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Good morning, good evening, good midnight, and good midday to everyone around the whole world, in every direction. Mahāprabhujī, Devapurījī, Gurujī—we are very happy and consider ourselves most fortunate to be here at our Om Ashram in India, in Rajasthan, in Jodhpur. Many good devotees from different countries are engaged in sādhanā and also in seva. Seva is greater than anything. All sādhanā, all meditations, all mantras come afterward; seva is the greatest. But seva must be done with the heart, with the full heart, giving everything. If you say, "No, only a little," and you give this little reluctantly, then it is not Śiva. It is not seva. So, it is about tan-man-bachchan. What is tan? It is the body. With my whole body, I give myself to make you happy, to help you, to serve you. Only then is it called Śiva; otherwise, not. Then, man: with your mind, you give everything in your mind to those for whom you perform the seva. From the toes to the head and from the head to the toes, you offer completely. So then, man... In our mind, we should never think, "I don’t like this person; I like that person." If we do, we are not true śrāvakas. When we sit in the ashram, when we sit in satsaṅg, when we listen to the discourse, we must not think, "Oh, this person is sitting here, so now everything is ruined." It is all one in all and all in one. As our Sadguru Swāmī Mādhvanājī Bhagavān always said, when we are in satsaṅg or with people, we should not make such distinctions. That is Śiva. Being in Śiva is like being in the ocean. You are in the ocean, and in that vastness, you are just a small part. Yet, you are giving your whole being to the entire ocean. This is tan, man, and bachchan. Bachchan means word. And then there is dhan. What is dhan? It is not merely... "I give all my feelings, all my work..." What kind? People think dhan is money. Money is very funny. If someone has more money, for instance—it is said in Gujarati—when people are sitting together and a poor person comes and sits in the front so he can hear properly, they might say, "Please don’t sit in the front. Can you sit on the other side a little?" Because he is poor, he has no money. Meanwhile, a rich man sits at the back, and they say, "No, no, please come to the front." Why? Because he is a rich person with money. The poor person feels sad, cast out. So, those who have money... it creates such situations, which are not good. So, tan, man, and bachan. Tan is the body. Man is through your mind, with whole sweetness, purity, and goodness. Bachan is word, and a word can be like a knife. That bachan can bring happiness, joy, and love. If we can follow these three—tan, mana, bachan—we do it in our bhajans, don't we? In Gurujī’s praṭhanā, we say tan-mana-bhachanā. If you embody this, you become successful in everything. Everything comes automatically. But often, people become greedy after only a few days or hours. What is greed? Whoever is greedy is lost. Consider this: elderly people, young people, and young children (not very little ones) are sitting. If someone asks, "Please, can you bring a glass of water?" the youngest child will immediately run to bring the water without a word. And we say, "No, please, you sit down. I will bring the water for you." This shows that young child is humble, kind, and a giver. That child will always be the highest and the best. A middle-aged person might stand up hesitantly. But if when asked, everyone looks left and right, and finally an old person stands up to bring the water... the young people and older children who could have gotten up quickly just sit there. This means these two groups of people, whether male or female, are not... For example, if you are a guest in their house, they might serve you at first, but after a few hours, they may say, "No, I will bring the water for you," and then give it to you half-heartedly. Young children have the greatest soul inside. Tannā, mannā, bachanā—these three, one must follow. Many times, when boarding a bus, train, or aeroplane, one should let old people go first. You will see here, often people rush inside first and then come out quickly as well. This means they lack knowledge, and their parents did not impart this wisdom to them. This is very prevalent. And when someone is giving satsaṅg, and someone else is noisily handling papers, or when Swāmījī is talking and someone is shuffling papers like a mouse... that is not right. And then there is dhana. Oh my God, dhana. Does dhana mean money? That is not it. Dhana is... if it comes from the heart, very much from the heart, then it is okay. Money itself is nothing. We say in India, and perhaps in other countries too, that money is like the dirt on our hands. We have to clean our hands. So it is like that. When we come to satsaṅg and are in satsaṅg, it is like being... in the ocean. What is in the ocean? Not just a wave, not a shark. What sits on the ocean? A ship. We are all in the ship, going to the other shore, going up and down. If it is your first time on such a ship, within half an hour or ten minutes, you might feel disoriented, like an intoxicated person. It is not easy to travel on water, even on a nice ship. So, is that what we must attain? Therefore, what is in hand is nothing. That money is not essential, though it has its place. Now, in Kali Yuga, money is god. It is such that people can even kill for it, and many other things. That is why there is a very nice bhajan, I think by Maṅgīlāljī—no, our Lālanāñjī sang a very nice bhajan. What is that bhajan? It is a very nice one: "Nahīṁ māyā māṅgu bhoga svarga kā." So many things. So, tan, mana, bachana, dhana—all I give to Gurudeva, to your heart. The holy Gurujis always said, "Our Sadguru Swami Madhvanājī, Bhagavān, Bhagavān Śrīdīp Nārāyaṇ Mahāprabhujī." Mahāprabhujī said to our holy Gurujī—I should say Mādhvanāñjī—Mahāprabhujī said, "I give you something, I give you money, or I give you blessings for heavens or something." Holy Gurujī said, "I don’t need money, and I don’t need any heavens or anything. I only want to have seva in you." So, in these bhajans and satsaṅgs, whatever we call it, we are all in one place, happy and joyful. So, let's come to a bhajan. Come on. Śrīdīp Nāyan Bhagavān kī Jai. And then after your one bhajan, we’ll come to sing the bhajan. Okay? Get ready. So you come first. Yes? Yes? Deep Naya Bhagavān. Devadhe Dev. Jai. Jai. Jai.... Jai. Jai.... Jai. Jai.... Jai. Jai Gurudev Maheś Maheśvarjī, mera beda par lagā denā. Gurudev Maheśa Maheśvara jī, merā beḍā par lagā denā. Prabhudev Maheśa Maheśvara jī, merī naiyā par lagā denā. Dhyāna bhī nahīṁ, Prabhu deva guru ke prasāda karke merā soyā hṛdaya jagā de, Prabhu deva Maheśvara Maheśvara jī. Mera beda par laga de na, Prabhu Deva Mahiṣa Mahiśvara Jī. Mera beda par laga de, Prabhu Deva Maheśa Maheśvara Jī. Meri naiya par laga de na, Prabhu Deva Maheśa Maheśvara Jī. Meri naiya par laga de na. Hama bala, Deva, mere kardo prabhutā. Mere hṛdaya kamala ko khila dena he, Deva. Mere kar do prabhutā. Mere Hridaya Kamal Ko Khila Dena, Guru Dev Maheś Maheśwar Jī, Prabhu Dev Maheś Maheśwar Jī. Prabhu Dev Maheś Maheśwar Jī. Meri Naya Par Laga Dena. Śrī Dīpen Bhagavān Kī Jai, Deveśwar Mahādev Kī Jai. Shri Shri... Sh And now you will have your mala meditation here, and then go to sleep. Good night. Good night.