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Part 1: The Two Ends Mahāsamādhi, in the end, is not an event of sadness. It is only sad for those who stay behind, the disciples. The final oneness is our aim. When we open our heart, we can understand that both are joyful events. Swāmījī does everything so that we can also experience these two ends. That is the point: to inspire us in how we can also achieve this end. Now, the Dīvālī day was actually yesterday. Today is the day of Lakṣmī Pūjā. Neska je den Lakṣmī Pūjī. It is also the official beginning of the new year according to the Indian calendar, though I read recently that there were originally not one Indian calendar but about thirty. Can you imagine having thirty different new years within twelve months? The Indians found it a little confusing, and I think in 1957 they united it into one calendar. Still, there are different astrological systems for calculating exactly which day is which. There are actually two names: Dīvālī and Dīpāvalī. Dīvālī is used more in North India, and Dīpāvalī is used more in South India. I read that it can even happen that these days are one day different. Fortunately, it does not matter so much because in India they usually have all big festivals for several days. Therefore, we can also celebrate Dīvālī today. Sadhvī Pārvatī has something prepared to give us a little more background information about Dīvālī. I would like to tell you something about Dīvālī. As you have heard, you can also name it Dīpāvalī. Deep means light or flame. It is also a name of Mahāprabhujī. Dīpāvalī or Dīvālī means the chain of lights. It is the most favorite Indian festival. All these festivals have a deep, great meaning, regardless of culture. They are in memory of some special occasion. The festival is held in the memory of a special occasion, and they remind us that we should not forget this occasion and should learn from it. The festivals also bring people together, bring joy and happiness, and develop spirituality. So it is good to honor the festival and to celebrate it. Dīvālī is a very ancient holiday. In the Purāṇas, you can read that 1,000 years before Christ, it was already well known and very well practiced. For so many thousands of years, Dīvālī has been celebrated. It is the festival of harmony, peace, and joy—in society, in the community, in the family, and inside us. In some scriptures, you can read about Dīvālī as a festival when people find joy on the earth and in their communities, meaning they are happy. Dīvālī is celebrated for three or five days. It is in autumn, usually falling in October or November, and is always celebrated with great joy and enthusiasm. Some scriptures recommend keeping a fast on Dīvālī and eating only after sunset. On Dīvālī, you should get up early in the morning before sunrise, during Brahmamuhūrta, which we should do always anyway because it is very beneficial for spiritual development, for our discipline, for our health, and for our efficiency. Dīvālī reminds us also about this. Dīvālī is the festival of goddess Lakṣmī, who brings harmony and prosperity, family well-being, and happiness. Lakṣmī likes to come where it is clean, neat, and harmonious. So before Dīvālī, all the houses are very carefully cleaned, and people also do the inner cleaning. Every evening of Dīvālī, oil lamps or ghee lamps are lit. Every corner should be lit so that Lakṣmī would find the way and bring her gifts, and so that Lord Rāma would find his way back from his exile. The first day of Dīvālī is at the new moon, a new moon night, the dark night. The lamps bring light into those dark nights. Dīvālī is also a celebration of the returning of Lord Rāma from his fourteen years of exile, the victory of Lord Kṛṣṇa over the demon Narakāsura, and the Pāṇḍavas returning from exile. It is actually the celebration of the victory of good over evil. The lit lamps also welcome the souls of ancestors who come to visit on those Dīvālī nights. Dīvālī is the festival which unites people. They come to see each other, bring presents and sweets to each other, forgive each other, and forget all animosities and misunderstandings. Love, understanding, and joy rule everywhere. Family members get new dresses, and employers give new dresses to their employees. We could start this tradition maybe here. Dīvālī is also the first day, the starting of the new year. It is interesting that in the Jewish tradition, at the end of the old year, people forgive each other and become