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Part 1: The Sacred Soil and the Guru's Feet Glory to Śrī Dīpa Nārāyaṇa Bhagavān. Glory to Śrī Devapurījī Mahādeva. Glory to Śrī Mādhav Kṛṣṇa Bhagavān. Glory to Viśvaguru Mahāmaṇḍaleśvara Parahsvāmījī Mahāśvarānandajī. Glory to Gurudev. No lamp, no Nārāyaṇa... Śrī Dīpa Nārāyaṇa Bhagavān’s Devādī Deva, Śrī Devapurīṣya Mahādeva’s Alakapurīṣya Mahādeva’s Guru, Svāmījī Mādhavānandajī Bhagavān’s Satya Sanātana Dharma’s: "Om Sarve Bhavantu Sukhinaḥ Sarve Santu Nirāmayāḥ. Sarve Bhadrāṇi Paśyantu Mā Kaścid Duḥkha Bhāgbhavet. Om Śāntiḥ Śāntiḥ Śāntiḥ." Infinite salutations to the creator of the infinite cosmos, the sustainer, the Paramātmā residing in every heart. Hundredfold obeisance to the venerable Śrī Gurudev, at whose auspicious lotus feet I offer countless prostrations. Beloved devotees, friends, and mothers, all of you are like sacred pilgrimage sites, great abodes of penance and spiritual practice. Welcome to the great divine pilgrimage site, where in every particle resides Śiva-Śakti, Śiva-Jyoti, in the sacred village of Kailāś. Bhagavān Śrī Dīpa Nārāyaṇa Mahāprabhujī’s disciple, Śivanandajī Mahārāj, says that there are sixty-eight tīrthas at the feet of the Guru. The Vedas and Purāṇas also say this; they sing that wherever there are a hundred peaceful Gurus, there are sixty-eight tīrthas. So, in truth, every village is a tīrthasthāna; it is sacred. The soil of my country is like sandalwood. The land of tapasyā, every village, every child is an idol of the Devī, and every child is Rāma. The soil of my country is like sandalwood. You all, dear friends, must know, must have heard, that in which Bhagavān Rāma spent fourteen years... So his birthplace, because he said that my birthplace itself is my heaven, wrapped in a handkerchief with just the soil of Ayodhyā, he took only that along with him. And wherever under the tree in the forest, by the riverbank of the ocean, on a rock, or in a hut, they used to worship the kuñja, understanding it as the power of the cosmos. India is the land of Ṛṣis and Munis; countless great divine beings and magnificent divine incarnations must have walked on this earth. Like an elephant bathing in the ocean, they moved with ease. It pours a lot of water over the head and, by immersing in the water, it performs extensive cleansing. The body of an elephant is so heavy that only in water can it experience its own body, feeling that it has become lighter. Similarly, the jīvātmā, the living soul in a human being, and this mind-shaped entity... If you are an elephant, then when you enter the river of satsaṅga, the burden of the world—your and my actions, anger, pride, greed, attachment, ego—gets washed away so much. Gurudev, the emperor of Hindu Dharma, Śrī Svāmījī Mādhavānandajī Mahārāj, says: "Sāḍo bhai oman baṛo anāḍī samjhāyo samjhe nahīṁ." Such a foolish, lowly, ignorant person is like a big ox pulling the chariot of the world; it runs and stumbles in the dust, falling into the abyss of worldly attachments. O sādhus, they are truly very ignorant. Within this mind, there is such a heavy burden of the world’s existence, and yet, despite all this, they stand like a serpent ready to strike. He falls into it but does not go to satsaṅga; however, if he does come to satsaṅga, his soul feels peace and lightness. Gurudev has described two types of jñānī: one is vācārthī and the other is lakṣārthī. The vācārthī is one who can read scriptures and texts, memorize them, and deliver discourses. One can speak eloquently and narrate stories, but that does not mean one has directly experienced the Ātman. The true seeker is the one who sets a goal for themselves and practices that divine yoga for the realization of Ātma and Paramātmā. Bhagavān Kṛṣṇa says, "Yogaḥ karmasu kauśalam," meaning the yogī is one who performs righteous actions in the world with skill and yoga. If one engages in that sādhanā, liberation is possible; coming to satsaṅga grants freedom from suffering. All the sorrows of the world become completely light, and the mind, like an elephant, experiences great joy. But what is it? Just as sandalwood attracts flies with its fragrance, so too... A paṇḍit was grinding candan to apply tilak when a fly came and sat on the candan paste. At that moment, the paṇḍit’s two-year-old grandson came and sat about two or three meters away. The child defecated there, and the smell of the child’s excrement reached that fly. Once a fly came and sat on sandalwood, then flew away and sat