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Ādi gāḍī, ādi me puṇyād, tulasī saṅgat sādhu kī, hare koṭi aparādh. Do you all understand? Is everything clear? In the holy book Rāmāyaṇa, the great saint Tulsīdās jī says, "Ek gāḍī me ādi gāḍī, ādi me punyād." "Ek gadi" means, let's say, one hour. "Ādi gadi" is half an hour. "Ādi me punyad" is a quarter of an hour. "Tulsī saṅgatī sādhukī"—the company of a saint—"hare koṭī aparādh." "Koti" means thousands; thousands of our sins are purified, or we become free from our sins. If there is a saint, a sādhu—sādhu means simple, sādhu means sādhak, one who is always practicing—even if they have perfections and siddhis, that person will still be meditating, practicing sādhanā and saṅkalpa, not for themselves but for all creatures. A sādhu is above anger, hate, and jealousy. We cannot compare with them. We think we are positive, very good people, yes. But we are like a corn on a hot fan; it immediately pops up, what we call popcorn. It takes many, many lives to purify our sins, the spots which are on our antakaraṇa: manas, buddhi, citta, and ahaṁkāra. This is done through satsaṅg. In this Kali Yuga, everything is possible, everything, but satsaṅg is not. We do yoga practice, some kriyās, some sādhanās, but nothing can be compared with satsaṅg. "Kali yuga keval nāma ādhāra, śumira śumira nara, hoi bhava pāra." In this Kali Yuga, we have only one hope: the name of God, the mantra, and satsaṅg. Even a criminal person can become holy through satsaṅg, like Vālmīki. You all know about Vālmīki. The Rāmāyaṇa written by Vālmīki is the great, the best, written in Sanskrit. The Rāmāyaṇa was written by Tulsidas much later; that is also great, written in a folk language dialect. Now, around the whole world, you will get everything, but not satsaṅg. Only chanting kīrtan all the time will not give you that knowledge and those blessings. Bhajan—the words of the sādhu, "Bhaja"—means practice, tapasyā. Bhajan has questions and answers. In bhajan, there is philosophy. In bhajan, there is knowledge. In bhajan, there are answers. Therefore, bhajan is more than just chanting one name, of course. We also chant one name; this is prāṇāyāma, and that's called mantra. We have five different mantras. The first is called likhit mantra: writing our mantra or our kīrtan. Akṣara brahma—the Sanskrit, the Devabāṇī, Devanāgarī—is not made by humans. It appeared in that astral form in the meditation of the ṛṣis. This alphabet has 52 letters. These 52 alphabets are within the human body, located where the chakras are. So from the Mūlādhāra till the Sahasrāra chakra, there is a bīja mantra. Each chakra, for example Mūlādhāra, has a sound, and the other four mantras are called the resonance. Resonance is that vibration that controls the nerve systems, that controls our thoughts, our emotions, all the indriyas, and all the functions in the body. Our each and every movement, even the movement of the eyelid, needs a very particular prāṇa, energy, that vibration. In the whole body, there is a call, deva. Devas means the goddesses, and that goddess means our life that functions in our body. Without that, we cannot survive. When one principle, one mantra from our chakras—Mūlādhāra, Svādhiṣṭhāna, Maṇipūra, Anāhata, etc.—if in that particular center something is damaged, then our body is in imbalance. We have hearing problems because that is from the Viśuddhi cakra and the Ājñā cakra. Therefore, Brahmārī Prāṇāyāma is very important. That is the Jālandhara Bandha, Ujjāyī Prāṇāyāma. They are not only for cleaning the lungs but to control and master that particular center, what we call viśuddhi, or where the thyroid gland is. This is a vibration, and there's a name, like "oṁ." When we chant "Oṁ," each and every cell of the body is vibrating. "A-kāra," "U-kāra," "M-kāra" are three sounds. From the navel begins the sound. If there is a problem with the navel, you can't speak. You can't speak if there's pain. In intense times, you can't speak; you have to be silent. If the solar plexus is painful, you can't speak because it's a terrible pain. So the seat of the sound is in the maṇipūra cakra. "Akār" and "ukār" are in the Viśuddhi chakra, which controls all the hormones through the thyroid. Then it comes to vāksiddhi through the tongue and the lips so we can form that sound. Fifty percent of the resonance goes outside, twenty-five percent comes to the heart chakra, to our heart and anāhata chakra, and twenty-five percent touches the sahasrāra cakra and transfers this resonance into the whole body: "Akār, ukār, makār." When we sing bhajans, all the chakras and energies are purified, and all the centers get power. So first is mantra practice. When you get a mantra from your master, then likhit mantra: writing. Write your mantra every day. "Akṣara Brahma"—that Brahman, that Akṣara. This means the Devanāgarī language