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Part 1: Learning to Manage the Mind’s Wildfires: A Bushfire Story and the Practice of Satsaṅg I have to tell you about the time I lit a bushfire. What to do? Sometimes you do stupid things. My auntie and uncle had a farm we would visit for the holidays. Actually, Croatia is probably the closest I’ve seen in Europe to a place where you can go and there’s nobody. But Australia is really the place where you can go somewhere and there is truly nobody. And I don’t know if you can imagine just how much in the middle of nowhere this farm is. Five hours from Sydney, you turn off the highway onto a dirt road. You drive sixty kilometers on that, and then you come to the farm. Before you get there, you pass a sign that says, “Warning: no food, no telephone.” I mean, like, no telephone. No facilities, and no petrol stations for 256 kilometers. When you arrive at the place, there is another sign: it says there is no telephone, it is not allowed to light fires, and there is no petrol station for about fifty to sixty kilometers. There is electricity on the farm and there is a telephone, but you don’t have anywhere to go to a grocery store. The stars are beautiful. You can’t see them in a place with towns and lights, but in that place, it really is as if the sky is falling on top of your head with stars. I was at this farm for a holiday. When you are there, it is a kind of karma yoga: you spend your time doing something to maintain the farm. One of the tasks was a type of grass you had to dig up because it destroyed the fields. Another thing – which I think only in Croatia you can relate to a little bit – is how dry it can be somewhere. Here in these hills it seems really dry. But in Australia, I once saw in the newspaper a picture of a four‑year‑old girl standing in the rain. Underneath it was written that she couldn’t work out what it was because it was the first time she’d seen rain, and she was already four. That wasn’t where this farm was, but in another part of the state, yet still, here it was really dry, and on the farm it was also really dry. I was digging up this grass, and the best thing afterwards is to burn it. But you have to be quite careful when you’re burning. It was winter, beautiful weather, no wind. So I thought I would finish the job and just burn this grass and then stop. Of course, as soon as I lit it, the wind came. And although it was quite clear around because I had already dug up all the grass, the fire kept catching on to things and going a little bit here and a little bit there. I went down to the house and got a woolen blanket to put it out. There I was in the field, running behind this fire with a blanket, putting it out here, and some fire would go there. I’d run and put it out there, and then some would go somewhere else. When I look back on it now, it was really like running after vṛttis. You can run after them and beat them as much as you like with the blanket, but another one comes here, and another one comes there. I couldn’t keep up with them; I was getting exhausted. The only people there were me and my mother. So, what do you do in such a situation, Mom? I thought we had better call the fire brigade. This farm was about, I think, 120 acres. Half is grass and fields for cows. The other half goes up quite a steep hill, and it’s completely forested. The fire was creeping up towards the forest, and behind the property there was forest for about fifty or sixty kilometers. I was starting to have visions of it all burning. This is in the middle of nowhere, so the fire brigade also doesn’t really exist. There is a truck, and the local farmers run it. Because they don’t live very close – the nearest one was about twenty kilometers away – it takes some time to come. In that time my heart was going poof, poof, panic, because this fire was already in the trees, and my blanket was not sufficient. The first fellow who turned up was our local legend; his name