on dung because that is the nature of the fly. And nature is habit; habit is a second nature, as you humans say. These flies go to filth, breed germs there, and cause diseases there. So sandalwood on the fly has a green foul smell there... What power is there in the life of one who takes the nāma of Rāma and performs karma, yet gives freely without expectation? Such simple souls are considered very ancient, but they do not understand. They are not fools to be easily misled. In these minds, two hands grind twenty-five children, and without turning the face, all four directions are observed day and night. The head does not waver; it remains steady. In the midst of the mind, there is a constant desire to come—whether to eat or to be eaten. Should I eat and deceive them, or deceive them and take bribes? I wander aimlessly, wandering all around day and night, yet hunger grows stronger. Oh mind, who can you trust? Who can you rely on? Truly, you are very naive. Then people say, look how clueless she is, she doesn’t even run for our benefit. When someone else is educated nowadays, they are called a psychologist, immediately giving the result of the... Psychology, why things happen the way they do, psychology, some say logic, some say levāo, then medicine for logic, whether it works or not, psychology is not really psychology, yet today the black shadow has fallen, so understand. What, oh dear, I am immersed only in Bhagavān. Hey brother, just run, wake up from this illusion; if no mosquito bites or stings the skin, what harm is there? Then what else, you fool? Understand, no one listens to anyone’s words. There was a satsaṅgī, just like you, who used to stay in satsaṅga. He used to say, brother, until we know the truth, why... If it is happening, then who are we to decide that it should happen or not? When the cries and tears come close, and when the mind and body do not understand, then it says, "Brother, why is this? The body of eighty-four years is experiencing suffering in these eighty-four years." My body feels heavy; if one leg breaks, I won’t be able to get up. Even if animals come and devour me alive, I won’t be able to do anything. Oh brother, a living being comes and goes; a bird comes and goes. The bird comes, the bird goes. Wake up, oh! If I become a bird, I would just fly away, from house to house, but still remain in the forest. There are many enemies; the elephant says that it is a creature with eighty-four bodies, wandering among those eighty-four forms. So I hope that perhaps, by some chance, if the dust of the feet of the saints falls upon my head, then my welfare will be assured. At the feet of the Guru lies the sacred pilgrimage, as mentioned in the Vedas and Purāṇas. The place where the body touches the feet of the Guru is a sacred pilgrimage; it is sung about in the Vedas and Purāṇas. It is like sandalwood from the soil of my land, a land of tapas, every village is so. In Hindustān, there is hardly any village where no saint Mahātma has incarnated. Every child is a statue of the Devī; we call this mātrīśakti. We say Devī, and our sisters are called Devī as well, so we say Devī, Devīyoṁ, and where in English do you find the equivalent of Miss? And ladies, wow, where do we have panijorī? If there is panijorī, then there is a lady; if there is little panijorī, then there is a lady. Oh, ladies have become like this, even the elders say lady, they say this and that, the lady has done it, lady. But in the hearts and blood of Hindustanis, that spirituality is hidden. However, dear ones, such parents are very few. Those who remain in Hindustān are truly capable of imparting the teachings of Hindustān and its ancient culture. After forty years, I returned and saw that there was not even a single deer among the entire herd that stood alone amidst the antlers of the deer. He is standing and watching, it seems like he is shining. Today, a man came to me, a young man of twenty-seven years, accompanied by his wife and a small child. The child said, "Papa," and the mother said, "Mummy, Papa," and the father said, "Mother," and then the father sat down. Friends, Dev Bhāṣā, Dev Nāgarik, our language is called Dev Bhāṣā throughout the world, no other language... Our script is that of the dev nāgarik. A dev nāgarik is a citizen of the gods. Grammatically speaking, what does pāpā mean? One is Paramātmā, who is omnipresent, and the form of that Paramātmā is Ātman, and that same Ātman is jīva. In this world, the five elements enter the body, and