TV Channel

Part 1: The Transforming Power of the Guru: Lessons in Surrender and Service Śrī Dīp Nārāyaṇa Bhagavān Kī Jai, Śrī Śrī Devpurīṣī Mahādeva Kī Jai, Dharma Samrāṭ Paramahaṁsa, Śrī Svāmī Madhavānanda Purī Jī Mahārāj Kī Jai, Viśvaguru Mahāmaṇḍaleśvara Paramahaṁsa, Śrī Svāmī Maheśvarānanda Purī Jī, Satguru Deva Kī Jai. We are still going to need a bhajan singer, or two, or three. Someone will come at some stage. That long list – I have to make them shorter. I have to think about that one. Can you sing “Happy Birthday”? First, one birthday: Gītā from Slovakia. From Slovakia? Not Slovenska. Oh my God. I was just wondering, how do you actually say it? That is too much to remember. Once, I was in an airport in Perth, and I was talking to a student from Bangladesh. We were waiting for the flight. He kept saying, “Bangladesh, Bangladesh.” In Australia we say, “Bangladesh.” I was thinking, why does he keep saying it wrong? Then after some time I thought, even he is from that country and he doesn’t say it right. Then I thought, hang on. The alphabet in Bangladesh is the same as in Hindi. Surely, there is no letter like that in Bangladesh. There is an “R” or an “A.” How fixed one can get in one’s own ideas. I need a few more lives for that one, Gajananjī. It will take some time. But this birthday person… And there is an announcement here that Mr. and Mrs. Levy made a contribution to today’s prasāda, which is halvā. An amount of 4,000 Czech crowns for their parents and ancestors, and for peace. And Purāṇ Devī from Strīlky also made a contribution to today’s halvā, on the occasion of Holī Gurujī’s incarnation day and her seriously ill sister. I first have a small question, but I don’t know who to ask. Every day we are doing prayer, and every day on this tālī, this prayer tālī, there are macadamia nuts. My question is, are they there just to remind me of Australia, or is there some… and my question is, why are there macadamia nuts and not any other nut? And they never seem to move, so are they permanent, or are they plastic, or are they real? Next question: if they are real, can I sneak over in the night-time and eat them? No, there are not enough for everyone, Gajanandjī, that is the problem. But you have Gajānandjī and Siddhi sitting next to you, so we can give them to you. Then they can make some more. If you have any siddhi, Gajānandjī, I would like to have more. Siddhi should not show up. Maybe Vijay can use them for counting the rounds in the Kriyā. Okay. First, maybe just a few minutes, some of my thoughts about Rakṣā Bandhan, and what it means to have a Rakṣā Bandhan brother or sister. Of course, it is a general festival for all people. But we are in one way also all guru-brothers and sisters anyway. So why have this more formal way of being together, of having Rakṣā Bandhan brothers and sisters? It means having someone to listen to you when you have a problem, someone to be patient with you when you do something you are not necessarily happy with afterwards, someone to welcome you back when you have had a bad day and you have thought, “I do not want to do this anymore.” Those people are so important. It is the nature of the path that it is difficult. And it is the nature of the path, and also of being with the Guru, that there are times when it will be extremely hard. People get frustrated, depressed, angry – whatever expression of that difficulty may arise. What do we need in those times? We just need people to be able to accept us as we are. And it is good that we do accept, because our turn will also come. Everyone’s turn comes in that, so take care of your brothers and sisters. Be always ready to welcome them if they need you. You know, when you are a teenager, teenagers are always running out of the house and going here and there, but the door is always open when they come back. That is what we need in our brothers and sisters also. Maybe you have some brother or sister who has told you something you did not like at all, something that completely annoyed you, that made you angry. And after a year or two, they may come back. Give them the chance to have changed over that time. Maybe they will not even apologize. Maybe they are not even aware that they did something that upset you. But it happens. It is part of yoga. It is part of being a family. We are here doing tapas. Tapas means friction. It is equivalent to friction, and that friction will also be present between the people who sit and do that tapas together. So just be there for all of your guru brothers and sisters as a big family, but especially for those to whom you have taken a special commitment, that you will be there for them every time they need it. And what touched me so much was when I came, and Kṛiyānandjī was there. And the way everybody was caring, taking care of what he needed because he has had a hard time over the last month, created