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A ṛṣi wrote that in the heart, within the petals of the heart, there is a tiny space and a blue light inside. I have not opened it. You also have not opened it. Doctors many times perform operations; they also cannot find it and say there is some blue light. But that light—yade kamal kī āṅkheṅ khul jāye—when the petals of the lotus of our heart open, those eyes can open and see the ātmā, the essence, the light of the self. A question often arises: where is the ātmā living? Where is it? When a brain hemorrhage happens, something occurs in the brain, and one dies immediately. So, how is that? Our individual self—let us find out where it is residing. Which part of the body? The left hemisphere or the right hemisphere, or both? In the Ājñā cakra, or the whole face, the throat, the heart, the stomach, the navel? Or where? Everyone, raise one finger. For example, I will ask, to whom does this watch belong? Without saying a word, you will indicate "my." Where will you touch your hand? Who said "I"? It is my "I," my self. I will tell you: close your eyes, and when I tell you, touch that finger on that point where you believe "I am here, my ātmā is here, my life is here." Now, close your eyes. Hand up, please, a little more so I can see. Do not open your eyes, otherwise you will imitate others, and that is not true. Now I ask, to whom belongs this watch? Please touch your index finger to your body somewhere, where you think, "This is me," and leave your finger there. Do not remove it. Touch that index finger to your body somewhere. Indicate there. Now, leave your finger there. Don't remove it. Open your eyes and look: where is your finger? Yours, not others. Now, check your neighbors. Where is theirs? It is very clear you all know where your self is and where your ātmā is. Here. Some people say here. Maybe with Japanese, but that is not here, the ātmā. Or someone will say here, who is a very intellectual person, sometimes touching here. But our reality, our Self, is in the heart. The heart is the seat of the self, the Paramātmā and the jīvātmā both. There is one kriyā, and when we begin to do it, when we come to the heart, at that time happiness awakens. Any kind of happiness, enjoyment, or bliss you want to feel and realize begins from the anāhata cakra. The other lower cakras are the animal cakras. That is more of the temptational feelings. Below the navel, it is called lust, and above is called love. So God is love, and love is God. It is in the heart, this area. So from here, from the level of our chest, between the Maṇipūra Cakra and Anāhata, at the level of the heart, happiness begins. That is called, "God is love, and love is God." Other kinds of love are only "love, love, love." It is not. It has become a habit. It has become a habit to say, "All right, good, thank you, all the best, love you, hurry home, bye-bye." It is empty. So everything is empty, but fulfillment comes here. For example, where can you give happiness? When a little baby is crying, the mother or father will take the baby in their arms, and where will they bring the baby? Just here. And the second hand will say, "Slowly, don't do like this. That's not good." Sometimes people make a lot of movement like this, and the baby is there. My God, it is not good for the brain. A swing is also not good for babies. Or someone puts the baby sleeping on the lap and touches like this, like this. It is a horror. Try it yourself: if somebody is doing like this to you, you will say, "Please, can you stop now?" You want to relax. So, do not make a mistake. If you want to touch your heart, baby, on your back or something, then something very gentle like this, not like this, and movement. That is not good for the brain, and neither good for the heart. All mothers should know. I know that my mother was not doing it. Once she did, and I got up and I sat there. I said, "I will not sit here." I was five months old, perhaps you know. I remember still, I sat there. She said, "Yes, okay, I will do." It is a joke. So not moving too much like this heart here, but it moves your heart. There are two things: either when an enemy comes, it touches your heart, or the dearest one comes and touches your heart. So it is said, the dear one is as close as it is. Okay, there is no problem. We are now so many people sitting in this small room, and all we are together, but still we are in harmony because that is peace and harmony, and love. An enemy, even thousands of kilometers away, is not good. So a dear friend, as close as it is, is good. An enemy, as far as it is, is not good; let it be forever. No enemies. Our heart touches twice. Our heart feels the pain. Maybe the father will feel it, or the mother, your best friends. When your dear ones go, it hurts your heart. Or when your enemy comes, then it hurts your heart two times. So God, keep the enemy far, far away, and let our friend be closer. Now, what is that? The heart says