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Part 1: A Satsaṅg on Practice, Thoughts, and the Riches Within Śrī Dīp Nārāyaṇ Bhagavān Kī Jai. Śrī Śrī Devpurīṣī Mahādeva Kī Jai. Dharma Samrāṭ Paramahaṁsī Svāmī Mādhavānanda Purī Jī Mahārāj Kī Jai. Viśvaguru Mahāmaṇḍaleśvara Paramahaṁsī Svāmī Maheśvarānanda Purī Jī Satguru Dev Kī Jai. Hari Om. You see, this is modern life. We can’t do anything without the mobile. It’s beautiful to be here. They said this ashram was big, and it is big—it’s huge, fantastic. What a beautiful place. We’re first going to call Swāmījī. We were talking with him before and said we would call, but it gets quite late in India already, so he said we’d call it the start of the satsaṅg. And then after that, anyhow, the satsaṅg is done. Praṇām Bhavzī. Praṇām. Bhavzī, we are in the satsaṅg. How are you? We’ve already started the satsaṅg, so can you give some blessing? I’ll just put it on loudspeaker. You can also hear it. Okay, loudspeaker, it’s ready. Actually, I wanted to make the webcast, but you have no computer, and I’m tired. Already, I am very happy to be in your club. But first of all, much, much love and blessings of Mahāprabhujī to everybody. I am very happy to be with you. I am very happy that you have a very nice satsaṅg. I wish you a very divine satsaṅg. I wish you a very spiritual time. I wish that you all have practice and are all together. Abhyāsa, abhyāsa, kṣaṇika abhyāsa. This makes one perfect. Practice makes a master. And satsaṅg makes one’s mind. Mantra makes one different. That’s all. Practice your mantra, practice your sādhanā, always be in the satsaṅg, and look within yourself to see what you are. This evening, I spoke about three points that you saw—some of you, and some of you will see—all of which are separate from us. So the negative thinking, talking, the introvert, the negative vṛtti, there is no peace in this. That is why I went into the process. So many, even when I concentrate for a day, I still have so many thoughts. Because when you are not in vipā, that time you are doing all the different kinds of things. Going to the dance, Vipā. And when the vīpā is there, then ignorance is there, and karma is there. When there are a lot of waves on the surface, you don’t see anything but the line at the bottom of it, and therefore the chittavṛttis means arrested thoughts, you don’t see everything yourself. And the arrested thoughts come from the actions; from these actions, the actions, this is coming from that. So therefore, man, the cepa and our impurities are disturbances and incongruences. And the answer to this evocative action is to switch anything, all the ways you have brought up or you have succeeded in some answer, then transfer yourself from the brain to the heart, and in your heart is God, in your heart is Mahāprabhujī, in your heart is Hindu, in your heart is Allah, in your heart is Indivisible, and that is your gift, and that you will be comforted. So, my all very, very dear ones, I love you so much. I love you all, the children. I wish you very, very, very much and hope to hear from you again. Have a nice, divine evening. Love you all very much. Niki Jai, I have not seen many, because when you pick between India and Slovenia, it is too long. So I don’t know who you are sitting there, but I feel much love to have you back. That is Naramudrā Maa. Please let all adio. Paralamā, you okay? It looks like you have a very good diet and good lasagna. He should eat a lot of lasagna and eat nice things, because now he has to come to India, and then he will again have all these things. But it’s good, it’s good, yeah. Hurry up, we’ll try and get on with it. Pranābha. Hurry up, Pranābha. Śrī Dīp Nārāyaṇ Bhagavān Jī, it’s always dangerous when Swāmījī says that you’re going to get fed a lot. One time, when I was with Gurujī. The court said he was Gurujī. I spent about one and a half days without eating. I was starving. I was so hungry, all I was thinking about was eating. And thinking, when is Gurujī going to go somewhere where we will eat? It was the only thought running in my head. And as Swāmījī is just saying, about when the thought starts running in your head, these weren’t running; they were beyond running. They were going so fast. Then we went to some Bhakta’s house, and Gurujī said it was time for eating. And I was so happy. And we sat for eating, and Gurujī was sitting on his bed, and I was sitting down beside him, and they were bringing the food. Gurujī was sitting on the bed, I was sitting on the floor next to him, and they brought me some food. And it was such good eating; it was so tasty. And I really ate completely; I was full. And of course, you know, when Gurujī is making some fun, he was watching. And when I was finished, and he could see that I was full and finished and wasn’t asking for