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It is beautiful to be with you again. Over the last three evenings, you enjoyed wonderful satsaṅg with Swami Premanandajī and Dr. Sādhvī Śāntījī. I welcome all my dear brothers, sisters, and spiritual seekers from around the world today. Blessings flow to you from Om Sri Vishwadeep Gurukul Ashram, Jardhan, in Holy Bhārat. All satsaṅgs, lectures, and various practices—be it yoga, prayer, service, environmental work, protecting creatures, or humanitarian projects—share one aim: humans seek salvation. We desire mokṣa, self-realization, and freedom from the cycle of rebirth and death. We wish to emerge from life's struggles. Our beloved Sadgurudev, Swami Madhavānandajī, often said that every creature, day and night, searches for happiness. This means no one wishes to be unhappy. Happiness lies within; we must project it outward. We should harm no one through tana, mana, bachan, or dhana—body, mind, speech, or material possessions and social position. No one should suffer physically, mentally, intellectually, socially, or politically. Humans inhabit a different field of life than other creatures. While humans understand more, they also develop various habits and qualities. Again, our Holy Gurujī, Swāmī Madhavānandajī, frequently stated that habit is the second nature of the human. Whatever habit you develop becomes your nature; you cannot live without it. An alcoholic, after years of use, finds alcohol integral to their being. Any addiction, even stealing, can become a compulsive habit. People may regret it, yet find it difficult to relinquish. Humans have created their own societal environment, circumstances, and situations. Gurujī used to say many paths lead to distraction, while very few lead toward goodness, self-realization, and kindness. This guidance comes from satsaṅg—good company and society—and from studying ancient scriptures, known as Guru Vākya or Ṛṣi Vākya. Every culture, religion, and country possesses such beautiful divine scriptures that cultivate true human qualities, making a human real. Therefore, one should seek satsaṅg and avoid kuṣaṅga. Satsaṅg is where you are welcomed, where you feel pleasant, where words of love, wisdom, and help are spoken. Satsaṅg is the boat to cross the ocean of ignorance and suffering. For this journey, certain principles and rules are given—a daily itinerary. How one begins the day is crucial. Many might say, "I know how to begin: get up, go to the bathroom, drink coffee, take the car keys, and go to work." That is fine, yet something essential is missing: that which accompanies, reminds, guides, and supports you inwardly throughout the day. Many appear well externally but feel empty, suffering, and directionless inside, questioning life's purpose. The routine of waking, consuming coffee or chai, bread and butter, hastily grooming, rushing to work, shopping, and returning can feel like a broken CD repeating the same circle. We need something that provides fresh inspiration and motivation. A guide cannot accompany you always. A sightseeing guide shows you a place once or twice, but not daily. If you visit Vienna, a guide might show you the opera house, Kärntnerstraße, and the Ring Road. Afterwards, the guide departs. When you return home, you recount the beautiful sights you saw, not the guide's presence. That inspiration and knowledge remain within you. Similarly, visiting India and arriving at the Jadan āśram, you might marvel at its cleanliness, its ancient atmosphere, and the gathering of Indian and European saints. This experience is international and inspiring. Such motivation provides knowledge you can share. Merely describing a mundane routine of coffee, work, and sleep interests no one. Scriptures guide us. Every religion, tradition, and culture holds beautiful teachings we should explore. Some people begin their day with a morning walk, observing trees, flowers, birds, and nature, breathing fresh air, and greeting others. This walk becomes a spiritual sādhanā. You feel the mother earth, the sky, and all creatures, noticing different birds and dogs each day. In contrast, the same coffee in the same cup daily offers no inspiration. Upon waking, open your eyes and look at holy pictures or images of loved ones—parents, friends, spouse, or children. These uplifting images bring joy. Keep sāttvic pictures in your bedroom, never aggressive ones. First, see and greet them. Then, rise from bed and say, "Thank you, Mother Earth," acknowledging the solid ground under your feet. Pray: "O Mother Earth, lead me safely until I return to this bed." This saṅkalpa, or resolve, helps you, but you must awaken it, just as a seed must be planted to sprout. You cultivate and awaken that divine consciousness, ensuring careful movement throughout the day. Approach water. Recognize its value. When you take water in your hands in the morning, say, "Thank you, God." Many have perished in deserts without water; water is life. Do not waste it; respect it. Open the window to fresh air and say, "Thank you, Lord. Thank you, Mother Nature. Thank you, God." After these acknowledgments, attend to washing and then prayers. If you hold beliefs, pray. If