there are two kinds of love. If it is a physical attachment, as distance grows, that much jealousy grows. And love, as far as it goes, blossoms more and more in happiness, in joy, and always your heart sends you good wishes: be happy, be careful, take care. That is it. Now, who said this? Whoever you love, you want to eat? Put it down. Mother and father, it does not matter where you are. Now we are sitting in Vancouver, and we are going, how to say, behind China. How far is China? China is a big country. Do you know where the backside of China is from here? But the heart is bigger. So sometimes they come very close. So it is a mother, a father, your wife, or your husband; if they really love you. Otherwise, he is happy. He goes somewhere on holidays. Real. So, mother, all the time, will take care: "My child, how are you? Are you okay? Everything is okay?" That is love, that is God. That we need: all humans, at least humans should love humans. And then humans should love animals. Life is life. We were flying from, I think from Cuba to Toronto or from Toronto to here. And we saw one little video. They give iPads in business class. And once a day, we always like to see some animal films. There were about two birds, and one bird, a big white bird, sat on the tree and laid the egg without a nest between the two branches. Nicely balanced; they know how to do it. And the mother bird sits and very carefully sits on that. And after a while, she flies, needing the warmth of the mother. That is it. The father's warmth is also good, but the mother's warmth is different. And she went away somewhere to take some food, came back, and sat there, taking care, looking everywhere. And she went away. The very tricky bird is a crow. And the crow came looking like this. The thief's heart is always beating like this, looking where nobody can see. And he came and broke the egg, and he was taking something out of the egg. And the birds were coming, crows far away. The bird comes and looks at the mother with that pain, sadness. She was looking. And I think she was telling her, to the crow, that, "Why have you done this to my child? You could have killed me, but not my baby." Now, still the mother, with the hope, is sitting on the egg. That is called "God is love, and love is God," and that is pure love. That is not emotional things. That is also emotional, but very pure. And that is our heart which touches us. Our heart becomes happy, healthy. And if someone damages it, then the pain is there. So, humans should love humans. It does not matter how that is. What Gandhi said: "I hate the sin but not the sinner." If we learn this, everyone can live in harmony. So our heart is touched twice: when a beloved one goes or dies, the heart is painful. Or when an enemy comes, then the heart has that kind of pain. Both we have to balance within our heart. And so it is said, Gurujī said one beautiful bhajan he wrote, very nice. It is a long bhajan, but I will try to translate it, which belongs to the anāhata cakra. Our subject is the anāhata cakra. This is anāhata, the heart cakra. So Gurujī said to Mahāprabhujī, "Always you make a glory to your master, and if you have to blame something to your master, if you are angry with your master, like with your mother and your father, always you will shout at father and mother, on love, mother and father." Because you have the rights you have nowhere else. One great saint, Sūradāsa, wrote a bhajan about the condition of a situation, the condition of a bird. That one bird was sitting on a big ferry boat, and after two or three days, that boat... We were in the middle of the ocean, thousands of kilometers from land, and the bird did not like to sit anymore on the boat. It wanted to fly back. Now it is flying, but in which direction? Where? It flew for 50 kilometers, and there was no shelter. Very tired, she turned back and sat on that boat again, resting. Again, looking, she said, "No, I will go somewhere else. I don’t want to be here." She flies again, and there is no shelter, no little island visible. And on the water, if she sits, fish will come out. Again, she comes and sits on that boat. Similarly, this is our heart, and that heart is the heart of our mother, our father, or the master. We try to go away, but again we come and seek the shelter of the heart of the master, or the heart of our beloved one. Maybe the other person who loves you very much will disappoint you and go, but your father or your mother will not. And that, for children, is a horror. If you are getting divorced and separating the children from the parents, the mother and father, children do not like one thing. Other things are okay, they can happen. But children do not want to be separate from their parents. There, you cut the heart of that child into two parts. Better you should not have a child. And if you do, then guide them until the end of their life. Even your mother is 98 years old, and you are 82 years old. Still, that mother