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Naimimāṅgo bhogasāvāgakam Icchānāyidhanādvarānakī Prabhu Icchānāyidhanādvarānakī Rājādīnāguruśamayācaraṇamkī Rājā dīna dayālu moyā caraṇamkī Caraṇaṁ kī parakamalaṁ kī Prabhu Caraṇaṁ kī parakamalaṁ kī Rājā dīna guru samaya caraṇaṁ kī Indra loka ke bhogana māṅgu Indra loka ke bhogana māṅgu Sampatina maṅgudhārapatakī Prabhu Sampatina maṅgudhārapatakī Rājādīnāguruśa moyā cāraṇamkī Rājādīnādayālu moyā cāraṇamkī Nāī me maṅgō mukti kisādāṁ Nāī me maṅgō mukti kisādāṁ Mukti-dāsī guru-caraṇam kī pavu Mukti-dāsī guru-caraṇam kī Rājādīnā Gurusamaya cāraṇauṅkī Rājādīnā Dayālumaya cāraṇauṅkī Cārāṇauṅki Pārakamalauṅki Prabhu Cārāṇauṅki Pārakamalauṅki Rājādīnā Gurusamaya Cārānaṁ ki Rājādīnā Dayālumaya Cārānaṁ ki Śrīdhi Pāprabhuci Cārāna Rācamāṁ go Śrīdhi Pāprabhuci Cārāna Rācamāṁ go Ye Vinati Lala Nandaki Phabu Ye Vinati Lala Nandaki Rājā Dīnā Gurushya Māyā Chāraṇauṁ Kī Rājā Dīnā Dayālu Māyā Chāraṇauṁ Kī Chāraṇauṁ kī pāra-kammaṇauṁ kī pāvu Chāraṇauṁ kī pāra-kammaṇauṁ kī Rājā-dīnā-gurusya māyā chāraṇauṁ kī Rājā-dīnā-dayālu māyā chāraṇauṁ kī Śrīdīt Nārāyaṇa Bhagavān Kī Jai Śrīlā Nānandājī Kī Jai Śrīdīt Nārāyaṇa Bhagavān Kī Jai Śrī Śrīde Puruṣa Mahādeva Kī Jai Dharm Samrāṭ Paramahaṁt Śrī Svāmī Maravananpurjī Mahārāj Kī Jai Viśva Guru Mahāmaṇḍaleśvara Paramahaṁt Śrī Svāmī Maheśvaranpurjī Satguru Deva Kī Jai Today we have a translation into Hungarian. Many greetings to everybody in Hungary from my side, to everyone who took such good care of me when I was there in Budapest and Kecskemét. Bekos Csaba, representing Tata. I look forward to seeing everybody again sometime. We are singing the bhajan, "Rājā denā Gurū Moī Caraṇamkī." It is a prayer: "Please just give to me the dust of your feet, Guru Dev. Just give me your blessings." Today I went out to the Omasram, to Gurujī’s samādhi. In the afternoon, it was somehow quiet; there weren’t a lot of people, and it was a beautiful time to go. It is one of the most beautiful times of year here in Jhara. The mornings have just started to get cool, but the daytime is warm and not unpleasantly cold. There is an atmosphere of peace in the ashram in the last month or two that is so beautiful. Yesterday we had some Jain Sādhvīs staying here. There were eight ladies who had been walking from the Mumbai side, from Pune. They were coming here, and it had taken them five years. They have been walking for five years already. They walk a little, then they stop, have satsaṅg, and stop for some days. For four months, they stop during the monsoon. The main sādhvījī was a very knowledgeable person, beautiful. She studied for her Ph.D., comparing all the religions of the world. She was now, perhaps in her mid-seventies, but very, very peaceful. I was talking to her after they had been staying since the previous evening. She said that of all the places she had stayed on the way, this was the most peaceful. She said, "The noise of the road is there, everything is close, but still there’s a peace about the place, the energy and the trees and the birds." I said, "Then why don’t you stay a few more days?" She said, "I can’t stop now because I have to go to a program, and it takes time to get there." But she said, "Whenever I’m in this area and I have to pass by, I’ll make sure that I arrange to stop here so I can enjoy that peace," and her disciples who were with her all agreed. For them, it is a very simple life. They don’t sleep on beds. They always eat before sunset. They have many different rituals that they practice. It is another way of expressing spirituality. But that connection is there, so that when you come to a spiritual place, you can immediately appreciate that something special is there. I remember once going with Swāmījī to a place called Savai Madhapur. There is a tiger reserve there, one of the best organized and preserved in western India. Swāmījī went there because he had some bhaktas nearby. We visited the tiger reserve but did not see any tigers, as it was not the season. In the middle of that tiger reserve, on the top of a hill, is a small temple to Gaṇeśjī. This temple is very special for all the people of Rajasthan and Gujarat. Whenever somebody has a wedding, the first invitation is sent to that temple. I was talking to some people about that temple the other day, and about that