was Selvan. At the time he was about eighty. He came, and on his back he had this backpack water tank with a hand pump spray. He got out of his truck and put this on, with forty liters of water in it, at eighty years old. Then he just casually started walking up the hill. He was a local, you know, and he didn’t really like us city people coming and making a mess on the farm, as we were used to. As he walked up, he didn’t even look at me. Just as he was walking past, he said, “What the bloody hell is going on here?” And he kept walking. I didn’t really need to tell him; it was quite clear what was going on. But he walked up the hill and just kind of started walking in the forest. And I was, you know, my heart was beating quite fast again. I was thinking, “Please use your spray.” But he didn’t. He was just walking around, looking, and checking. Then, about twenty minutes later, the fire truck arrived. There were three or four more of the locals, also from different farms that had picked them up on the way. They just parked the truck at the bottom of the hill and also went walking in the forest. I was thinking, “Guys, this is not the time for a picnic, come on. Fire, fire truck, water, please.” But what could I say? I was the idiot who started it, so I couldn’t really tell them anything. They also went up the hill, and they were just walking and talking together, looking around and seeing this and that. Eventually, they seemed to come to some agreement. They went back and got the truck and drove far up the hill. They parked, and then they took out what in English we call a rake for moving leaves. I thought this was just getting worse now. They’re going to do some gardening or something. They had their rakes, and they went to one place they had selected and started to remove the leaves. The fire was coming up the hill and was in the tops of the trees, which were quite big in some places. Not in a big area, but it really was a fire. And there they were, removing the leaves. Then they got out a chainsaw and cut a couple of trees and moved them to the side. Gradually, you could see what they were doing. They were clearing up; there was one track, one path, and they were clearing it completely. They actually cleared the way to the truck. And, of course, we also got a rake and started doing gardening as well. The fire was still some way from that point. They finished; they seemed satisfied that it was clear enough. Then they tried to destroy my brain. They went to the truck and got out some plastic chairs. They put them there on that trail and just sat down and watched this fire coming towards them. I was just in panic. I thought, “My God, please, the fire truck, the water, fire!” And they were casually talking, you know, “Oh yeah, my cow got sick,” and so on. “Yeah, I called the doctor,” and whatever they were talking about. “So and so’s got a wedding next month. Yeah, the boy’s from the city, we don’t like him very much,” and all this. And this serious fire is coming up the hill towards them. When it got close, they packed the chairs. Much to my relief, they actually got the pipe off the truck, started up the engine, and started the pump. They just waited there at that trail for the fire to come, and there was nothing for the fire to eat. Basically, there was nothing to worry about down low, and when the fire would be up in a tree, they would just put some water on it and put it out. It was so simple, I couldn’t believe it. Of course, it wasn’t a fire that was completely out of control over a big area, but still, it was done in such a clever way. If the fire did go across that trail, then they’d also just put it out there, because it would be in just a small place. After an hour, an hour and a half, the job was done. There were some things burning down, but they weren’t going to go anywhere because they were already burned. Where it had come to the trail, it was completely out. And then, of course, they said, “I hope you’re going