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Part 1: The Invocation and the Nature of Mantra Vārī vārī āvo guru-deva. Mārī-jū pārīye. Tis vadnā barehelā, chapnā bhagnā, tis vadnā barehelā, rabrī randrī chahe guru deva, mārī-jū pārīye. Rābhri Rāmbhri Chahe Guru Deva Mārī Jhūpārīye, Mārī Jhūpārīye Vārī Vārī Yāvo Guru Deva Mārī Jhūpārīye. Vārī vārī ava gurudeva mārī jū pārīye. Tākya nāti hemana hindola, Peshavane saddhi mahārāja mārī jū pārīye. Beśravaṇ Neśāḍḍī Mahārāj, Marīju Parīye Marīju Parīye, Marīju Parīye,... Vārī vārī yāva gurudeva mārī jupārīye, Mariboṇa nata negam tu jo hojito, Maṇile He Jhu Pariye, He Jhu Pariye, Vala Maari Jhu Pariye, Vari Variya Vaguru Deva, Maari Jhu Pariye Vari Variya Vaguru Deva, Maari Jhu Pariye Avaidya Prabhu kam nahi aave. Āvata jāne āja mariju pariye, Bari bari āva guru deva, mari jupariye. Bari bari āva guru deva, mari jupariye. Oh, my God, I don’t know. Vahari Vahariya. Śrī Nārāyaṇa Bhagavān kī jaya. Śrī Mīrābāī kī jaya. Śrī Dīb Nārāyaṇa Bhagavān kī jaya. Śrī Svāmā Mādhava Nānjī Satya Guru Deva Kī Jayā. Cetābhā Jīva Ājñā Avasara Jāvere, Guru Samājāvere. Cetacetāmajī Avasara Jāvere. God bless you. Sīra upara pānacuravere, gurusammājavere, yamakīmarapāre, sīra upara pānacuravere, gurusammājavere, Ceta, ceta, jīva sāra jāvere, goro sammā jāvere. Cheta, cheta, jīva sāra jāvere, goro samā jāvere. Sata goro śaraṇa gaya bina murata kona bāvā parala gāvere. Guru kṛpā bina jaya churāsī, gotaka vere. Goro sama jāvere cheta cheta jīva sāra jāvere, guro sama jāvere. Manuṣya janama amalakā pāyo, murkaratana gāmere. Manuṣya janama amolakā pāyo, murkaratana gāmere. Gayāvakta ave nahī pyāre, hīrapīcatavere Go Rasa Mājā Avere Gayā Bhakta Avere Irapīcha Tā Avere Rasa Mājā Avere Cheta Cheta Abhājī Avasara Jā Avere Go Rasa Mājā Avere Cheta Cheta Abhājī Nandjīpā sabasukha pāvere, gaurasamājāvere. Kahe Mādhava Nandjīpa janase, sabasukha pavere, gaurasamajavere. bhajiva. Śrī Dīma Nārāyaṇa Bhagavān Kī Jayā, Śrī Svāmījī Mādhāvānanda Jī Satta Gurudeva Kī Jayā, Yoga Yoga Jīvana Maheśvarānanda, Yoga Yoga Jīvana Maheśvarānanda, Prabhu Dīpadāyaka Amṛtāśita, Prabhu Dīpadāyakāśiṣa Nityamarasodhyuga Jhiman Maheśvarānandajī. Jhūgā jhūgā jīvaṁ mahēśvaraṇandā, Dhāniyā bhāgā bhārata-bumikā, Pragate bālamukandā. Dhāniyā bhāgā bhārata-bumikā, Pragate bālamukandā. Jyuga jyuga jīvan mahēśvaraṇandā, Juga juga jīvan mahēśvaraṇandā, Śrī dīpadāyaka amṛtaśiśvara nanda. Shrī Deepadāyaka Amṛtāśiṣvara Nanda Prabhu Deepadāyam Kamṛta Āśiṣ Ānanda Jhuga Jhuga Jīvam Maheśvara Ānanda. Apna rūpa samajh kar sabhī ko karte ho nirabandha. Jīvanā mūṭakāre bhaktānko bhāniṣvakānda. Prabhu jīvanā mūṭakāre bhaktānko bhāniṣvakānda. Jhūga jhūga jīvaṁ mahēśvaraṇānda. Śrī Dīpa Dayāluka Amṛta Āśiṣ Nītā Nanda Prabhu Dīpa Dayāluka Amṛta Āśiṣ Nītā Nanda. Jhuka jīvana mahēśvara nanda. Jhuka jhuka jīvana mahēśvara nanda. Śrī Pūjā Bhagavāna Dīpa Nārāyaṇa rakhte āpane saṅga. Śrī Mādhava Nanda Jī Ānanda Sekhetā, Meto sabha dukkha paṇḍa. Prabhu Mādhava Nanda Jī Ānanda Sekhetā, Meto jagga dukkha paṇḍa. Jhuga jhuga jīvanmaheśvarānanda, Jhuga jhuga jīvanmaheśvarānanda. Śrīdipadayālukha amṛtāśis nithavaranda, Prabhudipadayālukha amṛtāśis samānanda. Juga Juga Jivon Maheshwarananda, Juga Juga Jivon Maheshwarananda Jī, Juga Juga Jivon Maheshwarananda, Juga Juga Jivon Maheshwarananda Jī. Dear friends, it is truly my beautiful duty to open and begin this seminar, which has been given to us from the heavens. The most beautiful thing is that we are in the presence of our dear Master. Now we can experience the difference between being in physical presence and feeling it only from a distance. So let’s make it short. I would like to welcome here very much our honorable guest, Mahāmaṇḍaleśvara Paramahaṁsa Svāmī