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This bhajan is written by our beloved holy Gurujī. Finally, now, I found happiness in the presence of, or near, my master. I realized oneness. Oneness is my divine. Burntness in my horizon, like Sagar lehar shamaya. Sagar is ocean, and lehar is the wave. Waves are not separate from the ocean, and the ocean is not separate from the waves, but still there is a separation. Still, there is a duality. We said ocean and high waves, and when everything is calm, she is very calm; there are no waves. The entire creation is the waves of the Supreme, and we have to become one with those waves again. So I realized, I became one with that Supreme. Like waves become one with the ocean, we all, as individuals, flutter on the waves of time through a different part of the universe, sometimes through the light and sometimes through the darkness, sometimes experiencing pleasure, or sometimes unpleasantness. But in every condition and wherever we are, we are searching for one destination: our origin. But where is that origin? Where did it begin? This is very unclear. Suppose you see written, "one, zero," very nicely, clearly written zero. Now we are searching for the beginning of this zero, or a ring. Where is the beginning of this ring? Similarly, we are searching for that beginning point. So all are searching. Every entity is day and night busy searching, because that origin is love. That origin is happiness. The other happiness that we see in this world is a reflection of the divine happiness. But this reflection is temporary. Again, it is gone. Therefore, this worldly happiness is limited and is changing: happiness and unhappiness. When the happy time begins, be sure now, be ready for the unhappy time. And when unhappy time comes, then be happy and wait, for happy time will come. This we know, but still, where is the origin? Are we going in the right direction, or are we going far away? Where are you searching me, oh my friend? I am with you. Out of the city is my hut, but my residence is in your breath. There you will find ahaṁ brahmāsmi, so'haṁ. I am that, that I am, each ascending and descending breath. The nāda is so'ham: "I am that, that I am." So where is that beginning? Where is the origin? And many, many lives we are wandering through the universe. It is not sure that you are having a permanent residence on this planet. You have no rights, only till death. You have the right to live in this world, but one day you have to go. Like we check out from the hotel. When you check out from a hotel, you are not crying, or when you get off from the aeroplane, you are not crying. Sometimes you are happy, "Oh God, such a long flight!" Oh, so, so long life. Some wish to have a short life, and some wish to have a very, very long life. Now, like the wave became one with the ocean again. Ocean in the waves and waves in the ocean. The Divine Consciousness is in us, and we are in the Divine Consciousness. Duality. There is only duality of some forms, but it is the same water, same taste, same ocean. So when you meditate and you practice your mantra, then these waves begin to calm down. What we call emotion, emotion means you are in the motion, and that motion may be very gentle or very, very high. Motion is a very calm sea or a stormy sea. It's only that divine power, the nature. Only nature knows how to control. The man achieved many things in this world, but man cannot change and cannot stop nature. Hurricane, earthquake, fire, flood, drought—beyond human capacity. Therefore, humans should never play as almighty. We must surrender ourselves. Our benefit is in surrendering. Surrender to the nature, to the elements, and to God. Yes, we do have some abilities. That's okay, but that's nothing compared with the Almighty. So, practicing mantra will purify your antaḥkaraṇa, mind, intellect, consciousness, and your ego. So we are on the fifth level of the practice of mantra: Ajapa japa. Ajapa means need not to practice. Mahāprabhujī said, "Lips and tongue don't move without your practice. It is practicing already." Our aim is to come to the practicing which goes from itself within us, spontaneously, continuously. Like sahaja śvāsa, parāśvāsa, the breath, normal breath doesn't matter what you are doing, where you are sleeping, dreaming, walking, running, swimming, your breath is constantly going on. What a miracle! Which button did God press? The time of birth. So this machine is constantly inhaling and exhaling. Which kind of key did God turn on the generator that the heart is constantly beating? Your best friend, your best helper, or your best slave is your heart, and your heart