to give us a cup of tea.” We did. But what I want to say with that story is this: I was chasing after the vṛttis, and I had no chance. I would say what they did is they went up the hill and started doing their mantra, as it were, and made a way to stop that fire from getting out of control. When the fire was moving here and there, there was no chance, because it was going on all sides. If we try to control our mind and put a stop to the thoughts that are already there, it’s impossible. From a personal perspective, you let yourself be obsessed, be completely into the satsaṅg. At the same time, in your mind, if the vṛttis are barking, then let them bark. But constantly bring your focus back towards the satsaṅg. This satsaṅg and this satsaṅg. You know, the important part is the satsaṅg which is within. If you look at your thoughts in those two categories, there are things that are really kusaṅg, and there are things that are satsaṅg that you do or you think within. The ones that are good company, the ones that are satsaṅg within us, they are the ones that nourish our satsaṅg, nourish our spiritual path. And the ones from the kusaṅg side, they pull us away from that, or just pull us back into Māyā. Our mantra is that which can be used to protect us also from those negative vṛttis. Every time we’re doing meditation and we get lost in our vṛttis, we just bring ourselves back either to our breathing or to our mantra. It’s like a safe point that you can come to, to get away from those. And the more we can concentrate, the vṛttis may still be going on, but if our concentration is on our mantra or on the satsaṅg, when those vṛttis come towards us they are much easier to control, like when those firefighters waited for the fire. Rather than trying to control the vṛttis, it is about making that other part solid, that nourishing part of our life. To give food to those good things which are within and develop them more and more. So, I only lit a fire once there, and I never lit it again. Don’t try it. But I can really relate to it here when I see those signs that say, “Don’t light fires.” We have terrifying fires in Australia, really, really huge. That one was nothing, actually, but I’ve seen some really big ones. Śrī Dīp Nārāyaṇa Bhagavān kī Jai. But once you start, it really starts to act on you from the inside. Like when you have an anuṣṭhāna or you have a saṅkalpa. And it’s already been going for some period of time, so it forces itself to keep going. Because of the benefits you are having, and also just the sheer fact that you have done it so long, now why would you stop? It pulls along when it is hard. It’s not always requiring that same intensity of effort as it takes to get that thing moving, to get it started. I think all people here who have kriyā know the feeling: perhaps it’s got to the evening and you haven’t managed to do your kriyā. And when you’ve been doing it for so many years, you know that you should not miss it for one day. You think, “I’m just too tired today, this is impossible.” But you still manage to do it because all of those years pull you. “After doing it for so long, how could I miss it for one day? Yes, it will be done.” And each thing which we can manage to get moving in our practice becomes something we can put into our spiritual lives in action. Once it’s there, and it’s going, and it’s running, and you start to feel the beauty of it, then it pulls you along. Yes, it requires effort to get a new thing started, a new part of your sādhanā started. But once it’s there, it’s really, really worth it. So, just looking at things we can change, and then starting to move them, we can begin to transform our lives. To somehow make that spiritual goal we have, and that spiritual development which we strive for, more and more the focus of what we do. And to set it into every part of our lives, everything that we are doing. Then it becomes a bigger fire that pulls us along. One more story. I already did, that was