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I hope everyone enjoyed the kathā. From tomorrow, it will be held in the mornings, from 9:30 until 12:30. Today was the first day, and since they arrived quite late last night, we decided to start in the afternoon. But it was desired that it begin today, and it will run until the 9th of this month. Mahāprabhujīp Karatā Mahāprabhujīp Karatā Everybody is calling everybody else, saying they should come just for five minutes, and as you saw, everyone goes up on stage for ten minutes, speaks something, and then off they go to the next place. There is this constant flow around the Kumbha Melā these two days. Swamiji: at 3:30 he was in a program there, then he was here at 4:00, then there at 4:30 or a quarter to 5:00. I don’t know where he is now, but I don’t think it’s the same place he was at five o’clock, wherever that was. And tomorrow we also have programs at 9 o’clock, 11 o’clock, 12 o’clock, 4 o’clock, and 7 o’clock, and somewhere in between is prayer. So the next three or four days will be like that, and then just before the bath, it will perhaps not be so many programs because nobody can move. It’s quite an irony, because the whole principle of this next bath, which we’re having on Maunī Amāvasyā, is that it’s actually a day when you keep mauna—silence. So, be quiet, and somehow the programs are leading it in the opposite direction. It gets louder and louder every day. But when you look at the procedure of the baths, it’s quite beautiful to watch how it develops. The first bath, which we had on Makarasaṅkrānti, is about purification of our karmas. It’s about leaving behind the past karmas. So somehow it’s the bath where you clean yourself at the start of the Kumbh, at the start of the practice. The next bath, which was on Pūrṇimā, just passed; it was not a Sāī Snān, not the one with the Akhāṛā, but it was one of the big bathing days. It is about santoṣa, about satisfaction, pūraṇa—being full. The one that comes now is about silence, inner silence. So, you know, somehow you first purify, then you find that satisfaction. From satisfaction, anyhow, comes silence, because you’re not always demanding something. And the people who are staying here for one month, slowly over the days, their practice is going more and more inward and more and more quiet, to lead towards this bathing day which comes on Amāvasyā, the morning of Amāvasyā. Maunī is the one who does not talk. But it’s not just about not talking with your mouth; it’s an inner silence that should be there. So somehow, that’s when you have the quiet that you can see, or be, or commune with your own ātmā, with yourself. And then after that, the last of the baths is on Vasant Pañcamī. Vasanta Pañcamī is the day when they do pūjā to Sarasvatī, the goddess of knowledge. So you know, after the silence, after that communion with yourself, and after that time spent with yourself, of course knowledge comes. Some realization comes of what you have inside, of who you are. That comes five days after that time of silence, that Maunī Amāvasyā. So somehow, it’s not just one bath, but a whole set of baths that all lead toward each other and all come together. I was wondering yesterday—now it’s a very different world—but in the olden days, why they would choose this time of year to spend a month here, and they come every year and do this practice. There are people who do it every year and have always done it every year, and they spend the time from that first bath until the bath that will be in March. And there are a few things here that are just great for practicing, apart from the fact it’s now very crowded. I’ve never seen a mouse or a rat, or any animals, actually. A perfect place to practice, because all of those things which can be disturbing are not here. It’s empty, and it’s really a place to come and come towards that silence. So, why I wanted to say that is, now this bath is coming. It’s ten days away. So also, you can take some time in your practice to bring yourself towards that silence, to bring yourself into that way of thinking, that mode of thinking, because that is the essence of the bath that we are going to take. Of course, it will be very loud, and there will be noise everywhere as we go to the bath. But how we go inwardly to that bath—that is the question, that is the issue, that is the essence of it all. We have talked a little about this, about bathing. Today we were remembering a little story from our Jādaṇ Āśram. This is a real story. Kabhi kabhi ye jo real hote hai, ye sabse top story hote hai, jaisi ho apnī helmet vālā hai. Lekin ye vālā suniye, ye ek sāl pahle kī bāt hai. Lakṣmaṇ Jī bhī jānte hai, apnī Jādaṇ Āśram mein ek guard hai, inkā nām Guman Singh hai. Lag... He has been working in her ashram for 15 years, and she looks after the campus. There is a 500-meter campus with a lot of boundary walls and gates. One day he came to me in the morning and said, “I have to tell you something.” He was so excited. I said, “What is this? What happened in the morning?” He said, “What happened?” He said there was a man who was from a village about half a kilometer away. He was standing at the gate, holding the gate like this, shaking it like this. He was completely drunk. He was shouting, “Open this lock, open this lock, let me go, I want to go to the village.” Our gate man was there, standing on the other side of the gate. Our gate man was inside the ashram; he was not outside. He said, “Why do you want to open the gate? You are outside. Go to the village. Go back.” The man said, “Don’t lie to me. Open this lock. I want to go. Why have you trapped me here in the āśram?” The guard said, “Sir, sir, turn your face. The village is behind you.” But the man said, “No, you don’t lie. I know. You are a bad man.” He said this, and for five minutes he argued in pain. To convince him, he finally had to go back to the village. Now, see, this is our condition. Bābājī is telling us every day to do satsaṅg, do this, do that. We say, “Oh, Bābājī, give