will say to you, "My child, how are you? Take care." For mother, you are still that little baby. And for this baby, father, it does not matter how old he is, but he still sees a mother. This is not only for animals, but humans should also be like that. And that is the heart, the anāhata cakra, here it is. And so Gurujī made one beautiful bhajan: Adnā bhikārī ham khaḍe khaḍe tarsāye... Prem kā pyālā hari kab merā? Prem kā pyālā hari kab merā? Prem means love. Prem means that nectar, immortality. Prem, which cannot be separated. The Prem you cannot describe; it is indescribable. Prem is that eternal, everlasting; that is Ātmā. That is the name of that ātmā when it comes. So we need to realize that kind of love is called prem. Piyālā means the bowl, this glass, let us say. So he said, "My glass, my bowl is empty. Oh my Lord, when will you fill this bowl full of your love?" Which love? Which is eternal love? Not these worldly things, where someone comes and gives you nice flowers and says, "Forgive me," and, "I love you." This is all temporary. When the sun shines, the snow will melt. That is it. So, Prema kā pyālā hari kābh mera bharā se? Adnā bhikārī hum khade tarsī. Adnā bhikārī khaḍe khaḍe tarsī. "I am blind. I don't see. Who will fill my pot? O Gurudev, Mahāprabhujī, only you can. I am standing at your door, and I request, I beg, 'When will you fill my pot also?'" But then, secondly, where is the text? Text text so: Prem Kā Pyā Lahari Kab Mera Bhara? Prem Kā Pyā Lahari Kab Bhara? Prem Kā Pyā Lahari Ad Na Bhikari Ab Khade Khade yād na bhikariyā makhade tarase prema kā pyālahari kā barase prema kā pyālahari kā. So it is said, uparse bare, niche se jhare, guru mahārāj kyā kare. You understand Hindi. Every time I am talking, so many Hindi words you must know, yes? So the Gurudev is filling from the top, from above, for disciples. But disciples have a hole down below. The master is putting and pouring and pouring, and everything is dripping out. What can Gurudev do? For this, so hold your bluff, hold your slight energy, do not let it flow out again. Prem kā pyālā, Harī kā. Then, next step. Kami hai tere darwār mein, kāṅ si kami? Hum kyō bhūkhe jāye tere darśe... Prema kā Pyālā, Prema kā Pyālā. "O my Lord, O God, O Gurudeva, in your palace, in your house, there is nothing missing. Everything is there. Everything is there. Nothing is missing. Then why should I go hungry from your door? I am standing at your door. If you give me something, it will not become less. Give me one drop of your love; it will fill my pot." And that is our heart. So, it means, I do not ask for your money. I do not ask for your wealth. I do not ask for anything. I need your look on me, full of thy mercy. The Catholics or the Christians, they have a mantra: "I pray to thee." I pray for thy mercy, O Holy Maria. I pray for thy mercy. I do not pray for anything, for thy mercy. And this mercy, that prayer, and that our heart will feel full of joy and everything. Jo tere dar aaya, sab kus paaya. Khali gaya nahi, koi aapke ghar se. Khali gaya koi aapke ghar se, prem ka pyaala hari kaba mera. Ad na bhi kariya, makha kade tarsi... Hey Adanābhi, come on. Mā kade kade tarase, prema kā pyālā hāre kābā merā. Say, "Prema kā." Satguru Swami Madhavānandjī Bhagavān kī. Jo tere dar āyā, sab kuş pāyā. "Those who came to thy door, they got everything. Who came to your door, they never came with emptiness. Everything they got, they got it. Khali gaya nahi koi aapke ghar se. No one went empty-handed from your house. Everyone got everything. Oh Lord, why is my pot still empty?" That means self-realization. That means that knowledge. So this is the subject of our own self, the object of Him, and the knowledge of that love. These three: jñāna, jñātā, and jñeya. Knowledge, object, and subject. Prem kā pyālā hari, kabhī merā bharasā. "Those who came to thy door never went away empty-handed. And no one went with empty hands, those who came to thy house." Jis par merī kī nazar bhai hai, jis par merī kī nazar Prem pamrī taharī bhī hadabar se, Prem pamrī taharī bhī hadabar se. O Premā kā pyālā, Harī kā bām, merā bāras. O Premā kā pyālā, Harī kā bām, adnā bikārī. Hama Khade Khade Taras O Prema Ka Pyaala, Hari Ka Baam. "Yes, my Lord, on whom you were merciful, you were blessing the blessed, to those bhaktas on whom thy kind look, on them it is a blessing. Just one eyelid movement, if God will look to you, all will come and salute you, Bhakta, because he looked on you. So, we are looking, waiting for his divine gaze upon us. Look to me. So, jispar meher, meher means God was happy, he was merciful. Jispar nazar kī meher bhai, who looked on that, he is blessing on it. Prem amrit hari behad barse, when as he looked on this—look means not physical eyes only, but kindness, blessedness—Prem amṛtā hari behad barse. What happened then? The amṛtā, the immortality, the immortality, behad amṛtā. Amrita means immortal, immortality. Behad means endless. Barse means rain, pouring. Behad