it. Not a long one. Let us sing together the glory of the divine. Let us express together our longing for divine love. Jyota se jyota. I don’t know if we can manage to sing like Indians, as our Gajānanjī wished, but I am sure that our heart, that God will hear our longing, so everybody. I don’t know if we will sing like Indians, as Gajānanjī teaches us, but we will sing with the heart, from the heart. I am sure that God will hear your personal feelings. Oṁ Bolī Śrī Dīp Nārāyaṇ Bhagavān Kī Jai, Śrī Satguru Deva Kī Jai, Śrī Satguru Deva Kī Jaya! Oṁ Bholē! Śrī Dīp Nārāyaṇa Bhagavān Kī Jaya! Śrī Śrī Deveśvara Mahādeva Kī Jaya! Śrī Śrī Mādhava Kṛṣṇa Bhagavān Kī Jaya! Viśvaguru Mahāmaṇḍaleśvara Paramahaṁsavāmī Maheśvarānandajī, Satguru Deva Kī Jaya! At the end there, “Om Pūrṇamadaḥ Pūrṇamidam.” I think all of you remember Swāmī Nirañjanānandajī Mahārāj, Nirañjanānandjī. We were in the Kumbha Melā in 2007, and we were at a function just at the start of the Kumbh. All of the Swāmīs were there, all the Mahāmaṇḍaleśwars of the Akhāṛā. Everyone was to give a short speech about the Kumbh and the meaning of Kumbh, and what they expected from the Kumbh, and what should be the aims for the Akhāṛā. There were some really beautiful speeches. The mic was going one by one to everybody, and eventually it came to Nirañjanānandjī. Nirañjanānandjī, as you know, is that sort of personality from whom you expect something really special. Nirañjanānandjī just started off with Oṃ. Then he recited: Pūrṇamadaḥ Pūrṇamidaṁ Pūrṇāt. And then he just said, “Bas,” which means enough. And he gave the mic to the next person. Everyone else went, “Mahārājī, Mahārājī, what about your speech?” And he said, “Pūrṇa, it’s complete. Everything is inside the mantra. What more should I say?” That was it. He didn’t say anything more. Everybody else there just went, “Oh, Nirañjanānandjī Mahārāj, Kī Jai.” Whenever I hear that mantra, I think of him. I had many beautiful experiences with him, but one is in Kāṭṭu. Part 2: A Light Within: Meditation and the Treasure of Satsaṅg I have had many beautiful experiences with them. One is from Kathu. There are a lot of mandirs in Kathu. Swamiji built one for the Divine Mother. Niranjanandjī was also in Kathu at that time. A devī, the mandir, could be too. One was called Hiṅglāj Devī and one was Kāmākṣī Devī. And they are both Devīs to do with our Akhāṛā. So Swamījī said, "Go to Nirañjana Rāñjī and ask him which one is better for this Mandir, Kāmākṣī Devī or Hiṅglāj Devī." What is better for this mandir? Of course, I went up to Niranjanandajī, such a special personality. We once had the joy of Niranjanandajī and myself going with Niranjanandajī and Avatarpurī to South India, to go and meet the Śaṅkarācārya in Śṛṅgerī, one of the maṭhas. And the access to that Śaṅkarācārya was so restricted; nobody could actually meet him. But I’ll never forget Niranjanandajī walking into the office where they were telling me and Premanandajī, "Nobody can meet him, he doesn’t meet anybody." And Niranjanandajī just walked into that office with this presence and said, "Oṁ Namo Nārāyaṇa." Satya Shakti, they ran out of the office and came back and said, "Please, please, Śaṅkarācārya Jī is waiting for you." Bhajan, but it somehow fits very much together. It’s one way I really like to meditate. It’s very simple. But just that when you visualize that jyoti, which the Swamījī has lit within us, that light which is there, visualizing that light, and just two things: one is trying to breathe so softly that you don’t disturb that light. Don’t really care how I breathe, but just that it should be soft, really subtle. You know, if the air would pass over that flame and it wouldn’t move at all, to breathe like that. And the other thing, which is also like that story with the fire and the men with their plastic chairs, I feel like that candle can be disturbed by the vṛttis which I have in my head. But like this, this candle here, this dīpak here has the glass around