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Part 1: The Longing for Darśana and the Path of the Sādhaka I am the yogī at the door; when will your gaze turn towards me? Listen, O restless heart, the humble soul longs for the darśana of Hari-dhara today. Without you, all the judges are powerless. I pray, please preserve my honor; my heart yearns for the darśana of Hari today. Without the guru, where can I obtain knowledge? Where else can I find the guru’s wisdom? Sing the glories of Hari with devotion and meditate. You are the sovereign over all virtuous beings; today my heart longs for the darśana of Hari. Today my heart longs for the darśana of Hari. Without You, all my tasks remain incomplete. I pray, please preserve my honor; my heart burns with longing for Hari’s darśana. If the name of Mīrā Bāī is to be mentioned, then let us sing a bhajan in Marwari in which the name of Mīrā Bāī definitely appears. Dina kā Dayāl jī was considered a refuge, Dina kā Dayāl jī. Meera Bāī meditated and imbibed devotion, Meera Bāī meditated, imbibed devotion, and attained immortal verses, leaving behind her parental home and in-laws. Dina kā Dayāl Prabhujī was considered a blessing, Dina kā Dayāl jī. Dina kā Dayāl Prabhujī was considered a blessing, Dina kā Dayāl jī, yes, was considered so. He was the merciful Lord who gave blessings. He was the merciful one who gave blessings. Through karma, one sows, and through water, one reaps. Through karma, one sows, and through water, one reaps. I give you my blessings, I give you my blessings. The merciful Lord who gave blessings, He was the merciful one who gave blessings. The man became destitute and poor, his wealth was plundered, yet he preserved the honor of the devotees. The compassionate Lord gave him patience; the merciful Lord granted him blessings. I will not worship wealth or possessions; I will worship you, for your worship is the true wealth... Hello, listen, the merciful Prabhujī of the tenth day, I consider him the merciful one of the tenth day. O compassionate one of the dawn and dusk, who pervades morning and evening, dispelling darkness—O Śaṅkara, when will I behold Your divine vision? On the path of life, evening and morning are overshadowed by darkness, O Śaṅkara, when will I behold Your vision? I remain silent, You dwell within; I remain silent, You are the inner knower. I am the servant, You are my Lord; I am the servant, You are my Lord. Why have You severed ties with me, abandoned my mind, and forsaken the temple as well? So far away, the banana is planted, O Śaṅkara, when will I have your darśana? O Śaṅkara, when will I have your darśana? On the path of life, there are shadows of evening and morning, dim darkness. O Śaṅkara, when will I have the vision of You? At Your door, the light is kindled, ages have passed singing Your glories, ages have passed singing Your glories. I do not ask for diamonds or pearls, I only ask for a little light. I will not leave empty-handed from Your gate, O giver. O Śaṅkara, when will I have the vision of You? On the path of life, dusk and dawn are veiled in deep darkness, O Śaṅkara mine, when will I behold Your vision, O Father of the world, O Giver to all beings? What kind of injustice is this, O Bestower? I asked for amṛta and was given poison, but today the time has come; You will open Your eyes, and Your throne will also tremble. What kind of Bhagavān is He who, despite countless rounds of devotion, O Śaṅkara, when will I have the vision of You... On the path of life, there is shadow in the evening and morning, darkness of the night; O Śaṅkara, when will I have the vision of You? May all be happy, may all be free from illness, may all see what is auspicious, may no one suffer in any way. Om śānti śānti... All the devotees of Gurudev, the recipients of the grace of Paramapita Paramātmā, dear friends and mothers, today through our excellent singers, we have beautifully celebrated the glory of Bhagavān and how the dormant energies can be awakened. We were discussing the four main nāḍīs: Vajra nāḍī, Iḍā, Piṅgalā, and Suśumnā. These four nāḍīs balance the 72,000 nāḍīs within our body and also maintain the balance of human consciousness. Our ṛṣis and munis have said that there are 8.4 million jīvas born. It is said that the world is divided into three parts: aquatic beings, terrestrial beings, and aerial beings. Among all these creatures, there is one being whom we call the human, the mānava, in whom the light of Bhagavān, the Supreme Father Paramātmā, shines. So, in whom is Bhagavān not present? If we kill any living being, then consider that you are extinguishing the lamp of light that is the very life force of Paramātmā, the light of life itself, which is Bhagavān. Just now it was sung that we keep lighting lamps in every home—what kind of lamp are you lighting, and what kind are you extinguishing? That is why our great sages said that ahiṃsā is the highest dharma. Yes, this ahiṃsā is the highest dharma, and it was first declared by Pitāmaḥ Bhīṣma when he realized how much