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Yesterday we spoke about this body, this karpa, as a bungalow, as a vehicle, or as a temple of our divine Self. It is a very beautiful bhajan. This bhajan was written by Guruji in 1965. At that time, I was at school with Guruji at Nippal Ashram. For Guruji, composing a bhajan was absolutely no effort, no problem at all. Guruji could write bhajans more easily, just as one can eat good food. Guruji could give a speech, simply shaping all the poems in his speech into verses. In the hidden forces, when we speak about the Anāhata-Cakra, it appears that in this scepter, those who have purified the Anāhata-Cakra and whose Anāhata-Cakra is awakened, then the Anāhata-Cakra has its own qualities—the hidden forces. Anāhata becomes active. First and foremost, devotion, Bhakti. Bhakti, devotion, feelings are in the heart. Everything is guided by the heart. Whether we are happy or sad, everything shines directly upon our heart. The heart is the first organ that is affected or exerts effort. It makes an effort. When you suddenly brake in the car after overtaking at high speed, when you start to overtake and see someone coming, and then suddenly feel a jolt in your heart, thus it is clearly evident that the heart is the seat of the Ātma and especially the Jīvātmā in the form of the Jīvātmā, the individual soul, which experiences fear and feelings. There are some people or children, born, who have absolutely no fear. And that is a very difficult life. Such children, when born and who have absolutely no fear, there is a therapy to instill fear in them. That having feelings is fear. They have no fear of fire, they have no fear of electricity, they have absolutely no fear. They do not care whether they jump from above or not. And that is that the Anāhata Cakra is more or less blocked. The channel of devotion, the Iḍā-Nāḍī, is blocked. So, Anāhata-Cakra is where devotion or love resides in our heart. And the special dimension, a special gifted dimension, having talent, like an artist, a painter, a musician, and so on, all of these come from our Anāhata-Cakra. Anāhata can be said to be boundless. It has no boundary. Anāhata. Whoever can write a good poem also has Anāhata-Cakra. Writing a poem or a song, composing a beautiful article, is not merely the work of the intellect, but of the heart. Whoever cannot write from the heart writes nonsense. Who speaks from the heart has a different effect. Where there is love, there all is pure. Where there is love, there is no anger. Where there is love, no hatred. Where there is love, there is no jealousy. Where there is love, no impurity exists. Where there is love, the world is in order. Where there is no love, there is conflict, suffering, restlessness, fear, power, and so on. And therefore it is said, God is love and love is God. And that is why it was said, Love your neighbor. It means that you should awaken this love in your heart. Because you have no love in your heart, you cannot love others with cosmic love. Then it is a selfish love. And selfish love is tied to a feeling, to possession. And when one desires love along with possession, power, and thoughts, then all problems arise—quarrels, hatred, envy, jealousy, and so forth. If it is selfish love, then our consciousness does not engage properly with anything. Consciousness becomes more attached to the indriyas, the surface levels. To awaken such a Universal Love in the heart is a matter of the Anāhata Cakra. There are few people who can write about God as those who wrote the Bible or the New Testament. And how this person speaks about God, what God is. Or the Bhagavad Gītā. It is not as if the Christians sat there and wrote it down. Or not that the Christians wrote together. No, this is not a biography of either of them. But a sage has written, and only one who has had this love for Kṛṣṇa can write that. In the Rāmāyaṇa, one can see the love Tulsīdās had for Rāma and Sītā. And these Rāmāyaṇa or Gītā or Bible and such sacred books are nothing other than the inner vision of the one who has purity in the heart and has written them. He sees everything clearly and purely. That is the Bhakta. He has transcended boundaries, overcome distance, and then one says above time and space. And that is a very, very difficult task for us, to stand beyond time and space. And that is the matter of our Anāhata-Cakra. When the Anāhata Cakra is purified and the Anāhata Cakra begins to awaken or function properly, then wisdom flows. The wisdom flows. And there is no more power or strength. There is no other wisdom in this universe that can correct this wisdom. Because there is nothing to correct. The perfect always wants to be perfect. Pūrṇa is always