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Om namo śrī prabhu dīpa nārāyaṇam. Om namo śrī prabhu dīpa dās prabhu śaraṇ parāyaṇam. Sab dās prabhu śaraṇ parāyaṇam. Om namo śrī prabhu dīva nārāyaṇam. Namo Śrī Prabhu Dīpān Ammā Śabdās Prabhu Śaraṇāparāyaṇam... Om Namo Serī Prabhu Dīpan Namaḥ Śabdāś Prabhu Śaraṇāpar Namaḥ Śabdāś Prabhu Śrī Prabhu Dīpan Namaḥ Śrī Prabhu Dīpan Namaḥ Śabdāś Prabhu Śaraṇāpar Nāmaṁ śabdasya brahmaḥ sāraḥ prabhūti prabhūti. Nāmaṁ śabdasya brahmaḥ sāraḥ prabhūti prabhūti... Śrī Narendra, Śrī Kṛṣṇadevarāya, Śrī Kṛṣṇadevarāya,... Śrī Kṛṣṇadevarāya,... What is the meaning of the bhajan? "Bhaj" means to concentrate, to meditate, and to devote. That is bhajan. In this, we shall resonate, listen, and hear the mantra bhajan. There are different forms, also called Doha. Doha means two. There are two lines; the first bhajan puts forth a question, and the second line gives the answer. This is the easiest and best for aspirants who want to learn more and progress spiritually. There is another kind with beautiful words—bhajan. In it, the first part states what we seek, and the second gives the answer. Bhajan and other forms, if you wish to learn and never forget, are called dharma. There is also drama, both small and large. In this drama, there is dancing, poems, ślokas, etc., which we never forget our whole life. When we are very little—two, three, five years old—our parents and siblings teach us through such drama. This is how we understand. Similarly, when chanting the Bhagavad Gītā, Rāmāyaṇa, or other texts, we hear one word and then grasp its meaning. That meaning remains with us forever. Therefore, bhajan is like this: we understand, and everyone understands at once. We are listening. When we sing bhajan, it is not for one person alone. All are included; no one is ahead or behind. When we sing bhajan, all engage their minds simultaneously. If someone is delayed, it is only due to external mechanisms. Now we have you on camera, listening from New Zealand. From there, when the signal returns here, it takes time. But in bhajan, where we all listen together, it is here in this room equally. Therefore, everyone learns at once and is purified beautifully. Yet, one should learn for a purpose. If that purpose is absent, it is merely bhāva—devotion. Some people do not learn extensively; they have some schooling and that is enough. There is a story. Stories are even better because, as Gurujī said, if you are in school, college, or university learning from books—page one, two, three, four, five—the student sits and sleeps. Then, waking up, they say, "Oh, again." In the morning, when you go to college or university, the professor or teacher asks something, and you say, "What I read, I forgot." Why? Because it was not deep, relaxed, or joyful. That which is joyful remains always. Gurujī said, "Here is a book; this is today's subject." Then Gurujī would tell a story. Within the story lay the subject's essence. Gurujī told wonderful stories. You would go to sleep and then to school in the morning. The teacher would ask a question, and you could explain everything on that page or subject through the story. What does the story mean? We build it in our mind, step by step, storing knowledge within ourselves. That knowledge will not be forgotten until our last life. Little brothers and sisters, about 10, 15, 20 years old, tell stories to each other. It is very good; they will not forget. When one cannot sleep—many people, children too—sisters have many stories. In my case, at that time, I did not want to sleep or could not sleep. My sister said, "I will tell you a story." I said, "Oh yes, I want to hear it." "Then lie down." But I wanted to tell my own stories. I said, "Of course I will listen to you. Sit down and sleep. Lie down, close your eyes." "No, I will not close my eyes." "Okay, no problem. I will tell you a story, but first you must do this work." Here in our house, there were many seeds, like jowar. Birds would come. My sister said, "Look, this is a very good story." The story unfolded, one event after another, so I would not forget. But when she spoke, I forgot. I said, "I do not want to close my eyes." She said, "No, no... You see, one bird is coming." I said, "Where?" "She is coming, uh-huh. This bird is flying to our crops, taking one seed, and leaving." "How many?" "We must empty first, then I can tell the story." So the birds came and went, and I fell asleep. How nice these stories are. Similarly, with children, someone may give a child something