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Dear brothers and sisters, good evening. To all our dear practitioners of Yoga and spiritual seekers around the world, special blessings are coming to you from the Republic of Hungary, from VEIP, where we are holding this weekend retreat. To those celebrating a birthday today, my good wishes for your health, happiness, harmony, and long life. God bless you, and have a happy birthday. We shall continue our program on Nāḍī Yoga, Kuṇḍalinī, and Chakras—the purification of body, mind, and consciousness, the awakening of spiritual consciousness, and realizing the aim of human life. Much has been spoken about human life and human dharma. It is said: dharma rakṣita, rakṣitaḥ. If you protect dharma, dharma will protect you. If you cannot protect dharma, dharma will not protect you. Now, dharma does not mean a religion. Dharma means the elements. Dharma means to fulfill our duty; that is our dharma. Our responsibility is our dharma. Like the dharma of fire is to give heat. The dharma of our eyes is to see; the dharma of our ears is to hear. If we cannot protect our eyes, our ears, or our environment, then they cannot help and protect us. Therefore, human dharma, first of all, is to be a protector. Protect everything as much as you can. Protect the environment, protect the ocean, the lakes, the rivers, the forests, the mountains. Then this nature will protect us also. Nowadays, we know nature is abused by humans. Day by day, we are cutting into the mountains. Day by day, we are cutting down the forests. Day by day, we pollute the rivers. Day by day, we create dams to block the water. Yes, I agree with the knowledge of the engineers, but in this matter, I think the engineers failed. Their intuition, their imagination was wrong to build the dams, especially in countries where there is little rain. If there is a lot of water, a lot of rain, and you make some dams, that is very good. But around the world, 70% of countries have little rain. When we look geographically from an airplane, flying over deserts or dry areas with little rain and greenery, coming from the mountains as the plane enters flat land, what we see is that from the mountains, many, many streams and creeks flow and become a river. But also, the rivers have small rivers flowing in different directions. We see the picture. Exactly, if you make an X-ray of a tree, how the tree roots are moving is exactly like how the rivers are moving. Now, we see the anatomy of any being, human or animal. The nerves and the veins are also moving through the whole body. The heart, which helps by pumping blood, supports the circulation. If there is a blockage in the main arteries, we know what will happen: we will die. Yes or no? Thank you. Sometimes I need to have feedback. And why? Because it is blocked. Similarly, when we block a river, yes, it is good that we have a lot of water in one place. But the rest of the river is dry, with no water. From the river, underground water goes in all different directions—for the trees, vegetation, for the field—and the ground water level rises up. We see that Mother Nature has designed, or the Viśvakarmā, the heavenly architect, has designed this planet in such a way that water is supplied everywhere. So, instead of doing good, we did not think far ahead for all. It is only for a small area that you have water. Therefore, it is my opinion that making dams is not good technology. But we can do one thing: every 20 kilometers, 10 kilometers, or 50 kilometers, we can make a half-meter-high wall, like a kind of dam. Water will flow, stay, and overflow, go further, and like this, water will be incoming everywhere. So dharmo rakṣita rakṣitaḥ—our dharma is to protect the environment, protect our ecology, protect our planet, protect our life. No trees, no life. No water, no life. And now the question is this water. In some places there is water, but you cannot drink it. And if you drink, only once or twice—the first and last. Because there is less water flowing through the rivers and channels, what happens? The pollution is increasing. In India we say, it is better when the water flows. If water remains in one place, it will spoil, and bacteria will be created. A saint, a sādhu, should move from one place to another. If one stays in one place, then one will get attachment and different habits. So, stay a few days here, then go. Sādhus should wander; what we call the wandering monks. In old times, "monk" means to move, not to stay only in one place, or to stay in such a place that you do your sādhanā. So Mahāprabhujī said: "Pāṇī to pada bhala, jo jal gyāra hoy." Mahāprabhujī said water is good in one place. If it is deep like an ocean—if the whole ocean were to move through the world, what would happen? Disaster. So it is good that the ocean is there. And a sādhu is good to be in one sacred place, if he is spiritual and doing only sādhanā, not involved in other business of the material world. Therefore, dharma—we come back to dharma—and this dharma we have lost. In these last few decades, humans have become