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I feel no difference between Hindus and other religions. I am walking there, where I can sit next to the lotus feet of God. I am activating my inner prāṇa. I am doing it from the Manipūra cakra, and on that, I am meditating. In this fire, I am burning all my karmas and my ignorance. We know when we are living, we are always inhaling and exhaling. This is, I often say, the most important nourishment we have. We can be without drinking for some time. We can be without food for a longer time. But inhalation, exhalation—this is the most important food. In the Sahasrāra cakra, there will be the sound of the Self. There will be the highest. Because I met my guru, from this time onwards, I have this aim. In my world, in the world, there are differences and comings and goings, but this fear is from outside. It is not so deep inside anymore because I know there is God, and it is in me, and I can reach it. Swāmī Dīp Mahāprabhujī says he is part of the highest, and he is praying to Allah. So he is also explaining to us in this bhajan that the words are only different, but behind all is one God. Ame ilagākar dhyāna karungare, Karambakī lakrī sārī bangare, Sausa sajavata ferī firu. Ijta karungare. The next bhajan will be this bhajan. We are praising our beloved Gurū Dev, who brought us all together and who gives us the wisdom of how to realize the Self, to find a real meaning for life. Normally, we would think, when everybody, every human, is listening to such words, all will come, will run to listen and to practice. Sometimes I am really astonished that it is not like that. But then it seems that even when we are humans, we are with different aims in life, and also this is okay; this is also a time of development. Now we have found it, we have found our Viśva Gurujī. Many of us have been together for many, many years, coming to seminars, listening to our Gurū Dev, happy to be in his presence. It is not only a part of our life; it is the main part of our life. Holy Gurujī, Swāmījī’s master, Paramahaṁsa Swāmījī’s master, was writing this bhajan to his glory, in honor to him. He says it is not only this life that our Gurudev is coming to help the people to overcome their karmas and to be liberated. He has been coming for many, many lives, and he is always coming because of his mercy, because of his feeling to support and help the humans—and not only humans, because we know how much he is doing to protect the nature and also animals. So we can be very happy and thankful that we are his disciples. It is also said that Mahāprabhujī is always with Viśvagurujī. He is always with him, and Devpurījī also, we know. So when we have different mantras, all is one. It does not matter if we think on Mahāprabhujī or Devapurījī; all is in our beloved Master. Mixing now, "Divāna Sata Gurū." Yes, the next bhajan is "Divāna Sata Gurū." When I repeat mantra and I am filled up with this divine energy—when we are starting, when we are fresh, newborn mantra disciples, I would say then maybe we feel this especially strong because it is changing our whole body; it is changing the whole energy. We are an energetic system. Maybe in the beginning, we are more aware of this change than is normal because we are uplifted. We are uplifted by this energy, and always his words—this is for me nectar. It is the essence. With the words, with the wisdom of Gurū Dev, it is filling my existence. I am living with this the whole every day. Also, what we can learn from him—this is always the wisdom of Gurū Dev. When we inhale it, when we live this, he is an example of how we also have to change ourself. Here it is written in this bhajan: he does not divide between lower or higher beings. For him, everything is the same. All is in the creation of the Lord, and everything is for Him, for He is equal. So when we listen to this, yes, okay, we believe it is for Him like this. But He is showing us as an example and telling us, "Do it the same. Do it also. Become like this, equal." Equal vision. And he is fearless. Nobody, nobody can reach him, can touch him. He is also standing above hunger or thirst. Nothing will reach him. He is the highest. He is standing above all. In all these bhajans and in all lectures the guru is giving, he is giving us this advice on how to practice to open up our own consciousness, so that it is for us not only information, but it is inside, clear. It becomes