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Part 1: The Nature of Bhajan, Kīrtan, and the Paths of Life Nice singing. Madhuram’s bhajans are very nice. So, let’s have one more bhajan. Then I will speak about translation. Tonight is satsaṅg. Satsaṅg is the best satsaṅg. I shall translate some bhajans. We were singing, hearing, or listening to a beautiful song, and we call it bhajan. It has different meanings. Bhaja means repeat the name of God. Bhaja means remember God. Bhaja means always have devotion towards the Supreme. That’s called bhajan. Then that’s called kīrtan. Kīrtan is chanting the name of God again and again. Let’s say Namaḥ Śivāya, Oṁ Namaḥ Śivāya. Namaḥ Śivāya, Oṁ Namaḥ Śivāya. Namah Śivāya, Om Namah Śivāya. Har Har Bholē Namah Śivāya. Har Har Bhole Namaḥ Śivāya. Namah Śivāya, Om Namah Śivāya, Om... Namah Śivāya. So, "Namaḥ Śivāya" means my adoration to Śiva. Singing the name of the Supreme Divine is an individual choice. Some chant about Hanumānjī, some chant about Gaṇeśajī, some chant about Kṛṣṇa or Rāma, Viṣṇu, Lakṣmī, Sarasvatī, or from other religions or beliefs, from Jesus or some other name of God. So, Kīrtan is constantly repeating the name, and the power is in the name. Now, second is bhajan. Bhajan is the name of God, maybe, or the name of Brahman, or again, something in nature, or humans, etc. But it means that there is a meaning, there is a teaching. And teaching in that way, that it puts a question and gives the answer. And there is a coming poem we call Doha. Do means "to," and Ha means "the questions and answer." Doha, do, to, the question and answers. For example, there is one poem written by the great Tulsīdās. It is written in the holy book Rāmāyaṇa. So Tulsīdājī said one poem which is very good. Many people often chant and give in the satsaṅg. Sat means truth. Truth means God’s name, spiritual. Sangha means to be together. There are two, Satsaṅga and Kusaṅga. Kushanga is that where we learn bad habits, drugs, these, that, many, many things. That’s called Kuśāṅga. Satsaṅg is for forgiveness, understanding, and remembering the divine, God, your master, whatever it is. So, Tulsīdājī is saying one beautiful point. Answer, question, both are there. Where you are not welcomed, where there is no respect. And in your eyes there is no kindness, no love, no welcome. Ādar nahī, no respect. Nahī, nayan meñ, in your eyes, there is no welcoming. Tulsi us ghar na jaye. Tulsi Dādājī said, "Don’t go in that home, that house." Chahe kanchan barse mein, there may be the golden rain is raining. But if there is no respect, we deny, we quit, and we should not go there. Then again he said in the second, "Āv hain, ādar hain," is a welcoming, is a respect. Hai nainan mein nahin, and in eyes you have the understanding, harmony, mutual understanding, heart, welcome from the heart. Āv hain, ādar hain, welcome and respect. Hai nainan mein nahin, happiness in the eyes. Tulsi, us ghar jaye, you should go there, chahe patthar barse, me, even there are stones and rocks are falling, don’t worry. There is where the love, where the welcome, respect, there we should go, not on the surface. So me tha, tab wo nahi. Wo hai to me nahi. I was here, but he was not here. Now, he is here, but I am not here. What does it mean? Prem galī atti śaṅkarī, jisme do nahīṁ samay. When I was here, God was not here. And now God is here, I am not here. Why? Because Prem Galī Atī Śaṅkarī, the street of love is so narrow. Two cannot walk together. So that very two is the duality, so we have to become one. Either he or me, so both is the same, becomes one. So, the poem, the poetry, and the song, bhajan, the song, have more definitions and more meanings and the teaching inside more. The poem is just a hint, just an indication for who understands. Understands. And who don’t understand, doesn’t understand. That’s called mudrās, a hint. And we give the hint only if we don’t want. Then we say like this. That’s all. Eyes are moving. Everything is clear. So there are many hints, or you say it like that. Up, but we don’t say that in India. Indian culture never shows this. This means, like showing a tongue. I don’t want to show you my tongue, but it will say like this. So this is the sign of that, but now they are all doing. Second, showing the thumb is, like in Western culture, showing the finger. So what we have, we said like this. Good. These are the cultural things. So bhajan tells and explains as a teaching. Therefore, bhajan is better than kīrtan. People understand more, enjoy more, and have knowledge. So, next bhajan, I don’t know what