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But with children, he is so soft, amazing. However, there is one thing with Sultan: he cannot eat wheat. His nature is so stable, so smooth, so relaxed. But if somebody were to go and feed him one chapati, then the next day, if you know him, you can see from fifty meters away, "Oh no, somebody fed him a chapati." His eyes are wide, and he is just completely tense. Can you imagine? One chapati and this—I don't know how many kilos he is, but five or six hundred kilos. One chapati, one puri, anything to do with wheat, and he’s gone. His mind is completely off. We tried things like laxative drinks, injections to relax the cramps, and whatever—we were trying everything. But we were losing, and she was outside the workshop in Jadan. She was basically at her last stage. She’d get these cramps, and she would just fall over because she was in such pain. Eventually, she got to the point where she couldn’t stand up anymore; she was just lying there. We were just taking turns trying to take care of her. In the middle of all that, she suddenly got up. The boy who was with her was a local boy. But there’s a point when you put all the nails in, and then the sharp bits of the nails are sticking out, and then you cut them to make sure they’re not dangerous. Of course, at that point, when they were sticking out still sharp, Sultan decided that he didn’t like me holding his foot anymore. He managed to get his foot out of my grasp. I had on these overalls, you know, this really thick cloth you use in the workshop. He managed to just cut them, basically turning the pants into shorts. But by Guru Kṛpā, I didn’t get hurt at all; it didn’t cut me. I can’t forget Gurujī’s expression. He kind of just looked, was completely speechless, and he just went, "Oh." I really learned something at that moment. Exactly what Āśāramjī said when I was telling that story about not letting go. When the horse wants to get its foot down, that’s not the moment to let go. You just hold on as tight as you can, because it’s also a mental game, a test somehow. The horse wants to see if you’re firm, if you’re solid in your conviction. It doesn’t last long, and then they calm down. If you do let go at that point, of course, you’re going to get kicked because they’re going like this, and you’ll be in the way. But at that moment, if you just hold on for a moment and their energy is released, then they soften, and you can put the foot down. It’s very clear they’re normally not kicking because they’re angry, but because you’ve taken too long and they got tired of standing on three legs and want to put the fourth one down. And this push to know who’s at the source, salute in. A good yes, unless that’s the pre-do. Go there’s a gore is that you just put it, but for that moment you really just have to hang on with everything that you have and stay there a little, turn on to the system or to the justice of some. Snag on call, you matter, you know? Come on. For me, that’s really... take that spiritually. It was not at all when you have an issue or something that’s completely shaking you. It’s not the time to let go, because then that issue is just going to have a... Very good. Swing to kick you like crazy; it’s the moment to hold on, hold on to your practice, to stay with your mantra, to do whatever you can at that moment to just stay with it. When that initial drama has settled down, then you can look at putting that issue down, or leaving it to the side, or changing your approach towards it, or something like that. That very moment, it’s just so dangerous to let go, to just let your hands up and leave yourself floating there. The same in boxing. You know, a boxer, when they’re tired and they want to get away from being hit, they just have a cuddle; they hug the other fellow. If you try and go back, then you are just leaving yourself open to a really good hit. It’s those moments when it’s really hard that it’s important just to stay with it. As Āśā Ramjī said in that, as I was saying the other night, don’t let go, don’t let go, just hold on to that foot. That’s horses. So now we have one more. I don’t know what lesson is going to come from that one. I don’t even know if it’s a boy or a girl. I asked Avatār Purī if he could please tell me some more information. And what is the name of such a wonderful animal to learn from? It’s a wonderful animal that you can