such a beautiful atmosphere and such a unity between everybody. You do not even think about doing it; it is natural to do it. But it is so special, and you should never lose that specialness. Śrī Dīp Nārāyaṇ Bhagavān Kī Jai. One more bhajan. Just a short announcement for those who have a personal Kriyā from Swāmījī and who know English: tomorrow morning at 8:30, we will have Kriyā together. And those who are not in the Kriyā group but have a personal Kriyā are also welcome to come. We will practice together from a CD of Swāmījī, so Swāmījī will personally guide that. And I tell you, it is quite different from practicing on your own; it can give you a lot of inspiration on how to practice and how to understand the person, the Kriyā. But we will not translate it because it is not possible. So only those who have a personal Kriyā from Swāmījī and understand English, please come to the Saṅgam Hall at 7:30. Śrī Dīp Nārāyaṇa Bhagavān Kī Jai. Videśe Śūdhānya, Svadeśe Śūdhānya, Sadā Chara Viteṣu Matto Nachānya, Manaś Chena Lagnam, Guru Raṅgre Padme, Tatakim Tatakim… Viteṣu cittaṁ manas cenna laganaṁ guru raṅgre padme taṭakiṁ taṭakiṁ… Labhidhvanti Tattham Padam Brahma Sañjño Guru Rukta Vākye Mano Yasya Lagnam. Om Bholē Śrī Dīp Nārāyaṇ Bhagavān Kī Jai, Satguru Deva Kī Jai. As Swāmījī said, Guru Pūrṇimā and also Gurujī’s birthday. So, I had the wish to sing that no matter what we do – as Śaṅkarācāryajī is saying – it does not matter how successful your life is, what position you have, how people respect you, or see you as a king, or whatever it is. Without that relation to the Guru and the Guru’s feet, it is all nothing. What is it? What is it? Nothing. No matter how much we may study, or learn theory, or learn our different practices – as Gajānandjī was saying about Marpa and Milarepa – if the Guru’s blessing is not there, then those practices simply do not function. When there is no Guru’s blessing, no technique works. It is the blessing which is the key that unlocks the path. I wanted to talk about a few things I have spoken of before. I know many people have heard them, but maybe it is good to hear them again. These are just a couple of stories from Gurujī and from my experience with Gurujī, about what it is when the Guru is working. We were talking about this the other evening in regard to the Upaniṣad. There is one, and the other night we were talking about ego and attachment and how they get broken. I was reminded of this story today because Swāmījī was on Skype, and it was so beautiful. But at the same time, Swāmījī seemed to do one of his special tricks, where many, many people got their prasāda from it. And it is interesting that for many people it was not easy. I was trying to think of an expression for how Swāmījī manages, with just one or two words, to affect so many people – to turn their screws. I think I found a good example, but I am not sure everyone will know the movie. If you remember the movie The Matrix, they had this one thing in the ships, the EMP. The ship only had one or two of these – Swāmījī has many, that is a different thing – but they pressed this button and all the machines around were disturbed. Swāmījī also seems to have that button, because somehow he can press one button and everyone’s pot is stirred all at once. You hardly even notice that it happened, but afterwards you notice: hang on, he has been stirring my pot again. I want to tell the story of when I was with Gurujī. It was about how he was, as we say in India, giving me repairing. It was a constant process going on the whole time I was with him. As you may all know from your experience with Swāmījī, it was quite a few times very, very painful. It was just a constant repairing of my ego. It would start off with a very small thing, and Gurujī would say how wonderful it was, how well I had done it. Then you can imagine what happened. My ego started to go like a balloon – I always felt it was like a balloon that was inflating. He would slowly inflate it a little bit more, and the balloon would start to float up into the air. I started to think, “I am really doing a good job here.” Then at that point, just when I realized my ego was quite high up, about the height of that tree, it would always seem that Gurujī would take a pin and, with one or two words, just go “tuk,” and that balloon would burst, and I would come crashing back down, and begin to feel a little bit stable again. See if you find this familiar with Swāmījī. Gurujī would try the same trick. He would do exactly the same thing. He would say exactly the same things. And of course I would think, “You can’t get me with that one, Gurujī. I know that trick. I am not so stupid as to fall for it again.” Of course, in the process of thinking that, my ego was inflating. Again Gurujī would keep trying that same trick, and I would think, “No, Gurujī, you can’t get me with that