us salvation from this sorrow. Open these doors so that we can enter the house of happiness.” He Praveś Kareṅgī. Bābā Jī says, “This happiness is within you. Turn your face back, see, it is there. It is not right, this is the situation, and we hold the gate.” And when Gurujī says, “It is not like that, it is within,” we, which are far away, this thing is with you. We are like drunkards, we say, “Bābā Jī, open this lock. You are lying, this is not. I am so worried.” Worry is outside, but as you have heard in yoga, Purī Jī, Purī Jī... But I will see a little bit of the truth of it. He did this penance. And he gave this boon, this blessing, that he cannot kill anyone. This is not right, and he was watching for Viṣṇu. He looked in all three worlds; he was searching everywhere. But where was Viṣṇu at that time? He was sitting in his heart. Because he knew that this is the power of the sun. So, they will always look outside, not inside. They have seen so much up and down in this world and in that world. They have not met each other; they thought that he was dead. But where did He sit? In their heart, in their Anāhata Cakra. This is ours. If we look outside for God, no matter how far we go, we will not meet. He is sitting inside, waiting to see us. Mahāprabhujī kī Karatā Mahāprabhujī kī Karatā... Ki tabdakhi monam āśī, ki snān hogā? Andakī mon rahe, phir bhagavān kī āvāj sun saktī hain. Kabīr Dās jī ne ek dohā likhā thā, ki kaise hote hain Kabīr? Kabaddī śarīra mein binā guṇa bhajai thān thī, bahā bithārā ramī rahā. Now you know this, I don’t know the pronunciation very well, and after that, all his doubts, all his questions, all of them have been met. This is the voice. This is what I want to hear. This is the voice of God. This is Oṁ. It is ringing inside of us, but if we keep quiet, we will hear it. When your chief mantras come in any program, I have never seen in my experience—3-4 times we have been to a Mukhī Mātā program, but we have not seen Mukhī Mātā. Because when they come to the stage, there are 57–70 people standing there, their papers are in their hands, and they say, “Take my paper, take my paper, take my Ājī, take my Ājī.” They are like this, they are on the stage, but I don’t know where they are. They just see that there is a beard, and they are wandering behind them. Like there is a Madhu Makī, Rānī, and they all came behind them. So they have come, but no one is watching. And when we go to the temple, or meditate on God, or sing bhajan, if we approach from the land of our own desire, then how will we listen to God’s voice? Our mind should be at peace. If you believe in your God, then you also believe that He knows what your desire is. Then why do you have to say it again and again? I believe that God is sitting like this, thinking, “I am telling you the answer, but if you finish the question, you will listen to my answer.” This is how it happens. This is our practice—to calm the mind and the body, so that we can feel and hear this sound, this beautiful sound which is within us, this peace and happiness which are within us. And this is the importance of Kumbha. Sīnan kī dhīrī dhīrī, Makar Saṅkrānti ko sīnan karke pāp agarya sab sāf ho jāte hain. Pūrṇamā kī sīnan hote hain, pūraṇ hote hain, santosh kā kalive sīnan hain. Santosh ho to phir man śānt ho sakte hain. Dhīrī dhīrī o phir tyārī hote hain, Maunī Amāvasyā kalive. On Maunī Amāvasyā, what comes in the bath? The bath of Basant Pañcamī comes, the knowledge of Sarasvatī comes. Om Śrī Dīpa Nārāyaṇa Bhagavān kī jaya, Śrī Śrī Devapurījī, Mahādeva, kī jaya, Dharma Samrāṭ Paramahaṁsa, Śrī Svāmī Madhavānanda Purī Jī, Mahārāja, Kī Jai, Viśvaguru, Mahāmaṇḍaleśvara, Paramahaṁsa, Śrī Samayī Maheśvarānanda Purī Jī, Satguru Deva, Kī Jai, Madhurānandajī. No, there was one man standing at the gate at Jadan Ashram, completely drunk. Our guard told me this story. He came so excited in the morning. He said, “I have to tell you what happened just now. It was fantastic.” He doesn’t often get so excited. He said, “This morning there was one man at the gate, completely drunk. And he was holding on to the gate, on the bars, and going, ‘Let me out, let me out, let me out! Open the lock, open the lock!’ And our guard was standing on the other side of the gate. And he was saying to him, ‘I’m inside, and you’re outside. How can I let you out? Turn around and go to the village.’ And this man, completely drunken, is saying, ‘Stop lying! I know that you’ve locked me in. Open this lock and open the gate so that I can go to the village.’ And this conversation went on for five or ten minutes to try and convince him, eventually, that he should turn around and go to the village.” And as I was saying to them, you know, it’s like Svāmījī is constantly telling us, “Your happiness is within, your happiness is within,” and we’re saying, “Open the lock so we can see it.” But we’re already in it. And Swami says, “Look,” and we go, “But, but... only if this happens, and that happens, and this and that, and I need this, and when this happens, and when this is not there...” We just need to turn around and look—it’s already there. We’re somehow holding on to the bars and shaking our own gate, and saying we’re trapped, but it’s not how it is. Śrī Dīpa Nārāyaṇa Bhagavān Kī Jai, Satguru Dev Kī Jai It’s time for a break, and then, if she puts it on, Svāmījī will be some time. He’s drinking a cup of tea, talking about something, so he’ll be some time. Mahāprabhujīp Karatā Mahāprabhujīp Karatā Sat saṅgam do ho rahe haiṅ. Yeh to āpke liye to sāl sāl hotī hai, vahī sāl ke bādh meṅ hotī hai badī. Lekin bār bār kab āyeṅge? Kyā vādā hai? Next time āp kahāṅ ho gaye, yā kahāṅ posting ho gayā, yā kahāṅ jānā paṛegā? Yeh mūl kī hero hai. Ho saktā thorā sā āpke akṣara se ho, āpke sādhanā se. Ho, āpkī thorī sī tapasyā se, when the kheera is cut, the light of the kheera comes on the kheera. This is the work of all of us. The Kīṛā is given by all Gurudevas. We have to polish it a little bit. Śrī Dīpa Nārāyaṇa Bhagavān, Kī Jai, Satyagurudeva, Kī Jai