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Part 1: The Guru’s Call and the Power of Satsaṅga Om Bhūr Bhuvaḥ Svaḥ, Tavaṣṭirvareṇyam, Bhargo Devasya Dhīmahi, Dhiyo Yo Naḥ Prachodayāt. Salutations to the revered Gurudev, the embodiment of compassion, the unbroken circle, the one who pervades all. Salutations to you, Śrī Guruvē, whether one has realized that state or not. Revered Gurudev, Śrī Rām Sharma Ācārya Jī, Dīpa Naraṇa Bhagavān, Mādmā Nanajī Bhagavān, one thousand eight maṇḍalas. Respected Nanaji Bhagavān, venerable minds, divine brothers, energy-embodied mothers. The darśan of Bāvajī took place inside Nepal, following his arrival from abroad. There, according to Bāvajī’s command, a small program was organized by the Gāyatrī family. Bāvajī is ours from many lifetimes. Whenever the work of Bhagavān happens in the world... The cowherd followed behind them, and when it was time to lift the neck, Bhagavān placed his finger. Bhagavān Rāmacandra also came, and all the gods who ever descended to earth came along with them—the thirty-three crore deities, people like you—all came to earth, did good deeds, and then departed. Parvacan Jī Bāvjī had said something within the discourse here. The world and the body do not move along with the living being; everything else moves. After a long time, I came here, and when I went to the place of the in-laws, I remembered Bāvjī’s words—he said that the body and the world do not move with the living being; everything else moves. Remembering that, I then reached the argument in my mind. The words of Vivekananda came to my mind, his words came clearly, and the previous statement of Vivekananda that I had read inside the book came to my mind. That Vivekananda is an avatārī before you; he said that he would keep Bhārat Mātā awake. No foreign matter or foreign affairs could be fully resolved with them, and my Tigat Śānti Kuñj is tomorrow. Whenever you are involved in your mission, because Gandhi and Deepurujī, Mādhavan Ji, and your relationship is that of a family. We are purohits, you are also purohits. Vayam rāṣṭra jāgarata purohitān—when the purohit sleeps, the nation sleeps. If you fall asleep, the entire nation will fall asleep. Stand shoulder to shoulder and fight; we are with you, Gurudev. And whenever you give the command, we will be with you. Mata Ben, wearing the gāgṛā, will take the kalaśa from here at eight in the morning and perform pūjā at Gurudev’s feet. By worshipping our guru and embracing Gurudev, we have come this far after wandering around, and then by listening to some words of Gurudev and bowing at the feet of Bāvajī, I will pause my worldly speech. Within that, I will present a bhajan to you: Loti ke ā, loti ke ā... Go, my Rāma, Vaibharaṭ calls you, come back now, my Rāva, your brother Bharata calls you. Listen, O learned world, listen, O learned world, your brother Bharata calls you. Come, come now, my Rāma, your brother Bharata calls you. Without Rāma, my Ayodhyā is silent; without Lakṣmaṇa, the kingdom is weary. Without Siyā, the kitchen is silent; come back, my Rāma, your brother Bharata is calling you... In the month of Sāvan the rains fall, in the month of Bhādo the winds blow from the east; the seed of Rāma Chandra is Dusāla, the seed of Rāma Chandra is Dusāla. The beauty of Sītā calls you back—come, my Rāma, your brother Bharata is calling you. Ram walks ahead, Lakshman, the brother, follows behind; between them walks Jānakī. Between them walks Jān, the essence of life, the very earth beneath their feet. Come back, my Ram, your brother Bharata calls you. Listen, O world, listen, O world, your brother calls you. Bharat is calling, come back to me, your brother Bharat is calling. It is said by Maisanan Jī Marāj, revered Gurudev, Jādan Āśram, and Mūlo Dīp Narāyan Bhagvār. All the saints resting on their seats in the new residence are informed to kindly make the effort to come onto the stage. Marāj Jī has arrived on the stage; all of you saints... So, the guru is the cowherd, and everyone stands for the guru. The guru is the cowherd for all; I offer my salutations to the guru, for the guru has given the cowherd. Sanskrit and Hindi terms include, cakra, prāṇa, kuṇḍalinī, ātma, Brahman, saṃskāra, namaste, praṇam, saṃskāra, namaste, praṇam,... sam Śiva Rāma, also Rāma, Rāma also Rāma, also Rāma... Do not forget the first sip of the elixir of life, for it is like amṛta that purifies the soul. Engage in satsaṅg, engage in satsaṅg, for the Vedas themselves speak of the importance of satsaṅg. Those devotees who have embraced satsaṅg are like pearls in the ocean of your grace. The saints have given this sacred knowledge, which is like a daily pilgrimage. In satsaṅg, why remain dry and barren? Like the clouds that bring rain, satsaṅg nourishes the soul and strengthens the fortress of yoga. Oh, come on, Bai Jain, your crowd has also gathered. Those people have come, but no one understands. Pearls, pearls have been given, so who truly associates? Who truly associates? The one who associates is Vishva Mīnṭar Jī, who remains filled with the grace of Bhagavān. Bhagavān’s feet are the abode of Vishva Mīnṭar Jī. Vishva Mīnṭar Jī remains, Vishva Mīnṭar Jī remains, Vishva Mīnṭar. Yes, greetings. When the circle of action was mentioned, someone said, then advise the seminar. The circle of action was given, someone said, just give a moment of attention. I said, I will not give further. They said, oh fool, I have been giving seminars since then, you just give a moment of attention. They fought among themselves. Someone said, who will decide? Bhirmo said, Bhirmā said, no, someone said, mantra... The earth has been plowed, and there is a seed to be sown—ask yourself what decision to make. Sher Jī has given the knowledge of the path; offer your salutations. I have a certain matter, Bāb Jī, a matter that remains. When I was at the seminar, I sat with them and gave my association. There is a struggle within me, so who should decide, Sher Jī or Mārāj? Shyāji Marār said that if our land is outside our control, then give your support; break the earth, break it high, do not eat from it. When I talk, I give support to the seminar, to Soparśrī, and to the sick as well. It is not just that, and the one who is high in zeal, the one who is in the śhatsaṅg, that is when Mother Earth comes high. The entire world is filled with the association of Śaṅgat, and the satsaṅg of Mīnatar Jī Vaśev Jī is like a refreshing breeze. The satsaṅg that grounds the earth is the satsaṅg that remains steadfast in the heart. One hand is steady in faith, saying, "Brother, this is the decisive moment." It is said, "Live with awareness," and since then, for thousands of years, there has been no equal to that satsaṅg. Even the merits gained cannot be measured; so it is said... What great deed does satsaṅg perform? It is not the king Bhartṛhari who left it, nor was it the grace of Kilān Bhāratī that was withheld. So, we did not remain without the supreme bliss; by engaging in satsaṅg, we did not remain ignorant. By participating in satsaṅg, we did not remain unaware. The words of satsaṅg did not remain confined to the body. Somī Jī preserved the country; this is a great thing indeed. Speak, Gurudev, Bhagavān, the revered saints, the beloved Mātmā, the blissful Bhagavān—hear my prayer, O Hari, O Mahari. Whenever I take birth on this earth, grant me the company of saints, O Hari, O Mahari. Hear my prayer and accept it. If only someone like you would come to the gathering of saints, O Hari, O Hari. Always keep me in Your silent remembrance; if You accept my prayer, then my heart will be content with theirs. Hari ji, I humbly pray to You that whenever I am born again and again, may I always be in the company of saints. The gatherings of saints are such that they remove all attachments from the heart. Everyone else’s desires do not reside in my heart anymore, and I want to be completely united with You. May I be given that, and may there be no desires left within me. If it happens, then ignite the fire of knowledge repeatedly; just as every breath is taken, so take every breath with awareness. Whenever you take birth on this earth, attend the gathering of saints, for that is true company. Just as the touch of the Gaṅgā purifies, so let every touch cleanse. Remove the dirt of the soul and transform the mind into its true form. Wherever there is the dirt of the soul, there I am born again and again. I am of the Varanāḍas, I belong to the Āśramas, I am a yogī, I am a tyāgī, I am a gīrṭī, I am beautiful. You all come and go, life is alive, the feeling of life is the supreme essence. All our souls