learn from. If you come to Jadan, please don’t feed Sultan chapatis. And the penalty, if you do that, is that you will have to kick him. The Bhajan "Mīḷatā Harī Saccara" Today in the bhajan lesson, we tried as a group to learn the bhajan "Mīḷatā Harī Saccara." So let’s try to sing it now, really together as a group. Yesterday at the bhajan lesson, we learned this bhajan. Now let’s try to sing it as a whole group. Namah Sukh Kīvā, Mīḷatāhe Sukh Kīvā, Bhagavān Āpkī Caraṇam, Bhagavān Āpkī Caraṇam, Mīḷatāhe. The true power of happiness is found in the Guru-Deva at your feet. Yahī bindhatī hai pala pala kṣaṇa kṣaṇa, yahī bindhatī hai pala pala kṣaṇa kṣaṇa. Rahī pyār āpke caraṇam, rahī dhyān āpke caraṇam. You will find true happiness. Guru Dev is at your feet. The true land of happiness is found. Chāhe berī sab sansār bane, Chāhe māth jalee kā hār bane, Chāhe jīvan mujh par bār bane, Rahī pyār āpke charaṇam, Rahī dhyān āpke charaṇam. You will find the true joy of happiness, Guru Deva, at your feet. My heart is filled with true happiness. Chāhī agni mein mah jalā nao, chāhī khān ṭon phar mujhe chalā nao. Chāhī Chhor Kī Deśh Nikal Nao. Rahi pyār āp kī caraṇam, rahi dhyān āp kī caraṇam. It is true that happiness is found in you. Guru-Deva is found in your feet. Sat Sukh Kīvan Ildātāhe, Sat Sukh Kīvan Chāhī. Saṅkat Nimahe Ghera Ho, Chāhī Chāra Or Andhīra Ho. Chahe Saṅkat Nimahe Ghera, Chahe Charangur Andhīra, Parmanāna Dagamagamīra, Parmanāna Dagamagamīra. Rahī Pyār Āp Kī Charno Me, Rahī Dhyān Āp Kī Charno Me. You will find the true joy of happiness. Guru-Deva is at your feet. You will find true happiness. Your name remains on my heart. Your memories remain in the morning and in the evening. Jeeva Parthira Naam Rai, Thiriyad Subh Urshyam Rai, Gurudeva Guru-Dev, what will happen to the face of God? Jisko nahī dekha, kyā māne kabhī Pīr? Uskī jarūrat kyā hogī? Jīva par terā nām rahe, terī yād subh o shām rahe. You dwell in my heart like a flower, the same love in your feet, the same meditation in your feet. Mīḷdatāhe Satya Sukh Kīvā, Mīḷdatāhe Satya Sukh Kīvā. Guru-Deva, at Your feet, Guru-Deva, at Your feet. This request is for a moment, moment,... This request is for a moment, moment... There is love in your feet. There is meditation in your feet. You get true happiness. You get true happiness. Gurudeva, aap kī caraṇam Nīladatta hai saccha sukhī kī bāla. And then back to Vahana. What kind of heart is it that doesn’t have you? The heart of everyone is weak. What kind of heart is it that doesn’t have you? In every heart, you are the only one, who is the only one, who is... the God bless you, God bless you. God bless you, God bless you,... God bless you. Aap na paaya kuch hai siye, Ar seelikar pharsa jameen thak, Ar jameen se ar sabari thak, Ar seelikar pharsa jameen thak, Ar jameen se ar sabari ka. Jahan mein dikha, tuhi najar aaya. Jesu yeh dikhā tuhī najar āyā, Jesu yeh śyām nī dil ke lagāyā. Koi ek apna paya, samjha di ka bala? Tujhe jaisa koi nazar na aaya, samjha di ka bala? I fell in love with you. I found you, I found you. I achieve the highest state of consciousness, the paramahapada, just as the prasāda of my Gurujī. But Gurujī says that I have reached the highest level of consciousness, like the prasāda that I received from my Gurujī. Parampad, payāre Satgur ke parasad, Parampad, payāre Satgur ke parasad, Satguru dātā kīrpa kīni sunāya sohaṁ manā, Nāda sundaki hansa jāga, Manva ahua Satsat. Parampad, payāre Satgur ke parasad, Parampad, payāre Satgur ke parasad, Satgur ke parasad. Mēr mīt gaya vāda-vīvāda, Pāramapāda pāyare sattva-gurake pārasād, Pāramapāda pāyare sattva-gurake pārasād, Pāramapāda ghaānanda kya jāni jīva-ajjāni ād. Param padh ghaanand kya jaane, Jeeva jnani aar Satguru bin sabh bhatt kamar, Satguru bin sabh bhatt kamar. Kaan sunne faryat param padh, Payare Satguru ke parasat Parampada, Payari, Satgur ke parasat, Satgur ke parasat, Meramit gaya vada vivaat, Parampada, Payari, Satgur ke parasat. Parampadā, Pāyare, Ānanda, Magandha, Bhaiyā, Abha, Mannam, Kena, Kathanda, Kīvā Jājāneva, Ānanda, Māna, Jājāneva, Ānanda, Māna, Suttaya, Sabhe, Apparāt Parampad, Payari, Satyagraha ke parasat Parampad, Payari, Satyagraha ke parasat. Satyāgraha ke parasat, merā mit gayā vād vivād Paramapada, Pāyārī. Satyāgraha ke parasat Paramapada Pāyāre Satyarake Prasād Śrī Pūjā Bhagavāne Dīpa Nārāyaṇa Dātā Ādhā Annā. Śrī Pūjā Bhagavāne Dīpa Nārāyaṇa Dātā Ādhā