new friends again. It is the day of reconciliation, and the same idea is there in Dīvālī. There is a deep spiritual dimension in Dīvālī. The darkness is the symbol of ignorance, and the light is the symbol of knowledge. When we light the light on Dīvālī, it symbolizes the destruction of all bad qualities and bad energies thanks to the light of knowledge. The light which we ignite is the light of our soul, our inner light. It is said that the real Dīvālī we can experience when we dive within us into our inner light. Swami Sivananda says all the outer external lights of the world cannot compare to a single ray of our inner light, of the light of our inner soul. For us, Dīvālī is a very important festival because it is the birth of the incarnation of Bhagavān Śrī Dīpnārāyan and Mahāprabhujī. It is said that the lamps which were prepared to celebrate Dīvālī were lit by themselves, and this way they were welcoming the incarnation of divine light on this earth. That was the general information for Dīvālī. Now, for each day, what comes for each day. India is a big country, so it is natural that in different parts there are different ways to celebrate Dīvālī or different attitudes. Here is one of the versions. The first day of Dīvālī was actually yesterday. It is the darkest moon, the new moon. Amāvasyā. Dark moon. A little correction: not the new moon, but the dark moon, when there is no moon in the sky, the dark night. It is the day of the deepest darkness. But this first day of Dīvālī is considered very auspicious, and this day Mahāprabhujī was born. This day, people also worship Yamarāja, the god of death. Yama means the ruler, the control, the master. According to their deeds, Yama sends the souls of the departed into higher or lower worlds. People also pray for protection against premature death. Later, there is also the celebration of the defeat of the demon Narakāsura. Kṛṣṇa defeated the demon Narakāsura. Narakāsura was a demonic king. He gained great strength through his asceticism and conquered the three worlds, doing many bad things. He stole the earrings from Mother Aditi, the Divine Mother Aditi. He stole her earrings, which was a big offense against the principle of Mother, so the gods lost their patience and asked Śrī Kṛṣṇa to kill him. Krishna did so, and Dīvālī is also celebrating this event—again, the victory of the good over the bad. The second day, which falls on today. This day, the goddess Lakṣmī is worshipped. It is said that the goddess Lakṣmī emerged from the milk ocean. People worship Lakṣmī to get prosperity and harmony in family, and so on. This day, the Lakṣmī Pūjā is held. This consists of the Pūjā to five gods, five deities, starting with Gaṇeśa because Gaṇeśa is the remover of obstacles. Then Lakṣmī is worshipped in three forms: as Mahālakṣmī, the goddess of prosperity; Mahāsarasvatī, the goddess of wisdom and learning; and Mahākālī, the goddess who removes negative energy. Then Kubera, the god of wealth, is worshipped. Lakṣmī and Alakṣmī. The "A" means the negative; Alakṣmī means bad luck. This Alakṣmī is the older sister of Lakṣmī. She was also born from the milk ocean, but she was born before. To prevent this Alakṣmī from entering the house, around midnight the ladies start to make a big noise. Of course, everyone likes to help with this. This prevention, this protection against Alakṣmī, goes through all of Dīvālī. Then it is also a day when God Rāma, Lord Rāma, returned from his exile. Again, the same symbol: the victory of light over darkness, the victory of good over evil. Lord Rāma is the symbol of all virtues. He was the example in everything and is the example also of perfect forgiving. When he was coming back from exile, one of his mothers, Kaikeyī, who was the cause of all this—who had sent him into exile, due to which he had to suffer a lot—was very afraid of meeting him again. She did not know how Rama would react, what Rama would say, or how it would go. But when Rāma came back, the first person he went to was her, to Kaikeyī. He asked her if she could cook him his favorite meal, which she used to cook for him when he was a little boy. He dissolved everything, completely forgetting every hardship which came in between. This day, Dhanvantari is also worshipped. He is the incarnation of Lord Viṣṇu. Again, there is a relation to the churning of the milk ocean. He was the last one to emerge, bringing the nectar. It is said that he was reborn again in Kāśī and originated and started Āyurveda. Just for