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Deveśvara Mahādevakī, Dharma Samrāṭ Satguru Svāmī Madhavānandajī Bhagavānakī, Satya Sanātana Dharmakī. Itnā to karnā Gurujī, darśan jaldī denā. When the Devadhī Dev, Śiva Śavarūpa, our universally worshipped Satguru Dev, Devpurījī, liberated all the tensions that arose between two communities—meaning the tension between the British regime or Christianity and the Hindus—hundreds of sādhus were performing tapasyā and pūjā in Duleśwar Mahādev Mandir and everywhere around. Mount Abu is a very spiritual mountain, primarily for yogīs, tapasvīs, siddhas, and saints. Many spiritual people lived there, and it is believed that there are still caves which a normal person generally cannot reach, where tapasvīs are seated. When people pass by Mount Abu on the road, they make praṇām. This Mount Abu is known as Parvat Rāj, the king of mountains. People have great devotion, especially those living around Mount Abu. From up to 100 kilometers away, they feel they have darśan every day and feel blessed when they can come there. It is in human nature to create conflict. Some people cannot digest or live in peace because happiness and peace are boring to them; they want to see trouble. For example, if something beautiful like a procession or spiritual people walking passes through the street, no one gives attention. But if two or three people begin to fight, boxing and throwing bottles, everyone opens the window to look. It attracts more attention towards negativity. The media also mostly shows things that happen in the world which make people scared. There are many beautiful things, satsaṅgs, and preachings in every religion, but they rarely have time to show that. Many prefer to create conflict as a middle point, but that is not good. Devpurījī created a beautiful, harmonious atmosphere between the old sādhus, the British regime, the Indians in the army, and everyone. When Devapurījī went from Mount Abu to the hills and caves, we told stories about Aghorīs and so on. When he left, people and sādhus were singing a beautiful song. This bhajan is described by the great saint Ācārya Rāmajī. What was the feeling of the people when Gurudev departed? At the same time, in Kailash Ashram, all were praying, "Gurudev, when will we have your darśan?" Ācārya Rāmajī writes a bhajan very beautifully, explaining the meaning of the Gurudev's darśana and how the soul longs for it. This is all from our Lilāmṛt book. The bhajan I will translate is from a great saint from Jodhpur, whom Holy Guruji met. It is said: "Itnā to karnā gurujī, darśan jaldī denā." O Gurudev, please listen to my request. Please do that much as quickly as possible; give your darśan as quickly as possible. Come, give your darśan. O Gurudev, we are stuck in the net of doubts, the net of conflicts. Dharma is illusion. You drive on the road in a nice car with the sun shining, and you see what appears to be water about 100 meters ahead, but there is no water. That is a Dharma. While driving, Gajanan and I were talking about a documentary on psychology and how our mind can fix things. They put glasses on a person's eyes, making everything appear upside down. When walking on the ground, they felt they were walking on the ceiling. Though it was ground where we would fall, there was nothing to fall from because the thick magnifying glass showed everything upside down. It was very hard for them to take a step, taking three or four months to train, even to bike. When the glasses were removed, they had the same problem, thinking they were walking upside down the wrong way. Perhaps we are walking like this. The globe is round, so do you know where we are now? Are we down or up? So are we walking here? God has done something very nice: when the sun goes the other direction, or the earth turns, this is the upper part, and the lower part is a bit dark. We don't need to walk; we just sleep and pass the time. We are sleeping in darkness. Psychologically, this is a bhrama. You think it