injustice he had committed. And when they attained self-knowledge under the shadow of the cross, after the Mahābhārata war, when the Pāṇḍavas came and said, "Father, please give us some knowledge now about what we should do next," Pitāmaha Bhīṣma said, "I have made many mistakes; now I understand that the greatest dharma is Param." Dharma is ahiṃsā, not causing harm to anyone. A violent being will inevitably experience violence. As you sow, so shall you reap. No matter how cleverly you act, you will have to face the consequences. Among the eighty-four lakh jīvas, there is one being called the human, and the difference between all beings and humans lies in this: the intellect that a human possesses is not found in any other creature, but the human intellect requires education and association. There are two paths: one of decline and one of elevation. Both have sprung from the same seed—the root of both decline and elevation is the same seed, which is association. When you add "sat" before it, it becomes sat-saṅga. So, what happens with asat-saṅga is that life gradually deteriorates. No matter how cunning a deceitful person is, he will surely fall into the fiery trap of his own deceit. A small village will be made, and near or beside that village, a river will be there, which... We say that a river comes only during the rainy season; in English, it is called a seasonal river. Between the village and the riverbank, there was a small hut of a Mahātma, and nearby a small village. A Mahātma lived there, and people would go to him for alms. Until a person becomes a sādhu and does not ask for alms, their tapasyā is not complete. Their practice will not be complete, they will not ask for alms until their ego is destroyed, and if there is ego, then why did Bābājī have such excellence that he would rise above the ground, the āsana would lift, levitation, brother, see this, the ego is standing right at the door, a little bit of siddhi arises, ego remains. He goes, having received a little position, ego arises. Mahārāj thought, now I will go to the village; I have done my tapasyā, now I will go and tell people about the power of my siddhi. Just then, a bird was sitting on a tree. What did the bird do? It beat its wings. When it beat its wings, he looked up and saw that the bird was... Now the ego has increased; it has found evidence. My āsana remains firm, and if I give a glimpse from my sight, I can destroy someone. The boat is called Nirmal Shitalpurī. The bucket of water is lowered into the water, isn’t it? What do you call this? It is tied with a swinging rope, slowly lowering it down into the well. Then, what is this, Bāvjī? Is it a boat or Shitalpurī’s daughter? After the swing, I forgot the boat. Your entire Shitalpurī is in this condition; Shital should not be like this. The town was hot, the first test was done, then I went for alms in the village. A woman was feeding her husband, so I went and said, "Please give alms, Guru Dev has come." She said, "I do not know you, nor do I care. I am not a bird that looks up and flies away." How would she know when... If there was no one else, then how would you know that this is the symbol of unity and devotion between my husband and wife? Only when husband and wife are equal side by side does their bond become immortal and always walk together. Mahārāj Jī was going to ask for alms, and that other woman was saying, "I am going to get water," but she did not bring the water in between. Mahārāj Jī used to sing bhajans, go to ask for alms, and some women would gather together. Mahārāj Jī held satsaṅga, but in that village there was a small town, a town where there was no devotion, where neither Bhagavān nor the deities were accepted, and every day there was a burning resentment towards Bābā Jī. What did he do? He decided that today he must do the welfare of Bābā Jī. Mārāj always used to chant this slogan: "Vikṣām deī karegā so bharegā." This was Mārāj’s slogan—"Vikṣām deī karegā so bharegā." So, what did that woman think? That today she has to do the welfare of Bābājī. She made two large laddūs. When you go to Ganeśjī’s temple, you get a very large laddū as prasāda, two big laddūs. But inside those two laddūs, he has filled poison. You brought the laddū, Bāvjī, listen Bāvjī, first of all, every day the police give you cold snacks, and now they are troubling you unnecessarily. For you, I am the real Bhairava; I do not tolerate abuses from outsiders. If one eats the milk of a cow, the intellect becomes sharp, but if one consumes the milk of buffaloes, one becomes dull. If a buffalo is standing in the house, why keep it? Because the buffalo is the mount of Yama, while the cow is revered as the sacred cow of Bhagavān Śiva. During the churning of the ocean, a cow mother emerged from among the fourteen jewels. Therefore, the cow is considered to embody millions of deities within her body. And that... At the place in the house where the cow is standing, electricity does not strike there. Within approximately thirty meters around, there is no