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Part 1: The Path of the Soul: From Manifestation to Return Siddhit Nāraṁ Bhagavān kī jaya, Śiṣigaṇejī Mahārāja kī jaya, Śyālakpurījī Madhava kī jaya, Śiṣideveśvara Madhava kī jaya, Hindudharma Samrāṭ Sadguru Svāmī Madhavānanda Bhagavān kī jaya, viśvaguru maṇḍaleśvara paramahaṁsasvāmīm. Aiśvaryānandī Gurudevakī jai, Maṇḍaleśvar Svāmījī Śrī Achpurī Mahārājakī jai. Nāmī Gurudeva, sab se se śaggane śaggana dikhā, sab se se śaggane śaggananī karacharanakī sevā. O Gaṇanā Gurudeva, O Sumnero Gaṇanāmī Gurudeva, Gaṇanā Ādīśa, Gaṇanā Īśa, Gaṇapati Gaṇanā Īśa, Gaṇanā Īśa, Gaṇapati Ṛddhi Siddhi Sukadeva, Ṛddhi Sukadeva suniro gaṇanāmī gurudeva gaṇanāmī gaṇanāmī... Gaṇanāmi gaṇanāmi... Guru Deva, Śhāsana Karatā Viśhwabhāra, Śhāsana Karatā Viśhwabhāta, Gatā Sakāre, Gatā Saka O Gannanāmī Guru Deva. Guru Deva, Sabse Śheṣha Gaṇeśha, Gannādī Chara Seva, Gannan Nāmī Gurudeva. Sum Gannanā Jo Jannan Nām Āpako Sumare, Gyān Bān Raghadeva... Jhan de kuva sattagurusvāmī o jhan de kuva sattagurusvāmī, akheva akheva summa gaṇṇānam rudewa o summa rudewa. Sab se se śagganeśa gaṇādika, sab se se śagganeśa gaṇādika. Me deep sata sab mahī me o gandhasume sab śeṣe śagane śagana dikhā sab śeṣe śagane. Śaraṇāgati dikhā, kharo caraṇakī sevā, kharo caraṇa gaṇanāṅgī, Gurudeva o sumero adhi śaraṇāgati. Iśāgān pati gaṇādhi iśāgān, iśāgān pati riddhi siddhi sukha deva, sukha deva sumero gaṇana mirthu deva, o sumero gaṇana. Siddhi Nārāyaṇa Gāyana kī jaya, Śrī Ālag Purījī kī jaya, Śrī Devpurījī kī jaya, Siddhāpīṭha paramparā kī jaya, Śrī Deveśvaramā Devī kī jaya, Śrī Gajānanjī Mahārāja kī jaya ho. Siddhīp Nārāyaṇa Gāṇā Kī Jayā Ho, Śrī Deveśvarāma Devā Kī Jayā Ho. Hindu Dharma Samrat Satgurū Swāmī Madhavānanda Bhagavān Kī Jai. Viśva Gurū Mamadaleśvara Paramahaṁsa Swāmī Maheśvara Nānājī Gurudeva Kī Jai. Sattā Gurū Śyāmoye lagata pīyārare, Antaryāmī Śyāmoye lagata pīyārare. Lāgata pīyāra merāṁ sau, Antaryāmī Śyāmoye lagata pīyārare, snulī. Sindhu mahī dūbha jāta āyake gāyori, āt kīrpa kīnī dīnānāt kādhyo kīnārāre. Satta guruṣyāmo ye lagatā pīyārāre, antaryāmiṣyāmo ye lagatā pīyārāre. Nāgata pīyāra merāntsahu vārāre, antaryāmi vyāmerānta pīyārāre. Satta-gurusyāmo ye lāgata pīyārāre, antaryāmi syāmo ye lāgata pīyārāre. Kāma-krodha-māyā-bhāri-kāra-rāya-māri-māri, satta-gurū-āya-moye-hināye-iṣārāre. Satta-guru-syamoye lagata piyarare, antaryāmī-syamoye lagata piyarare. Lagata piyaramera ansahu varare, Sattva Gurudeva Swami Parī Brahma Purāṇanāmī. Sattva Gurudeva Swami Parī Brahma Purāṇānāmī Svāmīdīpā kahe bulu nāhī upakārāre, Sattva guru Śyāmo ye lagatā pīyārāre. Āntāryāmī Śyāmo ye lagatā pīyārāre, lagatā pīyāra mērā ānsahu bārāre... Saptaguru Śyāmo ye lagatā pīyārāre, antaryāmī Śyāmo ye lagatā pīyārāre. Siddhipūrṇa Rāmbhagavān kī jaya, Śyāmalak Purī jī śrīta pitṛparamparā kī jaya, Śrī Kṛṣṇa Kanaiyā Lālā kī jaya, Viśva Guru Maṇḍaleśvara Paramaṁt Svāmī Maheśvara Nānjī Gurudeva kī jaya ho. Siddhipāna Rambhagavānā kī jaya. Śrī Kṛṣṇakanayālālaki Jayatākaram Bujangāśayanam Padmanābham Sureśam Viśvādharam Gaganasatrasham Megavarṇam Śubhāṅgam Lakṣmīkāntam Kamalanayanam Yogī-Virdhyānagāmīyam Vande Viṣṇu Bābā Baya Rāva Loka Tam Govinda Merī Yeh Prathā Nahe Kibu Nam Nam Kabhi Govinda, merī yeh prathā nahe ki bhūna me nāma kabhī tumhārā ye nāmate dīnārāta-gāu avin dādāmodarama-daveti. Dehaṃ takāreṃ tuṃ sāmaṇevaṃ sī bhajāte kaulubhāte. God bless you, God bless you, God bless you. Piyare, jarāto maname vichāro asat, lahāye hale chaloge. Jave yai sāt sadahī māre gauvīn tādā modāra mātaveti. Jave sadahī mātaveti gauvīn tādā