is very dear to you. Anything happens with your heart, immediately you feel discomfort. And that's why when you write someone greetings, you write, "From my heart, I send you my good wishes." Heartly greetings. I bless you from my heart. I wish you well from my heart. Did you ever write to someone? Or did you ever get a message from someone? Many greetings from my brain. I bless you from my brain. I wish you all the best from my liver, heart, sweet heart. This is one of the most beautiful and very, very loyal, and our life depends on him, and that is endless in the universe, what we are searching, our very origin, the beginning point, the central point of the endless universe, is in your heart. And there is the Ātmā, indescribable, beautiful, everlasting: nityaṃ śuddhaṃ nirākāraṃ nirābhāsaṃ nirañjanam. Beautiful mantra. Pure. Divine. Light. Everlasting. Spotless. Ātmā. I am not this body. I am not this mind. I am not this soul, nor am I this consciousness. I am not this emotion or intellect, but I am the Ātmā. That Eternal One is within us. While practicing the fifth level, or achieving the fifth level of mantra practice, you come to the Bhāva Samādhi. And yesterday evening, I explained to you in detail the bhāva samādhi. Then comes the sahaja samādhi. Sahaja means automatic, spontaneous. You sit in meditation and you are in samādhi. Very easy, but that doesn't last long. This is a problem. Samādhi means where knowledge, knower, and object, three, merge into oneness. That object, what we call God. The knower that you would like to know. And what you want to know is the knowledge. You will be surprised. It ends, there is nothing. Even you are lost. So in London, I was driving with someone in the car, and one of the cars on the back window was written, "Don't follow me, I am also lost." So when you lose everything, there is nothing. Then, when I was here, it was not. Now it is not. When I was here, he was not here. And now he is here, but I am not here. The street of love is so narrow. Two cannot walk together. You have to become one, to overcome the duality of jīva and jīvātmā and paramātmā. As a soul, we are all individual, but as ātmā, we are universally one. What they call in English is the word "marriage." The beautiful, beautiful word. Very beautiful. It means to merge into oneness. When one drop fell into the ocean, there is nothing to separate again. So when you are married, you merge into that one. And now you want to divorce. What do you want to divorce now? Is there something remaining that you want to divorce? Or, did you not merge? Therefore, think over. Take time. Then decide the steps in life and never think of returning back. In spirituality, there is no reverse gear, like an aeroplane has no reverse gear. So, sahaj samādhi: you pray, and suddenly you are in samādhi. Higher level of the consciousness, but there is still, there is still what you call the individual consciousness. It is there, individual feeling is there. But take care, sometimes you look like you became unconscious, and then the emergency comes and begins to beat you. Heart massage injections wake you up, and he said, "What happened?" I was in samādhi. Please don't do it in a public place. Such samādhi can be misunderstood and can bring a lot of problems. So finally, there are two kinds of samādhi: sabīja samādhi and nirbīja samādhi. Savikalpa samādhi and nirvikalpa samādhi. So there is one story. Five minutes left. There was a king. It's a real story, not a fairy tale. Mahāprabhujī said, only that person can rule the kingdom successfully who is a king and a yogī. A spiritual person understands the feelings of his people. So that king, he was a practitioner of yoga in daily life. It means everyday life, everyday practicing. That's yoga in daily life. One day he was sitting and thinking, "So many people come to me, and so many so-called near people, my secretaries or ministers, or whatever you call them. They behave so like slaves. For every movement I make, they say, 'Yeah, Your Highness, Your Highness, what you wish? What can we do?' Are they doing it from their heart, or only superficially? When you need something, then you are very kind and... When it's done, most terrible person, so long I had to wait. Such a man. Your kindness is gone. You are selfish." There was one person, what we call the beggar maybe. It's not a right word. Now you should not say the beggar for someone, because according to human rights, it's discrimination. You can say poor. If you tell someone "beggar," he or she may file a case against you, and you are in trouble. You have to sit behind the iron net. So no one is a beggar. We are only beggars