are the foundation of everyone. The meaning is very dear, it is said to be without support, the meaning is very dear to all of them. The world is shining brightly; there is absolutely no lack. In the sun, there is absolutely no impurity in the three times (past, present, future). The impurity is in the vessel; if you purify the vessel, then come into the truth. In the truth, why is there a fire of sin? There is no sorrow, no peace in sorrow. Peace is the imagination; that sin does not touch you, nor does silence. If you fall into sin, then silence is not the remedy; silence is not the purifier. What use is silence if it leads to smoke and poison? Abstaining from prāṇa is like going to hell. Then there is turmoil in the field; if you have hunger, then eat. But I will not let you suffer. Why will I not let you suffer? Because I have already consumed your suffering. Those who weep for you, those who suffer from your ailments, their ailments will not remain; indeed, they will be healed. Even if the fish is eaten, it does not affect you—this is what Śvādgarudī Mahārāj says. Selling meat and honey, theft continues; among people, the snake does not bite, nor does the mouse. The wise, the generous wise, do not go with poison. So, if Vishṇu does not go, then where is the fault in the game? What fault is there in gambling? It is like a game of chance, played with a pure heart. Why then is gambling considered shameful? The one who holds the dice loses their honor. That is the fault. Enduring the pain of birth and death for months and months, enduring the pain of birth and death for months and months... Even if ten mothers hold you in their arms, O Hājō, a woman remains separate; if you study together, the bond remains strong and does not break. Saints say, O brother, take the dust of the feet of the enlightened one; remove the impurities of the soul, and make the mind steady and true. O Hari, listen to my humble plea; I pray with folded hands, take me as your own, accept me as your own. I am indeed a sinner; take me as your own. O Kilōn Bhāratī, you are my refuge. Keep the devotion flowing, O devotees, take whatever devotion you can hold within. Oh dear, listen carefully, for we are to partake in the bhajan of Svāmījī. This bhajan is not an ordinary one; it is to be done daily without fail. The bhajan of Bābā Ji is truly a bhajan, each moment is invaluable. It is the means to cross over, whether it be through the words of the saints or the wisdom of the scriptures, both proceed with a steady, unwavering pace. Like a serpent coils and uncoils, so does the mind wander and wander. And when it wanders, it falls into delusion. Those who stand firm in their resolve, those who stand firm in their faith, do not waver like the restless mind. The saints have seen this clearly; the delusions have been dispelled. When they are dispelled, then there is liberation. If it does not come, then it is to be met; but do it like this, Bhāvjī. No action should be broken like this. Bhāvjī, join both and offer namaskār while walking. Donārām Jī says, "Do not leave the saint’s place or the gathering." Their benefits are indeed in silence and stillness. On the day of the week, do not spoil it; do not speak ill or act lowly. Oh, my friend, when the mind is intoxicated with pride and ego, what remains of wisdom? When wisdom is lost, it is like being drunk on pride and ego. Both kinds of intoxication are like two types of liquor, and the one who drinks them becomes confused and restless. Like a dog barking loudly without reason, such a person raises their voice unnecessarily, causing disturbance and chaos. When intoxicated with such pride, one loses control and falls into ruin. This intoxication is truly destructive. Let us rest now, and as Svāmījī’s arrival approaches, Baba Ji is with us—let us say, "Victory to Satguru Deva." You all foreigners are so calm and quiet, and you Rajasthani people are still so restless, aren’t you? Yes, you are restless, aren’t you? There is sorrow in that. Look, you have met the peaceful Saccangramanī and have remained peaceful, son. Understand the teachings of Samijmrajra and Mahāprabhujī. Look, today I have stopped after a long time, I have paused for a while for Samijī Marāj, and on the forehead of Samijī Marāj, not everyone places it, only on him. So, Svāmījī, may I humbly present before the revered ones, adorned with garlands and crowns, continuing to sit elevated, and taking photographs again and again—this opportunity does not come often. Truly, the serpent of devotion pushes forward like the gopīs. Howl Deshan, play the next film. Bhōliye Bhattar Bhagavān ke Śvāmi Meśraṇan Jī Vahārāj kī Mahāprabhudip does only this. Hail to Isyalekpuri Ji, hail to the lineage of the forefathers, hail to the great Hindu spiritual emperor, Sadguru Swāmi Madvanand Bhagavān, hail to Vishwaguru, Mother Madaleshwar Paramātmā. I will speak a little in Iradaji, then I will speak in English. It is such that this Kevra is visible all over the world; just now I received a call from Australia. So, if someone has become a Marwadi, then what can I do about it? Then we will give rest, and if anyone is tired or exhausted and wants to rest, then let them rest as well. So, after receiving the name, the disciple becomes devoted like a bhakṣī, drinking at the feet of the Guru. By following the Guru’s words, the disciple truly acts accordingly. This way, the trap is escaped, and no obstacles or distractions come. Keep it up, see, you are the embodiment of the highest struggle. Yes, Gurumārāj is present, and so is Puja-pāt Sāmījī-mārāj. And you all have to remove the thorns from the path of victory. What is your feeling? At what time? I feel that today itself, one should not delay in surrendering. O devotees, this lineage—oh, nothing else matters. In the first birth, the fierce Senagar Kansa was devoted to his own father. There is no measure in material things, nor in feelings. Oh, even feelings—like the son of Kishan Dās, the capital is lost. We have come to this point. Yes, where people are counted, there is division and separation, but without feelings, there is no division. It belongs to no one; therefore, in feelings, there is no measure—only our own. The emotions should be pure and sacred, like a clean, clear lake. In this āśrama, the atmosphere is pure and sanctified, a land of tapas. Mahāprabhujī, the revered Svāmījī, is the supreme Guru. So, dear devotees, you should also remain established at the lotus feet of Svāmījī, the revered Guru. One should reflect on what their life ought to be like. Friends, Saint Sherām Jī Marāj has shared very profound insights about you all, about how no one should harm you. Marāj says, no one should harm you; you may eat bread, but who should cause you to suffer? Food is meant to be consumed... Falsehood is the first of all sins, but the soul says the same: truth is equivalent to austerity, falsehood is equivalent to sin. Truth is equivalent to austerity, falsehood is equivalent to sin. And those whose hearts are true, their hearts are you. In these forms, Gurumaharaj, Bhagavān have placed their hearts. Today, falsehood has been born in your month, and truth as well. One may be born in a month, but to become a mother, become a mother of truth; do not become a father of falsehood. But if falsehood is in us, and we do not renounce it for the sake of our children, then I see no difference between a cow and a buffalo. To become a true disciple, only Gurumārājī’s satsaṅg is necessary. See, Śrānt is explaining to you in many different ways. Kanāingalā and very good things were heard, very excellent things indeed. If one holds on to one or two points in life, then according to my perspective, people see so many who are well-built, have studied the four Vedas, the six darśanas, the eighteen Purāṇas, which is very good, and they have indeed studied, but according to me, it is still not enough. If you read any one of the four Pāṇinī texts, then there is no need to study the four Vedas, eighteen Purāṇas, or six Śāstras. The essence will also come, and the baby is born. From the four Vedas, the scriptures, and the eighteen Purāṇas, the baby is born from the four Pāṇinī texts. The baby is not born from the others. If you read the Śuddha Ladraṇṭha, then you have the four Pāṇinī texts somewhere. There is no need to go to another place for the waist; knowledge does not manifest by merely coming to college or doing so. But you have to study, study, and study; there is no other way. Part 2: The Path of Purification and the Refuge of the Guru If one only memorizes mechanically, what is the real use? Some work