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Part 1: Śivarātri Satsaṅg in Vienna We welcome also our guru sisters and brothers around the whole world who are with us via webcasting on this Śivarātri Satsaṅg. Webcasting is working well. We are here in Vienna, in the 20th/21st district, near the Danube. It is very, very cold weather here—around zero, minus one degree—but inside it is very nice and warm. Many, many friends, brothers and sisters have come from across Austria, from the Czech Republic, from Slovakia, Slovenia, Croatia, and Hamburg. Many friends are arriving. We have here our Guru Lineage altar: Śrī Devpurījī, Mahāprabhujī, Gurujī. We have our Śiva Liṅga, where everybody can have pūjā, ceremony, and darśana. Everyone is also welcome to do the same with their own Śiva Liṅgaṃ—place it here and join the ceremony. Thank you for listening and being with us via webcasting. We are expecting Swāmījī very soon. Our program also includes a performance by Bhakti Devī with her students. We are looking forward to Siddha Jī and Subramaniam offering us what we call a performance, singing our Śiva mantra. For us, our Lord Śiva is Śrī Devpurījī, the highest consciousness incarnation of Lord Śiva. There is a beautiful bhajan, a prayer from Śrī Veyā Siṅgh, which says, “Manareyarati, I pray to thee, O Lord, I pray to thee, Śrī Devpurījī.” It describes how he looks, like the statue here, the picture of Lord Śiva: his hair is bound, the Gaṅgā River flows upon his hair, and the half moon rests in his hair. His body is covered with holy ash, meaning all karmas are burned. Swāmījī will explain what Lord Śiva means and what Śivarātri means. For us, our Guru Dev is everything. He is our mother and father, our knowledge, our everything, our friend, as in this mantra: Vāmeva Mātā. Hari Om. Tomorrow it will be possible to get lunch here. Beyond the second door there is a restaurant where we can get spaghetti with tomato sauce and some subjī. The restaurant owner would be greatly helped if we knew beforehand how many will come tomorrow for lunch. So today you have the opportunity to buy a card at the food stand where you are being served. You can buy the card for tomorrow’s lunch—it will cost 5.30 euros. Alternatively, if you are sure you will be here tomorrow, please raise your hand so we can know approximately. And whoever knows for certain that they will attend today or tomorrow, please go to the shop and inform them. Thank you very much. Don’t worry if you cannot see; we will be able to watch in a minute. Om Śānti, Śānti,... Devī Svarmahādeva, Sadā Śiva Bhagavān, Mādhava Kṛṣṇa Bhagavān, Śrī Dīp Nārāyaṇa Bhagavān. Thank you, Bhakti Devī and students, for this beautiful performance. It is truly a joy to see, so beautiful, and it is very, very hard to realize how to move and be like this, all so young. With the kind vājñā of our dear Swāmījī, we will now see a film—a Śiva film. You will show us the Purāṇa; you may bring it in. Come, Śivarātri. We will now watch an excerpt from the Mahāśiva Purāṇa where Śivarātri is celebrated. Afterward, we will hear from Swāmījī what Śivarātri means. [The film begins] Din bhar bhaṭaktā rahā, koī paśu hāth nahī̃ āyā. Main bhūkhī hū̃, baccī bhūkhī hai, āp kyā hogā? Main bhī to din bhar se bhūkhā hū̃. Tab to bhūkhe mar jāyeṅge, kuch upāya kījīye. When you have come here yourself, I will not leave you. I know that killing animals is the work of a killer. I do not want to stop you from your work. That is why I have come to you to say that you have done me a great favor by not killing me at this time. I came to find my husband and my children. Let me meet them once. Then