barse. Like this year you had in Vancouver, so much rain. No? So that was something. Otherwise, dry and dry, and people cry, and everything is dry. So God said, "Okay, you have enough, but I give you more." So it gives so much. Everything is filled; all rivers are flowing, full of the nectar of God’s blessing. I am asking the question, O my Lord. I am asking the question, why is my bowl empty? Everyone got it, everyone took it, and I am still waiting at your door. Why is my bowl empty? Oh Prem Kā Piyālā Hari Kab Merā Baras... Yes, I put the question. This is my question: why is my bowl empty? But I have confidence, I trust, I know, sometime, someday, definitely, one day, he will be merciful to me. Sooner or later, one day, he will be merciful to me. Oh Giver, that you will bless me, blessing me to fill my pot also. Guru Ji said, "Meera Bai, you know, the Meera. Narshi Bhakta, you know about Narshi. Otherwise, next time I will tell you the beautiful, beautiful, painful story. But the end is so joyful, a happy ending. Kabir Das, you know the great saint Kabir also, there are many bhajanas. Bhajana of the Kabīra, Kabīr bhajans, you know. Yes. This was a Kabīr Dās bhajan. Meera, Narshi, Kabīr Dās, and Tulsī Dās, who wrote the Holy Rāmāyaṇa. All these great saints, Anant Bhakta, and endless devotees, endless devotees. And many, many scents. Piyālā bhar pīy pīy kar har se. Everyone, they had a full bowl, and they were drinking and drinking, and they were so happy and drinking. But, O Lord, Adnā bhikārī hum khade, khade tar se. Yad na bhikārī hama khāre khāre... Se prem kā pyālā hari khābā merā bārā se. E prem kā pyālā hari khābā merā bārā se. Śrī-dīpa dayālu dātā kiyo nahī̃ sunāte? Śrī-dīpa dayālu dātā kiyo ā̃khi lakhā janā terā kyā khūṭe ghar se. Prem kā pyālā, kab merā bār? Ādan bikārī, hum khade khade tarase. Prem kā pyālā, Harī, kab merā bharat? Prem kā dīp, Nārāyaṇ Bhagavān, ole. Gurujī said, "O Bhagavān Śrī Dīp Nārāyaṇ Mahāprabhujī, when will you be merciful to me? Why don’t you listen to my prayer? Akhil khājana, your treasure is so akhil, endless, endless. Thy mercy, thy blessing is endless. If you give me a little, it will not become less." Kabīr Dās said, "One thirsty bird, a very thirsty bird, and she came to this big river of Vancouver." Just with one peek, she took one drop of the water. Did your river get less water? As it is, it is there. Nothing is lost. Just one bird came and took a peck of water, one drop of the water. Chidiya, chidiya means bird. Chidiya chanch bhar le gayi. Or nadīna ghaṭyā nir. The river did not become less. Dharma kya dhana na ghaṭāya. Like this, if you give donation or some help, you will not lose your wealth. It will grow more and more. So, O Mahāprabhujī, in your house, if you fill my little power bowl, nothing will become less. Mādhavānandake premanandabaraso, Mādhavānandake premanandabaraso. Jabahī merī ātmaharase, jabahī merī ātmaharase, prema kā pyālā haare, kabā merā baarse? Adnā vikārīyam khāde khāde tāṛse, adnā vikārīyam khāde khāde tāṛse. Prema kā pyālā haare, kabā merā baarse? So our Satguru Dev, Madhavananji said, "Prema kā prema ānanda kab barso. Oh, my Mahāprabhujī, my Gurudev, that rain of that love, when it will begin to rain, that my pot will be full. When my bowl will be full, that time my Ātmā will be happy. Otherwise, I am still struggling, looking here and there. O Lord, when will your kindness, your mercy, rain upon myself?" This was Gurujī’s bhajan. They are all bhajans. They are so nice, beautiful. So anāhad cakra, anāhad, anāhad means endless. So every day, because that love is endless. And this, everything will be finished. Hari Om Tat Sat. Neither I am yours, nor are you mine. Bye bye. And Hari Om Jai. So, that reality that we have to, only the spirituality, and that kind of spirituality. No, do not make any intellectual stories. Nowadays, the science and this and that, that science has no sense. That is it. The science has no sense, though still they are making research, but they cannot search. They will not find that. That is within, very simple. Mokun kaha to dhunde bandhe, main to tere paas mein. That is what the Sufi saint said. Mokun kaha to dhunde bandhe, main to tere paas mein. "Where are you searching for me? I am within you. If you will search me really, then within a second you will know me. Where I am, where are you searching me outside? I am with you. My heart is outside of the big city, some forest. My residence is in your breath, my residence." It is in your breath: Soham, Soham, Soham. I wish you all the best, many blessings, and I pray to Mahāprabhujī and Holy Gurujī and Devapurījī that your bowl will be full next time when I come. Maybe I will take a little drop from you. Until then, Hari Om. Nahaṁ karatā prabhu-dīpa kārata. Bhāha prabhu-dīkaratā hi kevala Om shānti, shānti, shānti. Alak Purī Jī Mahādev Kī Devajī Dev, Deveśwar Mahādev Kī Deep Nārāyaṇ Bhagavān Satguru Swāmī Madhavānandjī Bhagavān Satya Sanātana Om Shānti, Shānti.