is, but it is not; you say it is not, but it is. That is bhrama, what they call phaṭham organ. When you see water on the road and there is none—Meraz, that's it. Thank you. We call it Mṛga Tṛṣṇā. Mṛg is the deer, and Tṛṣṇā is longing for water. In the desert, when hot air blows, you see a beautiful lake with water waves in the horizon. The deer runs to drink water, running and running, but cannot reach it. The horizon is such that as close as you come, that far it goes. So, bhrama: as close as you think it is true, it is as far gone. What is that? Bharama jāla, bharama jāla mein phase hain, Prabhu, vega śuddhi lenā. O Gurudev, O Lord, come and take care of me. Please come and take care of me. Help me. Sudhīle na. Help me. Itnā to karnā gurudev, darśan jaldī denā. A bhakta has no wish but only one: to have darśan. As Mahāprabhujī said, "Gurudev darśan dhan ho, cetana ānanda ghana ho." Where Devapurījī is going, bhaktas' hearts are singing: please stay or come quickly. The people of Kelas, Khatu, and others said, "Please come quickly and give us darśan. Tumre darśan hai pavan, thy darśan is pure. Thy darśan is unity with God. Sab pāp ko nāśavan, thy darśan destroys all the sins. Dil ko hamāre bhavan, and my heart is longing for that, my heart wishes to have thy darśan." Darshan jaldi dena, O Gurudev, please come and give Thy darshan. Tumre bachan suhane, Thy words, Guru Vakya, are so pleasant, so wise, and they do good to me. I feel pleasant to hear Thy words. Suhane means a pleasure; we like it. When you are running, jogging, or walking through high hills up and down, sweating profusely, and then come home to take a shower, your body tells you, "Oh, it feels good." When an elephant walks to a big lake, takes water in its trunk, and puts it on its body, such technology comes from the elephant, and its ātmā says, "It feels good. O Gurudev, thy words are so divine." They are a pleasure to hear, describing the form of Brahman and giving the knowledge of Brahman. Brahma rūp ko lakhāve, tāpa tṛya ko miṭāve, bujhāve. Their darśan calms down the troubles of the three tapas: ādhibhautik, ādhidaivik, and ādhyātmik. This is a fire. Gurudev’s darśan means, "tinoyi tāp pāp mita jāve." Gurujī said in bhajan, "dīp nirañjan śabduk bhañjan." All three tapas come down through the darśana. Tṛyatāp ko bujāve, darśan jaldī dena, O Gurudev, please bless us and give thy darśan quickly. Tumhare darśan ko, tumhare caraṇ ko parse, those who touch thy holy lotus feet. Tumhare charan ko parse, duk mul jaye jadse, all the troubles are rooted out completely. Tumhare charan ko jo parse, duk mul jaye jadse, ātmā hamāra darse, then I get ātmā jñāna; now I am my ātmā. I feel that I have a glimpse of my Ātmā, the darśana of my Ātmā. Ātmā hamārā darśe, darśan jaldī denā. O Gurudev, be merciful and give us darśan quickly. Sumiran tumhārā nika, O Gurudev, Thy name, when we repeat our mantra, is pure. Sarva dhyānaka hai tīkā. Thy name is the essence of all meditation. All the glories and meanings of meditation are in Gurudev’s name. Sab jagat lāge fīkā. The whole world is for me like food without salt without thy darśan. Thy darśan is like taste in food. Without taste, you feel it in your stomach, but you are not happy. We go finally to our test. So the test is the blessing, the darśan of the Guru. Sumiran tumhārā nīkā, sarva dhyān kā hai ṭīkā, sab jagat lāge phīkā, darśan jaldī denā. Satguru ke guṇ jo gāve, those who sing the glory of the Gurudev. Satguru ke guṇ, guṇ means the bhajan or glory; guṇa means the quality, but guṇ means the glory, the goodness. When you give an action, or you can tell, for example, we say all these beautiful things are arranged and managed, and how much hard work has been done—all thanks go to our Divya Purī. All this award goes to Divya Purī. It is said there are three types of bhaktas: Kaniṣṭha, Madhya, or Uttama. Kanishad is the lazy one. When you ask someone to do something, we say, "Okay," and then tell Jñānānanda, "Can you do it, please?" Jñānānanda, now Pārvatī