneath, and you are left with nothing once more. Purposeful. And why did this thought arise? Damn it, we have worked hard for eleven months. And now it is the twelfth month, the final, the last; one year ahead will be over, and we say that was a successful year. But at the beginning of the twelfth month, something happened that we lost the inner feeling. Anger has come. Envy has come. Or laziness has come. And why? Since each of these negative qualities arises, it has its cause. And the cause is always in Sangha. In the treasure song, in good company—good company also means just two friends. In the Hindi language, in the Sanskrit language, we say dosti. Dosti means: do means two, and sati means the true friend, the true one. The self follows the true path of goodness and helps others to walk the path of goodness as well, and nothing with negative words. Tracerei means "one" in Viennese dialect. The seekers have themselves been satisfied and have also satisfied others. The double sin, double sin. And when you meet a person who has Kuśaṅga, which means negative thoughts, negative energy, then the symbol is this: it is as if a person who has just learned how to swim has jumped into deep water, and now a very heavy rock has fallen on him, and he cannot come up. This heavy stone, rock, is this traccia inside, or traccia, or negative speaking spirit. Such a person, when stirred, descends into darkness, previously dark, confused. Sometimes they show on television, in the news, if they don’t want to show someone’s face, then it’s a picture—how do you say it? And so this negative energy, dark energy, accompanies it. Kushanga. So always pray, "Lord, help me, always give satsang and no Kushanga. Please protect me from Kuṣaṅga." Kushanga can also develop within itself, in its own thoughts. These are like bacteria and infection; this is an infectious disease. One false thought, and when you meditate, you see it is like a faint image, darkness. One beautiful thought, suddenly like a light within. Both—the power of the thought is so strong. We can achieve and realize everything when we keep our mind positive. So, Mahāprabhujī says in this bhajan: manasam koyore kushangyo keshang—"Oh my mind, you have lost everything through kushangis." So, for example, for eleven months we have worked hard on everything, and suddenly in the twelfth month everything has been lost. The robbers came and took everything away. Holi Kurjī said, the Chorn is the robber who robs you of your own door. That means you have your good things, you want to bring them into the house, but he stumbles and takes everything away from you, from your doorstep. And that is the Chorn. Chorn is Rakṣasa. Those who have mastered anger will be able to experience much, much beauty. Anger is very difficult to overcome. "O my mind, you have lost everything with Kushangī." Because you live with Kushangis. You encounter Kushangis. You speak with the Kushangis. You have a phone conversation with the Kushangis. You always think negatively in your own thoughts. And so you have lost everything, that is clear. Perhaps start again. And why then did you fall into Kushanga? "Those who do not take refuge in the Satguru are like birds mute in devotion." So you have turned away from your Satguru’s words, Guru Vakya. You have not followed the Guru Vakya. And for us, Guru Vākyas are the all-holy scriptures: Upanishads, Gītā, Bible, Qur’ān, Vedas. These are Guru Vākyas. The words are sacred, and the words are your master. When you have lost this, your feelings and trust, then you have lost everything. Satguru Sarana, Bacchana Vemukhoi. And you have also abandoned Satguru Sarana. Gone. And therefore, because you have not followed the two things, that has caused vikshepa and kaleśas in your bhajan. Bhajan means meditation. Bhajan means repeating mantras. Bhajan means prayer. Bhajan means singing bhajan. Bhajan means singing kīrtans. Bhajan means leading a spiritual life. Everything you do spiritually, that is bhajan. Prabhukar bhajan. "Your entire life has passed without the Hari nāma." Chant, chant, my mind, chant. So chant, chant, repeat; we can chant the name of God everywhere. "Your entire life has passed without the Hari nāma." So bhajan is not only the bhajan that we sing, but all our spiritual thoughts, life, work, action—everything is bhajan. Tapasya, a profession—a profession according to yoga, or let us consider a famous Āyurveda, Vidyā, the Renate. A profession according to the Śāstras is not to earn your money, but to help. And every professional training, a professional training is a Tapasya, a Śādhana. And this is a bhajan. But as soon as you think more commercially, it becomes a coma. Finished. No more spiritually. And so bhajan, even if someone helps you with your love, is a bhajan. In ancient times, a Veda approached a plant and asked for a certain constellation and said, "Please allow me and grant me a part of yourself that I may heal for a sick person." And so he had power in these plants, in the people, in the words, and in everything. Now even the plants became powerless. Poisoned. And the people are powerless anyway. The tires are flat. And now I have to say something else. To know, please, someone should put a note on my car. I think they already have it. It is already past 8 o’clock. It is already late. So, Barney, I will get a ticket, because you know that today I have to wait for a ticket. Okay. And so, Bhagavān gives everything you need. That is your practice. So, "Oh, my friends, you have