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Paras hai, Gurudev hamārā loha kanchan karāyā. So ham sab kā diya śravaṇ mein, so ham sab kā diya śravaṇ mein. Koyī ham sab banāyā, ab ham prabhu śaraṇ sukh pāyā. Anant Janam Chaurāsī Bhogī Mareyāmo Kī Khāyā Gurudeva, Yama daṇḍa chuḍāyā, Ekha pūyā karāyā, Abhāmo śaraṇa sukhā pāyā, Āge janama anīka gamāyā, Goro binā bheda na pāyā. Pāyā bhedā, kheda sab mit gāyī. Pāyā bhedā, kheda sab mit gāyī. Urvīch vāṇio gāyā Abha Maa, Maa, Prabhu Sharan Sukh Paaya. Pūjya Bhagavān, Dīp Dayālu, Behade Hansa Pāṭaya. Śrī Pūjya Bhagavān, Dīp Dayālu, Behade Hansa Pāṭaya. Mā Devā Nand Jīyā Nand Hai, Kahe Mā Devā Nand Jīyā Nand Hai. Janam Maran Nai Āyā, Ab Hama Guru Śaraṇ Sukh Pāyā, Ab Hama Prabhu Śaraṇ Sukh Pāyā, Sagar Lahar Samāyā. Sāgar Lahara Samāya Abha Hama Guruśaraṇa Sukha Pāyā Abha Hama Guruśaraṇa Sukha Pāyā Nārāyaṇa Bhagavān Kī Jaya Śrī Devī Śarma Devā Kī Jaya Mādhava Siddhi Padayaluke Amṛtyasi Sanitvareso Ānanda Prabhu Siddhi Padayaluke Amṛtyasi Sanitvareso Ānanda Juga Jīvo Maheśvarānandajī Juga Juga Jīvo Maheśvarānandajī Siddhi Padayaluke Amṛtte Āsīsanitha Vareso Ānanda Prabhu Dīpadayaluke Amṛtte Āsīsanitha Vareso Ānanda Juga, juga jīvo Maheśvarānandajī, juga, juga jīvo Maheśvarānandajī. Dhanyabhāg Bhārat Bhūmī kā pragate Bālamukand... Tritāpa kā pāpa harata hai jaise Pūrṇamachanda Prabhu tritāpe kā pāpe haratahe, Jai-se Pūrṇamachanda, Juga-juga jīvo Mahēśvarānanda-jī, Juga-juga jīvo Mahēśvarānanda-jī, Śrī-dīpa-dayāluke amarite, āśīṣa-nitya-varṣa ānanda, Prabhu Dīpa Dayāluke Amṛta Āśīṣa Nitya Varṣa Ānanda. Yuga yuga jīvo Maheśvarānandajī bhakti jñāna yore yogya sādhanā brahma jñāna sukha kandaṁ bhakti-jñāna yore yogya-sādhanā brahma-jñāna-sukha-kandaṁ viśva-vijaya ho mahā-samrāṭa avicāla-jñāna-yāvaṅga prabhu viśva-jñāna ho mahā-samrāṭa avicāla-jñāna-yāvaṅga. Yuga yuga jīvo Maheśvarānandajī, yuga yuga jīvo Maheśvarānandajī. Śrī-dīpa dayāluke amṛt āśīṣ nita-varaso ānanda, Prabhu-dīpa dayāluke amṛt āśīṣ nita-varaso ānanda. Yuga yuga jīvo Maheśvarānandajī, yuga yuga jīvo Maheśvarānandajī. Apnā rūpa samajh kar sab ko karte ho nirbandhā... Jīvaṇa mukta kare bhaktokā, Dīnā svārtha nishakandā. Prabhu jīvaṇa mukta kare bhaktokā, Dīnā svārtha nishakandā. Yuga yuga jīvo Mahēśvarānanda jī, yuga yuga jīvo Mahēśvarānanda jī. Śrīdīpada yāluke amarite āsi sanita varaso ānanda, Prabhūdīpada yāluke amarite āsi sanita varaso ānanda. Yuga yuga jīvo Maheśvarānandajī, yuga yuga jīvo Maheśvarānandajī. Śrī Pūjā Bhagavān Dīpa Nārāyaṇa rakhte apne saṅga... Śrī Mādhavānanda Jī ānanda se kahte, "Meto saba dukha-paṇḍa yuga-yuga jīvo."Mahēśvarānanda Jī, Siddhipadāyalukyamārītya, Nityābhareso ānanda. Prabhudhipadāyalukyamārītya, Siddhipadāyalukyamārītya, Siddhipadāyalukyamārītya... Jugajugajīvo Maheśvarānandajī, Jugajugajīvo Maheśvarānandajī. Śrīdīp Nayan Bhagavān Kī Jai, Śrī Devyāsvar Mahādeva Kī Jai, Mādhav Kṛṣṇa Bhagavān Kī Jai, Veśvaguru Mahāmandesvar Paramahaṁsavāmī Śrī Mahiśvānandjī Kulījī Mahārāj Kī Jai, Mahāmandesvar Svāmīśrī Jasvatī Kulījī Mahārāj Kī Jai. Sapśānt Ṛṣimuni Mahārāj Kī Jai, Śrīdīp Nayan Bhagavān Kī Jai. Śrī-dīpanī-rañjana-savadukra-bhañjana-dīpanī-rañjana-savadukra-bhañjana, Śrī-depa niranjana sabha-dukha-bhanja, Dīpane rañjana sabadukhe bhanjan. Hṛdaya kamala ke āṅkhe khul jāve, yaha dāle nita nāma kāñjana. Dīpa nirañjana, saba dukha bhañjana, rabu dīpa nirañjana, saha viśva dīpa jyoti ura mai jāge. Jāge abhaya pada pāve kate saba bandhān, abhaya pada pāve kate saba bandhān. Śrī-deva nirañjana saba dukha bhanjā, śrī-deva nirañjana