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Nālandā Gāvanā Kī Chāy, Mahāmandreśvarī Svāmī Maheśvarānandajī Gurudeva Kī Chāy, Āj Kī Ānanda Kī Chāy. Itnā karnā, Dayālo, darśana jaldī denā. Bhāraṁ jāme paṁsīyaṁ prabhu-vīga-sūdhi-leṇā. Tumhāre dārśane pāvaṃ, sapa-pāpa ko naśāvaṃ. Itnā karnā, Gurujī darśana jaldī denā. Itnā karnā, Dayālo darśana jaldī denā. Bhāram jāl mein posiyain, Prabhu vīgha sudhile nā. Bhāram jāl mein posiyain, Prabhu vīgha sudhile nā. Prabhu vīgha sudhile nā. Tumhare Vachana Suhāne, Pramarūpa Ko Lakhaṇā, Triyatāpa Ko Bujhānā, Darśana Jaldī Denā, Triyatāpa Ko Bujhānā Darśana Jaldī Denā, Itnā karnā Gurujī Darśana Jaldī Denā, Itnā karnā dayālo darśana jaldī denā, Bhāram jālme pāsiyā prabhu vīgha sudhile nā. Bhārama jāme pāseya, Prabhu vīgha su dhilena, Prabhu vīgha su dhilena. Tumhāra Charana ko Parase, Dukkhamūla Jaya Jarase, Ātmā māra darśī darśana jaldī denā, Ātmā māra darśī darśana jaldī denā. Itnā Karna Gurujī Darśana Jaldī Denā, Itnā Karna Dayālo Darśana Jaldī Denā. Bhāram jāl mein pāsiyā, Prabhu, vīgha sudhile nā Sumirana Tumhāranikā. Saba jagata lāga phīka darśana jaldī denā. Saba jagata lāga phīka darśana jaldī denā. Itnā Karna, Dayālo, Darśana Jaldī Denā. Bhārame jāyame paṅsīya prabhuvīga-sūdhi-leṇā. Satguru ke guṇa jagāve bhavasindhu nāve. Satguru ke guṇa jagāve bhavasindhu nāve. Ācārāṁ mokṣa pāve darśana jaldī denā. Ācārāṁ mokṣa pāve darśana jaldī denā. Itnā karnā, Gurujī, darśana jaldī denā. Itnā karnā, dayālo, darśana jaldī denā. Bhāram jāl mein pānsīyā, Prabhu vīgha sudhile nā. Bhāram jāl mein pānsīyā, Prabhu vīgha sudhile nā. Prabhu vīgha sudhile nā. This bhajan is from Achal Rām, and as far as I know, he is not from our Guru Paramparā, but he was a yogī from Jodhpur. I think he was an engineer before he became a yogī. I like this bhajan because it’s a little bit naughty, a little bit demanding, and when Swamiji said now we should speak about this bhajan, I was immediately thinking, "Why?" The point with Guru Vākya is always to see it in the context. The context was that we asked Swāmījī, "When do you come?" He had mentioned certain reasons why, at the moment, he is not coming. But I guess it is always two sides which count: the obstacles and, how to say, the call of the soul. Why is Swāmījī here at all? I mean, as an avatar. We know that Swāmījī is an avatāra. Swamiji himself said it clearly with the words, "I am here because of the call of your soul." He is here for us. He is here to serve us. And I think the present situation is a little bit of a test. How much is our pull actually? By saying we should speak about this bhajan, I think he is encouraging us. Do you really want that I come? Let’s look at the text. "Gurujī, itnā karnā" means, "Gurujī, please do so much for me." "Darśana denā" means please give me your darśana. So far, it’s a very humble request. But there are two words more: "to" and "jaldī." "Jaldī" means quickly. That means, Gurujī, I don’t want to wait. I don’t want you to come sometimes. I want you to come quickly, now. And this word "to" in Hindi also has a special way of expressing something. It is like an implicit statement: "You don’t want to do anything for me, but at least that much, please do." This is what I mean with this naughty approach. It’s really a little bit like a naughty disciple says, "Please don’t let me wait, come, I really need you, you know." "Bhāram jāl mein pāsiyā, Prabhu vīgha sudhile nā." We are caught in the jāl, the net. And bhrama, that means doubts, confusion, ignorance. "Oh Lord, please bring the vega," that means take care of me. Please remember me, take care of me. And vega means quickly, swiftly. So it goes back to this word jaldī; it’s a very similar meaning: please, quickly. So also in the second part of the refrain is a little bit of this really demanding attitude towards the Guru. Jasraj Purījī mentioned this a few days ago when we spoke about this: "Āp kī merī bārī," now it’s my turn, please. It’s like you have pain, and you sit at the dentist, and he is calling one after the other. And your pain is so strong, you cannot wait anymore. And then you say, "Please, now is my turn. I need your help, quickly." So it’s a demand for darśana, the presence of the guru. This we understand usually when Swamiji physically appears here; then we say, okay, we have now Swamiji’s darśana. In India, the words darśana and satsaṅga are used