modāra mārī. Nasaadiko damaaveti... Nāta balākya jagse hamārā yaha kyā? Kyā rahe nāta balākya jagse yaha? Kyā o vichāro hari kāmo dāveti o cho vichā dhamo sache sakāhe hari hi hamatā tah bhaiyā bhaṅgyāre. Sache sakahe hari hi tah bhaiya, bhangyare dhamen abhi govinda meri anavin. The deep nara magwana kī jas, Kṛṣṇa Kanayalāla kī jas, Syāla Purī jīsida pitparamparā kī jas, Viśvaguru Mamandaleśvara Paramansvāmyam Aiśvara Nānjī Gurudeva, dhyāna mūlam gurur mūrti. Pūjā mūlaṁ gurur pādaṁ, mantra mūlaṁ gurur vākyaṁ, mokṣa mūlaṁ guru kṛpā. Oṁ śāntiḥ śāntiḥ... Salutation to the Cosmic Light, Lord of our hearts, Omniscient and Omnipresent. In His Divine Presence, good evening, dear brothers and sisters, spiritual seekers around the world and in this home. The blessing is coming to you from Oṁ Viśvadīp Guru Kuljadan, Holy Bharat, Rajasthan. This is the period, and this period is known as the period of manifesting of the cosmic light as God Kṛṣṇa. Around the world, all you know about God Kṛṣṇa. He is one of the 24 incarnations. According to Indian mythology, incarnation or avatāra, there are different events, different times, except God Śiva. Shiva is known as Mahādeva. Mahā means great, Deva means God. It is a mistake to say Deva means semi-God; there is no semi-God. You can say God, Goddess, and Divine. Once someone translated "semi-god," and everybody says, "Semi-semi." So Mahādev, there is only one God, which is known as Mahādev, the greatest one. And that is because he is not born like other gods’ incarnations. Still, they were born through the mothers and fathers. So Śiva is known as a Swayambhu. Swayambhū means who has manifested himself. Therefore, we don’t know who is the father of Śiva and the mother of Śiva. Everyone is asking, who is your mother, who is your father? But the one who is the greatest one, the universe is my mother, and that consciousness is my father, and that divine is myself, the Ātmā. In the strength, in the physical power, the strongest, the greatest ever had been is called Hanumānjī. And therefore, what do we call Hanumānjī? Mahāvīra. Mahā means great, like Śiva, and vīra means the hero, the warrior. When you hear the name of Bhagavān Mahāvīra in Jainas, it is given after the Hanumanjī. Now we have many names of the people, some called Mahāvīra, Mahāvīrasiṅgha, Mahāmahima, Mahāmahim. There are many names: Kṛṣṇa, Rāma, Hanumān, Hanumānprasād, Hanumānpurī, and so on. But where are the roots? So, Almighty and the creator of all, that "Oṁ Kārvindu Sayuktam Nityadhayanti Yogīna Kamdam Mokṣṭam Cheva, Oṁ Kārayānamonamah." In the endless universe, where there is nothing, only empty space and that consciousness. There is the Nāda, the Rūpa Parabrahma, the form. If you want to know the form, how the Parabrahma looks, it is the resonance, nāda, dhāvanī. That resonance, which was first awakened, manifested, and that was AUM: akāra, ukāra, makāra. And through this akāra, ukāra, makāra, the tattva begins to develop sāttvic, rājasic and tāmasic, Brahmā, Viṣṇu and Maheśa. Mahesh, out of that nāda came the Śiva Jyoti, Jyoti, Prakāśa, the light. That Jyoti is known as the Ātmā, the Self, the Supreme of the entire universe. After that, Jyoti is the Shiva manifesting. He is the creator of all. Many times Śiva appeared, many times, yuga-yugas, many, many manvantaras, kalpas. After that, after the Swayambhu, there are two: Nitya or Nimit. Nitya incarnation and Nimit incarnation. Nitya means always, all the time. God incarnates constantly. That means that God’s energy, God’s light, that descends on this planet, on