Pūrṇa. Pūrṇamadaḥ, Pūrṇamidaṃ, Pūrṇāt, Pūrṇamudacyate, Pūrṇasya, Pūrṇamādāya, Pūrṇamevāvaśiṣyate. The Perfect One is perfect. And what we take from the Perfect is also perfect. And what remains of the perfect is also perfect. When this light, the wisdom and the love are awakened in the heart, then the poet or the surrenderer or the writer feels in unity, and then it flows. Once Guruji said, a poem or bhajans, that is, a poem should be such that it flows musically and gently, softly, like a pearl sliding through a wire or a thread. Corpse, how do you say this, ah no, silk, silk thread, like a silk thread, and the pearls pass through without obstacles. And that is how it is when you compose such a poem—without obstacles, it flows. And no matter which rāga or melody you sing, it always fits. And so the Guruji-Bhajans, Mahāprabhujī-Bhajans, all the Bhajans, including those of many saints, are like this—they flow. And the flowing means, it flows from the heart. And then, there is no force that can block or hinder. Then all impurities, even the flowing ones, are purified. Flow, flow,... it flows, it flows. Writing a poem, composing a bhajan, is very difficult for some people. And for some people, it is like everyday language. Guruji could memorize 15 to 30 bhajans in a single day and could sing them. And Gurujī said, Mahāprabhujī did not repeat anything. He once said, this bhajan goes like this, and in the evening you must sing, that’s all. Do not write. And there was no bhajan, we look inside and then we, no. And Guruji said a sentence and said, make a bhajan out of this whole thing. And Guruji then made an entire bhajan out of it. And Mahāprabhujī said, very well. But immediately Gurujī said, But you know, that was Mahāprabhu speaking through me. Not that I wrote down a loud tone from him and the rest, he silently told me inwardly what he was writing. This is it. And Guruji could compose a bhajan within half an hour, a beautiful bhajan, or even in 15 minutes. It only took him as long as he could write, that is all. Medhā Gaṇeśa, when the Vedas were written and Ved Vyāsa said, I want someone who can write down my thoughts, but I will not repeat anything. And he found no one. Excuse me? Yes, you say the number, we are not good at remembering phone numbers, these 5 or 8 or 7, 6 Yes, how soon will it be again 7, 8 and then what, what,... what? That is it. So can we compare our memory with the memory of those wise ones? How do we acquire this memory? This memory is obtained through three things. First, Prāṇāyāma. Prāṇāyāma, Prāṇāyāma,... Prāṇāyāma. Cleanse, cleanse,... cleanse. Prāṇāyāma is the best technique. That purifies our blood, our body, the whole being. Prāṇāyāma is one of the best techniques. Like Yoga Agni, Karma Dagdhani. Through the fire of Yoga, you can burn all karmas. But not only the karmas, you can purify all the impurities of your body through prāṇāyāma. Prāṇāyāma has a great, great effect on our body. Memory is the prāṇāyāma because the entire system is cleansed and oxygen is supplied. And that is very important. Two other things are nourishment for the brain: pure ghee and sugar or honey. But consider the cows that receive no artificial feed at all—only nature. Naturally, they live and move according to nature, grazing on grass, and so forth. But in Āyurveda, these cows are the best, the ones from our Jades, so these cows, what do you call them, Indian cows. In Africa, there are also Indian cows, which are called Brahmin cows. In Australia, there are also Brahmin Kau. And these Brahmin cow-cows are the best cows for memory. Almonds contain these substances that support our memory. This means to have a tablespoon of almond butter daily or to soak 20 to 25 almonds in the evening, or not to soak them. And you have to prepare it very carefully, they say, blend it and mix it into milk. And then a tablespoon of honey. Some people say, wow, milk and honey, I can't do that. These are poor children in childhood, who have been forced upon by the parents. But whether they want to or not, they still have a good memory. Thanks to the parents, they then have almond oil and honey, that is enough. Or, as I said, daily in the food. Not too much. One to two teaspoons per meal is more than enough. And then, that must also be properly digested. For that, there are āsanas and prāṇāyāma. Whoever practices prāṇāyāma can digest half a kilo of ghee daily. Yes. There are people who drink Gipi water. And all kinds of those are clearly pure. The pump beats so calmly and clearly. Life pump, right? You don’t need to replace it in the workshop. Prāṇāyāma. Prāṇāyāma. So, those of you who have a health problem, try this: practice prāṇāyāma for one hour daily. But very systematically, according to your yoga in daily life, these