if by fate and by the grace of Īśvara, a being obtains a human body, then they get the opportunity to perform good deeds. Those who do good work, serve the poor and the distressed, he is dharmātmā, he is dharmātmā. Oh sir, Thākar Sāhab is truly a great dharmātmā. As for Kavar Sāhab, if there is anyone, then I have become spoiled. Why? Because Kavar reads the times but does very dishonest work. So if he does very dishonest work, then Raja Sāhab is dharmātmā, but what about those poor people who ask for just one rupee? He said, "The thief himself is a thief." The thief comes and asks for alms. Some poor people say, "Father, the soul is a righteous soul, and there is also a sinful soul." This means you are sinful, and the sinful soul does not get a place in hell. I am saying this in Bābājī’s court this evening. Listen carefully, your children are calling you "Papa," which means your bundle is tied to sin. You keep speaking about sin, but it does not rise. You are like a broken bolt, banging and knocking. Your son is a yogi, standing straight at the gate of sin, firmly rooted there. And that aunt is nowhere to be found—neither here nor there. Today, she is not alive, and nowadays, she does not come. Nowadays, she has gone, that aunt, meaning she has passed away. Lās, sitting close is not enough, if a worm infests it, then even the father is no longer a father. If you give me your day, then my sorrow is that you all think it will spoil. If you do not understand Hindi as a single subject, nor understand your wife, then you will be troubled and suffer. So, if you belong to your father, that is fine. Therefore, on the auspicious anniversary of Bābājī, take a resolve that you can be free from the debts you owe to your children, your children’s teachers, and your parents. Because patriotism is the foremost devotion among all devotions, the culture of the country... A citizen who cannot protect the country is a disgrace; that is, the mindset itself is flawed. So how can you expect that my children will also have the knowledge of ātman and paramātmā, that my children will also attain well-being? That is why satsaṅga exists within our country and within all religions. I will not think it is only for Hindus; even Muslims have it, and they have it to such an extent... These are present even among the Muslims, they also live in Hindustan, they also live in Rajasthan. They simply do not say mummy or papa. If their mind gets clouded with bhāṅg or gutkha, then they say, "What should we do, Bābājī, there is bhāṅg in the well?" Oh, they do not even go to the well, that is your country. People had become so spoiled that if even one mind improved, that would be enough. You cannot say, "I am your father," and expect the child to say, "So what? You are the father, then at least give me some money." They are being born from the mind, so they are being born. That is why these little children do not even know whether their father has come or their uncle has come, what a father really is, poor things. This is just a lump of clay, clay from the potter’s earth, and you are skilled artisans, sculptors. You can shape this pliable clay into any form you wish, create great divine idols, saints, and you can also make such intoxicated, cannabis-like, hemp-like forms that... And now watch, Mahāprabhujī will show you the great prāṇa; watch closely, no one... We do not say "papa," my child, and no one else either. How beautiful is our Hindi language! There is no lack in our language. All languages are the mothers of languages; our language is the mother. So why should we speak of the root as something else? Those who sit above, do not speak nonsense. So sorry to speak at length in Hindi, I hope you understood. First of all, my adoration to the cosmic light, the creator of the entire universe, the light within each and every entity, and salutations at the holy feet of Gurudev. You all feel some happiness. You can go today for the Divān Anniversary. Mahāsamā for the Divān Anniversary, Dev Purījī. This is Vileś Kailāś. There are two Kailāśas for this planet. Do not talk about contemplation. And second is the Kailash here. There is one song, beautiful, it’s called "Candan hai mere deś kī māṭī." The dedication, the love to this divine holy land. Candan is the sandalwood. How beautiful is the fragrance from the sandalwood. The soil of my country is sandalwood, meaning my India, my India... The land of tapasyā is every village; there is hardly any village in India where some holy person