Mother Earth, and that we call the Holy Saint. Ocean and rainwater, ocean and clouds, clouds and rainwater, river and rain—different is the name, but reality is the same. Nimit avatāra, for a very particular reason, that entire universal energy, consciousness concentrates and comes to act, as God Kṛṣṇa said. Yadā yadā hi dharmasye glāniḥ bhavati bhārata. O Arjuna, whenever a dharma, a religion, Negativities, jealousy, hate, ego, like Rāvaṇa, like Kaṁsa, like Hiraṇyakaśipu, and so on—that time, I manifested myself through my yoga-māyā, through my cosmic energy, the yoga. That is called Nimitta Avatāra. Sambhavāmi, yuge yuge, in every yuga, I incarnate. And so, we have 24 incarnations recognized, declared. The question came during the traveling of Jesus in India. And they saw his miraculous power, his spiritual strength, and they asked, because there were some different believers. They thought, "There is a God," and Jesus refused clearly, "No, I am the son of God, I am not God." So we are all the sons of God, we are all children of God. All we, the boys and girls and all other creatures, are a reflection of that Śiva Jyoti and that resonance of the home. The fourth, anyone who is born is also an incarnation. The incarnation world is used philosophically for spirituality. The birth is used for normal. And in some countries, people believe birth is only human. They don’t tell the animals as a birth. But generally, around the world, we will say, "This cow was born, this dog was born," and so on. So, the birth, the incarnation, nimitta and nityāvatāra and svayaṁbhū. And this, the last, the Kṛṣṇa, Buddha, comes in this list. Then it is said, those who got that enlightenment, that completeness, oneness, Ātma-jñāna, At that time, you become one, then there is no difference. When the canalization water enters into the Gaṅgā, it becomes the Gaṅgā water. After merging into the Ganges, no one will say this is canal water. Ganga water. Similarly, bhakti, the devotees, the disciples, merge their devotion with dhyānamūlaṁ guru-mūrti through meditating on the eternal form of the guru-tattva, brahmānandaṁ paraṁ śukadaṁ kevalaṁ jñānaṁ mūrti. That embodiment of the Gurudev is not that physical body, but the jñāna, the knowledge. Brahmanandam, that is the divine bliss of the Brahman. Brahmanandam, not Brahma. Brahma is the creator. God Śiva created Brahmā and Viṣṇu according to the Mahāśivapurāṇa. And Brahma is that one which is Nirakāra. Nirākāra nirañjanam nitya bodhāya chidānandāya. So Brahmananda, Brahmananda, nitya, everlasting. Kevala cidānanda svarūpaḥ. Bodhaya, buddhi, the knowledge. So brahmānandam param sukhadam, and that is the highest joy, highest happiness, giver of the highest happiness. Otherwise, all this worldly happiness has a beginning and an end. Begins may be pleasant, ends are difficult. Maybe the beginning is difficult, but the end is pleasant. But everlasting bliss is called brahmānandam, mahānandam. And that is only the embodiment of the knowledge, the wisdom. Knowledge means there is no ignorance. Only one. One in all, all in one. All is the truth is that Brahman, and all that is in this world is unreality, not everlasting. Ekam nityam, everlasting. Vimala, achalaṁ, spotless, vimala, without any mala, without impurities. Achalam, unmovable. Everything is moving in this universe, everything. But one thing is not moving. Can you tell me what? What is not moving? The table. Achalam. Everything is moving. All the planets, all the stars, the moon, the sun, the elements. But only not moving is the space. Space