Annā. Śrīmad-Vānanda ke amṛita-varṣe, Śrīmad-Vānanda ke amṛita-varṣe, Iṣṭa-Deva-Ārā, Parampadā, Payārī, Satgur ke parasat, Parampadā, Payārī, Satgur ke parasat, A Story and a Sweet Today I got Prasāda from Gajananjī. Gajanandjī has a secret for singing. You know when you get this in the throat, when it starts to be from the cold or something? He has one cough lolly that’s from Australia called Butter Menthols. So today I was asking for some prasād. It reminds me of childhood. The ad for butter menthols, I’ll never forget from when I was a boy on television. There’s this person who’s just about to give a concert, who’s just about to go and sing on stage. You know so much about the concert, and we have this expression in English when you have this problem in your throat, that it’s like having a frog in your throat, I mean. I’m a young Englishman, come quick or I’ll scream. I’m not a, so just as he’s about to go on to the stage, and he’s got this, he’s singing some opera, I think, so he has on a bow tie and white shirt and black suit, and suddenly he turns into a frog. Of course, there’s panic, but then someone hands him a butter menthol, and he ate it. Then someone gave him that candy, and he turned back into a human. I was just thinking, as I was eating at Gajananjī, that Einstein could have used one of those. How many people watched the webcast? How many people saw when I told the story about Einstein’s driver? But you were there. I’ll tell it again. Yes. Especially Lakṣmaṇ is here, and he is a scientist. It’s hard to know if this story is true or not. It was written on the internet, on Wikipedia, that it may be a myth. But Einstein had arranged a conference. Everybody here who knows about organizing a conference, a world peace conference, knows that it’s a big event. And he’d organized a conference in Switzerland where he would speak about his theories. So the day came of the conference, and as Einstein got into his car, his driver noticed that he was particularly agitated, and he was normally not. And he said, the driver said to Einstein, "What’s wrong?" He said, "Everything’s wrong." He could hardly speak because he had a very, very bad cold. And he said, "Today I have to give this conference. I have to speak, and everybody has come from all over the world, and today is the day." And I can’t speak. He didn’t have butter menthols. Or the story would be finished already. But the driver, they actually bore a remarkable physical resemblance. And the driver said, "I can do it." Einstein said, "What?" He said, "Yeah, yeah,... I can do it. I can give the speech for you. We look the same." Einstein said, "Yes, we may look a little bit the same, but how are you going to give the speech which I’m going to give? I’m going to give this. This is the highest science. How can you possibly talk about it?" The driver said, "I listen to you talking about it every day. I know it off by heart already." Because Einstein thought he was joking, but he thought, "Okay, let me listen. How will you speak?" And he started off giving the perfect speech, like Einstein would have given it about his theory. So Einstein’s listening and thinking, "Yes, this may work." They stopped the car and changed dresses, and Einstein started driving. And the driver sat in Einstein’s clothes in the passenger seat, and they went to the conference. Of course, Einstein’s driver got out of the car as Einstein and marched up to the stage. And Einstein parked the car and then went and sat up in the back. And the conference started, and it was announced that now Einstein would speak, and the driver got up to speak. And he delivered that speech absolutely perfectly. There was a standing ovation for minutes from all of the greatest minds in science around the world; they were all giving a standing ovation. They were all giving a standing ovation to Einstein’s driver. Then things settled down, and the announcer of the conference said, "And now I’d like to ask if anybody has any questions." Of course, you can imagine the driver starts to go, "Oh, no, now we have a problem." It’s one thing to repeat something; it’s another thing to understand it. And one American scientist stood up and asked some very technical question about what Einstein’s driver had just said in the speech. Of course he had no idea, and he was silent for a moment. And then he looked at that fellow and said, "Are you ashamed? Such a stupid question. Such