is sitting here, asks for a glass of water. Jñānānanda says, "Yes, of course," and tells Gaṅgā, "Please bring a glass of water for Pārvatī." This means that quality—you are only an example, Jñāna Naya, don't begin to cry, give him tissues. This is kaniṣṭha, tamo guṇa, tamas guṇa. Then, madhyam is that, okay, I will do, but if he or she asks me. The window is open, but why should I close it? If someone asks me, then I will do it. Uttam immediately stands up and gently closes the window because the draft is coming. These are the three: Kaniṣṭha, Madhyama, and Uttama. Uttam is the best disciple, Satguru ke guṇa jogāve. Those who sing the glory of the Gurudev—the bhajans, the name, the sādhanās, like Guru Gītā—that is the glory of Gurudev. When you sing the Guru Gītā, it is the words of Lord Śiva, taught by himself to Pārvatī. That one will not come again in this world of trouble. In Bhava, Bhava is this earth, the mortal world, and Sagar is the ocean. In the ocean of conflict, wars, and fighting—what we see in this world, sometimes we say, oh God, how terrible—those who sing the glory of Gurudev will not again come into these troubles; they will always be in Ānanda Loka, always in bliss. Achal Rām Mokṣa Pāve. Swāmī Achal Rāmjī, who made this bhajan, writes, "Achal Rām Mokṣa Pāve." He said, "Achal Rām gets liberation through the glory of Gurudev. Darśan jaldī denā." Therefore, O Gurudev, darśan jaldī denā. We are longing for thy darśan. Gurudev, darśan jaldī denā. Itnā to karnā Gurujī. When one can sing a beautiful melody and instrument of this rāga, when our Sadgurudev Swami Madhavānandajī Bhagavān was singing, his tears flowed because he meant Mahāprabhujī. Now, Mahāprabhujī is no longer in physical form, but he is there. Nearly one year ago, I told someone that Devapurījī’s blessing would grant a child, and he got a son. This means Devapurī is here. Devapurī is not gone. Yes, the body is gone. If someone thinks my Gurudev died and is not here anymore, you did not realize the Guru Tattva. The Guru can never die. God can never die, and your ātmā can never die. He said, "Na śāstra kāṭe, na agni jalāve, budhāve, na pānī, na mirtu mitāve." Bhagavān Kṛṣṇa said in the Bhagavad Gītā, "No weapons can kill, no elements, fire or water, can destroy." Śāstra kate na, agni jalāve na, mṛtyu mīṭāve. Even death cannot take away the ātmā. That ātmā, sat-cit-ānanda ātmā, meṁhu amar ātmā, meṁhu śivo’haṁ, śivo’haṁ... Shivoham, Shivoham. I am that Shiva. I am that Shiva Jyoti. I am that Śiva consciousness. I am that Śiva blessing. I am that Ātmā. That Ātmā is Śiva Jyoti. My Ātmā is. Everything is created, everything is manifested here from that Śiva Jyoti, the Nāda, Rūpa, Parabrahma. So, śivo’ham, the ātmā, so’ham, so’ham, haṁso’ham, so’ham. When you repeat so’ham, so’ham... it will, "I am that," "that I am," "that I am," "am I that?" Now you don't know if you are saying "am I that" or "that am I." Shoham arah urad, there is a kriya, arah urad me shoham chalta hai, and shoham is like a beautiful, peaceful lake, Mansarovar lake in the region of China, what we call Tibet. There is a beautiful lake where the Kailash mountain is. It is the original seat of Shiva. All these glories and Gītās, Guru Gītā and all, are coming from there. Manas is over a beautiful lake. And there lives that Paramahaṁsa, not anywhere else. These others are all fish-fisher. King Fisher is a fish fisher. That Paramahaṁsa you cannot see. Only rare people can see. They are living there, but you can’t see. It is like in the current body, the astral body. But here, Manas Sarovar, our Parvat Kailash, is our Sahasrāra Chakra, Brahma Randhra. From here, this is the door to the Brahman, and it means that Kailāśa, Parvata, here, door to the Brahman. And Manas Sarovar, "manas" means the mind, and "sarovar" is a lake or ocean. So in the lake of your mind, there should be beauty; there should be the swan, Paramahaṁsa. Param means supreme, Parātmā, the Brahman, and Haṁsa means the Ātmā. Ātmā, Parātmā in Brahmaloka. So