Maheśvarānanda. Dākujem. Thank you, and good evening. Welcome. Vítejte. Nice to see you again. Our subject is mantra. We heard last weekend about Līchit, Vekrī, and Upamśu, but with Upāṃśu, we didn’t come till the end. Mantra has many meanings. Our beloved Satguru Dev Swami Madhavānandjī used to explain it in his satsaṅg in a very simple way that everyone could understand, and it had very high divine meanings. How will you translate or define mantra? In ancient languages, everything is put into one word—maybe Sanskrit, Latin, Old Greek, or Parsi. In these languages, one word is more than enough; it is a compact. We say one word and then struggle to understand it, giving commentaries, theories, and practices on this one word, not even a sentence. Let’s say "God." Not a Mr. God, not a Miss God, neither Dr. God nor Engineer God. Professor God. Driver God. Farmer God. Just God. Similarly, the word "Guru." Similarly, words like water, fire, agni, earth, space, mantra, spirituality, realization, ātmā, etc. Unless we understand exactly, we cannot realize. We have to understand. Like a surgeon, a doctor must understand exactly what the problem is and which part of the body, which instrument can be used to operate. It is very precise work, especially in brain or spine surgery. You have to understand. So, mantra. Mantra is one word, two and a half letters in Sanskrit: mantra. There are many mantras, yantras, cakras—mantra, tantra, yantra. We have to understand this. There is immense energy. Then come mudrās. Mudrās also have immense energy and indication. If you smile at someone, this is the smiling mudrā. It makes others happy. You greet someone with a smile. Yesterday, I was sitting in a taxi in Vienna. The taxi driver was perhaps ex-Yugoslavian, maybe Croatian or from Herzegovina. They are jolly people. You know why the Croatian always smiles? Because they have too big a heart, and that’s too heavy. So when they smile, it comes a little up; otherwise it falls down. I opened the door, sat in, and said, "Good morning" in German. He said, "Why not today? Why not tomorrow?" So it makes a difference. You see, you smile—that’s a mudrā. There’s another mudrā in the same place of the face: you open the door and say, "Bleh," showing your tongue. What atmosphere will that create? If you don’t understand what mudrās mean, now you will understand. Similarly, yantras, maṇḍalas, yantra, tantra, maṇḍalas, mudrās, mantras—these are very particular things. They are to keep our body, mind, and intellect healthy. It is a prevention against many illnesses and a protection, a saṅgha. That’s very important. Because in these yantras and maṇḍalas, chakras, you are manipulating—not in a negative way, but in a positive way—the flow of energy. I didn’t forget what Gurujī said, the definition of mantra. Don’t think that Swāmījī forgot what he wanted to tell. I’m only giving the commentary on that, preparing you to understand. About three or four decades ago, there was much talk about the science of the pyramid. Everyone was asking in yoga classes, "Swamiji, what do you think about pyramids?" I said, "I think good. To sit on the top would be a very good view." I had one disciple from Austria, from a part called Kärnten, a beautiful place near the city Klagenfurt. He used to come on his business tour twice a month to Vienna, carrying a small pyramid. He said, "Swamiji, this razor blade, which I use every day for shaving, I have been using for one year. Every time after using, I put this blade in this pyramid, and the next morning it’s like a new one." I said, "Well, it must be good quality, made in Germany." At that time, quality was in Germany. There were two qualities: made in Japan and Germany, also West Germany. But