at the door of God, that's all. Anyhow, one poor man was standing; someone stopped his car, and that man raised his hand. So the owner of that car, he took ten cents and gave it in his hand. The poor man became so angry. He said, "Don't be the beggar. Here is your ten cents. If you want to give, give me ten dollars, or I give you." He's showing the ten dollars. That's called mastī. They are happy in their way. We think they are troublesome, but they are not troublesome. They enjoy their world. They are sleeping somewhere, and when the earthquake takes place, they die who are sleeping in the big buildings. And others come and say, "I told you, don't go in your rooms." Well, way of thinking. The king wanted to know if they really followed his instructions. So he called one of his treasurers, his secretary, his bodyguard, and the palace caretaker. And he said, "I have one wish." Your Highness, come on, tell, please. Our life is ready for you to give. He said, "No, no... I don't want to take your life. I have one wish." When I die? No, no,... your highness, don't say such a negative sentence. You may leave thousands of Diwālīs. Diwālī is like Christmas. You may live through thousands of Christmases, you know. To experience thousands of Christmases, you have to live. Thousands of years, he said, "That's nice of you, but no one lives a thousand years, my ancestors. My wish is this, and I will write it in my testament. When I die, then at least 50% of my property should be donated for the well-being of all creatures, forest, declare forest that it cannot be sold, cannot be built, not be owned by anyone except the government. And the government is not entitled to build anything, nor to restrict anyone from going there. My money is in this, that, everything. But if you cannot do this, at least one wish I have, Your Highness, we are ready. All the jewelry which I will have on my body, on my crown, everything should be donated to some spiritual centre, ashram. Yes, sir." Ten years passed. Now the king was thinking, today is the time to find out if they will follow my instruction or not. So the king said, "Midnight, I have a stomach ache." They brought an Āyurveda doctor, some medicine, this, that. There was no stomach ache, but the king went into samādhi. Savikalpa samādhi. There you can hear, you can see, you can smell, but your body looks like a dead, very, very slow heartbeat. Life is there, but the yogī has everything under control. So in India, in Vedic culture, or in Hinduism, there is a tradition. When someone has their last breath, then we put this person on the ground. It means the lap of Mother Earth. The purified ground, if available, then cow dung, cleaned. Plaster with cow dung, white cloth. So they put the king there. They closed the door. The king was lying on his back, straight. Now, their treasurer and secretary began to take the jewelry out. And the bodyguard of the king said, "His Highness has one wish. What?" That all jewelry which is on his body, at the time of the day, we should donate it. A very personal person who was very close to the king at all times. He said, "Shut up. Kings are the most stupid people." He was a crazy one. He died, and we destroyed all the wealth and threw it out. The kingdom was ruled by our power. What will be about our promise? And the king hears everything, all discussions, and he sees. Well, we order some artificial jewelry, and that we will donate it. So it means we follow his instructions. So then, immediately, hurry up, call the goldsmith, and the goldsmith came. And they said, "You have to make an artificial one out of glass, like this." The king is listening and sees who is there. And the king said, then after, everybody was celebrating, "Oh, our lord has come back! Our lord has come! Oh, our golden sun has risen again! Oh, our life has come back!" We shall donate so much there, so much there for the birds, for the animals, for the cows, for the deer. King, set up. Don't make theater. Kings are stupid and crazy, and you are the ruler. That is your promise? You are really a slave. I will never trust you. And then the king, he was a good writer. He wrote the last poem. In his book, this poem still exists. Whatever you have eaten is gone. Dīna so is sat. Whatever you give someone as help, that is the truth. Jasvant dhar podavya. His name was Jasvant. When they put you on the ground, all your properties are in the hands of others. Therefore, do something. Give something. Renounce something. Mahatma Gandhi said, "Renounce and enjoy." And our holy Gurujī said, "Enter the kingdom of the Lord through the gate of sacrifice." And therefore Kabīr Dās said, God bless you.