any more, he called the person who was the head of the house. And said, "Bring four chapatis more." And then he took them and he said, "Prasād." And now I was in trouble because I was completely full, and now I had four chapatis, and it was prasād from Gurujī. So, with some difficulty, I finished those four chapatis. And by then, my pain had gone from being about not getting enough to eat to having too much to eat. But Gurujī wasn’t finished. We moved from that house and went to another devotee’s place. And within half an hour, we were again eating. And he told the head of that house that they should bring me a full meal. And Gurujī just sat there doing his mālā and watching. And I was already so full, and then again I was eating, and he’s saying, "Bring another chapati." And somehow he was watching to make sure I finished. And then I was so happy he didn’t say, "Bring anything more." But we went from there, and within half an hour, we were at another bhakta’s house. But then we went back to the other bhakta in half an hour, and he again ordered full eating. He sat there and watched me eating the third time in one hour. Within one hour, my thoughts, my big shape, had gone. From thinking always, "When am I going to eat? When am I going to eat?" to "I never want to eat again, I never want to eat again." I got my lesson. There was one sitting under a tree and always meditating. He would always be sitting in the forest. I guess he could have been here somewhere. And there was one man, and he had a family. He was always coming to the forest to cut wood in order to get enough money to provide for his family’s food. And as he would go past that saint, he would always bow to him and give him respect, and then go to the woods for cutting. He was going on for some time, and he was really struggling to get enough for his family to eat. Eventually, one day, the Swāmī said to him, "You keep running into the forest." He said, "I have to cut wood because I have to feed my family." Swāmī said to him, "Look, tomorrow bring a shovel. And dig just over there, over the next 500 meters. There you’ll find in the ground, there’s copper. And from that, you can take that copper and use it to feed your family and sell it." He couldn’t understand how the Swāmījī could be telling him such a thing. But he thought, "For no harm, I can try for one day," and so the next day he bought the shovel. But he thought that he could try it one day, and the next day he brought the shovel back to Swāmījī and said, "Just to check where was the right place." And then he went, and sure enough, in that place where he said there was copper inside, he started to dig it out. And there was such a good income for him there that he could afford to just come once a week and take the copper. And he also had enough left over, so that he could then have the chance to invite people over and to give to people. So for some time, he continued to come once a week, dig out the copper, take it to the market, and sell it. And every time he’d go past that Swāmījī, he would greet him and say praṇāms and then go to the forest. One day, that Swāmījī said to him, "Why do you waste your time there with that copper mine? If you go another kilometer after that, you’ll find gold." So for some days, he just continued to go to the copper mine and didn’t bother with the gold. But after a few times, he thought, "I might as well try," and he went there where the Swāmījī said we could get the gold and started to dig. He went there, and of course, when he started to dig, he found gold. Now, it was said that every couple of months, he would come just one time, dig some gold, take it back, sell it, and live very comfortably. And still, that Swāmījī continued to sit under the tree and do his meditation. One time, Swāmījī said to him, "Why do you waste your time with that gold mine? If you go half a kilometre further and you dig, you’ll find diamonds. And you’ll find there diamonds of much more value than that gold which you’re digging, and it’s not such hard work, so go there and try. And diamonds are of much more value than gold, and you’ll have less work to dig them out." So he tried, and of course he found diamonds. And he found it was worth so much that he was now only coming once a year to visit the diamonds. And now, slowly, when he was coming, he was forgetting even to greet that Swāmījī because he was so much wrapped in his world. That āvaraṇa, that sheet, had gone over his mind. And now he was too busy thinking about diamonds to think about that Swāmījī. But still, one time the Swāmījī called him over and he said, "Look, I don’t know why you’re wasting your time with that diamond mine, it’ll probably... anyhow, be empty soon. But if you go further another kilometre and you dig there, you’ll find the gems, which are worth