he will sing, but I will try to translate. Sajanavālī lage sadai satsaṅg, Nārāj pātam ginat samanam koy, palakme bang sajjanavālī lage satsaṅg. Sajjana wali lāge sahāī satsaṅg, Mantravā gāve sugāve, Sarai vedakatang, Sarai vedakatang. Sajjana wali lāge sadāī satsaṅg, Man pyārī lāge sādāī satsaṅg. As in Mathurā, nai apriyag saṅg sab kā. As in Mathurā, nai apriyag nai Dhar, nai apriyag nai gaṅg. Vāmite sat saṅg se mīṭ God bless you. Well, there are two ways, especially for the humans. We had this yesterday evening, I think. Lecture about life of the humans and other creatures. There are two ways. One is called, and one is called means distraction. One who comes to such a community, society where there is drug, alcohol, fighting, and this and that. Gambling and lost everything, everything. So this is the path to distraction. That’s called Patañjali. Patan means fall down. Patan means gone down. The other word is called uṭhān. Achievement, development. Achievement, there are many things. Like our Naginbhai and his dear wife Nalina, Nalinī Ben. They work very hard, and they achieve many things. Now, people will say, "For what is one working?" We need two chapatis and a little dal, that’s all. That is a very narrow way of thinking. Whatever you create, whatever you achieve, is for others also. When one, let’s say, retargeted Nalinī Ben, she’s a house lady, she works a lot, and she has a shop. It’s not only that she’s earning money, let’s say money, but through her work, how many families are getting also the money, or what we call, to live from it. Now, from where? Let’s look at one potato. In her basket, where vegetables she’s selling, there is one potato. And in reality, the potato is very expensive. But we don’t sell that expensive. Now, a farmer who is preparing a field, and he has one worker, is paying the money to the worker. Then, have a tractor buy the petrol. The petrol person who is giving is also earning money. Now, you are working, and you are taking care of your field. Now, slowly, slowly, potatoes are growing or getting ready. Again, we have workers, the worker. Gets money, salaries, potatoes are taken out, then it has to go by tractor or trolley or something, and to wash those potatoes somewhere there. That also involved the labor. So all this labor gets the money. Then it goes to the market. Whoever is transferring it to the market also gets money, and this, and then it comes to the wholesale. So, you come to the wholesale, and who buys the wholesale potatoes? And who will sell further? And who is lifting the potatoes from here to there and from there? And then you buy, and you have now selling retail. So retail sells. Also, you have employed somebody or are taking care. And then they come to buy, and you get the money. Who bought this, gave the money, and put it home? And at home, there’s your wife or someone cooking for you, or you go to a restaurant. Now, in the restaurant, the potato is cleaned and made into potato chips or whatever it is. You have to fry, so there comes the energy, electrical or the gas, or however it is, the oil. Oil is expensive, that comes. Now you make the fries, the guest comes to eat. Then you have a person who is serving, and now you eat the potatoes. Now you paid money, the other one takes the plate away and will clean. How expensive that one potato is, amazing. So now, this one potato is giving to how many families the, let’s say, survival or whatever it is, or money. So, it is called that’s a karma. It is also the definition of the karma: movements. Movements bring the money. One goes to the forest somewhere, prepares, and cuts the tree. So one who is cutting trees or doing whatever it is, one should not cut the trees, but sometimes, doing and bringing by tractor or truck, and then they dry, and then make, prepare for the furniture. It’s going to some, again, village or other company, and then they are preparing for the furniture, and then, furniture getting ready, they’re coming to the village to city, and in city, in the shop is there, and then village people comes, they have... Wedding, and they want to buy now a good furniture. They go to the city and bring it there, so movement brings the money. That’s karma. So movement, that’s why we are doing yoga. Every exercise we do, it is something happening good in our body. And if we don’t do, lie down in your bed for two, three days, you will definitely be ill, and you will get a very lazy life. So movement, transportation, that’s got transferred. Your blood cells, the heart is supporting as you’re going. So, the movement