not, engage your body with āsanas and prāṇāyāma. There exists a complete spiritual path with a sequence of mantras. Each tradition specifies which texts to read in the morning, evening, or at meal times. This practice has meaning: it enlightens your consciousness, fostering awareness. It is not merely religious ritual but a way to protect nature, the environment, and all beings. Read your path, your holy book. If you know it by heart, recite it. Chant from the Guru Gītā, Rāmāyaṇa, Bhagavad Gītā, Qur'ān, Bible, Upaniṣads, Seva Stotram, or Gaṇeśa mantras. Chanting creates vibrations within your body. Those who feel empty and unhappy all day will find their being filled by these divine words, sounds, nādas, and resonances. All body cells recharge with beautiful energy. This is satsaṅg you perform with yourself. Conversely, hearing one negative word from kuṣaṅga or negative thinkers is like a power outage: all lights go dark. Your blood cells are plunged into darkness, generating fear, ignorance, imbalance, and doubt. This negativity attacks the navel (solar plexus), heart, and Viśuddhi Cakra (thyroid). When these three centers—thyroid, heart, and pancreas—become imbalanced, illness follows as cells die. But when the power is restored, light returns. Similarly, meeting someone who speaks a word of love or kindness illuminates you. A simple act of courtesy, like yielding in a lift, creates a beautiful atmosphere. It is said: speak beautiful words that make every mind happy, like blossoms opening. "Aapa" means the mind becomes lost in, or one with, those beautiful words. Speaking kindly diminishes the ego. The mind that says "I" cannot utter such words; surrender allows the mind to lose its ego. This creates calm, peace, and coolness—pure and pleasant. In India's heat, a cool breeze or air conditioning brings relief and happiness. When others are happy, you feel happier. Giving a flower elicits a "thank you," even if the recipient has a garden full. This appreciation multiplies happiness a thousandfold, and the returned thanks multiplies it again for you. This is happiness, appreciation, and kindness. Thus, we learn from daily practice: perform āsanas, prāṇāyāma, prayers, mantras, and give thanks for your food, be it fruits, cereal, bread, chapati, parathas, potatoes, or neem tea. Understand your work's purpose: not merely for money, which supports existence, but to do good in the world. Your office colleagues are a second family; you spend more time with them than with your own family. Help and be kind to them; your day will become filled and pleasant. There is the Satguru Chalīsā and the Hanuman Chalīsā. Hanumanjī is an incarnation of Śiva. Sometimes Viṣṇu incarnates and Śiva supports him; sometimes Śiva incarnates and Viṣṇu helps. They share beautiful mutual understanding. When Śrī Rāma returned, he instructed Hanumanjī to remain on Earth to protect devotees (bhaktas). Therefore, those who repeat Hanumanjī's name, recite the Hanuman Chalīsā, perform āratī, pūjā, or simply offer praṇām will be freed from negative and magical energies. As the verse says: Bhūta, preta, piśāca nikata nahī̃ āve, jā Hanuman ke nāma sunāve. Ghosts and spirits stay away because Hanumān represents energy, strength, kindness, love, and gentleness. Similarly, the Sadguru Chalīsā exists. "Chalīsā" means forty—forty verses or poems. Before and after are Dohas (couplets with question and answer). All songs, prayers, and poems contain wisdom teachings. These bhajans and songs are not only for group singing; you can repeat them while working or alone. They create a positive environment and effect, filling you with good energy. Reciting the Satguru Chalīsā takes a few minutes but leaves you full of energy, like charging a battery for all-day phone use. In the evening, prayers and japa mala recharge you again. Filled with this energy and the wisdom of Satguru Dev, you live without worry, happy like a fakīr or sādhu who always possesses this meditative energy. Meditation is the way. Reading, singing, even driving a car with full concentration is meditation. There is passive meditation (sitting with closed eyes, repeating a mantra) and active meditation (performing any action with full consciousness and awareness). Be aware of your thoughts; negative thoughts poison you, while positive thoughts enlighten you. The analogy of electricity holds: when power fails, all bulbs go dark; when restored, light returns. Similarly, remembering Guru Vakya in your heart enlightens every cell and cakra, while kuṣaṅga darkens them. The choice is yours. My duty is merely to convey the message of holy saints, like a postman delivering a letter. Read it and act. The Satguru Chalīsā was written by Holy Gurujī. Its full title is: Śrī, Ātāśrī Satguru Chalīsā. Before the main text, we perform ādamanjis (obeisance). This is like knocking before entering a room—a gesture of kindness, humbleness, and seeking permission. To approach God, one must be humble, not dictatorial. Nature teaches this: a stiff tree branch breaks in a storm, while a flexible one sways and survives. Ego and pride lead to breaking; inwardly, such a person is like an empty bamboo. A saint composed a poem about bamboo