a stupid question, even my driver could answer that question. I refuse to answer it. Driver, sub, come up here and give the answer." The Bhajan from Śaṅkar Lāḍ I’m going to sing the same bhajan as last night. But I promised to give a translation first, sir. I learned this bhajan from one man in Jaipur. People who have been a long time in Jaipur will know Śaṅkar Lāḍ, particularly for his ear hair, which comes out very far. And he cultivates it. He actually twists it around. But he was with Mahāprabhujī in Bola Guda. As a boy of 10, 11, or 12 years old, he spent time there because he’s from a village just near Bola Guda. And his mother was one of Mahāprabhujī’s closest bhaktas. And he still tells stories of sitting with Mahāprabhujī while Mahāprabhujī was eating. And of Mahāprabhujī, actually not letting people give him chapatis, but giving first to Mahāprabhujī, and he was giving to him as Mahāprasād. Every time you speak to him, you get one new story out of him, and it’s just so special that it just brings Mahāprabhujī to life. That direct connection and that direct being there. And he taught me this bhajana and said that it was one that his mother always used to sing. And for me, it’s so special that the whole scene and the whole vibration that goes with it really just vibrates for me. The refrain means, when I heard the words of Rāma and then of my guru, then it struck me as being incredibly beautiful. That word suhāvanā is such a beautiful word; you could use it here when you sit outside in the night time or in the early morning for the sunrise. It means something so beautiful that only God could have made it. Something that is just, whatever it is for you, something really special, some smell or some atmosphere, that is just a thing that rings completely inside you. For me, it’s one of those things when it rains on a very hot day and you smell the earth when the water hits the earth. That smell is so special. And I’ve heard Indians try and describe it as like when there’s that very, very light rain that makes hardly any sound. Or the light of the full moon, whatever it is that vibrates for you. And then he says, it struck me so beautifully because I found my guru. Then the scene is running of the Satguru coming to the village. He came down on the earth, and then he brought the rain of knowledge. When it rains, it rains for everybody. It’s completely up to us how much of that we collect. If you have your hands there, or if you have a bucket, or if you have a bathtub, or if you have a swimming pool, or a talāb. It catches the water that will fall on that area. And that is the same with that knowledge which the Guru gives. He just gives it to everybody. No, zaista. Možemo govoriti. He’ll come to the computer now. Put a picture of Swāmījī on it, and then he can have darśan. So the guru comes down to Earth, and he gives us that knowledge or gives us a chance to have that knowledge. And then he awakens the sleeping swan, that potential which is within us, that which is already there, but it’s dormant, it’s sleeping. It’s an image that’s so much in the bhajans. And that is what the guru awakens within us, that inner knowledge. And then Mahāprabhujī, who’s writing this bhajan, says, "And then I was filled with bliss." That he was filled with bliss. In the second part, it’s describing when he comes into the village. If you’ve been on a function with Swamiji when he goes to the village, then there’s always decoration in the village. They’re always playing the drums before, and then also they’re decorating the house and putting these colored patterns outside the door. Then he’s coming, and they’re giving him a flower mala. And putting him on a special place to sit, Motiya Chowk, which is a place that is shining. Physically, many of you have seen that scene when Swāmījī comes to a village. And there’s such an excitement, and they’re dancing in front and have this on their heads, this Kalaśa. But for me, in this bhajan, Mahāprabhujī is describing what happens inwardly for us. It’s not about preparing a house, the physical house that the guru will come. But it’s preparing a place for him in the heart. You’re cleaning it, purifying it, decorating it with your seva and with the good things which you do. And then also offering those to him when he comes through the flower mālā. And that shining seat, which Mahāprabhujī is writing about, is actually made by a