now, in these multi-business companies, somehow the quality is suffering, even in Germany. Unfortunately, certain things are disappearing. He said, "No, it’s made in England." I said, "No problem." Then he told me one thing more. He would come back to Vienna in five days. He brought one liter of milk from the market, put one cup of milk in one cup, and the same quantity in another cup. He put one cup in the pyramid and the second on the same table, a little far away, and covered it. "Please, Swamiji, don’t touch, don’t refill. When I come, I will open." The milk which was five days in the pyramid didn’t get spoiled. The milk which was outside became sour and spoiled. What to say? I said maybe you need some magic. I will do it myself, so I filled them again. Yes, the milk in this pyramid could remain fresh for a long time. That gave me confidence, a practical example. Yes, these are all the angles, yantras, chakras, mantras, tantras. This all is science; it is not just hocus-pocus, but we should know how to use it. So it has a positive effect on our body, mind, intellect, and on our health too. That is also coming according to the Vāstu Śāstra. Parallel to that is what they call Feng Shui. These are all a kind of science which a human can develop themselves, or form something, and live healthy. So, similarly, mantra. Gurujī said mantra. Now, you make the definition of these two words. "Man" means the mind. When we begin to talk about mind, we can talk for ten months, or one year, or a whole life. Our man is beautiful. Our man can destroy us. Our man can protect us. Our man can lead us to naraka, to hell. And our man can lead us to heaven. Our man is playing with us. It is our mind which shows us the world, how it is. As you think, as you understand, you see the world. Man is mighty. There are ten indriyas: five karmendriyas and five jñānendriyas. These indriyas are compared with horses, like a horse pulling a coach. These are the ten horses pulling our coach. The eleventh indriya is called manas. Generally, we don’t call the manas an indriya. Manas is called the mighty elephant. It’s not compared to horsepower, but to elephant power. You can see how much energy an elephant has. To control the elephant, to be a friend with the elephant, is the work of the master. It’s a nice, beautiful animal. You can ride. You can go near. Only that elephant which is controlled by the mouth. If you meet a wild elephant, I would suggest you keep a distance of 500 meters, not 5 meters. Once we were in Africa on a wild safari. We were in a safari jeep without a cover, about six or seven of us. They kept me in the first place, in the front behind the driver. It was beautiful. Then he drove us where the elephant was. There were about ten or twelve elephants, big black African elephants, bigger than Indian elephants. He came to us—my God, like the mighty Himalaya. The driver stopped the jeep and said, "No movement. Remain calm." The safari jeep became a suffering jeep. Now there was a real examination. You have to think, "I am Ātmā. I am not this body." The energy of that animal—he was about 8 or 10 meters away—stood there looking at us, big ears, his trunk like this. He put his trunk on the ground. I told the driver, "Please, let’s go." He said, "Wait." You know what I was thinking? If the elephant has something in his mind, I will be the first one to be sucked up with his trunk, like a crane, because I was sitting in the front. So, after a few minutes, about six or seven minutes, we were there. I can tell you, these seven minutes were an intensive time of my life, not only for me but for others too. Of course, the guide said, "Don’t worry, I have the gun also." Then the elephant just moved his trunk