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Daleśvara Paramahaṁsarī Svāmī Maheśvarānandapurījī Sadgurudeva Kī Jai. Sajjana Valī Lāgesā Sadāhī Satsaṅg. He. Sajjana Valī Lāgesā Sadāhī Satsaṅg. Sūrti or Sant Sabhā Gāve. Sūrti or Sant Sabhā Gāve. Cāroṁgyā Vidhaktam. Ācāroṁgyā Vidhaktam. Sukhbe Kuntha Svarga Nahi Durlabha Durlabha. He Satsang, Sukhbhe. Hare Hare Durlabha He Satsang, Rajapata Naginataka Jana. Rājapata nāginatakā jānā, Hoyā palakame bhaṅg, Āhoyā Palakme Baṅg He Sajan Wālī Lagesā Sadahī Satsaṅg. He Sajan Wālī Lagesā Sadahī Satsaṅg Sūrti Or Sant Sabgave. Satsaṅgat-sam-kāśī-namaturaḥ, naya-prayāg, naya-gaṅgā. Satsaṅgat-sam-kāśī-namaturaḥ, naya-prayāg, naya-gaṅgā. Are, are, naya-prayāg, naya-gaṅgā. Nitya svabhāv mite satsaṅgse, nitya svabhāv mite satsaṅgse. Kītā hot jobraṅg, ākītā hot jobraṅg, aisā jaṅ valī lagesa. Sadahi Satsaṅg. He sajana vali lāge sāsadāhi sattasam. Satguru sāyap śrī Devā Purī sā mast fakīra malang. Satguru sāyap śrī Devā Purī sā mast fakīra malang. Āde āde mast fakīra malang. Swamidipa kahe kathak gao. Prabhudipa kahe kathak gao. Satsaṅg mahimatam. A satsaṅg mahimā tam He sajana vāli lāge sā, dāhi satsaṅg. He sajana vāli lāge sā, dāhi satsaṅg surati or sant sabhāgave, cāruṅyā vidhaktang ācāraṁ yā veda-kataṁ. He sajana vāli lāge sā, dāhi sattva-saṁ. He sajana vāli lāge sā. Sādhanā sattva-saṁ. Aum bole. Śrī Dīptāryam Bhagavān kī jai. Śrī Śrī Deva Puruṣa Mahādeva kī jai. I hope that people enjoyed the kathā. It will be on in the mornings from tomorrow, from 9:30 until 12:30. Today was the first day, and as they also came quite late last night, we decided to start in the afternoon. But it was wanted that it should be started today, and it will run until the 9th of this month. Hopefully, Preetī Jī will talk some more in English over the next few days so that it can be clearer what is being talked about during the kathā. I don’t know when Swamiji is coming back. These two days, yesterday and today, there are so many programs on; it’s really quite crazy. Everybody is going everywhere. It’s somehow like everybody’s programs are starting either yesterday or today, as we started this program. Everybody is calling everybody else, saying, "You should come just for five minutes." As you saw, everyone’s going ten minutes here onto the stage, speaking something, and then off they go to the next place. It’s like this constant flow around the Kumbhamelā these two days. Swamiji was in a program there at 3:30, then he was here at 4, and then he was there at 4:30, quarter to 5. I don’t know where he is now, but I don’t think it’s the same place he was at five, wherever it is. Tomorrow also we 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. Then, just before the bath, it will be perhaps not 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, so you 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 that 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 (which just passed—it wasn’t a Sāī Snān, it wasn’t the one with the Akhāṛā, but it was one of the big bathing days), is about santosh, about satisfaction, pūraṇ, of being full. This one that comes now is about silence, inner silence. So, you know, somehow you first purify, then you find that satisfaction. Some satisfaction, anyhow, comes in 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, morning Amāvasyā. The morning, you all know, is the one who doesn’t 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. Vasant Pañcamī is the day when they do pūjā to Sarasvatī, the goddess of knowledge. So, you know, after the silence and 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. And that comes five days after that time of silence, that Maunī Amāvasyā. So somehow, you know, it’s not just one bath, but it’s a whole set of baths that all lead toward each other and all come together. I was wondering yesterday, you know, now it’s a very different world, but in the olden days, why would they choose at 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. They’ll spend the time from that first bath until the bath that will be in March. There are a few things here that are just great for practicing, apart from the fact it’s now very crowded. But I’ve never seen a mouse or a rat or any animals, actually, because we’re on a riverbed where there are no trees, and it’s just exposed after the monsoon in November and December. So somehow it’s a very barren area, and there’s no trees, so there’s very little birds. Now they start to come because there’s so many camps. And in the first weeks, before there were so many bathrooms around, there were no mosquitoes, there were no flies. It somehow must have been in the olden days, before the crowds, 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 also in your practice to bring yourself towards that silence, to bring yourself into that way of thinking, that mode of thinking, because that is what is the essence of that bath. We’re 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. His name is Guman Singh. He has been working in his ashram for about 15 years. He looks after the campus. It’s a 500-meter campus, so there are a lot of boundary walls and gates. He came to me one day in the morning. He said, "I want to tell you something." He was so excited. I said, "What’s going on?" This happened this morning. I said, "What happened?" He said, "There was a man from a village. His village is about half a kilometer away." He was standing at the gate, holding the gate like this and shaking it. He was completely drunk. And he was shouting, "Open this lock, open this lock! Leave me, 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, not outside. And he said, "Why do you want to open the gate? You are outside, go to the village, go back." He said, "Don’t lie to me. Open this lock. I want to go. Why have you been trapped here in the ashram?" He said, "Sir, sir, you turn your face. The village is behind you." "No, you don’t lie. I know you are a bad man." He said this, and for five minutes he was in pain. To convince him, he had to go