quite interchangeably. So, when the saint is there and you come to the saint, then they say you have satsaṅga with the saint or you have darśana with the saint. The difference is mainly that darśana means he might not even talk, just to be in the presence, to see him. But the main message of the saint, anyway, is not the words. It’s the radiance, the energy. Sometimes, directly, the energy transmission. There were saints who never talked. They kept Mauna for many years, but they had disciples, and they were teaching them. Like Meher Baba, for thirty years he kept mauna. But the real meaning, the deeper meaning of darśana is the inner appearance. That the Guru appears in our heart, this is what we have expressed in many bhajans, that we say, "My heart is the temple. And you are the God, please come into my heart." The first verse describes now this darśana. "Tumhāre dārśane pāvaṃ, sapa-pāpa ko naśāvaṃ." Your darśana is holy. Pāpa is the sins or the karmas. So all the karmas, all the bad karmas are destroyed. All the bad karmas are destroyed through your darśana. "Dil ko hamārā bhavana." Dil is the heart. I offer my heart as the temple for you. "Darśana jaldī denā." Now it becomes more clear what he actually means. The disciple is waiting for the darśana of the guru, that the guru appears in his heart. "Tumhare Vachana Suhāne, Pramarūpa Ko Lakhaṇā." Tumhare vachana. We know it, vachana or vākya is the same, the teachings of the guru. Suhāne is actually what Jasvāśpurījī had in the other vācana: Suhāvana, the pleasant, charming, uplifting. "Brahma, Rūpa, Ko Lakhaṇā," they show the divine form, the form of God. "Triyatāpa Ko Bujhānā." Tri-tāpa, you notice the three ways we experience the results of our karmas. TAPA literally means fire. It’s like we are suffering in the different fires. And BUJHĀNĀ means now to cool down, to give relief, or to put out these fires. So, the darśana of the guru gives us relief and gives us guidance on how to purify the karmas. It gives us guidance on one way to work on the purification of our karmas ourselves. For example, through mantra, kriyā, or yoga practice. And on the other hand, how to get rid of the karmas completely, which is possible only through the direct mercy of the Guru. And this comes now in the next verse. "Tumhāra Charana ko Parase." Your feet, by touching your feet. Your feet are like the paras (the philosopher's stone). If we touch the feet of the guru, then the mercy of the guru comes to us. "Dukkhamūla Jaya Jarase." Then the root of our suffering, jhara, jhara that means inert, dead, lifeless. So, there is a difference in working on our karmas. When we work through our mantra and other yoga practices on our karmas, that has an effect. Every practice, every satsaṅga works on our karmas, especially when we do, for example, a Kriyā Anuṣṭhān seminar: strong, concentrated sādhanā, disciplined sādhanā. And this is very important. Swamijī once said in one seminar: You don’t know which storm, karmic storm, is maybe in front of you. It could be so strong that it will completely blow out the fire of your Jigyāsū. This is exactly Swamiji’s words, as I remember them. Jigyāsu means the spiritual seeker. That means there could be some karma in our future which we don’t know, but it’s already there. Maybe in 10 or 20 years. And that suddenly would be so strong, it would blow off this fire of Jijñāsā. That means practically we give up our spiritual path and we fall into māyā. Now, through our yoga practice, we can work on that. And with every practice, this stone, which is in the way, becomes smaller and smaller. Until then, in 10 or 20 years, when we really reach that point and that karma becomes active now, instead of completely blowing us off from the spiritual path, it’s just a small disturbance. Or you can say, instead of a stone falling on your head and killing you, it’s just a small pebble and pop, hurting. "What was that? Okay," and go on. So this is the influence which our practice has. There is a "but." But always something remains. We can never completely eradicate our karmas. And here comes now the importance of this verse: "Dukkhamūla Jaya Jarase." That says now the root of your suffering, these karmas are taken out, removed with the root. Nothing, nothing remains from your karma. It is completely purified. But how is this possible? Not through our effort. Only through Guru