and went away. At that time, all three—Mahāprabhujī, Gurujī—were so intense in my thinking: Gurudev, Gurudev, Gurudev. So that is a mind, your mind or my mind. My mind is my mighty elephant, and your mind is your mighty elephant. It can destroy you, or it can help with its trunk to lift you and bring you up on its back to ride. That’s the master’s work. That mind becomes mighty, either in a spiritual way or in a negative way. That thought will become strong, either in a spiritual direction or in a negative direction. O my mind, you lost everything in Kusanga. One stupid thought: that mighty elephant, when it attacks, before a gun can shoot, it will squeeze the whole jeep. Therefore, God protects us. Second, buddhi, the śakti of the mind. That was the elephant. Now, the Śakti is called the lion or the tiger. It is very nice to see this animal, a beautiful cat to see in the zoo. We drove again to the forest; we wanted to see the lions. Three days we couldn’t find any, and we succeeded on the third day. I’m talking about the mind’s definition, okay? It takes time to come to one word, you know. I told you, we are struggling to get clarity on what the mantra is. Part 2: The Lion, the Elephant, and the Beggar’s Pot He took his gun and said, "You stay here, remain here, don’t get off the jeep. Doesn’t matter what happens, don’t get out of the jeep." I thought maybe he has a mantra, that he hypnotized the area so no animal comes near the jeep. You know the snake charmer? He makes one round circle with a stick on the ground, and the snake will not cross that. The snake is inside, angry, making sounds, but he will not go out of the line. So I thought these drivers have some protection for the jeep. And they said, "We are going to search for the lions." I said, "Oh, Mahāprabhujī." He is going away. Now what will we do? What will we do without him? And he took the gun with him. There is one bhajan. This bhajan was sung by Mahāprabhujī at four o’clock in the night, during Brahmamuhūrta. Gurujī was outside of his room, sleeping. Gurujī told me, and suddenly Gurujī said, "Why is Mahāprabhujī singing bhajan so loudly today? Brahmamuhūrta." So Gurujī went and was standing near Mahāprabhujī. After finishing this bhajan, Gurujī said to Mahāprabhujī, "Lord, beautiful bhajan, but why did you sing so full of viraha?" Mahāprabhujī said, "Mādhava. Just now, Shivaji Shiva, Devpurījī, have left this body in Kailāśa Āśrama." And so I am asking him, "Guru Varkaya Bisriya Sam Mahārāj," in Rajasthani language, "O my Lord Gurudev, why are you separating? Why are you separated from me?" On this time, on this situation, "Jagdariya Vartang Jalabhariya"—the worldly ocean is endless water. We don’t know how deep is this Naraka. "Jag Darya Adhvich Chalrayi Meri Nal. O Lord, my boat is in the middle of this ocean. How will this boat cross this ocean without the Omay Gurudev?" So tomorrow morning, I will perhaps translate this whole bhajan. And therefore, Mahāprabhujī said to Gurujī, "You go to Kailāśa and organize the bandhāra." So when the driver went away, I remembered this bhajan. I didn’t sing it to Gurujī, but you can think that I was singing to the driver: "My dear driver, why did you leave?" And it was the afternoon, 4:35 o’clock. They disappeared, and a third jeep came with big speed and told us to move away quickly, as quickly as possible. How should we move? There is no key of the jeep. I said, "Why?" Because a bunch of elephants are coming, three or four of them. They are the mothers which gave the calves. They are about one month old calves. In that situation, their defense is very dangerous. And they went away, and we are sitting in two jeeps. Can you imagine? I closed my eyes and I said, "Gurujī." And