is not moving. Space is space. So that is acal. Similarly, the ātmā of that Gurudev is achal. Ekam nityam vimalāchalam sarvādhiṣākṣībhūtam. Though it is not immovable, but now, of each and every creature on this planet or anywhere in the universe, everything is in His look, in His visions. Ekam nityam vimalāchalam sarvādhiṣākṣibhūtam bhavātītaṁ triguṇarahitaṁ. And it has no bhāva, no choice, no mood. Triguna rahitam, beyond the three guṇas, Satguru tam namamyam, ekam nityam, that is. So, brahmānandam param śukadam kevalam jñānam urtim dvandatītam gagan sadṛśyam tasmāsyādi lakṣyam, and that is a luxury, the aim of everyone’s life. How? When you sit near the ocean in the summer, or at the edge of a pond, or anywhere, even now after it has rained, when it has rained, if you look a little while later, you see vapor rising from the earth. Does just one not rise? Dekhi, bhāp nikle hai? Andi, bahu bhāp nikle hai? Tumhāre to kheer ban nahī̃ hai, kheer hai kī bhāp hai? Dekho, kheer bhaap ban gai? So from the ocean comes the fog, the pāra. Now the ocean has changed its name into the steam, the fog. The fog goes high because it is like a gas form and goes high in the atmosphere. We don’t say cloudy, or that the fogs are very high. It changes name. What kind of name? Clouds. Now the fog has changed to the name clouds. And when the cloud comes and begins to, we don’t say the cloud is raining, we say it is raining. Now the cloud has changed its name, identity, and become the rain. And the raindrops fall on the ground, and what we say is the water is flowing. We don’t say the water is falling, raining. Many, many drops come together and begin to flow, and when they come together, we say the creek, "choti nali, nala behra hai," and then it enters each and every creek into the big flow, and that we call the river. In Vedānta, we used to say the river has curves. But water has no curves, so the rivers have a curve, not the water. This life has two banks. One bank is the bank of happiness and joy, and the other bank is connected to the material world, which has pain, unhappiness, and troubles. Your ātmā, your lakṣya is flowing, going in the same direction. Does it matter if there are curves or no curves? Your ātmā has no curves. Your ātmā is spotless. Vimalacchalam, your ātmā is vimal, spotless. Acchal, unmovable. Now, that ocean from which comes the steam goes into the sky and comes again as rain and falls on the earth. But the aim, the Lakṣya, is only one: to come back to the ocean, to come to the origin. Similarly, each and every soul, it doesn’t matter even if it is a bacteria living, they are also a tiny, tiny, tiny light of God, like a fog. Though it is a fog, the very, very, very fine drops inside, But their aim, their Lakṣya, is to come again back to the origin. Similarly, our aim is to come back to our origin, and what is our origin? The Brahman, the Supreme. Brahma Jñāna and those who have this Brahma Jñāna, Guru Nānak Sāhib said, that becomes as Maheśvara and Śiva, that becomes one with Śiva. So, incarnation, this is different. Swayambhu, incarnation, and born, then coming—there are four different ways to come into this world, except Śiva. Except Śiva is... and that is called these four, which... Are the four Śvedas, Andes, Jarāyu, and Udbhis. These are the four doors into life on this planet of Mother Earth. Udbhis, Śvedas, Andes, and Jarāyus. And Udbhis comes like sprouts, when the seed begins to sprout. That’s a life. Every seed has a life inside. Śvetas, the bacteria. Andas, through the eggs. And Jaryus, like