your information, Dhanvantari is also used as a title. This title can be given to those who are able to prescribe 300 different kinds of medicine—he or she knows how and when to use 300 different kinds of medicine. Then there is the Bhīṣa title, which goes to those who are able to prescribe 200 different medicines. Vaidya, you may know this title, goes to people who are able to work with 100 different medicines. During Dīvālī, the sun is at the sign of Libra, representing balance. It is believed that the accounting books are balanced at this time, so the accounting books are closed. Businessmen invite their business partners and customers, offer them sweets, and pray for success and prosperity in the coming year. That is all for today. And what comes tomorrow? This is the day when Viṣṇu, in the form of the dwarf Vāmana, won all three worlds back from the demon king Bali. King Bali was a good and just ruler, but he was supposed to rule only the underworld. He also conquered, or ruled, the other worlds, damaging or disbalancing the cosmic order. So the god Viṣṇu incarnated in the form of a dwarf, Vāmana, to win the worlds back. He succeeded, and Bali was sent again to the underworld. But because he was, after all, just, he was sent there only and was given many gifts. After all, he had to give up all the other worlds, but he was given much more. It is said that any gift given on this day has multiple results. This is coming tomorrow. People, especially kings, worshipped the statue of Bali on this day. Then there is a Govardhana Pūjā. Govardhana is the mountain which Śrī Kṛṣṇa raised and held on his finger to protect the villagers. He was protecting them against the rain sent by God Indra. You make a model of this mountain, either out of cow dung or from rice. Next to this mountain, you place a picture of Lord Kṛṣṇa in his childhood because he did it when he was a child. This day, people also worship the cows and the oxen. They are given good food and have a day off. The oxen do not have to work, and the cows are not milked. On this day, the cows are worshipped as the incarnation of Lakṣmī. It is a sort of thanksgiving to all these home animals. Then there is another custom called mārga pālī. Marga means the road or the way, and pālana means to keep or to protect. In the afternoon, you make a rope out of the sacred Kuśa grass and fix it over the road—one side on a tree and the other side to some pole. All the people from the village or community must go there and go under the rope. No matter the social position, they must bow down and go under, as the rope is fixed quite low. It is a way of expressing humbleness, a humble request for security in the community and security during traveling. Then the king and his family pull the ropes with the villagers. I do not know if they do it nowadays, but it used to be done for thousands of years. It is good when the citizens, the villagers, win because it is considered auspicious for the country and for the king himself. It shows that the citizens, the villagers, have the power, symbolically showing that all this organization of state affairs can work only when the people are active and take an active part in it. Of course, it goes to every community. Then the fourth day. This is the day dedicated to brothers and sisters, from ancient Vedic times when the god Yama came to see his sister Yamunā, the Yamunā river. She invited him to her house, and they gave each other presents. Yama and Yamunā are twins; they are the children of the sun god Vivasvant, and their brother is Manu, the forefather of humanity. On this day, sisters invite their brothers, prepare a good meal, and exchange presents. The brothers come, bring presents, honor their sisters, and pay their respect. The sisters welcome their brothers with love and mark the tilak so that they live happily and safely. That is about Dīvālī. I have a few quotations from Swāmījī which are somehow connected to Dīvālī, for our reflection. Swāmījī says about giving gifts. Presents are given during Dīvālī, like we do during Christmas here. Swāmījī says we actually do not know how to become happy. We give presents to get happiness through them, but it is artificial happiness. Try to be really happy. Mahāprabhujī would say: do not learn how to receive presents; learn how to give them. To receive and to give is the childish rule. Real giving means giving the light. As for giving in general: give, give, always give. Give everything that you have. Give the last