scene there. They had actually come here to give me an invitation to their wedding, and they told me, "Yes, we also sent the first invitation there." This temple is on top of a hill in the middle of a big tiger reserve. There is nothing around—no houses, no village, just one temple and one post office. Daily, literally thousands of wedding invitations arrive. This post office exists only to receive the wedding invitations, place them at the temple, and later take them for recycling. The temple is also a place where people come to ask for blessings whenever they start something new, so that Gaṇeśjī will help them. We were visiting that temple. Swāmījī was inside with the temple's pundit. I had taken darśan and was standing outside because there was hardly space for five people inside the small temple. But the whole place was so full of energy, so vibrant with spiritual energy. I sat there wondering, what makes this place so special? It wouldn’t matter if you were Hindu or from another religion; you would feel that there is something there. To me, it wasn't just the vibration of the pūjā and the constant worship. Everybody was coming there with a hope, with an expectation that something good could happen. Imagine thousands of people per day lined up with devotion and that energy of anticipation. It is somehow infectious. The whole place was vibrating with the possibility that anything could happen. When you have a special place like this ashram, where Swāmījī did his sādhanā and where Gurujī sat for so long doing his sādhanā, where thousands of people from different countries and all areas of India come—they come for practice, to worship Gurujī, for prayer, for satsaṅg, for āsana and prāṇāyāma—the place gets filled with a little bit of the energy of everyone who has practiced here. And, most importantly, it is filled with the energy of Swāmījī, Gurujī, Mahāprabhujī, and the paramparā. That energy is there for anybody who is open to feel it, open to be a part of it. So when people like that Sādhvī, who is so spiritual, come, she is open to feel that; she can feel that energy is there. You can feel that in Strylki, you can feel it in the ashrams throughout Europe as well. They have been running for so long, 30 or 40 years. The energy that Swāmījī has infused there and the energy that comes from the people. And here, of course, you can feel it in Kailāś, Kathu, Nippal, and Bolā Guḍā. It is almost singing with the songs and the atmosphere of those who practice there, and with Mahāprabhujī sitting there, and Devapurījī sitting there, and Lāla Nanjī and Rāma Nanjī. Somehow, it is that vibration and that song that we get to bathe in by being here, that we get to receive the prasāda of. That, for me, is that "rājā dena guru moyā charanankī"—that is the dust of all of their feet. It is not a physical dust, but a spiritual energy, a spiritual prasāda that comes from it. So anyway, today I went to the Āśrama to have darśana of Gurujī’s samādhi. Somehow I was lucky that there was nobody around. It was already after work; everyone had gone home. It was just there for me and the pigeons. I sat there enjoying that memory of being with Gurujī and that peace which radiated from him as he sat. How simple it was—just Gurujī doing his mālā, being there with Mahāprabhujī. If not being able to experience it personally, at least being able to be near someone who was there. To have a little bit of that vibration, to get that dust from his feet. To come into that energy and just feel the peace that was there as Gurujī did his mālā and meditated on Mahāprabhujī. Then I thought of an experience I had with Gurujī that I haven’t thought of for years. We went to a program at a mandir between Pali and Jodhpur. I was in Gurujī’s service at the time. It was at a temple whose Swāmījī had just passed away; he had just taken samādhi. Gurujī had gone to pay respects. Swāmījī wasn’t in India at the time; he was in Europe. We went there, and there was quite a crowd. There were also many sādhus sitting around on beds, and people were sitting, and a discussion was going on. Somehow the discussion was between some people and one or two of the Swāmījīs there, but it wasn’t a very positive conversation. Gurujī tried a few times to turn the conversation around, to bring it back to what they were really there