animals and humans. But all these four, all these four are one light, life. And life is dear to everyone. And Brahman is the light. Brahman is that light. Part 2: The Soul’s Journey Toward the Light All beings are searching for the light. Even a seed placed in the ground begins to sprout upward toward the light. All bacteria move toward the light. Everyone is drawn to the light, except those we call hiṃsak prāṇī—violent beings. Hiṃsak prāṇī are like those creatures that kill others. They are active at night. Thieves and the deceitful hide in darkness. "Chor andherā dūṅdhatā hai. Hiṃsak prāṇī andherā dūṅdhatā hai." So thieves and criminals conceal their names. They hide themselves behind something—behind trees, behind rocks. When darkness comes, it signifies their own ignorance. They become active. But that ātmā, that jīvātmā, is searching for light and proceeding toward the light. Satguru jyotasē jyōt jagaō parameśvara hē yogeśvara hē viśvara. Sādhikāvō satta-gurujyōtasya jyōtasya jādāvō. Tēra antarati mīra mitāvō satta-gurujyōtasya jyōtasya jādāvō. Śiṣa chukāya karē tērī ārati prēma sudhā barasāvō. Satguru jyotasē jyōt jagāvō. Tēra antarati mīra mitāvō. Satguru jyotasē jyōt jagāvō. Sat Guru jyōtas. Sat Guru jyōtas sē jyōtas jagāvō. Jīvanamukta paramabhinasi... Śaraṇa śaraṇa lagāvō. And so, when within oneself that jijñāsā—that motivation, that inspiration—awakens in that ātmā or jīvātmā, that Lord, after such struggle and suffering, makes my way free for me to rise into the light. That means the soul is ascending into the light. But when darkness appears, at that time all the negative qualities take over and begin to govern that buddhi, the intellect of the person. And it proceeds toward the lower worlds, the lower chakras, into darkness. Therefore, everyone is a light of the one God. Water, all kinds of liquid that exist, no matter their form—even alcohol—originates from the ocean. But it is the quality that decides, my dear. Water has no color. If you put yellow color in it, the water looks yellow. You put green color, it looks green. You put red color, it will look red. You put a dark color, it will look dark. And if you put whiteness, it will look white. Similarly, in your purity, which kind of thoughts will you introduce? Like that will be the reflection. And therefore, it is the Satguru. This is from our Satguru Chalīsā, which I have taken up to explain. Therefore, our beloved Gurudev, Satguru Swami Madhavānandajī, composed this Satguru Chalīsā for the benefit of the bhaktas, to be recited or listened to every morning. "Satguru, Ātmasrī Satguru Chalīsā. Oṁ Namo Śrī Gurudev Jī, Sabkā Sarjanhār, Sarjan." He who has manifested, who is manifesting the entire universe—all that is visible and invisible—all are from the One. And that One also liberates all that is destroyed. When there is negativity, Krishna said, "I come to destroy the negative, āsurik śakti, and I liberate and support the daivik śakti." To Arjuna He said: It is not that you are my friend or my relative that I am on your side, but I am on your side because you are on the side of dharma, not adharma. And therefore, "dharma rakṣitāḥ." "Oṁ namo gurudevājī, sabkē sarjanahār, antar bāhar, māyā par brahma kirtār." Kartār—He who gave the abilities to act. Karṇā, sṛjan is that, and Kartār is that God who manifests, who is incarnating. You are the Lord of the Lord. I meditate and repeat Thy name again and again, because without Thy mercy and grace, no one can cross the ocean of ignorance. Rishis, munis, saints—all worship Thy name. Singing the glory of Thy