far more than that. If you go half a kilometre further, you will find the gemstones, which are even more valuable." The man thought he must be joking. And because he had pretty much not been thinking about the Swāmījī anymore, he just ignored it and kept going to the diamond mine for some time. And over the years, in the meantime, that Swāmījī had taken samādhi, and he was no longer sitting under the tree. But once the woodcutter thought, okay, he said something’s there even more, perhaps I’ll just go and check, why not, what’s the harm? And he went ahead to the area where the Swāmījī had said he should go. And then he found there, although he was thinking he should dig, he just didn’t feel like digging. He found such a peace coming over him that he just sat down and started to meditate. Although he had never been practicing before, he just started to feel that peace and got a sense of satisfaction that he had never had before. And he understood that he was sitting under the tree where he would spend the rest of his life. And what he found there was worth far more than the diamonds, the gold, and the copper. So then, every day he would come back from his house, and he would come and sit for meditation, and then go back. And that is that bhajana. Lama Ratana Dhanapāya. Now I found that jewel, which is God’s name. The riches which are God’s name, I found it. Now I found it. There is one saying in the Marwari. It means the riches of having horses, the riches of having elephants, the riches of having a castle, and being the king of everything. And also all of the riches that you can find in the mines, all of the gems which you can find in the mines. And then the next bit says that when you find santoṣa, when you find satisfaction in what you have, then you have something far more valuable than all those things. You know, we can spend all our lives in those thoughts where we just think about what we need to have, what we must have, what we need to have to be satisfied in this, which type of possessions we should have. That our happiness comes from this and from that, and if this happens... But the reality is, it will come from here. It will come from here, from our relation with ourself and from our relation with Swāmījī. And that is that santoṣa, that riches of having satisfaction. When Swāmījī is talking about the kṣepa, it makes me think of something a little bit similar, but you can think of it like an example in Jadan. There are always two ways you can look at where you are. For many people, Jadan is a very hard place to be. But you can think that you’re surviving there, or you can think that you’re enjoying there. You can look at it from the point of view that it’s great practice to be there. Or you can look at the calendar and think, "When does my visa finish?" And depending on which way you look at it, so your experience will be. In English, there is one saying that there is nothing more dangerous than a toxic metaphor. It means, you know, there are things, and although you don’t really think about what you are saying, you are making your own reality with it. Even if you don’t think about exactly what you are saying, you are creating reality with it. Such a common saying in English is, "This is the hell," when something is difficult or when something is really hard. When you look at it, and when you look at the same thing and say, "This is very good practice," it’s much easier to deal with that experience. If I can give you a personal example from last year in the summer in Jādān. Last year, not this year, but the year before, was so hot that it was the hottest summer we ever had. There was a period of 20 days where it never went below 45 degrees. And the problem was to sleep. Part 2: Building the Inner Temple: A Perspective on Spiritual Practice Every day, the stones in the walls of the buildings were heating up more and more. At night, they simply would not cool down. You could lie there thinking, "When will sleep come? This is so hot," and just sweat. One night, as I lay there wishing for sleep, I decided to try something. I began to repeat in my mind, "I love sleeping in the heat." Instead of thinking, "This is so hot," I affirmed, "I love sleeping in hot weather." I tried to feel in my brain and my heart that this was true; I really loved it. It was like a form of self-advertising. Within two or three minutes, I was asleep. I woke in the morning and thought, "I'd better also love hot weather tonight so I can have another sleep like that." But as long as I lay there thinking, "This is so hot, this is ridiculous," there was no chance of good sleep. Simply looking at it from a different perspective changed everything. You can see the good point in something, and you can see the bad point in it. When you don't have a choice about doing something, you