I will return to you myself. I promise you, Bhīlrāj, believe me, I will meet them and return soon. Then go, go soon. Don’t stand in front of me for too long. Really, you are very kind, Bhīlrāj. Ākheṭak, mujh par dayā karo. Main apanī bahan ko ḍhūṅne yahān āyī thī. Her husband and children are worried about her. Kahī̃ kisī ākheṭak ne mār toh nahī̃ diyā usse? No, she came in front of my arrow. Kintu maine usse dayā karke chhoḍ diyā. Usne vachan diyā hai ki vah lauṭ kar avaśya āyegī. Kintu main tumhe nahī̃ choḍūṅgā, main bahut dūr se apanī bahan se milne āyī hū̃, ākhir tak. Pīr, main apne āp yahā̃ lauṭ kar ā jāūṅgī nahī̃, nahī̃, main avaśya lauṭ āūṅgī. Ākhir tak bas ek bār mujhe apnī bahan se milne do. To jāo, śīghra lauṭ kar āo. Tumhārī bahan mil jāye to usse kehnā ke apnā vachan nibhāe. Yadi usne vachan diyā hai to avaśya uskā pālan karegī. Main apne sāth lekar āūṅgī. It seems that those two deer have made a fool of me in the name of mercy. My wife and children are starving over there. I wonder if those two deer will return or not. How long will I watch these deer? No, no, Ākheṭak, don’t kill me. I have come to find my deer. Our little children are starving for it. Have mercy on me. Have mercy. You too want to say that I let you go? He, Kevalam, I also promise you that I will come back with both of them and my children. I promise you that I will definitely come back. I will never forget the favor you have done for my family. I will definitely come back. Please look out for me. Okay, now I am leaving. I am here, Bannerī. Look here. Here. Here I am. Bābā, Bābā, come down, Bābā. I am coming. You? Did you think I became the hunger of an animal? Yes, but what were you doing here all night? I was watching their talk. Whose talk were you watching? If you want to give, then rid me of this sinful karma of Ākheṭ. Give me a place at your feet, Lord. Now I will not kill you! Now I will not kill you! Jai Śiv Śaṅkar! Jai Bholenāth! You all became Hiraṇyakaśipu by becoming devotees of the Lord. By going to Mahāśivarātri, you became the reason for our veneration. So, with our blessings, you all will return to your original form. Ākhī Tīrvā Aparamparā Maheśvara, Guru Dhruv, Mahāśivarātri par tum ākheṭ ke liye nikale, din bhar bhūkhe rahne ke kāraṇ, tumse sahaj upavās ho gayā. Hiraṇ hiraṇiyo kī pratīkṣā meṅ jāgte hue, tumne rātri jāgaraṇ kā puṇya bhī prāpt kar liyā. It is not only this, but even in your absence, merī trikāla pūjā was completed with the eight offerings. Unke sāmne hote hue bhī, tumne unpar dayā kī, jīvan dān diyā. Ye mahān puṇya kārya kar ke, tumne Śiv bhaktoṅ meṅ apnā nām amar kar liyā hai, Guru Dhruv. Jo bhī Śiv bhakta, Mahāśivarātri kā vrat rakhte hue, tumhārī is kathā ko suneṅgā, usse merī akhaṇḍa kṛpā prāpt hogī, tumhārā kalyāṇ hogā. Sit down and do your abhiṣeka. [The film ends] We always chant Oṃ Tryambakam. Thank you. Amṛta, thank you. Aruka Mivandana Mṛtyur Mokṣi Mṛta Acha, Ṭhīko? Acha, Ṭhīko? Oṃ Tryambakaṃ Yajāmahe Sugandhiṃ Puṣṭi Vardhanam Urvārukamiva Bandhanān Mṛtyor Mukṣīya Mā’mṛtāt. Oṃ Tryambakaṃ Yajāmahe Sugandhiṃ Puṣṭi Vardhanam Urvārukamiva Bandhanān Mṛtyor Mukṣīya Mā’mṛtāt. Om Tryambakam Yajāmahe Sugandhiṃ Puṣṭi Vardhanam. (Voice the loudspeaker, mic. That’s his video. Thank you. Thank you.) Bhakti Ormokṣirma Amṛta Oṃ Dhyamba Kamyā Sama Hitu Karma Hitu Siddhaka Karma. Bhakti Ormokṣirma Amṛta Oṃ Dhyamba Kamyā Sama Hitu Karma Hitu Karma. (They should keep quiet, our people. Our people should calm down, okay? No, no, no. Oṁ Tryambakaṁ, come.) Hello, Siddhi, how are you? Thank you. It will be better, everything, okay? It will be good. Bad picture? Oh, thank you, very