name, they attained self-realization in their hearts. They all became fearless; they all became divine, enlightened, liberated ones. Fear exists where there is darkness and ignorance. And ultimately, to be free from this fear... When the body is gone and you are one in the Ātmā, free from that—those who will read the Satguru Chalīsā, "Urguru Dhyān Lagāī," meditating in the heart... "Dhyān Mūlam Guru Mūrti"—all the troubles, problems, and suffering of birth and death are gone. That Yama Rāja, Kāla, will never consume you again. Kāla will be fasting perpetually, because there is no one for him to consume. But those who succumb to negative qualities—then Kāla celebrates his meal. There are many different varieties. When people become nasty, then Kāla is chanting a mantra. When people are angry, jealous, hateful, disturbing, criticizing, and so on, then Kāla becomes very peaceful. And what mantra does Kāla chant? "Oṁ Brahma Harpaṇaṁ Brahma Haviḥ Brahmāgnau Brahmaṇā Hutam. Brahmaiva Tena Gantavyaṁ Brahmakarma Samādhinā. Kāla." Therefore, Mahāprabhujī said in one bhajan: "Kāla nikaṭa na āvē hōjī, vō karē kālakō āhār." Kāla cannot come closer because they even destroy, they consume Kāla itself. Hare Om. "Bhasma, Bhasma, Yoga Agni, Karma Dagdhani"—through the fire of yoga sādhanā, all karmas are destroyed. But through seva... then all your saṅkalpas will be fulfilled. But in seva, you must concentrate. Once, Holy Gurujī told a story. Do you like stories? A Guru lived with a disciple. Guruji had a very nice hut, a small ashram, and one disciple. He served Gurujī—cleaning the ashram, looking after the cow, feeding the cow, performing service for the cow. He would go for alms, bringing attā, salt, chili, rice, coriander, and vegetables, and cook the food. Suddenly, a certain vṛtti awakened in him. One day, a thought arose in his mind. He came to Gurujī. Gurujī came to him and said, "Bhavjī, Gurudev, how did you come here at 2:30?" Bhavjī said, "There is an urge." "What is your urge? Tell me." Bhavjī said that at 2:30 he came to Gurujī and said, "Gurudev, I have a question." Gurujī said, "What? At 2:30 in the afternoon, what question do you have?" "Well, I want to go to Mumbai for ten days." Guruji said, "Why? Who will look after things here—the cow, the cleaning, the meals, and all this? I am old; there is no one to look after." "Brother, what will you do there? Who will serve the cow?" He said, "I will go to Mumbai." Gurujī said, "Where will I go in Mumbai? Who will serve the cows? Who will prepare food? Who will serve in God’s temple? I have become an old man." The disciple said, "Gurujī, enough. I want to go. I don’t want to spend my whole life cleaning cow dung and such. I want a holiday; I want to go for ten days, Gurujī." Guruji said, "Well, it is not so good for you, but I want to go." Gurujī said, "Then wait, wait some days. I will arrange for someone to come and look after the cow, bring me food, and perform the pūjā. After ten days." He said, "Okay." Gurujī said, "Do one thing: stay for five to ten days. After that, I will call a śivācārya, and that śivācārya will come and perform the cow’s service, the ashram’s service, and the pūjā in God’s temple. He will prepare food for you, and when that person comes, I will send him to you." At night, Gurujī was meditating. He was contemplating why these desires had awakened in the disciple’s mind. Why did this thought arise? Gurujī saw in meditation that Rāmlāl, Shyāmlāl, Kanārāma, Bhānārāma, Nanārāma, and Bhikārāma—and from there he went to so many houses to eat