may as well try to see it from a positive aspect. When you have the opportunity to change something, you can look at it from a good point of view. Search for the positive in it, and then work from that side. Both things will still be there, but you can choose which ones you write in bold letters and which are in small letters. The more you focus on it, you can change the font and make it bigger or smaller. The more you concentrate on it, the bigger or smaller the lines become. Of course, in the beginning it may be difficult, but with practice it also works. There is a beautiful story of three men who are making stones for a church, for a cathedral. They had been building this cathedral for more than a hundred years. The first one was asked, "What do you do here? What's your job?" He said, "I cut the stones and straighten the sides, and then I give it to the next person." They asked the second man, and he said, "I'm just here; I earn money so that I can feed my family." The third one said, "I'm building a beautiful cathedral." He was doing the same thing as the second one; he was feeding his family, and he was also cutting the stones and making the sides straight. But from his perspective, it was something so divine. He was part of something so special that one day everybody was going to admire it. Because of his perspective, he was part of it, rather than just being a worker. Imagine looking at your life like that. Everything we do is building a beautiful cathedral. It's building one beautiful, beautiful mandir. Where is it? It's here. It's ourself. The materials are all given to us by Swāmījī, and then we have to build it. You can look at this life as if you're just surviving, just getting by, just working, just getting things so that you can eat. We are doing all those things, but if you look at it and you're living your spirituality and living your yoga in daily life, you're building a beautiful cathedral while you do all of that. Swāmījī has often said, "My life is my practice." Every moment of life is a practice. All of that time, we are building our spirituality. Every moment of the day, it's a question of whether you're building it up or you're removing stones. But if you can look at it from that perspective—that you're doing something so beautiful, that all of this is part of your spiritual life every moment—it takes on that Rāma Ratnam, becomes a jewel. Then every moment becomes a drabhul. I found that richness of the jewels, because everything becomes part of God's name. Everything becomes part of removing that curtain which prevents us from seeing the beauty within. In every moment, we can remove the veil that prevents us from seeing the beauty inside. We are building a beautiful temple. What's even more beautiful now is that Santosh Purī came with a new temple. At the same time as we are making our temple, in such a practice, you are also making the foundations for that new temple. In the lessons, what you learn along your path, you pass to the next generation. Many of you will have been to Jadan and seen the Om Āśram, which is also the building of a rather beautiful temple—one in which people can appreciate that when they do something there, they are part of building a beautiful temple. There is one very good lesson to be learned there at the moment. It becomes apparent as it goes further and further and develops more and more. When you go there now, you'll find that every part of the area around it is covered in stones that have been carved. There is hardly enough space there to put any more, and slowly it starts to creep outside the fence which is around the Om Āśram, like a big circular fence. It's like something that's going to make its way all the way to the talāb in the end, carved stones. But because there are so many things ready to put into the temple, there is no place for the leftovers, for the rubbish. Now, whenever there are some things left over or some things that are broken or whatever it is, they have to be taken far away to another part of the āśram and stored there. So, as Swāmījī is saying, with our vikṣepas, if you really start to build your temple and start to really fill yourself with those positive aspects, the reality is that there are so many things that have to go into the temple inside you that, in order to make place, some of those negative things are going to have to go. Part of it will be pushed out by the good things. Part of it also we have to look at, and you know, when you're absorbed in building this beautiful temple within yourself, then you have to start to think, "Okay, I don't need this part, I don't need this, I don't have time for that; I just have time to build my temple." And all those things that are necessary for the building have to become more and more important. What are those? Your