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Part 1: The Gift of the Ashram and the Guru's Grace Śrī Deep Nārāyaṇa Bhagavān Kī Jai. Śrī Śrī Dev Puruṣa Mahādeva Kī Jai. Dharm Samrāṭ Paramahaṁs Śrī Svāmī Madhavānanapurījī Mahārāj Kī Jai. Viśva Guru Mahāmaṇḍaleśvara Paramahaṁs Śrī Svāmī Maheśvarānanapurījī Satguru Dev Kī Jai. We are receiving blessings and taking advantage of them. At 5 o'clock, Bābājī said he would rest a little and that if he comes, he will come; if not, we will do satsaṅg. But it is hoped that Bābājī will come as soon as possible, at 8 or 9 o'clock, here in satsaṅg. In the meantime, some satsaṅg will take place and some bhajan will be sung. If you all also want to sing bhajan, please sing bhajan for us on the stage. We will take blessings from it. You have seen many programs today. In the morning, we had Sannyāsa Dīkṣā. After that, we had the saṃskāras of our children. We had the Yajña Pūrṇa Saṃskāra of eleven children, through which they received instructions on how to live, what to do, and what not to do. The culture of your country is priceless. Gurujī tries so that it is not lost. Do you know how many times Bābājī tells us in satsaṅg that we should not let the language be lost? We should not let the Sanskrit language be lost. The saṃskāras we have to instill in our children—these sixteen saṃskāras that you have—are very important, just like the yajñas when children enter the gurukula. Bābājī also says that all children should be kept small in this tradition. But nowadays, most children do not believe in it, and even their parents do not believe in it. Perhaps it is your good fortune that you have heard Bābājī explaining it. I cannot explain it like Bābājī, but when you look at it from a scientific point of view, you will know that our mind is in two parts. One is on this side and the other is on that side, and they do different things. When we tie a knot, they work together under pressure. There are two languages in which both work together: one is Sanskrit, and in Europe there is an old language, Latin. Most people do not speak Latin now, but here Sanskrit is still present. It is very important to learn and chant mantras for your mental and spiritual development. You might remember that in your childhood, people used to say there were children who participated in a complete Bhagavad Gītā contest. If you think about it, these children, whatever they studied in school, their memory power must have become very strong. These days, you invest so much in your children's education—you send them to tuition, coaching classes, or other school classes. But no matter how much you invest, if there is no service from within, there will be no success. This is the service for our mind: bhajan, mantra, and recitation of ślokas. By doing this, our mind becomes pure. Pure thoughts are sent into it, and we become peaceful. Whatever work we have to do, if we are peaceful, then this work happens easily. You will understand: when you are sitting for any work, if you have anger in your mind or are feeling very restless, it is not conducive. When children wake up early, speak a few lines of Sanskrit, and do yoga, they get the benefit of this every day—in their studies, in their school classes, in whatever work they do. It is the fate of these children that they are here and do this in the morning, but they also do not fully understand it. It is very difficult to understand, but you have to take care of your children. This saṃskāra and this satsaṅg always have to be present in the house, morning and day. Bābājī says you have to take care of what pictures are in your children's room. What pictures are in your children's room? Because in the morning and day, you wake up and you can only see it. If you see the faces of a badminton or Bollywood actor in the morning and day, then how will the children be? The same. If there is a picture of God, or a picture of a spiritual person, or a picture of a satsaṅgī, then it will continue to run in the minds of these children. Along with that, your children are being educated. Many people come here who live outside, like in Bangalore, Chennai, Mumbai, or are businessmen. You work very hard to earn money, and this hard work is put into the education of children. But I want to offer you a point to consider. The businessmen here who are working, who are very famous—the business of Marwari is very famous—they are very successful. Where did they get the education? The ones I ask all say they got it from my grandfather or my father. Āj-kāl hum sab bachchon ko idhar-udhar bhej rahe hain, tūśan mein. Tekin yeh śikṣā jo hai, jo bhī, jese bhī school mein āp bachchon ko bhejeṅge, yeh śikṣā kuch nahīṁ hai, āp ke pās baiṭhne ke sāmne. Jitne bhi aap kī mehnat ho gaye, jitne bhi aap kamāyeṅge, kam se kam roz thodā bahut samay nikalo aap ke baccoṅ ke sāth sāth baiṭhne ke liye. Māṅtoṅ toh karte hain, tekin pitā jī kī jimmedārī bhī hain. If you think, "How many times have I heard that my children don’t listen to me when they grow up?" But if they have never spoken to you, if they don’t even know your voice, how will they listen to you? This time is very important. Children have to sit side by side with their parents to learn the saṃskāras. This opportunity happens only once; it does not happen again later. You have to take care of your children very carefully. We have to follow the Āśram. So do not just come here, sit, chat, and go. Take this opportunity. Do some seva. Do some sādhanā. Do some bhajan. Sit quietly. Go for a walk. This is not an ordinary place. This is not just a sādhanā place; this is a Śakti Pīṭha. At this place, our great Gurujī Svāmī Mādhvānand Jī is in God's samādhi sthala, and He is always giving blessings here. Gurujī has been here for so many years; his mālā and his śaraṇāgati were here. His vibration, his Śakti, is here in this land. Bābājī is always coming here; this is his ashram. His full blessings are in this. And other than this, so many great saints come here, they live here, they preach here. Their blessings are also here. This is like a saga. When we come here, we should immerse ourselves in it. When you go to Haridwāra or Ṛṣikeśa, it does not mean that you go there, you will do Gaṅgājī's darśana and not take a bath. You will surely take a bath. And when you come here, you will have your food, you will walk around a little, and then you will go. You have done that only. Have you not taken a bath, or done some self-cultivation? Or done some service? There is a great saint who comes here, Mahāmaṇḍaleśvara Viśvakarmaṇjī Mahārāj. He is the royal guru of Vikaṇya. He was telling us a month ago that in the ashram, there are three things that should be done by whoever lives here, for a day or for a year or for a lifetime: self-cultivation, sādhanā, and service. He said, "Whatever happens, we should always do one thing in the ashram." We should not miss this opportunity. Every moment, every second, every minute that we are here is priceless. How many births and how many efforts we have made to reach here. At Gurujī's feet, we should not miss this opportunity. You may think there is no service here for you. Whatever you do, you will get the result. If you see that someone needs help, or someone needs help in the kitchen, or someone has to sit here for protection, or they were selling books—today we have to help them also. Whatever it is, one year ago Bābājī said in a satsaṅg one night: "I only wish that when the devotees come to the ashram, they will see from this perspective that this is my āśram to take care of." When you come here with such a thought, if you see a piece of paper on the ground, you will pick it up and throw it in the garbage bin. If you see a lack of something, you will try to get rid of it. With this thought, you should come here and take full advantage of it. Bābājī's blessings are there. Gurujī's blessings are like the rain; it pours on everyone. But if we keep our hands like this, or there is a button, or a bucket, or a pond—this water, to receive and to keep, is our work. Blessings will fall on us. If we consume it, our efforts will be due to our hard work. He says that there are three types of disciples. First, they are like a hot pot. They are very hot. If a drop of the blessings of Bābājī or their words falls on it, they sizzle in the heat and go away, hand to hand. When there is so much thought going on in our mind, and other thoughts are going on, or we are thinking of something else, then whatever satsaṅg Bābājī will say, it will not remain in our mind. Bābājī says that mother and father have to speak, and it will not remain in our mind. No, no, everyone says, "Mama, papa, mama, papa, baba," that’s it. It will not remain. Others are like a lotus leaf. When a drop of water falls on the lotus leaf, then it rolls away. Bābājī gives his knowledge and satsaṅg, and these students listen to it and keep it. But whenever there is wind, these merits fall from the lotus leaf. It will not remain. These are medium-level students. Bābājī was saying that there are great students in satsaṅg tomorrow. Like those disciples who are waiting for the merits of Svātī. And when we get the knowledge and each and every boon from the Guru, we take it with us and keep it with us until it becomes big. If we hold on to the knowledge and blessings of Bābājī, if we hold on to one boon, if we take care of it, if we understand it, then our life becomes successful. But we have to do