very greedy. We began to destroy the forest. We destroy and are destroying, cutting the mountains, mining, and so on. We destroy the soil. The farmer will get one ton of corn. But we have made such chemical pesticides and fertilizers, we go to the farmer and tell him, "If we use this, you will get five tons." Now the greed is very big. "I work the whole year in my field, I get only one ton, a thousand kilos. And if I use this fertilizer, I will get five tons, five thousand kilos. Okay, give me." So both are guilty: who is producing and supplying—the manufacturer and the consumer. Both failed that dharma, because they are destroying. The soil and many different lives are disappearing. Wildlife is disappearing. The bird's kingdom is disappearing, and I think very soon, if going on like this, humans will also disappear. So many new illnesses are coming now, yesterday. And this morning we spoke about the six eyes. Humans have six eyes. In India, we do not say "like this." When you say "like this," it means showing someone your tongue. When you go to India, do not say, "Please, one child." If you say "like this," it means you show someone your tongue—yes, it is a culture. And if you say here, "One chai," it means you are dictating. So when we say one, two, three, four, five, six, seven, eight, nine, or like this, and ten... six eyes. Two eyes to see the world—that no one is suffering, no one is unhappy, no one is in pain, nothing is broken, no distractions are there in the forest. Our eyes are observing, yes, a beautiful world we are observing. Then the second eyes: our intellectual eyes. Our intellect is telling us, yes, we should help, we should protect, we should guide, we shall give judgment. Our intellect—the dharma of the intellect is to give judgment, but to give a right judgment. There is a positive intellect and there is a negative intellect, you know, between "I am." Saying, of course, I am not making advertising, but it also can be like advertising. It was a positive, why not? For ex-Yugoslavians, they have translated one book called Līlā: Cosmic Play, and in this Līlā book—I think it is here, someone brought to show me—if there you can look in or bite, the negative intellect leads you to the hell, and the positive intellect leads you to the cosmic consciousness. It is a very interesting book written by one very great soul from India, Harish Johari. Unfortunately, he is not anymore in this world, I have heard, so our prayer for his divine soul. So, positive and negative intellect. Where there is greed, there is negative intellect. And where there is love and protection, and a moderated person, then there is positive intellect. Yes, you should earn a lot of money, but you should spend more, a lot, for humanitarian causes, for veterinarian causes, and for ecology. There are many millionaires, and if we ask these billionaires how many projects they are running—so-called social centers for all creatures and for humans—like this, very little. If you ask them to give some donation, they will—even you have no access to them. But the people, normal people, when you ask for donations for the blind society, donations for the crippled society, donations for the AIDS society, donations for disabled children—you know, we are all very generous. We have only 100 rupees in our pocket, and we are very generous. We will give 50 for the help. That is a very good idea. So earn money to help, to do something good. That is human dharma. Do not be greedy. It is said when a tiger or a lion catches an animal, hunting one animal, they eat as much as they can, then they leave it and go away. So the others can eat also. The lions are not sitting there for three days, thinking, "When we are hungry, we will eat again." They trust their kismet. They trust their destiny. And they know God will give when they are hungry. But humans, they do not trust. We buy so much eating, and we put it in the freezer, lighting. This is, you see, the difference between humans and nature. So there is a greed. So animals teach us: eat fresh, eat fresh and sāttvik, do not eat tāmasik which is a few days old. Therefore, I am talking about human dharma, and the nature of the human develops according to their habits and their education. Our beloved Holy Gurujī used to say, "Habit is the second nature of a man." Habit is the second nature of man. We have our human nature, but whichever habit we develop, that also becomes our nature. Example: Someone who drinks alcohol every day, after some time, becomes an alcoholic. How many of you are alcoholic? Can you raise your hand up? No one. You must be a yoga and daily life practitioner. Now, the person who is addicted to alcohol, now he or she would like to give up—yes, with intellect, yes, with mind, yes—but that alcohol became a part of your body. It requires the body more; it becomes your nature. Therefore, we should be addicted only to our bread and water. This addiction is very good, because we have to survive. Dharma. So two eyes to see the world situation or condition, and two other eyes to help. What can we do if I