food. Their names were written there. What were the names? Rāmlāl, Śyāmlāl, Banārām, Kanārām, Vikārām, Tikārām, Fikārām, and Dhanārām. So, Gurujī was meditating and he saw five families, ten families—the family of Rāmlāl, the family of Shyāmlāl, the family of Banārām, the family of Kanārāmā, the family of Dhanārāmā, and so on. That this devotee, in his karma, in his destiny, was meant to eat in these five or ten people’s homes. That food was calling him. It is not your desire; some other desire is forcing you to come. The next morning, Gurujī called a disciple like Phūlpūrī. The next day, Gurujī called a disciple, Phūlpurī Jaisā, and gave him money for a train ticket to Mumbai. He told him to go to these devotees and collect the food for each one of them. So Gurujī gave the disciple, Phūlpurījī, the names of all the devotees and instructed him to collect only one person’s diet: so many chapatis, flour, dal, spices, ghee, oil, potatoes, and other items. After collecting all this within two days, he had to return. Or he wrote a letter to Gurujī, writing to the Bhakta: "Give this much, only this, this much." After two days, he returned with ten days’ worth of foodstuffs. Then Gurujī called that bhakta devotee who was performing service. After two days, he said, "Yes, what do you want?" "Swamiji, I am waiting. You didn’t arrange for any workers here. I want to go to Mumbai." Guruji said, "Don’t worry, take a few days. I am worried about you." He said, "Why? Why are you worried?" "Your health—you are very weak. But you never worried about me before, and now you say you are worried." He said, "Because I see you through and through now. Before, you did not have such a saṅkalpa, such vṛttis." He said, "Child, I am worrying about you so much. Why were you not worrying about me earlier? Why are you worrying about me now? I am going because..." "No, no... wait for ten more days." "Oh Bābājī, ten more days? Then when I come ten days late..." Gurujī said, "No problem." He said, "Wait ten more days, then I will come." Gurujī said, "No problem. So what do you want, Swāmijī? Why did you call me?" Gurujī said, "Look, this is nice ghee, nice oil, nice sugar, nice rice, nice flowers, all good. Now you must eat three times a day—fresh, cooked with ghee—so that you become stronger. Then, my child, you can go. I will not worry about you. Otherwise, on the train, people will push you and you might fall out." He said, "Gurujī, you are so nice to me." He said, "I am always nice to you, but you didn’t notice. Bābājī, you are so nice, you love me." "Yes, son, do that first. But you have to do it all the time. Eat, make kheer every day, eat paratha, eat this and that. When you are full, go again." While eating—one day, two days, three days, four days, five days, six days, seven days, eight days—he began to think: "My Gurudev is a loving Gurudev, so nice. And my Khao, my Rampyari is so nice, and my friends, and Bābājī... Who will do seva? Who will do Gurudev’s seva?" After eight days of eating, nine days, ten days of eating, he finished all the foodstuffs. And he said, "No, am I stupid that I go to Mumbai? No, no." Gurujī called him: "Okay, Sevāpurī, now I have one bhakta who will look after me for ten to twenty days. You can go to Mumbai." He said, "No." He said, "Why? Gurudev, what will I do there? There are so many crowded people. I have to sit on the train and go there. To whose house will I go? Who will ask me if I want to eat something? You are so nice to me. No, I don’t want to go." Gurujī said, "Well, I have one bhakta; you have to go." He