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Part 1: Celebrating Guru Pūrṇimā with a Bhajan Swāmījī gave me a clear topic today, which is rare; usually he just says, "Go." The topic is very much in the air. Swāmījī has already spoken about the fact that we are close to Guru Pūrṇimā, celebrated as always in India. Not all of us can go to India to celebrate with a guru, but today is Guruvar, the day of the guru. Guruvar is a fasting day, and Guru Pūrṇimā is also a fasting day. This is one of our last meetings with our guru before that day, so it is in the air to celebrate today as our Guru Pūrṇimā with Swāmījī. It is also in the air that Swāmījī cannot hold this satsaṅg because he cannot speak about himself. We should speak about our guru. The best source book? From our guru paramparā, we have a special blessing: all our wisdom and beautiful poetical songs are in our bhajans. It was here at Strelka in July 1999 that Holī Gurujī wrote a wonderful, quite long bhajan about Swāmījī. Swāmījī suggested we speak about this bhajan and, of course, sing it. Please have your bhajan book ready. We will sing one part at a time, speak about it, and then continue. It begins with a Dohā, a mantra of two lines, which is usually not sung as a gā. Dīpa nāra bhagavāna kī jaya, viśva guru mahāmandirī svāmī svayaṃ maheśvara. This is a typical melody for a Dohā. Holī Gurujī says: "Śiva Loka," meaning Lord Śiva sent from Śiva Loka. "Yogī Rāja" means the king, the master of yoga. He is a jñānī and a siddha—a wise one and a perfect one. "Bhārata bhūmi parabhāṇī," so he incarnated in India. "Bharat" is the official name of the country India. "Śrī Māheśvarānandajī Mahārāj"—that is our Swāmījī. In this short Dohā, Holī Gurujī summarized a whole chapter from the appendix, the epilogue, of Līlā Amṛt, where he speaks about Swāmījī. He says the story of Swāmī Maheśvarānandajī’s birth is meaningful, and he tells it: In the early 1940s, Holī Gurujī was staying with Mahāprabhujī at Mount Abu. Holī Gurujī made a request to Mahāprabhujī: "May your message reach all humans. I wish a great soul to incarnate once more to show the way of truth." Mahāprabhujī laid his hand in blessing on Holī Gurujī’s hand and said, "It will be so." Mahāprabhujī then told Holī Gurujī that many years earlier, Śrī Devapurījī had made a divine prophecy. Long ago, Śrī Devapurījī made a promise to the British governor at Nakī Lake—you may all remember this, the first miracle of Śrī Devapurījī. Someone wanted to poison the ṛṣis. Śrī Devapurījī came, drank the bottles of poison, and in the end went with the governor to the middle of the lake. Just by touching him, the mind of this British governor was completely changed. He requested a divine incarnation, and Śrī Devapurījī promised: "One of the seven ṛṣis from Satyaloka will soon incarnate on earth. During childhood, his name will be Maṅgīlāl, but later he will become famous under the name Swāmī Maheśvarānanda." Here it is said about Brahma Loka, about Śiva Loka, but this is one and the same—just different names for the divine world. So Śiva Loka sent a Yogī Rāja, a perfect and wise one from Śiva Loka, and he incarnated here in India. Now we come to the refrain: Jaya Śrī Maheśvara Nānjī Mahārāja. Jaya. Śrī Maheśvara Nānjī Mahārāja. Dhanya vaha puli bāī ke lāla. "Puli Bāī" is the original name of Swāmījī’s mother. "Lāla" has different meanings; one is "red," but it also means "dear," especially a dear son. So, blessed was he as the dear son of Pulibāī. "Pandra agasta" means the 15th of August. Holī Gurujī is sometimes very precise, also in other bhajans—he even gives the exact postal address so a letter would arrive. He says here: He is a Yogeśvara, a lord, a king, a master of yoga, born on the 15th of August. "Kardiyā kāma kamala." The word "kamala" here does not mean lotus ("kamala"); it means great, miraculous. So he did such a great, miraculous work. The verses that follow are like a biography of Swāmījī, though not up to date as it is from 1999; we might have to add verses later. He describes the whole life and activities of Swāmījī. Jaya Śrī Maheśvara Nānjī Mahārāja, dhanyavāha puli bāī ke lāla, paṇḍra agasta janme Yogeśvara, kardiyā kāma kamala. He describes the family line, the birthright. "Vaṃśa" is his family line or tree. He says Swāmījī was born as a son of the family line of the Gargas. In the Garga family line, the famous Ṛṣi Gargācārya belongs to the Brahmins. So he