drop of your blood. Give when it is needed. What you give will be given back to you a hundred times. You should ask yourself: what is it you cannot give? And the thing you cannot give, give it today. Give others the love, the freedom, the protection. Water, food, nourishment. Respect their rights. Give them understanding. Give whatever you can give, and forgive. Give forgiveness and forgiving. During Dīvālī, we should forgive everything which we were not able to forgive before, because when we are not able to forgive, we are the ones who suffer the most. Swāmījī says you are not able to remove the guilt or the pain from your subconscious, so just try to live with it. It means you are not still able to forgive, so you feel pain. But nothing is forever; this day will also pass. The only reality which does not change is truth, God, and love. What is changing is not real. We should not suffer and cry about things which are not real. Seek what is beyond reality. Another quote: Your presence in this world should be like the presence of the sun. Whenever you appear, the light of wisdom and love should come with you: the light of understanding, the light of purity, and the art of forgiving. To be able to forgive is one of the greatest things you can achieve. Dīvālī is a celebration of light. Swāmījī says: "When the day is dark and restless, it is hard to find a way. Do not allow your heart to sink into sadness." Be aware that it is always better to light at least one candle instead of standing in darkness. And about happiness, as Dīvālī is the celebration of happiness and joy: You cannot buy happiness at the market. You can only develop it within. Part 2: The Festival of Light and the Incarnation of Grace And the new year? Don’t mind that somebody is better than you, but keep trying so that you are today better than you were yesterday. Satguru Nāma Kāma Stana Keli Vepa Satguru Nāma Kāma Stana Keli Gagana Upamā Ghera Kāya Jodhara Udi Maji Gagana Upana Ghera Tapa Jī Kī Sankana Manka Kī Sikhi Sankama Tai Kī. And, of course, there is a very practical aspect in that. If you eat the cows, you cannot get milk from them. And you get many more other useful products from cows, actually. But there is a much deeper wisdom in that. In Sanskrit, the word for cow is go. You know, for example, we have in Jadān a go-śālā. That means, how to say, a sanctuary for cows. The word go in Sanskrit has three meanings, and they are all three very deeply connected. The first meaning is what we know, the cow. The second is the earth. And the third is the mother, and this is actually connecting this. We speak about Mother Earth. She gives us birth, so she is the principle of the mother. And the cow gives the milk to the calf. Only a cow which has a calf gives milk, naturally. Now, when we drink the milk of a cow, we accept her actually as our mother. Like usually, we would only drink the milk from our own mother. So worshipping the cow means actually worshipping the principle of the mother, the divine mother. And I think this fits very nicely together with the worship of the goddess Lakṣmī in the three aspects, as Pārvatī explained the day before. And also, not long before is the autumn celebration of Navarātri, the nine-day festival of the Divine Mother. Then it is quite obvious that there is a certain similarity between the Dīvālī celebration in India and the Christmas celebration in Christianity. I mean, the inner attitude is very similar. Also in Christianity, you have the lights. In Advent, every Sunday, you burn one more light. The Christmas tree is decorated with lights. It’s actually very similar in that aspect. Also, in the aspect of giving presents, like a real family festival. Also, in the aspect that shortly afterwards is the start of the new year. But most importantly, the symbol of the dark moon. You see, Mahāprabhujī incarnated in the darkest night. Just to clarify this, what I said in between before. That night when there is no moon, this is called Amāvasyā in India. And in Western language, we often use the word "new moon" for that. But that’s actually wrong. Because new moon means when the moon is new, and that is two days later. So on Amāvasyā and the following day, the moon is not visible. And then only on the third day, then comes a small cycle, this is called the Śiva moon. That would be proper to call actually new moon. And it is seen as very auspicious when one sees it. That’s usually a constellation when you see, on one side, the sun setting, and