for—about this Swāmījī who had just taken samādhi and what he had given to people. But the conversation kept turning back to that other side. I remember I couldn’t quite understand what it was about, but I knew enough to know it was a negative conversation, like a kusaṅg. After trying a few times, Gurujī just got up and walked across the road. This was directly on the highway between Pali and Jodhpur. Gurujī politely said something like, "The sun’s too strong here, I’m going to go and sit over there." He went across the road where there was a small hut for chai and sat down. We arranged one of those string beds for him to sit on. He sat there and just started doing his mālā. Slowly, one by one, people started to come across the road. First, one or two of Gurujī’s bhaktas came. Then, one or two of the other swāmīs also came. Gurujī began talking, giving satsaṅg and discussing the Swāmījī who had taken samādhi. Slowly, more people came. At one stage, I looked up across the road. All that was left sitting there were those four or five people who were having the earlier discussion. Everybody else—a crowd of about 40 or 50 people—was sitting with Gurujī, having satsaṅg. It was so beautiful, so simple, and so peaceful. Gurujī tried a few times to turn things around, then just thought, "Why not? Let’s go, people will come." And the satsaṅg was on. It is so easy to get stuck trying to convince other people of your opinion. Or when, as in that situation, a kusaṅg is happening, to get caught up trying to go against it, which actually ends up increasing it. Because your energy opposing it gives that kusaṅg strength, and then it comes back on you stronger. As I watched Gurujī, he tried to gently change the topic. As soon as he saw there was no point, he changed the scene completely. That was it. It was so simple. That is Gurujī’s way. Another story came to my mind as I walked towards the samādhi. It is a very simple story of two bhaktas of Gurujī. It was the first time I ever went on a tour with Gurujī to a village for an overnight satsaṅg. It was the opening of a new house. Some young fellows convinced Gurujī to come. I have observed one special thing in Rajasthan, especially in Pali district, about house openings: they can be opened slightly prematurely. This house still had no doors and no windows, and they expected Gurujī to stay there. But Gurujī is particularly sensitive to mosquitoes. With no doors, windows, mosquito nets, or fans, the mosquitoes were biting incessantly. We tried to find solutions and even got a cream, but with no success. Earlier that same evening, a couple had come to Gurujī. They were about 60 years old and had just taken Guru Dīkṣā—mantra initiation—from Gurujī. They were very new disciples. After staying with Gurujī for an hour or so, they went home. They lived in that same town. They were not people who had met Gurujī before; they came to that satsaṅg, met Gurujī, something awakened inside them, and they immediately wanted to become his disciples—a really beautiful couple. Anyway, at about two o’clock in the morning, Gurujī had had enough of the mosquitoes. He said, "Pack everything, take the car, we are going to go and stay at this new bhakta’s house." This was 12 or 13 years ago; there were no mobile phones to call them, and we did not know their phone number or even their address. Somehow we found out from someone that they lived in a certain part of town. As Gurujī never forgot a name, he remembered theirs. So at two o’clock in the morning, we started driving towards the town to find these bhaktas, who had been disciples of Gurujī for only about two hours. We knocked on people’s houses asking, "Do you know where so-and-so lives?" Of course, someone would say over here, and someone would say over there. If you come to Delhi and need to ask directions, there is a secret: never ask yes-no questions. For instance, if you say, "Is Pali over there?" you’ll get "Yes." If you say it’s over there, they’ll say yes. I had this happen to me in Delhi. I asked all four directions, and every time the answer was yes. I guess if you travel around the world, it’s not a lie; you’ll eventually get there after doing one circle. I was getting a bit frustrated with the "Yes, yes... yes." I thought, I’m being stupid. I should ask, "Can you tell me where this