or some sādhu has not incarnated. Every child is according to the form of the Devī. The culture of fasting according to the form of the Devī is ancient, as you see in the Mahāśiva Purāṇa. One more... Some are watching, watching... watching the all-pervading, all-pervading... I am not starving or hungry, the sādhus may go hungry. The sādhus may go hungry. Anyone who comes to my door will not go hungry. Sādhu may go hungry. Anyone who comes to my door will not go hungry. They are avoided everywhere. They are avoided everywhere. Too much is not good. They are avoided everywhere. They are avoided everywhere. Too much is not good. But there was a story that a beautiful elephant, a mighty elephant from the forest came to a beautiful lake. Tī sar... Bound one, bound one... If you continue after Kuśaṅga... Now someone was saying that if the elephant was talking about this, then after that a psychologist was speaking. The psychologist said, "Oh, you don’t know, you should go to school." Higher education, academic education. They ask, what is that? Oh, then you will learn, come to know what psychology is. So he said, please tell me why he threw the dust on him after the bath. Why, why... My dear human brothers, this jīva, this soul, is weary and suffering in this cycle of life of the 4.8 million creatures. And I hope that through this path, whether it be years, centuries, or yugas, some holy saint may have walked, and the sacred dust of his feet remains here. If that dust falls on my head as caraṇ rāj, I will attain liberation. Therefore, Svāmī Śivanandajī said, Guru, there are sixty-eight tīrthas at the feet, where the Vedas and Purāṇas are sung. O brother, sprinkle the dust of the Guru’s feet, speak of the dust of the feet, the lotus feet of the Guru. Sprinkle the dust of the feet, the lotus feet of the Guru. O Lord, sprinkle the dust of the feet, the beautiful feet of the Lord. O Lalānan, I do not ask for the pleasures of heaven. There is no desire, no wealth, no obstruction; the Lord’s will is not hindered by wealth or obstacles. Do not give importance to dust, O Guru, do not give importance to dust, O friend. I do not seek the pleasures of heaven, nor the wealth of this world, family, and the like. Part 2: The Sole Request: The Dust of the Guru’s Feet I do not ask for the pleasures of Indraloka, nor do I seek its wealth. O Lord of the Earth, grant me the dust of the feet of Gurujī. Grant me the dust of the lotus feet of Gurujī’s lotus feet. I do not ask for the feet of Gurujī’s feet, nor do I seek the means of liberation; I am a servant of liberation. Offer the dust of the Guru’s feet, the dust of the Guru’s feet at the time of the Guru. Merciful one, offer the dust of the lotus feet of the Guru; offer the dust of these lotus feet of the Guru. Do not withhold the dust of these feet. O Śrī Dīp, merciful dust of the feet, Śrī Dīp, Śrī Dīp, O Prabhujī, I ask for the dust of your feet—this is my humble request. Lalānanda’s Prabhu, this is the request: grant the dust of these merciful feet. Why give up at the moment of difficulty, O dear one? What do you truly understand, O Nārāyaṇa Bhagavān? I know that at some time, surely, some holy person walked this path, and that holy dust will fall on my head, and through that, I will be liberated. So this is not speculative. If it were speculative for us, if it were speculative for us… For Dev Purījī, one more of his own Khārṇ; for Dev Purījī, one more of his own Khārṇ; for Dev Purījī, one more of his own Khārṇ; for Dev Purījī, one more of his own Khārṇ; for Dev Purījī, one more of his own Khārṇ; but if something very, very… Bah brahman brahman… Life is a rare radish; it is not found again and again, brother. Wake up, brother, lest your opportunity slips away. Brother, your time is diminishing. Brother, what is the use of this human birth if it only leads to Yamaloka? Human birth is like a rare gem; it is not obtained again and again, my dear brothers. You do not get this precious human birth repeatedly. Even animals enjoy eating, drinking, and other pleasures, and they are truly wise in that. If you only do this much, then what difference is there between you and animals? Satsaṅga is rare even for the gods; satsaṅga, O beloved ones… Today, we celebrate the sacred day of Ārādhi Bhagavān Devapurī Jī Mahādeva because the worldly being leaves the body and the prāṇa departs. The human being, after leaving the worldly existence, either goes to the abode of Rāma or to Svarga. But Svarga is limited; whether it is Rāma’s