on the other side, the moon rising at the same time. And Holīgurujī and Swāmījī always, when someone said "Śiva moon," then immediately he went out to see it. So this is also a symbol. The dark moon is also in India seen as a day which is inauspicious. So it means the energy is like blocked. So basically, it’s not good to do any kind of work on that. Therefore, traditionally, that is the only free day, the only holiday for the Indian workers, once in the month. And of course, the dark moon means also really no orientation, no ignorance. So that is our state. We are living in this dark moon. And in that moment, God incarnates. That is the day when Mahāprabhujī came to bring us the light. And therefore, Swāmījī says, this is actually the day of the enlightenment. Now let us look at Christmas. The beginning of winter and the dark moon is on the 21st of December, the shortest day. So shortly afterwards is the day of Christmas. And I read many years ago already that actually no one really knows exactly when Jesus was born. Surely not on the 21st of December. So it was a decision of an early council that they chose this day as the day of the incarnation of Jesus. So they very consciously chose the same symbol in the darkest months, shortly after the darkest day, to have the incarnation of God. They have chosen the same symbol, the same principle, the same symbolism during the shortest days of the greatest darkness, when the darkest nights are the symbol of the coming of the light. All these symbols are here to inspire us. And it depends on us how seriously we take it. Often, in yoga, they are very simple techniques. And they are immensely powerful. And because they are so simple, no one respects them. And because the inner respect is not there, they actually don’t work then. You see, and then the masters have to make it like secret techniques. Make many conditions until finally we are allowed to receive and to practice the simple techniques. I read one book recently about the life of the master of Milarepa. Wait, what was his name? Marpa. He lived in Tibet. And he had to get the teaching of Buddhism from India at that time. That was a long and arduous travel, and it was basically life-threatening. He met his master and learned something. And traveled back. Then, some years later, he traveled again. And he got more teaching and traveled back. And when he was already old, then he made up his mind to start traveling because his master had said he should come again. And then he got a simple technique. But only he, only he got it, because he was the chosen successor. And when he realized how simple the technique is, then he asked his master, "Why didn’t you give me this simple technique earlier? Why did I have to travel so many years up and down?" And he had to pay his guru gold at that time because he couldn’t carry other things. He could only carry on his body, and to have this gold, he had to work hard. But his guru didn’t need the gold. He did one miracle: when suddenly everything, the whole ground, everything turned into gold, just to make clear to his disciple that it was not for him. He didn’t need it. That was the answer, because otherwise you would not appreciate it. And I think this is often our problem, that we have so much, we get so much, and we don’t know what we have. We don’t really fully appreciate what we get. What does Dīvālī mean for us? I said it is comparable to Christmas for the Christians. Just think which role it plays in Christianity. They have been preparing for weeks. We are thinking of preparing this first advent, second advent. Slowly, they come into the atmosphere. And so it is like the main festival in the year, and everyone knows it. It plays an important role in the whole society, in every society. Even in India, which is not a Christian country, the 25th of December is an official holy day. But for us, how is Dīvālī? Often we somehow forget about that. Are we aware that soon it will be Dīvālī in a few weeks? The great festival? The day when God incarnates, and it’s not just the day when God incarnates. It’s again a symbol. It is said it’s the festival of lights. So light is also a symbol, darkness and light. Tamasomā Jyotirgamaya. Lead us from the darkness to the light. What practically means darkness? I will never forget a small event in India when I understood what darkness and light mean. There was a time when we had big spiders in the ashram. They were crawling on the ground quite quickly, and of