are the stages written down on how one should practice this Prāṇāyāma. We conducted a special Prāṇāyāma course, and it was very, very beautiful. Many of you know. And how long did it take, Muktanens? Does anyone know? Two years. After two years, then you can accelerate. Then you are on the highway, and there the kilometer restriction does not apply. But before you get on the highway, you are in dense traffic. This is it. You cannot accelerate as much as you want. And thus Prāṇāyāma is so close. Sūkṣma-Veya-Yama, Sūkṣma-Prāṇāyāma. The prāṇa, here is a prāṇaka-throat. The whole is the play of prāṇa. And we have always written in our Prāṇāyāma booklet, where we wrote about Prāṇāyāma, now we have a book. Prāṇa is a link between our body and consciousness or the astral body. Just like cement between two bricks. And prāṇa is not just oxygen, but prāṇa is the cosmic energy that holds the entire universe in balance, with a beautiful sound. And then, when the memory is so beautiful and everything that Anna has flows, then everything is clear. Then you need not only to drive quickly, you can take flight. And there they tried to take off, land, and fly. Taking off and landing. And what was that? Levitation. Yes, there was levitation. But only those who have had such a pure body and have mastered the body have been able to do it. Now, even the air is not as pure as we think. And so, to write a poem, to compose a bhajan, first and foremost it is a matter of the heart, of love. If there is any lack of clarity there, then it no longer works. Then what happens? You must look in the dictionary, the words. Then you must look again to see if it fits this way or that way or another. No, not this word like that, this word like this. Of course, the one who writes a poem is one of the finest artists. Just as a goldsmith considers which gemstone belongs where, on the crowns or on the rings, and so forth. Putting the gemstones together is not so easy either. A mosaic work. And so, this mosaic means, or gemstone, is in every word where these words are meant to come. So, first matters of the heart and secondly the wisdom, the Wisdom. abhama-guru-saraṇa-sukha, and so, that means, it must have Brahmajñāna, Satguru. The Satguru is both Brahmaniṣṭha and Śrotriya. Brahmaniṣṭha means the knower of Brahman, not just theoretically, but one who has realized and truly knows it. And Śrotriya, who can truly speak and in whose words that power is present, that wisdom is present. And so this Viveka also requires knowledge. So when Viveka and Bhakti come together, then beauty also arises. And when selfish love and intellect come together, then limited love and conflict arise in Bhajan. And that is within us. Everything is within us. And once someone asked, Guruji, what does Bhajan really mean? Guruji said, do not run away. That is all. I said, why Guruji? He wrote such a wrongly translated word, do not run away. But I said, why doesn’t Guruji run away? You said, it is so. Well, the second time I did not ask, of course. When I asked the second time, you said, if you know better, then explain to me how it is. So, do not run away, means with your feelings. Do not run away. Meditate, repeat the mantra. Do not let your thoughts and feelings run around. Without love, without interest, you cannot perform Bhajan. Bhajan does not only mean writing and singing the poem, but also meditating. Bhajan means leading a spiritual life; that itself is also a bhajan. If you sit quietly somewhere, you can say, he is doing his Bhajan. Sing bhajans, sing bhajans to the Lord. Sing bhajans to the Lord. Oh, he thinks, he meditates, he repeats, he remembers God. Prabhukabhajan, it is such a beautiful word. Think of God. There is one God, and those who do not believe are blind. And hopefully one day the blind will also receive eyes. Because there is no poem, there is a poem. In this poem, it is said that a limping person can cross the mountains. And Mukhothvachal, a complete fool, can only become wiser if his Kṛpā, Hare Kṛpā, is elevated. And who receives this Kṛpā? This is not medicine, it is not money, it is not bribery, but Bhajan. And this bhajan is that devotion. Live, live,... live in His presence. What my God speaks, does, and what I feel is a beauty for me, a blessing, a happiness. God is everywhere. And so it should come into the heart. Then you feel very, very comfortable in your life. Then you are without fear, full of wisdom and movement. And so here, Guruji is writing a beautiful bhajan. Oh, my brothers, sādhus, my chariot is a wonderful chariot. And often I have traveled in this carriage. I have sat many times in this coach. This coach is a truly wonderful coach. And this Jīvātmā, this Jīva, is often seated in this chariot. Often you are