saba dukha bhanjā. Isi mantra se ove mana mañjana, isi mantra se ove mana mañjana. Śrī-dīpa-nirañjana-sabha-dupravam, śrī-dīpa-nirañjana-sabha-dupravam. Graha-gochara kā tāpa nahīṁ lage, graha-gochara kā tāpa nahīṁ lage. Bhūta-preta kā bhāge sab paṇḍana, Bhūta-preta kā bhāge sab paṇḍana, Śrī-dīpa nirañjana sva-dukha-bhañjana, Śrī-dīpa nirañjana sva-dukha-bhañjana. Isse mantra se hove mana mañjana, Dīpa nirañjana sab dukha bhañjana. Ino tapkā kā pāpa mita jāve. Avicalla sukha pavé pramānandana, avicalla sukha pavé pramānandana. Śrī-dīpa nirañjana sabha-dukha-bhañjana, śrī-dīpa nirañjana sabha-dukha-bhañjana. Isī mantra se hove mana mañjana, isī mantra se hove mana mañjana. Siddhipa nirañjana sabha-dukha-bhañjana, siddhipa nirañjana. Hṛddhi siddhi sukha sampati pāvai. Hṛddhi siddhi sukha sampati pāvai. Sūmaranaśe kāyā hove kañcana. Nāma-sūmaranaśe kāyā hove kañcana. Śrīdhepa nirañjana sabadukha bhañjana. Isse mantra se hove mana mañjana. Isse mantra se hove mana mañjana. Śrīdhepa nirañjana sabadita bhañjana. Dheema siddhyaave to dharaśana pāve, Dheema siddhyaave to dharaśana pāve, Devī devatā kare saba vandana, Devī devatā kare saba vandana, Śrī Deva Nirañjana sava-dukha-vanja, Śrī Deva Nirañjana sava-dukha-vanja, Isi mantase hove mana Śrī Deva Nirañjana saba-dukha bhanjana. Śrīdīpa dayālā akhaṇḍa ujalā, Śrīdīpa dayālā akhaṇḍa ujalā, bali bali jāu chandana-nandana, bali bali jāu chandana-nandana, Śrīdīpa nirañjana saba-dukha-bhañjana. Isse mantra se ove mana mañjana, Isse mantra se ove mana mañjana, Śrīdīpa nirañjana saba-dukha-bhañjana. Śrī Mādhavānanda ke ānanda bhaya bhārī, sumāra sumāra pada pāyā nandana, sumāra sumāra pada pāyā brahmānandana. Śrī dīpa nirāṅjana savadukabhaṅdana, śrī dīpa nirāṅjana savadukabhaṅdana. Isī mantra se hove mana manjana, Śrī Dīpa Nirañjana sabha dukha van... It was a beautiful use of modern technology for community work in the village. What relevance does this have to our satsaṅg? One might think, why not just get some videos, a projector, and stick things on the wall? What do we need experts for? They will charge money; that is their job. But when you see something made with such specific effort, you realize that a generic setup could never have even 10% of the effect. It is made with knowledge and experience. They have been doing this for 12 or 15 years, installing systems in schools; this is the fifth generation of equipment, now running in more than 7,500 schools. That experience yields deep knowledge. Two people with good intentions cannot replicate that by simply putting a projector in a school. In the same way, as much as we may practice yoga with good intention, devotion, and love, without a master who truly understands, has that experience, and possesses deep knowledge of the path, it is like the difference between playing your own CD on a wall and having a complete, integrated system. The Guru has the knowledge to integrate the teaching into each person's life. That knowledge is the way to awaken us from slumber. Just as that educational program covers the complete curriculum from kindergarten to the 12th grade, tracking each student's phase and needs, the Guru's guidance encompasses the complete journey. If you look at such a program and think only of the cost, you have the wrong perspective, for the return on that investment is immense. When you commit to guided sādhanā, you may feel you are losing something—your freedom. You might think, "Without the Guru, I am free to try this practice and that, to go here and there. Now