it to protect it from the wind. I always feel like I can protect that light with my mantra, like a glass around it. So, in that same way, with that fire, they let the fire run. The vṛttis may still be running here, but when I’m concentrating on my mantra, I feel that I can protect that light and keep that stillness inside. It’s just one way that I love to meditate when I want to calm myself down. I like to meditate so much when I want to calm down. You can try it if you like. It’s very simple, but it’s really beautiful. I think we’ll have prayer. We already had prayer, but we’ll have another prayer. We already had one, but now we’ll have another prayer. Aṁbole Śrī Dīpa Nārāyaṇa Bhagavān Kī Jaya, Śrī Śrī Devapurīṣe Mahādeva Gurū Kī Jaya, Dharma Samrāṭ Paramahaṁsa Svāmī Mādhavānanda Purī Mahārāja Kī Jaya, Viśvagurū Mahāmaṇḍaleśvara Paramahaṁsa Svāmī Maheśvarānanda Purī Satgurū Deva Kī Jaya. Oṁ Jaya Gurū. Guru dāna dāna yāra parṇakara, guru sevāpa, svāmī charaṇa sevāpa, aṭachora āyājī karama, aṭachora avinati karama, charaṇa meśira namo hari om. Jaya Jaya... Gurudeva, Śrī Deva Purīśa Paripūrṇānanda Darśa, Svāmī Ānanda Darśa Śrī Dīpa Prabhu Satana Manna Se Śrī Dīpa Dayālu Nija Manna Se Guru Āratī Gāve Hari Om Jaya Jaya... Gurudeva Śrī Dīpā Dayālu Nija Manna Se, Śrī Dīpā Dayālu Nija Manna Se, Guru Āratī Gāve. Hari Om, Jaya Jaya... Gurudeva Śrī Dīpā Dayālu Nija Manna Se, Śrī Dīpā Dayālu Nija Manna Se, Śrī Dīpā Dayālu Nija Manna Se, Śrī Dīpā Dayālu Nija Manna Se, Śrī Dīpā Dayālu Nija Manna Se, Śrī Dīpā Dayālu Nija. Manna Se Śrī Dīpa Dayālu Nija Manna Se Śrī Dīpa Dayālu Nija Manna Se Śrī Dīpa Dayālu Nija Manna Se Śrī Dīpa Dayālu Nija Manna Se Śrī Dīpa Dayālu Nija Manna Se Śrī Dīpa Dayālu Nija Manna Se Śrī Dīpā Dayālu Nija Mannā Se Śrī Dīpā Dinanātha Yanātha Kenātha Prabhujī Parabrahma Yāvatārī Dhinānātha Yannātha Kenātha Prabhujī Parabrahma Yāvatārīya Śrī Dīpādāyal Kṛpāl Mahāprabhu aprakolājī Amāriya Vyāpak Viśvācārachārame Ārijetan Pukāriye prabho jaha deko jaha apahiyāpo nitya chetan nirakāriye. Prabhu, pāpīyaneko āge ubāniya, abke me bariye. Prabhu, mujhapar meher karo, dātā, maṅgat bhī kabhī kariye. Śrī Dīpa Dayāla Kṛpāla Mahā Prabhu, āpra kolājī amariye. Śrī Pūjadī Padāyalodaya karo, apakanam sukhakariye. Prabhu, Śrī Pūjadī Padāyalodaya karo, apakanam sukhakariye. Prabhu Kahe, Mādhavānandajī, Āpke Caraṇa Kamala Balihārī He... Śrī Dīpārāyale Kṛpāl Mahāprabhu aprakula Jai Hari He Om Namaste Śrī Gurudeva Purī Śhādayālam Māyākyālam Śarī Rāmāyakānam Hari Rūpa Jhase Atītam Manatī Nirākārāvase Namo Savavyāpī Guṇātī Tadeva Prabhudīpatī Joṣa Dācharna Sevā Vegana Harnām Aṅganā Karanam Dharna Parāśabharāpan Pārvatī Nandan Namo Śrī Dīpa Śarṇādardhyan Jai Jai Devadayāl Śiva Sumaṅgalam Mūl Śrī Dīpa Jñāna Vairāgya Māta Sadārho Nakur Vandho Charna Gurudevake Śrī Devapurīśa Sukhudai Śukudai Yogayogati Jai Sumrati Prabhujane Bharubalai Timirgai Orodattaravi Bhai Gyanujyal Śrī Dīpaprabhu Śakavinati Sanajodin Dayāl Namo Namo Gurudevajī Koṭi Koṭi Praṇām Palaka Palaka Prabhuvinati Sukasāgarni Janam. Namalya Sabobare Anando Tayapad Aum Satguru Neshi Shahu Aapmampranadha Satguru samdhātā nahīṁ, sab jagamān ganahār. Kyā rājā, kyā bhadraśā, sabhī karare dwā. Rāmakṛṣṇa se konā bare? Usne bhī gurū kī tīna lok ke nāt he. Satgurū ke ādiṁ, satgurū pūrṇa brahma he, jove sur naravad. Yetana Viśākhī Melārī Guru Amṛtakīta Śiṣrīye Satguru Mile Tobī Śāstra Jan Guru Mūrti Mukhacandra Mā Sevak Nenacakor Aṣṭapahar Nirakataram Guru Caraṇakamalakīor Om Guru Brahmā, Guru Viṣṇu, Guru Devo Maheśvarāya, Guru Sākṣāt Parabrahma, Tasmai Śrī Gurave Namaḥ. Dhyāna Mūlaṁ Guru Mūrtiḥ, Pūjā Mūlaṁ Guruḥ Padam, Mantra Mūlaṁ Guru Vākyaṁ, Mokṣa Mūlaṁ Guru Kṛpā. Oṁ Dīp Jyoti Parabrahma, Dīpaṁ Sarva Mohanāṁ, Dīpānāṁ Sarvajña Sandhyā, Dīpaṁ Sarva Satyam. Oṁ Namo Prabhudīpa Vināsi Api Brahma Api Viṣṇu Apo Kelāśa Kewasi Om Bole Śrī Dīpa Nārāyaṇa Bhagavān Kī Jaya, Śrī Śrī Devpurīṣī Mahādeva Kī Jaya, Dharma Samrāṭ Paramahaṁsa Svāmī Mādhavānandapurījī Mahārāja Kī Jaya, Viśvaguru Mahāmaṇḍaleśvara