process of constantly grinding chunā, the lime. You know, this is what is in the old type of cement. Before cement, they used to make walls with lime. Anyway, the process is like this. You have this type of powder, and you wet it and you constantly grind it for days and days and days. And this is a very old technique, and when it’s done for a long, long time, what is left is a plaster, but it’s completely shining like a pearl. Which is why they call it Motī Ācok. Motī is the pearl. If you’ve ever been to Jodhpur Fort, the one that’s on top of the hill, there’s one room in that called the multi-mirrored post, yes, Oba, and that’s entirely made by that process, and all the walls, still hundreds of years later, are really, really shiny, and it just looks like a pearl on the wall, its yellow is not rich. A book on a certain material, I am glad I put it there. Sarah was it over my... but this process takes ages to do, a little process. God in Amma, try it as it is. And that is our sādhanā: but constantly doing the same things again and again, constantly doing our mālā, constantly doing that practice. And through that, we are making the place within ourselves which shines. And that’s the asana on which the guru can come and sit. On which that knowledge, on which the words of the Guru can start to unfold within us, that understanding can sit there. So Gurujī has come down onto the ground, and he’s given us the knowledge, and he’s started to use it and put it into practice, and that’s creating a place where he can come within us. And then in the next verse it talks only about food, and basically all sweets. First is laddū, and then gevā, burfī, or perā. Burfī everybody knows, perā is a small white sweet about this big, which you get often in the village when they are giving prasād. Each piece, they squeeze a little bit with their finger, and it has a little dent inside. And Ghebre is something you see in the market. It’s big and round like this, and people sometimes think it’s pizza. It looks from a distance like pizza, but it’s got nothing to do with it. It’s a sweet that is completely syrupy. Śira, purī, or a mevā girā. Śira is halvā. Syrah is halva. Halva. Syrah, puri, puri, you know. Puri, you know, or a mera gera, and mera is another sweet, like a condensed milk type of sweet, and gera means deep, so a lot of it. And then a very big pot of kīrā, in order to feed the Prabhu, to the God, to the Guru. Why is everything sweet? Because what would you offer if Satguru came and sat in your heart? What would you offer? What we have to offer there is all of the things which we’ve done which are good, which are positive, which were done with love, which were done with compassion. There’s no physical food to give when, when... The Guru is sitting in your Anāhata Chakra. But those actions which we have done, that is what we give. It’s like when at Guru Pūrṇimā you just offer to Gurujī what you’ve done last year with your saṅkalpa. It is like offering to Guru Pūrṇimā what you did last year, like Saṅkalpa. Mentally, you offer it to him in front of his feet. And those things that we give to feed the Guru... Kanchan is gold, so on a golden thali we offer that food. At that time, Mahāprabhujī says, "My heart was filled with complete joy, with complete happiness, overflowing with the chance to offer that." Then he says, "Please, God, take this which I am offering, this humble thing which I am offering." It’s the best we can do, that’s what we offer. And when it’s done with that genuine feeling of sevā and of giving, then how can he refuse? And the last part of that ślok is "Pankapauana Dulaona," that I’ll sit there with a fan, this small fan which they have, which goes around on a stick, you do by hand like this, and just it goes around, and he would be standing, my property will be standing beside. To make sure that the wind will be flowing, that the flies don’t come while he’s eating, or that he won’t be disturbed, I don’t know if anyone else had the joy of doing that, but I can remember sitting there beside Gurujī and doing that when there was no electricity. And if I’m in the right mood when I’m singing it, it just makes these little bumps you get on your skin, thinking about being with Gurujī there. And then, while I was doing that, I had such pleasure that I felt ants on my skin from that pleasure. And Mahāprabhujī describes that scene; it must have been him and