was born in the family line of the Mahāṛṣi Gargācārya. Bālapana meṁ bhakti jagī. In his childhood, his bhakti awoke. That means he became a spiritual seeker, which is clear when we listen to what Holī Gurujī says about his background. Can you imagine one of the seven ṛṣis incarnating and not becoming a spiritual seeker? Then the next statement: Chorḍī jagajāla. "Jagajāla" means the net of the world, like a spider’s web in which we get caught—the net of māyā, all worldly attractions and temptations. "Chorḍī" means he gave it up. What does this mean practically? It is a poetical statement for something very concrete: Vairāgya. But out of vairāgya, we still do something. It means he became a sannyāsī. And already, Bāle paname, very early in childhood—or, as we would say today, in his teens. If I am correctly informed, Swāmījī was 17 years old. So, someone who right from the beginning goes on the spiritual path, not going through the Gṛhastha Āśrama with all the duties of a householder and renouncing later. Two qualities of Swāmījī are described here in the first verse, two sides of a coin that always go together: Bhakti and Vairāgya. You are attracted to the divine, and therefore you don’t have a real taste for all these worldly things. Mostly, vairāgya comes after we have tried worldly things and gotten disappointments again and again. But a divine incarnation does not need to go through such complications; he can go more directly and start his mission much earlier. Pitā Śrī Kṛṣṇa Candrajīta sambandhī, rūpāvasa kuruhīta, pragatabhāī pālī jīle meṁ, bhārata rājasthāna. Now Holī Gurujī speaks more concretely about his family. The mother is already mentioned in the refrain; now comes the father, Pitā. He was a paṇḍita. The birthplace is mentioned: Rūpāvasa. Many of you have been to Swāmījī’s village, not far from our Jādan Āśram. The father was a Purohita, the main priest in the village. For someone in a small village who doesn’t know where to search, he gives the exact description: He appeared in the Pālī Jile, the district of Pālī, in Rājasthān, in Bhārat (India). If you write on a postcard: Rūpāvasa, Jila Pālī, Rājasthān, India, it will arrive 100%. This means if a spiritual seeker somewhere in India or the world hears this bhajan and says, "Oh, I must meet this saint," he knows exactly where to go. Jaya Śrī Maheśvara Nānjī Mahārāja, dhanyavāha puli bāī ke lāla, paṇḍra agasta janme Yogeśvara, kardiyā kāma kamala. Now he describes the next steps in Swāmījī’s life. Very early, he came to Holī Gurujī, Guru Mādhavānandajī, and became his disciple. Nīpala āśrama—everyone can suppose it must be in the district of Pālī, and that is correct, so one would also know where to find that. Paḍhate rahe kuśahala—full of joy, he was learning and studying there. As Swāmījī always says, Guru Kula or Ṛṣi Kula was the topic this week. Alpa samaya—in a short time, sabhā vidyā āī—all knowledge came to him. This is a very good expression. Some people have to study hard, and it is difficult to grasp things slowly. For some, it is easy, as if everything comes naturally. I think we can observe this as yoga teachers in our classes. You have a class of, say, 20 people who all say they are absolute beginners. After a few months, you realize some are different; they pick up everything immediately, understand it, and apply it in their life. There is something special about them. Why? This is knowledge from previous lives. Once you start practicing, this knowledge awakens easily; it is a reawakening. For Swāmījī as a divine incarnation, logically, the more you are in contact with your inner self, with the attitude of "Nāhaṁ kartā," the wisdom comes to you. So, without effort, he learned all the teachings of Holī Gurujī—both worldly and spiritual knowledge. Vidyārthī pī miśāla—he was an example for all students. Jaya Śrī Maheśvara Nānjī Mahārāja, janya puli bāī ke lāla, paṇḍra agasta janme Yogeśvara, kare akāma kamala. So far, Swāmījī took sannyās, came to his guru Mādhavānandajī, and lived in Nīpala Āśram. Now, the bhajan speaks about how Swāmījī came in contact with Mahāprabhujī and Śrī Devapurījī. Swāmījī has repeatedly said he never physically met Mahāprabhujī. It says: Through his Satguru Mādhavānandajī, he came in contact with the merciful Mahāprabhujī. "Contact" does not mean physical contact. Again, this summarizes a part of Līlā Amṛt in one sentence. Here, Holī Gurujī quotes Swāmījī’s own words. He