nice. Oṃ Tryambakaṃ Yajāmahe Sugandhiṃ Puṣṭi-vardhanam, Urvārukam iva Bandhanān Mṛtyor Mukṣīya Mā’mṛtāt. Thank you. Thank you. Oṃ Tryambakaṃ Yajāmahe Sugandhiṃ Puṣṭi-vardhanam, Urvārukam iva Bandhanān Mṛtyor Mukṣīya Mā’mṛtāt. Thank you. Thank you. Oṃ Tryambakaṃ Yajāmahe Sugandhiṃ Puṣṭivardhanam, Urvārukamiva Bandhanān Mṛtyormukṣīya Mā’mṛtāt. Thank you. Thank you. Siddha Oṃ Tryambakam. What’s that? Okay. Maheśvāgandēṁ Puṣṭivar Uruvarukam Hari Om. That is for the Khabhīkāvatī. Yeah, right. Kuṇḍī. Hari Om. Dem Puṣṭivar Dhanam Uruvarukam Mewanda Mṛtyur Mokṣir Mahāyāna Dhyānayur Dhyānayur... Dhyānayur Dhyānayur... Okay? And please offer flowers today on Lord Śiva’s star. Pañcākṣara. Mahāmantra Pañcākṣara. Pañcākṣarā means five alphabets. This five-alphabet Śivāya contains the entire universe. It is the glory of the entire universe. Om is that cosmic sound, the first sound which awoke in the universe, and that sound is called Svayambhū, meaning one who manifested himself from this universal consciousness, first in the form of sound, Nāda, Nādarūpa Parabrahma. Sound is an attribute of the universe. Parabrahma, the supreme. After that, Svayambhū manifests in light. That’s called Jyoti, the flame. That’s called Śivajyoti, Jīvanjyoti, or the flame of life. So, Oṁ Namaḥ Śivāya. Now, when we all sing together, it becomes a collective abhiṣeka. It means that though you are sitting there, you are already performing abhiṣeka. When we chanted, “Oṃ Tryambakaṃ Yajāmahe Sugandhiṃ Puṣṭi Vardhanam, Urvārukam Iva Bandhanān Mṛtyor Mukṣīya Mā’mṛtāt,” this is called the Mahāmṛtyuñjaya Mantra, victory over death and the removal of all negative qualities and negative thoughts. As spirituality develops in our body, in our consciousness, in our intellect, then all this antaḥkaraṇa—mana, buddhi, citta, and ahaṃkāra—are purified. Mana is the mind, buddhi is intellect, citta is consciousness, and ahaṃkāra is ego. These four all purify. When these four are purified—manas, buddhi, citta, and ahaṁkāra—then three more remain to be purified. These are called mala, vikṣepa, and āvaraṇa. Mala is impurity: impure thinking, impure speaking, impure eating, impure behaviors, and so on. Vikṣepa is mental disturbance. Mental disturbances arise in our mind when we are angry, or greedy, or egotistical, or have family troubles, or when someone is angry with us. Many, many disturbances create restless waves in our mind, in our intellect, in the brain, and it is sometimes difficult to control them. So this Mahāmṛtyuñjaya Mantra, as well as the Pañcākṣara Mantra, purifies all these negative waves. Then comes āvaraṇa. Āvaraṇa means a curtain, a wall. It is the curtain of ignorance. We have a beautiful transparent glass window, but we have a very thick curtain, so we cannot see through the window. When we remove the curtain, then we see the window; we see clarity. So, first, the purification of manas, buddhi, citta, and ahaṁkāra. Then the purification of mala, vikṣepa, and āvaraṇa. Thus, these are seven. After these seven, there remain three, which are very disturbing, very troublesome, and that is called tri-tāpa—three kinds of fire. Here, fire means problems, troubles, and this is called tri-tāpa: adhidevik, adhibhautik, and adhyātmik. These are the troubles from other people or other creatures—mosquitoes, snakes, flies, perhaps tigers, dogs—many other creatures, and also humans. And then the diseases: mental disease, physical disease, anger, hate—these are all diseases. A spiritual person, a healthy person, will not have anger, will not have jealousy. You have to analyze thyself, and then the adhyātmik, adhibhautik, adhidevik. Then, on the