TV Channel

Part 1: Satsaṅg Reflections on Brotherhood, the Guru's Grace, and the Path We still need a bhajan singer, or two, or three. Someone will come to the stage. Swāmījī gave such a long list of things for today that I don’t know what to talk about. I have to make it shorter and think about it. Can you sing one, Brodjan? First, a birthday. Gītā from Slovakia. Gītā from Slovakia. Not Slovinska. Oh my gosh. I was just wondering how you actually say it. It’s too much to remember. Once I was in an airport in Perth, talking to a student from Bangladesh while we waited for a flight. He kept saying, "Bangladeesh, Bangladeesh." In Australia, we say "Bangladesh." I kept thinking, why does he keep saying it wrong? After some time, I thought, even he’s from that country and he doesn’t say it right. Then I thought for a moment: "But hang on, the alphabet in Bangladesh is the same as in Hindi, so surely there’s no letter like that... oh dearie me, how fixed one can get in one’s own ideas." Yeah, Hamburg. I need a few more lives for that one, Gajananjī. Take some time, but this birthday person is... Okay. There’s an announcement here that Mr. and Mrs. Levy made a contribution to today’s prasāda, which is halva—an amount of 4,000 Czech crowns for their parents and ancestors, and for peace. And Purāṇ Devī from Strylky also made a contribution to today’s halva on the occasion of Holī, Gurujī’s incarnation, and for her seriously sick sister. Okay, one by one. Copyright © 2020, New Thinking Allowed Foundation. Satsaṅg with... Vāsara-vītājāya bāi tūma jagore. Mānuṣa-jannāma mōlaka-hīro, mānuṣa-jannāma mōlaka-hīro. Bāra-bāra-nahipāya bāi tūma jagore pāre, bāra-bāra-nahipāya bāi tūma jagore. Bhai Tuma Jagore Pyare Rama Mille Ghatta Maya, Bhai Tuma Jagore Tere Avasarabhita Jaya, Bhai Tuma Jagore Tere Avasarabhita Jaya, Bhai Tuma Jagore Shri Puja Bhagavan Nadeep Narayan, Shri Puja Bhagavan Nadeep Narayan Deena Satchitaya. Bhai Tuma Jagore Deena Satchitaya, Bithajaya. Satsaṅg with... But I don’t know who to ask. Every day we do 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 special reason why they’re macadamia nuts and not any other nut? They also never seem to move. So, are they permanent, or are they plastic, or are they real? Next question: if they’re real, then can I sneak over in the nighttime and eat them? No, there’s not enough for everyone, Gajanājī. That’s the problem. You know, Gajanājī, Riddian cities sit next to you, so we can give them to you. Then they can make some more. Maybe Vijay can use them for counting the rounds in the Kriyā. First, maybe just a few minutes of my thoughts about Rakṣā Bandhan and what it means to have a Rakṣā Bandhan brother or sister. Of course, it’s a general festival for all people. But we are, in one way, all guru brothers and sisters anyway. That is why we have this more formal way of being together, of having Rakṣabandhan brothers and sisters. For me, you have this relation to have people to support you on your spiritual path, and it doesn’t mean to have somebody to tell you what to do—because we already have Swāmījī for that. He guides us; he tells us what to do. But those brothers and sisters are there to support us when we have a difficult time. Also, when we’re having a difficult time, it doesn’t necessarily mean they tell us what to do, but someone to listen to you when you have a problem. Or someone to be patient with you when you do something that you’re not necessarily happy you did afterwards. Someone to welcome you back when you’ve had a bad day and you’ve gone, "I don’t want to do this anymore," and gone off to the village. Or someone to come and take care of you when you’re sick. Or someone to just come and invite you when you don’t feel like doing the satsaṅg or coming to the satsaṅg, or whatever it is. Those people are so important. It’s the nature of the path that it’s difficult. And it’s the nature of the path, and also of being with the guru, that there are times when it will be extremely hard, and people get frustrated, depressed, angry—whatever is their expression of that difficulty. But 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’re 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’s what we need in our brothers and sisters also. Maybe you have some brother or sister who’s told you something that you didn’t like at all, that completely annoyed you, made you angry. And after a year or two, again they’ll come back. Give them the chance to have changed over that time. Maybe they won’t even apologize. Maybe they’re not even aware that they did something that made you upset. But it happens. It’s part of yoga. It’s part of being a family. We’re here doing tapas. Tapas means friction. It is equivalent to friction, and that friction will be there also between the people who sit there 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. When I came to Vienna from India, there was always this beautiful atmosphere in the ashram, but this was something extra special. What touched me so much was when I came, Kriyanandjī was there. And the way that everybody was caring, taking care of what he needed, because he’s had a hard time over the last month. It created such a beautiful atmosphere and such a unity between everybody. Perhaps the people who are there don’t notice it, but coming from outside and being there for a few days, it was really special. That’s for me being a brother and a sister. You don’t even think about doing it; it’s natural to do it, but it’s so special, and you should never lose that specialness. Śrī Dīp Nārāyaṇ Bhagavān Kī Jayā! One more bhajan. Mā cip te ho hamā janatāhe, merī lagā lahī lagā nakadamse. Kyū rak te ho paradāhamse? Meṁ sīkhā tere nāma kā, meṁ sīkhā tere nāma kā. Kyū rak te ho paradāhamse? Kyū rak te ho paradāhamse? Samīlā ho panamīlate nahī̃, samīlā ho panamīlate nahī̃. Kahā̃ rahī̃ judāhī̃ hamsā? Kahā̃ rahī̃ judāhī̃ hamsā? Kaurakte ho pardā hamsā? Kyuṁ rakhte ho pardā ham se? Meṁ śikho terā nāmakā, meṁ śikho terā nāmakā. Kyuṁ rakhte ho pardā ham se? Kyun rakhte ho pardā hamse? Kumā dekhata ho pāna dikte nahī̃? Tumhārī kathā ho pāna dikte nahī̃? Merā dhyāna lagā haradām se. Merā dhyāna lagā haradām se. Kyun rakhte ho pardā hamse? Kyun rakhte ho pardā hamse? Main sikhā terā nāma kā, main sikhā terā nāma kā. Kyun rakhte ho pardā hamse? Kyun rakhte ho pardā hamse? Amātumai kāora kacchū nāhi, amātumai kāora kacchū nāhi. Svāmī Dīpa kahe guru-gaṁsa, Prabhu Dīpa kahe guru-gaṁsa. Mea śikā tere na maka, Just a short announcement for those who have a personal Kriyā from Swāmījī and who know English. Tomorrow morning at 7:30, we will have Kriyā together in the Saṅgam Hall, where the Kriyā Anuṣṭhāna group is. I said 8:30 earlier; sorry, the time was wrong—7:30, not 8:30. 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 from Swāmījī. So Swāmījī will personally guide that. I tell you, it’s quite different than if you just practice on your own. It can give you a lot of inspiration on how to practice and how to understand the personal Kriyā, but we will not translate it because it’s not possible. So, only those who have a personal Kriyā from Swāmījī and understand the English language, please, you are welcome at 7:30 to come to the Saṅgam. Hello. So those who have personal rights and who understand English are welcome at 7:30 p.m. in Halesaṅgam. Okay, thank you. Thank you. Tathākkiṁ tathākkiṁ... Kalatram dhanam putra potrādi sarvam kṛahambandava sarvam etadijātam, manas chena lagnam guru raṅgre padme tathākkiṁ tathākkiṁ... Śradāṅgādi vedo mukhe śāstra vidyā, kavitvādi gadyam supadyam karoti, manas chena lagnam gururaṅgre padme tatākim tatākim... Videśe śūdhānya svadeśe śūdhānya sadā chāḍa vīteṣu matto na chānya manas chena lagnam guru raṅgre padme taṭakim taṭakim... Kṣamā maṇḍale bhūpa bhūpāla vṛnde Sadāsevitam yasya sādhāra pādam Manaschena lagnam gururaṅgri padme Tatakkim tatakkim... Yasho mekatam dikṣudhāna prajāpāt, Jagat vāstu sarvam kareyat prasādhāt. Na bhogāya na yogāya na vajrajā na kantamukhe nevāviteṣu cittam. Manaś chena laganam guru raṅgre padme tathākim, tathākim,... tathākim. Aranyeṇa vā svaśiṣyehe na kāriye. Nādehe mato vāṭate me tvarṇāgye. Manaś chena laganam guru raṅgre padme tathākim, tathākim,... Tathākiṁ Guru Rastakaṁ Yath Pate Tupuṇyadehi Yathir Bhupatir Brahmachāri Chagehi Labhedvanchi Tartam Padam Brahma Sañjño Guru Rukta Vakye Mano Yasya Lagnam, Oṁ Bholē Śrī Dīp Nārāyaṇa Bhagavān As Swāmījī. Said, Guru Pūrṇimā, and also Gurujī’s birthday, so I don’t know, I had the wish to sing that. No matter what we do, as Śaṅkarācārya jī is saying, it doesn’t matter how successful your life is, or what position you have, or how people respect you, or see you as a king, or whatever it is. But without that relation to the guru and the guru’s feet, it’s all nothing. What is it? What is it? Nothing. No matter how much we may study or learn theory or learn different practices—as Gajanandī was saying with Marpa and Milarepa—if the guru’s blessing is not there, then those practices just don’t function. It’s the blessing which is the key that unlocks the path. I wanted to talk about a few things I have talked about before. I know many people have heard them before, but maybe it’s good to hear it again and again. It’s just a couple of stories from Gurujī and from my experience with Gurujī. And what is it when the Guru is working? We were talking about it also the other evening in regard to the Upaniṣad. The other night we were talking about ego and attachment and how it gets broken. I was reminded of this story today because Swamiji 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 a prasāda from that. And interestingly, for many people, it wasn’t easy. I was trying to think of an expression for how to express this, when 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’m not sure that everyone will know the movie. If you can 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’s a different thing. But they’d press this button, and all of the machines that are around, their circuits would be disturbed. And Swamiji 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’s been stirring my pot again. I want to tell the story of when I was with Gurujī. It was how he was, as we would in India say, giving me repairing. It was a constant process that was going on the whole time I was with him. As you may all know from your experience with Swamiji, 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 did that. And 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. And then slowly he would inflate it a little bit more, and the balloon would start to float up into the air, and I started to think, "I’m really doing a good job here." And then at that point in time, when I would just realize that my ego was quite high up into the air, about the height of that tree, then 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 to earth—completely, how to say, smashed. And then it would start again. Normally, it would wait one day, at least one day, because it would take me at least one day to recover. And then, as soon as I’d start to recover and start to feel a little bit stable again—see if you find this familiar with Swamiji—but Gurujī would try the same trick. He’d do exactly the same thing, he’d say exactly the same things, and of course I’d think, "You can’t get me with that one, Gurujī, I know that trick. I’m not so stupid to fall for it again." Of course, in the process of thinking that, my ego was inflating. And that version of Gurujī would keep trying that same trick, and I’d think, "No, Gurujī, you can’t get me with that one." And before I knew it, I was again up at the height of the tree, and the pin would come out. And "tuk," and back down we come. And then the third time, a few more days for recovery. And he’d always go in the sequence from the beginning. He’d try that first trick again. And then I’d think, "No, no... Gurujī, you can’t get me with that trick, and nor can you get me to think that I’m good because I got your trick." And then it would go again for one or two days, and he’d just sort of feel around on that area, and then from somewhere he’d say something else, and there you’d go again, back up to the tree and crash down again. And 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’m just extra super stupid, but he could get me every time. And this was going on for months and months and months. Well, it was going on the whole time, actually. But what can you do? You just stay there. And you just know that Gurujī is doing it for a reason—a reason which you have no idea about and cannot see any logic in. And you can only pray that one day, maybe, you’ll understand a little bit of what he did. I’m still praying that I’ll understand what he did. But afterwards, you become aware of what a change has happened, what he’s done. You don’t know how, you don’t know what, but something is there. It’s very, very, very different. And then you realize that some change has come. You don’t know how it happened, what he did, but something is just different. And you know, Swāmījī is also involved in this. One of the tricks is food and how to cook for Gurujī. If you put too much salt, there’s 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. And it goes on and on and on until you just can’t think anymore. But that’s what we’re here for: to not think, but to just do and not be worried about what the fruits are of that. You come to the point where your intellect just can’t cope with it anymore, and then if you’re going to do it, you just do it out of your heart, and you do it out of love. And then you give it, and you really then give because you don’t have any expectation of what’s coming back. Actually, you want to hide from what’s coming back. I’ll never forget one time in Gurujī’s room; Swāmījī also came for eating. And as anyone who’s 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. And Gurujī was having very little chili, and Swamijī was having a lot of chili. And next thing I knew, they were both sitting there eating. Of course, things are cooked separately because you need a little salt and a lot of chili, and a lot of salt and a little chili. And next thing I know, they changed 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, with hardly any chili, had too much chili, but Swāmījī’s was perfect. And I can remember those who were cooking just there, going, "What are we supposed to do tomorrow?" But that is that līlā. The other small thing I want to say was that that was constantly going on, whatever Gurujī’s teaching was and his method was. Part 2: The Continuous Nature of Grace and Practice To keep you tired, to keep you mentally uncertain of what to do next—this is also part of the process. I remember once being so exhausted in Gurujī’s presence. Gurujī and Swāmījī were sitting and talking, and I was falling asleep, falling over sideways on the floor. Swāmījī immediately turned it into another tapasyā. He instructed me to go and sleep for 36 hours, and I was not allowed to leave the bed. It was terrible. But the remarkable thing was that after lying in that bed for 36 hours and sleeping a great deal, within about five minutes of returning to Gurujī, I was as tired as I had been before. This is one of the most remarkable things about being with Gurujī. I think it also happens when you return to the ashram after spending a long time away. I know it will happen immediately when we go back to Jadan. After I finished a period of about one year in Gurujī’s sevā, I was not serving him for a while. Then Swāmījī said, "Gurujī is going to the Himalayas, and you should go with him in his sevā for one month." I thought it was a fantastic chance to be with Gurujī again. Yet, within about five minutes of arriving there, I realized Gurujī had managed to place me in exactly the same inner state. He was doing the same things, and I was feeling the same tiredness as on the day I had stopped my sevā. It somehow reminded me of going to the dentist. They say, "Oh, Mr. So-and-so, yes, can you bring his file?" They look inside and say, "Okay, this is the treatment." It was back to the same as before. He started with exactly the same game and continued it; every bit was the same again. The teaching is continuous. You’ll notice that with Swāmījī, you can go away, do whatever you like, go on holiday, but when you come back to Swāmījī, it is again the same situation. If there is a karma or a teaching to go through, we are going to go through it. Perhaps it is the same experience when you do an 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 will be dealt with at some time. They have to be. When I remember Gurujī, I always want to share one teaching he particularly gave to me. It is about Kṛpā, grace. Gurujī said there are four types of kṛpā. The first comes from the devas: that you will get a human birth. It is the accumulation of our past karma and everything coming together; we get this chance. As he says in the Bhāgavata Purāṇa, it is so valuable to get this chance. The second kṛpā is from the Śāstras, from the teachings, from the holy books. I would say it is also from the life experience you have. It brings you towards spirituality. It is that teaching and that knowledge which awakens something in you, making you want to search for a master. Whatever the reason, we have all come from many different countries and different paths, from different backgrounds, but there is one thing we all have in common: something awakened in us, and we searched for a master, or he searched for us. So much is spoken about it; everybody knows that without Guru Kṛpā, bhakti cannot proceed. Guru Sabhina Karajanaya said, "Without the guru, we cannot do it." Then Gurujī said, "There is one more." To my logic at that time, I thought, "But how can there be one more if Guru Kṛpā is everything?" He said, "Even Guru Kṛpā cannot work without the fourth one. That is Ātma Kṛpā, the grace towards yourself." The blessing you give to yourself is that you take his teachings, take his blessings, take the mantra he has given you, and use it—put it into practice. 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 the practice, stop doing sevā. Swāmījī will not stop giving us his blessings, but we also have to do our part. There is a very nice story of one sādhu who was walking along a village road. It was just getting a little bit darker than this. He was a wandering sādhu with only a small bag, one shawl, and inside his bag he had one battery and one torch. He was wandering along the road; the next village was some two or three kilometers away. He was barefoot and in no rush. Then he heard a motorcycle coming from behind him, quite fast. He turned to look but could not see it in the distance. He noticed it did not have any lights, and it was already too dark. It was dangerous for the driver. As the motorcycle came closer, the sādhu took his torch out of his bag. He turned around and started waving for the motorcyclist to stop, yelling, "Stop, stop, stop! I want to give you a light because you don’t have a light on your bike!" The motorcyclist just kept coming at the same speed, almost running him over. The sādhu said, "I just want to give you the light." The fellow on the motorcycle replied, "Swāmījī, what should I do with your light? I don’t have any brakes." These two things go together: Swāmījī gives us the light; Swāmījī gives us the practice. But without discipline, without our practice, and 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, "Bhaitu Majagore"—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 in one type of Saṅgam: our life, Swāmījī, the mantra, being a disciple. Now, having such a place to practice and so many people to support you, it is up to us to take it and not miss that chance. It is up to us to take this chance and not to forget it. Śrī Deep Nārāyaṇ Bhagavān Kī Jai, Jotā Se Jotā Jagā, Satguru Jotā Se Jotā Jagā, Merā Tāgā Jotā Se Tāvī Na. Śrī Dīp Nārāyaṇ Bhagavān Kī Jai. Śrī Śrī Devāśvara Mahādeva Kī Jai, Dhāma Samrāṭ Paramahaṁsa Śrī Svāmī Mādhava Nānjī Sattva Guru Deva Kī Jai, Viśva Guru Mahāmaṇḍaleśvara Paramahaṁsa Śrī Svāmī Māheśvara Nānjī Sattva Guru Deva Kī Jai, Śrī Dīpa Nārāyaṇa Bhagavān Kī Jai. Manavadhi Chal Gaganagha Charanad. Swāmījī was explaining so beautifully about Holī, Gurujī. Today is the anniversary of his birthday, and I would like to tell you a little about my experiences with Holy Gurujī. Would you pity to miss this chance? One sometimes thinks that the time spent with Gurujī is not utilized enough. Because, Gurudev, when one spends time with Gurudev, this soul is golden time; it is diamond time. And when time passes, when Gurujī is not there anymore, one thinks, "What did I miss? What more could I have gotten?" Gurujī and Swāmījī both often work in packets, working on certain karmas of disciples. It is like serial work in a factory: today we will do these karmas, tomorrow those, and the day after, others. When we are all shaken and do not know why, we talk to each other and see we all have the same problem. We all have to learn the same thing. Jasrajī very nicely explained how Gurujī works—a little bit in the balloon, not concrete. We builders are more concrete because we work with concrete. Let me explain how Gurujī was building up our balloon. There was a disciple driving Gurujī. Gurujī was always encouraging our driving; the faster we drove, the happier he was. Not only that, but he was timing it. "Oh, today you’re driving one hour and fifteen minutes, and yesterday you drove one hour and ten minutes from Jadan to Jodhpur." He was not happy, so he was always stopping to count the time. Of course, we tried to drive very fast. The disciple was driving an Ambassador, a very famous car of India. It was the rainy season, just after the rain. Rivers were flowing. In India at that time, about 20 years back, there were no bridges over the rivers, but there were dips where the river flowed over the road. They came with Gurujī to one such dip. As one should, the disciple, the boy, slowed down and went carefully into the water. Gurujī said, "What is this? Why are you driving so slow? Go faster." They came to the next dip, and he went in with speed. Water was splashing on the sides. Gurujī said, "Good, good, good. Very good. Faster." They came to the next one, and water was flowing over the car. Gurujī was delighted. "Very good. Badacha, Badacha... very good driver." They came to the next dip, and he went in with full speed. But it was a river, and suddenly the car got stuck. It did not move. Gurujī just crossed his legs and put them on the chair. Water was entering the car. What to do? The boy, and another with him, went out and tried to push the car from the river, but they had no chance. When he entered, water had entered through the filters into the pistons, into the engine. The pistons were full of water. That was a big problem. They were walking in the river up to their knees, thinking what to do. They tried to push the car but could do nothing. Gurujī was sitting and doing his mālā. A bus came. In India, people are very friendly. They all went out of the bus and tried to push the car. They managed to get it out of the river. They opened the bonnet and checked. They said, "No hope. The engine is full of water. There is no way to start the car. All you can do is a general repair—open the engine and drain the water, and so on." But the boy was thinking, "Maybe we can do it." They tried to push the car once more, back and forth, back and forth. Nothing happened for half an hour. Then it seemed Gurujī had enough and said, "But you are not a good driver; you cannot even start the car." He called over a farmer who was standing by and said, "Start the car." The man sat in the car, and from the exhaust behind, water fired out, and the car started running. It was a good lesson for that boy, and they left for the ashram. Gurujī liked to do such things when surrounded by his disciples. He enjoyed playing with many, many things. I believe Swāmījī Jasarāj Purī knows many, many such stories. A whole book could be written about them. Swāmījī works quite differently. As Swāmījī Prasādpurījī said, you could very easily find out the way Gurujī works. The system was very simple, but it always worked. Swāmījī works very, very differently in one way, but the result is the same. Maybe once we can talk about experiences we had with Holy Gurujī and with Swāmījī. There are quite many, but I think now it is already quite late. So, one more? Gajānanjī, permission? I was also lucky to go with Gurujī to the Himalayas. It is one story, but it is long. At that time, there was a very nice boy from America also with Holy Gurujī, and Gurujī liked him very much. Gurujī waited quite a long time for him, hoping he would go to the Himalayas. But that boy was already in the Himalayas somewhere in Nepal. So Gurujī had enough and said, "Okay, let us go without him." I was driving, and there were two Indian boys, with Gurujī sitting behind. Many things happened along the way—exactly this, with driving—and there were quite a few incidents, but I will talk about them maybe once later. 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." We emptied the car with the boys, locked it, and Gurujī had satsaṅg in a school. The next morning, when Gurujī said, "Okay, let us go," I saw the car was open and everything was mixed up. I had left only one empty water can in the car; that can was gone. Okay, we took it as a notice that somebody had broken into the car and tried to take things. We went further and rested in one beautiful āśrama on the bank of the Ganges. One day we were sitting with Gurujī under a tree. It was a beautiful mango tree like this one, full of green mangoes, just right for chutney. Gurujī was looking at the mangoes. He said, "Yogesh, what do you think? That we would get one bag of mangoes for the Jadan ashram, one bag for the ashram here, and one bag for our ashram." Okay, I had no opinion about that. Gurujī looked at me and said nothing. After half an hour, I said, "Yes." Gurujī was sitting and doing his mālā, and I was doing mine. After about 25 minutes, he said, "Look at that cloud. It’s very dangerous, Rākṣas." I looked; it was really one small cloud, like a spot in 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 them and covered my face. I was listening to the mangoes falling down and hoping nothing would fall on my head. That would be something. Anyhow, after five minutes, everything was peaceful again. But we were sitting in a green field of mangoes. Just around Gurujī and myself, there was no mango. There was emptiness. When I asked Gurujī how this was possible, he said, "Yes, Mahāprabhujī kṛpā. Mahāprabhujī kṛpā. Go, collect." And exactly two bags of mangoes I collected. Gurujī saw that I was collecting barefoot because my shoes—very light flip-flops—had flown away with the wind. For Gurujī, everything was chapel. He said, "Where are you? Where are your chapel?" I said, "Gurujī, they have already gone to the Gaṅgā; they are floating toward Haridwar." He said, "Go and find them." My engineering mind reasoned that the wind was blowing from there, so the shoes surely went in that direction. I searched everything till the river down. As I expected, I did not find them. I came back to Gurujī. He said, "Yes, did you go there, Schultz?" I said, "No." He said, "Yeah, of course. You were searching in the wrong direction. You should go there. I think it’s most possible the storm came from there." But I was a nice boy at that time. I was following Guru Akya, and I went there, and they were standing on a rock, both chapels together. So I took them like this and brought them to Gurujī. He said, "Mahāprabhujī Prasad." I then put them on the altar because they were prasād. There were many, many such things. Many, many such things. I asked Gurujī—I was in such a 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 was such a love. I said, "Gurujī, you are so great." He said, "Me? No, no. Whatever I got, I got from Mahāprabhujī. But Swāmījī is great. He came as a completely created yogi, a completely made yogi. He is great. So Gurujī was great, and Swāmījī is great, and they are the greatest, the greatest. And we are the luckiest, luckiest... that we have such gurus, 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 this time here. Āmasoma Jyotir Gamaya, Mṛtyormā Amṛtam Gamaya. Sarveśāṁ Śvastir Bhavatu, Sarveśāṁ Śāntir Bhavatu, Sarveśāṁ Maṅgalam Bhavatu, Sarveśāṁ Pūrṇam Bhavatu. Lokāsamastā Sukhinobhavantu. Oṃ tryambakaṃ yajāmahe sugandhiṃ puṣṭivardhanam, urvārukam iva bandhanān mṛtyormukṣīya māmṛtāt. Oṃ tryambakaṃ yajāmahe sugandhiṃ puṣṭivardhanam, urvārukam iva bandhanān mṛtyormukṣīya māmṛtāt. Oṃ tryambakaṃ yajāmahe sugandhiṃ puṣṭivardhanam. Udvārukaṁ eva vandanātmiko mokṣiyam āmṛtāt. Nāhaṁ kartaḥ, Prabhūdīpa kartaḥ, Mahāprabhūdīpa kartaḥ hi kevalam. OM ŚĀNTI ŚĀNTI... OṂ BHOLE ŚRĪ DĪP NĀRĀYAṆ BHAGAVĀN KĪ JAYA ŚRĪ ŚRī DEV PŪRUṢA MAHĀDEVA KĪ JAYA DHARMA SAMRĀṬ PARAMAHANŚRĪ SVAYAṂ ARAVANAN PURUJAYA MAHĀRĀJA KĪ JAYA VIŚVA GURU MAHĀMAṆḌALEŚVARA PARAMAHANŚRĪ SVAYAṂ HEṢRANĀM PURUJAYA SATGURU DEVA KĪ JAYA HARI OṂ GOOD NIGHT.