Paramahaṁsa Svāmī Maheśvarānandapurījī Satguru Deva Kī Jaya, Sat Sanātana Dharma Kī Jaya. Jai, Āj Kī Ānanda Kī Jai, Sabhā Santariśrī Muni Mahātmo Kī Jai. I have a very important announcement to make. I’ve been doing research for one and a half months around Europe’s yoga and daily life centers, and I’ve been torturing people all the time by trying to ring the bell and do this at the same time. Two things I’ve discovered: One is, it’s not in my destiny to do this in this lifetime properly; I’m just not coordinated enough. And the second is that this bell is the easiest one to ring in the whole of Europe. Some of them seem like they have some special mechanism that just gets stuck. But this one is great. I think we’ll carry it with us. One more short thing, then somebody should sing bhajan. I was asked many times today about what my name means. What does my name mean? Sorry, maybe I should say proper English. What does my name mean? Never learn English from an Australian, by the way—it’s a disaster. My name, if an Indian were to translate it, they always translate it as just meaning appreciation or glory. If you would translate my name, you would say that "Jas" means praise or glory, and "Raj" means king, so they would say it’s the one who gets appreciated a lot. I actually see it in a very different way; for me, it just means appreciation. I think, as everybody knows, the names we use are very different. But I feel like I should respect everything, to be the king of that respect. As I traveled in Europe, I have a need to say how beautiful and special it is, those ashrams that Swamijī built, that world. For me, what should I awaken with that name? It is just to try and make people as aware as possible of that treasure which we all have. As I was saying the other night, everywhere I would go and come into satsaṅg, there is such an energy and such a beauty. And for me, coming from outside, it was so strong. When you’re inside on a very hot day, when you’re inside a room that’s air-conditioned, after a while you don’t notice how cold it is inside. Or also in the winter, when you’re in a warm house, you don’t notice how warm it is inside. But when you come from outside to inside, you certainly notice how warm it is inside. And I just feel, as someone who’s coming from a different perspective and comes from Jadan, but I’ve never really been in Europe around to all of the ashrams. For me, when I come into the ashrams, it’s just like, wow, it’s amazing. I feel that energy of so many people who have been there so long, and so much of Swāmījī’s energy inside. And for those 40 years that Swamijī is teaching there—40 years or 30 years, you know, in different places—it’s a different time. But it’s just so beautiful. That is for me what I should be doing with that name. He is just trying to make people aware of how beautiful a thing we have. What a beauty it is to have Swāmījī and His teachings, and to have all of us as brothers and sisters in this family. And to have people who are so expert in what they’re doing, from practicing it for such a long time... In Gajanandjī and translating bhajans, and today I was sitting upstairs, and I thought, "How should I miss Vivek Purījī teaching Ghaṭu Praṇām? Because if I should learn it from somebody, I should learn it from him." And we should just take advantage of it. Swamijī, in all of that time and all of, you know, it’s one thing to practice yoga, but the way that Swamijī can explain it, I know in the Kumbha Melā I’ve sat there in so many satsaṅgs. One is to know what yoga is, but the other is how Swāmījī knows how to explain it. I remember one time at Kumbha Melā when he was explaining what Saṅgha is. I listened to so many saints who had programs. Some of them are really excellent speakers. There is no question. In the Akhāṛā, if somebody asks a question about yoga, they all just go, "Swāmījī." Because nobody can explain and talk about the subject like Swāmījī. Last year, there was one