course, they were highly poisonous. Now we had evening satsaṅg, the light was on, we were singing bhajans, and someone spotted such a spider in the middle of the hall. So now everyone jumps up and looks and sees the spider. In that moment, of course, there was no danger because everyone saw it. Now, someone took a broom slowly to bring it out. And it was already halfway. Everyone was observing. And then the light went off. No laughter, it was screaming. Because everyone knew within five seconds it could be everywhere; it could be at my leg. In that moment, I understood what darkness means. It’s not just the absence of light. It means you have no orientation, no direction. You are confused, you are scared, and you don’t know where the danger is. You see, it’s a mental state. This is Tamasoma, the darkness in which we live. All these emotions which we have in this world, this is Tamas. Now, the light came back, fortunately, after a short time. And now everyone again saw, aha, it’s there, okay? Now, understand what is the difference? The spider was still there, but you could see it. There was no danger in that moment. Now, with wise ways, you can deal with the problem and remove the problem. So this is when light comes on our path, guidance. That means also, inwardly, you can relax. So Swāmījī says Dīvālī is actually the day of the enlightenment. Let us see this in the context of the Rāmāyaṇa. It is a day when, after 14 years in exile, Rāma was banished. He finally came back to be enthroned as king. And that is a symbol. Rāma, that is our soul. The whole life of Rāma, that is actually our life. And the number 14 is interesting, because traditionally one speaks about seven higher chakras and seven lower chakras. The seven lower chakras Swāmījī never mentions because we never, never, never work with these. He only says these lower parts of our body, the feet and the legs, this is where the lower levels of consciousness are, and we should not concentrate there. Because we would actually activate these animal energies, which are in the lower chakras. So, symbolically, we can understand these as fourteen levels of consciousness through which we have to slowly, slowly develop. And in the end, then is the day of Dīvālī. And then it makes a lot of sense; it’s the festival of light. The festival of enlightenment. What does incarnation mean? Means God, who has no form, comes in a physical form in this physical world. So, what means enlightenment? The divine comes in us. As we always say in our bhajans, I offer you my heart as a temple. onoho slova darśan, které máme v Nohabhadjanech. Today is Dīvālī. Āj means today. It’s the day of the highest gift. We had some notes: Viśva Dīp, the light of the world. Of course, Mahāprabhujī’s name also. Hari, the Lord, came into the world. In all four directions, everywhere, there is wonderful light. It is the light of the fortunate turn. Good solution. This refers actually to the life of Lord Rāma. That, after a long, long time, finally he came back and was enthroned as a king. And same with Mahāprabhujī’s incarnation, that after long, long prayers, finally it was heard and God incarnated. The light came, and the darkness was dissolved. All people, men and women, sing full of bliss about this good fortune. That means they sing because they are so happy. Ghar ghar bante harikhi badai. Badai, that means a celebration. So in every house, every family is joining in the celebration of the Lord. But not only the humans are celebrating. Rishi, Muni, Yogi, Deva, Gandharva. Now, the Ṛṣis, you understand, those are saints. Munīs also, this comes from Mauna, those who kept Mauna. The Yogis, you understand, Deva, those from the gods from Devaloka. That means those who are not liberated, they are in heaven, you can say. And the Gandharvas, astral beings connected with the smell. Maybe something like angels or so. Jaya, Jaya, Kara, Pushpa, Parāśāya, they all were praising Jī and throwing flowers, like showering down. You remember to what it refers, the story from Līlā Amṛta, in the night when Mahāprabhujī incarnated, miracles happened. First of all, the Deepaks from the Diwali celebration, which had burnt out, started burning again by themselves. And white flowers came down, so that in the morning, when the villagers awoke, the streets were full of flowers. That means they fall from heaven down. So this is what Holy Gurujī refers to here. All the gods are celebrating also. Hari and Hara, that means Viṣṇu and Śiva and Brahmā. They