clear, and it becomes my inner self. I am that, then. For this, we have all our practice, the sādguru. Śrīdhip Nārāyaṇa Bhagavān Kī Jai. Viśva Guru Maṃdara Sṛṣṭi Sāī Mahājan Purī Jī Mahārāja Kī Jai. Divāna Satta Guru Nāmakamastāna. The next bhajan will be śobhavu satsaṅgārī. That meaning is, it is a bhajan from Mahāprabhujī, and he is telling how important it is to be in a spiritual society and to come to satsaṅg. That means to listen to the word of the truth. Maybe for us, we are thinking, "Okay, I’m at home, I’m reading," or so—this is also satsaṅg. Yes, it is also satsaṅg, but to be together is more. It is something special. Always it is written in this: when you go, you will get these changes in yourself, like a worm who is transforming into a wasp when he is in the presence of a sense or Gurudev. He will change his nature because Gurudev is the pure, which will transform all iron or whatever to gold. So that means this: that the consciousness, our consciousness, can be filled with the divine. Also we say, it does not matter where water is coming from, which channel, but when it’s coming into the river and we call it Gaṅgā, then we call it holy water. It changes. So that means when we are coming together with a saint, with a holy person, it will change us. Also we know when we are going to the āśrams, when we are going to an altar, going down or praying, there, there is energy so strong. Even also, we can do it with our own altar. There is always said, when you are in this company and you have sandalwood trees, other trees will take also over this smell. It will take it. We are happy to be together to listen to and sing the words of wisdom. Amba is also a name for the Divine Mother. We are praising the Divine Mother with this kīrtan: "You are the goddess of the universe, giver of food to all. You are the primary supreme power. Everything happens in the world because of your divine play." We know these both aspects, as it is said. In the beginning, when there is only consciousness, this has no power. This will not move. Consciousness is complete, and it is resting in itself. Then comes the power, and there comes this creation out of that. So, all the energy in the universe we call it like Mother Śakti. When we are in the morning, when we are stepping out of our beds, Swāmījī told us, "Please tell to Mother Earth, ‘Maybe, please, I can bring my foot on you, and please hold me and let me step on you.’" And also, we can say, "Thank you that you are giving us food and that you are protecting us." This is the praying to Ambā, to the Divine Mother. Bhagavān Vipaśyanā Guru Deva, Dhāraṇā Dhyānahu. We will have a different bhajan today, again, this praising of the glory of the guru. Also in this bhajan, it is said that when you meet a sadguru, the inner self is full of bliss, overwhelmed. All saints and other goddesses are in seva, serving Gurū Dev. All ṛṣis and all yogīs are meditating on Guru Dev. So we are disciples of Guru Dev. When he is coming and we are with him together, we feel like he is our friend, he is our father, he is our brother. He is behaving like we are doing. But in our inner self, in our soul, in our ātmā, we know he is. He is the highest self. It is so, so high above our normal experiences. But with his presence, and with his words of wisdom, and with that which he is giving us to practice—with this practice, he tells us to do the same practice, to become free. Still, we do not know what this means to be one with the self, because our phenomenon is still covered. Our consciousness we have is still covered so much from our feelings, thoughts, intellect—it is so much covered still that we cannot imagine what it means, this highest self. But he does not give up. He is telling us, since years and years and years, "My prayer to the Sadguru, please listen to my prayer. Please destroy these illusions of my senses. I am always bound to this. Please remove and liberate me from death and from attachment." Sometimes it is for us that, even when we are hearing this, when we are listening to these sentences, we do not want. "My life is good. Why should I give up everything? My life is good. I’m happy. I have a good family. I have friends. I have my own home. I have enough money. I have no problems. Why should I give up all that for what? And what is then? When I’m liberated, why should I not... then I don’t want to come back to this earth, but I enjoy to be on this earth. So why