one.” Before I knew it, I was again up at the height of the tree. The pin would come out – tick – and back down we come, bang. Then, the third time, after a few more days of recovery, he would always go in sequence from the beginning. He would try that first trick again. Then I would think, “No, no… Gurujī, you can’t get me with that trick. Nor can you get me to think I am good because I have got your trick.” And then it would go on for one or two days, and he would just sort of feel around that area. Then, from somewhere, he would say something else, and there I would go again, back up to the tree. And crash down again. It would go on and on and on. There was no end to the number of ways Gurujī knew how to make that happen. Maybe I am just extra super stupid, but he could get me every time, and this was going on for months. And you can only pray that one day, maybe, you will understand a little bit of what he did. I am still praying that I will understand what he did. But afterwards, you become aware of what a change has happened, what he has done. You do not know how, you do not know what, but something is there. It is very, very different. The other trick that many of you also know – Swāmījī is a master of it – is about food and how to cook for Gurujī. If you put too much salt, there is too little salt. If there is too little salt, there is too much salt. And if you put the same amount of salt as yesterday, that is guaranteed to be wrong. It goes on and on until you just cannot think anymore. But that is what we are here for. To not think, but to just do, and not be worried about what the fruits of that doing are. You come to the point where your intellect just cannot cope with it anymore, and then if you are going to do it, you just do it from your heart, out of love. And then you give it, and you really give, because you do not have any expectation of what is coming back. Actually, you want to hide from what is coming back. I will never forget one time in Gurujī’s room when Swāmījī also came for eating. As anyone who has cooked for Gurujī or Swāmījī knows, Gurujī has quite a lot of salt, and Swāmījī has hardly any salt. At that time Swāmījī was especially having very, very little salt because of his heart condition. Gurujī was having very little chili, and Swāmījī a lot of chili – really, a lot. The next thing I knew, they were both sitting there eating, and of course things are cooked separately. You cook separately because you need more salt for one and less for the other. Next thing I know, they changed the thālīs, because Swāmījī said his had too much salt, and Gurujī’s was perfect because it had less salt. Of course, Gurujī’s had more salt. And Gurujī was saying that his thālī had hardly any chili, but Swāmījī’s was perfect. I can remember those who were cooking just standing there, going, “What are we supposed to do tomorrow?” That is that līlā. The other small thing I want to say is that this was constantly going on, whatever Gurujī’s teaching and method were. And also to keep you tired, to keep you mentally not knowing what you should do next. I remember once I was so tired, and Gurujī and Swāmījī were sitting there talking, and I was just falling asleep and falling over sideways onto the floor. Swāmījī turned it into another tapasyā immediately. He told me I had to go and sleep for 36 hours, but I could not get out of my bed. It was terrible. But the thing was that after lying in that bed for 36 hours and sleeping quite a lot, about five minutes after I was back with Gurujī, I was as tired as before. That is one of the most remarkable things about being with Gurujī. I think it also happens when you come back to the āśram where you have spent a lot of time. Yogeshjī and I know that immediately when we go back to Jadān, this will happen. When I finished being with Gurujī, I was about one year old in that sevā. Then Swāmījī said, “Oh, Gurujī is going to the Himālaya, and you should go with him in his sevā for one month.” I thought, great, fantastic – what a chance to be with Gurujī again. After about five minutes of arriving there, I realized that Gurujī had managed to put me in exactly the same feeling, and he was doing the same things, and I was feeling the same tiredness as the day I stopped being in sevā. It somehow reminded me of when you go to the dentist and they say, “Oh, Mr. So-and-so, yes, can you bring his file?” And he just looked inside and said, “Okay, this is the treatment – back to the same as before.” He started with exactly the same game. And he continued it, and every bit was the same again. You know, the teaching that was there is just continuous. Part 2: The Four Graces and the Light of the Guru You’ll notice that with Swamījī, you can go away, do whatever you like—go on holidays or something—and when you come back to Swamījī, it’s the same situation again. If there is karma to work