and pat their head. That is not good for the brain. Or rocking the cradle while they sleep—it is not good for the brain, yet many do it. This is what I wish to convey about knowledge. From the outside—school, college, university, even for becoming a doctor—what we wish to learn, we must learn. It remains with us always, entering our brain and heart. Heart and brain: if you are only in the brain and not in your heart, you are not a complete person. If you are only in your heart, you are emotional and lack mental balance. We must balance both heart and brain exactly. Stories help with this. One story Gurujī told very nicely illustrates that the poor often have a better heart, while those with more money may be only in the brain. I will tell you another story. Stories are truly stories. In London, there are two or three big railway stations. Near one station, one of my Bhaktas has a shop. I do not know what it is called, but it sells liquids and other items. People coming from the airport or going to work buy alcohol, or when going home, they take two or three bottles. I am not saying whether this is bad or not. Mostly, there is alcohol, chocolate, and some other things. It is a duty-free shop, but not free. This is my devotee. He is still alive, a little old now, with his wife, son, and two daughters. Whenever I come to London, they are there. Almost 99% of the time, his mother or wife cooks for me. This too is a story. When I came from Austria, I stayed for three or four days. Sometimes I visited their shop, then another. This shop provides a very good income, but they themselves do not drink at all. At the railway platform, there are poor people. Maybe they are poor, maybe not, but they sleep on the platform. If the police move them away, they go elsewhere to sleep. They beg. There is no country without beggars. In America, in big cities, people look through garbage bins for bread or something. Some are happy to afford this; some are poor. Anyway, let us continue. One day at lunchtime, about ten or fifteen of these poor friends were sitting together eating. They were missing something—bread or the like. One person went to buy chocolate, biscuits, bread, or butter. There was a rich man, perhaps a bank manager. At noon, he wanted to go home and sought to buy five bottles of alcohol and some chocolate or something. He wanted to pay the shopkeeper. The man who went to buy food said, "Sir, please take the bottle away, for I do not have that much money." The rich man said, "Okay." Another man, bringing food for the workers' lunch, said, "Sir, no, no... please take this bottle." He offered ten pounds. "Here you are, sir. Please." They said, "No, no, please, we do not... please, make your wife happy." And he went away. You see, we think poor people are not good, but many have very good hearts. It is not about how you dress or how much money you have. Who goes more to church, ashrams, or temples? Who attends more satsaṅgs? They have that form; this is their heart. How do they live? With a big heart but no money. They wait all day. Some sit and sing, or ask, "Please give me something." So there is a story. My story to explain is very long. Perhaps these are small things, but they make you more interested. There is one Bhagavān who has a park with beautiful flowers. They make garlands (mālās). There was a merchant who went every morning to praṇām at his Gurujī's temple. The merchant walked from his house, about one or two kilometres. There was a garden, and after half a kilometre was the Gurujī's āśram. The merchant said to the gardener, "Brother, friend, please make a very nice garland for me. Make it nice, and I will give you money every day." At that time, he gave four paisa daily for one garland. "Make it always nice, and I will give you half a rupee." The gardener said, "Okay, sir. Yes, I will do it. But please wait." He used to bring the garland at about 7:30 or 8 in the morning, standing at the door of his park. The merchant would come walking, take the garland, and give the money. This continued the whole year—coming and going, offering the garland to Gurujī, praṇāms, and so on. One day, one must learn how to make... It means, "Go away, I am only singing." But it means I am telling you, "Go away." "Oh, please, I am going away." That is a hint. Hints are very good. Oh, my god. There are stories within stories within stories, but I will not tell those. They are very nice too. One day, the rich man—the merchant—said to the gardener, "My dear brother, tomorrow is Guru Pūrṇimā. I