hard to acquire knowledge, some work hard to become tired, some work hard to earn, some work hard to build their own house, and only a few work for liberation. Should we not strive for it? To bring about well-being, should we not act? And what is this restlessness in the mind? The mind is restless, children; it is half-dead. I have not attained liberation; my thoughts do not come filled with peace. Politicians in Patna have written all kinds of things, but I have never prepared for complete welfare and good deeds. When good deeds are ours and the time of great difficulty comes, one should remain under the shelter of Gurumārāj, but there is no need to become harsh or strict. No matter how many hardships one faces, we are all connected. First and foremost, purify these four: the mind, intellect, consciousness, and ego. If these four become pure today, then there is supreme bliss—blissful joy. There is sorrow, and when sorrow comes, this is exactly what it is. Yes, sorrow does not come to harm a large family or household. There is a quarrel in the house, but who is going to quarrel? These are the five senses; these five are the only impurities. The eyes want to see forms, the ears want to hear sounds. So, the great souls say that all five are more pleasurable. Oh, saint, there is great conflict at home; day and night, these five fires keep burning. There is one woman, and that woman is the form of affection, that affection which says to you, "I am your desire," and that is desire. The whole world is coming to an end, isn’t it? Neither the king nor the heart can run away, and then there is no escape from this punishment. So how can a great soul be found? Only by coming to the refuge of the Guru. If one accepts this, then it is necessary to accept the refuge of the Guru alone. Speak of the evening of Mīrā, the time of Śrī Dīp Nārāyaṇa Bhagavān, the time of Śrī Mādhvānanda Jī Mahārāj, the time of Śrī Maheśvarānanda Jī Mahārāj, the countless peaceful Mahātmas. Life has grown vast, calling out the Name again and again. Oh, someone tell me, will I come to the home of Rāma? Will I come? This is the matter of my heart. Regarding bhāvanā, Mīrā Bāī said: Donī naina na mānī Śrāvaṇa, jaise Śrāvaṇa kī nadiyā̃ uṭhī. Both eyes did not accept Śrāvaṇa, as if the rivers of Śrāvaṇa have reversed. Śrāvaṇa kā pānī barasā—o māī, ye mūla rahe ṭhāḍe; he Prabhu, tum to ho bhaktana ke. The rain of Śrāvaṇa has poured down—oh mother, these roots remain steadfast; O Prabhu, you are for your devotees. Donī naina na mānī, jaise Śrāvaṇa kī nadiyā̃ uṭhī. Both eyes did not accept, as if the rivers of Śrāvaṇa have reversed. Oh, suno to—Śrāvaṇa kā pānī barase, to āp hi barase; piyā ne patiyā paṭhāyā. Oh, please listen—if the rains of Śrāvaṇa come, they come on their own; the beloved has sent a letter. This speaks of temptation. Oh, do not believe those who say, “O Sanāriyo, the city of Mathurā is far away, it is not my place to go there.” Oh, do not believe those who say, “O Sanāriyo, the city of Garh is far away.” The Lord belongs to Mīrā; the Lord Giridhara is in Nāgara, and the servant has gone there. I am devoted to the feet of Hari. Oh, do not believe those who say, “O Sanāriyo, if I go to Avadha, my beloved Lord, the Paramātmā, will suffer from hunger.” Look at the essence of the matter. Victory, victory... Within it, there is an intense fire as cold as ice, and this fire also ignites various other fires. Along with that, what is yoga? It is the fire of karma, the fire of tapasyā. Through the fire of yoga, we can burn all actions, but when we act, it must be in the form of yogāgni; otherwise, its nature changes. There is tapasyā, there is pañcāgnī, and beyond that, there is the fire of separation. The one tormented by separation burns intensely. Just now, the Mahārāj sang a bhajan of mine; even the fire of separation burns him so fiercely. Once, there was a man who said, "Did I meet Rāma? Did I meet Bhagavān or not?" The cold of the era struck fiercely; wherever you looked, people were bewildered. In the towns and villages, some sought Bhagavān in the forests, some in the mountains, and some in the wilderness, but Bhagavān kept moving on. So, when the tongue got stuck to my lips, everyone said it was stuck, but it wasn’t stuck. They insisted it was stuck, whatever it was. The determination of a small child is like that—it is also like fire. The Haṭha Yoga they speak of has four types: Bāla Haṭha, Rāja Haṭha, Strī Haṭha, and Yoga Haṭha. It went into the forest, where there is no food or drink, not even water. Still, eating leaves from trees—if you find badrī fruit, you eat that, and if you find something else, you eat that. The body gets tired, it needs nourishment. Everyone, O Bālā Bālā Satya Jī, can only become a little like this; it requires training. If you do that, then you will not feel hunger or thirst at all nowadays. These people talk about these methods; this is a yoga kriyā. Someone’s father has training; I have passed the fourth grade, and then there is neither thirst nor hunger, nothing at all, so those people are like that. But after a year, they said, "Father, now we will eat bread." Why? There is no hunger, no thirst, but still, they say so. Bābā Jī says that Mahāprabhujī was asked that Bābā Jī is the one who has the unique, subtle, and intense energy; no one eats or drinks, no one goes anywhere. What happened then? So Bābā Jī replied, look, Bhagavān Kṛṣṇa also ate, Rāma also ate, Brahmā also ate, Śiva also ate, Viṣṇu also ate. One becomes so exhausted, nothing goes anywhere, the body becomes thin. As I appear to be dead, a crow came—fat crows, black ones, not the big crows; there is no such thing as a big crow. Look at that, that man dies quickly, in two days, three days, four days. The crows think among themselves whether they have the strength or not; the crows think among themselves whether they have the strength or not. Paḍho, paḍho, he virahī dukhiyāre. Read, read, O sorrowful one who is afflicted with separation. Prem kauḌā jaisā, jis ke sarīre ko cunc cunc khāye. Love is like a crow that pecks at the whole body, picking and picking away. The flesh is eaten, yet one does not eat the flesh itself. But do not lose your two eyes. Today, this is called the union with the Beloved. Everyone is saying, "What is this?" I will do devotional worship to Bhagavān with feeling; I will feel the time; I will endure the pain with feeling. By enduring hardships, one gains understanding; on the path, the arrangements are very well made. Many heroes have been met, many trials faced, pakoras have been found, and many obstacles encountered. Why are you so restless? What have you consumed? Who are you? For whose sake are you dying? They do not care for you, nor do they act for you. Spitting on them only increases the disease; it only makes things worse and leads to ruin. Nowadays, people say, "Divorce the wife, and another will come." So I can read it, but fate cannot be read, my brother. If it were a crow, then I would read it aloud for you, but what is in my fate, I cannot read and tell you. If it is a straw, then break it, but love cannot be broken. Oh, the devotion I have for Bhagavān, that is what is steadfast. They do not break; those who attain Bhagavān, then like a flock of crows flying, they sit on a nearby rock and contemplate. When he spoke these words, that crow immediately resembled Bhagavān Viṣṇu. At that moment, Kañc Jaṛā said, "The fire of the true guru is of the same nature," so we too are seated here, understanding the essence, and I will also share something with them. And in every corner of the world, in every home, in the forests of the world, wherever you look, this truth is manifesting before you. Even inside your computer, when webcasting is happening, let me speak a little in English. May all beings be happy; may all be free from disease; may all experience the auspicious; may no one suffer in any way. Om śāntiḥ śāntiḥ... Hail to Dīp Nārāyaṇa Bhagavān, hail to Deveśvara Mā Devī, hail to Satguru Svāmī Mādhvānanda Jī Bhagavān, hail to the eternal and true Dharma. Salutation to the cosmic light, enlighten our hearts, omniscient and omnipresent. In this divine presence, good evening and good morning, dear brothers and sisters. Good evening to those who are here in this part of the world, and good morning to those who are far in the East. From here, the blessing which we are remembering is our beloved Satguru Devendra Dharma Sambhāraka Śrī Svāmījī Mādhvānandajī, who passed away or left this body eight years ago already. Time is passing very quickly. Many of you know our Satguru Jī, and many do not. I