brings the achievement. Now, movement can be in the wrong way. You go to the factory; they are producing the gun. And then they are selling, then they are going somewhere. Then they are hiding, and they are cruel, and then they are killing. And then someone has died, and then they go to prison, etc., etc., etc. So, kuśaṅga is patan, distraction, and saṅga is development. Now, this one, this kuśaṅga and saṅgha, this patana and utthāna. Now, patan and utthāna, both are from one seed. If you read the Mahāśivapurāṇa, the holy book Mahāśivapurāṇa, it is the story about Śiva. And Śiva is the first who appeared, manifested it himself. That’s why I call this Swayambhu. He has no mother, he has no father. He was not born. He just appeared, Swayambhu. And that’s why when you make a Śiva temple, you are not bringing the Śiva Liṅgam through the door inside. Always, you have to bring Śiva there before you put the roof. No ceilings, and so you make a foundation. Everything, you make the walls, okay? But he will come as a deity there. So, the Śiva liṅga or Śiva statues will be brought there. So, that time comes, question. Further, further... okay, I will cut off because I have to translate the bhajan, otherwise they will say he did not try. So this is a bhajan now. Bhajan is giving satsaṅg explanation. Otherwise, we say Sītā Rām, Sītā Rām,... Sītā Rām,... Sītā Rām. So, we are repeating the names of Sītā, God, Rāma, and the Divine Sītā. That’s a beautiful bhajan. Siddharam, Siddharam,... Siddhar. So the ṛṣis, through the jñāna-indriyas, through the prāṇas, through the ears, through the eyes, through the nostrils, and through the mouth. This is the jñāna-indriya, came the ṛṣis, jñāna-ṛṣis. So, well, I don’t know, but maybe they will explain to us who is Indian sitting here. But some ṛṣis, they also had more wives. Either there were too many girls and very few boys; that could be. Also in Islam, because when Muhammad was fighting and making all become Muslims, Islam says, "Otherwise, we kill." So there was a war. In the war, all men died. All men died, and now so many women are alone here. So Mohammed said, "Okay, you can have one, two, three, four, five, six, seven, as many, but you must take care." And this, everything, that’s another story. So, maybe this was a river. In nature, you see also, there are a bunch of deer, males, but others are killed. There are monkeys, so many monkeys, but the male monkeys will kill all the male babies, etc. In nature, I don’t know why it is, this is a very hot subject. So this is hot potatoes in the hands. So I lay better, let it cool like that. So patan and uthan. So there is one seed, and now one seed is sprouting. And it sprouted and comes two leaves first. And then grows a tree or whatever, how it is, branches. But these two, these are the two ways: distraction or development, patan or uthān. Now, both from one, from one father or from one mother—father, how is possible that in the mother’s womb, five boys or the children? The mother gave birth to four children. One became a king, one became a saint, a ṛṣi, one became a beggar, and one became a criminal. From one father and one mother, from the same womb of the mother, they are grown. Why? Because this is called destiny. So parents can give us only birth, but they cannot change your destiny. No one can change destiny. But according to the principle of Brahmā, Viṣṇu, Śiva, and Satguru Gurudev. So, rekh par mekh, Gurudev lagā sakte hai. Rekh means the line, like our palms. Everyone has very good lines on the palm. You are much better than my palm, you see. So I have nothing, I am just a Bābā, and you have so many things. But maybe if there is a wrong line written, and you have one Gurudev, a spiritual Gurudev who has the paramparā, the lineage, spirituality from where it is coming. Now, the whole Christianity, from where does it come? Who was the first there? And now we are all following. So that one ṛṣi, he had one son who became the king of the heaven. What was that? Who was that? Indra. God Indra. And another child became the Rakṣasa, the devil, Āsurī Śakti, Asuras, Devī Śakti, the spiritual divine energy, and another one is devil energy. Now, from the beginning of creation, both developed: Āsurī Śakti and Devī Śakti, the negative power and positive power. And from that time, there is fighting all the time. Sometimes asuras take over, and sometimes devas take over. And this negative energy and positive energy, both are dormant in our consciousness. Now, if you develop your tendency, your awareness, your concentration, your intellect, etc., with