incarnated in the human body. And you do not know if this is the last time you are sitting in this chariot. Yes or no. Why no? Perhaps we attain Mokṣa and do not need to sit back in this carriage again. Because once we have reached our goal, we step out. Or we have lost our way somewhere and have not yet returned to the goal. And it may be that the Jīvātmā lands in another body, not in the human body. It is a great grace for us that we have received this human, beautiful body. It is priceless. Priceless, it is beautiful. Recognize the value of your body. Everything that takes place within your body. Do not waste your time. And do not harm your body with wrong foods and wrong thoughts, etc. Take care of your chariot. The Ghoda Chali Isratme Ajab Chal Apara. This carriage is driven or pulled by ten horses. And these horses have a beautiful gallop. The gallops are so harmonious and so beautiful. And these ten horses are our ten Indriyas. And our Indriya should function in harmony like this. When one indriya becomes dominant, the other indriyas suffer. When one Indriya is dominant, the whole chariot suffers, the entire existence suffers, and therefore you must have reins in your hand for your horses. Our night is always wondrous, in which twelve sit together, our night is always wondrous. The horse moves in this rhythm with a strange, wondrous gait; the reins of intellect are held tight, the restless mind is tamed, and the strange night is illuminated. Buddhi, Intellect. The Chugal, Chugal for horse is the Intellect. Your intellect, your buddhi, your indriyans control the soul. It is not the rider who controls the horse, but this Chugal. And the rein is the Bodhi, and the rider is your mind. So your mind should not wander around and be inattentive. Your mind should work with this rein so that the ten Indriyas in the body pull the charioteer in equal harmony. In some places, one can say, mind is also one Indriya. But that means that the man who drives the carriage and horses is also like a horse. Must one live with horses as if one were a horse? Two-legged horses. That’s also nice. Not bad at all. So Mind is the person and Buddhi is the partner. The Ghoda chale is Ratme ajab chal apara. These ten horses are leading this chariot and have a beautiful gallop. Hak, the hut, the hut,... the hut,... the hut, the hut. So I have lit a Gyan-Kī-Bātī. Gyan-Ki-Bati is knowledge, and Bati is the lamp. I have lit a lamp, the lamp of Gyan-Ki-Bati. So in this Kharpa, which is our knowledge, Knowledge, that is a light. Light of the knowledge, unlimited, the light is there now. So, King, the Ātma. Ātma is the king. And He dwells in this charioteer. Raja Atam Vetharatmahi. Nij Chetan Nirākāra. He is the true Self. He is Chetanya, yet Nirākāra. He sits in the charioteer. He is there. He is awake, yet Nirākāra. We see Him nowhere. We can cut the entire head into pieces, but you will not see where the Ātma resides. Nirākār and Sākār. Sakar is form, and Nirakar is formless. Just like this smoke. And so is your Ātma. If you believe that I will gladly receive prāṇa and meditate and close my eyes, and suddenly I see myself sitting. Oh, there sits Mr. Ernst Hackl. He says, at last I have seen myself. My God, after so many years. What a pity, you could have bought a mirror. And you see yourself in the mirrors. Many people have mistaken attitudes. Self-realization, I will see myself now. You do not see at all, because you are Nirākāra. You have no form, you are Nirākār. Sakar is with form, and Nirakar is formless. Therefore, the Sākār seeks the Nirākār, because Sākār is perishable, because Ākār is a form. And what is created will also be destroyed. And that is why Shiva is called the Destroyer. Destroyer of the Akar, of ignorance. And she knows, the libretto brings you back to your true Self, to Nirākār. So it is created, it will dissolve, what manifests will one day dissolve. It will dissolve. Thus, the Ātman within your body is Nirākār. So Self-Realization, Selbstverwirklichung, is often mentioned, but unfortunately very little is explained about what it truly means. It is also dangerous when the Nirākāra loses you, and then you become lost, fear arises, followed by depression, hallucinations, and so on. Why? Because you have not practiced anything properly and without guidance, without the guidance of the Master, you went to Nirākāra. So Raja Atambetha Ratmahi, the king, the Ātma sits in this council, Raja Atambetha Ratmahi, not Chetan Nirākāra, the Self, that is Chaitanya. It does not sleep. Chaitanya and Nirākā. Where? In this body. viveka-mantri-rahesatme And the king has with him his minister. And which minister? Among the breaths is Viveka. Whoever lacks Viveka suffers in the breath. Then, you have all this