am blind, or if my eyes are closed, and 200 meters far I see someone fall down? I do not see. Or one jumped in the swimming pool and cannot swim. I am only meditating, I cannot see. But if my eyes are open, I will see. My intellect will say, "Give up your meditation, go and run and help." That is it. So, positive intellect and negative intellect—that becomes your savior or your distracter. Now, both physical eyes with which we can see the world, and intellectual eyes with which we can decide—and that should be a stream of love, positive—and that comes from the heart. So we have another two eyes in the heart, one left side and on the right side. The heart is not only here. The heart is this part, so here they come, the lotus of our heart. All you can open when you, every day, practice your spiritual sādhanā practice or your mantra. There is a seat of the Bhakti Devī. What? God is of devotion. God is of devotion. When your Anāhata Chakra, one after another, petal of that lotus opens, the unfoldment of each petal opens one beautiful stream of the Bhakti Devī in your heart. That Bhakti Devī sits in your heart, and then she can direct your thoughts to the positive way. But when everything is closed, she cannot even breathe. She is under the snow. The heart becomes cold. So it is that mantra, it is the divine energy, the divine sound which awakens in your heart. And therefore, one bhajan said: Oh Lord, the giver. Dātā means who is giving, and who is begging is a beggar. Giver and beggar. So it is said, Tulsī Dāsjī said—a great saint, Tulsī, it means himself—Tulsī kar par kar kar: always keep your hand over others' hand. It means be a giver. If you are a beggar, you cannot give. And I tell you one experience with a beggar. Oh, that is something very, you know, the eyes remained open and the mouth remained open like this. Can I tell you the experience? It was not mine, but I heard from my best disciple in London. In England, I think the capital city is London, no? And there is one railway station called Waterloo. Is there a railway station, Waterloo? So, I am not mistaken. Some years ago, there was one shop that is called "off license," meaning an alcohol shop, where you can buy a screwdriver and Crazy Mary, or what is it, Bloody Mary? And this, you know, and Crazy Horse and Viscose, and I do not know many things. The owner of the shop was my disciple, and he never tasted alcohol in his life, but he was a salesman, and I... He had to go to visit his shop. Can you imagine, Swāmījī, standing there? There are only whiskies and vodka and these bottles, and at a railway station where thousands of people are moving, people were going. They saw me, and then again they looked. There are two... In the prison, one is the guilty one; the other is who is looking after him. So I went to visit my bhakta one day. He told his experiences with the beggars. There are some people who are begging, and at lunch time they sit together somewhere and they eat something, and when something is missing, one of them goes for shopping. Others say, "No, no, I will go. You sit down." So they are so generous that they will buy to share with them. This is one good point of them. What happens? Another good experience. One man was in a hurry to go to the train. Before going to the train, he bought alcohol, and he came to the cash window. When the seller asked him, "It is so much money, so many pounds," he said, "I am sorry, I have five pounds less. I do not have some, please. Reduce something because I do not have that much money. Five pounds is missing." And there was this beggar, or I would say the poor man, he came to buy some beer or some, some drink. Soft drink was also there, and who was sitting there? And in the railway station, asking people for money, he had his hat down, and he heard that this customer is telling the shopkeeper, "I am missing five dollars." At least the man who was looking, what he wanted to buy, this poor man... He said, "Do not worry, sir. Here is five dollars or pounds. Please, please take it. Take all that you bought." The shopkeeper's mouth remained open, his eyes remained open, you see. So beggars are not, in that sense, beggars. They have a big heart too. So Tulsī Dāsjī said: Tulsī, kar means hand. Kar par kar, kar par kar, na kar. Do not put your hand below others. On the day when you become a beggar, better to die. Oh human, you have intellect, you have good hands, legs, you can work. Can do something? Follow your dharma. So it is said: "Oh my Lord, oh giver, give me donation." Dān means donation or a help. Please give me bhakti. In every life, I will not separate from you. O my Gurudev, Devāṅkadev, Lord of the Lord, bless me with bhakti. Nothing, there is no richness like devotion, like bhakti. This bhajan is by Kabīr Dās Jī Mahārāj, a beautiful bhajan. They are so beautiful bhajans. If one word is like a jewel, or like a drop of nectar, so when that love awakes, the devotion awakes, the Bhakti Devī awakes, then everything becomes blossoming. Our whole world will be blossoming if all will awake such a devotion in their