sādhanā, your practice, bringing up your family, your satsaṅg—all of those things which are part of your spiritual life, even in your worldly life when you're out at work and places like that. It is taking with you your awareness, so that there also you are aware in your practicing, because there is not enough time to not pray. In one of the bhajans, Gurujī is saying, "I will be with you at every moment." Pala pala—it means every single moment. And that's what we have to do in our spiritual life: to live it every moment. Naturally, we'll fail. Naturally, we'll fail many, many times. In the Upadeśasāhasrī, Śaṅkarācārya teaches, and he's talking about the qualities which you need to have as a spiritual aspirant. There's one word he uses: muhur muhur. It means to do it again and again and again. Because again and again we make mistakes. We lose our concentration. We lose our awareness. We get lost in the vikṣepa, in the māyā, in that world. But he's not asking in the paroxenal buddhi that you get angry with yourself at that point or get upset. He's just asking that we practice it, or saying that we practice it again and again and again. I guess you can look at the Om Āśram, and over the years there have been so many difficult parts of the building. So many aspects have been challenges to the Yogīs and to the Kriyā Śaktī, to engineers all around the world who have tried to put in solutions. The conditions with the heat, with the way that the building expands in the heat. It's a very odd shape for a building, with some parts at angles like this and this. But each time that there's been a big issue, they've never given up. They've gone back and looked and tried again. Swāmījī is constantly changing things, but they go back and make a new design. There is not a question about stopping; it's just that you have to try again. And as they've tried and tried, there are some things which have really seemed almost insolvable. Some challenges which Swāmījī had given in the design, which even for six months, one year, Yogesh still wondered how he should fix. Because he never gives up. That's building a temple. We do that within ourselves. And we're searching inside for peace, for quietness, by slowly removing those weak shapes and removing the good, removing that power. And then our mind starts to silence, and then we can hear what is inside, what is our real happiness. There is one beautiful śloka from Kabīr Dāsa. Kabīr heard the sound inside, he heard that voice inside, that Rāma Ratnam. It was the sound of the vīṇā playing without any strings on it. It's the sound of an instrument without strings. It's like a guitar without any strings. You can't play it when it doesn't have any strings. But that's the sound of our heart. That's the sound of our love, which is inside us. This is the sound of our heart, our love in the heart. That's why so many saints sing the song of love. Kabīr heard that within himself. But then he heard it ringing inside and outside; it was everywhere. At that point, all his doubts were gone. It's the same as Anāhata cakra. Everyone knows about Anāhata. Anāhata also means, literally, the sound which is made when something is not hit. It's the same thing. It's like having an instrument without strings. Your voice is air hitting the vocal cords. And everything else, there is a hitting of something when the sound is in it. The wind goes through the trees; it's the wind hitting the leaves, making the sound as they hit each other. But the anāhat is the sound of when it's not; it's a sound that's just there all by itself. It's that same thing, that song of love, that love which is within us. And when we're building a temple, we're trying to make it a place of peace where we can actually hear that. As Swāmījī was saying, bring yourself to your heart. He's been saying lately, in Strilky also, he was giving a satsaṅg on Skype. And he is saying, "Fill your mind with positive thoughts and bring them to your heart." And slowly, slowly, here we hear his message. Of course, we can hear the message here, but it's going to sing here. If we can start to develop that song, to develop that within, then we can give it to everybody. The temple is made stone by stone, but all the stones support each other. As big a group as you have here, and when we have this peace within us, then everyone's spiritual path is, even if it's in the slightest bit, all connected. We have a family which is from our blood relation. It is very special. And everyone within that family is connected, and their spiritual paths are connected. Some people may draw each other to the spiritual path; some people may have forced us because of their negativity. But we still got a blessing for them because we are on the path. We still got a blessing from them because we are on the path. But here, in