Gurujī tells me what to do. I have lost my freedom; my hands are tied." But what was that freedom? As long as we have not mastered our practice, we are not free at all. We are driven by desires, blind to reality, and lost in confusion. We think we are free because we can do anything we like, but we are merely slaves to our desires and fears. Real freedom comes when we reach the level of self-discipline. It sounds contradictory, but it is not. Only with self-discipline are we able to act according to our true will, not according to the dictates of our senses. That is the freedom which opens us. When the Guru awakens that in us, real freedom comes: the freedom to love, to help, to do what is proper in any situation rather than what fleeting desires demand. It is the freedom to eat what is good for you, not just what your stomach craves. When the Guru gives you that real freedom—which only a true expert can show—it is like that educational program opening a world of new possibilities. Gurujī opens a whole new world of possibilities. In karma yoga, you start with a concept of your limits: how much you can do, how many hours you can work, your potential. You also have the freedom to refuse work, to rest when tired, to say you cannot do more. For those ready, the Guru begins to add more and more work. You may find yourself running from early morning until late at night. For a time, you may think, "I have lost everything. All my spare time is gone. It is too much." But as Gurujī works with you, the boundary of what you thought was your potential dissolves. You lose the constriction of your self-imposed limits. You discover you can do so much more. That is the freedom to discover your true potential. It is the exact opposite of what it seems from the outside. We work, but through that work, we gain greater and greater freedom, realizing our capacity is far beyond what we imagined. That is what the Master can open us to and show us. Often, we cannot follow the Guru's logical direction. We may not understand why the Master spends so much time on one small point, keeps us moving in a circle, returns us to the same duty, or revisits the same issue. But he has a vision. He knows why he is doing that and why we need to go through it. There is a story from an Indian film, though it is set in America. An Indian engineer visits an engineering college to show the students a brilliant invention: a pen developed by NASA. He explains that when astronauts went into space, ordinary pens would not work, so NASA spent billions to invent a pen that works in zero gravity. A student raises his hand and says, "How stupid to waste so much money. They could have just used a pencil." The professor is stopped in his tracks, his pride wounded. Three years later, the professor returns to that student and says, "Now let me tell you about that pencil. In weightlessness, if a pencil breaks, the small piece could float anywhere—into someone's eye, into a computer, destroying it. That is why they could not use a pencil; they had to invent this pen." Sometimes it may seem like Gurujī is taking us in a circle. Why is he inventing this pen for us? Why is he making it so difficult? We might think we see a much easier way, like using a pencil. But the Guru, through his realization and experience, can see the consequences we cannot. In those times, we must have faith that the Guru knows why we must go his way and not take the seemingly easier path. He has the experience to see what we simply cannot see.