effect of an earthquake. And the one who daily strokes the cow’s back and sides with both hands, their blood pressure naturally and gradually... Regarding balance, we have practically observed these three things. Come on, Bābājī, I have made laddus. The insults are genuine, no fake ones; no one has been deceived. No fake insults, no one has lost time, and Bābājī, I have seen a lot of good. You yourself are the healer, Bābājī, this is the truth. Do not eat dry pieces; always think about making laddūs in whole grains, so that Bābā sees that even in the dust, there is no impurity. Look carefully—poison was added, but the laddū was kept in his own palm. And whatever alms were received here and there, taking those alms, the mother went to her hut. Having gone to the hut, she placed the palm... After praying and preparing to eat, the food was served on a leaf plate. He took the plate and placed two laddūs on it. As his hand reached out for the laddū, Bābājī said to himself, "O mind, you are very greedy. Every day you eat dry bread, scraps even; the laddū will not spoil. Put it back into the pouch." He nailed it to the hut; whoever came, he ate. After eating, he rested in his hut and sat down to chant the mālā. At two-thirty in the afternoon, he felt hungry. The lord will not leave after eating the laddū. If you try to restrain the mind, you will develop schizophrenia. That is why some people say, Bābā... If one meditates but does not awaken the kuṇḍalinī, does not make the effort, it is as if one is struck by a strong current. The mind does not die; the attachment of māmatā remains. How can the mind stop when the bond of your māmatā exists? The mind does not die; māmatā remains. The body may perish, but hope and thirst do not leave. This thirst is the queen who sits inside this body. And along with tṛṣṇā, there is a particular gang formed inside the body—kāma, krodha, mada, lobha, moha, and ahaṃkāra. So, Tṛṣṇā Rāṇī is seated in this palace, and she will destroy the entire palace, will bring it down, will destroy satya. Because with her, these four or five robbers are seated—man maran, mamatā marī, mamatā itself is the cause of bondage. And the body died repeatedly, but the desires and cravings were not extinguished. The craving of "I will get that, I will get that" remained. If our hope and longing remain fixed on Bhagavān, then only in Bhagavān’s court can we find a place. A very beautiful bhajan of Mīrā Bāī was sung, and a very beautiful bhajan of Śaṅkara Bhagavān was sung. Part 2: The Depth of Bhajan and the Discipline of Sādhanā The knowledge within bhajans is greater than that in kīrtan. It is true that the name of Bhagavān is present in both, and that is not less either. But when it comes to bhajan, there are questions there, and answers as well, and sādhanā too, along with the vidhi and jñāna; philosophy is also contained within it. Therefore, the mind is like a river, a flowing river. If you show it another direction, the river will flow that way. Similarly, while practicing sādhanā yoga, do not try to stop the mind, but connect the mind to Bhagavān, to your parents, to your spouse, to your children by giving them good education, and to good friends. Saints communicate with the mind in the inner chamber of the heart. Last time I mentioned that upon waking, contemplate on three or four words. The first thing to say upon rising is, "I am a human being, I am a manuṣya." Sometimes people say, "Look, what a terrible deed this one has done, killing an innocent creature." A human cannot kill; it is a dānava who kills. So I am a human being. As a human being, what should I do and what should I not do? I am human, and what are the qualities of a human that make me human, and how should those qualities be developed—that is the inquiry I need to pursue. The self says, "O mind, at two-thirty you were never hungry, and now at two-thirty how have you become hungry? Mind, you are greedy, mind, you are covetous. You will not get the fight now; then the fight was interrupted. At five o’clock, heavy rain came, seasonal river, the river flows swiftly." Earlier, they used to say, wake up early in the morning, the time of rain will bring the river and the stream. When the river came, two men got off at the railway station, two people arrived, the river was flowing. "Come, son, sit down, this is your hut, son, a little hospitality." Then there was a small hut nearby, you all sleep there. Yes, son, are you hungry or have you eaten? Bābājī hasn’t even eaten bread till now. Should I give you this rice, dāl, and laḍḍū to eat now? But those poor ones, when will their khichṛī of virtues be cooked, when will that happen? Give them the laḍḍū. Oh, renounce the mind a little; you know that we eat only once. We do not eat after evening, but why am I feeling hungry now? And Idrawo, son, why not let Bābājī stay? There is no need to cook khichṛī properly. Take the big laḍḍūs, both of you eat and go to sleep. You will be happy. Two big laḍḍūs, two each, at the right time. Both father and son ate the