such a big community, we are also a family. And this path is hard enough. We have to enjoy going all together. The more support around the world with all of our brothers and sisters and all of the ashrams around the world that we give to each other, the easier it will be. Yogesh jī has had engineers come from Australia; he has had advice coming from Serbia, from Austria, and from Germany. All of these things have helped him to make that money. If someone doesn't have an answer, then someone else has found the answer. Everyone here, everyone that's in with us, everyone who is in our spiritual family, they've all got that same light inside and that same song inside. Everyone is special. We just all have to remove the curtains and realize that this hall is bigger than it is now. When you slide back the wall, you need no requirements. The Sufi saint. Really, in our spiritual life, we can talk and look at theory and everything like that, but the practice is what is our spiritual life. From everything we do, every bhajan—if we are singing, or if we are a part of it, or if we are sitting, how we are sitting, our awareness—is it there or not? When we're sitting, when we're singing, whatever we're doing, we should have awareness, to make every moment part of that spiritual practice. It makes no sense to look at it and read it like a menu. I'm thinking that sounds so beautiful. Delivered, we have to eat. Swāmījī's kṛpā is there all the time. Everything is there for our spiritual development. Swāmījī's grace is always there with us for our spiritual development. We have satsaṅg, we have mantra, we have Swāmījī. And we come to this point, so we must have something inside us that is special. Or should I say, everyone has that inside, but we have realized there is something special there inside. Now let's get into searching for it. If you can imagine that Swāmījī is a mobile tower—you know, this mobile tower is always sending the signal. Part 3: The Signal of Grace Swāmījī’s grace is always flowing towards all of us. The mobile tower transmits in all directions; that is constant. But whether we choose to turn our phone on or not is in our hands. If the telephone is off, you will not receive any signal. The signal is still there, but we remain unaware of it. Similarly, if we go down into a cave or behind a mountain, it becomes difficult to receive the signal. We do not need to be sitting right next to the tower, but we must keep our phone on and maintain that connection. No matter the distance, we must keep a link between us. In that signal, that grace, it is constantly flowing towards us. In the prayer, in the Guru Āratī, there is a line I wish to share: "Guru Parame Tyāri"—when you wish to be pulled from the ocean, the Guru is ready in an instant. When you want to be rescued from the ocean, Gurujī is prepared. He is ready. But will we lift our hands so He can pull us out? The mobile signal is there. We must always keep our mobile on. Yesterday in Jadan, there was a function for Gurujī’s birthday, Swāmījī’s birthday. They sent some photos today, which I unfortunately could not download. Our school hall is perhaps the same size as this room—a bit longer, but not as wide. There were 1,400 students packed inside. It was loud, and the feeling in that hall when they sang prayers was indescribable. When they sang Śrī Deva Dayā, it felt as if the roof would lift. You could hear it all over the ashram, and the vibration that came with it was truly felt. Imagine how special it is every day: 1,400 students singing prayers together. They do not just sing; they sing with eyes closed, essentially yelling. It is fantastic. Yesterday they celebrated for about two and a half hours. I spoke with some local Indians, some karma yogīs, today, and they said the energy was amazing. I received a challenge today to sing "Juga-Juga-Jīva" in the rāga in which they sing it there. The first challenge is to sing the poem "Juga-Juga-Jīva." I do not know if I can manage the harmonium, but we will try. Someone can play guitar, another a harmonica—they can work it out along the way, and I will sing. I would prefer if everyone would clap along with the bhajan, not just me, because it is a rāga that is deeply part of Indian life, almost Bollywood. But Swāmījī loves it. For me, it is a little problematic because once it gets in my head, it does not leave. Narabda has been laughing at me all day because this morning we were talking about it and singing it, and then all day, wherever we go, I am singing: "Kamur Koligre Motse Udan Jugga Jugga Jivoh..." [The complete bhajan lyrics are preserved as spoken:] Om Bole Śrī Dīp Nārāyaṇ Bhagavān Kī Jai, Śrī Śrī Devpurīṣī Mahādeva Kī Jai, Dharma Samrāṭ Paramahaṁsa, Śrī Svāmī Madhavānandapurījī Mahārāj Kī Jai, Viśvaguru Mahāmaṇḍaleśvara Paramahaṁsa, Śrī Svāmī