will give a beautiful garland to my Gurudeva. I will give you more money today—five rupees. But please make such a nice garland that when I give it to my Gurudev, I will be so humble. My Gurudev will respect me and give me blessings. Guru Pūrṇimā. Do not forget this month. Yes, Guru Pūrṇimā, exactly 7 o'clock. Be there." The gardener said, "Yes, sir." The king and queen came in a horse chariot and stopped there. The queen said, "Oh, that is a beautiful garden, Mālā. This would be very good for Gurujī. We forgot to bring a garland." The king said to the gardener, "Please, can you give me a garland?" "No, no, this one I cannot give. I have promised it to someone, and I am waiting for him." The king said, "Make a second one." "No, sir, not possible." About two minutes later, the merchant arrived. The merchant said, "My garland." "Yes, sir, this is your garland," the gardener said. "I will give you more money," the merchant said. "Five rupees." The king said, "Five hundred." The merchant offered 1,000. Others bid 50,000, going up and down. The merchant said, "It is for my Gurudev." The king said the same. The merchant doubled the offer again and again. Both were not conducting business but speaking from the heart: "I want to go to heaven, I want to go to heaven." The merchant said, "Please, it is for my gardener. I am, and he is always giving to him, so it is for this man." The king said, "No." The merchant said, "One hundred million." The king did not have so much money. But the king said, "I will give more." The gardener said, "Please, your highness, king and merchant, can you do one thing for me?" "What? I know you are very rich. Kings are rich. A person receiving garlands becomes richer and richer. Please, today I will give this garland to my guru." That is the heart of a poor person. Billions were offered, but he said no. "I will give it to my guru. That is it." So he went to give the garland. The king, queen, and merchant were humbled that this poor man gave everything back, keeping only the bhakti. That is bhakti. That is bhakti. Who can have bhakti without bhakti? When there is no bhakti, then who is there? That bhakti. That is why he left. This is very important: disciples give up everything for the Gurudev. That was Bhagatī. "Gurudev, give me bhakti. Bhakti. And if I die, again give me that bhakti of my goodness." That goes straight. There is, like, a rocket. After death, the body goes; you are like a rocket. No pūjā, no burning, no wearing—nothing. Your soul travels swiftly. I will tell you more than I tell you. When we see a star falling at night and say, "Oh, the star is falling, oh, sorry. Where has it gone?" Similarly, that Ātmā, that Jīva, that Paramātmā, that Prāṇī will come. Even God does not look there. For even God will ask something. The bhakta will say, "No, sir." The bhakta will say to God, "Please wait, let me go." The whole day he works here. He is a very poor man with two little children sitting in the grass. His wife also works. But the heart is such, and in the heart, what goes there? A peaceful area where you come and view, some wish you. It will take, and therefore, it is a very good version, Gurujī, you are saying. Satguru Swāmījī, āj to yate hī sāyābhayanand karo caraṇakamala pada āṅganīye daro... Dharo dhin dhin okyo sakta jato guru svayam aai saayab yalaro angan ye, dharo renga ala mahi. Sechā savar raṅgamā alā mahī sevar dhannā mannā dhannā sar prānabharu. God bless you. Vishram jīvan pāī hīn, Śrī Mādhavānand jī kāī joi jo cāhe sukha jīv ko, Satguru caraṇam jāī. Bina Satguru ye jīvanā, kai dhonā kai pāī? Satguru deva kī jai. Sādhu Bhai Om Anahad Gajhe Virala Yogī Jhāne. Virala jhāne mīrāṁ unsā sadhu bhai om anāhada gajhe, sādo bhai om anāhada gajhe. Iḍā piṅgalā suṣumnā nirbhaya padme virājhe, śvāso śvāsa japa japē. Bhaja gagana je sadvaiyoma anad gaaje, Veerala ansa sadhan sate. Veera, Abaya, Pata, Paya, Nugra, Nugra, Om. Anahata gaje. Veerala Yogi Jaane, Meeram Veerala Yogi Chelsa Dubai. Om. Anahad Gaje Nabi Kamal Se Pavan Palathaya. Nabi Kamal Se Pavan Patalaya. Nabi Kamal Se Pawan Palathaya, Kohani Shikar Me Samajhe. Aisa sādhan sādhobai supala hove, sab kāje sādhobai. Om anāhad gāje, sādo bhaiyā mān hat gaje. Re guru ke śaraṇ jāve, sena me sena mila je. Re guru ke śaraṇ jāve. aisi sādhanā sadhobhai, aisi sādhanā sadhobhai, safalakhove safa kāje sadhobhai, om anāhad bhāje. Virala Jogī Jhāne Me, Virala Jogī Sadvaī. Om Anāhad Ghaje Miri Pūjā, Bhagavān Dīpanārāyaṇa. Kī jai Viśvaguru Mahāmada Lāiśwa Svāmī Maheśvarānandjī Yogī Rājī kī jai.