should I practice that?" When the guru is coming from the other side, he is coming from this complete consciousness, and then living in this world, he is completely detached. From that side, the whole world is only like a fata morgana. It has no meaning; it has not this importance. He is living in that, maybe also enjoying food or good bhajans, good company, but he is so far above that. It is not easy for us to really feel this. This comes through practice, that we purify our nāḍīs. We have to do that now, and this will come with our daily practice. It will come, so that our inner awareness, when we are meditating, will give us a glimpse of this reality, and our consciousness will be able to get another look at these words. Yes, almighty, all saints, all munis are meditating on you, and Mahāprabhujī found his shelter in you. Śama, Heṣa, Karegura, Seva, Oja, Khuśara, Narakutana, Matta. Tāṭake nahīṁ pāvatāpara vedatāke śekharukache japātapayoga nahīṁ banāve. Japātapayoga, we will have next bhajan. I had one experience I spoke about that years ago in Strelky, but it comes to me again. This, "Akyan Satta Guru chara no melage," means, "My all my eyes, my view, always to your lotus feet," the lotus feet of my master. My dharma was, I found my dharma by the mercy of Mahāprabhujī. Holī Gurujī is writing this bhajan. The purity of his holy feet brought me to vairāgya. I gave up everything, and from this dust of his feet, my self, as he says, as a crow changed into a swan, into this symbol of consciousness of realization. Because when you are bowing down, you can have this wisdom from the master. Swāmījī says it is so difficult to give up the ego; otherwise, many saints would live on the earth. We know about this. We are here to give up the ego and then to get the self-realization. But how to do it is not easy. When there was a seminar, it was a summer seminar, it was in Slin, so before Strelky, and we were practicing morning practice. At the end of that practice, I was with my consciousness somewhere in the universe. I was not so often like that. It was in the beginning of my being Swamījī’s disciple. Then I saw energy, light, and I knew somehow, my consciousness knew, this is Mahāprabhujī, this is Swamījī. They are connected and they have their own space, and it was so clear. I was observing that. Then the morning session ended and we were going to breakfast. I was full of this because, in the moment when I was meditating, it was so normal. I was just observing this inner view, and it was good. Then, when I came to the normal world with open eyes, I remembered, "What was that suddenly now?" And I felt so much joy inside, so I was so very joyful, happy. Then we went to the breakfast hall, and at that moment, in the morning, Swāmījī came down and was taking breakfast with us in that hall. He was calling me and asked me to bring him breakfast. I brought him, and just I was standing near to him like many times, but in that morning, after this meditation, I felt his divinity. I felt this pure divinity of Swamiji, and I had so much the wish to fall down in front of him, to his feet. It was really very, very strong. Then after, when he finished breakfast, he left something on his plate and gave it to me as prasāda. I was sharing with two other people at my table, and we were eating. So much love came into the heart, and also the other two were looking at me with eyes full of love. Such a great energy, and it was something special, yes. Again, I have to say, we, maybe we have a glimpse, and everybody has some experiences and so on. It takes this food, this information. The guru is coming to us to say, "Hey, come do this, and you will get liberation. You will be there in this divine, in this divinity, in this highest that is so much more than what we can experience on the earth." It is not bad on the earth; otherwise, the creation would not have taken place, and we would not be humans and have not our abilities in our brain and so on. We would not have that, so we can enjoy this, but we should do from the other side around. Yeah, with the highest consciousness, enjoying the creation like that. But now we are enjoying with our limited consciousness, and then come these differences and sufferings. Now the guru tells us, "Do this and this, and then you will come to this, to this reality." So Mahāprabhujī said, "My concentration, all my awareness, everything is at the holy feet of my divine master. He