Manasarovar is a holy, pure lake. It means our mind should be so pure. In our mind, a lake of our mind, there should not swim something, fish, kingfisher, fishing, fish and all that—no, Paramahaṁsa. It means your words, your thoughts, your vṛttis in your mind, manasarovar, should be divine, holy, kind, loving, and wise. Then you have a Mānasarovar; otherwise, you have a troublesome tsunami ocean where many tsunamis happen and will come. So, Mānasārovar, so, sorry, sumaran tumhārā, where was it, Ācal Rāmjī, satguru kā gonjo gāve bhavasindhu boniyāve, and those who sing the glory of Gurudev will not come into this troublesome world but will be in that beautiful Mānasārovar. Haṃsa chal, haṃsa chale. You know how the swan or a big eagle is? There was a competition. One Paramahaṁsa, a beautiful Paramahaṁsa, came and sat near the satsaṅg. A crow came, and there was some talking. The crow said, "Mr. Paramahaṁsa, always you are talking this and that. Now we have to have a competition." He said, "What competition do you want?" The crow said, "Look how many arts, how many cities I have." The crow said, "See, I can fly." So the crow flew, showing its art, making noise with wings and feathers, going down and up. After ten minutes, it was so tired and came back. "Did you see?" They said, "Paramahaṁsa, you get up." Paramahansa just stretched his wings and took off like a jumbo jet, gently, without creating wind or noise, and went. The crow said to his master, "You didn’t teach me. This is my master. I’m going away from you. I will search for another master. Look at this Paramahaṁsa." After a long time, the crow said, "Please come back, we will come back." Paramahaṁsa came and landed nicely, so gently and beautiful. The crow said, "Can you teach me this?" Paramahaṁsa said, "Yes, I will. It will take time. Wait till I come." So the crow is sitting and saying to Paramahaṁsa, Itanā to Karṇā Gurujī, "Darśan jaldī denā." Bhavasā bhalame fasa ho, Prabhu vegasu. I am stuck in the net of doubts. Please free me from this suffering of my doubts. So, Achal Ram Moksha Pave, Darshan Jaldi Dena, Sadguru Ke Gun Jogave, Bhavashindhu Vo Neyave. Those who sing the glory of Gurudev will not come to this Bhavashindhu, the mortal world. And like this, Achal Ram Ji said, "I got my Mokṣa." After that, from the Mount Abu caves, Devpurījī turned back because there was a call from the soul of the Bhaktas. Devpurījī came to a part near Ajmer. There was an army headquarters; battalions were there. A telegram came from Mount Abu to Nasirabad, a military area for training and offices, to welcome Śrī Devapurījī. Devapurījī came, and they arranged for him to stay in what was called a "Dark Bungalow," a nice guest house. But Devpurījī said, "No, no, this all is not for me." He just sat under a tree in the garden and said, "That’s my bungalow, that’s all my comfort, what I need, that’s all." They said, "Okay, we serve him some food." He said, "No, no, my food is not time. I will go in the morning and get my food." They said, "No, don’t worry. Something to drink, water and this." He said, "Okay, you can put it in mine." They had only one pot for eating, drinking, everything. The officers were sitting there and went into the bungalow where everything was organized. They just said praṇām and went in. Devpurījī is sitting there. They went in. He is sitting inside. They said, "From which door did you come, Gurujī?" Gurujī pointed a finger. "That door, you know." They looked outside; he is sitting under the tree there. That is Gurudev’s līlā, Gurudev’s māyā. We cannot see, but we can do now through cameras. This camera has brought me in thousands of pictures around the world. That is technology, but not that reality. After Devapurījī blessed them and gave beautiful satsaṅg, they asked him to accept a donation. He said, "For what? I don’t need. Give it outside. There are many people who need something." Still, they said, "Please, we request you." So they gave a small bag with coins—silver coins or something; at