Gurujī said, "You want to see the lions." Gurujī said, "I’m surprised that the lion wants to see the lion." Because I’m a Leo by horoscope. In three minutes, the drivers came. You can’t imagine the happiness and joy. So we are still attached to the body. And who was the happiest one in our jeep? The happiest one was Ilze from Vienna. Yes? And she was always sitting behind me and trying to hold my dress. I said, "My dear, when a tiger or lion will eat, it will eat both of us." They said, "We found the lions. Let’s drive there." Okay, so we went, and there were about five lions, I think three or four females and one male, and all were lying there. They didn’t even move or notice that our jeep was standing there. He stopped my jeep just near the lion which was lying there, about three meters away. And I said, "Mahāprabhujī, again me." And everyone was making photos, and this female lion looked at us and turned on her side. And the lion looked at us like that and turned to the other side. Because I was repeating mantra. Which one do you know? Oṁ Prabhupāda, Nirañjan, Sabduk, Bhañjan, Dībna. Everyone’s Rudrākṣa, Gurudiv, Gurudiv,... like this. So, the mind is a mighty elephant, and energy is that mighty lion. And to control both these is not a job for everyone. Only the heroes. Only that one can do who have learned this game in the field, the battlefield of life, with the master’s training. A boxer—how many times he gets boxed, but then he becomes a champion. But ask him how many boxes he got. Similarly, we spiritual seekers, we are getting so many boxes: kuśaṅgas, satsaṅgas, no-saṅgas. Therefore, mind. So, mantra. Man is mind, and tra means tṛpti. When you are thirsty and you drink water, then you say, "Now my thirst is quenched." We call it tṛpti. Tṛpti means satisfaction, being satisfied. "Now I’m okay." When you are hungry and you eat enough, you say, "Thank you, now I’m satisfied." Mantra. This is a mantra. Maṅkī tṛpti—the contentment of our mind. Now, the mind is very hungry. Many, many lives, the mind is so hungry. And now, in human life, the mind has too much hunger. Suffering. We have a hunger disease. Some are hungry to have a beautiful body. What God gave you is not satisfying. Some are hungry to have a high position. Some are hungry to have a good job. Someone is hungry for money. Someone is hungry to have a good partner. Someone is hungry to have a good house. Tṛṣṇā, tṛṣṇā,... tṛṣṇā. Burning desires. Doesn’t matter whatever you get, how much you get. This tṛpti of the mind is not easy to fulfill. Like this story: the king announced, "In my kingdom, no one will be hungry, no one will be poor, no one will be suffering." And he sent his messenger to search for people in his kingdom, to see if someone was hungry or poor. And they said, "Lord, in your kingdom all are happy, healthy, have enough to eat, enough to wear. They are joyful." And some steps were going down from the garden, and there was sitting a hungry, poor man dressed with tears, no shoes, very thin, one stick in the hand, can’t get up. And he said, "I am hungry. I didn’t eat last 15 days." The king was frightened. "In my kingdom? Who are you?" "I am a beggar." "Where do you live?" "Just near your castle." "Fifteen days you didn’t eat?" "Yes, Lord, I’m hungry. Don’t talk to me. First, give me something to eat. I’m dying." The king said, "Don’t worry, I will feed you, and I will give you so much that you will never be poor again." He said, "First, bring me some rice to eat." And they brought food to eat. And the king said, "I will feed you with my own hands." "Yes, please. Just fill my pot, that’s all." And whatever the king was giving in the pot disappeared, always empty. One kilo of rice, two kilos, five