heart. And that is the energy. And when that energy awakes, how? Through the sound. Which kind of sound? "Dīpā nirañjanā śabadukabhānaṁ prabhu dīpā nirañjanā isī mantrasse hove mana mañjana." Hove Mana Mañjana Śrī Dīpa Nirañjana Sabadukabhāṁ. The embodiment of the Supreme is resonance and the light. So, resonance, light, and energy: Nāda, Prakāśa, and Śakti. This thing awakens that dormant Kuṇḍalinī Śakti in the body. When that Kuṇḍalinī Śakti makes its journey from the Mūlādhāra, while purifying and penetrating through each chakra, each level of consciousness, and comes to the Anāhata Chakra, Hṛdaya Kamala, then that divine Śakti changes into the form of Bhakti Devī, Bhakti. And when the Bhakti appears in the heart, then the universal love appears. If bhakti is not awakening in the heart, then attachment is developed. That is not a universal love, but material love. Our heart is not dormant. Our heart is not closed. Thanks to God, it is still pumping. Thanks to God, no one has made a dam. Like nowadays, everywhere they are creating dams around the world. And I am so sorry for that whole world. Such a high education they have. How many years do they learn in university? And what do they do at the end? Block it. They should let it flow. Similarly, if we develop our human dharma in a different way, then bhakti and vairāgya both are suffering, jñāna is suffering, nothing is there. So when the kuṇḍalinī śakti is purified in the fire of the maṇipūra cakra, when the śakti enters into maṇipūra, comes the beautiful nāda sound resonance, beautiful, and that colors in the heart. Then you do not see differences, like a mother does not see the differences between children. Our love does not matter if it is our own child or the child of others. When we see the child or the children, our love goes equally to them, and that is devotion. That is bhakti. So every day, awake Bhakti Devī in the heart. Awake. Listen to the vibration. Listen to your heart. Listen... to my heart song, listen, listen... I will never forget you. I will never forsake you. I will never forget you. Listen, listen, listen to my heart song. Listen, listen, listen. I will never forget you. I will never forsake you. I will never forget you. You did not have dinner this evening. Your voice is so slow. Come on, once more, awake your heart. Okay, I think you are not sure. If you are angry, if you are guilty, then you will not say, "I will never forget, I will never forget you, I will never forget you." Then you can inwardly say, but if it is a positive, then why not? Come on, listen, listen... to my heart song. I will never forget you. I will never forsake you. I will never forget you. I will never forsake you. That is it. So it is said: "Gurudev, I will be Thine." Devotees may come and devotees may go. How many people come to Gurudev, and how many just disappear? But who is really awakened? And Bhakti Devī, awakened in the heart, will never disappear. In your language, it is a beloved, no? Milushka, malichka, or milushka? Moi, moi, malichka, no. Moi, moi, milā. Milātāhe, that is it, dear one, okay. But here, "milātāhe" means getting, receiving, having. Getting, receiving, having. When you are searching somewhere, you do not find. But there is a certain place. What you search, you go and always you find. Like you go to search for mushrooms, and there is a certain place people know where it is, and they just go there and they get the mushroom. Miltā hai. Or, you know, where is the nice waterfall where you can get water? Always, you go there. Or you ask, "Where can I buy my train ticket?" Where to get? They will say, on that window. There you get the ticket. So, Sukh means happiness. And in Hindi, Sukh has a much better and other meaning than only happiness. I am happy, but I have no sukha. Then, so sukha is more than happiness, more than contentment, more than pleasure, more than divine. Sukha is a very beautiful word: sukha and duḥkha. So duḥkha is a terrible life, and sukha is happy life. Therefore, dīpa nirañjana? Sab dukha dīpa nirañjana. All trouble should go away, and let us come to happiness. So, Gurudev, I will be Thine. Devotees may come and devotees may go, but still, my Lord, I will be Thine. Do not compare yourself with someone. Oh God, why did he go away? Oh, she went away. Oh, the other went away. There must be something wrong. I go also away. Between master and disciple, so do not look left and right. Do not look in front and back. Look in your heart. How are you? How is your decision? How clear you are in your heart? And if not clear, then awake Bhakti Devī. Say, "Get up." Yes, I am here. Happiness. Devotees may come and devotees may go. Now, attachment. Attachment kills your love and cultivates your jealousy. Cultivates your fear, cultivates your uncertainty, because you will lose it. It will go away from you. How many of you are suffering because of attachment? Therefore, it is said, Holy Gurujī said that Mahāprabhujī used to say always: Does not matter where you are, feel your Gurudev is with you. That is it. Not only sitting near, and sitting near and