the positive society, then you become and you do good. Or asurī-śakti, where you suffer. Now, but it is said that culture, culture is very important. Where there is a human, there is a culture, and where there is culture, there is a human. But culture develops on the lap of the parents. It’s your parents who can give you the right knowledge. My child, don’t do this, don’t do this, don’t go there, don’t do this, etc., etc., etc. But if parents don’t care and let children go where they do, then it is their bhāgya, their kismat, their destiny where it will go. So, it’s called the saṃskāra. In Sanskrit, we call it saṁskāra. Saṃskāra means different education, different ceremonies. So we have saṃskāras first when a child is born. So now, what ceremonies are to be done? Then, when we give the saṃskāra first, solid food—on which age, which age should we give that? And yeah, we are born from the mother’s body, already old. We are born old. How old were you born, Nagirbhai? Nine months, yes. Oh, two days more. Oh my God, you were so lazy. I was enjoying a calm late. So, then when the first tooth comes, or a tooth comes, two teeth come out, Then solid food to initiate there. It means the rice. Rice is one of the oldest crops, Anna. And they have milk, cow milk, pure milk, not from the dairy. And this makes, it’s called kheer. Indian ladies know they are very. And then put a little honey inside. And when the child is born, after some days, after one month, that one day when the son is positioned, then the father writes with the honey, in a silver or golden spoon or something, writes on the tongue of the child, "Jīvāme maddumattama upaniṣad seth." On your tongue should be the honey, the nectar, so that always thy word and thy speech will be so sweet and nice. Never talk badly, and do not criticize this and that. Someone says, "Better cut your tongue out before you are criticizing others." Are you human or animal? But where are these saṃskāras? Then, after certain months or years, the hair will be cut for the first time. Don’t cut your children’s hair whenever you like. The first is called the Mundana Saṃskāra. What? Mūṇḍana-saṃskāra. It means the first time you cut your hair. It’s a great meaning, very important. And you have to have that constellation, and a second. This you give your hair, means you are dedicating to your Kuldevī Devatā or God. Part 2: The Lineage and the Company We Keep Kula, what is a kula? It is your paramparā, your lineage. All of us sitting here, and indeed all human beings—we are the children of the ṛṣis. The first ṛṣis originated from Brahmā, the Sapta Ṛṣis, and then many others. We are the descendants of those ṛṣis. You can see this even today; we carry the genes and the inherent knowledge of those ṛṣis within our bodies—the warrior ṛṣi and all the different kinds. The children of the ṛṣis multiplied into millions and billions. Yet, each of us has only one primary ṛṣi ancestor from our lineage. You have yours, and you have yours. This is your lineage. Then, you go to the spiritual lineage of your master. It is not simply a matter of saying, "Can I have my mantras, can you bless me, you are my guru now." How do you know? You must find out. Nowadays, everything has become a khichḍī, a mixture. You put everything inside. It has become ṛṣi-biṣi. In Britain, in England, there is a dish called 'risi bisi'—there is rice, there are green peas, there is a bit of this and that. We call it pulao. So now everything has become a ṛṣi-biṣi. If I go further, you might say, "Swāmījī, thank you, stop and let's go." Human life is different from that of animals. It is said you will find your partner, but for animals it happens automatically. Certain animals are also very disciplined. Dogs and cats are different. It is said that in your destiny, O human, there should be only one wife, because she will marry only once to one man. She does not want any negative energies upon her skin or in her body. The same is true for the man. It is written that otherwise is called vaibhichārī. I don't know this word well... The Indian ladies know, vyabhicārī kyā hotā hai? You always speak English in your shop, can you tell? She doesn't dare to say the word, you know, because I know the Indian, yes? So, vyabhicārī. A man receives only one energy because that girl or his wife is like Devī, the supreme mother. So both are together for the first time and the last time. Many do not wish to marry a second time. Many, many do not want to. And if they perform many ceremonies, perhaps once they will find someone again... So this is... Otherwise, you