kilos, a lot of bread, spaghetti, tofu, milk—always empty. And the beggar says, "Please, quickly, I’m dying." The king was frightened. He said, "I didn’t ask you more than just to fill this little pot." Well, the king said, "I’m sorry. I don’t know who you are. You told me that you are a beggar. But I want to know what magic pot you have in your hand. From which material is your pot made? Whatever I put in disappears, always empty." He said, "King, if you cannot fill this pot of the beggar, who can do this?" "But tell me, please, from which material is it made?" "Yes, king. The pot of the beggar is made out of human mind." And then the beggar changed into the form of God. "King, I came to pull your ego down. You were too proud that you are right and all your people are happy in your kingdom. Nobody is hungry. Don’t prize the day too early. But I’m happy that at least you tried to fill my pot." And he disappeared. So our mind is the beggar’s pot. You will be the happiest person in the world on the day when you have no desires, no longing to do this or that. This mighty elephant, who eats hundreds of kilos all day, maybe more than 100 kilos, we can’t feed him. One elephant, in a few days, will eat all our trees from our park. So our mind will eat all our good qualities and be even bigger. So, tṛpti jñāna is in our inner contentment. Mantra. That mantra’s work is to content and satisfy your mind. When you go to Kuśaṅga, when you read the Kuśaṅga books, are you hearing some words of negatives? Again, the beggar’s pot is empty. It’s not easy. I don’t know what people used to say. The tiger’s milk you can keep only in the golden pot. Otherwise, it will get spoiled very quickly. So that your wisdom and satsaṅg is so strong, like tiger’s milk. But you must have a golden heart. Other hearts cannot resist. So there is a beautiful bhajan from Svāmī Achal Rāmjī. If I find the book in my room, I will translate it for you tomorrow, in the evening, or during the daytime tomorrow. What is real nourishment, which can make you full? The hunger of lives and lives will be finished. Traptý, traptý. So, mantra means that which will make our mind clear and fulfill all the wishes and desires. Understand. Pochápejte. Understand the eleventh indriya. So, be strong. Be good. Buďte dobří. Likhit Mantra, Akṣar Brahma. Akṣar Brahma, then Vākarī mantra, Nādarūpa Brahma or the Śabd Brahma. Both the Śabd Brahma, and when we will chant, then comes Upāṃśu. You repeat your mantra, your tongue is moving, your lips are moving. On the day when you repeat your mantra, your tongue will not move. Then you came to the Mānasika Japa. All of you know. If you don’t know, then tomorrow you should concentrate, and when you repeat your mantra—Oṁ Prabhupāda—the tongue is moving. Try, and when the tongue is not moving, then you are stuck. You are stuck, and then you try to start, you want to get speed, but you are stuck. So, it is not easy to master the techniques. So, we have to come to the five steps of the mantra practice. Then the mantra begins to take effect in you. Then your saṅkalpa-śakti begins to develop. So this is what has been declared by those ṛṣis. What I am telling is only what they told. That’s Guruvākyā. I always try to nourish from the different ṛṣis, different yogīs. Always. Anything happens in my life, immediately some ṛṣi is talking to me. Some person is talking to me. And then suddenly I get feedback, nourishment. That’s it. Therefore, "Diva Nasat Garuṇam Kamas. Jyot Dharani Jyot Deer Ram Ji Gagan Opa Ghera Kaiye. Jyot Dharani Jyot Deer Mrit Jaisa Meetha Kaiye, sītala-sāgarādhīr divānā-sabdha-gurūṇām, nahi kisi ki saṅkāma. Kyāra-jarāṅkava-jīrāmājī," we left two straws out, but it doesn’t matter. That can