Kṛpā. This is what is happening here. "Dhammaracharanakoparasi," we touch your feet. That means bhakti, that means seva, that means complete surrender and faith in the Guru. When our heart is so open, then this touch becomes a touch with the paras; then the Guru can bestow his full mercy on us. But it depends on us if it’s a real touch. It depends on us if we are really completely surrendered, and not making, for example, conditions, or having doubts. To take a practical example: Someone goes to Swāmījī and asks for a yoga name. And Swāmījī is so merciful, he gives you a yoga name. And then you say, "But I don’t like that." So what? So then, is the distance there? This is not complete touch. Complete surrender means also complete acceptance. "Ātmā māra darśī." Our Ātmā. Naša Ātmā. And Darase is basically the same as Darśana. Darase je isto kao i Darśana. It comes from the root Dṛṣṭi, the view, to see. Dolazi od korijena Dṛṣṭi, vidjeti. So our Ātmā becomes visible. So, through the mercy of the Guru, he shows us the Divine, shows us our own true nature. "Sumirana Tumhāranikā." Sumirana comes from smṛti, memory, and means to think on the Guru. And thinking, remembering, and the sense of repeating God’s name. And you know also the sumaraṇ, that is the small mālā, to repeat the mantra. To think on you, to repeat your name, this is nīkā. Nīkā means divine, uplifting. I would like to repeat your name, meaning Nīkā, something that is lifting us up. "Tika" most probably means Tilaka. That is a point on the forehead in the area of the Ājñā Chakra. You have seen Swāmījī’s name today. A point for concentration, a point for meditation. So your name is my point of concentration. With every breath, thinking on the Guru, meditating on the Guru. The more we think on the Divine, the more this energy arises in us. And the more we have this experience, then other joys, we don’t desire them anymore. And then, whatever this world has to offer you is like tasteless. "Saba jagata lāga phīka." Phīka means literally in India, without spices, it has no taste. So when we experience the Ānanda, what other joy would still be a temptation for us? The principle of meditation is that on what you meditate, you awaken these energies in yourself. When you meditate on the Guru, then the qualities of the Guru, the wisdom of the Guru, and the love of the Guru awaken in us. That more and more, we actually become one. Here is the word guṇa. Guṇa is used in two different ways. Either in the sense of the three guṇas: tamas, rajas, sattva. Here it is used in another way. We would have guṇa and avaguṇa. So guṇa means the good qualities, and avaguṇa the negative qualities. "Satguru ke guṇa jagāve bhavasindhu nāve." Those who praise the guru's qualities. Bhavasindhu will not fall in this ocean of the world. Somehow, the law of karma is also valid for the guru. The guru is acting here. The guru is here in physical form. And because he has come to help, to teach, to serve, he is creating lots of good karmas. But sometimes it might also happen that a guru steps, by mistake, on a worm and kills it. Now the problem is the guru has no ego. This karma is there, but where should it go? So this karma is a special karma. It has to go somewhere. The principle is very simple. Those who think positively of their guru and praise the guru, they actually get from the good karma of the guru. And those who criticize the guru, backbite the guru, they attract automatically, like a magnet, these really existing certain negative karmas. So this is the scientific background for this verse. When you think on the good qualities of the guru, which are definitely 99.9%, that makes you like a magnet, absorbing the good karmas of the guru. And in bhakti, we would say that is then the guru kṛpā. Basically, it means we just have to open ourselves so that we can receive it. It works so naturally, like a magnet attracting iron. The more we open our heart, the more this mercy naturally flows to us. The more and more we are transformed, we need not to come back anymore. Therefore, in the last line comes now very naturally the word mokṣa. "Ācārāṁ mokṣa pāve." Acharamjī says, "I achieved the mokṣa." And still he asks, "Darśana jaldī denā, please give me quickly your darśana." So I understand that we shouldn’t be shy towards Swāmījī. We should say clearly and loudly, "Swāmījī, we need you. Please come."