laḍḍūs and went to sleep. The auspicious Brahmamūrti has arrived, the day is beginning to dawn. Mahārāj says, "Arise, son! The one who sleeps during Brahmamūrti exhausts their good karma. The one who rises at Brahmamūrti becomes fortunate. One should wake up before the sun rises; those who sleep at sunrise have a shortened lifespan." If someone sleeps or engages in other activities during the time of Sūryāstha (sunset), their lifespan decreases and their behavior becomes demonic. Children of the same father—some become devas and some become rākṣasas. The devas were born in the early morning, at Brahmamūrti, and... The suffering of the rākṣasa’s birth was greatly forced upon his mother, who was a ṛṣi. The ṛṣi said that it was time for sandhyāvandanā, but at that moment, the one who had become the rākṣasa... In the morning, he woke up and said, "Son, wake up." But they were lying there as if awake, yet they were dead. Mahārāj saw this and said, "Rāma Rāma..." Without hesitation, whether it brings auspiciousness or not, what can I say? Oh Modapā, you came with such strength that you doubled the effort. Bābājī’s daughter’s laḍḍū was very good, excellent. I was deeply involved with them, truly involved. The laḍḍū was indeed good, but my gratitude to you and the child is immense. Oṁ Tat Sat, may it be green and full of life. Only the one who acts will reap the results; that is why the mind is greedy, the mind is covetous, the mind is restless, the mind is a thief. One must walk according to the mind’s dictates moment by moment. The mind, this very mind, is what disables a person. The mind is such a powerful force, like an elephant, that it destroys a person’s tenderness. The mind begins to think that I have no one, that I am alone. Yes, my companions are leaving me, what can I do? I remain sad. Even after giving two hands, the mind, everything, if you think I am a little worried, it is not depression. Depression is not that you have gone deep. Sometimes it happens that we fall standing among people, but there is no one to help us out. If you have read in the Rūpī Khāṛe, it says that one who does not speak of Bhagavān is like a jute stalk standing uncut. Therefore, one must certainly speak of Bhagavān, at least in the mind, as soon as one wakes up in the morning and also during satsaṅga. Now, if you have spoken of Sat Gurudev, then Mātma Jī said, "Raise your hand a little higher." So, if the hand is not raised, then raise your hand so that I can hold it. Now, what to say is that the essence of dharma is this: when the hand is raised, Bhagavān emerges. So, remain steadfast in the standing posture; the mūla kamala, the mūlādhāra cakra, the mūla kamala—within that resides Bhagavān. Gaṇeśa Jī also resides there, and within Him is the seven-trunked elephant. Why seven trunks? Because the word dhātu, which is called the root of sound, is symbolized by the seven-trunked elephant. If there is even a slight deficiency in that seven-trunked dhātu, then one begins to experience physical or mental ailments. The root lotus, within which lies the very first consciousness of a human—the primal animal consciousness and the center of human consciousness—is located in the root lotus, inside the mūlādhāra. It has no boundaries; there, the divine play of Bhagavān is eternally green, endlessly green. When the heart-lotus, which is the Svādhiṣṭhāna cakra, awakens, one can compose poetry, sing bhajans—others cannot. When the radiant light, the luminous beam, the ocean of nectar manifests within the heart, the beam of light... The ocean of amṛta, the radiant lamp of Hari Mahadānī, the immortal story of the Lord resounds throughout the entire universe. When this devotion awakens, Sarasvatī resides in the lotus of the heart. When Sarasvatī dwells there, she inspires both song and discourse, and while giving a lecture, it is said that... Bhagavān Śukadeva Munī is an incarnation because Śukadeva Munī was a great orator and a knower, and Sarasvatī always resided on his tongue. Thus, all powers and all arrangements are united as one. That is why our Gurudev Svāmījī Mādhavānanda Jī Mahārāj used to say that "one in all and all in one"—that one Paramātmā is within all, and all are parts of that Paramātmā. Inside, there is a longing; therefore, there was a devotee who, at the very end, said that now I too must practice yogasādhanā. And they say that through yogasādhanā, siddhis are attained, cakras awaken, divine visions occur, and so much more happens. I will also learn this. And it is said that when this awakening happens, people fold their hands and do this. And when one becomes a sādhu and grows, everyone today says, "Look at the tall tower, how grand it has become." That Gurujī has flown high, and so has that one. We will discuss this separately. The reason for greed is that if someone serves me, I want to gain something. I went to a Gurujī. If Bābājī strikes, then the worldly illusions, the subtle distractions, and the self-knowledge manifest; the kuṇḍalinī awakens. Bābājī, I have heard that you are a