came through Brahman. Then comes Vedic chanting. When we chant, all the chakras are purified through this renunciation and mantra sound. That's why when we chant "Namaḥ Śivāya, Oṁ Namaḥ, Oṁ Namaḥ Śivāya, Oṁ Namaḥ, Oṁ... Har Har Namah," we should not only sing thinking, "Oh, it is nice," but sing consciously. Pay attention. Be aware of the resonance you are producing through chanting, and notice it goes first from the Maṇipūra Chakra. "Namah Śivāya Om, Namah Śivāya Om,... Har Har." This is the second step of the mantra: kīrtan or mantra chanting, constantly. Then comes upāṁśu: you chant, the lips and tongue move, but no sound comes. Now you go to a deeper part. You touch your maṇipūra very deep. Again, go back to that sound, where it is coming from. Then comes writing, likhita, writing bākharī, as the liquid bākharī, upāṃśu, then mānasika, mentally. The mind is most powerful. We are sitting here; how many minds are here? So many minds, and in everyone's mind is different thinking. Immediately you are making statements about what I'm talking, but I don't know what statement you are giving. Maybe someone is saying, "Swāmījī is always telling this." I don't know how many brains, how they are thinking. It is very hard to get all thoughts of everyone into oneness. This is the science of yoga or spirituality. When you chant a bhajan kīrtan, everyone's mind is caught in one, like a thread. All the beads, all the pearls are hanging on one thread, to get all in oneness. When we chant "Sītārām, Sītārām,... Rādheśyām, Rādheśyām,... Sītārām, Sītārām,... Siddharam, Siddharam," this harmonizes both hemispheres of our brain. The tension from the brain goes away, so this is an anti-stress practice. If you chant mantras, or you come further to jñāna yoga, the philosophy, the knowledge, then there is dohā, the poem. Doha means two: the question and answer. For example: "rahiman dhaga prem kā mat toro chitkayā. Tūṭṭā phir jūḍe nahī, jūḍe ghaṭ par jāye." This is a question. Why, and what happens? So, answer the questions. When the question comes, the answer comes. Then clarity comes to our mind, our intellect, our consciousness. Then comes ajapa: "jisko kya japay? Bin japya jap hoy, ajapa." That is the highest technique of the mantras or bhajan or kīrtan inside. The lips don't move, and the tongue doesn't move. You may think different things, you work on anything, but this resonance of our mantras continues. Therefore, in bhajan, you learn, you understand, you practice, and you can give further. In mantras and kīrtans, you unite into oneness. It doesn't matter what is happening; you are just going all in one way. So some like this, some like that. Bhajan is satsaṅg; bhajan is satsaṅg. It is said there are two principles: uṭhān and paṭan. Uṭhān and paṭan both have roots in one place. It is one root and comes two leaves when sprouting. One is paṭan, meaning going down, distractions, and uṭhān, development, achievement, but both have their roots in one. Like one father, a ṛṣi, has two sons. One is the deva and the other is the asura. So what is that root called? Saṅgha. If we put one alphabet first, the word "sat," then it becomes sat-saṅgha: uṭhān, satsaṅg. Or if you write one word before, "Ku"—not "Kauya"—ku means Kuṣaṅga, bad society. Kushanga is where if you go to people, everybody is smoking hashish, but you are not. You hate hashish. But after some days, some weeks, you will also become addicted to the smoke or alcohol. Take one little sip, just try. In modern education, there is no control over children, and parents have no power to say yes or no. If they say it, the parents are in trouble. These young children go, and they give them alcohol, give them drugs, and they try once. Everyone is trying. You see how many percent of youth suffer from different kinds of drugs or addictions. This is because two kinds of education are missing: ethic and spiritual education. The knowledge and training you get is from parents. But when your child goes to kindergarten, they come home with a different language. When they go to school, they come with a different language. Nowadays parents cannot do anything. So this is the saṅgha. It can be good. There are many good parents and good children who will never go the wrong way. But saṅgha, so Kushaṅga goes to the wrong path, distraction. And satsaṅg goes to perfection. They will study, get a good position, a good profession, and will help our country and other countries. Supporters, like we have one officer coming from India—ask him how hard studying was. He didn't go to alcohol, I know, I hope. Even a person in bad society, with bad habits, if they come to satsaṅg and become friends with a satsaṅg group, they will change their bad habits and come to good habits. Therefore, "ek gāḍī mein ādi gāḍī, ādi mein puni ād, tulasī saṅgat sādhukī, hare koṭi aparādh." "Koti" means thousands. Just