are all celebrating together, and also the saints like Nārada and Saradā, they sing the glory of Mahāprabhujī: "Dhanya Nāgar Kul, Dhanya Ho Bhūmi." Glory to the place, to the family, and to the whole country where the saint incarnates. God came in Saguṇa, means in a form, incarnated. So the deeper Gussai, here we have again this word means go, the cow. So Gosāī means actually Gosvāmī, that means literally the lord of the cows. In fact, we know that great saints like Mahāprabhujī and also Kṛṣṇa, they looked for the cows. But here it refers also to the fact that he incarnated in the family of the Gosvāmīs. Manamohan Prabhuparamamoha. So now, when God incarnates, there is such a beauty, it attracts everyone. Manamohan means attracting, charming the heart. We know the word "man" only as mind, but usually it also means the heart. So the same as we know about Kṛṣṇa, he plays the flute so beautifully that everyone is completely gone in mind, you know, attracted. So the beauty of God, when He incarnates, is so great, everyone is completely charmed and attracted. And therefore it is said, he is the... Wait, I’m here. Paramahmanoha, he is the highest... Manohar actually can say, "Stealing the heart." He is stealing in every heart; no one can resist. We have in Līlā Amṛt many stories that people who came here, even with really negative thoughts to Mahāprabhujī, as soon as they saw him, their heart melted. To Mahāprabhujī with really negative thoughts, so Sotvā saw him, so her heart broke, and they were completely transformed. This is the power of the divine. Just to see, to be in the present, can be transforming. And that is the divine power, that only in her presence is there a transformation. All those who had the darśana of the Lord, of Mahāprabhujī, they were overjoyed. And we must understand what we are speaking about. We speak about a baby in this moment. Mahāprabhujī, when he was just born, Mahāprabhujī, o novorozeném Mahāprabhujī. Now, here comes the word balak, which means a child. Mahāprabhujī, merciful Mahāprabhujī, he was really an extraordinary child. He had such a sweet smile, captivating each heart. At the Buddha Śobhā, this strange beauty, Vāraṇīna Jaya, this is indescribable, Deva Ṛṣi Muni Jaya Jaya... Therefore, all the Devas, Ṛṣis, Munis, all the saints, they were singing the glory of this newborn child, and all the witnesses were proclaiming his glory. Excellent, excellent Dīvālī. So it is exactly like in Christianity, they are so happy and always have these celebrations with Jesus’ child as a newborn baby. So it is a bhajan simply expressing this boundless joy. So let us sing, because this is a bhajan which we cannot sing every day, especially on the occasion of Diwali. The melody is easy, you know it all from the other bhajan, which is very, very similar, same as this bhajan, which is very similar to this one. So it is not specifically saying it is on this occasion. That, as a bhajan says, more generally, the Ādi is also today. Today is the day of my greatest joy. Because I got the darśan of the Lord. Describing, actually, also the day of liberation. Āj Dīvālī Param Sukh Dāyī Viśva Dīp Harī Āyā Jagamai Īśān me cānan anūt, Īśān me cānan anūt, Bhalla hala jyoti timrā vilai, Bhalla hala jyoti timrā vilai, Dīvālī taram sukh dāī, Āj dīvālī taram sukh, Īśvadīp Harī Āyā Jagamai. Aaj Diwali param sukkadai ānand maṅgal, kavi naranārī ghar ghar bāte hari kī badāyī. Aaj Diwali param sukhdāyī, viśva dīp hari āyā jagamāī. Āj Dīvālī Pāram Sukhadāyī, Dīvālī Pāram Sukhadāyī, Ṛṣi Puṣpa Varṣayī, Jai Puṣpa Varṣayī, Vāśara, Raghuṁ, Śrī, Dīśā, Dīpa, Jyotikā, Dīpa, Halkān, Sabjanā, Śaśanā, Sabjanā, Śaśanā, Sukhadāyī, Dīvālī Pāram Sukhadāyī, Dīvālī Pāram... Sukhdaāyī, Ṛṣi Puṣpa Varṣayī, Jai Puṣpa Varṣayī, Vāśara, Raghuṁ, Śrī, Dīsā, Dīpa, Jyotikā, Dīpa, Halkaṁ, Sabjanā, Śaśanā, Sabjanā, Śaśanā, Sukhdaāyī, Dīvālī Pāram Sukhdaāyī, Dīvālī Pāram... Sukhdaāyī, Dīvālī Pā... God bless you, God bless you,... God bless you. God bless you, God bless you,... God bless you... God bless. But of course, only when you sing it. Bhajan singing is really also yoga; it really awakens our energy. A week ago, I was in Zlín, and in this satsaṅg in the afternoon, the last bhajan we sang was "Sunosaki, Satyagurukhara Aya." Kalikali Hadeshabadahe, every cell of my body is thrilling with joy. And we had a really good atmosphere; everyone was clapping hands, and it was really joyful. And afterwards, I was driving home alone in the car, and I could hardly hold this joy.