am sure that some of you understood some bhajans, but you are creating a good effect with the melodies and śrutis. The attainments of attainments... attainments. Nationality, human animals, and so on—this duality will remain, and it is the duality as long as you have the feeling of being an individual soul, like jīva. Jīvātman is a mixture of ātman and anātman, but see, see... Individual but will merge into that eternal Brahman; then there is no duality, there are no such feelings which we call day and night, there are only these and so on, but these only can be achieved through the satsangs and through Śrī Svāmījī Śrī Mādhvānanda Jī Bhagavān, who was a great saint. On this planet, there was truly an example of living as a great devotee of Gurudev. The realization was spoken about in two kinds of incarnation. Daily, daily... Brahmaṇiṣṭha śrotriya, Brahmaṇiṣṭha śrotriya... We worship that wisdom, the knowledge, not that body. But for example, you have a very precious stone that may be worth millions of dollars, yet it is wrapped in a newspaper. Even though it is just an old newspaper, how much attention and care will you give to it? It is not about this, but about the devotees of the devotees... Because there is completeness about it, and there is completeness about it, and there is completeness about it. But it can be in South India, there you... Just let it go, and it grows like a weed. So, we need the environment. Blessed are they and fortunate indeed are they, and their many lives are filled with tapasyā, their story a sacred tea. Those mother and father who give birth to such a diamond, and that diamond will in turn give rise to more diamonds. In the minds of diamonds, there will always be diamonds, and in the minds of coal, there will always be coal. So it depends on the tapasyā and on the education. Culture is formed from saṃskāras, and now, at this time, our saṃskāras have changed. Parents are no longer the kind who can impart saṃskāras to their children. And especially among the people of Hindustān, there is absolutely no strength left to impart saṃskāras to their children. Today, darkness is spreading all over India; there is no father who can say to his child, "Son, I am your father, I am not a sinner." Father says, father, father is one who does not get a place in hell. But you hear, "Hit the boy, speak English." "I have become sinful." Oh, they have become sinners. We said, no one gets a place in hell, and now they say sinners have come. They should say, "Date," they have died, no shame in dying. No, aunt, whoever... Daughter, daughter, none of us know English. Why be so fascinated? I became an imam, lost my honor. They say, "Mom, please go away." In ten days, I studied veterinary science there. They say, what will you all do? What do you listen to? When culture is lost, everything is lost. Culture exists wherever there is humanity, and wherever there is humanity, there is culture. But that culture will take on the color of the impressions (saṃskāra) you give it; culture is formed through saṃskāra. However, you lack the strength within yourselves. We have become powerless and sat down like this. Now, Mahārāj said, "Oh, give the child knowledge—knowledge." If a mother like Madālasā exists, then become such a great one. This is the point I want to tell you through the saṃskāra, the culture—changing saṃskāra means education according to truth. Education will bring culture. A scientist said... They subscribe because your culture is not good. But it is saying that agriculture has good culture. Agriculture has good culture. Agriculture does not have good culture. We do not say that. We will not consider agriculture as very good agriculture. So... We consider agriculture to be very good, agriculture to be very good... To bring a very good end to agriculture means to end the mind, intellect, consciousness, and ego. The heart is set by the four Vedas, six philosophies, and eighteen Purāṇas, and many other holy scriptures from around the world, and many books and everything written by many great saints, whether it is Patañjali’s or Bhagavān Rāma and the Gītā and all, everything is contained in a four-page book—you find everything there. It has only four pages; you can read everything, and your self-realization is written on those four pages, and these four pages are about the mind, intellect, consciousness, and ego. Meditate deeply and go within the self and see what is in your mind. What kind of thoughts are in your mind? Is the mind greedy, covetous, restless, or like a thief? The mind moves like a restless bird, fluttering every moment. When you look to... The mind is greedy, and this mind is very much under your influence... Many, many congratulations to all of you... Sistamoni, and this all—they have written everything. What more should we write? They have written the cream, and we only have buttermilk, chhāch. They have eaten all the butter and drank the breath of the world. So Gurudev said, "Yes, you are right. They ate the butter, but they did not eat the cow, right? So what if they ate the butter? We still have the cow and feed her with love. Give love day and night. Therefore, I say, give so much cream and butter. Okay, give it daily. Eat the cow with the feeder of love and milk day and night, and you will have plenty of butter." So he knows that we should not use our own person for evil. Yes, you can. Therefore, in India, at the end of every bhajan, the name of the person is mentioned. And in many other countries, there are many songs, but the name of the person is not mentioned. Yes, it is written somewhere in the scriptures, by whom and so forth. The mind is restless, and we should not always follow the mind. Because the moment is fleeting, like a blink of an eye, and the intellect—our buddhi—our intellect... It is visible. That is called blackmailing. If someone says even a little bad thing, then what can you say afterward? Just keep completely quiet, don’t argue repeatedly. If you do, it will become like an express post. That’s what it is—she is not a woman, this is about ladies within us. The feeling we have is dual in nature; what do we call it? Kumtī bāī, kumtī sumtī nār, kumtī sumtī nār—two sides, two sides. So, there is intellect, but also ignorance; intellect and discrimination. So, there is intellect, but also ignorance; intellect and discrimination—the intellect of intellect... The buddhi, which is the mind, intellect, consciousness, and ego—all these reside within this body, within this āśraya, all inside this body. And within this body, within this kṣetra, within this palace, there sits a Mahārāṇī. Who is seated? Within this palace, the Mahārāja is somewhere on holiday. And Mahārāṇī Jī, and who is that Mahārāṇī Jī? Tṛṣṇā, the queen of tṛṣṇā, and the queen of tṛṣṇā has now had an insight—into whom? The mind, intellect, chitta, ignorance, desire, anger, pride, greed, and attachment—if these are all destroyed, then there is protection. The mind, intellect, chitta, and ignorance—all these provide protection from saṃsāra. See, the enemy cannot go through, knowledge cannot go through as long as there are impurities, distractions, and coverings... as long as there are impurities, distractions, and coverings... As long as impurities remain, dharma dharma... Your guru is your teacher. Your professor is your guru. But first, he is your mantra and pātra. Therefore, it is not exactly the same. Your professor is your guru. But your professor is your guru. But your professor is your guru. For Brahman, our Sadguru Dev is the influence. We do it and we influence for our Brahman, and for our Sadgurudev, for our Sadgurudev... for our Sad... So enjoy the interval, 40 minutes, after 40 minutes we will come to you. Dīp Nārāyaṇa Bhagavān, you have a 40-minute break. Tea is ready, please have tea, go anywhere you like. After 40 minutes, there will be bhajan, and saints will also give some pravacana. But those who are tired and have come from afar, if you wish to rest, you may do so. The program will begin at seven in the morning with Gurudev’s āratī, followed by the offering of bhog, and then the distribution of prasāda. After that, there will be discourses, and around ten o’clock, the mahāprasāda and the farewell will take place. This is the program for tomorrow or today. Gurur Brahmā, Gurur Viṣṇuḥ, Gurur Devo Maheśvaraḥ. Guruḥ sākṣāt Paraṁ Brahma, tasmai Śrī Gurave namaḥ. The Guru is Brahmā, the Guru is Viṣṇu, the Guru is Deva Maheśvara. The Guru is the direct witness of the supreme Brahman; therefore, salutations to the revered Guru. Part 3: The Lamp of the Guru and the Night of