fifteen minutes in satsaṅg—"hare koṭi aparādha"—thousands of sins will be purified. What Tulsidas said—I think we have billions, trillions of sins. You know how many times, what they are eating, how many animals killed, how many negative thoughts you have towards others, liking, disliking, changing, discharging. Our brain is completely polluted. That's called smoke. The smoke of sins is like a cloud over us and within us. Through satsaṅg and sādhana, we can purify. For many, many lives we clean and purify our mind. Still, some spots are very hard to remove. Therefore, sādhanā and satsaṅg, so bhajan—what we sing here—this is a beautiful version of Mahāprabhujī's. Thanks, thanks, thanks. Oh Gurudev, thanks, thanks, thanks. I surrender to Thee. I surrender to Thee. Thank you, Gurudev. I surrender to Thee, I surrender to Thee, I surrender to Thee. Because you are the source of my life, prāṇa dhārā. Prana, the life energy. Otherwise, we don't know where we will be. "Parama-artha hitāya avatāra." "Paramārtha hitāya." All saints and incarnations come to help others, for Paramārtha. So we are doing good things, we are doing seva for all, not for our selfishness. "Paramārtha hit liyā avatāra"—for that they incarnated. It is said that once God Viṣṇu was weighing on a scale. On one side, Paramārtha means seva, service. On the other side, mokṣa. Not only heaven—heaven and hell are only playing for devas and rākṣasas. Once rākṣasas go out, devas come in; when devas go out, rākṣasas come. Hell and heaven, this is just going and coming. To go to Brahma Loka, we have to come to Brahman. It is said: what is more, service or mokṣa? Then it is said service was more than mokṣa. So Viṣṇu Bhagavān gave up his comfort of being in the milky ocean, and he incarnates and comes to help all creatures on this earth—humans, animals, and all. He doesn't come only for his own sake but to make this Śiva. So he gave up Vaikuṇṭha and came to Mṛti Loka to help all of us and all other creatures. That's why Kṛṣṇa said, "Yuge yuge sambhavi"—I come in every yuga through my yogamāyā, the śakti. "Paramahita liya avatāra ku karma chhodai kya nistāra ku karma"—the bad karmas. So he comes, Gurudeva comes to take away bad karmas and liberates us from bad habits also. "Dekha dukhī bhavasāgara mahī." Bhagavān, God or Gurudeva, saw that in bhavasāgara we are suffering. "Dekha dukhi" from above, God has seen they are all suffering. So he came, held my hand, and brought me out of this ocean of māyā, of suffering. Māyā means illusion. Not that māyā is a woman or money. A man is māyā. Money is māyā. Woman is māyā. Attachment is māyā. Ignorance is māyā. Stupidity is māyā. Everything is māyā. So don't point a finger at one person or one thing. "Money is māyā, money is māyā." No, money is Lakṣmījī. That's why when you say money is not good, Lakṣmījī will say, "Okay, I go." Then you have nothing. So, Lakṣmījī, Lakṣmījī, Lakṣmījī. He held my hand and let me cross the ocean of ignorance. For many, many yugas, I have had so many troubles, so many sufferings. When I met him, when I met God or Gurudev, like Holī Gurujī, Mahāprabhujī... "Kalank" means the bad karmas, the black karmas. It was purified, like in a dark room you put on a light. You found the point to make light, and all darkness is gone. So, Ātmā Jñānī Gurudev—when we meet, darkness is gone. Satsaṅg is that. "Mahādhana Dīna Swāmī, Caraṇaṁ Līna." Mahādhana—great, great wealth. He gave me so much. Sādhanā means not only money, but all pleasure, good things, happiness, joy, peace, harmony, contentment, mercifulness—everything that we need, we have, but we don't use it. "Madan dina swami charanam lina"—that he accepted me in the shelter of his holy lotus feet. "Aras parasam paya didhara." When I touch his holy feet, didhār—I show his face. What is didhār? Didhār is the light of God shining. Then we will see; otherwise, we don't see. "Śrī Satguru Staryavadevapurīṣa." Therefore, Mahāprabhujī said, "My Gurudev, my Lord, Śrī Devapurījī, Śrī Svāmī Deepakāy Hara is only one Swayambhu Śiva." Sarjan is the creator, and Visarjan is the destroyer. So Devapurījī is the Sarjan Hara of Mahāprabhujī, and Mahāprabhujī is our Sarjan Hara. And now we don't know what we will do, so dhan dhan ho. Otherwise, there's a lot of fear. Today one was asking a question: "Please, Swāmījī, can you tell how to become free from the fear of death?" Yes, so don't die. That is the best way. Don't die. Why are you thinking of death? God gave you such good, beautiful time. When the time is over, the sun is setting; nobody will be able to hold the sun. The sun is gone, the sun is setting, and the sun will rise. So, how to get rid of that fear? In the next satsaṅg, we will have this point. Wish you all the best. Siddhipīṭha and Bhagavān Dev Puruṣa Mahādeva Kī Jai. Devīśvara Mahādeva Kī Jai. Satya Sanātana Alak Purījī Siddhapīṭha Paramparā Kī.