gave Swāmījī strict sādhanā. He instructed him to perform strict anuṣṭhāna. This might be the background for our Kriyā Anuṣṭhāna program, but under harder conditions than Swāmījī can do with us. Swāmījī has often expressed disappointment that he cannot do it with us properly. The technique was that he had to do these practices and meditation techniques for more than twenty hours per day. He slept on a straw mat. Remember the story Swāmījī always tells: "The bed is hard, I go." And about fasting—what Swāmījī also says is one of our very weak points. He was practicing more than twenty hours a day, sleeping on a hard straw mat, and eating only fruit and milk. This was not just on a fasting day; every day was a fasting day. That was his normal nourishment. Swāmījī’s words at dawn on the day of Dīvālī, after six months of fasting and meditation, give us an idea of what Kriyā Anuṣṭhāna means: doing that with fasting for six months. You might say, "Only six months?" Because it was a divine incarnation. For us, it might be six years, or we don’t know our karma. Then something happened. I will not read the whole thing, but he had the darśana of Mahāprabhujī, and Mahāprabhujī spoke to him. Swāmījī says: "I saw the whole universe illumined in the light of Mahāprabhujī, and I realized that all that exists is in him and through him." Then Mahāprabhujī laid his hand upon Swāmījī’s head and spoke the following words—this is Mahāprabhujī’s blessing to Swāmījī, as Holī Gurujī recounts: "My son, you are mine for all eternity. You are my true ambassador. All religions of the world lead to the one light. It is the aim of every human to realize God, the Almighty, and become one with Him. But mankind suffers from unspeakable physical and mental sorrow. It is your duty to soothe this pain by bringing them the holy message of divine knowledge. Teach all people—men, women, young and old, rich and poor—the highest techniques of the divine science of yoga. Help them to lead a natural life free from illness, and show them the way to true knowledge. Your task is to serve your fellow beings without distinction of status or race, because all are a part of me. I will always accompany you." This is a statement we also have in Jīva Jīvo Maheśvarānanda: Mahāprabhujī is always at his side. "Wherever you are, I will be also. In the hearts of my devotees, you will see me. My sacred temple shall be the body of that one in whose heart I manifest. This human is me, and I am him." Then Holī Gurujī says: From this divine mission, Swāmījī began to preach the divine message. In 1971-72, Swāmījī started his mission abroad—he came to us. So now we are only halfway. This was how Swāmījī came in contact with and received the mission from Mahāprabhujī. Then he also received the mercy of Śrī Devapurījī. Jagī jyoti viśāla—a huge, divine light awoke in him. I guess that is what we mean by enlightenment. You know also this story from Līlā Amṛt, when Devapurījī comes to Holī Gurujī. Devapurījī says to Holī Gurujī: "I am on the way to Mahesh, who is in Europe, and deep Mahāprabhujī is already there, and I will now also go to him." I think all this is summarized in these four lines—such a big blessing from all the masters. Then Swāmījī started his teaching all around the world, which is the next verse. Śiva bhrama nekarita kī, Yogeśvara Īśvara kī karī sambhāra, jñāna amṛta re yodā sādhanasī kardiyā sapeku nīhara. Jaya Śrī Maheśvara Nānjī Mahārāja dhanyavāda, puli bhaī ke lāla, khaṇḍra adhasata janme Yogeśvara kardeyā kāma kāma. As Holī Gurujī says, now he went on a world tour: Viśva bhramaṇa. There are several words that can be easily confused: Brahman or Brahma is God; a brāhmaṇa is someone from the brāhmaṇa caste; bhrama means confusion, doubt, ignorance; and here we have bhramaṇa, which means the tour, the journey. Part 2: The Division of Spiritual Work The meaning shifts slightly. He now travels around the world. Videśī—this refers to us, the foreigners. He began teaching those outside India. Sambhal means to take care. So, he started to take care of those outside of India. Holī Gurujī here describes how they divided the work. Holī Gurujī took care of the devotees (bhaktas) in India, and Swāmījī took care of the devotees outside of India. Holī Gurujī se stará o bhakti v rámci Indie a Swāmījī se stará o bhakti mimo Indie. What he teaches is the wisdom of the ancient ṛṣis and the holy scriptures—the nectar of the divine