Awakening The root is the Guru, the form of worship is the pūjā. The root is the mantra, the root is the Guru’s word, the root is the Guru’s Om. The lamp is the light of the supreme Brahman; may all be enchanted by this light. The lamp illuminates everything; the lamp is the essence of all knowledge. The lamp is the ultimate truth, auspiciousness, and brings welfare, health, and wealth; it destroys the intellect of enemies. Salutations to the lamp of light, the lamp of Nārāyaṇa Bhagavān, the all-encompassing. Victory to Gurjī Marāj! Glory to Dīp Nārāyan Bhagavān, glory to Sadgurujī Mārāj, glory to the sages and seers of India, glory to Mahāsvānan Jī Mārāj, glory to Mādhvānan Jī Mārāj, glory to Sadgurujī Mārāj. Hearing these names, this land becomes blessed, this village becomes blessed. Such great lineages have manifested here. So first and foremost, I bow to Dīp Nārāyan Bhagavān. I repeatedly bow to Dev Narāyan Bhagavān, to our Śrī Śrī Ek Hazār Śrī Mādhavān Jī, and to Śrālan Jī Mārāj who is presently reigning. For I see that Vivekānand Jī was not present before, but our Vivekānand Jī is still here now. Blessed is the land, blessed is the village, and blessed is that village as well as that country where such Brahma-niṣṭha, Brahma-srotriya, who are the embodiment of the true Guru, reside. How can I praise, how can I glorify, how can I commend? Blessed, blessed are the saints who dwell there. Blessed is this very Bhāratvarṣa, and blessed is this Rajasthan. Rajasthan is indeed a part of India. This is the incarnation of great divine manifestations, and the Survi saints have come to this Rajasthan, to this land of fair plains and sweet melodies. Oh, upon them descends the divine love; these gentle women sing, and this land is pure and sacred. Dear ones, you all who consider yourselves devotees and servants of the saints, you are all truly blessed. Be great, for even a moment spent in the company of the virtuous, where countless sins are extinguished, even a moment in the company of saints purifies. You get the whole night’s time for this—oh ho ho ho, what a thing! First of all, we bow to the Ādi Gurū Śaṅkarācārya. We bow to Boro Sadguru Dīpa Mahadava Kṛṣṇa Bhagavān Kī Mahāmaṇḍaleśvara Riṣva Guru Paramamśa Yoga Rāja Mahiṣvara Rāja Jī Mahārāja Kī Sanāta Andhārma Kī. Turning the unreal into the real—these are all the divine creations of Mahāprabhujī, present in the Līlāmarat. And for all those true devotees, even today, He is directly present alongside them, always protecting them. It is on this very foundation that Mahāprabhujī’s significance rests. Those who have attained such self-sovereignty, those great souls who have realized the Self, Mahāprabhujī was indeed one such great soul. Therefore, according to his command, the entire creation is governed. Once, when a king was passing by, he saw a fakir sitting there and said, "Let us bow down and pass by, receiving his blessings and prayers. It would be better to go ahead, offer salutations, and say, 'What can I do in your service?'" Then that fakir said, "Get lost, you have nothing with you. Do some small service so that your life turns out well." I said, "Get lost, you are a servant of my servant." The king also got a little angry and said, "Maharaj, this is enough now. Now tell me, who is the slave and whose slave am I?" Then you say, brother, do you have something to eat there or not? If you have everything, then why go to trouble others by bringing an army, when you yourself have everything? Then why is he still going despite that? Because he is a slave of the mind, that’s why he is wandering. The king said, "I am the king, you don’t know that." Then he said, "Hey, come on, we are sanyāsīs." The king asked, "How are you sanyāsīs? You have an army and feasts." They replied, "In our world, there is no enmity, no army." Why keep enmity? Because of that, one has to maintain an army. The point is, such are the dhīravīr, the brave, the great souls like Bhagavān Mahāprabhujī, Dīp Nārāyan Mahāprabhujī, whose lilās were entirely transcendental, and the entire creation’s functioning is carried out in their name. The other name of the sun was Mahāprabhujī’s name; the sun is their jyotirliṅga. Therefore, Bāpajī declared, the entire world is our servant; I am the Thākurādī, eternal and self-existent. Our command prevails over the three worlds; the fourteen worlds are our domain. Dharmarāy is my servant, Indra is the king who carries out my orders; the whole world is our servant. I am the Thākurādī, eternal and self-existent, naturally self-dependent. The first servants are the deities, sages, and munis who incarnate; the second servants are the royal lineage. All beings of the universe are under our support; the entire world is our servant. I am Thākurādī, eternal and self-existent, the giver without beginning. This hungry soul is a beggar; I give, yet it takes and goes away sorrowful. The whole world is our garden. I am Thākurādī, eternal and self-existent, the true Satguru, the divine lord, the formless, the sovereign. I am the servant at the lotus feet of Svāmī Dīp. The world is the praise of Brahm, and I am the Thakurādi, the origin of all. Mahāprabhujī has said in another bhajan: Make the body immortal and eternal. If the devotee is true to Hari, then why be afraid in the heart? Even Prahlāda became devoted, singing the glories of Hari’s name. In childhood, Dhruva and the wealthy sang the praises of Nārāyaṇa. I have done it, I will do it—the immortal, imperishable body; if the support of Hari is true, then why is the mind restless? King Harichand and Channansi were called sattvādī; for the sake of dharma, they renounced the royal court. Three people showed the way: I will make the body immortal and imperishable; if the support of Hari is true, then why is the mind restless? In Kāśī, the servant Kabīr came, bringing his procession; they were singing, "Kabīr, come to my hand, come to my hand." In Kāśī, the servant Kabīr came, bringing his procession. He offered water to Meera Bāī, showed the immortal hand, made the body immortal. The devotee of Hari becomes true—why then is there fear in the heart? From King Pāṇḍu’s five sons, Satka Sutta was named; they all became devotees of Hari of infinite millions. Increase everyone’s worth, O Kārada, immortal and deathless body, be a true devotee of Hari. Why be afraid in the mind? The devotee Nārśi, renouncing all worldly wealth, has come; the people’s treasure chest still flows, crossing the Jānkā. The world has not attained what the humble servant Maharaj Sāvalā Girdārī has found; then when did the Satguru Sahib, the divine lord, attain it through past merits? Swāmījī, by the light of Your feet, I have attained the immortal, imperishable state. Grant me the immortal, imperishable body; why should the true devotee of Hari be afraid in the heart? Speak, O Satguru, the light of Mādhava, Lord Krishna. Om Viśvanne Bhagavān Śrī Dīpān Mahāprabhudī kī jai, Śrī Śrī Devapṛsā Māhadev kī jai, Hindu Saṁbrār Dharma Cakratī Svāmī Śrī Mātva Kiśan Jī Bhagavān kī jai, Viśvaguru Mahāmule Svāmī Śrī Māhadev kī jai. Gurudev dayāl dayā karke bhava sāgar pār lagā denā... O Gurudev, the compassionate and merciful, please help us cross the ocean of existence. The burdens are heavy, the sorrows immense; the waters are deep and full of suffering. Our raft is stuck in the middle, our boat stranded midway. Moment by moment, this call is made to You—please bring us safely to the shore. O Gurudev, the merciful and compassionate, please help us cross the ocean of existence. Gurudev, kindly, with compassion, help us cross the ocean of existence... Gurudev, with compassion and mercy, help me cross the ocean of existence. The river of attachment flows, and the boat takes me through the whirlpools. Without Hari, who will play the melody there? Let the sinking boat be guided ashore. Gurudev, with compassion and mercy, help me cross the ocean of existence. Gurudev, kindly and mercifully help us cross the ocean of existence. Please kindly help us cross over the ocean. Come and awaken us, Hari, come and awaken us. Gurudev, mercifully, with compassion, help us cross the ocean of existence. Gurudev, mercifully, with compassion, help us cross the ocean of existence.... Please save us, Gurudev, with your merciful compassion, help us cross the ocean of existence, Gurudev, with your merciful compassion, help us cross the ocean of existence, help us cross the ocean of existence. Om, victory to Lord Deep Mātā, Kṛṣṇa Jī Bhagavān! Body, mind, and wealth are dedicated to Gurudev’s family; body, mind, and wealth are dedicated to Gurudev’s family; body, mind, and