despair, you have all these doubts and this and that. All because you lack Viveka, Viveka is missing. And therefore, it would also be very important that we turn on our ventilation on two levels and open a small window there at the end. Use viveka, viveka is very important. So, pure Viveka is the secretary or minister of the Ātma. Where there is no Viveka, only intellect, only the reins, it no longer works. Viveka, the minister, must give an instruction or order as it is. Atma is the President, Atma is the King, Atma is the Self. He does not have much to do and does not need to do anything. He does nothing. Vivek Mantri Rehesatme, Anubhav Karatvichara, and he always says that he forms his opinions and thoughts through his Anubhava. Anubhava means experiences, and we have had many experiences, many, many experiences, but the experience of what Ātma reveals, what Ātma is, and what is good for Ātma. And so Viveka accepts the harsh words, the strict teaching, the discipline. Why? Because it is good for breathing. And those who have no Viveka, who only use their reins, then suffer, weep, feel sad, unhappy, and separated. He who is one cannot be separated, but your ignorance separates you, because your intellect is only a dry or a plastic apple. That is simply not possible. We need such a Viveka. The juice in the apples is a Viveka. The king sits there in this hut with his minister, and that is the Viveka. Raja Atam is the supreme self, pure consciousness without form; Viveka is the counselor who dwells within, experiencing and reflecting; always vigilant, never wavering, that is our constant state, always vigilant, never wavering, that is our constant state. I have not found the essence of Agam and Nigam through hardship, and I travelled, journeying with this Kutsa, Agam and Nigam. Also in the past and in the future, in all three worlds, I have traveled with this body. But I didn’t have even the tiniest trouble or difficulty. That means, how do you say, astral traveling. While sitting in this body, you have all the vision so that you know about the entire universe. That you have traveled everywhere in your meditation. I have not found the essence of the Agamas and Nigamas; my effort remains constant, yet my state is always restless. Why? Because the minister is so expert, so wise. He took the king everywhere, but the king had no problems at all. Whoever uses Viveka will always have beauty, and whoever does not use Viveka will face difficulties. And therefore, Guruji writes in a bhajan, sādhana-cāra karo hari pyāra jisse hove ānanda-apāra O my dear, There are four types of practices through which you will be able to realize infinite bliss. The first practice is viveka. Viveka, Vairāgya, Sat-Sampatti, and Tītiṣkṣā—these are the four principles of Jñāna-Yoga. Then comes a bit of the tough stuff. That is necessary as well. It may be. Now comes a warning. Please, don’t be angry with me. I am only the messenger of what Holi Gurzī says. Because you are sitting in the front, alone, without protection behind you, or something like that. The bodyguard is not here. Then it is like this. Kāma, Krodha, Madha, Lobha, Chorhe, Luttat, Herat—all Kāma, Kāmakrodha, Kāmakrodhamada, Ego, Proudness, Kāmakrodhamada, and Lobha, Greediness. These are fear, thieves. These are the four thieves in your body: kāma, krodha, mada, and lobha. Don't hesitate, Mr. Sarah, they will steal your entire kutze. All your finest Ratna, Ratna means the gemstones, Your possession, which is the hidden powers within your body, these four robbers will take everything away. So, those who wish to be rich, inwardly rich, should then let these four robbers pass by and be careful that none of them enter your council or your chariot. These are the Kamkrod, Madlob. Kamkrod, Madlob, Chorherr, Luttherr, Ratsara. The arrow of the Guru's word struck, and the enemy fled. But we must drive away this robber. The Guru-Śabda has been shot like an arrow. Teer means arrow. We shoot the arrows of the Guru-Vākya, Bhaga-Gaya-Hatyārā, and all these four will flee. An arrow of the Guru-vākya, the wisdom. So one does not merely hear and say the Guru-Vākya, "Oh, how beautiful it is," but applies it in life. So we shoot an arrow of the Guru-Vākya, Śabda, Guru-Śabda. Shabda is the Vakya. The arrow of the Guru-Shabd was shot, the enemy fled, and our six fears became a strange delight. In whom dwells the twelvefold twelve, our sixfold wondrous delight. In Velkividik, Ovtaki Setsan, this is a federal state opinion, briefly. Fourteen worlds, twenty-one universes, all spread within the heart. Fourteen worlds and 2,100 solar systems in this universe. Fourteen worlds and 2100 solar systems in this universe. Everyone is present in this Kutscha. Everything is in my