Svarga or Vaikuṇṭha, wherever they reside, it is limited. Our saints say that when one becomes Brahm-līna, that Brahman is infinite, not limited. So this jīva or ātman ultimately merges back into that Paramātmā; that is why it is called Brahm-līna. And the jīvātman within this body merges into Brahman. When they leave, we celebrate with joy and remember them, trying to follow in their footsteps so that our own life-drop may merge into the ocean of Shiva. Now, the next program will begin. You all are heartily welcomed, and those who have not yet taken the bhojan prasād, who are far away… They have come, they offer the food as prasād, the prasād is ready, what more can I say about the egg, a very beautiful sight. Har Har Mahādev kī Jai. At the revered feet of Gurudev, the great ascetics who bow down with full devotion, Mahant Śrī Jīvan Purī Jī, Mahant Śrī Ganeś Purī Jī Mahārāj Erāśanī, our beloved Mahant Śrī Manor Purī Jī, Bajrang Purī Jī, Khāṭū Thākur Sāb Amar Singh Jī, Dharm Nagari Kelās ke Thākur Sāb Bavānī Singh Jī, and all of you saints, mahants, devotees, and mothers who have come from far and wide, you are truly eloquent, for from time to time you gather here in this sacred land, filled with divine powers. This Siddha Pīṭha, known as Śrī Alakh Purī in Sampūr Bhārat, is renowned. Yesterday, you witnessed some scenes from the Mahāśyu Purāṇa, which is almost… It will take you at least a month to go through the entire Mahāśyu Purāṇa. In the Mahāśyu Purāṇa, the beginning of creation is described—from the beginningless time, the creation of the universe. From the infinite, that Śiva Jyoti manifested and created the entire cosmos: the sun, stars, planets, moon, and so on. Calmness, calmness, and beyond calmness manifest on this earth; Bhagavān Viṣṇu as well as Brahmā, the peaceful great sages, ṛṣis, and munis—all those ṛṣis, the seven ṛṣis, and other ṛṣis in thousands roam this earth, and through them this creation and this manifestation occur. The story of Alakh Purī also comes to mind. That region of Himālayapura was covered with ice and snow; the western world was half covered with ice. There was no human race there, but those ṛṣis and munis, through their tapas, mental strength, and spiritual power, with their spiritual energy, were able to manifest in the depths of those icy mountains and forests. Enduring rigorous sādhanā and tapasyā, and journeying with a subtle body, He imparted the knowledge of the entire cosmos to this world. Protect the living beings, protect prakṛti. Within every human being, both tendencies exist—the divine and the demonic. When one indulges in evil through lust, greed, and anger, the demonic power intensifies. Compassion, dharma, forgiveness, austerity, renunciation, and detachment awaken within, through which the jīvātman inhabits the human body. One who has attained it, after liberation from the eighty-four, merges into Brahman and becomes of the nature of Brahman. It is said that the Brahmin is one who knows Brahman; that Brahmin is the one who attains knowledge through Brahma sevā and attains liberation through the grace of the Guru. He awakened inside the Himalayas, between Kedarnath and Badrinath, and there the Pāṇḍavas were preparing for the journey. It was a difficult path; now roads have been built, now helicopters have come. Earlier, it used to take months in the wilderness, and one wouldn’t even know where Kedarnath Bhagavān resides, where Badrinath is, or where Gangotri is. Where is Jamanotari, where is what, and it is not even known whether Vyātrī will return. There was also great danger in Ushr; they could not reach Alagpurī. They got stuck inside the ice, became frozen like ice. But somehow, Dharmarāj Yudhiṣṭhira goes and receives the blessings of Alagpurī Jī Mahārāj, and those blessings… It is later said that from Svargaloka to Dharmarāj, what kind of technology existed there, or what kind of technology or science exists in Svarga or the brahmāṇḍ, no one knows. Along with Yudhiṣṭhira, he had a very loyal dog, and it was fortunate that the dog also sat with Dharmarāj in that ratha. There is also a village named Alag Purī Jī, from where two rivers originate, and the confluence of these rivers is called Alag Nandā. That very Alag Nandā river is where the Alag Purī Jī Siddha tradition began. There is also a cave of Alag Purī Jī there. Our Swāmījī Śānti Jī four… After traveling there for years and performing tapasyā, I explored the caves of Devpurī Jī and Alagpurī Jī. I stayed there for some