have so many foreign energies in your body, you cannot purify it all. As long as you do not purify your body, everything is dirt inside—so many germs, so many different energies. This energy is an obstacle for us. Therefore, parents will always tell their children, and they will find a match according to astrology. If you choose a partner only for beauty, one day it will disappoint you. But as written in your constitution, and for your husband and wife, the beauty is the heart and understanding. That is different, okay? So, it is the mother's duty to tell her daughter, "My daughter, you know that you will choose your husband, but it is only once, and therefore you should know." That will lead you to a certain level of consciousness. It says, "You are a divine mother, you are a divine girl, you are a divine one, but now you are nowhere." The water from this house's toilets, from other bathrooms, from other houses—all the canalization water becomes together and flows into Nārāyaṇa. Nārāyaṇa, Śrīman Nārāyaṇa, Nārāyaṇa, Śrīman Nārāyaṇa, Nārāyaṇa, Lakṣmī Nārāyaṇa, Nārāyaṇa... Lakṣmī Nārāyaṇa, Śrīman Nārāyaṇa, Śrīman Nārāyaṇa, Nārāyaṇa, Sūrya Nārāyaṇa, Nārāyaṇa, Nārāyaṇa Sūrya Nārāyaṇa, Nārāyaṇa, Nārāyaṇa Satya Nārāyaṇa, Nārāyaṇa, Nārāyaṇa Satya Nārāyaṇa, Nārāyaṇa, Nārāyaṇa... Śrīman Nārāyaṇa, Nārāyaṇa,... Śrīmān Nārāyaṇa, Śrīmān Nārāyaṇa, Nārāyaṇa, Śrīmān Nārāyaṇa, Nārāyaṇa,... Lakṣmī Nārāyaṇa, Nārāyaṇa, Badrī Nārāyaṇa, Nārāyaṇa, Nārāyaṇa... In the spiritual path, first, it is said in the Upaniṣads, first, God is the mother. And therefore, sorry, Lakṣmī Nārāyaṇa. You do not say Nārāyaṇa Lakṣmī. It doesn't work. Also, in singing, you cannot compose it like that: Lakṣmī Nārāyaṇa, Sītā Rām, Rādhē Śyām, Gaurī Śaṅkar. So first is the female. Do not think that only Viṣṇu is the highest, no, no, Lakṣmī is more than that. I have the story of Lakṣmī's guṇas. Do you want to know Lakṣmī's story? Should I tell you? Oh, he will say, "Swāmījī, still one seed, I have to talk about that one seed which has grown and has two leaves." But look, how many branches came from this one seed. One day, Bhagavān Viṣṇu and Lakṣmījī and a thousand-headed snake were coiled in the ocean of nectar, the Milky Ocean. Bhagavān Viṣṇu is resting, and Lakṣmī is sitting near and doing seva. So Bhagavān Viṣṇu said to Lakṣmī, "This great businessman..." I didn't... I mean, today, like Naginbhai, okay? So Bhagavān Viṣṇu tells, "This is my great bhakta." Lakṣmījī said, "What did you say, my lord?" You see, my concentration is there on this great bhakta. She said, "You are mistaken, my lord." I said, "What do you mean?" They have nothing to do, the whole day to say something. They are alone, lonely. Nobody is coming there. So she said, "My God, my Lord, he is not your friend, he is not your devotee, he is my devotee." Viṣṇu is that knowledge, the consciousness, the liberal Self. And Lakṣmī is the prosperity, wisdom, and money. You know, whenever I am driving with Naginbhai, all the time he talks about how to make this money or that money, and this shop and that, always he is multiplying. What a great man, always. But finally, is that someone other who is a Lakṣmī? She doesn't say anything, but sometimes she said, "You are mistaken." You see, this is a... I mean, not he or she, but I have to have some object where I have to project satsaṅg, because it's a satsaṅg. So Lakṣmījī said, "Let's go and test your bhakta. How great is he? How is your bhakta? Great bhakta. You have four hours to test your bhakta, if he is really your bhakta. And after, I will come and I will test you." So Bhagavān Viṣṇu became a sādhu, with a mala and everything, dressed as one. He goes through a village where his bhakta's shop is. The bhakta doesn't know that this is Viṣṇu or that this is his guru. He doesn't know. He is doing tapasyā, seva, prayers. We all are doing praying, but who is Viṣṇu? We don't know. And if he will come, we say, "Yes, please, what do you want? Yes." So he went, and there was a big shop for fabrics. Not Salīmā. Salīmā is the divine. And he said there, the businessman was so happy, so happy he was like dancing. "What a great day for me, that on my door the saint came! What can I do for you?" "What you can do is, your body was full of energy, trembling. What can I serve for you?" he said. "Well, now the monsoon time is coming, chatur..." For four months, I want to stay somewhere and give the satsaṅg. What great luck. Four months. I will be the happiest of the happiest. I have a beautiful new building. Beautiful. All kinds of facilities. Just the engineer, Gyānānand, he