charioteer. This means, it is the realization of the Cosmic Consciousness, the Universal Body. When Kṛṣṇa says to Arjuna, believe me, I am this and that, and I tell you, and I tell you, Arjuna said, how am I to believe, please show it to me. Then Kṛṣṇa says, Arjuna, you will not be able to perceive my truth. He said, no Lord, please show me, what are you? Then Kṛṣṇa reveals his universal form, the cosmic body. Everything is within Kṛṣṇa. Mountains, fire, death, birth, hair, suffering, hatred, greed, the entire universe. Arjuna has lost his total control, lost his trust again, fear has come, my God. God, He said, yes, what do you want? My God, He said, yes. O Kṛṣṇa, please, return once again to your beauty, your Nārāyaṇa, your form, human form. And so Kṛṣṇa came again into his... And so, when this Bhajan was composed, Guruji, his consciousness, his being was one with the cosmic Body and this entire cosmic Body was his Body, where it says, 14, 21 Brahman, Rathmesakalpasara, all 14 worlds and 21,000 solar systems in this universe, all that is within me. Travel through this Kotsch, Rathmesakalpasara, Sadamvai, Ajabrathamal, 14, 21 Brahman, Rathmesakalpasara, Anhat bhaja bhaje ratme, infinite, beautiful instruments are played in this Rat. Shabda, sound, is not the ultimate para brahma, sound, sound, which is created in this world, the world is sound. And this sound, an endless sound, an endless instrument is being played in my kuccha. Beautiful. Go within and listen to your inner sound. Listen. Hear your inner voice. Nāda Yoga. Śab-dush-nehi-mari-jat-ra-he-li-hor-na-ya-ve-da. Śab-dush-nehi-mari-jat-ra-he-li-do-ja-na-ve-da-e. Śab-dush-nehi-mari-jat-ra-he-li-hor-na-ya-ve-da-e. Śab-dush-nehi-mari-jat-ra-he-li-do-ja-na-ve-da-e. Śab-dush-nehi-mari-jat-ra-he-li-hor-na-ya-ve-da-e. And that is why you guide yourself through your mantra, Guruvakya, Kriyā, and effort. But first, you must purify. You try to gather your wealth, but the Kamkrod-Mada, these four depths, the robbers, are sitting inside. You bring them in, and they take it away. And they send you back to work on the street again. You work all day, bring it in, and they take it away again immediately. So, you are like the tires of a car, which just keep spinning everywhere, all the time. And when the tire is used or, how should I say, worn out, then it is discarded, that’s all. So, pay attention. Guru-Śabdaka-Tir-Lagaya-Bhaga-Gaya-Hati-Ara Pull it with the arrow, Guru-Śabdaka. In the Mahābhārata, in the Rāmāyaṇa, you have seen videos where the mantras were repeated, and then the arrows closed. They have smeared all the arrows in exactly the same way. But what was that power of the mantra? And accordingly, the arrows then worked. And use the Guru Shabda, the Guru Vakya. Guruvakya, as a means of self-protection within yourself. If you don’t use self-protection, then naturally you will become a troublemaker, you will cry, you will be sad, you will be this, you will be that. I don’t need to read the whole thing or always explain. The wondrous unstruck sound resonates in the soul; it is not the drum of any guru. And on the nine paths, there are the nine paths where the ātman, the Self, departs from the body again. The tenth door is where the Brahman is. And there, drumming is heard in every corridor. It is beautiful. Make journey within thyself. Close your eyes and be one with yourself. How wonderful it is, you do not need to seek it outside. The entire universe, 14 lokas, 21 Brahman threads, Sakalpasara, everything is in this Rata. Śrī Pūjā Bhagavān Dīp Nārāyaṇ, explained all the distinctions. The holy Guruji says, our sacred, divine Bhagavān Deep Narayan, Mahāprabhujī, revealed the distinction of everything. The entire secret of this Rata has been fully revealed, unveiled, and disclosed to me. Mahāprabhujī taught me everything and showed me all of it. And Holy Guruji said, I enjoy in this Kutscha. Bhunda Svanes, Bhunda Svanes, this is an Indian karpat. Always, indeed, our steadfastness remains. Always, indeed, our steadfastness remains. Sitting in the self, always, O noble ones, I am fearless. Deep Narayan Bhagavān, Madhav Krishna Bhagavān, Sanatan Dharma. So you see, what is in a bhajan, in a bhajan alone, Guruji has infused the entire universe. The whole wisdom, all contained in just one verse. And the entire book with all those many, many hundreds of verses inside it. What wisdom do we have? Oh, we are very rich. We are very rich. We are not million billionaires, but cosmic rich we are. All the wealth that exists in the entire universe belongs to us. There you have it. Then why do you say you are unhappy? And why do you say that I am poor? Our Master has worked enough for us and has left enough for us. We have inherited much, much from him.