time, meditated, and realized that the Siddha Puruṣa is still present there. He is that Śabarīśī Muni, but not everyone can see him; he is not visible to the eyes but to the heart. When the eyes open, one attains darśana. It is very rare that anyone is granted darśana. Within that very śaraṇkalā, our Ārādhiya Bhagavān has come here, and this is happening not only throughout India but across the entire world because it is by His supreme grace. It is only through His grace that this happens; otherwise, it is said to be by the grace of the Lord. Not even a single leaf can move without it, so thanks to that. The desire to come—there is also this in the entire role: the desire, the desire arises that I must go there. Those who have come are fortunate; others want to come, they have the desire. But some life events or aspects of life… In life, there are such circumstances or environments that a person is unable to come fully. The body may be present there, but the mind and the soul are elsewhere. To such devotees, we offer our gratitude, and they are indeed fortunate that their dedication remains steadfast here. Two friends—today, the final film will be shown. So one friend says to the other, "Let’s go to satsaṅga every day." The other replies, "Yes, but today let’s go to the cinema; it’s the last show." Then one friend says, "No, I won’t go to the cinema; I will go to satsaṅga." The other says, "Alright, it’s your choice, go ahead. I will go to the cinema." He went to the cinema, then to the satsaṅga, sitting there reflecting that every day there is a gathering, every day the same talks are heard, the same bhajans are listened to, and as for the cinema, today there is hardly any… Desire is the very cause of suffering; desire is what causes the jīva to wander through the eighty-four. If one remains in satsaṅga, one attains the darśana of Gurudev. Today, I have been deprived of Gurudev’s darśana. I do not know what wisdom Gurudev is speaking of today; perhaps if that word had touched me, it would have brought about my well-being. The body is seated in the cinema, but the mind is in the satsaṅga. The cinema show ended in an hour; for one or two hours, it was dark. He went home, and on the way, he stumbled. When he stumbled, he saw a small bundle lying there. Inside the bundle, there were some gold coins. He was happy to have found the gold. He went and returned home; the one who went to satsaṅga was indeed going home. Along the way, he stumbled, and the stumble was such that something was left useless there. But I came home, and on the way, I found this treasure, this bundle—satsaṅg’s gift. Satsaṅga is truly wonderful; it touches the heart deeply. It is not like being in a cinema, but… When I came home, I stumbled and fell, and then I heard a voice saying, "Child, today you were destined to receive a kingdom; your fortune was very great, for a bright future. But you went astray, and because of that, your entire kingdom was lost with just this small mistake." Yet, to another, it said, "Son, today it may be possible for you…" It is as if you were about to be hanged or your throat was to be slit, but because you went to satsaṅga, that noose of death was spared for you. You were slightly cut with a knife, and in this, Bhagavān reduced your karmas. And Īśvara helps us. So, whoever goes to the āśrama with goodwill surely attains something, even if you do not feel it, it is attained. One who goes to bathe in water feels a slight chill upon entering the pond, but later does not even realize that he is underwater. Similarly, when one is immersed in that ocean of knowledge, that ocean of wisdom, one is truly swimming within it. This is why the lives of great souls find the right direction, curiosity awakens, and… When you engage in sādhanā, in bhajan, or in chanting mantras, a new resolve arises within the mind. Therefore, it is said that one should leave everything behind and attend this satsaṅga. When the Pāṇḍavas returned after winning the great battle of Mahābhārata, someone advised the Pāṇḍavas to perform the Aśvamedha Yajña. Do it, but it will only be successful when a sage is seated there in the forest and he comes to your yajña. Yesterday you saw the matter of yajña in the Śiva Purāṇa, today you will see what will happen next. So Yudhiṣṭhira sends his brother Bhīma, saying, "Go, there is a great sage seated there; invite him to the yajña." I invite you, the ṛṣi says to tell Yudhiṣṭhira, if one Dharmarāja Yudhiṣṭhira went to Śveta. The Pāṇḍavas are disheartened; the