Mahāśvarānandapurījī, Satguru Dev Kī Jai Jugga Jugga Jīvo Mahāśvarānanda, Jugga Jugga Jīvo Mahāśvarānanda Śrī Dīp Dayāloke Amṛtasis, Śrī Dīp Dayāloke Amṛtasis, Nith Barso Ānanda Jugga Jugga Jīvo Mahāśvarānanda, Jugga Jugga Jīvo Mahāśvarānanda Dhanyabhāg Bhārat Bhūmikā, Dhanyabhāg Bhārat Bhūmikā, Pragate. Bhalamukhand, Jugjug Jīvo Maheśvarānand, Jugjug Jīvo Maheśvarānand. Śrī Dīp Dayālukhe Amṛtasis, Dīp Dayālukhe Amṛtasis, Nith Barso Ānand. Jugjug Jīvo Maheśvarānand, Jugjug Jīvo Maheśvarānand. Trī Tāp Kā Pāp Harate, Trī Tāp Kā Pāp Harate, Jai Se Pūrṇam Cand, Jai Se Pūrṇam Cand, Jug. Jug Jīvo Maheśvarānand, Jug Jug Jīvo Maheśvarānand, Śrī Dīp Dayālu Ke Amṛt Asī, Śrī Dīp Dayālu Asī, Snita Barso Ānand, Jug Jug Jīvo Maheśvarānand, Jug Jug Jīvo Maheśvarānand, Bhakti Jñāna, Rodha Yoga, Sādhanā, Bhakti Jñāna, Brahma Jñāna, Sukha Khān, Viśva Vijayī Ho Mahāsamrāṭ, Viśva Vijayī Ho Mahāsamrāṭ. Avichal Gyan Abhang, Jug Jug Jeevo Maheshwaranand, Jug Jug Jeevo Maheshwaranand, Sri Dip Dayaluke Amritasi, Sri Dip Dayaluke Nidavarsho Anand, Jug Jug Jeevo Maheshwaranand, Jug Jug Jeevo Maheshwaranand. Apna Roop Samajh Kar Sabko, Apna Roop Samajh. Kar sabko, karate ho nirband, karate ho nirband, jīvan mukta kare bhaktanko, jīvan mukta kare bhaktanko, bina swarat nishkand. Jog jog jīvo Maheśvarānand, jog jog jīvo Maheśvarānand. Śrī dīp dayāluk amṛtasit, dīp dayāluk amṛtasit, nith barso ānand. Jog jog jīvo Maheśvarānandajī, jog jog jīvo Maheśvarānandajī. Śrī Pūj Bhagavān Dīp Nārāyaṇ Rakhte Apanesang, Śrī Pūj Bhagavān Dīp Nārāyaṇ Rakhte Apanesang. Śrī Madhavānandjī Ānand Seke Thā, Madhavānandjī Ānand Seke Thā. Meto Sabhā Kapand, Jug Jug Jīvo Maheśvarānand, Jug Jug Jīvo Maheśvarānand. Śrī Dīp Dayāluke Amṛtasi, Śrī Dīp Dayāluke Amṛtasi. Nīth Barso Ānand, Jog Jog Jīho Maheśvarānand, Jog Jog Jīho Maheśvarānand,... It has become very quiet. May I have the harmonica? Not exactly like the original, but as they call it. I have to start somewhere. I better sing this bhajan because in Novomesto I did not, and I think I would get in trouble if I did not sing it tonight. The word "suhavana" means something so beautiful that only God could have made it—indescribable, something so special. I would say it describes much of Slovenia. When you go into nature and it is just indescribable—in the mountains or by the rivers, where it is so clear—that is suhavana. And "Rām Kṣeṇdeśo, Satguru Kṣeṇdeśo"—the words of my Guru affected me like that. It is a very, very beautiful country. But if we sit in the house, we do not see it. To appreciate the beauty of what Swāmījī is giving us, we must open up and let it unfold within us. So let it happen. As Hafiz says, "Let’s eat." That is suhavana, and this company is also so beautiful. Every night I do not know why I get this luck, to be in satsaṅg with so many special people. I think one could use that word, suhavanā, at such a time. In one book, trying to describe it, it says it is like the smell of grass when it rains in summer. It is like the smell of grass in the rain, and the feeling when a very fine rain falls that does not even make you wet, but just falls lightly. All such things are suhavana. So let’s hear it. "He, Je Satta Gurudeva Ki Je." How is Hafiz, Sid? Let’s eat. Should we have one more bhajan and then eat? Swāmījī said the children should get prasāda, so if there is any here... they are all running somewhere. And when your mobile needs recharging to hear that signal from Swāmījī’s tower, we have satsaṅg, we have his webcast, and we have the satsaṅg we can share with each other and with ourselves. Om Bole Śrī Dīp Nārāyaṇ Bhagavān Kī Jai. See you soon. Enjoy. I have come to Slovenia many times, which is why I invite him to one of the following retreats. There is a wonderful poem by Hafiz, a Sufi poem, very short. He just says, "I’m tired of looking at God’s menu, let’s eat." Truly, in our spiritual life, we can talk and look at theory, but practice is our spiritual life. We can talk about it, but practice is what makes it. In everything we do—every bhajan we sing, every moment we are part of the Lord, whether sitting or singing—we should have the awareness to make every moment part of that spiritual practice. It makes no sense to just look at it and read it like a menu. It is there for us spiritually. We have satsaṅg, we have mantra, we have Swāmījī. We have satsaṅg, mantras, Swāmījī, and up to this point we must have something inside us—or rather, everyone has that inside. Realize there is something here inside us: a mobile tower. This mobile tower is always sending a signal. Swāmījī’s grace is always flowing towards all of us. The mobile tower transmits in all directions; that does not matter. But if we choose to turn our phone on or not, that is the key. If the telephone is off, you will not get any signal, but the signal will still be