wealth are dedicated to Gurudev’s family; body, mind, and wealth are dedicated to Gurudev’s family; body, mind, and wealth are dedicated to Gurudev’s family. Infinite sattva, the Guru has come through His own grace; today my boundless bliss has been realized; today my boundless bliss has been realized. Revered Shri Pujya Sai Bhadīf Nārāyaṇ. Today, my boundless joy, O Lord Mādhavānana, you say, "Welcome, O Lord, today is ours, victory to us today is ours, victory to us." Today, my boundless joy, Om, hail to Lord Kṛṣṇa, the light of the lamp... Sāyab Sat Guruvand nām ārī, are Rām Sāyab Param Guruvand nāmārī Har Rām Sīrī pujjē Nārāyan Āhī hai vihinatī suphal karo Sasab kām Harī subhal kar Sab kām Sāyab Shat Guruvand nām ārī Ar Rām main hūṁ durval dās Dukhyārī charaṇ kamal vishrām. I am Durvala Dās, weary and sorrowful, resting at the lotus feet. I am Durvala Dās, weary and sorrowful, resting at the lotus feet. Have mercy on the surrendered ones, have mercy on the surrendered ones. Bless us with the sacred vision of Śyāma, the compassionate one. Bless us with the sacred vision of Śyāma, the compassionate one. The blind are struck by the arrow of the revered Guru; they cry out in anguish. The blind are struck by the arrow of the supreme Guru; they cry out in anguish. O revered Pūjjē Nārāyaṇ, I come with a humble plea; O revered Lord Nārāyaṇ, I come with a humble plea. Fulfill all desires, Hari, fulfill all desires. O Śāyab Śaḍguru, remover of ignorance, O Hari Rām. O Śāyab Śaḍguru, remover of ignorance, O Hari Rām. For many kalpas I have been a karmī; how shall I become niskāma? For many kalpas I have been a karmī; how shall I become niskāma? In the inner instrument arise many desires; Hari, many desires arise. Sāyab, hundred gurus, darkness, Ārīyar Rāma. Sāyab, supreme guru, darkness, Ārīyar Rāma. Revered Narāyaṇa has come; I pray, grant the fruit of service. Hari, grant the fruit of service. Sāyab, hundred gurus, darkness, Ārīyāre Rāma. O revered Supreme Guru, forgive all the infinite faults committed by me; I seek forgiveness for all the infinite faults committed by me. O venerable Śrī Svāmī, please listen to my humble plea. O merciful Śrī, please hear my prayer. Serve the satsang, chant the name of Hari, serve the satsang, chant the name. O revered hundredfold Guru, I bow to your name. O Ram, O revered Supreme Guru, forgive all the infinite faults committed by me. O Ram, Śrī. O revered Nārāyaṇa, please come; fulfill our humble requests, grant success in all endeavors. O revered master, the supreme guru, we bow to you, O noble Ram. Om, may the glory of Lord Kṛṣṇa, the divine master, be praised. In this dual world, those who are defeated lose their honor; in this dual world, those who live with knowledge preserve their honor. Om Viśvanya Bhagavān Śrī Dīpān Mahāprabhujī kī jai, Śrī Śrī Dev Priśvamā Dhev kī jai, Hindu Samrār Dharma Chakratī Svāmī Śrī Mātva Kiśṇ Jī Bhagavān kī jai, Viśvaguru Mahā. Glory to Madalesh Swāmī Śrī Maheśvara Bhagavān, welcome. Victory to Siddhip Narayan Bhagavān! Your own creation is it very beautiful now? Just have one more sit down, then a little later we will do meditation. Is it okay with you all until four o’clock? I will give a little explanation. Swamishri Maheshwaranandaji, Gurudevaki, Mahamandaleshwar, Swamishri Jasvatspuruji, Maharaj, Jai, Ki Param Guru Swamiji, today my life has been purified, Param Guru Swamiji, today my life has been purified. In this fading world, my Hari Guru has preserved my honor, in this fading world. The wise one, the Guru, preserves honor; the supreme Guru Svāmījī is my life’s support. Today, my eyes are pure and bright, my body like sacred sandalwood, green and pure. The life-giver of life, the life-giver indeed, has brought satsang like a ship; the supreme Guru Svāmījī is my life. Today, my life has been transformed in this troubled world; my Hari Guru has preserved my honor. If I had met Guru Svāmījī, then Bhagavān would have been my great support, Hari Hari would have been my great support. In the eighty-four lakh births, I would have gone; in this birth, Mahārāj, through Guru Svāmījī, my life has been transformed. Today, in this troubled world, the kingdom of the Guru is the kingdom of honor. The supreme Guru Svāmījī has transformed me completely; from the very beginning, the name of the Guru is a jewel. The disciple is bestowed with the golden essence; the disciple becomes golden indeed. Kovase Hansa Kiyaji, Kovase Hansa Kiyaji, Soham Dhariya Waj, Param Kuru Swāmījī, today I have been completely transformed. In this sinking world, Hari Guru protects our honor; Paramēn Guru Svāmījī, Hari Guru protects our honor. Sri Narayan Purushotama, Sri Devpurisa Bhagavān, Sri Narayan Purushotama Ji, Sri Devpurisa Bhagavān, Hare Hare Devpurisa Bhagavān. Sindīp says, blessed is Devnē Ji, all tasks have been accomplished by Paramēn Guru. Svāmījī has transformed my life; today, as the sun sets, my revered Guru rides the chariot of my heart. Raj Guru Svāmījī has improved my existence. Victory to Siddhīp Narendra Bhagavān, victory to Sīdeve Swarmā Devā. Madho Kṛṣṇa Bhagavān, Viṣṭa Guru Mahāmadale Swarparama Svāmī Śrīma Īśvara Nanji Bude, Madho Kṛṣṇa Bhagavān, Viṣṭa... This light, this shadow, this nectar, this death—to whom shall I offer this light? O abode of the gods, the hosts of deities and ancestors reside here; in their midst, I meditate. The root of meditation is Gururti, the root of worship is the Guru’s feet, the innermost root is the Guru’s word, the supreme grace. That which pervades all moving and non-moving beings, that foot has been revealed; to that Guru, I bow. O Lord of countless millions of universes, King of kings, the foundation of the inert and the conscious, Śrī Depurīśāh Mārāj Dīp Nārāyan Jī Bhagavān, Śrī Mādhav Kṛṣṇa Jī Bhagavān, on whose sacred anniversary we all devotees here are enjoying the night vigil, let us shed some light on the significance of this night vigil. Bhagavān Dip Narayan Mahāprabhujī, in the form of the avatāra Śrī Mādhav Kṛṣṇa Mādhavānana Jī Mahārāj, is the one Kumkār Satnām Kartā Purukh, Nirbhav, Nirbair, Akāl Mūrat, Junishabhaṃ, Guru Praśāj, Japa Ādi Sach, Yugādi Sach, He is the eternal truth, the same truth now and forever. Guru Nānak Devjī Mahārāj proclaims that within the Guru... He whose world is bound by the breath, whose gods, whose shadow is immortality, whose death—to which god shall we offer this? This is the knowledge we seek, we seek... Deep Nārāyan said, "O Prabhujī, this physical world is my servant." But Bhagavān said, "How can this Ātma Dev be realized?" If you study it now and practice accordingly, this is the amṛta time that yogīs follow. Currently, the time is between three and two-thirty. It is said in the Upaniṣads. The Upaniṣad beautifully states, "Upaniṣad Kāra says, Devo Deva le prakto, Jīvo Deva śanāśvā." The Upaniṣad shows that our physical body is like a temple. Shree Krishna has declared, "Sarva Dharmāṇi Paritajitvā Māmikam Śaraṇam Rāja Ahaṁ Tvaṣāra Pāpi Bhyo Mokṣaṁ Śyāmi Maśocaḥ." Let us do kīrtan for a while, then we will teach you a sādhanā for the amṛt velā, how to get rid of yourself, how to realize yourself; this sādhanā is through the guru āgyā, by the grace of the guru’s maharājī. All of you have Gurudev, and he is my Īṣṭa Dev; therefore, everyone should chant. Right now, those who have divinities will have their divinities healed, those with headaches will have their headaches cured, and those with pain will have their bodily pain alleviated. From the heart, offer yourself to the deha aśca vakra āṭhaṅgoṃ se teṛā thā, but never... So if you all want to become something, then come, chant this: Nārāyaṇa Nārā Dhāvananda Nārāyaṇa Nārā. First listen to me, then say it: Yogeshwara Yogeshwara Sri Maheshwarananda Yogeshwara Yogeshwara... Sri Maheshwarananda Yogeshwara. Yogeshwara Yogeshwara Sri Maheshwaranandaji Yogeshwara Yogeshwara. If you meditate on your īṣṭa with this feeling, contemplate the Guru, reflect deeply, and engage in nidhyāśana, when Guru Dev pervades every fiber of your being once again, the mind becomes sweet and carefree, desiring nothing. Such a person is truly the master of themselves. Therefore, the scriptures say, when it comes to how to embody the Guru tattva, the sūtra states—The Sanskrit scholar says, "Devo devāle prakto jīvo deva sadhāśva sohaṁ bhāvene pūjiye," meaning that liberation is measured by this—this "sohaṁ" that is continuously flowing. This mantra, given without a guru for 24 hours, is a God-gifted mantra bestowed upon you. In the heart resides Śrī Mādhava Kṛṣṇa, in the heart resides Śrī Dīpa Nārāyaṇa. Part 4: The Gift of Soham and the