karmic level, that karma will follow you, and karma will punish you. Dharma Daṇḍa, Dharma Daṇḍa, Dharma Daṇḍa. That dharma, that destiny, that law, will punish you. Maybe you are happy for a while, for some time, thinking you are a hero, you can do this, you can do that, but one day you will be sorry. Therefore, it is said, “Laghutā se prabhutā mile, prabhutā se prabhutā dūr, kīṛī sakkar khā gaī, hāthī ke mukh dhūl.” As humble as you are, that great you become; and as soon as you say you are of a higher grade, that much lower you are. There was a competition between an ant and an elephant. They put grains of sand or sugar in the dust. The competition was between a small ant and a big elephant: who could take only the sugar? The elephant put his trunk in and inhaled to take the sugar. Of course, he got the sugar, but a thousand times more than the sugar was dust in his trunk. The ant gently walked and took only the sweet sugar, then raised her mouth and said, “Here I am.” So laghutā means smallness, humbleness, kindness—that makes us great. That sugar grain, that sweetness, signifies wisdom, ātmā jñāna. How much I can surrender, how much love I have in my heart, that is my humbleness. As soon as I say, “No, I am happy, I am great, and this and that,” then you will get, of course you will get that sugar, some kind of knowledge. Part 2: The Holy Heart: A Śivarātri Discourse on Inner Purity That is called a dry intellect. An intellect without bhakti is a dry plastic apple. Intellect with humbleness, kindness, love, and understanding is wisdom, and that is the quality of the saints. There is a story of a great saint, Ṛṣi Dīkṣī. You may have heard of Dīkṣā Ṛṣi. There is a Purāṇa book where you can read the entire story, but I will tell you briefly. From the beginning there has always been fighting between the negative and the positive. In heaven, Indra and all the Devas and Goddesses were living peacefully, when suddenly the Rākṣasas came and disturbed them, bringing restlessness to the entire heaven through fighting. Again the Devas would go to Viṣṇu, Brahmā, or Śiva, and again they would find peace. So, the Rākṣasas represent our vṛttis, our inner qualities. There was one Rākṣasa whom no one could kill. It was said that if an arrow and a bow could be made from the bones of some ṛṣis or holy saints, then this rākṣasa could be killed. So all the devas went to a ṛṣi. Of course, who is born not to die? Even if you are a great ṛṣi, you may think you are a self-realized ātmā jñānī, but when the question of your own life comes, when your number is called, you become afraid, you will run away. We are human, we have human bodies, we have human qualities. Do not think we have God’s qualities. On the day we possess godly qualities, we will not be on this planet. But there was a great ṛṣi, Daddīsī Ṛṣi. When he heard that for the sake of the entire universe—where this rākṣasa was now disturbing everyone—he, while still living, agreed to the condition: not a dead person, but a living one must have his bones taken out. Now, our Dr. Martin, an orthopedic doctor in a Brno hospital, received an award and recognition for performing a remarkable spinal column operation, shown in the media. So he knows what bones mean, and we know what it means when someone takes our bone out. Nowadays you have anesthesia, but at that time there was no anesthesia. So when the ṛṣi heard, he said, “I will take all the pain, all suffering on myself, if all my fellows can be rid of this rākṣasa.” Then the ṛṣi offered his bones. They took his bones and made a bow and arrow, and they killed that rākṣasa. This means sometimes we have