through or a teaching to receive, we are going to go through it. I don’t know, but perhaps it’s the same experience when you do the Anuṣṭhāna. I don’t have that experience, but I imagine that sometimes you just come back to the same position you were in last year. Whatever issues you have, they will be dealt with at some time. They have to be. When I remember Gurujī, I always want to share one teaching he particularly told me again and again. That is about Kṛpā. Not this one, but Aṅgurājī said there are four types of Kṛpā. One comes from the devas: that you will get a human birth. It’s somehow the accumulation of our past karma and everything coming together—we get this chance. As he says in the bhajan, “Manuṣya Janma Amolaka Pāya,” it’s so valuable to get this chance. The second of the Kṛpās is from the Śāstras, from the teachings, from the holy books. I would say it’s also from the life experience you have—it brings you towards spirituality. It’s those teachings and that knowledge that awaken something in you, making you want to search for a master. Whatever reason it is, we’ve all come from so many different countries and also different paths, from different backgrounds. But there’s one thing we all have in common: something awakened in us, and we searched for a master—or he searched for us. The third Kṛpā is Guru Kṛpā. So much is spoken about it; everybody knows of it. Without the Guru’s grace, bhakti cannot progress. “Guru Sabhina Karajana” yesterday—without the Guru, we cannot do it. And then he said there is one more, which, of course, to my logic at that time, I thought, “But how can there be one more if Guru Kṛpā is everything?” And he said even Guru Kṛpā can’t work without the fourth one. That is Kṛpā—the Kṛpā towards yourself. And that is what we constantly, constantly need to remind ourselves. At no point in time can we stop doing our sādhanā, at no point in time can we stop practicing, stop doing sevā. Swamiji will not stop giving us his blessings, but we also have to do our part. There is one very nice story of one sādhu who was walking along. He went that way, and the next village was about two or three kilometers away. He was on a bus, and he didn’t rush anywhere. He heard a motorcycle coming behind him quite fast. He turned around to look but couldn’t see it in the distance, and he noticed it didn’t have any lights. It was already too dark; it was dangerous for him to be driving that motorcycle. As it came closer, Swāmījī took his torch out of his bag, turned around, and started waving for the motorcyclist to stop. He yelled, “Stop, stop, stop! I want to give you a light, because you don’t have a light on your bike.” The motorcycle just kept coming at the same speed and almost ran him over. Swamijī was saying, “I just want to give you the light.” And the fellow on the motorcycle said, “Swamijī, what should I do with your light? I don’t have any brakes.” These two things go together. Swamījī gives us the light—he gives us the practice. But without discipline and without our practice, without our tapasyā, even when he gives us the light, it only means we can see what we will crash into. Therefore, in the bhajan that was being sung before, “Bhai Tumma Jagore”—wake up, wake up, don’t miss that chance. Again and again, we should all remind ourselves how lucky we are that all this has come together somehow in one type of Saṅgam: our life, Swamijī, the mantra, being a disciple. How did all of this come together in this Satsaṅg, in this connection—that we have human life, that we have Swāmījī, that we are his disciples, that we have our own exercises, and that we have such a place to practice? We have so many people who can support you. It’s up to us to take it and not to miss that chance. It is up to us to take this opportunity so that we do not live it up and do not waste it. Śrī Dīp Nārāyaṇa Bhagavān Kī Jaya, Śrī Śrī Devpurījī Mahādeva Kī Jaya, Dharma Samrāṭ Paramahaṁsa, Śrī Svāmī Madhavānanda Purī Jī Mahārāja Kī Jaya, Viśvaguru Mahāmaṇḍaleśvara Paramahaṁsa, Śrī Svāmī Maheśvarānanda Purī Jī, Satguru Deva Kī Jaya. Śrī Dīp Nārāyaṇ, Bhagavān, Kī Jai. Swāmījī Sarach Purījī was explaining so beautifully about Holī Gurujī today. This is the anniversary of his birthday. Swāmījī Sarach Purījī talked so beautifully about Holī Gurujī, and today is the anniversary of his birth. And I think I would like to tell you a little bit about my experiences with Holī Gurujī. Would it be a pity to miss this chance for that? Once one thinks that maybe the time which one spends with Gurujī is not utilized enough. Because, Gurudev, when one spends time with the Gurudev, this soul is golden time, it’s diamond time. And when time passes away, when the Gurujī is not there anymore, one thinks, “What did I miss? What more could I have gotten?” So, Gurujī and Swāmījī both, they are doing many times, like, in packets. They are