is?" Then I immediately got, "Yeah, it’s over there, then go left and right." Sometimes the way we ask the question is really important. We asked people, and they said, "Yes, it’s over here." Slowly we seemed to be getting closer. But by then, I was having some doubt. These people, by now we had been driving for an hour and a half, so they had been bhaktas for three and a half hours. How would they react to Gurujī turning up at 3:30 in the morning on their doorstep saying, "I want to stay the night"? I should have known better. But for me, it was an experience of one of the real treasures of Indian culture. We finally found the house and knocked on the door at 3:30, quarter to four in the morning. They opened the door and realized who it was. Their reaction was sheer joy. They literally started running around the house, arranging things, and waking up the neighbors on both sides so they could come. There was already chai being made, rooms being changed, Gurujī’s bed being brought here and there, and satsaṅg. The lady was in the kitchen cooking some nashtā for Gurujī and small snacks. It was so beautiful—an embodiment of all those bhajans, like "the guru came to my house, now is a day of bliss." It was a celebration for them. They felt so lucky that Gurujī could come. In the morning, we slept maybe one hour. I remember that part very well; the next day was tough. But imagine, we arrived at quarter to four, and until about six o’clock they were having satsaṅg with Gurujī. By seven, he was up, having his bath and getting ready to go. By eight in the morning, he was ready to leave. I don’t know how they managed in those four hours, but when Gurujī went out the front door, there was a brass band ready and about a hundred people with flowers and mālās, all ready to walk him to the car. That was it—so quickly and with such love. The whole village was there, enjoying that Gurujī was there. This comes from an inner, fundamental understanding: when Gurujī comes into a house and spends time there, part of his vibration and energy stays; it purifies that house. Just like we have that vibration ringing in the ashram from Swāmījī and Gurujī being here, they got to have a small part of that in their house. It is so special they would not lose it for anything. You can see it whenever Swāmījī goes to a village; people always want him to come into their house, even for half a minute. It is an inherent part of the culture. They know the value of that darśan, of having the guru come to the house, of having him sit for a moment, of having his feet walk through, and some dust from his feet coming into that house. Somehow, this is the essence of the bhajan, "Rājā dena gurū mohe caraṇam kī." The other things—riches, fame—do not matter. To have that darśan of the guru, to have some of his blessing come to you, to have some of that energy awaken within us, that is the real treasure, the real joy, the real riches. So that this energy awakens within us—this is the true essence. Kāśī jāvo cāro dharma phire Hare Hare cāro dharma phire Vāṇave rāgī udāsīya jñānī Vāṇave rāgī udāsīya jñānī Dharāvo dhanābhisāre Antaryāmī Binā Kārajanāya Sāre Koṭi o pāya kare koī cāhe Koṭi o pāya kare koī cāhe Nā bhāva-sindho tīre guru-deva-vīnā Ājā-nāya-sare antayāmī-vīnā Kāra-jā-nāya-sare bhūtaṁ neto śiṣya-nīvāve Bhūtane to śiṣya nivāve... Bhūtane to śiṣya nivāve Bhātā Bhītādhāre Hāre Hāre Bhātā Bhītādhāre Pāpī Nīvenai Sattva Guruhāge Pāpī Nīvenai Sattva Guruhāge Kastanikabhare Gurudevabhinākarajanāyasare Antayāmibhinākarajanāyasare Koṭi opāya kare koī cāhe Nā bhāva sindho tere guru deva vīnā Kārajanāya sare antaryāmī vīnā Vārata upāvaskarībhau tērā bandho bhūkāmāre... Hare Hare Bandho Bhūkāmāre Bīnājñāna Hovēnāi Mukti Kāḥattā Saṅtā Sāgarē Gurudeva Bīnā Kārājñāna Iyāsāre Antayāmī Vīnā Kārājānāya Sarai Koṭiyopāya Kare Koīcāye Nābhāva-Sindho Tīre Gurudeva Vīnā Kārajanāyasare Antayāmibhinakārajanāyasare Svāmī Dīpakāye Guru Caraṇakamalame Dhanamānarapadare... Hare Hare Dhanamanarapadare Śaraṇa-parāyaṇa-hoda-viśo Śaraṇa-parāyaṇa-hoda-viśo Nirbandhana-hoye vichāre Gurudeva-vinākarajanāyasare Antayāmibhinākarajanāyasare Koṭiyopāyakarekoīcāye Koṭiyopāyakarekoīcāye nabhavasindhutire gurudevabhinākarajanāyasare Karajanaya Sare Antayāmibhinam Karajanaya Sare Siddhi Dnayam Bhagavan Ki Jai Sri Marav Krishna Bhagavan Ki Jai