growing in the forest. When bamboo sprouts at night, it can grow several centimeters. Do not meditate near a bamboo tree; it can be dangerous. The forest was unhappy because bamboo grew there. When asked why, the forest replied: "Ek din aisā āyegā sabko degā jalāī." A day will come when this bamboo will burn everything. In hot, windy weather, two bamboo branches rubbing together can start a fire. Similarly, some people ignite from a little provocation, exploding like fire. They are destructive, creating wars. Furthermore, bamboo has internal knots, symbolizing deceit (kapāṭa) and negative ambitions. Teachings cannot pass through such a person because inside they are empty, blocked by knots. Bamboo is only useful for flutes. One day, it will all burn. The saint walked further and found a forest blossoming and celebrating. He asked why they were so happy. They answered: because sandalwood grows here. The entire forest gains value and protection from the sandalwood's presence. Similarly, a person who provides satsaṅg, brings good messages, and inspires others is like sandalwood, spreading fragrance and beauty through human life. It matters not if they are a sādhu or not. In contrast, those who are empty inside, full of knots, tricks, backbiting, and anger, who explode at opposition, are destructive. Therefore, we pray: "O Lord, protect me from kuṣaṅga, from bad society. Keep away durjan (negative people) who backbite and lack mercy and love." Thus, we begin: Oṁ Namo Śrī Gurudevājī, Sabkā Sarjanhār, Vyāpakāyantar Barhasebe, Parabrahma Kṛtār. Holy Gurujī knocks on Mahāprabhujī's door. Before reading the Sadguru Chalīsā, you must open the door. As we sing: "Door of my heart, open wide, I keep for Thee." Kind words, humbleness, and surrender open the door to self-realization and heaven's beauty. OṂ NAMO GURUDEVA JĪ. "Namo" means greetings. "OM" is the cosmic resonance, the origin of the universe. Creation arises from that resonance, which was, is, and will be. Every atom, even so-called dead matter, resonates with Aum. Journeying in space with your astral body (not the physical, which would perish), you hear increasingly beautiful resonance. Between planets, in empty space, that resonance places you in Brahman. In that world of Akhaṇḍ Ujalā (everlasting light), where neither moon nor sun is needed, O Gurudev, I wish to go. But we need practice; it does not happen overnight. Oṁ Namo Gurudev Jī, Sabkā Sarjan Har. You are the creator of everything. That Aumkār Satguru Devī, that Guru Tattva. Oṁ Namo Gurudev Jī Sabke Sarjan Har, Vyāpak Yantra Brahma. You are everywhere, omniscient, omnipresent, inside and outside. You are the doer who has manifested all. Merely understanding these two words can fill your heart with beautiful energy, like self-healing through mantra. You must feel it within yourself; do not sing merely for others or for vocal praise. God does not require a good voice. When a child babbles "father" or "mother," the parents are overjoyed. If a child does not speak for years, parents seek doctors anxiously. Similarly, God loves you regardless of melody. Sing with full devotion, using both buddhi (intellect) and hṛdaya (heart)—Chidākāś and Hṛdayākāś. When you say, "Om Namo Gurudevājī, Sabkā Sarjanahār," "Sabkā" means everything and everyone. Your consciousness, your Mahāchidākāśa, expands endlessly. Your buddhi, citta, feelings, ātmā, jīvātmā, happiness, and energy expand. Contrast this with waking and thinking only of a snake or a coffee machine; your consciousness remains confined. We must expand our consciousness toward the origin. Yet, the closer you approach, the farther it recedes; no one has reached the origin, just as tomorrow is always tomorrow. Oṁ Namo Gurudev Jī, Sabke Sarjan Har, Antar Bāhar Mein Par Brahma Kṛtār. You are the doer and creator inside and outside, my Lord, everywhere. This feeling liberates you from binding thoughts: "I am lonely, unhappy, inwardly broken, without motivation, directionless." All such questions release from your mind. This is anti-stress practice; singing it in the morning does not take long. Nahaṁ kartā prabhu-dīpa-kartā, mahāprabhu-dīpa-kartā hi kevalam. It depends on us, my dear. We can choose liberation or sit in a dark corner crying, indulging negative thoughts and kuṣaṅga. You create your inner atmosphere. Draw inspiration from divine books, satsaṅg, your Gurudev, wise friends, and philosophers—but not from dry intellect, which is like a plastic apple. We desire the biological, nourishing apple. Devāṅ kā Paramadeva ho, śimru baram bār, tumhārī kṛpā ke binā, hove nahīṁ bhava pār. Beautiful. Our time concludes for today. It would be insufficient to translate the Chalīsā in just two words; you would not grasp its depth. Therefore, we will continue the Sadguru Chalīsā together. I will guide you and remain with you on this path until its completion. Until then, all the best. I wish you much love, good health, happiness, and divine energy. May God protect you, grant you satsaṅg, and shield you from kuṣaṅga. Kartā Mahāprabhū Dīp Kartā Hi Kevalam Om Śānti Śānti... Deep Nārāyaṇ Bhagavānkī, Deveśvar Mahādevkī, Dharm Samrāṭ Satguru Svāmī Mādhavānandjī Bhagavānkī, Satya Sanātan Dharma Kī.