has made it complete, this house. Gyānse. Gyānānanda with gyāna, knowledge, and happiness. Then he said, "Okay, show me your house, beautiful house, nice room, this, that, everything." So he said, "This hall, there should be my bed. I will sit here, I will sleep here, I will eat here, and I will give the satsaṅg." He said, "Okay, my good luck, you are merciful." But he said, "There is but one condition. If I put now my āsana, it means my bed here, four months I will not move, so be sure, can I hear or tell me some other room? But once when I said, 'Yes, this is my seat now,' then four months I will not remove, and I will be here, doesn't matter what happens." Said, "Whole life, my Lord, whole life. What can be more than this?" So again, he said, "Are you sure?" He said, "Yes, Gurudev." Now he is staying there, brought some drinking. So he said, "Yes, I would like to have a milkshake, okay." And he's making a mala. I said, "No, no disturb, please go. Evening, come at prayer time." And then he went to his shop, how happy. He doesn't know if he's running or walking, it means his feet are above the earth, the ground. So happy. K.M. How happy was Mīrā? Like that, the businessman, the salesman, he was happy. He comes into his shop, he's happy, and what happens? One sādhu came, beautiful long hair and beautiful dress, golden mālās, a lot of gold, and a little bag like this. This is a little bigger, a little bit. And that was a female sādhu. And she walked into the shop, and the merchant was so happy, so happy. Today, in my kiśmat, in my karma, two, two sādhus are here. Please take a seat. She was sitting. What can I do? It's a great joy for me, she said. I will tell you, but first I'm so thirsty, bring water. So he brought the water. She said, "No, no, moment, moment. I have my own pot." Give me water here. It was a golden, golden pot. So, big glass. She drank and threw it. Golden. Now, I would like to have a milkshake, and she brought the milkshake again. She put it in a beautiful golden glass, a different design, diamond-studded. I drank it and threw it. "What can I do more for you?" she said. "Now, bring a little some fruits." He brought a beautiful plate, a little plate. A bowl made out of gold and diamond, and a golden spoon, and she ate this and she threw it. He said, "Why are you throwing it?" And she said, "Don't ask me. If you don't like, I go." No, no... I didn't say this. I'm sorry. She said to the sādhu, "Bhakta, my principle is this. Once I use it, I don't reuse it. I throw it, use and throw." So from there, begin to destroy the Kali Yuga's pollutions here. Now, "use and throw"—from where did they learn that? Again, so every day he said, "Any time, 24 hours, whatever I touch once, then throw it. This will be in my house will be great." Please, can you stay here for four months? The Chaturmas, four months, yes. But I need a good room. This, that, just, I have a good house, a big, big house, and come, I'll show you. There's one Swāmījī already there. She said, "I'm not interested in any Swāmījī or not. Some in your room, otherwise I'm... Going, don't waste my time." So he was quickly running. So the beautiful room, this, that, no, I don't like this. I don't like this... There, other sadhus were sitting and betting, and said, "Oh, this is the room for me. I will stay here." He said, "Now I am in such a situation. I promised. And the Swamījī told me very clearly, many times, that I cannot remove my āsana. So, please, I have another house." He said, "I want to be here or not. I'm going." She said, "Wait, wait, please, wait. Sit here." She gave a beautiful place and said, "Swāmījī, in just a few hours, you're asking, can you come in upstairs? There's a beautiful view, and this." He said, "No, I told you." He said, "I went to her and said, 'Please, can I have my own house? That is like for you.'" She said, "No, either here or not again." She goes, he goes and tells Swāmījī, "Please, can you move to the other room? This is a female sādhu, and she likes it here." He said, "I told you, I will not move." Well, meanwhile, she wants to go. So he runs behind her. Why? Because of God? Because of that māyā. Māyā mathāgni ham jānī re, māyā mathāgni ham jānī re. One day we'll hold your throat. She wants to go. He said, "Wait, wait, wait." He comes again to the sadhu. "Please, can you go to the room?" She said, "No." He said, "This is not your father's house. I told you five times, get out. Otherwise, I will call all my workers, and they will pull you out. Get up. This is not your father's house." Sadhu, Vishnu. Who