just working on certain karmas of the disciples. It’s like a serial work, like in a factory. Now we’ll do these karmas, and then tomorrow these karmas, and then after tomorrow these karmas. And when we are all shaken and we don’t know why, we talk to each other and we see that we all have the same problem. We all pass together through the same; we all have to learn something, the same thing. Jasrā Jī very nicely explains how Gurujī works, but a little bit in the abstract, not concrete. And we builders are more concrete because we are working with concrete. How Gurujī was building up our balloon. It was a disciple, and he was driving Gurujī. And Gurujī was always supporting our driving. The faster we were driving, the happier he was. Not only that, but he was stopping—you know, “Oh, today you are driving one hour and fifteen minutes, and yesterday you were driving one hour and ten minutes from Jadan to Jodhpur.” He was not happy, so he was always stopping the time, counting the time. Of course, we tried to drive very fast. So, the disciple was driving the car, Ambassador. A very famous car in India. It was this time, the rainy time. The rivers were there; it was just after the rain. And in India at that time, I would say 20 years back, they had no bridges over the river, but they had deep bridges. So a river was flowing over the road. And in India, about 20 years ago, they didn’t have that many bridges across the river; there were boats. So they came with Gurujī, they came to one such deep place. And as it should be, the disciple, the boy, slowed down, and he went carefully into the water. And Gurujī said, “What is this? Why are you driving so slow? Go faster.” So he came to the next deep and went with speed inside, and water was springing on the side, and Gurujī said, “Good, good, good. Very good. Faster.” So they came to the next one, and water was flowing over the car. And Gurujī was delighted. “Very good. Very good driver.” He came next, and he went in with full speed, but it was a river. So suddenly the car stuck; it did not move. Gurujī just crossed his legs and put them on the chair. And water was entering into the car inside. What to do? Co dělat? So the boy, there were two, they went out, trying to push the car from the river, but they had no chance. Because that moment when he entered in, the water entered through the filters into the pistons, into the engine, so the pistons were full of water. That was a big problem, so they were walking in that river up to their knees, thinking what to do. They tried to push the car, but they could do nothing. The bus came. In India, people are very friendly. So they all went out of the bus, entered, and tried to push the car out of the river. They managed. They opened the bonnet of the car. In Czech, they said, “No hope.” The engine is full of water; there is no way to start the car. Only what you can do is to make the general repair of the car—open the engine and put water out, and so on. But that boy was thinking, maybe we can do it, maybe we can do it. So they tried to push the car once more, back and front and back and front, and nothing happened. And then, it seems Gurujī hit him off and said, “Boss, you are not a good driver. You cannot even start the car.” He called that one farmer who was standing by and said, “Start the car.” The man sat in the car and, “Brr, brr,… brr.” And from the exhaust, from behind, water was firing out. And the car was running. The car was running. So, it was a good lesson for that boy, and they left for darśan. Then he was enjoying playing with many, many things. I believe that Swāmī Jasārāj Purī knows many, many, many such things, such stories. And about that, one book can be written. Swāmījī works quite differently. As Swāmījī Saras Purījī said, you could very easily find out the way Gurujī works. The system was very simple, but it always worked. Swamiji works very, very, very differently in one way, but the result is the same. So, maybe once we can talk about things or experiences which we had with Holy Gurujī, with Swāmījī; there are quite many. But I think it’s already quite late now. So, one more. Gajānandjī, permission? I was also lucky to go with Gurujī to the Himalayas. It’s one story, but it’s long. So at that time, there was one very nice boy from America also with Holy Gurujī, and Gurujī liked him very much. And Gurujī was waiting quite a long time for him that day. And Gurujī would go with Gurujī to the Himalayas. But that boy was already in the Himalayas at that time, somewhere in Nepal. So Gurujī had enough, and he said, “Okay, let us go without him.” So I was driving, and there were two Indian boys, and Gurujī was sitting behind, and we went. I was driving, there were two Indian guys there, and Gurujī was sitting in the back, and we went. Many things have already happened in this way, exactly this. Yes, with driving, and