teaching, which is practically satsaṅg. And yoga sādhanā refers to the practices. That is all we need. Kardia sabkho nihal. In this way, he made everyone happy and content. Sabkho means all, practically all seekers. co potřebujeme. Your Vyāsa Nāmas Dhyānika Videsha Yaṅkasūta Chakahārī Banāyā. Your Vyāsa Nāmas Dhyānika Śuddha Āchāra Vichāra Bhakti Se Sadankare Trikara. Śuddha Āchāra Vichāra Bhakti Se Sadankare Trikara. Jaya Śrī Maheśvara Nānjī Mahārāja Janyāhu Thulibhāī Kailāśa Pāṇḍara Āgastu Jannāmigal Geśvara Kardiyā Kamakammāra. Pandra Agastu Jannamigal Geshwar Kardiya Kamakammar Jai Śrī Maheśvara Nāñjī Mahārāj. This describes what Swāmījī did for us: he set a condition. He said, "You want to become a disciple? Very well, but there’s a condition: you have to be a vegetarian." Honestly, how many of us were vegetarian before we came to Swāmījī? Who was already a vegetarian? And who was not? The latter is a big, big majority. I remember once Swāmījī was in a very contemplative mood, thinking about his life. He said, "Maybe I have done nothing, but one thing I achieved: that through me, thousands and thousands of people all around the world became vegetarians. At least that." This is a great point, because it is the basic principle of yoga. This is where yoga starts. It is the first yama, the first principle. Satya and others follow, but it starts with Ahiṃsā: to open the heart to feel the suffering of all living beings—not just humans. Swāmījī always emphasizes this point very much. The next sentence speaks of not dwelling on negative qualities. He removed all the negative qualities from them. Here, Holī Gurujī speaks about what Swāmījī actually teaches us in his satsaṅgs: kāma, krodha, mada, īrṣā, lobha, and so on. How often we have heard this from Swāmījī. As he always says, hate divides and love unites. It is not just about moral rules, but about spiritual principles which can lead us on our path. Without this purification, we cannot reach the aim. Should ācār, vicār, bhakti se sādhanā kare trikāl. Swāmījī taught us not just to do sādhanā in the sense of some āsana, some prāṇāyāma, or some meditation. Prāṇāyāma and āsana are not enough. That is not yoga in daily life. We must practice actually for 24 hours. Gurujī says, "Sādhanā kare trikāla." Trikāla literally means the three times: past, present, and future. I believe what he means is that we practice sādhanā all the time, permanently. Because sādhanā is not just what we do for two hours in the morning, but what we do the whole day. We should practice ācār—pure behavior—meaning how we live our life, the principles of our life. And vichāra—our thinking. He often says, āhāra, vihāra, āchāra, vichāra. Holī Gurujī refers directly here to Swāmījī’s teaching, or in other words, to his own teaching, which comes to us through Swāmījī. And bhakti—the devotion to God and the Guru. So, Swāmījī teaches us how to live our life, how to open our heart, and not just how to have a healthy body. That is the original, classical Indian teaching. When this teaching comes to the West, it often gets spoiled—reduced to the more physical and health aspects, and commercialized. In Western countries, you can hardly recognize the original teaching anymore. But the original teaching comes from India, and that is what Holī Gurujī speaks about in the next verse. Jai Śrī Maheśvara Nanjimahārā, Jai Śrī Maheśvara Nanjimahārā, Jai Śrī Maheśvara Nanjimahārā. He speaks about India as the origin and source of spirituality. Viśvakā Guru Bhārat also. He says India, Bhārat, is actually the guru of the whole world. I remember a situation in Udaipur where I was invited to give a speech, I think at the Lions Club. I spoke about the decline of spirituality in the world—actually, also in India—and said this is very dangerous for the whole world when spirituality suffers in India. The influence from the West on India is quite strong. Unfortunately, many Indians are now more oriented toward Western standards. I warned them, "Do not throw away the jewel which you have. That is a precious jewel of spirituality." I said in that speech, India is like the sun, and the other countries are like the rays. The next day, I was astonished to find myself like a hero in the city. At least five newspapers brought big articles about what I had said: that India is the sun of spirituality, and the other countries are like the rays. This resonates exactly in the heart of Indians, encouraging