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Very good. One more. “Arga Prabhujī, merī avaguṇa chitnā dharo.” And “chādarīyā.” Two more bhajans. Pāñc vana chāhī na. Two more. Two more in the jungle? Two more. Two more in the jungle. Very good. Thank you. This is Swami Madhav Purī Jī. He was born in Slovakia, in Czechoslovakia when the two countries were together. Currently he runs his ashram in New Zealand. Very good. And here also he has received his Sannyāsa Dīkṣā. How many days? It has been one week since he received his sannyāsa dīkṣā. Congratulations. Mr. Chaudhary, please garland Madhav Purī Jī. He has gone on a diet, right? That is why he has taken your name. Thank you. Thank you. Well, welcome to Holy Bhārat! Blessings are coming to you from Prayāgrāj, Tīrtha Prayāgrāj, the bank of three rivers: Yamunā, Gaṅgā, and Sarasvatī. To all dear brothers and sisters, spiritual seekers around the world and here, we send the blessing of Mother Gaṅgā and Satguru Devī. Regarding Prayāg, the scriptures say: “Śāstra Prayāg, jahāṁ par sunā hai, kahā jātā hai ki amṛta kī barasā huī — who has seen it? Who received that nectar, and who did not? Who is still searching, and who will receive it?” Nectar, amṛta, is of different kinds: pañca amṛta, caraṇa amṛta, vacana amṛta, jñāna amṛta, and so on. But the true amṛta is that which a Mahātmā described: Phaṭā de mana viṣyoṁ se, khaṭāī ho to aisī ho, aura usake kubera bhī hājira. Phira bhī bhikṣā se dina guzārate, lāparavāhī ho to aisī ho. Also, Amṛta means sweetness. That sweetness is such that when you eat or drink it, you become immortal. That amṛta is found in wisdom, in blessings, in the words of great saints. There is a big difference between kīrtan and bhajan, but that nectar which by drinking makes one immortal — that sweet essence is Gyānamṛta. In the words, grace, and satsaṅg of the Satgurudeva and the Mahāpuruṣa, that nectar flows. Just now you have been drinking that nectar: each and every word of Gurudev’s bhajan is like drops of nectar. “Gurudeva kī bhajana kī eka eka śabda, vo amṛta kī būnde; vo bahuta barase, bahuta, usakā koī anta nahī̃ hai.” That is why the Gurudeva says: Prakāśa Puñja Amṛta ke Sāgara — who is the Gurudeva? “Yāni jahā̃ sampūrṇa brahmāṇḍa ko prakāśa milatā hai, jisa kendra se prakāśa kī utpatti hotī hai, Prakāśa Puñja Amṛta kā Sāgara, aura vahī Amṛta kā sāgara hai. Prakāśa Puñja Amṛta ke Sāgara, Śrī Dīpa Harī Mahādānī hai, Goñj Rāī. Sāre viśva meṁ, Prabhu kī amara kahānī hai, Bolo Satagurudeva kī jai.” Prakāśa Puñja is the source of light, the center of light that illuminates the entire universe. That is Prakāśa Puñja, Amṛta kā Sāgara — the endless ocean, the amṛta without end. “Prakāśa Puñja, Amṛta ke Sāgara, Dīpa Harī Mahādānī hai.” Bhagavān Śrī Dīpa Nārāyaṇa Mahāprabhujī is the greatest of the greatest, the giver of givers, Mahādānī, who is always giving. Satguru Deva! Each and every word of the Gurudev’s bhajans — and I mean all Gurudevs: Merā Bāī Guru, Kabīr Dājī Viguru, Sūr Dājī Viguru — all are great saints; they are all one. Therefore Holī Gurujī used to say, “One in all and all in one.” “Sabhī eka ke andara, aura eka sabhī ke andara.” If you meditate and concentrate on one, you will gain everything. And if you try to get everything, you will lose everything. Hold onto one. If you sprinkle water with cotton onto the leaves of a tree all day long, the tree will still not get water. But if you give water to the roots, the entire tree — blossoms, bark, branches, fruits, and leaves — receives water immediately. Similarly, the same root of devotion, the same root of knowledge, the same root of immortality, is only one: Gurudev. Therefore it is said, “Guru Kṛpā Hi Kevalam,” and the happiness of the disciple is Maṅgalam. But mere superficial devotion, like that practiced in the way of Māravāḍa, will not work. Some believe in Bhayāsā, some in Bhairūjī, some in Bhopājī, some in Khetalā. Purījī, Purījī… Once, Pārvatī and Śivajī were passing by. Pārvatī Jī noticed a fire burning and someone sitting nearby. “Let’s see who it is,” she said. Bhagavān Śiva replied, “Devī, he is a great yogī, an avadhūta yogī. He is cooking his roṭī.” Pārvatī exclaimed, “What? A yogī, your devotee, and his roṭī is being cooked on a funeral pyre? You haven’t even given him the means to cook his roṭī!” She continued, “Arre Prabhu! Ṛṣpat khorā, sattā khoriyā, jhūṭ bājī karāwalā. Ae baḍe baḍe bungalows meṁ air-condition meṁ baiṭhā hai, aura āpro bhagata sāko rāta-dina āpro nāma sumirana karatā hai, roṭī banāne kā sādhanā āpane nahī̃ diyā, ye to baḍī bhūla hai prabhu, ye to andherā hai āpake rājya meṁ.” (Oh Lord, You sit in grand air-conditioned bungalows, while Your own devotee