always. Can you bring water? Yes, can you bring the water? I am sitting here, not like this. May I go far, farther than the stars. O my Gurudev, when I go far, farther than the stars, there is no physical distance where love is. There is no distance. And when there is no love, even the neighbor's door is thousands of kilometers far, no? So when I go far, farther than the stars, still, my Lord, I will be dying—that is called faithfulness. One boy went to Japan for three months working and came back. His wife found another husband. Can she not wait three months for him? Where is that love? So it was not a love. Not only that, you wait three months. You wait many, many lives, that is it. Then you understand what is love. Otherwise, you do not understand. So when I go far, farther than the stars, still, my Lord, I will be dying. My heart, my bhakti, Devī, will have a connection with you. There is no distance, like now we have in modern technology. We have a small piece of some material, we put near, "Hello," and saying, "Hello," just like in your ears, speaking near. And you can see picture inside technology, so far, no distance where there is love. There is no distance. When I will die, even I die, look into my eyes. They will mutely say, "I will be dying." Even the dead body's eyes will talk to you, say, "My dear, I am yours. I cannot support my body, cannot help, but myself is yours. I am with you all the time." When such a devotion, when such understanding, when such a bhakti, when such a love awakes in our heart, no distances and no negative steps, no any mistakes. The world will look completely different; our world will look so beautiful. Oh God, beautiful. Who said this? Both bhajans, Paramahaṃsa Yogānanda, and he said: "Oh God, beautiful in the mountains, in the forest, in the meadow, in the desert, in the lakes and rivers, in the ocean. Oh God, beautiful in the flowers." So wherever we look, the beauty of God is indescribable and colorful. And we like different colors: yellow and white and pink and red. How beautiful this is! This is God's beauty. See God here. Why are you looking here and there? See God. Here is that, "My God, I pray to you, my God. How are you?" This is a beauty of God. So the entire planet and entire universe is a beauty of that God. We can travel through that Kuṇḍalinī Śakti. That Kuṇḍalinī Śakti develops and it changes its dharma for us, and that resonance leads us to the origin of the universe, that center point. And that light, that wisdom. And our entire existence is only here through three: sound, light, and resonance, and that awakes in the heart. Nāda Yoga. So when you sit and practice, you concentrate on maṇipūra cakra, and then you will listen to the sound coming to bhakti, to the heart. At the same time, that energy, immediately as soon as you enter this cakra from the mūlādhāra, the energy will go up, but not like a sound like this, okay? Not like a snake. It is going, the resonance is going up. That resonance, that energy and light of happiness, light of happiness, light of wisdom, and then you sit down and practice your own mantra. Many of our brothers and sisters are looking around the world. Maybe many do not know me personally, only through the website. They have their own mantras from their own masters or from their own religions. It is good. You practice that. That is best for you. But come into the heart and develop love for all creatures. Then Nārāyaṇa. Then you become from human to God—means God consciousness. If you can meditate for a few hours and you see some light, it looks like this. Oh, light, sound, now I am God. That is not a God. God will never say, "I am a God," but the mad will say that I am God. A diamond never says that I am a diamond. A very great poet, his name was Rahim Dās. Rahim Das said: "The great one never speaks about him or herself, that 'I am great.'" The great one never talks great things about oneself. He will never speak highly of himself or herself. Rahim Dās said: "When does a diamond tell us that I am a diamond?" But it is we who say, "Oh, it is a diamond." So, when your spirituality will be so far, you need not say, "I am a spiritual person." If you come to me and say, "I am spiritual and realized," I will say, "And? And? What do you want?" That is it. So never speak that, "I am great, I am spiritual, I am a yoga teacher, I am this, I am that." That means null, zero, Hari Om. Surrender, surrender... Shiva, be kind, be humble. Then the bhakti devī will be happy with you. And when your ego goes up, then she will be unhappy. Sitting at home and saying, "I do not want what you do not want. I do not want to awake what divine consciousness," and without that devotion... Without that universal love, consciousness is only nonsense. Yes, what should you do with the consciousness? You have a mirror but nothing to see your face. Can you imagine? You go to the mirror and look at your face, and there is no face. My God! You clean your eyes and look, there is no face. You go to the other mirror, you look, there is no face. You come out of the bathroom, tell