them to keep this treasure. This is exactly what Holī Gurujī is saying here. Understand this: the bhajan is saying this for India, but it is not just for us. Understand that this bhajan is not sung only for us here. Nowadays, for example, Tibetan Buddhism is very much in vogue. But from where does it come? From India. So, aha, okay. Viśvaka Guru Bhārata also says, Bhārata is the guru, India is the guru of the whole world. Kārya Pratyakṣa Pramāṇa. Pramāṇa means proof. Swāmījī gave an obvious proof for that. Bhārat Mātā kept Saput Sanyāsī Śrī Maheś Banānandjī Mahān. Saput Sanyāsī means like a good son. He was like the good son of Mother India. Sanyāsī, do you understand? And Mahan means great. Here, Holī Gurujī brings it completely to the point: Swāmījī’s role, coming from the Indian background and spreading the message of India all around the world. He came from the Indian hinterland and spread the message from India all over the world. Vishra sadhaka aave sadhana karake paave parma vishra, jai śrī maheśvara, nanjī mahārāj jamyah pulipai kela. Now he speaks about Jadan Ashram and gives its complete name: Om Viśvā Dīp Gurukul. Dhyān or Yogī Siddha Pīṭ. Pīṭ is like a holy place. Dharma is very similar to that. It is a spiritual place of jñāna and yoga, of wisdom and yoga. Siddhāpīṭ is also used in the context of the Ālakpurījī Siddhāpīṭ, the tradition, the paramparā. So, it is a holy place where spiritual teachings are given. Sādhakas are the seekers, those who do or want to do sādhanā. They come, which at present is mainly us, the foreigners. But we shouldn’t underestimate the role of Jadan Ashram in India. If it were only for us, it would be more comfortable to have the main ashram somewhere in Europe or America. We are happy to have the Strylky ashram here, but the main ashram is somehow the Jadan ashram. This is exactly as I said before, because Indians are also seekers again. Swāmījī once said—this was quite long ago when I was in India at that time—"I went all around the world to spread the wisdom of the Indian ṛṣis. But meanwhile, a dog has entered my house." You must understand Indian culture: in India, you don’t have dogs in the house; they live around the house. When dogs come in the house, they represent dirt. Swāmījī wanted to say, and he said it with quite a sad voice, that in his country things are not going right. Too many people in India are getting confused through the influence from the West. I guess this is the main point why the Jadan Ashram is in India. Once it is ready, I hope it will have a big attraction for all of India, for all spiritual seekers there too. So, the sādhakas who come are from India and from abroad. Sādhānā karake—they do the sādhanā according to the instructions. Parama viśrām is a very nice, almost funny way of saying it, because viśrām is actually relaxation. A viśrām gṛhe is a guest house where you can sleep overnight and rest. But he says, "Now doing the sādhanā, then the people... or then we get the highest relaxation." How can we understand that? As long as we have not found peace inside, we always search outside. We run behind so many things, and stress comes. But when we have found everything inside through our sādhanā, it doesn’t matter anymore what is around. That is santosha: you are satisfied with everything because you find everything inside. You need basically nothing. So again, in a very beautiful, poetical form, Holī Gurujī says, "You enter samādhi." You achieve the aim of yoga. Somehow we are nearly at the end of Swāmījī’s life as it was till that time. Then suddenly, this holy guru remembered he forgot one important point and added a verse. Mahā Nirvāṇī Akhāṛī kī hogayā Mahāmaṇḍaleśvara, Jaya Śrī Maheśvara Nandī Mahārāj, jaisā thulā bhāī kelā Khaṇḍrā Adhyakṣa kā janma Yogīśvara Kardeyā Kāmā Kamma, Āndhra Adhyakṣa, Dhanyā Gīśvara, Kardeyā Kāmā Kamal, Jaisī Maheśvara Nandī Mahārāj, Dhanye Hul Pulī Vaikela. Continuing the idea that the Jadan Ashram is important not just for us, but also for India. Swāmījī also chose to attend the Kumbh Melā. This started, as far as I remember, in 1998. Correct or not? Then he first got the big recognition with the title of Sarvaboham Jagat Guru. Then in 2001, in the Mahā Kumbh Melā, he was taken as a Mahā Maṇḍaleśvara in the Mahā Nirvāṇī Akhāḍā. In 2001, he was given the enlightenment... Actually, it was in 1998 when he got the title of Mahāmaṇḍaleśvar. I don’t remember exactly