to give even our bones to maintain peace and harmony and to kill that Rākṣasa of our own thinking. Rākṣasas are our greed, our ego, our selfishness, and so on. So, the Mahāmṛtyuñjaya Mantra is that mantra which will help us purify our heart. Think, what is in your heart—love or hate? I don’t know what is in your heart. In your heart, there must be love, I think. But what is in my heart, you also don’t know. Only I know. And therefore, I can tell you that in my heart, there is great love and trust in God Śiva, Devpurījī, Alakhpurījī, Mahāprabhujī, Gurujī. And that is my strength. I am not a holy man, I am not a God-man. I am just a normal man trying to guide you, that is all. But they are great, and they live in my heart. Like the story in the Rāmāyaṇa: Hanumānjī was a great bhakta, and they asked, “Hanumān, are you great?” He said, “No, I am not great. I am the servant of God. Where is your God?” “In my heart.” “How should we know that you said in the heart?” So he opened his heart—bleeding is not easy; with his nails, he opened his chest—and inside was the reflection, sitting God, Rāma and Sītā. That is called a holy heart. In the Bible, there is also a story about the holy heart: a bleeding, holy heart. When you do something to a great saint, that holy heart bleeds, and that is our sin. Now, which heart is holy? Do you think my heart is holy and your heart is not? No. Every heart is holy. Even a small creature has a heart, and it is holy. Why? Because in that heart is the light of God. Therefore, it is said, “Sab Ghaṭ Mera Sanya”—in every heart is my Lord, even my enemy or my friend, animals or birds or any creature. Sab Ghaṭ Mera Sanya, in every heart is my God. No heart is empty. Every heart is God. Therefore, your heart is a holy heart, my heart is a holy heart. Balihārī us ghaṭ kī, but my adoration is to that heart. Pragyat bole āy, God Himself manifests in that heart and speaks God’s language. And God’s language is love. Understanding, you know, when we go to the temple, the church, the mosque, any spiritual place or ashram, what do we pray? We say to God, “Holy Father, forgive me.” Who is saying this? Our heart. And He listens. He forgives. When His mercy is in your heart, you can forgive him. So, how is your heart? What is going on inside now? Only you know what’s going on inside me. Only I know what’s going on in my vṛttis. Only I know what’s going on in your vṛttis. Only you know, and what you think, no one can see. But when you project your thinking, then it cannot only be seen, but it can be destroyed. So the heart is that, and therefore the heart is the consciousness of Śiva. Śiva Jyoti Swayambhu in the heart. So we adore, we respect, and we bow down to that heart in which God speaks. He is in every heart, but that heart is special in which He speaks. Now, Samuhik Collective Abhiṣeka, today on Śivarātri. You know, even the person, you will say, “Yeah, I’m talking and talking,” then I will stop. A hunter used to kill animals, and one day he couldn’t get any, so he went out at night. Because dangerous animals could be there, he climbed to the top of a tree, and down below, in the mud, was a Śiva Liṅgam. That tree is known as the Bael tree, and the Bael tree is now known as Shiva’s tree. While the hunter climbed, leaves fell on the Śiva Liṅgam. And he drank from a waterfall. The water fell down—where? On the Śiva Liṅgam. So Śiva thought, “A great bhakta is doing abhiṣeka for me. Great bhakta.” And the hunter was angry, throwing leaves, and they fell on the Śiva liṅga. So Śiva was getting happy. That is why God is sometimes so innocent. We can do anything with him. The great