your wife, "Can you go to the bathroom?" She said, "Yes, why?" "Look in the mirror." She went and looked. "Yes, very nice. What do you want? Come, I will go with you." You go with your wife and look in the mirror. She is there, but you are not there. That is what they used to call, like, a Dracula. So without bhakti, you are that Dracula, that vampire. Therefore, the devotion is reflected on your face. Devotion is acting in your body. You may try to hide your love, but you cannot hide. We call here in Europe, they say the love smells. Does not matter how far you are, but you know when you love someone, your eyes going like that. The kasturī, which you gain from the navel of the elk or the big deer, that you cannot hide. Even if you keep it in your suitcase, it will smell out. So that love for God, that devotion, is completely different. Everyone will say, "How humble, how devoted you are." But if you play the game... Praṇām Gurudev, how are you, my Gurudev? He insists on it. He did not even say hello to me. You see? So practice means now follow the dharma, the human dharma. What is the dharma of the husband towards his wife? And what is the dharma of the wife towards her husband? What is the dharma of the children towards the parents? And what is the dharma of the parents towards the children? What is the dharma of our neighbor? And what is the dharma of the tree? Sarvar, Tarvar, Shant, Janma, Chauthha Barshe Mein Paramarat Ke Karane Charon Dharihai De. There are four embodiments who came to this world for paramārtha, meaning for the sake of others: Sarvar, Tarvar, Shant, and Janma. The lake is not keeping water for itself. But anyone can drink water, anyone can have water, anyone can bathe in that water, anyone can take water away. Lake will never say, "Do not take too much." A lake will not say, "Only take one glass." You can fill tankers and take the water. The lake will never say anything to you. Śarvar tarvar—tarvar is a tree—and trees never attest to one who is planting, and trees are never angry or envious. Someone who will chip off, and if it is a fruit tree, you throw the stone to get some fruits. The tree will not catch the stone and throw it back on you again, but instead of throwing the stone back, she will give you her fruits. Many creatures are existing on and under the tree, and the tree gives beauty, oxygen, shadow, everything. So it means trees stand there for all, does not matter if it is a human or animals. Trees are there in every situation: hot, cold, raining, stormy. One tree on the peak of the mountain, a lone tree standing there, facing all the situations of the weather. But she is standing there for you. Sarvar Tarvar Śāntajana. And so is the saint, the holy person, whose preaching is for all, not only for one person. All can go and listen to the satsaṅg. And not only for humans, but also for the sake of other creatures and our planet. Chotha barse mihi, and the fourth one is rain. Rain is not coming only for one person. Rain is not coming only for humans. But the rain is falling for the entire planet. This four is known as an embodiment of the holy divine, and so those who have awakened that anāhata cakra through this nāda yoga can proceed further to the higher level of the consciousness; otherwise, stuck in this part of the body. Yes, to fill the stomach, animals are also doing. Somehow they find also what they need to eat, find a shelter somewhere. Animals also find shelter, have children. Animals also can have children. It is not a big art, it is not a big miracle. And to sleep, they are also doing. Human, if you are doing only this, then very little difference between you and animals. So with this practice, meditate and sit, and look in your inner mirror. You will see your face, meaning you will see your reality, meaning you will see your deeds. Then you will know the destiny, which direction the destiny will take you. That will decide which direction you are going, up or down again. And therefore, in meditation, do not try to go outside somewhere on the moon or on Mars, or the Jupiter or Maṇiter, I do not know how many. There is no, "Oh, do not just go in the forest in meditation or the lake, looking within thyself." Look, your dharma, discover your dharma as a human. That is it. A dharma of God, he must, is guarding. We say the fence around our crops. Why do we put up a fence? To protect the crops from other animals. But if the fence itself begins to eat our crops, then for what is the fence there? So, dharma, everything has its dharma. We have here this bulb and this light, constantly standing there like a ghost. But it is dharma to stand there and give the light so the camera can have a good photo. That is it. So understand your dharma, then all your kuṇḍalinī, chakras, and energy will begin to neutralize, purify, and become divine. That is it. Nāda yoga, kuṇḍalinī, and chakra. Through this practice, anāhata chakra awakening, the bhakti sitting within you. I will look tomorrow, or next time, sorry, next time, the text of this bhajan. It is very beautiful. That is the way to come through.