Path to the Heart Mahāprabhujī, within the heart resides Śrī Maheśvarānana Jī Maharāj, who dwells as the Ātma Dev within your heart. As that Īṣṭa, as that Gurū, may you receive this gift of Soham—Om Prāṇa Prāṇa, Om Cakṣu Cakṣu, Om Śrutram Śrutram, Om Nābhi, Om Hṛdayam, Om Kaṇṭha, Om Śira, Om Bāhubhyāṁ Yaśobalam, Om Kṛtākṛta Prṣṭi. This Om of Jāḍana contains Mādhava Śrī Kṛṣṇa, who is Holī Gurujī. Through the tapas of this Holī Gurujī, the yoga siddhi and ātma siddhi attained by him, he himself came here in every particle of Jāḍana to bring welfare to the entire world. Madhava Ayanama Bhagavān said, "When you do not control the nine gates of the senses, what is the consequence?" In the Gītā, Śrī Kṛṣṇa Mādhava Dīpa Nārāyaṇa Prabhujī, when He Himself came to this earth as Śrī Kṛṣṇa, gave this teaching: "Sarvadharmān parityajya mām ekaṁ śaraṇaṁ vraja." Come to me alone for refuge; I will liberate you even from the serpents. Do not grieve. Bhagavān says, abandon all the dharmas you have adopted. Some have become Jāṭs, some Thākurs, some barbers, some butchers, some hijṛās, some women, some elders—someone has become a grandmother, someone has become an uncle. What happened to Arjuna? If you want to become like Arjuna, become like a dry tree, digest Śrī Kṛṣṇa, embrace Śrī Mādhava Kṛṣṇa, embrace Śrī Mahīśrāṇana. When you have promised yourself "Aham," then you are free from sin and will attain mokṣa. Do not be misled by all religions; renounce them. This is your dharma. This is called dharma—the greatest dharma is compassion. Compassion is the root of dharma; pride is the root of sin. Tulasī, abandon compassion only when there is no prāṇa left in the vessel. If by mistake they come to the feet, then from that day onwards, one takes only one-fourth of the food they eat and leaves the remaining three-fourths. The one who stabilizes within every being, that great yogī, that great leader of creation, has incarnated to make this earth a heaven within the entire world, dharma. Beloved friends, we Indians should support them; if the entire world is absorbed in meditation, then where will the tendency to destroy this world arise? Therefore, come into the refuge of the Guru. Now, let me guide you through a little practice on how to realize your guru in your heart. We must learn how to meditate on our Guru within our heart. Dhyāna mūlaṁ guror mūrtiḥ. By the grace of the Guru, you all come from Rajasthan from all directions. You might be thinking, what should we take from Mahārāj Jī, Mādhavānana Jī Mahārāj Jī’s āśrama today, from Mādhav Jī? We should follow discipline; this is the sūtra of yoga. Children sit on the stage, but they do not know the decorum of sitting on the stage. You all are sitting in satsaṅga; some are sleeping, some are doing something else. It is good to sleep—sleep, nidrā, samādhi, and steadiness. If you sleep and do not have any dreams, it means you are close to your iṣṭa. This is also a good thing because you are not disturbing anyone. So, sitting on the stage in satsaṅga and discussing the first lesson—where does it awaken from? Atha Yoga Anuśāsanam. The Patañjali Yoga, which Bābā Rāmdev and the world-renowned Gurus follow, its first sūtra, its first principle, the first sūtra of yoga is Atha Yoga Anuśāsanam. To manifest Mādhava Kṛṣṇa, Śrī Dīpa Nārāyaṇa Mahāprabhujī, and Viśvagurujī in your heart, first you must exercise control over the indriyas. But when many people did this, Bāvjī immediately found out and expelled them all from here. No smoking, no drinking, no wine, no non-veg. The speck in the eye—you want to see that speck in the eye, then you need a mirror. How will you get the mirror? How will self-realization come? First, you have to do one thing, then God will manifest within you. What is that? "Sarvadharmān parityajya mām ekaṁ śaraṇaṁ vraja." Bhagavān says in the Gītā, "O Arjuna... You are sent to perform Brahman; see who is what in the entire world, O devotees of dharma." When I observed various kinds of religions all around, I found that no one appeared superior or deprived without Bāvajī. I have traveled across India 20-25 times and kept researching. What is spirituality, what is a guru, what is meditation, what is this, what is realization? But when something was attained, only one thing became clear—that from one’s own door and from one’s own guru, no one is separate. This is the incarnation of Svayaṁ Dīpa Nārāyaṇa Mahāprabhujī. Whoever has taken refuge in Him, their boat... Since it is time, come, all of you, let us sing bhajans for a little while. After that, I will pause my speech. Gurudev, your Jehovah, Gurudev, your Mādhav Kṛṣṇa Jī, your victory, Mādhav Kṛṣṇa Jī, your victory... Victory to you, victory to you, Mādhava Kṛṣṇa jī, victory to you. When you chant the glory of the Guru, remember, your mind will automatically become peaceful. When you only remember your senses, your ego, your caste, your money, your earnings, your education, and so on, you will remember, you will recall your friends and companions, remember Bhagavān—I am giving you a mantra, which is Dīpa Nirañjana Sarvaduhkha Bhañjana. You have to prepare a space in your heart, like a rising sun. The sun that rises, within it today is Mādhava Kṛṣṇa, Śrī Mādhavānana Jī Maharāj. You should visualize them rising like the sun within your heart. In pūjā, when you have the vision of Śrī Mādhavānana Jī Maharāj’s form, and you have received mantra dīkṣā in that pūjā from Śrī Viśva Gurū Svāmī Mahīśvarānana Jī, then if you have any old devotion, at that time, the Upaniṣad says that if you practice in this way... At this moment, as the clock strikes four, this immortal moment of amṛta mahūrta, the guru meditates in such a way—meditation fundamentally on the guru’s form: how Bāvjī used to dress, how beautiful Bāvjī’s eyes were, how beautiful Bāvjī’s hands were, how Bāvjī spoke. Reflect daily in your heart on the sacred prasāda we have received with Bāvjī, and it will become nectar in your heart, leading you to the indestructible element that will liberate your consciousness. Now, we will chant Om three times, and all the lamps will be pure and free from sorrow as we recite this mantra. Not by doing physically, but inwardly, mentally, your mind will settle in the citta within five minutes. You will experience right now that you are in a transcendental, non-material realm—Jāḍana Dhāma, Oṁkāra, Ityomak Śrama Brahmā. You will chant Om three times and then, calmly, recite the mantra Dīpa Nirañjana Sarvaduhkha Bhañjana. Everyone should take a long, deep... Śrī Dīpa Nirañjana Sarva Duhkha Bhañjana. Śrī Dīpa Nirañjana Sarva Duhkha Bhañjana. Śrī Dīpa Nirañjana Sarva Duhkha Bhañjana. Śrī Dīpa Nirañjana Sarva Duhkha Bhañjana. May this mantra pervade every fiber of your being at this very moment. Ānando vai brahma, ayam ātmā brahma, tat tvam asi, prajñānaṁ brahma, ahaṁ brahmāsmi. Bhagavān Śrī Mādhvānana Jī Maharāj, Śrī Satguru Mahiśrāṇana Jī Maharāj, Śrī Dīpa Nārāyaṇa Mahāprabhu Jī. In this form of Brahman, the rising sun shining in your heart appears like the rising sun manifesting within you. Meditate on the image of Śrī Satgurū in that very light. The essence of meditation is the image of the Gurū; try to touch their Śrī feet, perform pūjā, and contemplate the Guruvākya—the sacred words given by the Gurū, the Śrī lamp, the pure remover of all sorrow. Contemplate on this as a Vedic mantra in your heart. The root of liberation is the grace of the Guru. When you attain this state, Śrī Gurudev is in the Saccakhaṇḍa, in Brahma Loka, which is the Jāḍana abode, established as the center of Ātma Jñāna, the center of self-realization. In this sacred amṛta moment, on this holy land, when you engage in such contemplation, reflection, and nidhyāsana, at the same time you will be freed from physical, mental, and spiritual afflictions, realizing "Ayam ātmā brahma," "Ahaṁ brahmāsmi," that this very self is Brahman, just as Śrī Mādhavānana Jī Mahārāj is from the lineage of Śrī Indus. If you contemplate, you will realize that ego is the root of all sins and bondage; by understanding this, you can be freed from all evils. You can be freed from telling lies. When the situation arises to tell a lie, focus on this form, and you will not need to lie at all. The tendency to steal will awaken, the restless urge to steal will arise, the urge to steal money will awaken. When you become awakened, at that very moment, by chanting this mantra and meditating upon it in the heart, your theft of any hatred or violence—whether against Hindus, Muslims, Sikhs, or Sai—will vanish. When this awareness arises, by chanting this mantra and focusing in the heart on