it. It is difficult, but we have to try our best. Which Mahātma has said, which saint has said that if you do it once, it will become like this? No, it happens because of tapas. You all know the Purāṇas. It is written in the Purāṇas that when the lotus flowers are coming out from the navel of Viṣṇu, Brahmā is sitting on top of it. He was going down to see the lotus flower and its root, but he did not find it. Then he sat down and listened. The saga is complete. He heard a voice. They understood that it was the sound of tap, tap, tap. So what did Brahmā do? I do not know if it is said in Hindi, but in English, when we say that there is a tap and it is leaking and drops of water are falling, we say that it is a tap. This is also a tap. When we start to swim, it is a tap. But when we swim more, it is a tap, and slowly the water is flowing. This is also a character of Bābājī. It is made of a drop of water. It comes together. Then there is a small tap. Then there is a tap. Then there are big drops. Then the water goes to Saga. Today, Bābājī has given a mantra to many people. This is it: a drop of Amṛta. Such a gift. Such a prasāda. You can never get a bigger prasāda than this. If we look at our life, what is the most priceless gem? That is our Guru Mantra. And the blessings that have come with it, we need to take care of them. We need to remember it as much as we can. We need to chant it. We need to look for it. We need to open up the wisdom within and put it into our life. This will help our devotion and the initiation of our Guru-Śiṣya relationship be successful. There is a small story. There was a Mahātmājī who came to a village. Actually, it is a foreign story. There was a lot of artistic activity down in the village. The Mahatma said, "Have you not eaten food? Have you not eaten for a day or two?" He said, "Go to this village today. You should get some alms today." One of them went to the house. He said, "Mahārāj Jī, I don’t have anything. I can’t give it to you." She went to the third house. She said, "I don’t want anything from you. I have a letter, a shield, which contains some magic. I want some water from you. I want a bagola. I want a fire. With this letter, I will be able to do all the rituals." The mother of that house thought that there is no need to spend money on water. We have wood and a bagola. What magic does she have? Śrī Lakṣmī said, "Let’s see, why not?" He said, "Okay, Mahārāj Jī, please come." So he took that bowl and filled it with water. He put the leaves inside. Like Gaṅgājī leaves, they are round. He put the eggs inside and set the fire, and he was boiling them. He was taking it with a spoon and smelling it. "Oh ho ho, it is looking good." He was thinking, "What is this? It is water. It is a leaf." After a few days, he said, "Oh, Ānanda is here. He is almost ready." Mahāprabhujī said, "What is it, Mahāprabhujī? What have you made?" Mahārāj Jī said, "This is Rasam, Jodha. It is so good. But if you add some potatoes, it will be even better." So he saw what kind of magic Rasam he was making. He said, "Okay, I have some potatoes. Mahārāj Jī, I have two or three potatoes." He cut them and put eggs in them. He was boiling it, and the Mahārāj said it will taste even better. But the interest of the mother became so great that she shared it with the people, that the Mahārāj is making a ritual out of it. Mahārāj was also there, and Mahārāj was taking his blessings. He said Ānandagirī will be ready. "If there is some gajjā, it will taste even better." He said, "Mahārāj Jī, I have some carrots in the garden. I will get them for you. If they are even better, why shouldn’t I get them? What difference will it make in one or two carrots?" He cut them and put them in the garden. When he was in the garden, he was asking his disciples, "What are you doing today? Why are you taking out carrots in the day?" He said, "Mahārāj Jī is there, he is worthy of seeing. He has a magic leaf. This makes it a ritual. If you add water and add a leaf, it becomes a ritual." He has also come to see Mahārāj Jī. He is tasting his soup. He is enjoying it. "If he is thirsty, it will be even better. But he is still ready." The third one is thinking, "I have that only. Mahārāj Jī, don’t worry. I have it. I will bring it." He has also added eggs. He has also called his family. Sometimes they are feeling very hungry. Sometimes Mahārāj Jī is saying, if there is any spice, it will bring even more joy. It is not necessary that everything is written in a letter, but if you get some spices, it will bring even more joy. He brought all these things. He was making such rituals in such a big circle. And all the villages have gathered in the same house. After a few hours, Mahārāj Jī said, "Now these rituals are ready. There are many of them. I said they are for everyone. If you all will sit, we all will eat." He removed the leaves from the pot, cleaned it, and put it back in the pot. Everyone ate it. They were delighted. In reality, they never thought that such a ritual could be done. It was so delicious. They all sat together and were delighted. When there is a festival, everyone is delighted to eat together. And those who have made it, and those who yearn for it, they are also happy that everyone is eating it. They all got it and washed it. Then he asked Mahārāj Jī, "Mahārāj Jī, what magic is there in this? Tell us in the letter, we want this for the village. They are happy." Mahāprabhujī said, "There is nothing in that letter. I picked it up on the road and put it in my bag. But you have added this onion, this potato, this carrot, this masala, this is also added, and this is also added. This has made your ṛṣi. My brother has done so much, and you have done something along with it, so that it could have been made like this. And now you will see that there is a magic in this thing, that you are all together now. You are all together, and you are having a satsaṅg." He said, "Okay, wow." Here in the ashram, this is the thing. When all of you come to the ashram, whatever you have, you will give it here as well. You will work hard. Some people will earn money. Some people will work hard. Some people will clean. Some people will sing bhajans. Some people will play dholak. Everyone is happy. When all of this happens, there is even more joy in the āśram. And the Bābājī who is in this ashram, that this has happened because of his wish, this will happen. Gurujī is sitting here, day and night, ready to bless us. We have to come and serve him, and we don’t want to miss this opportunity. In one of the scriptures, it is written that if you come from the pure mind, you will get everything here in this ashram. Gurujī was in Europe at that time, in the āśram of Bābājī, in the Czech Republic. I was with him, and he was so impressed with the Ashram, the program, the satsaṅg, and Gurujī was also giving satsaṅg. He wrote this bhajan: "Jai Jai Śrī Deveśvara Mahādeva. Deśyā videśyā se āve yātrī, o kare āpkī sevā." Now today the Śiva Liṅga of Deveśvara Mahādeva has come inside the mandira. So now think about what Bābājī was saying. "Deśa videśa se āve yātrī. Videsh se aate hain aap, aate hain. Kare aap kī sevā. Jai Jai Shri Deveśwā Mahādev. Śuddha manā se āve to sab kuch pāve. Mana icha phal lev. Duniya dukkhi ki sukhi kare hain. Aise dayālu Dev. Jai Jai Śrī Deveśwa Mahādev." You all always have to study, not once or twice a year. In your Ashram, we know that when Bābājī is not here, we feel a little lacking. But if all of you will come, and as this ritual has been made, you will also add something, then you will not feel so lacking. And in the Ashram, you will take full advantage of it. Hari Om, dear friends around the world. In the webcast, I want to tell you a little bit about our wonderful Guru Pūrṇimā day, which took place today in Jadan Ashram. Svāmījī was giving darśana from 3:30 until 3:30 in the afternoon without any break, and thousands and thousands of people came to celebrate the Guru Pūrṇimā here. On the occasion of the Śrī Ālāpurī Siddhapīṭha Paramparā, our day started with sannyāsa dīkṣā. Three bhaktas received sannyāsa dīkṣā, and afterwards, a Karmayogī Sannyāsa Dīkṣā took place at the havan for three bhaktas from Australia. We are very happy, and we congratulate them all, and we wish them a long life, spiritual development, good prosperity, and success in their new area of spiritual life. It’s Guru Pūrṇimā. So let us remind ourselves of a few of the important—you could say—business things that we have to do on Guru Pūrṇimā. Guru Pūrṇimā is that one day in the year when we look back at what we did during the past year and we give the fruits of our sādhanā as a dakṣiṇā to Gurudeva. So whatever we did since last year, we bring it here. That’s what we offer. That’s what we offer to Svāmījī. He gave us the sādhanā to do, and we take our time during the year to do what we can. And whatever it is that we have to offer, however humble it may be, however good a year it was or however difficult it was, the fruits of that and the sādhanā which we did, we offer it at his feet. And then we start again for the new year. It’s the time when we take a saṅkalpa, and that saṅkalpa, we take that with us throughout this year. Whatever that may be, whatever may be practical for us, whether it’s something we want to take on that we will give up, or whether it’s something that we want to do more of, we try and take some steps further forward on our spiritual path. It’s a very