chants Your name day and night, and You have not given him the means to cook a roṭī? This is a great mistake, Lord; there is darkness in Your kingdom!) Bhagavān Śiva said, “Pārvatī, I wish to give, but that great yogī doesn’t want to take.” Pārvatī retorted, “Yes, yes, You don’t want to give, so You make excuses. Go and give! Who in this world wouldn’t want to take? You yourself are Trilokināth, Bhagavān Śiva!” Then Bhagavān Śiva said, “Pārvatī, don’t move. He is a great yogī, he wants nothing. But go and give, and you will see how he does not accept.” So Śiva instructed, “Pārvatī, stay behind this bush. I will appear before him; you watch and listen. Don’t be afraid, don’t be angry, don’t say anything. I will stand there with folded hands, and you observe how he reacts.” Bhagavān Śiva manifested before the yogī. The yogī had just made a thick rotī, perhaps as an offering to Hanumān Jī, and was toasting it on the fire. The Lord stood before him, but the yogī did not even look up. He did not see Śiva; he did not utter “Om Namah Śivāya.” Then Bhagavān Śiva made the sacred Oṁkāra sound. The yogī remained attached to his rotī. Finally the Lord spoke: “Yogī, won’t you look up?” The yogī, still cooking, asked, “Who?” Then he said, “Ke maiṁ svayaṁ Bhūśiva, sampūrṇa brahmāṇḍa kā mālika” — I am Bhūśiva, the master of the entire universe. The yogī glanced up and down and, while turning his rotī, replied, “Yahā̃ kyōṁ āye? Hari Oṁ Tat Sat.” He told Bhagavān Śiva, “Why have you come here?” If you want to give something, he says without looking up, “I never asked you for anything. Hari Oṁ Tat Sat.” Then he said, “Chupacā yahā̃ se chale jāū, Bola Sadā Gurudeva kī.” (Silently go away from here, always speak of the Gurudeva.) That is why it is said: “Isī liye kahā hai ki Kubera bhī hājira, jisake phira bhī bhikṣā se dina ko jāte hain, lāparavāhī ho to aisī ho.” Even with Kubera present, he spends his days on alms — that is true indifference! That is the immortal word one should attain. “Gurudeva kī kṛpā se mokṣa, mūlaṁ guru kṛpā.” In all devotions, the Lord does not accept hypocrisy: “Neto hara bhakti meṁ kapaṭa kī bhakti prabhu nahī̃ māne, kapaṭa kī bhakti prabhu nahī̃ māne.” “Sāche rāse Gopāla sabako detā, devatā dīpadāna.” And he gives immense wealth: “Aura Mahādhana detā viśāla saba kusa Deva Dātā Dīpana.” Bhāratī Jī narrated this in the morning, right? That is why the nectar was of that high category where ṛṣis and munis resided here. There used to be yajñas. In the āśrama of ṛṣis like Yājñavalkya and Bharadvāja, Lord Śiva himself came, Lord Viṣṇu came, Lord Brahmā came. In the same way, to receive that nectar — the Gyānamṛta of satsaṅg — that nectar is still pouring out, and we are all drinking it here. So, it is that nectar which makes one immortal. I told the story of that yogī. Parvati and Shiva were passing by, and Parvati asked, “Who is this man? What is he doing?” And you know the story. Finally, that yogī told Shiva, “I don’t want anything from you. But if you still want to give me something, then please give me peace, and you go away. That’s it. Don’t disturb me.” Even when Shiva himself comes, such a yogī is the greatest of the greatest. Therefore it is said: if God makes a mistake, the yogī can correct it; but if a yogī makes a mistake, even God cannot correct it. That is why we say “Guru Kṛpā Hi Kevalam.” In the universe, the highest tattva is the Guru tattva, Gurudev. So we are sitting here at this divine place, the bank of three rivers, enjoying satsaṅg and meditation. I wish you a pleasant time, a happy time, a divine time. Tomorrow we will again have satsaṅg. Āpa sabhī ko āśīrvāda. Jitane bhī samaya āpa yahā̃ rahanā cāhe, āpa jaba taka āpane prāṇoṁ ke andara śvāsa para śvāsa jo ho rahā hai, usake andara meṁ uṣa ṛṣi muniyoṁ kā amara baṇī abhī bhī gūñja rahī hai, usakā pāna kare. Acche vicāra kare vyāpāra kā, dhana kā, parivāra kā, usakā cintana nahī̃ karanā hai. (Blessings to all of you. As long as you wish to stay here, for every breath you take, the immortal voice of those ṛṣis and munis is still reverberating; drink it in. Think good thoughts about business, wealth, family, but do not worry about them.) I will get something, I will not get anything; I am sick, I am sad — after coming here, I am not sick, not sad, not in pain. We are all lying in the lap of Gaṅgā Māyā. Whether we get a bed or not, that Mother will not give anyone sorrow. We are all in the lap of Gaṅgā Māyā. Bolo Gaṅgā Mātā Kī, Bolo Satgurudeva Kī, Dīpa Nārāyaṇa Bhagavān Kī, Mādhav Kṛṣṇa Bhagavān Kī, Śaṅkara Bhagavān Kī. Om Sarve Bhavantu Sukhinaḥ, Sarve Santu Nirāmayāḥ, Sarve Bhadrāṇi Paśyantu, Mā Kaścid Duḥkhabhāg Bhavet. Om Śāntiḥ Śāntiḥ Śāntiḥ.