then there were quite a few things, but I will talk maybe once later. After that journey, a lot of things happened, just with driving and so on, but I would talk about it somewhere else. So we were already quite far in the Himalayas, in the village Chamoli. We stopped in one village, and Gurujī said, “Yogesh, close the car, take everything out from the car, and close it.” Close the car, lock it, good. Lock it. So, I locked, we emptied the car with the boys. And we had satsaṅg, Gurujī had satsaṅg in one school. Next morning, when we came to the car, Guruji said, “Okay, let us go.” I saw the car was open, and everything was mixed up. I had left only one can for water in the car, and that can is gone. Okay, we took notice that somebody was smuggling in the car and tried to get some things out. So we went further, and we rested in one beautiful ashram on the bank of the Ganges. One day we were sitting with Gurujī under such a tree. It was a beautiful mango tree like this one, full of green mangoes, just right for chutney. That we would get one bag of mangoes for the Jaḍān āśram, one bag for the ashram here, and one bag for our ashram. OK, I had no opinion about that. And Gurujī looked at me and he said, after half an hour? I said, yes. And Gurujī was sitting and doing mālā, and I was doing my mālā. After about 25 minutes, he said, “Look at that cloud. It’s very dangerous, rākṣas.” And I was looking, it was really one small cloud, like a spot on the sky. Out of that spot, in five minutes, developed such a storm that my eyes, ears, and mouth were full of dust. I just closed it and did like that. And I was just thinking, I was listening to how the mangoes were falling down, and I was just hoping that nothing would fall on my head. That would be something. Anyhow, after five minutes, everything was peaceful again. But we are sitting in the green field of the mangoes. Just around Gurujī and myself, there were no mangoes; there was emptiness. When I asked Gurujī how this is possible, he said, “Yes, Mahāprabhujī’s kṛpā.” He said, “Mahāprabhujī kṛpā, go, collect. Zbírej! Zbírej!” And exactly two bags of mangoes I collected. And Gurujī saw that I was collecting barefoot, because my shoes—or how to say, japanke, these very light shoes, Japanese shoes. Flip-flop. Flip-flop…. Flip-flop, they flew away with the wind because they were light. For Gurujī, everything was chapel. He said, “Where are your chapel?” I said, “Gurujī, they have already gone to the Gaṅgā. They are floating towards Haridwar.” He said, “Go and find them.” So, my engineering mind would say, the wind was blowing from there, so the shoes surely were going in that direction. I searched everything down to the river. As I was expecting, I did not find them. I came back to Gurujī. He said, “Yes, did you go there in shoes?” I said, “No.” He said, “Yeah, of course. You were searching in the wrong direction. You should go there.” I said, how is it possible? A storm came, you know? But I was a nice boy at that time. I was following Guru Akhāṛā, and I went there, and they were standing on the rock, both chappals together. So I took them like this and brought them there to Gurujī. He said, “Mahāprabhujī praśat.” There were many, many such things. Many, many things. I asked Gurujī, “I was in such love, you know how it is, you would go under the skirt of Gurujī and bite him.” I don’t know what to do, there is such love. And I said, “Gurujī, you are so great.” He said, “Me? No, no. Whatever I got, I got from Mahāprabhujī.” But Swamiji is great. He came as a completely realized yogī. Completely made yogī. He is great. So, Gurujī was great, and Swāmījī is great, and they are the greatest, the greatest, the greatest. That we can be members of the great paramparā which Swāmījī is following, his successor. And I believe that when we come to the other world, we will talk about it this time, here. And I think that as we get to another world, we will talk about the time we had here. Śrī Dīp Nārāyaṇa Bhagavān, Kī Jai, Śrī Siddha Purī Jī, Mahādeva, Kī Jai, Śrī Mādhav Kṛṣṇa, Bhagavān, Kī Jai, Viśvaguru, Mahāmaṇḍaleśvarānanda, Paramahaṁsa, Śrī Svāmī Maheśvarānanda, Gurujī, Deva, Kī Jai, Mahāmaṇḍaleśvarānanda, Śrī Svāmī Mahāśvarānanda Gurujī Mahārāj Kī Jai. Sarveṣāṃ Svastir Bhavatu, Sarveṣāṃ Śāntir Bhavatu, Sarveṣāṃ Maṅgalaṃ Bhavatu, Sarveṣāṃ Pūrṇaṃ Bhavatu. Lokaḥ Samastaḥ Sukhino Bhavantu. Oṃ Tryambakaṃ Yajāmahe Sugandhiṃ Puṣṭi-Vardhanam, Urvārukam-iva Bandhanān Mṛtyor Mukṣīya Mā’mṛtāt. Oṃ Tryambakaṃ Yajāmahe Sugandhiṃ Puṣṭi Vardhanam Naḥaṁ Karatā Prabhudīp Karatā Mahāprabhudīp Karatā He Kevalaṁ Oṁ Śānti, Śānti, Śānti. Oṁ Bholē Śrī Dīp Nārāyaṇa Bhagavān Kī Jaya, Śrī Śrī Devpurījī Mahādeva Kī Jaya, Dharma Samrāṭ Paramahaṁsa Śrī Svāmī Maravānanda Purī Jī Mahārāja Kī Jaya. Vishwaguru Mahāmaṇḍaleśvar Paramahaṁs Śrī Svāmī Maheśvarānanda Purī Jī, Satguru Deva Kī Jai. Hari Om, good night.