yajña will not be completed. Then the great chaste goddess Droṇapadī said, "I will go; I will bring the ṛṣi." Having gone, she bowed. The ṛṣi said, "Come, daughter Śrāvāgyavatī. How are you? How have you come? O Lord, what resolve have you brought with you? You have come to teach for complete realization; therefore, you have come to invite." The ṛṣi says, "Daughter, I told the Pāṇḍavas that if there is a śau yajña, I can come." Then Draupadī says, "Śau yajña? Just say yes." Then Draupadī told him to go to the śānta milana. It is explained that whoever steps forward there will be honored with a koṭi yajña. You are saying hundreds, O Prabhu, you saints say that when saints meet, it is equivalent to the merit of thousands upon thousands of yajñas. Every single step towards dharma, towards the temple, towards the āśrama, towards peace, when taken from the heart, from bhāvanā, is like a yajña, equal to millions of yajñas. Every single step forward is like a crore of yajñas. Bowing down, they fell, burdened by millions of sins; then the ṛṣi reflected in his mind that there must be some essence in this. So, O Lord, see how everything is resolved by your darśan. Meeting the saints, so many obstacles and snares dissolve; bowing down, they fell, burdened by millions of sins. Then our sins are no more; having bowed our heads at Your feet, O Prabhu, now we must come with this feeling. Those who go to the āśrama with this sentiment, those who go to have darśana of the saints with this feeling, and who partake of the nectar of jñāna, only they receive the benefit. Otherwise, Mā Prabhujī has given the science… And inside there is a sense of differentiation, of Brahman, so that knowledge does not apply to them; they will come and go just as they came. Four people, thirsty, went to a lake to drink water from the river. They drank their fill of water, but one had a bucket, while the others had nothing, so they returned empty-handed. So this Gaṅgā of knowledge and this river of knowledge are filled here; by coming here, how much we can expand and purify our heart-shaped vessel and carry away so much knowledge and devotion—otherwise, it is not possible. You must have read Lilāmṛta; Arajē Gurudev has truly written in Lilāmṛta, "Anhonī guru kar sakē honī." Gurudev is the supreme Brahman who grants and removes, who gives everything and creates. Devpurī jī could rise in the air; all this was within him. He also gave life. In this very Kelās village, he gave to two or three girls, one of whom is still with us today, our respected one. She is indeed our revered one, our worshipped one. Why, Devpurī? By the grace of the jī, that light still remains, and those of you who have seen or heard of him, and those who do not know, just observe—he is a Thākur, with a thick mustache, strong and powerful. Even today, he drives the vehicle and does all the work. And he said that Devapur Jī Bābājī declared that he will not fall ill. Even today, why do some people say that the supreme is in the form of their own guru and glorify him? They say the supreme is in the form of their own guru and glorify him. Why do some ignorant people say otherwise? They do not say that, but what is manifest before us—go to Khāṭu, go to Āharsor, go to Bherāśanī, go to Jāṛan, He said, "Go to Gōṛā, go to Nipal, go to Jaipur; the entire India, indeed the whole world, is illuminated by that light." So, where is that light? It is the radiant source in the ocean of amṛta. You all have come to that radiant source of amṛta; you have the blessings. May Gurudev always keep your family happy, may peace remain, and may He protect you. May you remain healthy and live long; many still have to depart. I will not take much time, just five more minutes. The prasādi of Barṣī, which is the mahā prasādi, holds great significance. So, after partaking of the prasād, I offer my salutations to all of you. Today, I invoke the blessings of Śrī Dīp Nārāyaṇa Bhagavān, the divine lord Mahādeva of dharma. Emperor Satguru Swāmī Mādhvanan Jī Bhagavān’s true eternal dharma: Om sarve bhavantu sukhinaḥ, sarve santu nirāmayāḥ, sarve bhadrāṇi paśyantu, mā kaścid duḥkha bhāg bhavet. Om śāntiḥ śāntiḥ… Om Tat Sat Hari Om. Oh grandmother, you cooked rice, and Meera ate a lot. Yes, grandmother, after going to the house of karma, the Lord dwells and eats mud. Yes, after going to the house of karma, the Lord dwells and eats mud. My boat has now sunk; become the boatman for it. This is a spiritual lecture on Yoga in the Indian tradition.