there. Also, if we go down into a cave or behind a mountain, it will be difficult to get the signal. We may not need to be sitting exactly next to that tower. There is one line I want to say: "Guru Parame Tyāri." When you want to be dragged out of the ocean, the Guru is ready in a moment. All my assets are in the Almighty. He is ready. But are we going to put our hands up so He can? The mobile signal is there. Yesterday in Jadan, there was a function for Gurujī’s birthday. They sent some photos today, which I unfortunately could not download. Our school hall is about the same size as this, a bit longer but not as wide. If you can imagine, 1,400 students were packed inside. You could hear it all over the ashram, and the vibration that came with it. Imagine how special it is every day with 1,400 students. And they do not seem paid. You see them with eyes closed, and they are just blessed. Yesterday they celebrated Swāmījī’s birthday for about two and a half hours. I spoke to a few people today, a few vocalists, some Englishmen, some karma yogīs, and they said the energy was amazing. I got a challenge today to sing "Juga-Juga-Jīva" in the rāga they sang there. I do not know if I can manage the harmonium, but we will try. I would prefer if everyone would clap along with the bhajan, not me, because it is a rāga that is really part of Indian life, almost Bollywood. But Swāmījī loves it. For me, it is a little problematic because when it gets in my head, it does not go out. Narabda has been laughing at me all day because this morning we were talking about it and I was singing it, and then all day, wherever we go, I am going: "Jukka Jukka Jī Voh Maheśvarānanda..." [The second instance of the bhajan lyrics is also preserved as spoken:] Jukka Jukka Jī Voh Maheśvarānanda, Jukka Jukka Jī Voh Maheśvarānanda, Jukka Jukka Jī Voh Maheśvarānanda Śrīdīp Dayālukhe Amṛtasis, Śrīdīp Dayālukhe Amṛtasis, Nith Barso. Ānanda, Jug Jug Jīvo Maheśvarānanda, Jug Jug Jīvo Maheśvarānanda. Dhanyā Bhāg Bhārat Bhūmikā, Dhanyā Bhāg Bhārat Bhūmikā. Pragate Bhalamukhanda, Juga Juga Jīvo Maheśvarānanda, Juga Juga Jīvo Maheśvarānanda. Śrī Dīp Dayālu Ke Amṛtasi, Śrī Dīp Dayālu Ke Amṛtasi. Snit Barso Anand, Juga Juga Jeevo Maheshwaranand, Juga Juga Jeevo Maheshwaranand, Tri Taap Ka Paap Harate, Tri Taap Ka Paap Harate, Jai Se Poonam Chand, Jai Se Poonam Chand, Jog Jog Jeevo Maheshwaranand, Jog Jog Jeevo Maheshwaranand. Śrī Dīp Dayālu Ke Amṛt Asī, Śrī Dīp Dayālu Asī, Snita Barso Ānand, Juga Juga Jīvo Maheśvarānand, Juga Juga Jīvo Maheśvarānand, Bhakti Jñān Rodh Yog Sādhanā, Bhakti Jñān Brahma Jñān Sukh Khān, Viśva Vijayī Ho Mahāsamrāṭ, Viśva Vijayī Ho Mahāsamrāṭ, Avichal Jñān. Abang Juga Juga Jeevo Maheshwarananda, Juga Juga Jeevo Maheshwarananda. Chideep Dayalu Ke Amritas Siddhip Dayalu, Nita Varsho Ananda. Juga Juga Jeevo Maheshwarananda, Juga Juga Jeevo Maheshwarananda. Apna Roop Samajh Kar Sabko, Apna Roop Samajh Kar Sabko, Kartey Ho Nirbanda, Kartey Ho Nirbanda. Nirvāṇa, Jīvan Mukta Kare Bhaktānko, Jīvan Mukta Kare Bhaktānko, Vinaśvarat Niśākāṇḍ, Jog Jog Jīvo Maheśvarānanda, Jog Jog Jīvo Maheśvarānanda, Śrī Dīp Dayālukhe Amṛtāsi, Śrī Dīp Dayālukhe Amṛtāsi, Nitya Barso Ānanda, Jog Jog Jīvo Maheśvarānanda, Jog. Jog Jīvo Maheśvarānanda, Śrī Dīp Dayālukhe Amṛtāsi, Śrī Dīp Dayālukhe Amṛtāsi, Nith Barso Ānand, Jog Jog Jīvo Maheśvarānanda, Jog Jog Jīvo Maheśvarānanda, Śrī Pūjya Bhagavān Dīp Nārāyaṇ Rakhte Āpne Saṅg, Śrī Pūjya Bhagavān Dīp Nārāyaṇ Rakhte Āpne Saṅg, Śrī Madhavānandjī. Ānand se getā Mādhavānandjī, ānand se getā meto sabkā pand. Juga juga jīvo Maheśvarānandjī, juga juga jīvo Maheśvarānandjī. Śrī Dīp Dayālu ke amṛtasi, Śrī Dīp Dayālu nith barso ānand. Puri Jī, Śrī Dīp Nārāyaṇ, Śrī Mādhavānanda Puri Jī, Śrī Mādhavānanda Puri Jī,... Śrī Mādhavānanda. It is something so beautiful that only God could have made it—indescribable, something so special. I would say it describes a lot of things in Slovenia. When you go into nature and it is just... in the mountains or on the rivers, where it is so clear, that is suhavanā. "Rām presendesho, Satguru presendesho"—the words of my Guru affected me. But you know, it is a very, very beautiful country. If we sit in the house, we do not see it. And I am so lucky that every evening I am in satsaṅg with such wonderful people. I think you could use that word also. It is at that time: suhavana.... When it is written in one book to try and describe it, it says it is like the smell of the grass when it rains in the summer. Should we have one more bhajan and then eat? Swāmījī said the children should get prasāda, so if there is any here... Bole, Śrī Dīp Nārāyaṇ Bhagavān, Kī Jai. See you soon. Enjoy. I believe that Gailash is working for the Tourism Board. I have thought up a new slogan. You should just say: "Slovenia Suhavana." Purījī Karimba Gwānā Kī Jai.