happen only with expertise, mantra. So mantra se citta śuddhi hoti hai—the purification of the citta. Mantra se ātmā śānti miltī hai—through the mantras you get ātmā śānti, peace. Skrze mantru dosáhnete ātmā śānti, mír. Through the practice of mantra, the mind becomes very peaceful. The old tṛtapas can be removed through mantra. Mantra practice se antakaraṇa kī śuddhi hotī. Antaḥkaraṇa—manas, buddhi, citta, and kāyas—are purified through the practice of the mantra. Mantra abhyāsa karne se śarīra nirogratā aur parivāra me śānti. Lekin mantra śraddhā pūrvak honā cāhī. But your mantra should be full of confidence and devotion. And mantra is your best friend. It is that mantra which will lead you, guide you, accompany you, and be with you for many, many lives. So, tomorrow we will come to the Upāṃśu mantra. Deep Nārāyaṇ Bhagavān Kī Dev Puruṣa Mahādeva Āratī. Mādhav Kṛṣṇa Bhagavān Kī Satya Sanātana Dharma Kī Āratī. Oṁ Jaya Gurudeva. Anirañjanādi Anāhita Kari, Oh Swāmī, no, no Indra, no stop, Indra, no stop. Nihusvāmī Guru Muratī Dari Kahā, Veda Purāṇa Kahā, Santasnā Guru Maimabhā Hari Om, Jaya Jaya... Bahu Bhatikina, O Swami, Bahu Bhatikina, Bina Guru Gyanana, Vibhina Prabhu Gyanana, Taka Bhata Karena, Hari Om Jaya Jaya. Dev moho māyā Usvāmī bhava saṅgara-vāri. Shata-saṅga jāja-calāk Karyāri hari-aum jaya-jantā-chāme. Kali-yuga me rūpa-bhisara-jāma. Uswāmī Rūpā Bhīṣara Javāśabhāko Guru Samājavujī Samājavata Ātamariyom Jaya Jaya... Guru Dīvatānnāmānnadannāya Guru Seva Swāmī Charaṇ Sevaat Jo Karu Charaṇome Śiraṇmā Hari Om Jaya Jaya... Śrī Deva Svāmī Andadā Śrī Dīpa Prabhu Satana Manna Se Śrī Dīpadāyalunija manase guruva prati gāve hari om. Śrī Dīpadāyalunija manase guruva prati gāve hari om. Prabhujī, Parabrahma, Nānat Kenāt, Prabhujī, Par Tariyai Sṛddhi Padāyat, Mahāprabhu, Vyāpak Viśvāchārachār Me Hari Chetan Jyot Tumārī. Me Prabhu Vyāpak Kaviśvācha, Me Hari Chetan Jyot Tumārī, Prabhu Nirāguṇa Sesurādu. God bless you. Prabhu na jaya niha virda vichaya, Prabhu abhinaka tuhe jina ko jaya, Prabhu jahande kum jah. Āpāyī āp yācetan nirakārī Śirḍī paḍāyal kṛī laī mahā piyā neko Āgeyubhyā bhakēvā Prabhu pā piyā neko Neyubhaya keve. Ujjaparakar Śrī Pūjya Deepa Dayal Dayā Karo Anam Sukhakārī Hei Prabhu, śrī pūjā dī pāl dayā karo anam sukha Hei Prabhu, kahe Mādhava Nandajī āpake caraṇ kamala balihārī. Prabhu kahe jī, āpake caraṇa balihā, Śirīḍī jaya le Mahāprabhu, prakṛta śarīram yakaṇḍam, patita deva Prabhu dī pādījō sadā. Vighnaharaṇa maṅgalakaraṇa dharaṇā paraśabharapāra vāti maṇḍanamoh jaya jaya deva dayāla śiva karṇasamaṅgala bhū śrī dīpa jñānavairāgyamātaḥ vandau śaraṇa gurudevake śrī devapurīśaṭ Yoga yugati jai śmrati prabhu jāli bāla timire gaye ārūḍha taravi bhae jñānam jñānam. Shrī Deepa Prabhu sārī vinatī sunā jo, Namo Namo Gurudevajī. Koṭī koṭī pālaka pālaka Prabhu vinatī nāma liyā. Sabhubhare ānanda ho Satguru, maiṁ śiṣya huā Paramahaṁsa Gurudevajī. Tinalokak śūrṇar muni savasanta jana. Satguru samdatā nahīṁ, Kyā rājā, kyā bājsā, sabekhā. Rāmakṛṣṇa se kaun bade? Usne bhī Guru Tinalokak sata guru purāṇa brahma he joveshura narava nugarani cha jare nai ye tanavisa ki veladi guru amṛta ki śiṣadi he sata guru bidet guru mūrti mukha chandra mā sevaka lele aṣṭa pehara nirakata rao. Om Namah Prabhu. Dīpa vināśī api brahma api viṣṇu. Āpo Nārade, Āpo Sarve, Āpo Sahasukarāsi, Āpo Dhyānī, Āpo Gyānī, Āpo Yog Prakāśī, Āpo Deva Sabdevī, Āpo Śūr Prakāśī, Āpo Brahma Nirvāṇī, Āpo Chamarkī Prakāśī, Āpo Vedoke Gyātā, Āpo Bhakturvāsī, Āpo Śatnāmke Dātā, Apanuṣaru Pāte. Om Namo Prabhudev Pranāma. Om Rāmaṇa Bolī. Śrī Dīp Nārāyaṇa Bhagavān Kī Jai. Śrī Śrī Dev Purīśa Mahādeva Kī Jai. Satguru Svāmī Madhvanājī Gurudeva Kī Jai. Satya Sanātana Dharmātī Svāmī Maheśvara Nānājī Gurujī Ādi Om. Prasad, please.