that time, there were only coins, no paper notes. He came to Kailash and made a beautiful ashram with very nice rooms. Can you imagine how thick the walls were? Four feet thick, more than one meter, one and a half meters, with small windows. It was very cold inside, warm when outside was very warm, providing natural air conditioning. He made one floor: downstairs, many small rooms for sādhus; upstairs also for sādhus. He himself stayed downstairs in a small room that looks like a cave, and that room is still there. Bhaktas come and make praṇām and darśan. Tomorrow, we will again come there, watch Śrī Devapurījī returning to Kailāś, and see how the bhaktas welcome him, how happy they are when they hear Devapurījī is coming. There were no telephones, of course, and no announcement, but they heard when we came into the village. Some people were talking, running, and saying, "Gurujī came, Gurujī came." Within half a day or one day, the message went everywhere. Can you imagine people arriving with camel carts in the desert, everyone having decorated their camels nicely? The camels have nice hangings on their feet, above the knee, and on their necks—beautiful camel decoration. Have you seen the camel fair in Pushkar? You should go and see the horses and camels, so beautifully decorated. The person who loves their animals decorates them like their own body. According to that, they also have the turban, moustache, and Rajasthani beard. A real Rajasthani beard is like this. You see, always I have to pull like this. Otherwise, my beard is like that. So the real Rajasthani beard goes like this. Wi-Fi we do here; they will all, all New Zealand will say, oh my God, the pirate Bābājī came. So it’s a culture. Where there is a human, there is culture, and where there is culture, there is a human. Where humans go, they bring their culture with them. That’s how culture wanders around the whole world. Culture is beauty, unity in diversity, and happiness for the people. That’s why world governments protect, welcome, and respect the cultures of every country or every different part of the world. So culture is beauty and makes people happy. Nowadays, culture is disappearing. People have no time. When they decorate their motorbike or car a little on the wedding day with some flowers, that’s all. But that kind of decoration, done by hand with handwork, that’s beauty. So, how are they coming now to Gurudev, Devpurījī, sitting there? People come as if going to a big festival. There is no house, no buildings. Everyone stopped; there were no trees. Hot sun, sand. Hundreds or thousands of camel carts are there, spread over a few kilometers. In the evening, everyone had a little fire near the cart and sang bhajans. There was no pollution, no cars, trucks, loudspeakers, or sound pollution—only a beautiful million-star roof. You can say, not a multi-star hotel, but a million-star hotel when camping outside. No pollution, pure air. In the ashram where Devapurījī was staying, a group sat singing bhajans with mañjirā and tānpurā, but you could hear a peaceful, calm midnight a kilometer away. That was the beauty. That was something. I’m missing this, but that’s gone. Hard to find. Forty, fifty years before, when I was traveling with Gurujī, there was still desert and a similar situation: no roads, cars, radios, or noise. About ten, twenty, or thirty people sat singing bhajans. It was so big, indescribable. Ānanda, ānanda, and people were so simple. No one fought over "This is my yoga mat" or "This is my blanket." There is no yoga mat. The ground is your yoga mat, and the sand is so fine you can make a pillow of the sand and lie down, pure, like a beach. When you come in summer, a nice beach; when you go to Australia, a very nice beach; here also you have a nice beach. Nature is beauty. So nature, culture, and the best culture out of all cultures is one culture, and that’s agriculture, that we should take it deep down. Bhagavān a key Deveśvara Mahādeva kī, Mādhava Kṛṣṇa Bhagavān kī, Om.