great knower, a perfected being. Please give me your blessings. Bābājī said, "Yes, son, certainly practice diligently." At that time, I served Gurudev for twelve years. They do mention one word that means this: nowadays, the Gurujī does not give even five minutes of wisdom. Since he is the second guru, one should not rush. Two months have passed, three months have passed, a year has passed, two years have passed, three years have passed. Now the disciple would think in his mind, "Where is the progress? I was supposed to practice, but it is not happening." These three or four years were completely wasted, Bābājī. Every day he would get up and say, "Sweep here, do this, do that." One day he quietly left from there and went somewhere else. He found a guru there, and that guru would just sit by lighting a fire all around, saying, "Put some more wood on it, clap your hands, sit nearby," and this went on for years. I did not waste my time idly; I practiced diligently, but eventually, I left even that behind. I thought of renouncing other gurus and tantra mantras, ending them all with svāhā—riṁ grēṁ ḍhāḍā svāhā, kāī svāhā. Now, that person has become an atheist, the opposite of a sādhu, sant, or yogī. They may speak, but in reality, they have no power. They have ruined my life. Now I will go to the newspaper people and confront all of them, but first I will do this: I will go to the previous Gurujī and tell him to stop this nonsense. Then I will go to the second, then the third. First, I will go to the previous Gurujī and say, Mahārājī, you have ruined my life; you did this, you did that—what is this? If Bābājī says to change something, then change it; otherwise, you won’t be able to endure even twelve days. If he gives you knowledge, then your sādhanā will proceed properly. But I say, you will have to do as he says. Whatever Bābājī says, whether it’s harsh or strict, do it. If you want to remain in the garden, then dig a well in the thorn bush. Yes, Bābājī, I asked for a spade, he gave me a spade, he has been working all day. Inside, that fellow, the scoundrel, has become very strong. When one exerts physically, sleep comes naturally; there is no need to force sleep. Work, clean the windows, plant the roots, water them, clean the gardens, plant roots in front of the mouth, observe everything carefully, Syāmara Kāṛī brings good sleep, work is not for the sake of water, there is no one else, so dig in another corner, alright Bābājī. The next day he got up and said that there is a rock there; he had meditated at night, so there is no water there. Dig there, dig there, worked day and night, the master kept telling me to keep digging, keep digging. That day, after the meal, he called me and said, "Bābā Jī, don’t say anything to me, my soul is troubled, my back aches, I have been lying down for twelve days, the garden is ruined, the water has been spoiled." You have wandered around many places; if you had practiced sādhanā here for just one year, you would have attained siddhi. Therefore, one should be simple, everyone should be adorned, and all should practice and progress. Without sādhanā and guru-bhakti, nothing is possible. In the end, it is said that mokṣa is ultimately by the grace of the guru, and that name is the support. Remember, remember, O human being, wherever you may be. Go, devote yourselves to Bhagavān; there is no harm in that. But do not abandon śravaṇadharma, for dharma protects those who protect it. Because our ancestors are connected to our śravaṇadharma, I feel blessed to have been born into it. I am very proud—Rāma preserved our entire tradition. Who says Dasaratha... What was not present in Dasaratha was in the subtle world, so whatever we do, our ancestors are watching. Therefore, follow your own dharma wisely, sincerely, simply, and live a good life. What is bhakti? And whoever is fully sincere towards a Mahātma, make that person your guru. This is not just said; this is the secret. Very good, this is well said. They say, "Do this, not that," but that is not the tradition. If it were, it would have ended; then the well would have dried up, become barren—what could be done then? But Sanātana Dharma is an ocean of nectar; it will never dry up. Therefore, wherever there is a desire, do not look at whether it is for Bābājī or just for the loincloth wearer. Therefore, do not look outside to their ancestors, their power, their inspiration, their love, their compassion, their mercy; we need them, nothing else is required. Nārāyaṇa Śrīman Nārāyaṇa Śrīman... Nārāyaṇa Śrīmān, you all are very fortunate that Gurudev was also on this path here; Gurudev established this āśrama, and now to take care of you, to give knowledge in satsaṅga, to guide you in the practice of yoga, your Swāmī Jñāneśa is here. It is a good team, and just look, the dedicated efforts by all the people of Mahāmanaleśvara and Vagaveśrī are reviving this garden of devotion, which is flourishing and blooming again. So, blessings to the āśrama—this āśrama belongs to everyone, not just one person.