said, "No, I don’t want to go." Gurujī said, "No, you go." He said, "I tell you, Gurujī, please, I will not go." Gurudev said, "As you like. What?" "Then what should I do?" Gurujī said, "What will you do here?" "Jau mumai?" The bhakta said: "Gurudeva darśana dhana hō. Gurudeva darśana cētanaya nandagana ō. Gurudeva darśana dhana ō. Saiśamayē sakārē guru, saiśamayē sakārē guru, saiśamayē sakārē. Cētan dhana hō, cētan nayananda gana hō, cētan dhana hō. Dēśīṁ tā vēdata kē nai pāvata pā, vēdata kē nai pāvata pā." How can I do this in my own body? O Guru, give me more darśan. I do not know how to do yoga. "Karuṇā, nīti, dayā, karuṇā, vāsanā, yāna, nāgan hō. Dēśa nāthirata satsatā udhāra śanā nāthirat chōjanā sītā chōjanā pāvatī bhavā banjanā bhagavān hō. Gurudev darśan dhana hō, Guru Dev darśan dhana hō. Jīvana satta guru sē pāna vara hō, prasanna hō. Sabu mujha para raha hō, prasanna hō. Gurudev darśan dhana hō, Guru Dev darśan dhana hō. Īśānadāna guru-dē hō, īśāna-kīśāsata-guru sa dharma hē ta īśā. Dharmahetā Kiśāsata Gurūsa, Dharmahetā Taiśa Swāmī Dīpa Kiśaraṇa Hō, Swāmī Dīpa Kiśaraṇa Hō, Dīpa Nārāyaṇa Bhagavān, Dēva Purīśamaṇi, Satguru Swāmī Madhavānandajī Bhagavān, Satyasanātana, Śabararāma Chandra Bhagavān, Kṛṣṇa Kānayanā." Oṁ Sarve Bhavantu Sukhinaḥ, Sarve Santu Nirmāyāḥ, Sarve Bhadrāṇi Paśyantu, Mā Kāścid Duhkhabhāg Bhavet. Oṁ Śāntiḥ, Śāntiḥ, Śāntiḥ. Dear brothers and sisters, dear spiritual seekers, tomorrow there will be several live programs. Especially tomorrow evening, there will be a beautiful program. There will be a beautiful ceremony, celebrations, and decorations, and a beautiful cradle for God Kṛṣṇa, because tomorrow midnight, Kṛṣṇa was incarnated. You are all welcome to see this divine vision, the divine arrival of God Kṛṣṇa. It will be according to Indian time: 12 at night. For Europeans, it is very good; it is just after 8:30 in the evening. So, you are all welcome. For Australia, it is beautiful because it is Brahmamuhūrta; Africa has the same time. And America also has a very nice afternoon, after office hours are over. So you are welcome. Tomorrow morning, Indian time, 6 a.m.—that means the date is the 22nd of August—in our Jādana Ashram, there will be a beautiful Mahāśiva Abhiṣeka. There will be beautiful mantras; very powerful, divine vibrations will be present, and mantras will be chanted. That will also be live webcasting. In case our internet does not function, we will release that later. So do not miss that. It is in the morning, a.m., according to Indian time. That will last a few hours, and after that we will have a little interval. Then our school children are going to perform a beautiful play about God Kṛṣṇa and His līlās, His miracles. So tomorrow, throughout the world, with great joy, with great happiness, with great celebrations, people are welcoming Krishna’s birthday. And God is not only for one religion; God is not only for humans, but God is for all creatures. So please come and join all the programs and enjoy. In the name of Bhagavān Kṛṣṇa, in the name of Mahāprabhujī, Devapurījī, Siddha Pīṭha, I bless you. From time to time you will see my face also. I am sitting and looking there, okay. Thank you. Tomorrow evening will be webcast again, and then we will have... In a few days we will announce, but there will be a webcast of Swamī Jasrājpurījī from Strelkī Ashram, and here in our ashram also, some yoga demonstrations and our swāmīs who are here, and some karma yogīs. So, thank you. All the best to you, and God bless you. It was nice to speak through the webcast with you.