gave me ānanda. He was awakening me. I’m now with God. I’m one with God. I’m united with God, yes." Sattva Guru Charanam Meladi Sridhi Parayalu Ke Charanakha Malame, Sridhi Parayalu Ke Charanakha Malame, Meri Kismat Jagi, Meri Kismat Jagi. Akhiyā sattā gurū chāraṇo melāgī, chāva-se pāvanā chāraṇo kodekā. Jambvā-se pāchāvā-se bhāyāverā. Thank you for watching. Thank you for watching. Thank you for watching. Ādipa Nārāyaṇa Yābarābha Tathāguruchara Yālu Kacharanakamalame Prabhujīmaravānandikā He pravucharanome Simaratsamagi Tathagurucharanome Lakacharanakamalame. We will have bhajan singing from Vijaya. He was choosing a bhajan we are not so often singing. Gagana maṇḍala me rasa racāyā. The translation is in Līlā Amṛt. Mahāprabhujī was explaining the sense of divine wisdom. He says, step into your inner space, because there is the real game, and concentrate your consciousness to your beloved one, to God. Then the lotus is fully opened. It is a blossom blossoming, and in this place, the divine play is taking place here. This I can only translate: you hear the humming sound of a white bee, and you see the dance of black swans, where water is thirsty and air is longing for fire, where fire is cool and water is burning. Only a realized one can know this game. Pure consciousness, like an innocent child, gives this spark. Innocent like pure consciousness, like an innocent child, gives this spark. The yogī will awaken this fire, and then the fire will awaken the yogī. Above all this is God’s consciousness, Shiva. Whoever will meditate on Him can realize, can see this game. It is beyond all knowledge, and then you can reach that. This liberation is connected to a thin thread. Alak Purīchī gave this key. Param Yogeshwar Śrīdev Purījī, my divine master, holds it in his hands. So our work is that this will start, that this can happen, that we work on our inner parts and purify them. We have to purify our thoughts, our feelings, our buddhi, and our intellect. We have to learn to observe this and to dissolve all that is wrong with our mantra, so that these energies in us, Iḍā and Piṅgalā, will not hold us anymore. As long as we are in this play—thinking, feeling, analyzing, positive, negative, intellect, all this—so long as we are in that, we cannot come to this one thread, this pure consciousness. We cannot, because this will hold us. This we have to purify. Then when the energy will become free and pure, automatically it will join to this thread. Then can this happen? We can learn it with our mantra, and in our summer seminars when we are going to this kriyānusthāna. There we learn to go into these deeper inner levels. Agaṇa maṇḍala me rāja rācchā, Rācchā āgīm dhyāna. Lakha mā lakhi kī lakha īpatī, Ake lāta e cetana śaktī. Agaṇa maṇḍala me rāja rācchā. Rācchā āgīm dhyāna Agana mandala me rāza rācchā Retsu ha-gim dhyana-laka Rato la-pa-va-ra-kun-ja-ri Ka-la-han-sa-kira-ka-ra-ta-ri Ka-la-han-sa-kira-ka-ra-ta-ri Ga-ga-na-man-da-la-mi-ra-sa-ra-cha. Retsu ha-gim dhyāna-laka Ga-ga-na-manḍala-mīra-sāra-cha Ratsuha imārattyā pyaṃsā Avankarata tapitāna ālsā Avankarata tapitāna ālsā Vagana maṇḍala me rātsuhāgīm Lakyā maṇḍala me rāsarācchā Ratsuhāgīm Siddhala āgni tapatacchā latēkā chanata hekoi satya viveka kagana maṇḍalam me rasaraccha palaka kṣaṇa lakavai. Uretsu Hagim, Dhyana Lekhaya Italuko Ampukoduna, Suratsu hagin dhyana laka. Suratsu hagin naliva ajona. Dhyāna tarai kyoichana monī, Dhyāna tarai kyoichana monī. Gagana maṇḍala me rājā rājā, Svara Suhāgin Dhyānakī. Gana Maṇḍala Mirāsārachya, Svara Suhāgin Dhyānakī. Bhegama Ki Gama Kaukunachani Nitharalagini Rava Gana Mandala Mirasarachya Svrtsu hāgīṃ dhyānala kya Vagana mandala mē rāsa rācāyā Svrtsu hāgīṃ kāpuri cī hēpā rāvāni. Vāpurīṣa guru dhī vādī, vagana maṇḍala mē rāsa rācāyā. Svarūp suhāgīṃ dhī. Will take everything away from me, even mother, father, brothers, sisters, friends. Nobody can go with me at the end. We are so much caught in this net of moha and māyā, these worldly things, these attachments. Think about this very deep in your heart. That’s why we found our God, who tells us there is much more than this, and He gave us this secret of mantra. He tells us, when we will repeat this mantra always, we will cross this ocean of ignorance, and then always, even those self-realized sense. Holy Gurujī Mahāprabhujī is saying, "I am at the lotus feet of my master. I am with his darśan, and I am the servant of my Guru Dev Śrīdev Purījī of God." K.J.