Bhagavān’s sacred light, Śrī Nārāyaṇa Mahāprabhujī, Śrī Svāmījī Mahīśrāṇana Jī... Contemplating on Maharāj’s Śrī Deva Purīśa, and Śrī Mādhvānana, you will gradually become a part of them. Becoming a part is the highest dharma. Even now, all your sufferings will cease, and in this blessed moment, you will attain peace. Slowly close your eyes, open your eyes now. And look at me, everyone rub both your hands like this, and as soon as they become warm, apply them to your face. Śrī Dīpa Nirañjana, Sarva Duhkha Bhañjana. Śrī Dīpa Nirañjana, Sarva Duhkha Bhañjana. All the European brothers and sisters, through Svāmījī’s television, you can... You see, when you apply this mantra and rub it on any part of your body, any limb, Śrī Dīpa Nirañjana removes all sorrow. And the heat it generates, the solar heat, is what the Europeans have named Reiki here. And here, this was established as īśvara śakti, and the yogīs called it self-power—application of the self upon oneself, the application of the soul upon oneself physically and mentally. If you can apply it upon yourself and adopt it in your life, then peace will naturally arise within the entire world. It will begin to come naturally, and Gurujī’s dream will be fulfilled. Iti oṁ śāntiḥ śāntiḥ... Śrī Kṛṣṇa Govinda Hare Murāre, He Nārāyaṇa Vāsudeva Śrī Kṛṣṇa. Śrī Kṛṣṇa Govinda, who is the lord of the entire universe, Himself in the manifested form as Nārāyaṇa, in the form of the Guru, is indeed the Viśva Guru, Paramapūjya Śrī Mahiśrāṇana Jī Maharāj’s... In form, this great power, which is the embodiment of the welfare of the entire universe, is gradually spreading throughout all the realms today... Peace will come to the entire world if you are Christian, Jewish, Muslim, Sikh, or follow any other religion; if you embrace this path, you will begin to find peace within your own religions. Oṁ tat sat, Oṁ tat sat,... Oṁ sarve bhavantu sukhinaḥ, sarve santu nirāmayāḥ, sarve bhadrāṇi paśyantu, mā kaścid duḥkha bhāg bhavet. Behind us is the revered Thākur Śāvarāj Māna. Thākur Jī, I have worshipped the venerable Śrī Holī Gurujī, who is also known as Mādhava Kṛṣṇa, the revered Hindu emperor Śrī Mādhavānana Jī Mahārāj, who was our grandfather Gurujī. Along with him, I have had meals at Thākur Jī’s house... Regarding Sattva, I request you all, respected Thākur Jī, please also, from the depths of your heart, consider yourselves grateful at the feet of the Guru and come forward to receive His blessings today. Respected Thākur Śāva. I will speak the truth and only the truth—I do not know how to speak on the microphone, and this is the second time. The first time I came to the saṅsarga, before that Svāmījī had given me the order, so I spoke for a little while. Now that Svāmījī has given the order again, I must say something. At least I have reached the age of fifty-five. And now I have become complete from behind, in service, the service of the soul, they were not born, it is the same nurturing and the same doing, which is not mine at all. But what happened, O Lord, I have never doubted this; there is no two opinions about it. It is the Kali Yuga, where the dominance of material attachment is indeed present, and it must be so. It doesn’t matter; we ourselves like that everything has meaning, everything is happening, it is a matter of joy. Once, I won’t mention the name of the incident, I went to his house, Svāmī Jī spoke with him for half an hour, and I was standing nearby. Then he said, "Ariṣiṇ Jī is standing here, Svāmī Jī." He did not answer, then said Ariṣiṇ jī is standing, Svāmī jī... So what could I say? I just did that and gave him the telephone. Then Munā asked what the matter was, to reveal its secret to me. Now they do not talk, 20-30 old men, absolutely no conversation. So I told them, with whom does one talk? One talks to... Look, they have gone inside, so now should I try to talk to them? And why are you trying to make me talk to them? So when the topic came up again, I simply revealed this heartfelt truth to you: the reality is that everything happens by nature itself. First, prajā was created, then the body was formed. We are sitting here, right? It is as if our cassette was made beforehand, and whatever... The disciple, the guru’s disciple, all this is fabricated; none of this has truly been seen. Oh no, it hasn’t been seen, yet life itself is showing it. Brahma has not been seen in this universe, but Mother Prabhu is showing it. What greater bliss could there be than this? And earlier, look, I used to say I was stubborn; when I came here, some would come with doubts. I have grown tired of just watching; then they said, think of no one else but the saint, Mahārāj. Do not worry about others, just engage in your own smaraṇa. So now, when I come here, I only do smaraṇa. And regarding the truth, Svāmījī said, there is another thing: one should not do anything else, one should not wander aimlessly, but should do smaraṇa. And this is my own experience. I tell you, what I have received, now let me speak the truth. There was an English servant who used to bring food, he would do this and that. There was a gathering for two hours, a gathering for two hours. This bell was for the morning assembly, and the matter is, there was a gentleman there, a Christian, the principal of Nāsuri’s school. The principal knew both tantra vidyā and yantra vidyā. No, what all did I know? We were in a Lakṣaṇa Purījī, Lakṣaṇa Siṁjī’s house. They were with him, they were engaged in that kriyā... why, why... What all does a Kṣatriya do? You said some such words. Bāvacīna was there, and later Kṛṣṭina Bāra was also a Kṣatriya. As soon as he heard the name Kṣatriya, he got up from his seat. Then Bāvacīna sat down for a while, and he asked for water, drank the water, and then gave me the order to go to the river. Go to your brother right now, go immediately, then it would settle in front of me. I was sent to come for three days; that is Sarvādājī Mahārāj. He listens to the satsaṅga; he has been coming for three days. I said, Bāvjī has made everything a witness form, how the witness form is, how it is—this is truly the part I am engaged in. There is sattva, and Bāvjī has many charges, so for them, do sattva and tell everything. After telling, Bāvjī said, "Rishiṇ jī, what is something that benefits me? You give it." Then Bābsī said, "Brother, what benefits is this? This is a bundle of siddhis; this is not beneficial." So I said, "Bābsī, what is given to you is beneficial; that is what is beneficial." Teasing the guru is something everyone does, everyone is theirs, but not everyone has given themselves to me. And attain bliss. And I am telling this truth openly, revealing this mantra correctly. Samādhi is the essence, the essence. All these worldly things, as the saints have explained, have manifested within. Having seen samādhi, having understood it, now... When I was called Mahā Maṇḍaleśvara Mahā Bhī, and asked to say something, I said, "What is the bet?" I said, "I am the akartā; there is no kartā." They said, "Are all these akartās?" I said, "What can be said in front of akartās?" Then in the gathering of mullās, it was said that Hariśyaṁ had become so arrogant that he declared himself akartā. Those saints were sitting in Kāśī, near Kel Bagār, I do not know. Where was I... I was sitting, the words just came out. I was sitting above the guru, the guru was calling me, saying, "Sit down." He was saying, "No, don’t speak the guru mantra, this, this..." It was meant to be done by them, so why should I do it? Then when I scolded, what did I do? Not everyone does everything; we don’t do everything. Some say, "This is worship," some say, "We do this," some say, "They do that." So tell me, who is it that actually does it? Why do I take the blame? What really happens at the time of death? Why doesn’t the breath come afterward? Someone else said, this is the breath, why does it breathe? It breathes Brahman. The man said, it breathes Brahman. So we asked, Brahman—then what is the difference? What difference does it make? Oh brother, the brave one breathes it; the body is his, so what is ours? If this is so, then are we all just wandering aimlessly? This is it, you can make the effort, you can persevere, whatever you are adopting, all of this is perseverance. What is the victory? That time is the time of the discourse, that discourse time is for Mahāprabhujī. Speak the truth of the Guru Bhagavān, speak of Svāmī Jī Maharāj, hello, hello,... Chant the truth of the Satya Guru Mahārāj, chant the Svāmī Jī Mahārāj. Speak the name of Satva Guru Bhagavān, speak the name of Svāmījī Maharāj. Ajaya ko Ajaya ko...