now. Also, what is not written here is that he became the official successor of Śrī Devapurījī. In short, Swāmījī’s work around the world and in India got more and more recognized. This is what Holī Gurujī speaks about in this verse. He says, "So he was taken into the community, the spiritual community, during the Kumbh Melā in Haridwar on this holy occasion, and he became a Mahāmaṇḍaleśvar of the Mahanirvāṇī Akhāṛā." Here, pro toto, many more things happened around Swāmījī—all these recognitions of his work in many, many countries. So, past pro toto, Holī Gurujī mentions this now. We come to the conclusion. Jai Śrī Maheśvara Nānjī Mahārāj, Dānyāhū Purī Vaikela Pandra Adhaskara Janmai Yogeśvara, Kardiyā Kāma Kamma. I said Swāmījī got so much recognition. In these Indian bhajan books and other books, there are always published documents. I remember once during a prayer at the Śiva temple, Govind Purī, instead of saying Swāmījī’s name as we do now, maybe with Viśvaguru, had collected all the titles and recognitions published in different books: Master of Spiritual Science, Doctor of Yoga, and whatever it was—one after the next. We were waiting for the key. I think there were about 30 or so, and when we finally could say it, we couldn't because we were laughing. It is a great appreciation, many different appreciations, but at the same time, it is the spiritual work. Is it not strange that a guru writes a bhajan about his disciple? In world history, this is quite unique. It is actually against the rules. It is the dharma of the disciple to praise the guru, not the dharma of the guru to praise the disciple. I think the fact that Holī Gurujī did this says something about his humbleness and about Swāmījī’s greatness. But because it was somehow against Indian traditional rules, Holī Gurujī did not want to officially put his name at the end. When you look, there is no Mādhava Nand; there is Gaṇeś Purī. Who is Gaṇeś Purī? Ganesh Purī is a disciple of Holī Gurujī who lived at that time in Nepal Ashram. Can you understand the humbleness of Holī Gurujī? First, to write such a bhajan about his disciple, Swāmījī. Then to put the whole thing in the hands of Gaṇeś Purī and say, "Actually, I didn’t write anything. He did." And Ganesh Purī was very happy. Gorav means someone of whom one is proud—a good representative. And gīta comes from gāna, to sing, meaning a song of praise. So, in this song of praise about all these dignities of India, Swāmījī appears as an astonishing, great light. Ganesh Purī Guna gave—Ganesh Purī is praising his glory. Guna, you know it in the context of the three Guṇas, but here in the context of Guna and Avaguṇa. Guna means positive qualities, Avaguṇa negative qualities. Guna gave means to praise the guru. Guruvar means my beloved, respected guru. In the end, he said, Satyakaha sabahal—under every condition I said the truth. Such a beautiful bhajan from the master about the disciple. How blessed are we that we can have such a disciple as our master. Swāmījī gives us a hint that today is, for us, Guru Pūrṇimā. That means to think about our spiritual life in the last year: what we can offer as a fruit of our sādhanā this year, and what saṅkalpa we can make and ask blessings for next year. Offering can also mean to give some dakṣiṇā to the master. This is anyway not for him. You know that he, for example, now needs a lot of money to build this Māṭājī temple, about which we spoke yesterday regarding Matajī’s Mahāsamādhi. You know how Swāmījī supports all the projects around the world, like the Dhyān Putra project. So, that would be something to think about today. We should live this day as a really special day and a really strict fasting day, as Swāmījī explained again yesterday. Sometimes I feel that Swāmījī is somehow fed up with us, from certain things which he teaches again and again... still, we don’t do them. Sometimes I feel Swāmījī has had enough of us when he tells us the same things again and again, and we still don’t follow them. I remember very well, it was in 1990 or maybe ’91, during a summer seminar with him. Again and again he said, "Mauna, Mauna, Mauna," and he was so angry he went away. As a result, he finally really gave up on Mauna. But this fasting, he has not yet given up. So please, let us at least try to keep that point. Okay, all the best, Hari Om. Vāṇa Kī Chāyā. Viśva Guru Mahāmaṇḍalīśvara Paramahaṁsa Svāmī Maheśvara Nānājī Guru Deva Kī Jaya.