back to the village. No, look, this is our condition. Bhavjī is telling us every day to do satsaṅg, do this, do that. We say, Bhavjī, let us be free from this sorrow. He said, "Open this lock so that we can enter the house of happiness." Babaji said, "This happiness is within you." Turn your face back. See, it is there. This is not right. This is the situation, and we hold the gate. And when Gurujī said, "It is not like that. It is within you, which is far away." This thing is with you. Then that man said, "Bābājī, open this lock. You are lying. This is not right. I am so worried." But as you have heard in Yoga, the lotus flower is like this. Similarly, if you want to see your happiness, then you have to turn your gaze from here to here. This happiness, peace, and contentment are not there, but they are with us. In your Purāṇas, there was a man named Hiraṇyakaśipu. I am not an expert in Purāṇa, but I know a little bit about it. He did penance and got a boon that no one could kill him. And he was looking for Viṣṇu. He had seen him in all the three worlds, but where was Viṣṇu at that time? He was in his heart because he knew that he had the power of Asura. So he would always look outside, not inside. He had seen him so many times, up and down, in this world and that world. He didn’t meet him, and he thought he was dead. But where was he? In his heart, in his Anāhata cakra. This is what we have. If we look outside for God, no matter how far we look, we will not be able to find Him. We are sitting inside, waiting to meet Him. And the bath of Maunī Āvasyā is related to this. What happens in Maunī Amāvasyā is silence. What kind of silence is there? Not from here. The silence of your inner self is going to happen. Kalpavashya, who comes here after sitting for a month, what preparations are they in? They are in preparation for Maunāyamāvaśyā. Because they are walking day by day, slowly they have to calm down their mind. By doing Śaharaṇa, they have to reduce Vṛtti. Till then, Maunāyamāvaśya will take a bath. They should remain silent; then they can hear the voice of God. Kabīr Dās Jī had written in one or two words how it happens: "Kabīr kabaddī śarīr mein binā guṇa bhaje thāntī, vaha vitharā brahmī rahā." Now, do you know this? I don’t know the pronunciation. After that, all his doubts, all his questions have been met. This is the sound of God, this is the sound of God, this is the sound of God, this is the sound of God, this is the sound of God, this is the sound of God, this is the sound of God, this is the sound of God, this is the sound of God. This is the sound of God. This is the sound of God.... This is the sound of God, this is the sound of God, this is the sound of God, this is the sound of God, this is the sound of God, this is the sound of God, this is the sound of God, this is the sound of God, this is the sound of God, this is the sound of God. This is the sound of God. This is the sound of God. They say, "Take my paper, take my paper, take my letter, take my letter." They are like that. They are on the stage, but they don’t know where they are. They see that there is a crowd, and they are wandering behind them. Like there is a queen, Madhu Makī, and everyone has come behind her. So she has come, and no one is watching. And when we go to the temple, or meditate on God, or recite bhajan, if you listen to the voice of God, how will you listen to the voice of God if you come from the land of your own desire? Your 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 better than that. He thinks that I am telling you the answer, but if you finish the question and listen to my answer, this is how it happens. This is our practice. We have to calm our mind and body so that we can feel and listen to this beautiful sound which is within us, this peace and happiness which are within us. And this is the essence of Kumbh. By slowly taking a bath on Makar Saṅkrānti, all sins are cleared. It is a bath for contentment. If there is contentment, then the mind can be at peace gradually, and then we get ready for monā-amāvasyā. And what comes after Māna-Amāvasyā? It is the bath of Vipaśyanā, the knowledge of Sarasvatī. Because if it is silence, we can take the knowledge of our inner self, and it will surely play later. This is kumbh. It is not that you have to go to the satsaṅg; you have to take all the benefits of it. But along with that, it should always be in your mind: why you have come to the Kumbh, what you have to do, what you have to prepare for the bath, and with what thoughts and feelings you have to go for the bath. Then you will get the full vibe of it. No, there was one man standing at the gate in Jalan 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 on 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 Swāmījī 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, so he says, "Look," and we go, "But, but, but, but only if this happens and that happens, and this and that, and I need this 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. Saying we’re trapped, but it’s not how it is. Śrī Dīpna Rem Bhagavān Satguru Dev, namo namo guru devājī, koṭi koṭi pradāṁ. Palak, palak, Prabhu, inati sukha sagar, ninnam hat chur, manachala sanga mere, tuye ātmā bhed batavate. We have to come here with a lot of strength. We have to come here with a lot of strength. Even then, people say that this Saṅgam is very far; how can we take a bath? It is only 6 km; it has come from 600 km for a single bath. This is not an opportunity to steal; this is a true Saṅgam, this is a true Samāgraha. For you, every year, every year after six years, every year after twelve years is the most important. What do you know? Where will you be next time? Where will you be posting? Where will you have to go? Don’t let go of each and every heart. He is a hero. He is a hero when he is a little bit with his action, with his practice, with a little bit of penance. When his cutting is done, when his light comes, his light, heroes give their hearts. For us, the publishing isn’t a good thing.