Devpurījī. We’re offering those things. Constant awareness of that presence, of that breathing, and of keeping a purity to our thoughts while we’re offering. Then my prophecy says, He is part of Brahma Puruṣottama Svāmī, Śrī Devapuruṣa Antarayāmī. He is now describing Dev Purījī. That he is that Puruṣottama, that ultimate being. He is that master, he is my inner master. And then he says, "Śrī Svāmī Dīpak, Kaheyāva Sajjanāo." And Mahāprabhujī says, "Please, everybody, listen." And the last line says, from every small village, from everywhere, please listen, hear what I have to say, hear about this joy, about this glory. It’s something that everybody can partake in. That everybody can experience, but we have to make that place. That’s our job: we make the place so that knowledge, that understanding, those words of Gurujī, and his presence will come inside. So that is, I will not say a translation, but my interpretation of the bhajana. Śrīdhar Nārāyaṇ Bhagavān Kī Jai Satguru Deva Pāvana, Rām kā Sundeśo Moyā Lage Resuhāvana. Satguru Sundeśo Moyā Lage Resuhāvana. Satguru Deva Aṅganyāye, Jñānadhana Varṣalāye, Suta Haṁsa Tūrta Jagāye, Ānanda Baravana, Rām kā Sundeśo Moyā Lage. Suhāvana Satguru sundesho moiye lagire suhāvana. Lagire suhāvana mir Satguru Deva pavana. Lagire suhāvana Satguru Deva pavana. Sattva Rāmka sundesho moye lagire suhāvana. Sattva Guru sundesho moye lagire suhāvana. Pushponkī varamāla penau, Pushponkī varamāla penau, Motiyā chokhā puravānā, Motiyā chokhā puravānā, Rām kā sundesho moiye, Lagere suhāvanā, Satgur Sundesh Omoye Lagire Suāvanā Lagire Suāvanā Mer Satgur Devā Pavānā Lagire Suāvanā Satgur Devā Pavānā. Rām kā Sundeś Omoye Lagire Suavana Satguru sujneśo moiye la gheri suavana Lādo genwā barfī o perā Lādo genwā barfī o perā Sir purī o rāmevā gherā Gherī guḍalī kī rabanau Prabho jī jī māvana, Prabhu jī jī māvana. Rām kā sandeśa mo ye lagira suāvana. Satguru sandeśa mo ye lagira suāvana. Lagira suāvana mīra satguru deva pāvana. Āp Harī Pārṣad Āroge, Āp Harī Pārṣad Āroge, Pāṅkh Pavan Dhulāvanā, Pāṅkh Pavan Dhulāvanā, Rāmkā Sundeśo Moye Lagire Suāvanā, Satgur Sundeśo Moye Lagire Suāvanā, Lagire Suāvanā Mer Satgur Devā Pāvanā. Rāmkā Sundeśo Moye Lagire Suvāṇa Satguru Sundeśo Moye Lagire Suvāṇa Nara Brahma Puruṣottama Svāmī Nara Brahma Puruṣottama Svāmī Śrī Deva Purī Śāntāryāmī Śrī Svāmī Dīpā Kahe Avā Sajanom Śrī Svāmī Dīpā Kahe Avā Sajanom Hīla Mīla Maṅgalagavana Lagire Suavana Satguru Sundeshomoye Mer Satguru Deva Pavana Lagire Suavana Mer Satguru Deva Pavana Ramka Sundeshomoye Sun desho mohe lage re. Suhāvah na Satguru sun desho mohe lāge re suhāvah na. Om bole Śrī Dīt Nārāyaṁ Bhagavān Kī Jai. Śrī Śrī Dev Puruṣa Mahādeva Kī Jai. Dharma Samrāṭ Paramahaṁsī Svāmī Maravananpur Jī Mahārāj Kī Jai. Viśva Guru Mahāmaṇḍaleśvara Paramahaṁsī Svāmī Maheśvaranampur Jī Satguru Devakī Jai. Swamiji is giving us that knowledge, that rain. But we just have to make the space for it, so that we can hear it, accept it, and understand it. Make that place where it can unfold and develop. It’s so beautiful. The teaching is so beautiful. The mantra which we have is so beautiful. Full of everything which we require for that development. Dhanyabhaga, Bharatabhumika, pragate Balamukhanda. Dhanyabhaga, Bharatabhumika, pragate Balamukhanda. Śrī Tapa Kā Pāpahārate Jeṣe Pūrṇam Candā Juga Juga Jīvam Aiśvarānanda Śrī Dīpadāyaloke Amṛtasis Nithabarasohananda Prabhu Dīpadāyaloke Amṛtasis Nithabarasohananda Chugga Chugga Jīvo Maheśvarānanda Bhakti-jñāna-yogasādhanā Brahma-jñāna-sukha-khaṇḍa, Bhakti-jñāna-yogasādhanā Brahma-jñāna-sukha-khaṇḍa. Viśva vichāyī ho mahāsamrāṭa avicchala jñāna aṣṭāṅga, yugya yugya jīvomā Īśvarānanda, yuga yuga jīvomā Īśvarānandajī. Śrī-dīpa-dayāluke amṛta-āśīṣ nitya-varṣo ānanda. Prabhu-dīpa-dayāluke amṛta-āśīṣ nita-varaso ānanda yuga yuga jīvo ma Eśvarānandajī. Yuga yuga jīvo maheśvarānanda. Apna rūpa samajha kara sabhako karate ho nirvandha. Samajha kara sabhako karate ho nirvandha. Jīvana mukta karevā kāṅko vināśārtha niṣkanda. Jīvana mottakareva kaṅko vinna svarata nisakanda Juga Juga Jīva Maheśvara Namkachi Juga Juga Jīva Maheśvara Dīpa dāyāluke amṛttāsi nita-varaso ānanda Prabhu dīpa dāyāluke amṛttāsi nita-varaso ānanda Jugya jugya jīvoma eśvarānanda Jugya jugya jīvoma eśvarānanda Bhagavān Dīpan Rakhte Āpne Sujā, Bhagavān Dīpan Rakhte Āpne Saṅga. Śrī Madhavānandajī Ānandasekhetam Neto Jagadukkha Pāṇḍam, Jugā Jugā Jīvomā Aiśvaryānandam Śrī Dīpadāya.