really great Mahant, a yogī from Haridwāra in Jadan. And he was sitting on the stage with Swāmījī. And Swamījī started to speak. This was a Hindi lecture, and it was about yoga and the origins of yoga and everything. This Mahenjī, he was already in his sixties. And afterwards I was sitting with him in his jhupā. And he just said, "I’ve never heard it explained like that before." He was speechless, and we have that all the time. No, it’s not something to be taken lightly—something to be listened to, you know, just with half an ear. It’s such a knowledge and such a gift, you just shouldn’t miss it. And the same for everybody: the āśrams which we have and the chants, at least once a week to have satsaṅg together. Remember all the stupid things which you spend two hours on. And make sure you drop one of those and never miss satsaṅg, because there is no chance like it to always come together and to just reinforce that, to somehow put more ghee in our jyot. Yes, put a little ghee in your jyot, in your flame. Don’t forget it. Śrī Dīpa Nārāyaṇa Bhagavān Kī Jaya. Āśāramjī story, oh, oh, Gajarāṇa Cakra, okay, Āśāramjī story, hang on, yes, it’s related to this topic. One story from Kumbha Melā, again 2007. There is one very famous saint in India, especially in Gujarat and Rajasthan. You may have heard of him, his name is Āśāramjībāpū. For instance, when he gives satsaṅg, I remember in Mumbai he gave satsaṅg, and 250,000 people were there every satsaṅg. In the Kumbha Melā, he had this huge tent, and it could fit about 60,000 people. I was sent there one day by Swāmījī to invite him to come to our camp, and I went there. It was before the satsaṅg would start; it was completely full, but there was one curtain, and I was standing inside the curtain, waiting for him to come so that he would go on the stage because there was one place where his car could come in and then go directly onto the stage. It was quite a thing because outside there were 60,000 people singing bhajan, and inside it was just really peaceful because I was there, and I was the only person there. I was kind of looking between the curtain and out at all these people, and then the same, like putting that bubble around your heart, you know, the vṛttis were going on outside, but it was peaceful inside. Āśāramjī came flying in in his car. There was dust. And he got out very quickly. He was born very early. He would be in his mid to late sixties, I would guess. And he came towards me, but really strong. It was real Śakti. And he just looked at me, and no one, as far as I know, no one had told him where I was from, because there was nobody around to tell him anything. But he knows Swāmījī and he knows Gurujī. Actually, when Gurujī was in the hospital in Jodhpur, he came especially to see Gurujī and spend an hour with him, because many years ago they had ashrams very close to each other in Madhavar. Anyhow, he came towards me quite fast and just said, "You are from Maheśvarānandajī, aren’t you?" And I said, "Yes, yes, I am coming from him." And he said, "Maheśvarānandajī from Rajasthan." And I said, "Yes, Mahārāja, of course." And he grabbed me by the shoulders. And he is holding my shoulders and shaking me like this. And saying the same thing over and over again: don’t let go, don’t let go. He is great. He is one of the great yogīs. Just hold on to his feet. Don’t let go. He will try to kick you off. Just don’t let go. I think you get the message. And that was coming from someone, you know, who is in himself such a huge Mahārājī, but he knew exactly what Swāmījī was about. Mahārājī, and this was really... And what he was saying was really, I can’t describe the emotion with which he was saying it, and the way he didn’t want to just shake me about it, but it was like he wanted to slam it into my brain. Don’t let go. And the way he said it with so much energy, as if he wanted to immerse me in it. Don’t let go, don’t let go. Śrī Dīpa Nārāyaṇa Bhagavān Kī Jaya, Satguru Deva Kī Jaya.