God is that Śiva. That is why no God has a name, no incarnation has a name like Śiva, who is called Mahādeva. Mahā means the great, Deva means God. Even Brahmā, Viṣṇu, all incarnations—yes, we call God Kṛṣṇa, Rāma, and so on—but not Mahā Kṛṣṇa, not Mahā. Only one has this from the beginning of the universe: Mahādeva, Śiva. Mahādeva Rakṣakāre. When something happens, someone comes and says, “Please bless me.” At that time, from the heart, a blessing comes. Mahādev Rakṣakārī, the greatest God, protects you. Then a deer came, and the hunter wanted to kill it. “Oh, now I got it.” But that deer said, “I am searching for my family. Please do not kill me. Let me first see my family, and then you can kill me. I will come back.” Now, this story also means that even an animal keeps its promise, its word. How many times did you sing, “My Gurudev, I will be thine always, even if I die”? Look, when we sing, many of you are crying, but after singing, you think, “No, that was only a song.” It is not only a song. The word that is given is given. You are connected forever. Not this material world. It is an eternal, universal relation between you and that one, whether animal or human. The deer went away, and her sister came searching. She also saw some green leaves to eat. He thought, “Aha, this one came.” And she too said, “I want to see my sister and brother-in-law. I will come back.” She went to search, and a black deer, a mṛga, came. He had the same request: “I will come back, let me see my family.” And you know, whenever the hunter felt anger, not belief, not trust, inspiration came. Om. Again he thought, “What am I doing?” He was so sorry; he thought, “I am this stupid one. I miss all my chances, and I’m throwing away these leaves again.” He went home, came back, and Śiva appeared. When Śiva appeared, these three deer also appeared. They said, “Now you can kill us. Now we are here, you can kill, because we promised.” He said, “I will not kill.” Śiva turned back and said, “You are not a deer; you are also some divine goddesses, divine souls.” So, it is not easy. Look in your heart. That is it. Look in your heart. Therefore, Gurujī said once, “Chand Talev Suraj Talev,” even the Himalaya begins to shake. But Mahāprabhujī, my faith, my confidence, my bhakti should not shake. That is it. Śivarātri’s meaning is, we shall keep our promise. We shall remain on that. Be sure, according to our karma, we will not easily get liberation. Every minute we are changing. Liberation is not so easy, my dear. And even the great Kapila Muni, about whom we saw a short film after Śiva, even such a great Kapila—Bhagavān Kṛṣṇa said in the Bhagavad Gītā, “Arjuna, among the siddhas, I am Kapila,” Maharṣi Kapila Muni. Because Kapila was a great Siddha, but ignorance attacked him. So therefore, it is said, no matter what happens, please don’t become angry. Because anger is a fire for us that can burn. So, collective Abhiṣeka. Oṃ Tryambakaṃ Yajāmahe Sugandhiṃ Puṣṭivardhanam, Urvārukamiva Bandhanān Mṛtyormukṣīya Mā’mṛtāt. Oṃ Śāntiḥ Śāntiḥ. Therefore, Pañcākṣara Abhiṣeka, Oṃ Namaḥ Śivāya. Please, Dīp Nārāyaṇa Bhagavān, Devapurīṣa Mahādeva, Mādhava Kṛṣṇa Bhagavān. Pañcākṣaram idaṁ puṇyaṁ yapade śivasaṁnidau śivalokam avāpnoti śivena sahamodhati. Śaṅkar Bhagavān Kī Jai, Devīśvara Mahādeva Kī Jai, Sadāśiva Bhagavān Kī Jai, Mahādeva Śaṅkar Bhagavān Kī Jai, Dīp Nārāyaṇa Bhagavān Kī Jai, Mādhava Kṛṣṇa Bhagavān Kī Jai, Alakhpurījī Mahādeva Kī Jai, Oṁ Namaḥ Śivāya. Now we will have a Śiva prayer, Śivarātri. And after Śivarātri, today’s program is over. Tomorrow’s program in this hall will be accessible from 9 in the morning till evening, same