was that? Vishnu. He got up and went away, and he went and said, "Gurujī, Gurujī, Matajī, Matajī, you are great. That was some beggar, a sannyāsī. He was here. Please, can you? Here is a place for you." She said, "Merchant, you are attracted to my gold. Now, if someone will come and only the diamonds are coming, then you will throw me out and you will have that out. Therefore, I am not going to stay here." She also waited. They went to the jungle. Then Bhagavān Viṣṇu was standing there, and Lakṣmī is coming. Lakshmi said, "My Lord, excuse me. I just wanted to show you whose bhakta this is. So you were mistaken, Lord." So these worldly people are bhaktas of the māyā, not the Brahma-jñāna. Māyā mahatāgni ham jānī re. This māyā is one of the greatest cheaters. The greatest cheater is this māyā, this money, this dāyam, this, this... This. All the times in the hand is one rope. These three guṇas, sattva, rajas, and tamas, when chance will come, it will hang you up. The rope has in hand to hang you up, but till that, she has very sweet language, very sweet, very humble, how to catch you, and then you are holding, like this, a snake in your hands. So this māyā, these saṃsāras, therefore it is said, patan or uṭhān. Though both have been sown. So Bhagavān Viṣṇu said, "Lakṣmī, Devī, Goddess, let's go back to our Veṅguṇḍa." That is much better. Some time to time, Nārada comes, that's all. And so they came there, and they went. So, but both are one seed. So, the roots are in one. But what sprout came out? One is this, and one is that. So, what is that one? One is called saṅgha. Saṅgha means the company, company. Now, which kind of company do you have? Negative way or spiritual positive way? Now, this is called only one word: "saṅg." Now, in the one word, one letter: "saṅg." Now, before "saṅg," if you write "sat," what becomes? "Satsaṅg." And if instead of the "sat," you write "ku"... What happens? Kū-saṅg, bad societies. So, the root is there, but now, how will the branches develop? This side or that side? So, in the Kali Yuga, it is very, very hard, difficult to get good saṅgha. There are a lot of sweet words, there are a lot of tricks, but at the end, there will be nothing. So, this one bhajan was Mahāprabhujī's, then I will not translate all, otherwise in the morning I have to serve you breakfast here. So, therefore. O my dear one, O my friends, I love satsaṅg. Śruti or Smṛti? Śruti. What is spoken? Smṛti. What is in memory? This is from the Vedas: Śruti, Smṛti, Śrota, Śrotriya. Brahmaniṣṭha, Śrotriya. These many definitions I will tell you after. Duralabha, Duralabha, He Sat, Hare, Hare, Duralabha, He Sat Rajapat, Anat, Gijana, Rajapat, Anaginat, Khajana Hoy Palakme, Banga, Bo Hoy Palakme, Banga, Sajat Wale Lage, Asadai Sajan pyari lage sa sadai Surati aur sant sab gaave Surati aur charai ved kathang. Dekho charai sajan wali lage sa, Sat sang sam kasi nai, matura nai. O priyag nahi, ganga sat-saṅg samkha se nai. Priyag nahi, ganga hare hare nai. Neech sabaw mite sat-saṅg se, neech keet hot jo brang, deko keet jo bang. Sajan wali o lāge sā sadāī, Sajan pyārī lāge asāsadāī. Satguru Sāyab Devpurījī mast fakīr malang, Satguru Swāmī Devpurījī mast fakīr malang. Ghar har vast fakīr malang, Swāmī dīpakāī kāntak gāvu, Swāmī dīpakāī. Sat Saṅg mahima atang, bolo Sat Saṅg mahima atang. Sajana wali lage sadāī satsaṅg, sajana wali lage surati aura isprati gāve, surati aura isprati gāve chārayā vedaka tang bolo chārayā. The happiness, the joy, all we can get, even the heaven. But satsaṅg is very difficult to get, real satsaṅg. That's it. Your kingdom, your palace, all your wealth, within no time, will be finished. You go alone. When you die, Hari Om Tat Sat. So this is satsaṅg. Next time we will have more, because you will see our Swamījī today. What happened to him? He doesn't stop talking and talking. Thank you. Hari Om. Dīpan Bhagavān Kī Jai. So, best, at least once a week you should come for satsaṅg. Sukha-bheṅkoṇḍa-svarga-nāhīṃ-durlabha. Happiness, heaven, and the Brahmaloka, everything is in the satsaṅg. Therefore, we shall come. But really, there is satsaṅg like this: bhajans, preachings of our Mahārāj, Mahātmā, our Gurudev. So, many, many saints have been like this. So, I adore all those saints. There is no duality; duality is in the people. The next webcast will be from India, I think. Until then, you have a little rest. Śāntiḥ, Śāntiḥ,... Śrī Alakapurī Jī Mahādev Kī, Devādhi Dev, Deveśvar Bhagavān, Dīp Nārāyaṇ Bhagavān Kī, Satguru Svāmī Madhvanāndjī Bhagavān Kī, Bhadpitā Gurudev Kī, Satya Sanātana Dharma Kī, Bhārat Mātā Kī, Jai.