lost everything with the kuśaṅgis." And if we try to be alert, then the thoughts keep circling, causing disturbance. If we try to withdraw, we are asleep. So rare are those who can remain concentrated. Concentration must accompany us until Samādhi. Samādhi is there. There, knowledge, knower, and object—all three merge into one. And yet, constantly always be aware of your being in Samādhi. And this state is beyond our mind. Our mind does not comprehend this state. And if someone has it, then we say this is isoprenic. That’s it. There is no other explanation. Concentration. Of course, the person who is in this state and begins to fantasize, then is in Sravaṇ Loka, self-control, the master. So bhajan, vikshepa, and kaleśa—the five kaleśas—give me Patañjali’s Yogasūtra. And then kaleśa is common, then everything is weak. Yes? Eleven months of effort, the twelfth month everything is weak. Jnana, dhyāna, bhakti, savakhoi. What must fail? Jnana, dhyāna and bhakti. Dhyāna and bhakti—you have lost all this knowledge, a true knowledge, correct knowledge. The best knowledge is that you know that you think nothing negative, and sooner or later we will all grow old and perhaps become immobile. This body will one day depart from here above. Why do we think so much about our body and this envy and jealousy and this and that? Not that a beautiful body was given here before Bhajan. Otherwise, it is said this body is a temple of troubles. This body is a temple of troubles. And so, that is why we are the Trubelgasse, which means the trouble gas—trouble gas, you know. Sarīram mandiram vyādhi—this sarīra, this body is the temple of vyādhi; vyādhi means troubles. So gyan, right thinking, we have lost. Gyan, dhyān. And meditation or concentration—we have lost attention. Why? The dedication is gone, your knowledge is gone, because your attention is not there. And when attention is not there, an accident happens, because knowledge is not there. And if attention is also gone, why? Because your devotion, your love is gone. And so, it does not come from the heart. And what is the root cause, the result of this? Clear? You have lost satsang. There is no interest in satsang anymore. You should rather go and eat pizza with your friends in a restaurant, or I don’t know what else to eat, or go to the cinema, or go to a party—that’s it. Satsang. Devas also have the ability to engage in satsang. Even for the gods, it is also very difficult to engage in satsang. Those who are happy, they come to satsang. Two people can do Satsang, as I mentioned before. One can do Satsang alone, or sit together with a group and engage in Satsang. In the Satsang, where one partakes in Satsang and attends Satsang, nothing humorous or negative should be expressed. One should not criticize others negatively, nor use harsh words. Body, mind, and words—these three must be pure when you go to the satsang. This is the satsang, and if we come with impurity that brings a stench, what benefit do I gain from this? What benefit do I gain from this? When these thoughts arise within you, you have lost everything. Yes? Today, one cannot live without business. You cannot even breathe in without money. And you cannot even breathe out without money. You need it for everything. But it also has its limits. In India, they say you can add a little salt to the Zapati flour. But you cannot put Zapati flour into salt. You cannot eat that because it has too much salt. So it is. It has its limits. Lobha, the lobha is greed or the desire also has its limits. Otherwise, the lobhī will always suffer. Jnana, jnana, bhakti, everyone, the satsang is lost, the true supreme reality, the good qualities are forgotten. Yes, good karmas, good thoughts have been forgotten; you have gone astray. And now you go in the other false direction. Your whole path has changed. Your ego has risen so high, it is completely inflated like a balloon. Suddenly, the ignored person thinks that he or she is the Lord of the Lord of... the Universe. But it is not. A crow sits on the top of a church, and the people pray inside the church. Then the crow says, "Ah, everyone prays to me." But he doesn’t realize that they are praying to someone else and not to this Kṛṣṇa who is sitting in the church. So, and we are there just as we are. We are Kṛī too, yes. We should become still like the swan. That takes a long time, a long time. But nothing is impossible. Everything is possible. And nothing is fixed. And now you have lost your dharma, your duty, your dharma. And you have lost your meditation and your good thoughts. And now you have tamas guṇas within you, and in māyā you are completely immersed in this māyā and in tamas you are caught in your own limitations. And so you are a person who has fallen entirely as a betrayer. Śrī Pujya Bhagavān Dev Purusha may be a fakīr malāṅg, but Mahāprabhujī says that I have my Gurudev. Dev Purusha must be a fakir, a fakirah who has transcended everything, who stands above all things. To Sri Swami Deepa Sarana Satguru, may the Sangh always remain; Mahāprabhujī said, in the Himalayas I stay under the protection of my Gurudev. He can protect me. Under his umbrella. Deepa Narayana Bhagavān, thus it comes in short—this is bhajan—while I need to say I need to wake up again and take care of Deepa Nārāyaṇa Bhagavān kī devā purī samādevā kī mannā sab khoyo reku sanghiyān ke sangh mannā sab khoyo reku sanghiyān ke sangh. So now we open the windows for three minutes, three minutes and twenty seconds. Please, open all the windows.