time, about 9, 9:30, or 10. We will be here. During the day, I hope some volunteers will be here, and you can come, perform abhiṣeka for your family, for your brother, sister, husband, wife, friends, for everyone, in the name of anyone, for peace, good health, harmony, forgiveness, and liberation. You can make your saṅkalpa and come to do abhiṣeka five times, eleven times, and then you can sit and mentally do your mālā 108 times: “tryam, vakam, yaja, mahe, sugandhe, puṣṭi, vardhanam,” or meditate. There will be some bhajans going on, and like that, tomorrow evening. Children, we will finish the program very quickly now, don’t worry. I know it’s very hard for our children, so he or she needs to eat a little. There is also my lecture, and again, Bhakti Devī will perform a nice dance. So, first will be dance, then bhajans, and then again a beautiful video from the very beginning, showing how from the universe the Swayambhū, Śiva, is manifesting. It is fantastic, very beautifully done with some mantras, and it is worthwhile to see. And that will be on, and you can come. So first dance, then bhajans, then Śiva’s manifestation, and then I will come and say something. But He sits in my heart and will tell. So, all my dear brothers and sisters around the world who are with us through this webcast, I pray for you to God Śiva on this very holy, auspicious occasion of Śivarātri that God gives you blessings and spirituality, divine energy, and divine consciousness. Mahāprabhujī kī Karatā Mahāprabhujī kī Karatā... They are inside him, in his ābhā, in his vibration, in his radiance. And this should go with you home—take it home, feel it, keep these divine thoughts, and let them purify us through and through. So we will have prayer, and then first all children will get, okay? And you will get prasāda. So, thank you for coming, and I wish you a very good drive and a good journey back home, because many of you came from a far distance. I appreciate that you came, and the next one, who knows when we will see each other again—it is in the stars. If Mahāprabhujī’s and Śiva’s, Devpurījī’s divine light moves, then I will see you in June. Man is a proposal, and God is disposal. Take care and be happy. Enjoy. Deep Nāl Bhagavān, I keep you. So, prayer, please. In prayer we will stand. Thank you. This is a spiritual lecture about Yoga in the Indian tradition. Shirdi Pādāyal Kṛpālamah Vaprakālam. Oṁ Namaste Śrī Gurudeva Purīśa Alam Nijananda Ānandamaya Ke Alam Śarīram Māyākandam Harirūpa Jase Atītam Manadī Nirākāra Agam Ajoni Apar Aliptam Sarūpam Suśudam Sadayo Namo Sarva Vyāpī Guṇātīta Deva Prabhudīpade. Vighna Haraṇa Maṅgala Karaṇa Aṃdhāraṇa Parameśvara Pāvana Nandana Namo Śaraṇa Gurudevake Śrī Devpurīśaśukudai Yoga Yogatī Jai Smaraṇī Prabhujī Śrī Dīpā Prabhu Sarivinati Sunanjo Palaka Palaka Namali Ashabayubare Anandahot Satguru Mein Shishyungamam. Satguru samdhātā nahīṁ, sab jag mangatā kyā? Rājā kyā, bājā kyā, sabhī khaḍāre. Rāmakṛṣṇa se kaun baḍe? Usne bhī guru tīnā loka ke nāṭū haiṁ. Satguru, Satguru purāṇa Brahma haiṁ, jove śūrā, nirguṇa cī jāne nahīṁ. Guru Murati Mukachandrama Sevakane Ashtpeher Nirekataram Guru Shakshak Parabrahma Oṃ Dīpa Jyoti Parabrahma Dīpam Sarvemo Dīpanām Sajjate Sarvam Sandhyā Dīpam Sarva Oṃ Namo Prabhudīpa Vināśi Api Brahma Api Viṣṇu Āpo Āpho Nāradī Āpho Śāradī Āpho Śeṣukarāśi Āpho Dhyānī Āpho Jñānī Āpho Āpho Deva Savādevī Āpho Śūra Prakāśī Āpho Brahmanirvāṇī Āpho Chām Āpho Vedon kī Gyātā, āpho Bhakturvāsī, āpho Śatnām ke Dātā, āpho Niṣārub. Oṁ Namo Prabhudī. Praṇāma Brahmānanda Bolī. Śrī Dīp Nārāyaṇ Bhagavān, Śrī Śrī Dev Purīśa Mahādev Satguru Svāmī Madhavānandjī Bhagavān.