important day. That saṅkalpa which we take is very important to what happens during our year. And when you think about the fact that actually we’re disciples of Svāmījī, so actually the main thing which we have in our lives is the mantra that he’s given us. And our spiritual path is the most important path which we have. It may not always be the one which we can spend all of our time on, but it’s the one that always has to be in our mind. We may be doing something else; we have to live our lives, we have to maintain families, and our expenses and so on, but something must always come back to our spiritual path, to our relationship to Svāmījī, our relationship to our mantra, and our relationship to our sādhanā. The last days, I know you’re all here, and you’re spending time here away from the world. But in the last days in Europe, I was running the Tour de France, the bike race. Now, those fellows who are racing, yes, they have a natural ability, but one thing to look at about what they do, and then look towards our spiritual side and our spiritual life, reflecting on that. They spend the years searching for ways to go faster. And it’s not just about training or doing hard work or riding on a bike, but the texture of their cloth, the shape of their helmet, the height of their seat, the type of bike that they use, the weight of the bike, the materials inside. Their food, their nutrition, and all of that is dedicated towards that one race. There are so many different aspects that come together into the person who will win that race. Now, we’re also on a race. We have a very short life, and in this life, we got a very good chance. You could say we got a natural gift, like one of those riders who’s very talented. Our gift is that we met Svāmījī, that we have him as a master, and that we have a mantra from him. And that we have sādhanā that he’s given us, and we have a chance to do his seva. We have a chance to go as far as possible on the spiritual path in this life that we have. But that’s the natural gifts that he’s given to us, like that rider may have a natural gift to be able to ride very fast. But together with that, to improve how far we can go, to maximize this chance which we have, we have to also think about our lives and how to make it so that it is promoting that development. Every aspect of our life is part of our spiritual path: what we’re eating, what we’re watching, what we’re talking, what we’re doing, when we’re practicing, how we’re practicing. And when we’re here at Guru Pūrṇimā, it’s a time when we can look at that, what we’ve done. Look back on our sādhanā, look back on our relationship with Svāmījī, look back on our seva, and look at small, small ways in all aspects that maybe we could improve it. Maybe we could make it more efficient, maybe we could spend a few minutes more in our practice and spend a few minutes less doing something else. Part 2: The Path of Priority and the Grace of the Guru There are certain aspects of our lives we cannot change, just as a rider cannot change if he is too tall or heavily built. In our very bones, certain aspects of our life and our family life are very, very difficult to change. But the way we work around that, and the way we use it for our spiritual development, and the way we use it together with our relation with Swāmījī—that we can look at and that we can transform. So this day is not just about the beauty of being here, the beauty of being in satsaṅg, and the beauty of being with Swāmījī, but it’s about thinking about our path, reinvigorating our path, reinforcing what we’re doing, thinking about what we may have lapsed in during the last year, that we may want to bring back into action, that we may want to refresh. There’s a beautiful example from the Apple company when they were designing their phones. Someone had asked, "Why do they make such beautiful phones, whereas others tend to be different? Why is their design so special?" And the fellow who does the designing there said, "Actually, our philosophy is different from other companies. Normally, a computer company designs the hardware first and then makes a box to fit it, but in our company, the philosophy is that we make the design first and then we tell the hardware people they have to fit the things inside." Now we have the same choice: whether we can have a life and then try to make our spirituality fit around that, or our first priority can be our spirituality and our spiritual life and our practice and our relation with Swāmījī, and slowly we can transform it so that our life fits around that, rather than the opposite way. It’s a very small change, but it changes completely the attitude with which we do things. If you can think of it in another way, it’s like a car. We’re given a car; it runs very nicely. We’re given it by Swāmījī. There’s one very long road towards our spiritual goal. The petrol is limited. Now, either we try to go as straight as possible at the steadiest speed possible towards that goal and don’t waste petrol, or we go here and there and go shopping here and go something there and go sightseeing there, and so on and so forth. Accordingly, the petrol will be gone, and we’ll get only so far along the way. I think we all know theoretically what a blessing it is that we’re with Swāmījī, but we have to keep reminding ourselves, putting it into practice again and again, and make the most of every minute that we have in this life today. As Shāntājī was saying, we had the most beautiful thing in the āśram as that Śivaliṅga came down into the mandir, and I must say it was a very emotional thing; I think you could also see everybody who was there. It was something very special; something changed. There was a bhajan that was playing before, of Madhuramjī singing on the CD, and I was thinking of that bhajan as the Śivaliṅga was coming down: "Satguru Swāmījī, Oh Gurujī, please today stay here. Be in bliss here." Not here, but here in our hearts. We have to make a place here for Swāmījī that he can constantly sit. A place here for Mahāprabhujī. A place here for that light which Gurujī has given us. Please come and sit here. Constantly making that request. And as the Śivaliṅga has come down, Mahādev is coming there, Śivjī is coming there. Please come and sit here and bless this ashram continuously, even more than before. It’s such a beautiful thing to see it come and sit there. We have a very special place here. We have a very special master. We have a very special paramparā. We have very special guru brothers and sisters, so take today to remind ourselves—everybody sitting over here—take the chance to remind ourselves of what we’ve got and to not waste it. As Gurujī says, my brothers and sisters, wake up. Our chances keep fading away. They’re going and going. We don’t waste them. Kī jai! Iva loka se Śiva nebe jā nī siddha yogī rāj Bharata bhūmi par banāye Śrī Maheśvarānandjī Mahārāj. Jugga jugga jīva Maheśvarānanda, jugga jugga jīva Maheśvarānanda. Siddhi pādayālū ke amṛtāśiṣ nityabharaṣo ānanda prabhu. Siddhi padayālu ke amṛtaśiṣ Nityabhārasa Ānanda Juga Juga Jīva Maheśvara Ānandajī Juga Juga Jīva Maheśvara Ānandajī Adhanya Bhāga Bhārata Bhūmikā Pragate Bala Mukhanda Adhanya Bhāga Bhārata Bhūmikā PRAGATTE BALAMUKAND TRI TAPAKA PĀPA ARATA CHASAPUṆAMACHAND TRI TAPAKA PĀPA ARATA CHASAPUṆAMACHAND JUGA JUGA JĪVA MAHEŚVARĀNANDAJĪ JUGA JUGA JĪVA MAHEŚVARĀNANDAJĪ ŚRĪDHĪ PADĀYĀLUKE AMṚTAŚIṢ NITHAMARASAVĀNANDA PRABHUDĪ PADĀYĀLUKE AMṚTAŚIṢ NITHAMARASAVĀNANDA. Juga, juga, jīva Maheśvarānandajī, jugga, jugga, jīvo Maheśvarānandajī. Bhakti, jñānaro yoga sādhanā, brahma jñānasukha khaṇḍa. Bhakti, jñānaro yoga sādhanā, brahma jñānasukha khaṇḍa. Viśva vijayīho mahāsamrāṭa avichala jñāna vaṅga. Viśva vijayīho mahāsamrāṭa avichala jñāna vaṅga. Jugga Jugga Jīva Maheśvarānandajī, Jugga Jugga Jīva Maheśvarānandajī, Śrīdhī Padāyāluke Amṛtāśiṣa Nityavāraso Ānanda Prabhu Dīpadāyāluke Amṛtāśiṣa Nityavāraso Ānanda. Jugga Jugga Jīva Maheśvarānandajī, Jugga Jugga Jīva Maheśvarānandajī, Apnā Rūpa Samajhkar Sabako. Karte ho nirabanda apna rūpa samajhkar sabako, karte ho nirabanda jīvana-mukta kare bhaktōṅko binnasvārtha niṣkāma. Juga juga jīva Maheśvarānandajī, juga juga jīva Maheśvarānandajī Śrī Dīpādayāluke amṛtaśiṣ. Nithyamarasavananda Prabhu Deepadayaluke Amritashish Nithyamarasavananda Jhugga Jhugga Jeev Maheshwaranandaji Jhugga Jhugga Jeev Maheshwaranandaji Asiri Puja Bhagavana Deepan Narayan rakhte appane sangha siri puje bhagavanda deepan narayan rakhte appane sangha. Śrīmad Vānanda Jīyānanda Seketā Metta Sabhā kā Pāṇḍha Nithyābharāsa Ānanda Jugga Jugga Jīvo Maheśvara Ānandajī Jugga Jugga Jīvo Maheśvara Ānandajī Śrīddhi Padāyālukke Amṛta Āśiṣa Nithyābharāsa Ānanda Prabhu Dīpadāyālukke Amṛta Āśiṣa Nithyābharāsa Ānanda Chugga Chugga Jīvo Maheśvarānandajī see deep Narambha Gwana key to see a luck. For a GC that beat paramparā key to Miśima guru maṇḍaleśvara paramahaṁsa maheśvara nanjigurudeva key J home better way, so be better. A bleak, but the nursing purika gentleman, a birthday of nursing. This is the Mahārāj of the school. Kāsāyaṃ yajña-śūtraṃ sujīvapuṣita-dhācchor dhva-puṇṭraṃ ca bhāle yasyāste dakṣya-haste kalikuma-dhagiriṃ tindravajraṃ tracandraṃ saṃsā rāgni-prasānti-bhraja-jala-mamalaṃ dhāru-bhātraṃ pavitrāṃ. I will talk about it later. Swāmījī Mahārāj says, "I am a Brahmin, so I would like to offer the flower of Mantra to Swāmījī through my knowledge, which you will listen to." It is in Sanskrit language, so I will tell you in Hindi while talking about it. Śrīmad Vedamārga Pratiṣṭhāpana Ācārya, Khilbhuvana Śrī, Satya Sanātana Dharma Pratiṣṭhāpana Ācārya, Śrīmad Paramahaṁsa Parivrājaka Ācārya, Sat Saṁpradāya Ācārya, Ananta Śrī Vibhūṣita, Viśva Guru Mahāmaṇḍaleśvarāha, Maheśvarānanda Purī Varjanam, Khagakha Netramite, Vaikramābde, Śrī Guru Vyāsa Pūjā Vāsare, Caraṇakamale, Vini-vedhyate khyāñchyate, ayyapadya-prasundan-jalayam, māyā-śrīmad-veda-mārga-pratiṣṭhā-panāchārya. Mahārāj jī says that the Vedic path of Sanātana Dharma, Mahārāj jī has established the system of establishing this Vedic path not only in the world of India, but in the entire world. Our Sanātana Dharma, our path of the Vedas, we are able to establish it, and we are establishing it. Akhil Bhuvan Śrī Satya Sanātana Dharma Pratiṣṭhāpana Ācārya. The true Sanātana Dharma is in the form of Pratiṣṭhāpana Ācārya. To establish Sanātana Dharma, Bhagavān himself took the form of Śaṅkarācārya. Because when Buddha was incarnated, he wanted to destroy Sanātana Dharma, destroy Īśvara Vāda, destroy Prakṛti Vāda, and end Sanātana Dharma. So, God thought that this is not right. Because in the Gītā, there is a statement of God that to establish Dharma, or to establish Dharma in every age, I take incarnation in every age. So, he took incarnation as Śaṅkarācārya. And by taking avatāras from all the Buddhas and śāstras, he defeated all of them. When he defeated all of them, he was one of the greatest śāstras in Mithilā, Maṇḍana Miśra. Until Maṇḍana Miśra did not do śāstras, the destruction of Buddhism would not have happened in India. So, Śaṅkarācārya went to Maṇḍana Miśra’s house asking for alms. On the way, I asked, "What is the name of the house on which the women were filling water in the well?" Then I asked Śaṅkarācārya, "What is the name of the house on which the women were filling water in the well?" So the women said, "Sukha Jatra Śāstrāṁsaṁ Kurvanti." She is giving the answer in Sanskrit. Where joy and happiness are in harmony with each other. In the ashram, near the trees, there is a place called Maṇḍana Miśra Dhāma. Consider that as the home of Maṇḍana Miśra. Consider that as the Dhāma of Maṇḍana Miśra. So, when Śaṅkarācārya went there, he said, "Give me the bhikṣā." When he started giving the Bhikṣās, he said, "No, we need the Bhikṣās of Sahacharajā." So he understood that there is a scholar who is ready for śāstra art in Maṇḍana Miśra, along with Śaṅkarācārya. So it happened that when both will have śāstra art, then who will be the decision maker? Because the decision maker of śāstra art is a great man. So he decides that this great man has won and this great man has lost. So, who will decide this? So, Śaṅkarācārya jī said, Swāmījī said that it is like this: your wife, Vidyāvatī, will be the one who will solve this, who will make this decision. She will be the one who will make this decision. It used to be so strange, earlier mothers, earlier mothers used to be so strange that it is not mentioned. Śaṅkarācārya jī said that she will make this decision. Śāstras started, and Vidyāvatī sat on the throne of Naina. When the Śāstras started, they continued for many days. While the Śāstras were going on, when Maṇḍana Miśra was about to lose, Vidyāvatī, who was his wife, used to give food to Śaṅkarācārya in the evening. She used to give alms to Śaṅkarācārya, who was a sanyāsī. She used to give alms, and she used to feed him as her husband. But one day, after Śāstras, when Bhikṣā was given to Śaṅkarācārya, then Vidyāpati said to her husband, Maṇḍana Miśra, "You also take bhikṣā." Because before the Śāstras, this condition was kept: whoever loses will become his disciple. If we lose, we will become your disciple. If you lose, you will become our disciple. So his wife said, "You also take bhikṣā." Why did she say that? Said that you have lost in Sahasrārārtha, that is why you have become a sanyāsī. This is the condition that has been laid down, so you also take alms. And his wife made him take alms, but then his wife said that this is not the case, because the wife is half of the husband. That is why I am here. Until we don’t lose, till then we will not be able to be your disciple, he said. Okay, you also do Sahasrārārtha. So Vidyāvatī, when Vidyāvatī teased him, it was not enough for Śaṅkarācārya. Because Śaṅkarācārya was a sanyāsī, Vidyāvatī teased his mother-in-law’s mother-in-law to defeat him. Now, when the sanyāsī went to find out, he said, "Okay, we will talk to you, but we need one month’s time." One month’s time was given. Śaṅkarācārya told his disciples, "Look, you hide our body in the Amuk cave because the king does not know." And I enter into the body of the dead man by taking out the soul from my body and entering into the body of the dead man. This knowledge was there in India before. So a king was dying. He was about to die. He said that a king is dying. He will die in a short time. I will enter his body, and till then you keep my body safe. No one knows. In this way, he entered his body and entered the king’s body. The king was dead; there was no problem. But after some time, when the king was alive, then the happiness began to come. After that, Śaṅkarācārya, in the form of the king in the body and the queen, began to ask a lot of questions, and in a month, all the questions were answered. Asked and got the information. Rani said, "Why are you asking these things?" He said, "We want information, we want to ask you." Anyway, he told him, and before a month was completed, he left that body and entered his body here. After that, he studied the Śāstras, and by studying the Śāstras, he defeated Vidyāvadya. By defeating him, he spread Buddhism from India and established four Śaṅkarācāryas on all four corners of India, four Śaṅkarācāryas. And by establishing the Maṭha, the four ācāryas of the four Vedas—because on the back of one Śaṅkarācārya, the ācāryas of the four Vedas will be completely constructed—they will become the same Śaṅkarācāryas. In this way, on the back of the four Vedas, the knower of the four Vedas was established on the path of Śaṅkarācārya, and after that, in the state of 32 years, Śaṅkarācārya came from here. Then Rāmānuja Svāmī’s incarnation happened. He protected the religion. Now, at this time, it is becoming difficult to find the path of the Vedas in Kalyug. That is why, as Swāmījī, only Śaṅkarācārya or Bhagavān himself, because it is the oath of Bhagavān that I will take incarnation in any form and protect the religion. This is the promise of the Gītā. I am not saying this. That is why, in the form of Swāmījī, he took the avatāra and saw in the country that our Sanātana Dharma is safe. Now it should be expanded. So he went abroad, Mahārāj Jī, and there were four maṭhas here. He established four thousand maṭhas there and expanded the Sanātan Dharma. That is why I have given in the Upādhi, Śrīmad Vedamārga Pratiṣṭhā Pañcācārya. Mahāprabhujī has established the path of the Vedas in the whole of Viṣṇu. And he has established the true Sanātana Dharma. What is this Sanātan Dharma? Śrīmad Paramahaṁsa is the Ācārya of Parivrāj. There are four types of Sannyāsīs. There are Parivrājaka, Haṁsa, Paramahaṁsa, and Kuṭīcaka. Mahārāj Jī has attained the state of Paramahaṁsa. Paramahaṁsa, Parivrājaka Ācārya, Paritabhrāyati, those who travel around the world and promote religion, they are called Parivrājaka. So, Parivrājaka Ācārya is an ācārya among Parivrājakas. Sat Sampradāya Ācārya, who is the representative of Śaṅkarācārya Jī Mahārāj of Sanātana Dharma, is working to promote that Sampradāya. Ananta Śrī Vibhūṣit, some Ācāryas say 108 Śrī, Śrī 108, some Ācāryas say Śrī Śrī 1008, but Mahārāj Jī has crossed their limits. Now it is not about 108 or 1008, now Ananta Śrī Vibhūṣit, Ananta Śrī is there, in which it is not counted. How many Śrī are there? Ananta Śrī Vibhūṣit, Ananta Śrī Śrī Vibhūṣit Mahārāj Jī is there. Ananta Śrī Vibhūṣita Viśva Guru Mahāmaṇḍaleśvarah, Sansār ke Guru Mahāmaṇḍaleśvar kī upādhi se yukte Mahārāj Maheśvarānand Purī Mahārāj, Khagākha Netra Mite Vaikramābde Vikram Saṁvat Sar 2017 meṁ Guru Vyāsa pūjā ke avasar par Śrīman Svāmījī ke chana kām lo meṁ. Me padya rūpī kuch puṣp samarpit karnā chāhtā hoon, Rājasthānābhidhe surajyābhimāre yāgyadeśesubhe pali pālan tatparāhinikṣā sansthāpitojapuman. Om Śrī Viśvābhidhipānam gurukulam jadanagrāmābhidhe Svāmī Biswa Guru Maheśvara Bidha Tat Naumi Pāda Plavam. Rajasthan is a kingdom. Rajasthan is a kingdom in India. And this place is called Yagya Deśa. Yagya Deś is said because Manu has written in his memory that, "Kṛṣṇa sa rastu carati mrgo yatra svabhāvataḥ, sa jñeyo yajño deśo malekṣya deśa astvata para." The land where black animals naturally visit and roam is a world-wide country. And where they do not roam, they are a national country. That is why I heard from Mahāmaṇḍaleśvara Svāmī Jasarājpūrī Mahārāj, that the number of black animals here is very good. So I felt that Manu’s point was remembered by us. Manu has said that where all the animals are of animal nature, where all the black animals are of animal nature, that is Jāggīya country. So here, Rajasthan is Jaggiyā country, that is why we have said that Manu has said that this is Jaggiyā country. That is why I have said this. Rajasthānābhidhe surajyamimle jagyādeśesubhe pali palaṇatatparah. This is Pali district. Pali district is supporting its villages, like Barkhandi, etc. Pāli pālanatatparahiṁsā, close to it, saṁsthapito japumān established. What did he establish? Where did he establish? Jadan village, Abhidhe. It is a village named Jadan. He established it there. What did he establish? Om Shree Vishwa Bidipanam Guru Kulam, Jadan village, Abhidhe. Om Shree Vishwa Bidipanam Guru Kulam. Om Shree Vishwa Bidipan Guru Kul was established by Mahārāj Jī. Now, see, what is the meaning of Om? And what is the meaning of Śrī Viśvābhidīpan? The meaning of Om is akāraṁ ca pyakāraṁ ca makāraṁ ca prajāpatehe, akāra, ukāra and makāra, abrahma, viṣṇu and maheśa. In this way, all the three deities, all the three forms of Brahmā, their complete form is Oṁkāra. Oṁkāra is the name of the whole of Brahmā. That is why this Oṃkāra is called Śrī Viśvabhideepan. Viśvabhideepan means the work of spreading the light of Oṃkār in the world. Lord Kṛṣṇa, Lord Kṛṣṇa,... Lord Kṛṣṇa,... Lord Dīkṣā or sabhyatā ko batā rahe hain, isliye svayaṁ viśva kā vidipan gurukul hain, viśva kā dīpak hain, sansār ko prakāśit kar rahe hain, isliye oṁ śrī viśva vidipanam gurukulam jadana grāma abhidhe, svāmī viśva guru. Maheśvara abhidhā tatanomī pāda plavam, aise svāmī Viśvaguru Maheśvara Abhidhā Śrī Maheśvarānand Purījī Mahārāj ke caraṇ kamalo jo caraṇ hai, inka bhavsāgar ko pār karne ke liye yā nāv ke samān hai, naukā ke samān hai. Chuki ya sansār ke jīv jo ham log pāpī hai, pāpī jīvon kā uddhār kaise hotā hai? Uska sādhan Bhagavān Śrī Swāmījī Mahārāj Jī ke charan kamal hai. Chuki ya sansār rūpī bhavsāgar se pār karne ke liye ek mātra sādhan hai, because Tulsīdās has also said, Guru pāda nakha maṇi gaṇa jyoti sumirata divya dṛṣṭi hoti. Śrī guru pāda nakha maṇi kena jyoti sumirata divya dṛṣṭi hi ahoti. The feet of our Gurujī, the nails of his feet, what are those nails? They are like a gemstone. The nails of Gurujī’s feet are burning like a gemstone. And by paying attention to them, by remembering them, the nails of those feet, like a gemstone, which are burnt, by remembering them, there is a light of divine vision in the soul. That is why Tulsidās has written, "Tere gurupada nakha maṇigaṇa jyoti sumirata devya dṛṣṭi ahoti." That is why Mahārāj Jī’s feet are like a boat to cross the ocean. We pay homage to them. In the second śloka, we have given: satyānveṣaṇ tatpare kali yuge lokasya je mānava nāna pantha bimohita sudhe jana kome pathaṁ darśaye brahmyaṁ deśavideśanityanitaram yasatyadīpaṁ gṛhaṁ svamiviśvagoromaheśvarābhidhāḥ tatnamipādaplavam. Satya kā anveṣaṇ karne me jo tatpar, Jo achchhe log haiṁ sansāra meṁ, chūṅki Brahmā jī ne donoṁ tala ke bastu banāyā hai, śubha aur aśubha, biswa kī rachanā Brahmā jī ne soyam̐ kī hai, ismeṁ jahar bhī banāyā, amṛta bhī banāyā, dina bhī banāyā, rāta bhī. Banāyā, pun bhi banāyā, aur pāp bhi banāyā, batlāyā har kā pratikuṇ banāyā Brahmā jī ne. That is why those who are Sajjan people, they are thinking in this Kalyug, they want to innovate the truth. What is the truth? What is the truth of Dharma? To innovate this, the good people are... Because in Kalyug, many kinds of sects have been created. Tulsidās has written that if the path is not on the ground, then only the book is lost. He has mentioned in the book of rain that when grass is born due to rain, then the road is hidden. The main road is hidden, and in the same way, due to landslides, many types of paths will appear in the future. So many kinds of sects have appeared in the Kalyug. Which is the right path? Which is the wrong path? I am not able to understand this. The good people are not able to understand this. So many kinds of sects are separated from each other. From which path should we go? If we want to go to Delhi, we will catch a vehicle from Kolkata. Will we be able to reach Delhi? No, we will not be able to reach. To tell you the right path, Now Mahārāj Jī is at the feet of, it is mentioned that Mahārāj Jī, having travelled to many different countries, country by country, everywhere, and holding a true lamp in his hand, and he is telling, see, what is the true path, see, people of the world, good people, what is the true path, by holding the lamp of this, Mahāprabhujī, is roaming around. Swami Vishwaguru Maheśvara Bheda Tat Nomi Pāda Plavam. Like this, I salute and bow to Vishwaguru Mahāmaṇḍaleśvara Swami Maheśvarānand Mahārāj Jī’s great people. In the third verse, I have written, "Kāsāyāmbad-dhārinam sirajatā jūtena-saṁsobhitam, paṇḍrāṁ yasya viṣāla bhāla-patale, kaṇṭhe ca mokṭhā maṇe, vāṇe yasya mṛtopamāṁ rasamayāṁ, bhaktai sada pūjitām." Now in the third verse, I have written. That is how the attire of Swāmījī Mahārāj is. So he is wearing a kāṣāya ambara. He is wearing a kāṣāya attire. Jata jūṭe se bhūṣit hai, Mahārāj jī. Śrī jata jūṭa na saṁśobhitam, and puṇḍram, yasya viśāl bhāl patāle jineke. Bhāl patāl viśāl jo patāl hai mastak hai, us viśāl mastak par tripuṇḍra dhāran kiye hue hain. Kanthe ca muktā maṇi hai, aur kaṇṭho me muktā maṇi dhāran kiye hue hain. and his speech is such that when he speaks, Mahārāj Jī, it seems as if he is listening in his ears. His speech is such that there is no exhalation. When he gets his speech, it seems as if he is listening a little more, Mahārāj Jī. He does the work of Amṛt in his ears. Such is his speech. I am not exaggerating. I am not exaggerating. This is the truth, which I have experienced, that when Mahārāj Jī speaks, it seems as if I am listening. Like this, Mahārāj Jī’s speech is like Amṛt. vāṇi yasyāṁ ritoṁ pamāṁ rasmayāṁ bhaktai sadā pūjitam svāmi viśva-guru mahēśvara-bhidhā tattano mipāda-plavam. In the same way, I bow to Swami Maheshwaranand Purījī Mahārāj in the Chaitanya Kambala. In the fourth śloka it is written, sarva siddhi pradam bhakti bhava samanvite guruvare śrīmadhāvanandake omkāreśvara mandirasya rachanayah kurvate sampradam swami viśvagurumahēśvara." The second world, there is no other temple like this in the world. The one which Swamījī Mahārāj is making, the temple of Omkāreśvara, there is no other temple like this in the world, and it is being made new. Part 3: The Eternal Path and the Nature of Saints Bhakti Sādāpūjitam. This is the second world, the ninth fruit. By seeing this temple—because Brahmā, Viṣṇu, and Maheśa are connected with complete power here—all human desires are fulfilled. And the one who is connected to his Gurujī, who is connected to his devotion, who has so much faith in the feet of Mādhavānanda Purījī Mahārāj, that Mādhavānanda Purījī Mahārāj himself has given him so much strength that he is doing the work of religion in this world. Oṁkār Īśvar Mandir kī racanā jah kurvate sām pradam. Oṁkār Īśvar Mandir kī racanā, at this time those who are doing, like this: svāmī ve svā guru maheśvar abhidhā tat no me pād aplavam. In the 5th śloka it is written: "Swāmī Śrī Jasarāja Rājapūrtaḥ yasya te dakṣakara śrīyogeśvara jasyābhaṁ bhujayoḥ nityaṁ goro sevakau rāmadhara bilikhyate padam idaṁ nityaṁ dayā kāñchebhe svāmī viśva goro maheśvara abhidhaḥ tat naumi pāda plavam." It is said that Swāmī Śrī Jasarāja, Mahāmaṇḍaleśvara Jasarāja Purī Mahārāja, and his rule in the whole society, in the religious society, he will rule in the future. So in front of him, Jasrāj Purī Mahārāj is in his right hand, and Swāmī Śrī Jasrāj Rājapurāta Yasyasya Dakṣakara—the right hand is Śrī Jasrāj Purī Mahārāj—and Śrī Yogeśvara, yogeśvara jasya bhāma bhujayoham, and Shri Jyogeshwara Purījī Mahārāj, whose left hand is like this for Shri Maheshwarananda Purījī Mahārāj. I, some Padya Ramadhar—my name is Ramadhar—this Padya I am writing, and I have mercy on Mahārāj Jī. And here, Mahārāj Jī’s Mokharbindha said that Veda Vidyā should be propagated. That is why Ramadhar Dīwedi recited at the feet of Mahārāj Jī: "Swami Viśvaguru Maheśvara Bheda Tat Nomi Pāda Plavam. Swami Viśvaguru Mahāmeśvara Maheśvarānanda Purī Jī Mahārāj, I bow to your feet." Bhavata Padachanchari says, "At the feet of your feet, at the feet of your feet." Ācārya Paṇḍit Rāmadhara Dvivedī, Navya Vyākaraṇa Ācārya, Pāṭalya Putrastha, 22-7-13, Channakamalesu, Padhyam Nivedyate. Very good, Achārya Paṇḍit Rāmadhār Jī Mahārāj, Dvivedī Jī. This year, the Mahākām Melā was held in Tirat Rāj Prayāg. On the auspicious occasion of the Mahākām Melā, our Ācāryajī came in front of us. His thoughts, his knowledge, his behavior, etc. I told him that every day, in the morning, the Yajña Śālā that is being built there on the banks of the Trivedī, about 25 square feet of land—in this way, we get 80 by 80 feet of land—but with us, thousands of devotees from the country and abroad are there. It is very difficult to get land, but we tell the government to give us a place 10 km away. If we give it away, we will have to give water, electricity, roads, and facilities. Our camp, our śivānī, was very beautiful. People used to come to see it from far away. There, Acharyajī came, and every day he used to do Śrauta Yajña, Pūjā, Prārthanā, and Ārcanā. And it was the desire of our foreign devotees to do some Pūjā for their ancestors. I told Acharyaji to come to our Jardhan Ashram, to the Gurukul. Please teach some of the students here in Veda, Vedānta, Bhāratīya Saṃskṛti, Karmakāṇḍ, etc. Ācāryajī has come. It has been a month since he has come. He is welcome. And his high thoughts, which he has written in his letter to Abhinandan. He has taken a very good approach. Ādi Guru Bhagwaṅ Śaṅkarācārya’s Śubh-Avatār and Bhagwān Kṛṣṇa also says in Gītā that, "O Arjuna, I appear from my Yoga-Māyā from time to time. I destroy the Adharma and establish the Dharma. I protect the devotees." Two types of Avatāra are considered. One is Nimit-Avatāra and the other is Nitya-Avatāra. Nimit avatāra is considered among the 24 avatāras, and Nitya avatāra is Śānta. Shant is our Ātmā, and I am the body of Shant. Rom Rom Me Ram Rajyam Badal Me Mehe. Once someone saw Nārada’s mother. He saw that the mother was attending the ashram and satsaṅg. A sage like Nārada, what is the need for his mother to go here and there? Nārada was told, "Nārada jī, you are so attached to women’s religion, so your mother goes here and there, everywhere." Narada felt that, Narada says to his mother, "Mother, now you have become a celibate and you have come here. Saint Mahātma will come here for your darśan, and satsaṅg will also take place." Maa bache ko har prakar se psychologically jaanti hai. Mā bache kā śarīr, bache kī vicār, bhāv, bache kī draṣṭi aur bache kā vyavahār, ādi ādi. Maa sab kus jaanti hai. Maa ko dukh ho gaya ki, "A beta, Nārada jo hai, isko kisi ne bharmā diya." Ka thik a beta, koi baat nahi. I go to the ashram and feed you the food that is left from the ashram of the great men. So whatever power you have, it is due to the great prasād of those great men. Narada was going to Lord Viṣṇu while reciting Nārāyaṇa Nārāyaṇa. Lakṣmī says, "Lord, I think Nārada is coming." Lord Viṣṇu says, "Yes, Nārada will come today. When Nārada comes, he brings some news." So Nārada comes. Lord Vishnu, the Lord is going to know. He said to Nārada, "Come, Nārada. You have come after a long time." Lord, he has to come only when your grace is there. Tell me, Nārada, what is the news? Nārada became silent for a minute. God says, "What is happening in the world of death?" Narada is looking towards the Lord. So Lord Vishnu says, "O Narada, my Narada is not different from the saints. He who believes in my saints, he who believes in my saints, he goes to hell. There is no difference between me and my saints. Hey Nārad, there is no difference between me and my saints, I am in the form of Nityāvatār. Shant is our soul. This body, which is mine, is not this. My soul, which you call Vishṇuśram, that is Śānt. Shant is our soul, and I am the body of Shant. This body of mine is the body of the saints; it is not mine, it is their body. And the saints are living in Rome as if it is raining clouds. O Nārad, this kind of emotion that has come into your mind will give you a lot of pain." And Lakṣmījī also says that I am also a servant of the saints. Wherever my saints go, I hold their hands in my hands. For example, to kill Rāvaṇa, to kill Kaṃsa, to kill Hiraṇyakaśipu, etc. In every era, I appear to destroy such evils. And I have a daily incarnation on this earth, which is a saint. A saint is not made of any divine clothing or white, yellow, or black clothing. The meaning of a saint is that it is the end of all desires. A saint is one who has a divine vision. The one whose vision has a different feeling is not called a saint. Divine vision is a saint. Śāḍbhāv and sādhakbhāv and siddh, while being siddh, he also has the feeling of being a sādhak. And he himself does sādhanā. He is the same saint who walks on the path of truth. And the same saint is he who is present in everyone. He is called a saint. Just by changing the clothes, asking for alms, and leaving the house with grief. And it is fine. Bapujī says, that is fine. Ram and Jam do not get disturbed. And they stay in study. One who does not practice cannot become a saint. And by doing sādhanā, one’s inner energy is purified, then he himself becomes the Śiva form of Viṣṇu. Similarly, our Ādiguru Bhagavān Śaṅkarācārya, at that time, there was a difference in the thoughts of many people. Sanatana is the creation of the entire universe from ancient times, and within the infinite, the infinite power, the infinite sun, stars, planets, etc. The name of the power that keeps them in harmony and unity is Sanātana. The meaning of Sanātana is that which has come today. My Sanātani has come, my Samādhi has come. That is why Lord Kṛṣṇa says, I am in every living being, and they are all my Sanātana, i.e., my part. That is the story of the same Īśvar Uṣī. Still, due to ignorance, Lord Buddha was a Hindu. Lord Buddha was a royal prince, a kṣatriya. Lord Buddha was a royal prince. They became disillusioned and went in search of knowledge. When Buddha used to walk, he used to look at the ground and say, "Sadness and silence are the practices of our Yoga." Silence is of many types. In sadness and silence, am I not putting my foot on a small worm or an insect? I am going. What is standing in front of me? What is not? Lord Buddha used to bring alms from five houses, used to give in a separate place. Whatever he gave, he used to keep it. And he used to distribute it in five parts: for birds, for fish, for dogs, and for guests who came to him, and for himself. Ke liye. Aur wahi, toh Buddha ke jo jitane bhi anāyāyī the, unko bhikṣuku kahā jātā hai. Aur hamāre sanyāsī bhī bhikṣuku hotā hai. Toh hamāre sanyāsīyoṁ ko hum kahte haiṁ madhukarī. Sanyāsī jo usko bhikṣaṇe kahte haiṁ, madhukarī ke liye jātā hai. Yānī jaise madhumakkī, acche acche phūloṁ ke vahāṁ jākar ke sehat leke ātī hai. Aur kisi phool ke andar wo bhed, they don’t see the feeling of the world. Even if there is a poisonous plant, if its flower blooms, it also contains nectar. It brings nectar. Similarly, the sanyāsī in this world brings nectar. That is why it is called madhukarī. And in Jainism, it is called Gochari. Just like the cow-mother comes in the jungle, similarly, Jain Sadhus and Sadhwis also go for Gocharī, and they also bring alms. And many others call it Bhikṣu. And a Brahmacārī also goes to get alms. Bhikṣam Deī. Our various arrangements were very beautiful. If one day a Brahmin, a Bhikṣu, or a saint does not come to the house as a guest, then they do not eat food. God, what has happened to us today? How unfortunate that no one has come to our door. The one who comes to the door, never tell him to come later. Never tell him to come later. Never tell him to come later.... Shri Nārada saw that Indra was taking away the wife of Hiraṇyakaśyapu because she was pregnant, and the baby of Hiraṇyakaśyapu was in her womb. So Indra thought that wherever the baby of Hiraṇyakaśyapa is, he will kill all of them. Narada saw this. Narada said, "Indra, what are you doing? She is a pregnant woman. You will do this to her, kill her and kill her? Indra, it is a terrible sin. It is not her fault." Indra got scared and said, "Send her to my ashram." So Hiraṇyakaśipu’s wife is in Nārada’s āśram. So what happens in Nārada’s āśram? In an āśram, there is always satsaṅg. Uthan from Satsaṅg and Patañ from Kushan. That is why Gurudev says. I am the Lord of the Light, I am the Lord of the Light, I am the Lord of the Light, I am the Lord of the Light, I am the Lord of the Light, I am the Lord of the Light. Key joke do stay on a door, a gem, and do they do see the? But they are, yeah, he do probably, but they are like deep, not ever wanna key. So to Guru Swāmī Madhavānandajī Bhagavān, he said, saying, say he to minutiae nurse in our element I or cushion. This human life is lost and will suffer for many lifetimes and will go towards hell. That is why Tulsidās jī has said, "Sant samāgam hari kathā, Tulsī durlabh doyā Sītādhārā aur Lakṣmī." This is also for the sinner. Not the key could get him. Wasn’t that they did something with that? How to do all here? That this should be put. The need to know what the deed was, something that bad, tricky. But that would be a matter of job. But Java was such since some time. You have a decent Scott son’s car. Omar, it’s a psychological discussion at the moment, or more of a gun psychologically. I might have asked me to ask a mission. I can I hear? They start from that time, when that jīva from the subtle world, by the grace of God, sends them back to the realm of death. That by doing something, they will have the means to attain salvation. At that time, what was the condition of his mother and father? Nowadays, the insects inside the liquor are born, and the bottle is full of them. How crazy the world is! All of us are the children of the ṛṣis and munis of India. We used to do sādhanā, anuṣṭhāna, pūjā, and chāna. We used to pray to God that we may get a son or a daughter in the form of a gem, which may give light to the world. Today we don’t even know, we don’t even know if the seeds of one field have sprouted in the other field or not. So that way of thinking has gone. So when there is an eclipse, how is its mental, physical, and spiritual state? It affects that eclipse: 14 people, 21 Brahmins, 2100 solar systems. Not beyond that, today’s science says that there are lakhs and lakhs of suns. But they don’t even have the means to reach there. It comes back as a reflection of them. So the spiritual practice of our yogīs through samādhi, 2100 brahmāṇḍa, what does brahmāṇḍa mean? It means that I am one in many; I will become one in many. And what is that? What is that? Hiraṇya-garbha. Hiraṇya means gold. It is the egg of gold. The Brahmāṇḍ, Brahmāṇḍ, and I’ll discuss Brahmāṇḍ. A car that they are, we see Brahmāṇḍ. We see Brahmāṇḍ. I can’t get another, not the rule, but yes, they are the money. We do, you know, but I cast my exam. I want, got the ceiling did, but I had a svayaṁ who get the night. That’s it. It’s from the top. We know the rule: proper Brahma, or when he is not the home. Can you say, "Dominic, did I, yoginā, was she go?"Her yogī yet the savvy, so they’re not that they dope. I’ll sell rope here at the ship. Keep up to me. Such, send me back, back to those kickers at the end of your but job. Do who are who up? And I’ll go back to, but I’ll had access to a, but to be you or how they can suck sense a word. There’s a rule will be a, and the son of Hiraṇyakaśipu, who was the The 52nd incarnation of God, Viṣṇu, appeared in him. And that same 52nd incarnation, do you know? So that 52nd incarnation goes in front of that king to ask for alms. So it is said that they need to have that kind of, like, that, but that... Day, but that they are, you give a lot of time to visit that. It will have to call it, but I did to say, but it do Brahmins who put it. Since I’ve been part of that, I what they did, what they are, you get it, you know? We’ve made a lot of it, so they did not are coming up with their own mom. So, such great men and deities have happened in the form of satsaṅg. This is the result of satsaṅg. So, Bhagavān Śaṅkarācārya. At that time, Bhagavān Buddha. Before that, the yoga practice of Buddha was Tīvra. And the practice of Buddha is called Tantra. What kind of books are there in our Vedas? They are books of Tantra. But that Tantra is not the same as the Tantra which people of today use to equate with Kāmaśāstra. The meaning of Tantra is "Tan"and "Trayamam." Expand your consciousness and liberate thyself. So if you expand our consciousness so much, then you will attain salvation. That Tantra, Trayamām, God, Buddha, while doing sādhanā, what was his name? Siddhārtha. Siddhartha, while doing sādhanā, went to samādhi, so the knowledge that he gained in his intellect, Buddha means Bodh, Bodh Dharma, so Bodh, and when he will be beaten up, he will say that there is no wisdom in him. He will say that there is wisdom in him. So his God, Buddha’s samādhi has started, and in his mind, there is wisdom. What kind of wisdom? Self-knowledge. When self-knowledge happens, then it becomes one. Eko brahmāditya nāsti. So there are not two, but it is one. I may be Christ. What predictor? I push, hey, what the hot money here? Which way? By one Buddha, which is this? Is a boppers the apartheid? Our one, but the lick day he may lose. May use up to me on per cost-cutter. Just go get the board. One got in light, man. On getting, make it there in light with up to per cost. Who in like men to by one with which I’ve got the key? Met many swat consul year, the but that’s a day care K with the back. Use kid to pull each a track out. How does that they got? Yes, I was baked. They were able to go. Be a guy who are? He had to push Haney, the big guy. Walk was being a, or do any the guy? What it does up? Who say if open with the dynasty by one with the guy John with schedule CCN United? A are in God Ashok Shamrat and his only daughter. This story is very long. I hope you are not feeling sleepy. Then what happened is that the disciples of Buddha were divided among themselves. This is not a fight of God. The fight is of the followers of that religion. One is Gurujī Chelo Beto, and the other is Gurujī Goyaiya. This is what we call a highway. Secondly, there is a bridge. To cross the bridge, you have to go through the bushes, through the thorns, through the bushes, through the thorns, through the thorns, ... through the thorns. You don’t know where the bridge will go, and you get lost. But the main road, the highway, will reach our Gaṇṭabhya. So this life has not yet reached Gantabhya. This life is a journey. While walking on this journey, where does a river like us come out of? They move, they move,... they move,... They, Abujī, Devapurījī, and our Prātaḥsvaraṇī Ārādhi Śraddhā, Satgurudev Hindu Dharm Samrāṭ Swāmī Śrī Madhavānandjī Bhagavān, pray that He gives you all śakti, bhakti, and jñāna, gives you good intellect, and that your sādhanā, day and night, is fruitful. Badti re, aur issī jīvan ke andar, vahī ātmā gyān prāpse kare, aur manev kā jīvan jo milā hai, iss jīvan ko safal banāye. After saying all this, in the holy feet of Śrī Gurudev, I will give rest to my speech. Oṁ Sarve Bhavantu Sukhinaḥ Sarve Santu Nirāmayāḥ Sarve Bhadrāṇi Paśyantu Mā Kaścid Duhkhabhāg Bhavet Oṁ Śāntiḥ Śāntiḥ... Ādi Guru Bhagavān Śaṅkarācārya kī, Kapila Bhagavān kī, Dattātreya Bhagavān kī, Devādhi Deva, Deva Purīṣa Mahādeva Bhagavān, Śrīdīp Nārāyaṇa kī, Hindu Dharma Saṁprat, Satguru Svāmī Madhavān Jī Bhagavān kī, Oṁ Śāntiḥ, Śāntiḥ, Śāntiḥ Viraj Māna. Our Sirtas, the incarnation of Bhagavān Śaṅkar, Swāmījī, Mahāmaṇḍaleśvar, Jasarājpūrī, all the Sanyāsī, Santagaṇ, who have dedicated their entire life for the well-being of mankind, for the promotion of Dharma. And here in the ashram, for their contribution in their work, and for the protection of religion in the whole world, for that, we would like to offer a small offering to Viśvadīp Gurukul and all the devotees who are present here in the ashram. Our group or Nīmā K power, power... Some on head, oh yes. Up Kī Jārā, or is Kelly? Now, on the eve of group or Nīmā, and in the presence of Mahāprabhujī, and in the lotus feet of our Satguru Dev Hindū Dharmas of not Bhagavān Mādhava and Purījī, the present our Swāmījī. Who is the incarnation of Lord Shiva? And Muhammad, lesser sages, just as Purījī Mahārāj and all sannyāsīs who have devoted their lives for humankind, for the upliftment, the spiritual upliftment of humankind. And for looking after all the creatures in the world for their benefit, they have been going all over the world and spreading all the good things in life which have been taught in our Vedas. Now, for this, on this Guru Pūrṇimā, we... We would like to honor all sannyāsīs here on behalf of all the resident bhaṭṭas of this āśram and gurukula, Viśvātī. Good, good. Thank you. Thank you. Okay, next one, quickly. Oh, oh, yes, Mr. Yogesh. Mr. Yogesh Purījī Mahārāj, who is the pillar of this ashram, be honored. Mr. Mantra Purījī, there are many devotees of our ashram, and many devotees. Mr. Niranjan Purījī is one of the most advanced saints of our Siddha Pīṭha tradition. He has so much devotion, so much duty and dedication. Sādhvīdhāyā is the one who runs our ashram in Austria. Sādhvī Dayājī, who is in the āśram of Mahāmaṇḍaleśvar Jī in Astraya, has a lot of good deeds, and in the form of Dainik Jīvam, he has a lot of cooperation and contribution. Bring it here. Why are you quiet? Come here. Come on to me. Karnal sir, keep it here. Say your name. Say your mother’s name. Say it there. Show it. Bring it all here. Mr. Undhra, where are you from? Sit here. Swāmī Śrī Lakṣmaṇpurī. Our Swami Lakshmanpurī is a disciple from 1980, that is 33 years. He was the first one to call us in Australia. And today his sanyāsa has been performed, and he is a great Nirmalā, he is a saint. So take him also, come on, here, bless you. Who is the other one? Sadhvi Umāpurī jī. Sādhvī Umapurījī. Umapurījī is also making food. He is not a Rajman here. Umāpurījī has also given sannyāsa to him today. And Umapurījī has been with us for so many years, and he has also given up his life. And she is working to spread the light of yoga in the whole world. Thank you. The second one? Sādhvī Śiv Jyotī. Śiv Jyotī, not Sinha Jyotī, Śiv Jyotī. Śiv Jyotī, yes. His sannyās was today only. He also went somewhere to make food. Where is the Śiva Jyoti? Keep it. Take this. Where did you get this from? I didn’t get it, our dear disciple Swami Phoolpurī. For so many years, all the ashrams of Pūjya Śrī Gurudev and all the service that Gurudev has done—from all of us, we haven’t been able to do it. Phoolpurījī is the head of the ashram, and whatever happens, tell Phoolpurījī, tell Phoolpurījī. Phoolpurījī never says, "I am tired, I don’t have time." He just keeps on walking like a butterfly and keeps on working. Phoolpurījī has great importance. So on this auspicious occasion of Guru Pūrṇimā, we also congratulate him on the veneration of Gurudev. And on behalf of Ālag Purījī Siddhāpīṭ Paramparā, we also congratulate him. Shri Bhajānānandjī is also a disciple of Bābājī and is a great sanyāsī. He also keeps on roaming around like a butterfly and never stops anywhere. Wherever he goes, he is known as Bābājī and sings his bhajans. He is a very good saint. Karmayogī Yamunāpurījī, Yamunā. Gamuna nahi. Yamuna. Yamuna. Uttamu dedho. Good. Uttamū dedho. Uprapari. Lah. Aur Tyāgpuri. Humāre jaise ācārī jī ne batāyā thā, ki sannyās kehī prakār kā hotā hai. To usme karma sannyāsa bhi hota hai. O grast me rehte hue, jaise ṛṣi-muni hota hai. Re aja Tyāgpuri. Inkā nām e Tyāgpuri aur inkā nām e Yamunāpuri. Karma Yogī. It is beginning. Yes, yes. Yeah, yeah. Yeah. Karma Yogī. Pushpa Devī Jī. Our Pushpa Devī Jī is from Australia. And in our ashram, all the work of a gardener, of eating and drinking, these days, a lot of modern food is added. Since the time we bought the Ashram, we have not used a single gram of modern manure. All the vegetables, fruits, grains, and all the offerings that we have received from Puṣpā jī, she also received the initiation of Karma Sannyāsa today. Thank you very much. And also to Śāntī jī. Thank you very much to everyone. And along with this, our Colonel is very blessed. He has been standing on his feet for the last three to four days. Come, Colonel, please wear the garland and take the garland. Take the garland. Take the garland. Part 4: A Gathering of Devotion and Service And along with that, our Ashram’s personnel—be it the Minister, the Ashram’s Manager, Director, or Organizers—whoever is going to do anything. If you call them 24 hours a day, they will say, "Yes sir, yes sir." The military will say, "Sir, don’t call them sir." But I am calling them sir. The ones who are in charge, they will call them sir. But the military will call them sir. There is a light in our ashram. As soon as they hear their voice, the whole ashram becomes alert. That is our Lakṣmaṇ jī. Thank you very much. Give it to Lakṣmaṇ jī. And the other saints and sages who have come, their respect will be paid tomorrow. I don’t know who has come and who has not come. That is why he had made this Chandra, and all of them are going to work with us. He is a great Karmayogī. He always comes for every work and stands on his feet. His voice is as loud as our Lakṣmaṇ jī. Actually, Hanuman jī is called Hanuman Singh jī. Anumaan Singh ji, say something. He is going to make the impossible possible. Come, sit with me and listen to the bhajan. Come, Pāliwārī, come here. Sorry, I have to go to the village. Hari Om. Hey, hey, hey. Move aside. Kriya Shakti. Whose is this? Where is the Chandra of Umā? Where is the Chandra of Śivjyoti and Umā? This is Sādhvī from Umāpurī. And who is this? Phūlpurī. Come. God bless you. I am going out at 2 o’clock. I am sick. I was not going to come, but now I have come. Where did you come from? Boya, I didn’t recognize you. I am from Laddubai. From Laddubai. How many brothers do you have? Two brothers. Rāma and Lakṣmaṇa are a pair. Sit, sit... When we are going back to Delhi, Prathod, our Rathod is of the same family as Veer Durgā Dās. He said, "Bring the garlands." I said, "Thank you." He said, "We will do it." I said, "You are not bringing good garlands." He said, "I have a white sheet." He said, "Give me the yellow one." I said, "Give me two." He said, "Give me two." These people are like grandmothers, grandmothers, grandmothers. You and Bhai Saheb, when you meditate, get up and sit there. When you meditate, say, "Today is the day of the Lord." That’s it. That’s it. Bhai Sāheb has said, "Meditate at that time." Good, Śāntī. Gurū ko kī devāṅgī koṭi koṭi praṇām. Kī chāṅ jāne braṅg ko gurū kare āpa samām. Dhyāna mūlaṁ gurū mūrti, pūjā mūlaṁ gurū padaṁ, mantra mūlaṁ gurū vākya, mokṣa mūlaṁ gurū kṛpā. Ājre gare jīroḍhakī jaun mere gare āye rājā rām jī rā pyān aṅgane pavitare sudhe bhāī bhame na. Hari jāne betā hari guṇ gāve na. Aṅgane pavitre sudhe bhāī bhave na. Hari jāne betā hari guṇ gāve na. Āj ro divaso sakhī jaun balī ārā. Mere ghare aaye Rāma Rāma jī rā pyārā, Aaj ro diwaso sakhī jaun bali ārā. Mere ghare aaye santāya saheb jīrā pyārā, Ek karuṇā dendro vāt garu jīrā charaṇe pakarū. Sanamane dhanane tairam badevā, Ajarod kī jaun mere ghare antarām jīrā pyā. Ajarod kī jaun baliyā mere ghare antarām jīrā pyā. Thank you for watching. Thank you for watching. Śraddhā garu jī mahārāj kī O garu jī Sevao bhagatīro dhan data devajo Sevao bhagatīro dhan data devajo Usa sabī re sukkāro sukkī nām hai Emī jo vo antar pardā khol ke Jai Jai... God bless you. Ān tumārī wo bhagatī ro dān garujī devā jo Seva bhagatī ro dān datā devā jo Gurujī mar jāun to māgume nahī̃ kāja parmā ratī re karne Maṅgā nahī̃ lā jāvo bhagatīro dāna gurujī devājo. Ega devavo janam dhara bichadume nahi O data dharmi dasa jeeri binati. Data dharmi dasa jiri binati. O Prabhu avgari joji antar parda kholke. data deva jo Seva bhagati ro Daan, Bolo sattva garudin dayal ki, Manaleshwar Bhagwan ki. Aam naam ratte raho. Sadaram se kā kabū na dī na dayāl kī, O bīrā bhanak panegī kā, E bharose āpke chale bo, Satguru māḍī nāv, Gurujī māḍī nāv, Nahī hai māre kutumb kabelū, nahī māre parivār, Baro sādhī nāv. Bhava sāgare un dogano gurujī kin badī utarun pār. Tuti jāj samundar gherā, Kanabāḍī utarun pār. Tuti jāj samundar gherā, Kiswāḍī utarun pār. Amma krodhe na hoi, madhī nāv, Satsaṅga rūpī nāv banādo. Is what you throw power? That’s the groupie. Now, another beer is about the you throw power, yeah, but it’s in the room, are you know? It’s in the room, are. You know, get the Kabir’s are so, no? By Santa Mehtota, as a dog head? Kabir’s are suno bhai, e sattguru madhinava, nama sattguru madhinava. Bolo Satguru Dīn Dayāl kī, bole māt pitā Gurudev kī. Bhagat ore Bhagwāne kī, Namoḥ Gurudev jī, Pūrī Namasikār Guru kī. Suri Nari Muni Janisa Diwaan, Toh Sannasari Divas Divan Jai. Jine Agam Ki Gamme Lakhavya, Guru Gyane Deep Parikaas Kari, Patti Khol Darsh Dikhaavya. Siddhi sadhaki muni janni pachasat se pavya, Ake murti ame surti aishamavya. Kabīr darśan santike sahibya beya Lekari aahegadi bhai bakiri bakhiwadi. Everyone is upset, if my Guru doesn’t get upset, I always bow my head to him. Whomever the world wants, the true Guru doesn’t get upset with me... Gyān se muktī se niṣṭarā ho, duniya satgurudev nahī rute. Duniya mujhe se satgurudev nahī rute. Āgam nigam ke guṇ gāye, suntā sire jāne nyārā ho. Āgam nigam guru ke guṇ kaīye, sire jāne nyārā ho. Duniya muj se Sat guru dev chai. Duniya muj se aur nai da. Jagisara ho dek la. Jagisara ho dek liya. Satgurudev nai rute ho, I want the whole world to know about me. Tell me, my true guru, what is your mercy? My true guru, my true guru, I am a rickshaw driver. Rickshaw driver, my true guru, I am a beggar. My true guru, my true guru, What is your mercy? Tell me, my true guru, Gurudeva, ki antikoti śānti vāta vāta. Āśā līlā niśati gurujīro. Jñāna re tuṅga tsuke pāsire. Āśā līlā niśayabhati tuṅga tsuke pāsire. Tārī manuṣa janamārīyo maujire. God bless you. I don’t want to go back to my father, I don’t want to go back to my mother, I don’t want to go back to my father. I am very happy in my house... Kho to kar le ni khe vati a supi te yu tare bavi pari. Yan shali le ni shaye bhaji yo gyan re tum bat suki pas. O thari manus dana mari yo moj re ya per nai ashi. Yo yāṁ sādhara mī kareva pukāreya rajiṣuṇamārī. Te tōrata-śukaratayamayūtare bhavipārī yain śalile niṣat gurujīya jñāna re tum vāta śukrī tharī manuṣa janamārīya majrāya phira naisīya bolo śat guru devakī. Guru Sir Mahā Devakī Jai. Madhav Krishna Bhagavān kī jai. Viśva Guru, Mahāmandaleśvara, Paramahaṁsa Swāmī Śrī Jayaśaṅkara Purījī Mahārāj kī jai. Mahāmandaleśvara, Swāmī Śrī Jasavanta Purījī Mahārāj kī jai. Sab sant, ṛṣi, muni, mahātmāon kī jai. Kṛpā se Gurū caraṇon meṁ lagī. Ākhiyā Satguru Caranome Lagī... Śrī Dīp Dayālu Ke Caraṇ Kamal Meṁ Dīp dayālu ke caraṇ kamal mein Merī kismat jagī Akhiyāṁ sāte guru caranoṁ mein lagī Akhiyāṁ sāte guru caranoṁ mein lagī Dīp dayālu ke caraṇ kamal mein... Meri kismat jāgī, athī āsāte guru, jab se pāvan charan ko dekhā. Jabse pavar tabse bhaya vairāgī, Akhiyā Satguru charanome lāgī. Akhiyā Satguru charanome lāgī. Charanarāj mein kāg bhaya haṁsā, Charanarāj mein kāg bhaya haṁsā, Motī chugat suhāgī, Akhiyā Satguru charanome lāgī. Ākhiyā sate guru charṇa meṁ lāgī, Śrī Dīp Dayālu ke caraṇa kamala meṁ, merī kisamat jāgī. Ākhiyā sate guru caraṇa meṁ lāgī. Ākhiyā satguru caraṇam lagī, cita na ho yasa rūpa meṁ jagā. Cita na ho yasa rūpa meṁ jagā, ninde āve dhyābhagī. Ninde Aave Dhyābhagī, Ākhiyā Satguru Charaṇam Lagī. Ākhiyā Satguru Charaṇome Lagī, Man Kī Vās Na Sabhī Choṭī. Man Kī Vās Na Sabhī Choṭī, Mast Bhayo Man Tyāgī. Ākhiyā Satguru Charaṇome Lagī, Ākhiyā Satguru Charaṇome Lagī. Charaṇa Dekhe Binā Chain Nahī Āve. Charna dekhe bina chain nahi aave, Palak na hove aagi. Akiya sate guru charno me laagi, Aakhiya Satguru Charanome Lagi. Sada Rehate Anuragi, Aakhiya Satguru Charanome Lagi. Akiya sate guru me laagi Śrī pūjā bhagavān dī pañcārāyaṇa. Śrī pūjā bhagavān dī pāṇārāyaṇa kar diyā, badbhāgī akhiyā sate gurū meṁ lāgī, āṅkhiyā sate dhūr carnoṁ meṁ lāgī, Mādhāvanāñjī kahe, "Prabhu carnoṁ meṁ." Madhavānandjī kahe, "Prabhu, charno me merī surat samāgī. Āṅkhiyāṅ sate dhur charno me lāgī. Āṅkhiyāṅ Satguru charaṇam lagī. Dīp dayālu ke charaṇ kamal meṅ, dīp dayālu ke charaṇ kamal meṅ, merī surat samāgī. Ām, merī kismat jāgī. Āṅkhiyāṅ Satguru charaṇam lagī." Akhiyā Satguru Charan Gīt Nārāyaṇ Bhagavān Kī Jai Guru Swāmījī. Māro janame sudhāryo āja Param Guru Swāmījī. Māro janame sudhāryo āja Dovātī jagame māra Hari Guru rākhī lāṭ. Param Guru Swāmījī, māro janama sudhāryo āṭa rūpatī jagame māra Hari Guru rākhī lāṭ. Chandan Śrī Malmārā Nainī Hai Jai Pavan Chandan Śrī Bhagavān Kī Jai, O Satguru Bhagavān Kī Jai, Śrī Dīt Narendra Mahāprabhujī Kī Jai. O Diwānī, O Diwānī, Kain Kheltī Phir Yehelī Diwānī? Kain Kheltī Phir Yehelī? Joyā Nahīn Sat Garude, Joyā Nahīn Gyānī Garude Diwānī. Kain Kheltī Phir Yehelī? Joyā Nahīn Sat Garude, Bhūlī Phirī Bhāī Māye Bāwarī. Bhooli phiri bhai maaye, bhawari janam janam dukhpa. Hariyar janam janam dukhpa. Ab ke avsar aagayo re, Rām nām gunega. Hariyar Rām nām gunega. Diwani kai khelti phir yeheli, joya nahi sat garu dev. Samjhe bina sapne me bhatki, dodi phiri sabre Hari yari, dodi phiri sabre. Kya kahun tum samjhe nahi, kya kahun tum samjhe nahi? Maanat nahi koi bhen, o maanat nahi koi bhen. Diwani kain, khelati phir yeheli. Joya nahi, sat guru de. Avasar chukī āg lāre, avasar chukī āg lāre, ojūn bhūlī jā, hari ojūn bhūlī jā. Śoch samaj kar śivaran lago, śoch samaj kar śivaran lago. Where can I find the words to explain this? Why does this crazy woman play this game? I have not seen the true Guru. I have forgotten the fear of this crazy mother... Ab Ke Avsar Aagayo Re, Ram Naam Gun Ga. Diwani Kain Khelati Phir Yeh Heli, Joya Nahin Sat Garu Dev. Jag Suhagan Yo Garam Me, Sena Le Ho Vichar. Tera To Tuji Main Biraje, Sate Mukhand Kirtar. Divānī kaiṅ khelatī phira yahī līlā, jāyā nahīṅ Satguru de. Satguru miliyā dīpa dayālu, Satguru miliyā dīpa dayālu. Caraṇa kamala cita dā bhava sindhu se pāre uṭāre, Brahmānanda vicāra. