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Part 1: Yoga in the Indian Tradition: A Spiritual Discourse That which cannot be a friend to wealth, that is a burden for the saint’s country: Dravya mit na ho sake, jo sant deś ke liye bhār rūp hai. But Maheśvarānandajī, having become a Mahāmaṇḍaleśvara, attaining the title of Viśvaguru, is here today to perform his guru’s tarpaṇa ceremony, where the unveiling of two mūrtis is about to take place. Along with that, a confluence of our culture and civilization is going to happen. In this way, today, we are going to start this program. I am very grateful to Maheśvara Nandājī Mahārāj that today he has set up not only one community, but seven Akhāṛās of our Sannyāsī tradition. And all the Akhāṛās—Mahānirvāṇī, Ānanda, Nirāñjanī, Jūnā Akhāṛā—all the Akhāṛās’ representatives are here today. This Kumbha Melā is going to be held in Ilhāvād, and where the sages of various sects are meeting, today your earth has become powerful. The sages of seven Akhāṛās are going to start the Kumbha here today. What can be a better thing than this? There are great, very great personalities present among us today, and today, when all the sages come, they are going to keep that thing in front of you which is necessary for us. The full work is happening under the leadership of Mahāmaṇḍaleśvara Maheśvarānandajī. Ek viśvarekhāro bhī kar diyā ki videś se āye hue. He even made a world-record of coming from abroad. Oṁprat karte Mahāmaṇḍaleśvara bana kar Hindu sanskṛti kā sākchā darśan innā nade karāyā hai, Having become a Mahāmaṇḍaleśvara, he has given a direct vision of Hindu culture in such a way, so it is very pleasant. It is a foundation to the new buildings. It is a philosophy of the Christ in a mind to change the regulations. The regulations can change only by, not only the thought, but it must be from your heart. Our Honorable Mahāmaṇḍaleśvara had the biggest heart. He had started. Ek śaṅkalan unne yeh karne kā prārambh karā hai, He has begun a calculation for this, therefore you people are very deserving of thanks, because in your land, in your very own region, a Mahāmaṇḍaleśvara, today becoming Viśvaguru, has established his flag in 87 out of 181 countries, and in 87 countries, there is discussion of the Vedas. And the teachings of Yoga which you are giving in full measure, for this, thank you. I, Śrī Anant Vibhūṣit, Ācārya, I know all the Mahātmās... There is a devotee in the village of Kailash, near Kāṭṭū Śyāmjī. All of you, please come here. Malpurījī Mahārāj, wherever you can hear my voice, please come to the stage. Śrī Mahant Ringas, wherever you can hear my voice, please come to the stage. Among us, there is a very big personality, Jagatguru Śaṅkarācārya, whom I would like to give a brief introduction. Because next, I will give him a chance to speak later, but it is very important to introduce him. In this country, there are four main Śaṅkarācāryas and four Pīṭhas. Ākhaṛā Amārī Kolhāpur Meṁ Pīṭh Hai, Ek Sumeru Pīṭh Kāśī, Ek Up Pīṭh Hai, Aur Cār Mukhye Śaṅkarācārya Ke Pīṭh Hai, Our Akhāṛā has a Pīṭha in Kolhāpur, one Sumeru Pīṭha in Kāśī, one subsidiary Pīṭha, and there are four main Śaṅkarācārya Pīṭhas. Icche Śaṅkarācārya Milkar Amāre Sāre Ākhaṛā Kā Sañcālan Karte Hai, All these Śaṅkarācāryas together conduct all our Akhāṛās. He is supremely accomplished, venerable, worthy of prayer, healthy, and one who wishes to do something for the country. Without worrying about his own body, even in a condition of illness, Mahāprabhujī travels throughout the whole of India. Mahāprabhujī karatā hai kevalaṁ Mahāprabhujī karatā. Mahāprabhujī does it; only Mahāprabhujī does it. So, you listened to Maṇḍaleśvara Jī Mahārāj, and a very good thing he said: and you considered it from your heart; it is my understanding that in the person who... earlier, his sermon will still happen, earlier he had said, that in bowing and bowing there is difference, naman naman meṁ phir hai bhed, naman naman. in bowing again and again, there is a difference, bowing, bowing. Ati naman nādan kare, jo ati naman kartā hai, uspar bhī bharosā nahīṁ karnā chāhiye. One who makes excessive salutations, even on him one should not trust. And the one who worships once, he should think. He does it again and again; he is greedy. And the one who does Viveka Purāṇa once, he makes himself perfect. I say you don’t have to make yourself perfect; you have to surrender. Mahāprabhujī ke putra ho, You are the sons of Mahāprabhujī, āp unke kalpanā ke ek samudra ho, āp unke ek vivekśīl putra ke rūp meṁ kārya kartē hue, you are an ocean of his imagination, you are working in the form of his discerning son, we wish to imagine an undivided Hindustān, akhaṇḍa Hindustān ke ham kalpanā karnā cāhte haiṁ, akhaṇḍa Bhārat banāne kī ek kalpanā cāhte haiṁ, Gaṅgā kī pavitratā punaḥ lānā cāhte haiṁ. we wish to imagine an undivided Hindustān, we wish the imagination of making an undivided Bhārat, we wish to bring back the purity of the Gaṅgā. Earlier, in our place, not all people used to come; one storyteller would tell a very good story, and inside the story there was a small wasp; four foot-soldiers he had rubbed into the story, and then he went and asked, “Mahārāj, tell me, how did you find my story?” The Mahārāj said, “What? A question has arisen for me?” On the second day, the storyteller came on stage, and on stage he began to do, “Nārāyaṇa, Nārāyaṇa, Nārāyaṇa.” He said, whenever saints give sermons, and when they sit on the seat, then from their brain, the Gaṅgā of knowledge sits, and when they speak, the Gaṅgā comes out of their mouths. One boy was very clever. He said, “What a thing! I have never seen such a Mahātma in the world, from whose mouth comes the Gaṅgā.” The next day he went to the Mahātma and said, “Mahārāj, I have seen everything till now, but I have never met a Mahātma like you.” He said, “I have one task, please give me time.” “When do you get the largest crowd?” He said, “In the morning, I get the biggest crowd.” Bacchā subhe subhe mahātma ke pās meṁ gayā, hāth meṁ ek purī kī lekar āyā, The boy went to the Mahātma early in the morning, he came bringing a purī in his hand, aur ek ta’kīd thī, mahātma ko praṇām kar ke bhāgavat kathā kar ko, and there was a request: after bowing to the Mahātma and giving the Bhāgavat Kathā, ke mahārāj jī, ās tak maiṁne sant dekh liyā, maṇḍaleśvar dekh liyā, mahāmaṇḍaleśvar dekh liyā, sabko dekh liyā, magar āp jaisā sant maine nahīṁ dekhā. “O Mahārāj Jī, I have seen saints up to now, I have seen Maṇḍaleśvaras, I have seen Mahāmaṇḍaleśvaras, I have seen everyone, but I have not seen a saint like you.” O bhole, o kaise? Bhole Mahārāj jī, main prasād layā hūṁ. “O simple one, how so? Simple Mahārāj Jī, I have brought prasād.” Yeh prasād ko āp pahle bhojan meṁ ārogya. “Please take this prasād first in your meal for health. Āp mahātma prasād nahīṁ khāeṁ, to apamān ho jāe. If you, a Mahātma, don’t eat the prasād, it will be an insult.” He said, “Okay, brother, I will eat it.” He ate the prasād. The boy said, “Drink more water.” He drank water too. He asked, “Tell me, son, what is this prasād?” He said, “What should I tell you? Tell me the truth or the lie?” He said, “Son, you are the son of Sāvitrī, so you tell the truth, don’t tell a lie.” So he said, “Bāpjī, after listening to your story, I went to listen to your story for the first time in my life. And when I listened to your story for the first time in my life, I felt that there is no greater person than you.” He said, “How is that?” He said, “Mahārāj, you had said yesterday that there is a river flowing from your mouth. I am very poor. I have not seen Haridvār. I do not have even a rupee in my pocket.” Mahāprabhudīp Karatā, Mahāprabhudīp Karatā, Mahāprabhudīp Karatā, Mahāprabhudīp Karatā, 60,000 Swāmīs, of the Sampradāya, 1,40,000 different... scattered and gathered, brother, how many became in total? 5 crore. In Hindustān, 5 crore sādhus, each district, each tehsīl, but taken in the fold. Terā Maheśvarānandajī jaisā viśāl kārya kar dete, yā Narendra Nānasarasvatī jaisā. If they would do a vast work like your Maheśvarānandajī, or like Narendra Nānasarasvatī. Yā, hamāre Mahāmaṇḍaleśvar jaisā kārya kar dete, merā deś kabhī bhī garīb na ho saktā. Or, if they would do work like our Mahāmaṇḍaleśvara, my country could never be poor. Akhāṛā Hindūstān kī kalpanā karne kī abhāviktā nahīṁ, ye. It is not a lack of imagination to imagine an Akhāṛā Hindustān; this. Khaade Kā Nirmana Āp Dekh Rahe Hai, You are seeing the construction of the standing one, it is a pleasure, it is wonderful, it is a miracle, it is one of the glories in the philosophy of right alerts, which cannot be compared to the alerts, so I am with this, among us, who has arrived. Sabhi sant, Ringas ke, maṭh mandir ke, Śrī Śrī Mahant, Mālpurī Mahārāj, se nivedan karūṅgā, ki āp sūkṣma meṁ, āp kā pravacana, Mahārāj jī ne mujhe ādeśa karā hai. All the saints, of Ringas, of the maṭh and temple, to Śrī Śrī Mahant, Mālpurī Mahārāj, I will request that in brief, your sermon, Mahārāj Jī has ordered me. So, all of us are interested in this. Say it in five minutes. Say it. Śrī Jagadguru Śaṅkarācārya Maṭhāha Kalpāntāha, Avalpa Kalpāntāha, Kṛṃkraya Śāntānāha Paramabhāṣṭhata Iti Śrī Narendrān Sarasvatī Mahodaya Ha, Mamasmaraṇam, Rāya Śyāma Viśrāha Dhārante, Nāṭamāstrākāśyaṃ Praṇamāmihaṃ, Vandotmahaṃ Kṛyatvakṣa, Abhivādanaṃ Cāha, Iti Maṇḍalastha Sanehe, Śrī Jagadguru, Upapīṭha Diśwara Sumeru Pīṭhāha, Narendrān Saraswatī He, Aham Asmākam, Maikāha, Durbhāṣat, Kinratmāram, Samarpati Jagatguru Śaṅkarācārya Jī Mahārāj Kī, Mahāmaṇḍaleśwar, Śrī Maheśwarānanda Jī Mahārāj Kī, Prabhu Siddhip Gurujī Mahārāj Kī, Śrī Madhavānanda Jī Mahārāj Kī. Ek bār sab ke hāth ūpar ho jāe, Jabardast, aur bolnā hai Nāmak Parvatī pade, uske bād me Mahārāj Jī bolenge, hāth ūchā kare Nāmak Parvatī pade Mahādev, Harā Harā Mahādev, Bholā Dharma Kī. Once let everyone’s hands go up, tremendous, and it is to be said: “Nāmaka Pārvatī pade,” after that Mahārāj Jī will speak. Raise your hands: “Nāmaka Pārvatī pade Mahādev, Harā Harā Mahādev, Bholā Dharma Kī.” This is a spiritual lecture about Yoga in the Indian tradition. Namāmi Vighneśvarapada Paṅkajam Vighneśvarāya Bhāradāya Surapriyāya Lambodharāya Sakalāya Jagaddhitāya Daga Nāgāya Satyagyā Vibhoṣitāya Gaurī Sutāya Garanātha Namo Namaste I bow to the lotus feet of Vighneśvara. To Vighneśvara, to Bhāradāya, Surapriya, Lambodhara, Sakala, Jagaddhita, Daga Nāga, adorned with true sacrifice, to the son of Gaurī, Garanātha, again and again I bow. Vande Devumā Patim Sura Guru Vande Jagat Kāraṇam Vande Pāṇḍag Bhoṣaṇam Rāghadharam Vande Paśo Nām Pātim vande śor śaśaṅka bahi nainam vande mukunda priyam vande bhakta janaśayam chavardham vande śivam śaṅkaram. I adore Devumā Patim, the divine preceptor; I adore the cause of the universe; I adore Pāṇḍag Bhoṣaṇam, the supporter of Rāghadharam; I adore the lord of beings; I adore the one with the moon on his head, whose gaze is outward; I adore the beloved of Mukunda; I adore the refuge of the devotees, Chavardham; I adore Śiva, Śaṅkara. Rāṣṭra ke bhavī karṇā dharo, neu ke rūp meṁ upasthit, bālak bālikāo, āj hum sab logī yahāṁ, brahmabhībhūt, Bear the future of the nation; present in the form of a principle, boys and girls, today we all are here, absorbed in Brahman. To santoṁ ke nirvāṇa ko brahmalīn yā brahmībhūta kahā jātā hai. Thus the nirvāṇa of saints is called brahmalīna or brahmībhūta. Yad Piṇḍe Tad Brahmāṇḍe, As in the microcosm, so in the macrocosm. Īśvarīya Śarīra Kī Sūkṣma Ūrmiyoṁ Ko Paramātmā Meṁ Vilīn Kar Denā. To dissolve the subtle waves of the divine body into the Supreme Self. He Santon Kā Nirvāṇa Kāl Kahā Jātā Hai, This is called the time of nirvāṇa for saints, and that creation, like a person’s action, the day’s action, or the month’s action, the actions, the actions... The actions, when leaving the body, from one body into another—just as there were Cāṅgadeva saints, whose history is found in the Mahārāṣṭrī land, who remained alive for up to fourteen years. When one body became decrepit, they would enter another body. Yā kahīṁ ye ātā hai ki jab mṛtyu kā kāl ātā thā, to mṛtyu ke kāl meṁ apne śarīra se ātmā ko dūsre śarīra meṁ pratyavarpaṇ karo. Or it is said that when the time of death came, then at the time of death, one should transfer the soul from one’s own body into another body. And when that time was limited, they would enter the same body again. So there were many such teachings here from the medium of Yoga, etc. That from the point of view of Yogi Janakalyāṇ and Yoga, means one form of Jīva and Brahma was one form of Jīva and Gyānendriya and the mind, by stopping it. From this body, to become Tādākāra in Brahma, and to become Tādākāra means that Jīva is only Brahma. O soul, Brahma, you are the same element that Jīva is searching for from birth to birth, from Kalpa to Kalpa to... Kalpa. Dvaita karo ne bhiśiṣṭa dvaita yā Bhagavān Ādi Śaṅkarācārya kā dvaita, vahāṁ aṁśa aura aṁśī ke rūpa meṁ, sevaka aura svāmī ke rūpa meṁ, lekin Ācārya Śaṅkara ke yahāṁ koī bheda nahīṁ, abheda hai, aura vaha abheda advaita darśana ke rūpa meṁ hai. Even the qualified dualism of Lord Ādi Śaṅkarācārya, there it is in the form of part and whole, servant and master, but in the system of Ācārya Śaṅkara, there is no difference, it is non-difference, and that is in the form of the philosophy of non-dualism. Sarvaṁ khalvidaṁ brahma, sabhī meṁ brahma hai. All this is indeed Brahman; in everything there is Brahman. And all are the same form of Brahma, Mahāprabhujī says, Mahāprabhujī says. And after meeting in Brahma, when the rivers meet in the great ocean, then the name and form of the rivers get destroyed, and they start being represented in the form of the ocean. So as long as there is a living being, until then we long to see the non-existent elements in this non-existent body. And when the five elements of this non-existent body are non-existent, this body is made up of five elements. But the five elements merge into their own elements. The destruction of the five elements, if seen from the perspective of Vedānta, never happens. They are from beginningless time. But the five elements that constitute the body, they too merge into the five elements. And the ātmā that resides within it—and it is never going to be destroyed, for it is eternal in the world’s culture. As Mahāmaṇḍaleśvara Ātmānandajī Mahārāj was saying, if we talk about Germany, then regarding India’s victorious scriptures, the culture of the world, before independence, whether it be Advaita Siddhi or the refutation of Vedānta, Khaṇḍa Khaṇḍa Khādyam. Books like these Advaita Vedānta texts were mostly printed in Germany, and if we see here, then India, all the cultures of the world, about 193 countries, which are listed in the World Heritage List of the World. Heritage List, and if we see most of the cultures of those countries, then earlier they were Jews. Most of the population in the world was of Jews; most of them were in their countries, but the Jews were the ones who were created by the Christians. Purījī, Purījī... Dhīr Vidyā Sat Mā Kodho Daśaṁ Dharma Lakṣaṇam. Patience, knowledge, truth, control—these are the ten characteristics of dharma. Out of these ten dharmas, one of them was adopted. And those who adopted the ten dharmas were Sanātana, Vedic, Hindu dharmas. Those who imagined world peace. If we look at the world level, then America wants our culture, and our culture to be established all over the world. Purījī, Purījī... To Bhārat, barças to nahīṁ, chaitā Bhāratī sanskṛti jo anādi kāl se hai, ananta kāl tak rahegī, aneka tarah kī sanskṛtiyoṁ ke log. Bharat Bhūmī Par Āye Kyoṁ So India, not by force, but the consciousness of Indian culture, which is from beginningless time, will remain until endless time. People of many kinds of cultures came to the land of Bhārat. Why? Just as today America’s influence operates on a global scale, in the Tretā Yuga, Laṅkā’s influence was its own. Śrī Śrī... To suppress the centres of worldwide anarchy, unruliness, and unrest, a peace was established. Us Kāl Agar Dekhen Toh Sampūrṇa Viśva Meṁ Bhāratī Saṁskṛti Thī. If we see that time, then in the entire world there was Indian culture. Sat Nārāyaṇ Kathā Mein Yā Purāṇoṁ Mein Jo Sapt Loko Kā Chaudah Bhuvano Kā Varṇan Hai. In the story of Sat Nārāyaṇ or in the Purāṇas, there is the description of the seven worlds and fourteen realms. Toh agar Rāma ke kāla kā lāyā jāye, toh ahi Rāmaṇā aur mahī Rāmaṇā. So if it is brought from the time of Rāma, then here Rāmaṇā and there Mahī Rāmaṇā. Iran and Iraq were also once part of India. The whole world was part of India. But slowly, slowly, they kept cutting away from India. And behind that cutting, there is a description of the war from the time of the Mahābhārata. In the time of Mahābhārata, there was a war on the field of Kurukṣetra, Haryana, and in that, there were two sides: one power side and one opposition side. And there was the demand of the Vipra that our right be given, as even today the Sattva is exploiting the public in your Rajasthan, which are the focal points, the central points of Hindu culture, those are the seven central points: profound Vipra, Vedas, Sati also, Sattva also, Alubhdayi Dān, Śīla, Śabtayte, Dhyāte Mahī. desireless charity, character, fame, meditation on the earth. If these seven elements remain, then the Purāṇas say, the Vedas say, that pratibhā is created. And if these seven elements come together, then the environment of peace, the environment of reverence, is created and developed in the society. In such circumstances, the first place is of the cow in our country. These temples, which have bells in them, require ghee for the veneration. If you want to apply Naivedya, then for that you need milk. Or the construction of Pañca Gavyā Bhaṇḍārā is being made. Viśvagurujī says: if cow’s ghee is being used, then if cows remain, will you use ghee? Aur āj, jaise Basantānand jī ne kahā, ki gaīyon par hī saṅkaṭ hai. And today, as Basantānand Jī said, there is a crisis over the cows themselves. Tīn-chār tāre kī mātāon kā varṇan hai, ek hamārī ye. Hai Pṛthivī Maa, jis par aap sab log baithe ho. There is a description of three or four kinds of mothers; one is this. There is Mother Earth, on which you all are seated. So many kinds of troubles are endured by the mother earth, whether you dig it, whether you cut the branches in the form of her son, whether you do filth in it, whether you keep its cleanliness—all this is endured by the mother earth. And one mother is the one who gives birth to you, who, by sleeping in the wet, by giving all kinds of happiness to the baby who takes birth, by staying in the wet, in the dry, by giving all kinds of happiness to the baby who takes birth... But today, how many wicked sons go, even a little bit, when they become young, they are forgetting their own mother. And now this culture has gone so far, like the culture of the old age home. As Ātmanandī Mahārāj was telling in that sermon, and this is the culture of the old age home: when the boy becomes young, if a daughter-in-law comes... To Mā Bāp ko bṛdhaśram bheltu jo Maa āpke liye jīvan bharo mannat mangi detaon kī prasannā kiyā aur anek tarah kā upāy kiyā ki ek santān ham ko ho jāye, So mother and father are sent to an old age home; the mother who for you, throughout life, kept vows, pleased the deities, and did many kinds of remedies so that we might have a child, and after having a child, when he stood on his own feet, one mother and father feed ten sons. They study, they give the comforts of living and good fortunes, and may you get ten sons. One mother and father are not able to raise and support in the circumstances of work. They are not able to give them tea, snacks, or food on time. This is the biggest reason for the success of the present culture. And our scripture says: “Ahivādan Seelachcha Nitram Brdhop Sevinah Chattwāri Tashvardhante Āyurvidyai Sobhalam.” “Respect, character, and always serving the elders—these four increase: life, knowledge, and glory.” The mother’s place is greater than the earth, and the father’s place is heavier than the sky. And like this, you completely pray to the Gods, you worship the Lord. Purījī, Purījī... Part 2: The Eternal Light of Sanātana Dharma: A Saint’s Call to Awaken Bhagavān Rāma had said to Lakṣmaṇa: "Api svarṇamayī Laṅkā na me Lakṣmaṇa rocate, Jananī janmabhūmiśca svargādapi garīyasī." And he continued in the vernacular, "Bāt to ṭhīk kahte ho, lekin jo merī janmabhūmī hai Ayodhyā kī Sarayū, yah Laṅkā se baḍhkar hai, aur āyu." In the same spirit, many situations have presented themselves at your sacred place, in the field, before the Jagadguru Mahāmaṇḍaleśvara Jī. For example, regarding the very position of Jagadguru, nearly 300 world-renowned scholars from Kāśī—Kāśī Hindū Viśvavidyālaya, Kāśī Vidyā Pīṭha, and Sampūrṇānand Sanskrit Viśvavidyālaya—gathered. Kulpatiyoṁ kī lagbhag 11 baje se 5 baje tak carcāyeṁ huīṁ, vicār huā. And so intense was the deliberation that even the Śaṅkarācāryas of Dvārkā Pīṭha and Govardhan Pīṭha had objected in those days, saying, "Inko Viśvaguru nahīṁ banāyā jānā cāhie." There was a state of considerable struggle, but the discussion continued for almost five hours. Just as in a court of law there are prosecution and defense, so too did a debate unfold, mirroring the current circumstances here, where on a vast scale the propagation of Bhāratīya sanskṛti is being carried forward—even as many have abandoned the Sanātana sanskṛti. Yet a movement of faith, a movement of devotion, is stirring within them towards the land of India—towards yoga, spirituality, and education. In such a climate, the Śaṅkarācāryas are bound by their vows not to transgress the limits of the sea. Yah prāntabhed, rāṣṭrabhed kī bāt nahīṁ kahā, matlab, jo agrī janmanā hai, sabse prācīn saṁskṛti hai, jo sanātan saṁskṛti kahī jātī hai, aur uskā dāyitva, cintan jo thā, ṛṣi, muni, mahātmā, sant jo pūre viśv meṁ jā kar, matlab yah nahīṁ ki keval. The thought was for all of humanity—sar manoḥ, all minds—look to the education of humankind. A life devoid of humanity is a clumsy, stunted life, a life fit for traitors to the nation, whereas a life woven through with humanity and anchored in dharma ascends to the rank of the divine. Our mothers here—now in the time of Navarātrī, they had been on a yātrā from Śekhā Jhunjhunū. When we reached Jhunjhunū, the people there told us that the government had locked the shrines of eleven Satīs; no arcanā, no pūjana could be performed. Because if arcanā and pūjana are offered to the Satīs in those temples, they said, then the religion of the Indian constitution will be imperilled. The media arrived and discussions began: "Mahārāj, āp Satī Mandir jo ek abhī hai, ki vahāṁ āp darśan karne kyoṁ jā raheṁ? Kyōki isme kānūn kā ullaṅghan hogā, sāsan ne rok lagā rakhā hai." Yet if this is a temple, then it is the centre of all your deep faith—the very faith of that venerable Mādhavānanda Purī Jī, his guru, and the gurus who established these holy sites. The purpose of maṭhas and temples was always to be the centre of people’s welfare. Those places where the people’s faith and the ideal form of Dharma are disseminated were called Maṭhas or temples. When a person goes to a peaceful life, just as one steps into the shade of a tree from the sun, natural peace follows. So when a human being’s life is filled with unrest, it means he is mentally disturbed. If he goes to the temples and recites for an hour and a half, if he sets aside even fifteen minutes to meditate on his worship, on the mantras given by his guru, on the God present in that temple—Purījī, Purījī… Jammāṣṭamī ke mandiroṁ meṁ pratibandhit hone lageṅge, lekin kisī bhī sarkār meṁ dam nahīṁ kī kisī curcoṁ par tālā lagvā de, kisī masjidoṁ par tālā lagvā de. Yā āzādī ke 65-66 varṣoṁ ke itihās meṁ kisī sarkār meṁ himmat nahīṁ huī kī kisī carc, masjid... yā vahāṁ kī notice de de, koī VIP minister ānā cāhe, chief minister ānā cāhe, rājyapati ānā cāhe. If Mahāprabhujī’s prasāda is distributed or a reading from the Qur’ān and Hadīs takes place, then secularism faces no danger. But if a programme is held in temples and people gather, then it is declared that the nation’s constitution is being violated, and this is happening after independence. Where is Bhārat heading after 65 years? Where is the nation going? Bhāratīya sanskṛti—the culture that people across the world considered an ideal, the most ancient and primordial in the entire world… Viśvastar par 3000 varṣa se purānī kisī kī sanskṛti nahīṁ, lekin 55 nīl, 56 kharab, 38 śarab, 71 karoṛ, 81 lākh, 307 varṣa se jyādā purānī agar koī sanskṛti hai, to vahī Sanātan Hindū sanskṛti hai. In the era of Sanātana culture, there was no such thing as a sect. If there was a belief, it was one and universal. But gradually, people became divided from us, they separated from us, and today, unfortunately, it has come to this: that in temples and monasteries, if there are one or two sādhus, even our own people’s attitude towards them has changed. Ki sādhu ko yahāṁ se mār ke bhagāo, ulṭe sīdhe in par keś karāo, aur in santoṁ ko jel meṁ ḍālo aur is Maṭh Mandir kī sampatti par kabzā karo. This is a very deep conspiracy. And to counter such people, the public will have to come forward. Because the saints who have left their families and homes, who travel in affluence—you sustain them for the people’s sake, for the protection of dharma and culture. Mahāprabhujī kī karatā, Mahāprabhujī kī karatā kevalam. About twelve or fourteen years ago we came here. Then Gurū Mahārāj was also present, and we arrived. By the forefathers of Jodhpur’s King Gassingh, a temple was built—a Śiva Mandir near Sāñcaur, by Pāṭhmedā, whose life-experience occurred 700 years ago. A V.P. Jain who lives in Sāñcaur’s Jho Madras, who is associated with our Kāñcīpuram Śaṅkarācārya Jī, said, "Mahārāj, calnā hai." We were to go somewhere, and while returning from there, a discussion took place with Mahāmaṇḍaleśvara Jī, and it was decided that we must go to Nepal. Ham kahīṁ mahārāj vyastā haiṁ, samay nahīṁ hai, humko jānā jarūrī hai, dūsrā kārya hai. And it so happened that we did not have to travel further; before we had gone ten kilometres, our car met with an accident. Half the car—the glass broke, the windows shattered—but by the grace of God, no one was hurt. We spoke with Mahārāj, returned, and after returning, we came here. This time as well, as Basantānand Jī was discussing, we had two days in Hyderabad, the 20th and 21st. The situation there was such that every year in Hyderabad, about 2,000 cows were being slaughtered by Muslims on Gopāṣṭamī and Navamī. By a premeditated plan, nearly 5,000 cows were being killed. Around this time last year, about 1,100 saints gathered there. And the result was that those cows were not slaughtered. Consequently, the saints and members of our Jūnā Akhāṛā resolved that as far as possible, this work should be carried out every year, and the protection and security of cows must be maintained. This year, on the 16th, 15,000 Muslims assembled in a mosque in Begum Bazar in the name of `ibādat, and in a square there, a Gopūjā, Yajña, and Sant Samāgaman were scheduled for the 20th and 21st. But on the night of the 16th, around 40 police cars were attacked by some Muslims and blown up at the police station. The IPC and the law state that those who take the law into their own hands must be imprisoned. Yet the Andhra government was extending protection to those who had blown up the police vehicles. Mahāprabhujī kī karatā, Mahāprabhujī kī karatā, Devī Sattā kā cal rahā hai. We had to go there, but whatever the great souls will… Basantānand Jī, we had to go to Banāras, but we did not go. We would have made every effort, yet what prevails is the will of Īśvara. Then, wherever the question of the cow mother arises, the question of national sovereignty arises. Just before this, we were at Pīlānā in the Khedā district of Ahmedabad; there, a three-day national convention of saints was held. Rāṣṭra kī paristhitiyoṁ par cintan, manthan, manan thā, aur vahāṁ ke bād jab vahāṁ śānti huī, to yahāṁ āp sab logoṁ kā sanyog thā. Thus, after five hours of debate and churning among the learned, what emerged for Viśvagurujī is this: today, Bhārat resides in 6,38,000 villages, with a population of 135 crores. But if you ask any minister… The work of conferring the title of Mahāmaṇḍaleśvara upon an Akhāṛā belongs solely to the Akhāṛā itself. They have their own procedures and systems. Whenever Maṇḍaleśvaras are appointed, it occurs during 90-95 percent of the Kumbha Melā time—whether the Kumbha of Haridvār, the Kumbha of Tīrtharāj Prayāg, the Kumbha of Nāsik, or the Siṁhāst of Ujjain. Ujjain kā, Nāsik kā, Siṁhāst hai. Vahāṁ 10-15 pratiśat, kyoṁki vah bāriś kā mausam rahtā hai, aur jyādātara sant caturmāsa ke andar tapasyā, upāsanā, ārādhanā, ek jagaha ekatra hokar karte haiṁ. So, Viśvaguru Maheśvarānanda Jī Mahārāj, who is doing work on a national and world level—and who was at one time, with the help of the East India Company, breaking the unity of India… The unity of India, the wealth of India, bringing it back through centres of service, through centres of education, building āśramas for the benefit of the people, for society—someone does that. Koī vṛkṣa lagātā hai apne lie nahīṁ lagātā, nadī apne lie jal nahīṁ paropakār ke lie, jantā ke lie. And had Viśvagurujī not built this āśrama, then perhaps you and Ātmānand Jī, or the saints who have come, would not have been able to have his darśana. This is the auspicious connection. Your Viśvagurujī is dedicated to parahita—the work of the saints, satsaṅga, the company of truth. Sat ten labh tapasā, jīvan meṁ kuchh mat kariye. Sat kā agar anusaraṇ kar leṁ, to Īśvar kī prāpti meṁ der nahīṁ lagtī. But in today’s age, there seems no way without falsehood. To take lies, to give lies, to eat lies, to chew lies—Goswami Tulsīdās Jī Mahārāj said this 500 years ago. And today, our modern communication is steeped in lies. Whether it is a distant conversation… Lekin jhūṭ kī training ke kendra ho gaye, mobile phone, vyaktī ghar meṁ hai, kahegā, "Hum bāhar haiṁ," kahīṁ office meṁ hai, kahegā, "Kahīṁ anyatra haiṁ." Therefore, as much as possible, one should avoid falsehood. It is understandable if, out of office duty or business, one tells lies, but at least within the family, when one comes home, falsehood should not prevail. Even that much must be safeguarded. One must adopt goodness from badness and seek the company of saints. In Navadhā Bhakti, the first place is given to kīrtana, which is the awakening here, and from Tulsī’s perspective, the company of saints comes foremost. "Prathama bhakti santan kara saṅgā, dvitīya rati mamatā kathā praṅgā." First is the company of saints—Sajjana Nāma Saṅga, Satsaṅga. Who are the saints? In the Mahābhārata, Vedavyāsa writes: "Manasaikam vacasaikam karmaṇyaikam mahātmanām." It means, whatever is said is also reflected in one’s conduct, in one’s actions. Therefore, by merely wearing robes or maintaining long hair, you are not a saint. The definition of a saint is such that even now, everyone is a saint. And if not, then one should yearn to become a saint—meaning that one should desist from falsehood in mind, speech, and deed. And what is the mark of an unholy person? "Manas anyad, vacas anyad, karmaṇy anyad, durātmanām." There is something else in the mind, something else in speech, and something else in action. This is the sign of a durātmā. So you need to examine yourself in your own mirror: are we Mahātmas or Durātmas? Are we sādhus or asādhus? And when a person sees himself in the mirror, then from a pure India a complete India can be built—and from a complete India, a non-pure India can arise. Over and over, a non-pure India is created… Yet there is such resilience in it that its vitality persists. There has long been a thirst to destroy the Sanātana culture. Even today, it is thirsty. Earlier, it was the foreigners’ thirst; today, it is the thirst of the Indian government. But there is no cause for anxiety. Circumstances are like the season: just now it was summer; summer has gone, the rains have come. And this cold season is beginning. In the seasonal rains in Rajasthan, often there was no water, but this year the rains came and filled the rivers that were dry. Ki unakā bhī kāla badā rahā hai, lekin bādh hameśā nahīṁ rahtī hai. Śarīra hameśā nahīṁ rahegā, uskā bhī kāla sīmā nirdhārit hai. To anyāya aur atyācāra karatā Mahāprabhujī karatā hai kevalaṁ Purī jī, Purī jī… Mahāprabhujī kī karatā Mahāprabhujī kī karatā… When bullets began to be greased with animal fat, it became inevitable that people from all regions of Bhārat would unite, and the auspicious beginning of that Bhāgavata mission was made by our army’s soldiers. It resulted that how many soldiers stood in line, ready to die. Just as Bhagat Singh and Rajguru did, how many saints awakened their inner strength, their dignity, their self-respect—and this is what awakens the source of our saints’ spiritual development. Spirituality and culture. The main purpose of saints is national protection, religious protection, cow protection, and Gaṅgā protection. For these protections, saints must unite. And the purpose of saints is the welfare of the people—the good of the people, the correction of their flaws. And all this is made possible by spirituality and culture. Śrī Śrī… ke Prabhu se asambhava kārya ko bhī sambhava karne meṁ samartha hotā hai, mano Subhash Chandra Bose kī Āzād Hind Fauj jisne kiyā, Bhārat ko āzādī milī, aur Subhash Chandra ādi ko śikṣā dikhā dene kā kārya Śivājī ko khaḍā hone meṁ samartha Gurū Rāmdās kī bhūmikā. Today, on the world stage, the propagation and dissemination of the culture of dharma, in essence, is the yogic contribution of Mādhavānanda Purī Mahārāj, and its fruit is Viśvaguru Maheśvarānanda Jī. When we forget this, we are cut off from our own people. That is why all of you, together, remember the name of the Lord and meditate. May God give you strength and power. The final discussion will be held tomorrow. Śrī Rām, Jai Rām, Jai Jai Rām. Śrī Rām, Jai Rām, Jai Jai Rām, Jai Rām, Jai Rām. Adharmakā prāṇiyoṁ meṁ Go Mātā kī, Bhārat Mātā kī… Har Har Mahādev. Ātmā se hī kalyāṇ hai, ātmā hī sukhoṁ kā samādhān hai, ātmā se hī parameśvara kī prāpti hone vālī hai, ātmā hī bhagavān svayaṁ hai, ātmā hī bhagavān svayaṁ hai… Amongst us, Mahāmaṇḍaleśvara Śrī Ātmānand Jī Mahārāja is present; I will request him—one part of the session has been played, he batted first as a night watchman, and now I am calling him back to play a little more, with the remainder for tomorrow morning, along with the sants. We will continue the programme, and in our midst, the Mahāmaṇḍaleśvara of the Mahānirvāṇī Akhāṛā, Mahārāj Jī, has come from very far. … You will have to speak for at least five minutes; someone is interested in hearing you. And I request all my sādhu members, my saints, my society, my Akhāṛā people who have come, I will offer them a chance tomorrow. Those who wish to speak, please tell me your names. You all know that Kanjī Mahārāj, Kanjīpurī Mahārāj, are great music lovers, great listeners, and lovers of the Bhagavad Gītā. So, Mahārāj Jī, I will give a full announcement shortly: what will happen tomorrow, the schedule—after Mahārāj Jī’s address, the grand Śobhā Yātrā, the vast and majestic procession with mantras and the encasement of the mūrti. The dedication of sentiments shaped for the nation and the country, and among us the respected former Chairperson of the Vidhān Sabhā, Sumitrā Singh Jī, and many political leaders, many religious authorities—a great confluence we shall witness here. Part 3: The Value of Time and the Call to Endurance and Awakening “Islī Abhī Mahārāj Jī, uske bād maiṅ kārgam kī pūrṇo rūpre kā, Mahārāj Jī, please. Vṛtyā Artyohaṁ Praṇatāpalabhava Dīpothaṁ Vande Mahāpuruṣute Caraṇārivindaṁ. Vande Mahāpuruṣute Caraṇārivindaṁ. Boli Sacchidānanda Bhagavānkī, Śrī Dīp Nārāyaṇa Bhagavānkī, Satya Sanātana Dharmakī, Dharmakī,... Adharmaka, Adharmaka, Praṇiyome, Praṇiyome, Viśvaka, Viśvaka, Har Har Mahādevī Mañchastā, Paramasradhey, Brahmaniṣṭha, Paramādranīya, Jagadguru, Śaṅkarācārya, Sumeru Pīṭhādhiśvara, Svāmījī, Mahārāj Paramādhyakṣa, Paramasradhey, Ādranīya, Mahāmaṇḍaleśvara, Viśvaguru. Swami, Vishwagurujī, Maheśvarānanda Purījī, Mahārāj Mahant Vasantānandjī Mahārāj Mahant Vṛnd, Sant Vṛnd Priya Bandho.” Listen, mothers, the night is very far advanced and sleep is drawing near. The immortal Jagadguru Śaṅkarācāryajī Mahārāj speaks beautifully: “śiśira vasantāhu punaḥ jātaḥ kālaḥ krīḍati gacchati āyuḥ tat pinam unchaṭi aśvāyuḥ. Nahi nahi rakṣā jukriyā karane bhaja Govindam, bhaja Govindam.” Brother, what happens after the day? Night comes, does it not? And once the night has come, what will it bring? The day will come. This time is slipping away. What is happening? Time is slipping away. When we were abroad, Swāmījī would say, time is running, time is running, it is racing past. What is time doing? He is running. Is He running or not? Do you ever understand what the value of time is? It is immensely valuable. In the world, people say time is money. But tell me, no matter how much wealth we amass, can we buy time? Do you know what happened? When Queen Elizabeth I of England suffered a heart attack, she summoned a renowned heart specialist. The doctors examined her and then informed her, “Queen, you have been attacked.” She replied, “Alright, now tell me honestly: now that I have been attacked, what will become of me?” She was not going to die immediately, but could the doctor say whether another attack would occur and “Rām nām satya ho jāye”—the name of Rām alone would remain true? She persisted, “Come, even if it happens, let it happen, but can you do something so that I may remain alive for just one more day? How long? Ek din—one day.” The good doctor answered, “That is not in our hands, brother; it is in the hands of Īśvara, in the hands of Paramātmā. But we want to know what you will do while you are alive for that one day.” So she resolved, “At least while I am alive for that one day, I will feel remorse. I will beg forgiveness for all the mistakes I have committed—the crimes I carry in my pocket—I will ask pardon from God. With those I have cheated, those I have abused, I will feel sorry and seek their forgiveness.” But even that much time was not to be given; another attack came and everything ended; Rām nām satya ho gayā. The worth of time is such that even if we offered the earnings of a lifetime, we could not borrow a single moment. Have you not read stories? I once read a tale by Dravindranāth Ṭhākur—a very fine story. In a temple there were many priests, as is common in large temples. One of them was a very old priest who had worshipped Bhagavān for many days. One morning, soon after waking, he gathered the other priests and announced, “Today in our temple, Bhagavān is going to come. Last night I had a dream.” Some priests scoffed, “What is he saying? He is lying.” Now, if someone told you, “Tomorrow in Nepal, Bhagavān is going to come,” what would you say? “Mahāprabhujī Karatā, Mahāprabhujī Karatā! What news? Let’s go.” He prepared meticulously—he cleaned the temple beautifully, prepared the finest offerings, and spent the whole day in readiness, but Bhagavān did not come. Night fell, nine o’clock, and it was time to close the doors. Everyone said, “You told us Bhagavān would come. Did He come?” He replied, “I feel that He must have come. What can I say about such trust? Still, I feel He will definitely come. Maybe He has not come now; He will come in a little while.” They said, “You have gone mad. Is this any hour for God’s grace? Will He come now?” They bolted the door, and everyone fell asleep. That priest could not sleep. He kept saying, “No, brother, it is not possible—God had said, ‘We will definitely come.’” He nudged the other priests sleeping next to him: “Laktah hai, Bhagawan āgay bolī, ‘Bhagawan ni āye, tu pagal ho gaya hai. Aadhi raat ko bara bajay aayenge kya, Bhagawan?’ Now, at midnight? Will He come at midnight?” And at that very moment, the sound of someone walking was heard. He exclaimed, “God has come inside!” But the others dismissed him, “No, go to sleep.” Even after all that, they slept on. When they awoke in the morning, what did they see? The doors of the temple stood open, the offerings had been honoured, and after returning from that dark hour, Bhagavān had quietly gone back. They could only watch. It is written in the scriptures: the opportunity had passed. We, and you too, should not just keep watching like that. Our life’s opportunity should not slip away. “Gaṅgā Gaṅgeti Yo Būriyat Yojana Nāma Śaterapi Mucyateśara Pāpebhyo Mukṣyāśyāmi Māsō Cāha Kitnā Dūr Baithe Hovi Gaṅgā Jī Ko Sacāy Man Se Āp Pūkarte.” Recently a filmmaker came to me, Swāmījī. He was making a film in Bombay about the cow. He had collected much material and began talking with me: “Swāmījī, I am making a picture, ‘Planet Save The Cow.’ For that, I have travelled to many places. And I saw one thing: a Muslim cuts a cow. But that same cow, throughout her life, gives milk and nourishes four hundred thousand devotees. Forty people kill and eat one cow. Yet how many devotees does that cow nourish with her milk?” Now tell me, what was the true wealth of our ancestors? It was cattle. Pūjya Mahārāj Jī was telling me that a cow yields five things; everything of the cow comes into use. It is written in our Purāṇas that a cow belongs to the whole world. If there is a mother of the entire world, it is the cow—whether one is Hindu, Jain, Buddhist, or of any other faith, does it matter? The cow’s entire body, even the cow’s whiskers, contains Gaṅgājal. “Mahāprabhujī Karatā, Mahāprabhujī Karatā.” Yet from that, he said, “I have searched for the Gir cow. In Holland, six lakh cows have gone—Gir cows—because all the good cows, they saw that these cows give twenty kilos of milk, so they took them from there. The genuine Gir cow, I have seen it in only three places; the rest have not been seen anywhere. Tell me, this is the state of the cow.” So whatever the misgiving, if we truly call ourselves religious people, if we wish to embrace dharma, then we must protect her. That is a very great good. The time has slipped away considerably. Swāmījī was saying that we are going to enjoy some Saṅkīrtan—so it is a very auspicious thing. Tomorrow there will also be a Śobhā Yātrā, and tomorrow too the saints will be present; you have already heard how much darśana of Mahāpuruṣas is to be had. “Sādhūnāṁ darśanaṁ pūrṇiṁ tīrthabhūtāḥi sādhavaḥ, kāle niṣphalate tīrthaṁ sādhya sādhu samāgamaḥ.” So tomorrow again you will receive happiness. Say, the true happiness of Bhagavān: “Mahāprabhujīp Karatā Mahāprabhujīp Karatā He Kevalam.” That which is one time and space, one without a second—that is the saccidānanda ātmā. Time is created by the human mind; beyond that there is no time. “Samay jo hai, keval mānuṣī ki mastiṣk se gintī kar ke banāyī gayī hai, koī samay hai nahīṁ.” That is the śūnya ākāśa, the infinite sky, the endless, infinite brahmāṇḍa with its scripture-like suns—the void in which there is neither star, nor sun, nor moon, nothing at all. And within that infinite, within that śūnya ākāśa, the One who is conscious—that very consciousness is Caitanya, that very One is Svayam. That is consciousness, and after that, everything is inert matter. Consciousness has no desire, and nothing can be initiated by inert matter. Consciousness is desireless; it is nirvāṇa. Then how did the creation of the universe happen? So there exists something else between Ākāśa and Cetanā. That is willpower, which in English is called willpower. That willpower is not like our wanting to drink water, eat jaggery or enjoy kulfi. That willpower is different. We say, “As Bhagavān wills, so it happens.” What is the will of Bhagavān? Bhagavān Kṛṣṇa tells Arjuna: “sampūrṇa brahmāṇḍ ke andar mujhe koī aisī vastu nahīṁ hai jo ki mujhe prāpto nahīṁ ho. Phir bhī maiṁ karma kartā hūṁ.” So that will, “eko’haṁ bhau syāmī, maiṁ ek hūṁ ban jāegā”—I am one, may I become many—that very will, “wo icchā aisī hai, nāda rūpa parabrahma.” That very form of Parabrahma, which our sages have called Oṃkāra—Akāra, Ukāra, Makāra—the Trinity, was manifested by them. So along with the Nāda, that Ādyāśakti, and in whose Garbha, in Śūnyākāśa, that Cetan, “Jyoti Ke Svarūpa Śiva, Vohī Śiva Kī Jyoti Pragaṭ Hotī Hai, Vohī Svayaṃbhu Hai, Aur Uśī Jyoti Kī Dvārā Ananta Ke Andar Hajāroṃ Hajāroṃ Lākhoṃ Kurodoṃ Sūrya Maṇḍala. Ākāś Daṇḍī Banī Yogī Ākāś Gaṅgā, Voh Koī Badal Nahīṁ Hai, Gaṅgā Nahīṁ, Kurodoṁ Kurodoṁ Sūrya Kā Prakāś Gehre Ākāś Mein Jākar.” So from the moment this movement started, from the moment the Nāda appeared, we began to fall into time. But time, in reality, has no existence; it is beyond time—beyond time and space—and that is what we long to attain. We may call it self-knowledge, or say that my religion is good, that my culture is good. In doing so, everyone says, “My culture is a good culture.” Indians say, “Our culture is good.” Pakistanis say, “Our culture is good.” Someone remarked that all cultures are good, but the best culture is agriculture. Do you not care about that agriculture? When we were small, we used to get a large bajra. Oh, we are big people, we are Bābājī, Bhagavān, Śaṅkarī Prasād, so buy Śaṅkar Bhajrā. But that vajra is named Varaṇa Śaṅkara; if you call it Varaṇa Śaṅkar, no one will buy it. That is why he made it Varaṇa and added Śaṅkara. So now everyone has become Śaṅkarī Śaṅkar, Kaṅkarī Kaṅkar. “Jaisā khāī aṅ vaisā man reh, śarīr bhī vaisā reh.” Look at today’s youth: “vah dariyā kis kām kā jisme ravaṇ kī nā ho? Aur vah javānī kis kām kī jisme nuraṅgī nā ho?” What use is a river without current? What use is youth without enthusiasm? These days, look at the behaviour: the young go to a bar, drink Coca-Cola, bottles and potato chips are scattered. There is no pressure in that. Look at Rajasthan, in Hindustan, even now there are people who say, “I have not drunk even a teaspoonful of tea.” They do not get intoxicated. Yet some are deep in intoxication; they say, “First tea,” then gulp it down, spitting out a great deal, thirty-two times—two men are drunk, it is always the same. Men get drunk, and so food and drink have been spoiled. When our thoughts change, we become as if mad and laugh at how mad the world has become. So what will those who drink and consume alcohol teach their children? Therefore, with that same infinite, we have no time in our soul. The ātmā is nirākār, nitya, niranjan, akhaṇḍ—formless, eternal, pure, indivisible. Infinite means everlasting; everlasting means no time, not bound to any moment. And yet we occupy ourselves with counting yugas, kalpas, manvantaras—Satyayuga, Dvāparayuga, Tretāyuga, Kaliyuga—it goes on. But the yogī’s vision, the yogī’s creation, the yogī’s knowledge and his approach transcend dharma. “Jare, apar Marwad me Babjī ek din kiyo, ke panta pantrī khanchta, aur panta pantre mai ek dham aisī hain jaya panti pause na ae, ma ke vakumāro Bharat badī ae. Vīr loke aek Bharat deśh badī ae, ae.” And here too: “Chai bhī āke ghe, kei bar ae ke Swāmījī dekho kitnā badiyā building hai. Dekho, Swāmījī kitnī safāī hai, vah kyā hai he?” That is why it is said: “dekh, balī kathāy jā ke āp rotī jamīn pe rakh do to gandhī nī ho,” and now our streets have fallen into such a state. “Havārtī ūṭ, usī galī me, padhusī kī dīvār ke sāmane baiṭh ke pīsāp kare, aur vo ūṭ ne unne dīvār ke sāmane pīsāp kiyā, ye to condition hai ke goṇī, Khali ita hai ki maari poot dekao ni aur kahi hai.” These are the inner matters, the affairs of our streets. See where plastic has been flung everywhere. Goats, sheep, donkeys, cows—poor animals—when they find bits of food wrapped in plastic, they swallow it, because there is something to eat inside. To throw away a plastic bag or a plastic cup, from my perspective, is a sin. “Toot Jai, Poot Jai, To Baris Srikar Ki, Achche Achche Kendra Bane Hue, Wahan Li Jaake, Wahan Dal Do, Usme To Uska Recycling Hota Hai, Lekin Apar To Khoi Liyo, Khayo Ne, Phaygeyo, Naa Par Dimaag Me Ek Aisa Vichar Giyo Puroke, Janka, Ek Plastic Chali Deo Saab.” Why are you using plastic? Use paper instead. Plastic has entered our brains; without it, work seems impossible. There is plastic surgery, is there not? When the intestines rupture, they fashion plastic intestines and insert them. It was not the plastic that ruptured, but the intestine. We cannot hate plastic altogether, but we also must not simply use it and throw it away. So our current way of living has gone wrong. We cannot even use the bathroom; now we go outside. Someone spoils this, another spoils that—no one wants to clean. If you enter your house and find it somewhat dirty, in English that is called a mission. If you yourself wash a little, apply some soap, the place will remain ever clean; others too will follow, and then a third will do the same. Our countrymen go abroad to Singapore. When you were in Singapore, if you had spat, how could you have gone free? You would have had to pay a fine. The Prime Minister of Australia—how great is the Prime Minister of a country? He was about to go to an election, or… A journalist, like our Sharmaji, came and said, “Prime Minister, Prime Minister, you want to take an interview with me? This is the truth, Jasharaji.” Then, “O Padhārī, Namo Nārāyaṇa, Namo Nārāyaṇa. Hīrāpurījī, Mahārāj, kī jai. Padhārī, Padhārī.” “Namoh Nārāyaṇa, Namoh Nārāyaṇa Oho, Padhāro, Padhāro Padhāro, Navakoṭī Ke Mahant Padhāro Oho, Āj To Purī Jamā Sātme Āṅgī Padhāriye Oho, Namoh Nārāyaṇa, Namoh Nārāyaṇa Padhāro Bhagavān, Padhāriye Virajye, Āśram Karaṅ Karīye.” So come forward and be seated; and wherever you have descended from, ascend from that very place: “namoḥ Nārāyaṇ, namoḥ Nārāyaṇ.” One more thing came up in between. Please come. Namoḥ Nārāyaṇa, Namoḥ Nārāyaṇa. I will say one thing in between. Mahārājī, Ātmānājī, please sit tightly. Endure. In English it is said, endure. In Hindi, it is called tapasya, titikṣā. So, a little more titikṣā. “Śambhaṃ Sāradā Aur Titikṣā Kar Uparati Samādhan Vicāra So”—what is to be said? There was a Mahātma, a very strict Mahātmā from Rajasthan. Rajasthan was the land of Sūryavīras, the land of Tyāgīs. There were many Tyāgīs in Rajasthan then; now there are not many. He used to say that in the east, Paṇḍits are worshipped; in Punjab, Gaṇīs are worshipped; the Tyāgī is worshipped in Rājasthān, and the Ḍhaṅgī in Gujarāt. In Gujarāt, if one goes about in this or that manner, they will ask, “How can you go about like this in Gujarāt?” Today, there are two, three, four, five, six, seven, eight, nine, ten, eleven, twenty-two, twenty-two,… “He kaṇe hotā ātmā, koī kyā tā, to besī liye titikṣā lekin Hindustān ṛṣi muniyoṁ kī bhūmi, yāṁ irāī irā peḍā huwe hai, ananta ṛṣi huwe ananta muniyoṁ.” This India is the land of ṛṣis and munis; countless ṛṣis have been born here, countless munis. So the Mahātmā, the Gurudeva, was seated in dhyāna mudrā. Near that venerable one’s seat, a chair was placed for sitting. Part 4: The Wave of Devotion, the Subtle Body, and True Dharma: A Spiritual Discourse Where are you? When the wave comes, sit in dharma and dance. When someone says, “Thāke bharoche chale ho, Satguru māri nāv,” now that new wave is dancing. So, that devotee prays. The devotee says, “Gurudev, if you will not be able to get rid of this new wave from the ocean of the world, then how will you prepare me from the entire ocean? Gurudev, my child. Gurudev, my child.” In this moment, Gurujī was sitting, calling his disciple, “Son, a devotee is in trouble. I sit in my room, close the door, stay here, and don’t open the door. And if anyone comes, don’t let them come in.” Mahārāj jī, put the samādhi, put the samādhi, and the Mahārāj immediately went away from the subtle body. Purījī, Purījī… But this is what is called the transaction of consciousness, from the conscious to sleep. Wo secondi jyā muhammad to purāṇ, aur kush hai nī, pura duniya kā parpanj. And after that, in deep sleep, how did we enter into the dream state? To hamārā śarīra kahāṁ se nikala, aur vāpas kaise āye, kaise. The connection between these two is the most important; the second one is garbage. Mahārāj left, saved him from the boat, and now Mahārāj came, but Gurujī left early. He was tired and asked him to give him a subtle body. Generally, a subtle body comes out of the circle of the universe. In Vastra Rātra Huwa Ke, Jo Na Iyu Onglio Karne Sīnama Tā Ādena Mat Hui Jo Netā Rātra Ādu Hapnā Āyī, Ke Thane Koī Kuttā Na Āve Thera Āt Bandhī Ho Gayā Na Ke Tren Jāyarī, Thera Daudī Koshis Karī Jo, Daudī Je Ko Nī. The body becomes heavy because one does not practice the first technique, which is to place the hands on the chest. Never do so, because from where the subtle body passes through the astral body, it is opposed to coming back in. Now Gurujī is circling around. The body is sitting in samādhi. Gurujī is circling around the hut. The disciples think that Bābājī Āl has come. No, Bābājī Āl has come. Chelā āṅkh bandh karne dekhe ki Gurujī to chakkar lagā rahe. To chelā kehe, “Bābjī, kahīn bāt hai? Kī betā, main kis chakkar se niklā?” Wo chela kehta hai ki Bābajī, nābhi se kahāṁ se? Nābhi se phaṭ! Ek adi secondi nahi lagi, śarīra meṁ praveśa ho gayā, sūkṣma śarīra. Jab vaha Nābhājī Mahārāja bane, aura vaha Nābhājī Mahārāja bane. That is where they started. So this is how our Mahāpuruṣas are. So, along with that, now let me give my speech a rest. The time has come, so the consciousness, the body, and the soul are exercised. That is why the path, the panth, the ghinchana, the panth, the māyā, are such a place where the panthī is not there. And Kīnī Sādhu Deke, Mālā Wo Mālā Aisā Ādmī Very Occult Toh Ek Dīn Bābjī Vān Chalegay Lugāyam Bayo Me Bhakti Ghanī Vyā Joko Bayo Re Lare Ri Hai. Thodi Ghani Apari Sanskriti Hai Toh Bayo Re Lare Ri Hai. Abhe Bayo Ni Takai Chari Gung Toh Kat Nekhud Ungari Ma Toh Fare Hang Beta Kaya Ke. Hai Lo Bhai, Doi Aadhaate Dhupay Sai Baate Ke Nii, Main To Hain Koi Kar Deo. Ye bhī to pāpa hai dharma. Mata Pita Kā Dharma Santān Ke Prati Santān Kā Dharma Dharmo Rakṣita Rakṣita. Even though I am protecting the Hindu religion, if you are protecting the Hindu religion, have you ever lied? If you have lied, then your religion will be destroyed. Have you ever drunk alcohol? What are you doing in the Hindu religion? Do you chant the Gāyatrī Mantra five times a day? Do you? Do you light a fire with water? Why not? Arre, kya āp subhe uṭh karke Hanumān Chālīsā karte ho ya? Aapke santān ko kitā betā Hanumān Chālīsā karke dūdh pī? Aaz taab raha ne koi? Kare koi? Gare tha rahi ke ni? Hanuman Chalisa rī kitāb ko nī? To Vedrī to bāt koī karūn? Ke aaj hī to moto seher gām hai, Nepal me ek hī Ved ko nī? Which Āyurveda, that Vedā? To hum aaj itne baite ho, kinne kinne choti rakhi hori batao? To tum Hindu kailate ho? Choti Bhi Nahi Hai. Pushpendra Sikhi Ji Padharo MLA Sahib Aashibat Aishman Baba. So, let’s assume that who is wearing what, and if you are following Jainism, then you have some things with you that you say, “Go sit here, go sit here,”… Namaste, Namaste,… Namaste. You are saying that I am a Hindu. I am not a tilak, I am not a choṭī, I am not a Jain, I am not a Gītā, I am not a Rāmāyaṇa, I am not a Hanumān Chālīsā, I am not a tulasī in my house. Then you say that my religion is good. My religion is better than all other religions. Is the Muslim religion bad? It is a very good religion. It is written in the Muslim religion that if you have killed one human being, you have killed all of humanity. Karata ko mar diya hai, abhi mar rahā hai, kar rahā hai. Voh Muslim dharm kā pālan nahīṁ kar rahā hai. Koī dharm galat nahīṁ hai, galat us dharm ko samajhne vāle hai. Mahārāj kehte, inke śiṣya kehte, Amarā Herāpurījī Bābjī, Mahārāj Gurujī, yeh badiyā hai. Śaṅkarācārya Jī Bābā kehte, yeh baḍiyā hai, lekin sabhī bachche kehte hai, kī merī māṁ sabse acchī hai. To kis, kaunsī māṁ acchī nahīṁ hai? Mātā bhavatī na, kumātā? Mātā kabhī kharāb nahīṁ ho saktī hai. Dharma kabhī kharāb nahīṁ ho saktā hai. Kharāb voh hai jiskā pālan niyam-siyam nahīṁ kar rahe hai. Dharma is that, Dharma is the protector of the protector. The eye’s dharma is to see. If you do not protect the eye, if you protect yourself, you will become blind. The poor thing, becoming a pillar, a wall, a milestone, the chariot of the world goes into blind milk. The rope remains, the world stands. Sadā bhai, oṁ man baḍo annadī samjhā, yon samjhe nai aiso mūrakh nīca laḍāḍī man. Ātire doī atniyā pachīs basyā pisāḍī bin mukh cāro cāre rāt din phir bhī bhukh nai kāḍī man. Thanai kvāe keo baiś keo ke pāḍī, arre o man hai e mandirī bhukh kabhī nai nikalatī. To main yeh prashna pūchhtā hūṅ ki āpke sādhāraṇ par abhī kitne āpke pās meṅ haiṅ. If you think that you consider yourself a Hindu, then do you follow all the rules and regulations that we have? What do you do to promote Hinduism and to protect it? Today, we give a little money and change your religion. Today in Kalyug, Rupio Rām, Jai and Jai, we have spread Jai, we need Jai. If Jai comes, then make Jai’s spread, otherwise, where is the grace point? Where is the grace point? I have read it, 500. Oṁ Tat Sat, Baki Sab Gap Sab So, the protection of our religion has come to Ācārya Ganba. In the journey of eternity, on the journey of eternity, this Jīvātmā, which is floating on the waves of time, is coming back from darkness to light, from light to darkness, experiencing happiness and sadness. In the end, a human body has been found. Our Pūjā, Mahāmaṇḍaleśwar Jī, had said in the speech, during the Āratī, Ādi Guru Bhagavān Śaṅkarācārya ne kahā ki bhāgyaśālī wo hai jisko tīn vastu miltī hai. And, a religious mother, father, and a good Satguru Dev, these three, whoever has attained them, their welfare is assured. So, you are fortunate. At Amare Pooje Mahant Śrī Hirapurījī Mahārāj, Mahārāj, Sikar Jila, Jaipur Jila, Sikar Jila, there is a very beautiful āśram on the top of the mountain. There are many tapasas. He has experienced many things; he has tried many things. So I say, Mahārāj, while trying, why… Will you harm your body? See if you can do it, Mahārāj, yes, like this. The wind will rise. See if you can do it, Mahārāj. The bhajan is playing. I say, Bābjī, there is a game, up and down. Abhī bhī āyāt-e-Mahādev yeh kaun hain? Yehi to yogī hain na? Pahāṛ ke upar śuddh havā mein sundar āśram āp kā hārdik svāgat hai. Svāgat kareṅ aur hamāre solakoṭhī ke mālik Mehend Pūṇāgar Bhākar ke Gaḍīpati Mehend Śrī Abhay Purījī Mahārāj Pūṇāgar se āye haiṅ. Āpkā bhī mālā pahan kar kī svāgat kiyā jāye. Bhol Sadguru Devakī to ab apare Śaṅkarācārya Jī Mahārāj kehte hain ki Swāmījī, āp ne pāṅś minaṭ kā, āp ne bhī apnā niyam ne nibhāyā, to hum bhī ne nibhāyeṅge. Padhāro, śubh rātrī. Hāṅ, ek minaṭ Narasiṁhapur Jī Mahārāj. Hāṅ, yeh māṛ Dādā. Subhe kā kārī karam batātā ho, pāṅc baje se to yogī cālu hogā, aur sāt baje gurujī kī mūrti prakaṭ kī jāyegī. Breakfast is from 7:30 to 8:00. Tea and breakfast are taken. They will be taken, and then the restaurant will be closed. And at 8 o’clock we will go to Nipalgaon. There is a tanki market there. And from there, a jaloos will be made. At 9 o’clock, the Sobha Yātrā will start from Nīpālgaon School. Wahāṁ se jalūs ke bāḍ hī āyenge, Gurujī ko praṇām karke, bālā pahan ke, bāṁs pe apne-apne 5-10 minutes kā savi vichār pargat karenge. Uske bāḍ me prasād, aur uske bāḍ me Hari Om Hari Om, and go home. That’s it. Bol Satguru Devakī. Toh mujhe kuch organize karnā hai, mahindī me kya karnā hai, kuch vyavasthā hai. Manani hai, to iske liye maiṁ jātā hūṁ, subhe miluṁgā. Ab hamāre Hirapurījī Mahārāj, bahut acche vaktā haiṁ, aur Hirapurījī Mahārāj, bade santulita se bolte haiṁ. Mari Tārā, Nā Mahārāj, Śaṅkarācārya Jī, Jo Hainān, Śaṅkarācārya Jī, Turbo Engine, Kahi Hai, Turbo Engine, Phachatāyī Nī, Kyo Button Dabāo, Kyo, Tāro Dhīrā Ho Jāyī, Aur Voi Vasantānand Jī, Bhī Bolte Hai, To Parichā dete dete, pūrā baisākhī de dete hai. So why is Mahārāj saying, “A little, yes, he is young, he is young blood, the wild horses, what to do? The time will come, they will be.” And here, Bāliki Sansad, no, MLA Sir, Pushpendra Singh Jī is coming, he too will wear the garland. Shapa Subhe Shapa Kā Program Subhe Subhe auno hai amme, pharaon tan subhe niyave. Pushpendra Singh Ji ka to ye kai kehni, ye aapka Kairi shetra hai. Amare Bairu Singh Ji Sekhawat, jo aapke last pati the, unke bhaut priye ar abhi amare Rajvi Sahib. They also praised him a lot. He said, “You are sitting here in Puṣp Mandir.” I said, “Yes, but I have not found it today. I have not found the name.” I found it in an open place. Today the flowers have bloomed. And the auspicious time has come. I have to come in the morning. He said, “Sit down today. Sit down.” So, oh wow! What can I say? Mevāḍī Malā. Bhajan Maṇḍalīs have come. Very good singers have come. Our Kailāś Purījī has come. He is a very good singer who teaches the students of our school. Oṁ Namaḥ Nārāyaṇa, āśramāt, śubhya pravacana, āratī, āratī,… Heera Purījī Mahārāj, aap sambhāro muñjh, meṁ jāūṁ. Abhe Purījī Mahārāj, pās deś minit ke liye ājāū, aur hamāre saṅgīta cāriye. Kān Purījī, oho, āoṁ, āoṁ,… So I would like to say to all the bhaktas around the world, on this day of the Mahāsamādhi of Śrī Mahāprabhujī, pray to Mahāprabhujī that on Gauṛī Gurujī’s Mahāsamādhi day, Gurujī may bless you all. All the best. Hari Om. Viṣṇu Gurur Devam, Aiśvara Gurur Sākṣāt, Paraṁ Brahma Tasmai Śrī Guruvai Namaḥ. Dhyāna Mūlaṁ Gurur Mūrtiḥ, Pūjā Mūlaṁ Gurur Padam, Mantra Mūlaṁ Gurur Vākyaṁ, Mokṣa Mūlaṁ Guru Kṛpā. Śrī Paramadhāma Parampūjanīya Mañcādiśa Āmāre Dharmācārye Śrī Śānti. Manth Unkish Charnu Me Barambhar Namar Namaskar Om Namah Narayan. Sabhī Bhaktgan Betevye Dharmaprayan Sajjan Ghan Paramātmā Kā Vadahi Anutha Mahāpuruṣum Kā Sangaṃ Hai. Abhimeśvarānandajī Mahārāj has given a message to all of us about the values, duties, and standards of worship. As long as our feelings do not arise from within, our faith will not arise, our curiosity will not arise. Negī, jab tak svarūpa kā prachār nahī̃ hogā, paramātmā kī kṛpā se, sabhī jana, jīvana bhāvīvar honā cāhie. Śānto ne śoṣa. Chamaj karke, paramātmā ke pārthī akṛṣan ke, sabhī sajjan gaṇ, mahārāj ke gaye. Ārdha rātri hai, jāne vālī lok chale gaye, soṇe vālī so rahe hain. Bolne meṁ bhī ānand javī ātā hai, kī sab kā cit hai. To śaraṇu, amara mahāpuruṣaṁ ke prati tana, mana, dhana arpita kartavya hai. Iśa yuga ke andara japo nāma. Kalikāla kī sādhanā hai. Hama adhika se adhika samaya prabhu nāma ke liye niścaya, guṇagāna ke liye niścaya. Harasthiti paristhiti ke andara prabhu kā cintana kare. Yahī jīvana sārathaka hai. Bāraṁ bāra isa prakāra kā. Aushar mokṣa bhī nahī milegā to main merī bānī ko brahma detā hūṁ. Śrī kīrtan karke sabhī lok bhagavān kā kīrtan kareṅge. Jaya bete hai, jaya sajjan dhyānita sun rahe haiṁ. Unse nivedan hai ki do minaṭ ke liye bhagavān kā harī kīrtan kare. Śrī man nārāyaṇa. This is a spiritual lecture about Yoga in the Indian tradition. Bolo Sadguru Bhagwan Kī Jai, Śrī Dīp Nārāyaṇ Bhagwan Kī Jai, Mādhav Kṛṣṇa Bhagwan Kī Jai, Viśvaguru Mahāmaṇḍaleśvar, Svāmī Maheśvarānanda Purī Jī Mahārāj Kī Jai. Isi liye sant kehte hain, is bhajan ke madhyam se, ki māṭī kī puṭle, yeh śarīr jo hain, yeh ek miṭṭī kā puṭlā hain, isme se jab jo caitanya ātmā hain, vahī jab palāyan kar jātī hain, to yeh jo māṭī kā śarīr hain, māṭī kā puṭlā, yeh māṭī kā māṭī me mil jānā hain, isi liye kyā kehte hain, Then what do we say? Nothing is hidden from the Master, who is in the world and how… Malik to hai prem kā bhūkhā, logī caḍhāve paisā. Yani sansār mein kaun kaisā hai aur kaun kyā kar rahā hai, kyūnki vo to andar virajman hai, andar baiṭhā hai apne, sab ke. Isī lie use kuch chhupā nahīṁ hai ke sansār mein kaun kaisā hai aur kaun kyā kar rahā hai. Aapne Marwari me kaha, “Tum to kare chhane chhane, rabo likhe upar.” Chahe hum jo bhi karma karte hain, wo sara ka sara us Paramatmā ke ghar record hota hai. Jaisa ki aaj kal aap dekhte hain, bade bade showroom, bank ādi jo hote hain, wahān CCTV camera lagī hote hain. Who came there, who took what, who is doing what, O Sairā, in that feed it keeps happening, and if there is any disturbance somewhere, then through that computer, through that recording. To isī hisāb se, hum kyā kar rahe hai? Hameṁ ye soch lenā chāhiye, hameṁ ye samajh lenā chāhiye ki hum sab ke pīche ek ek CCTV camera lagā huā hai. To hamāre sāre ke sāre karma, sāre kī sāre karniyāṁ, jise kahte hai, vo record ho rahī hai. Malik se kuch chuppā nahīṁ hai, kaun hai jag meṁ kaisā. Malik to hai prem kā bhūkhā, log chaḍhāve paisā. dhanke lo bhī, dhanke lo bhī, ye na jāne dhankelo bhī, ye na jāne, kyā cāhe Bhagavān ho. māṭī ke puṭle, itnā na kar tū gumāṁ, pal bhar kā tū mehmāṁ. Maati Ke Putle, what do we say at the end? Mithāne Vālā Śarīra Bāte, Sharī bāte murek nādhān ho, māṭī ke puṭle, tu gumān, pal bhar kā, tu mehmān. Mahāprabhudīp karatā, Mahāprabhudīp karatā he kevalam. To usse mujhe ek yād ā gayā, ki jis din Mot Jī se kāhte hain, vo āyegī, to koī sājo-sāmān, koī bhī cīz, Koi sonā, chāndī, rupayā, paisā, dhan, daulat, mahal, khazāne, kuch kām nahī̃ āyegā, to kyā kahtā hai kavī aur sant kyā kahte haĩ, dekho, Banthan ke ek din, mot kī sejhāḍī āyegī, na sonā kām āyegā, na chāndī āyegī. Sonā kām āyegā, na chāndī āyegī. Na sonā kām āyegā, na chaṅdī āyegī. Na sonā kām āyegā, na chaṅdī āyegī. What do they say? Sona tām āyegā, na chandī āyegī. Na sonā kām āyegā, na chaṅdī āyegī. Sonā kām āyegā, na chaṅdī āyegā. Tu mitti sone kā samān hai, tere mitti kī kāyā ek din mitti mẽ jāyegī. Mitti kī kāyā ek din mitti mẽ jāyegī. Na sonā kām āyegā, na chandī āyegī. Jis din mot kī sejhaḍī āyegī, na sonā kām āyegā, na chaṅdī āyegī. Sonā kām āyegā, na chaṅdī āyegī. Last me kyā kehte hain? Dekho, kuch raṅg jamājā duniyā meṁ, duniyā yād karegī… Ye duniya yād karegi, ye duniya yād karegi. Yani, agar is sansār mein āye ho, to kuch aisā kar jāo ki pīchhe se duniya yād kare. Purījī, Purījī… Swamijī Chauhan is the music teacher of Viśvadīp Gurukul Āśram. He is from Sojath Road. Lakotī, Amarāṣṭrīya, Sthrīya, Bhajan, Sindhyā, Amphārtham, and Iṣṭan are his students. Pakujī Garg is from Jodhpur. Absolutely. Swamijī had ordered just now in front of all of you that all of you should be given time for three bhajans. Mahāprabhujī kī Karatā Mahāprabhujī kī Karatā… And there is one more bhajan singer, Śrī Pappujī Garg Jodhpurwale, who will present his bhajans. I will play a small bhajan in this rhythm.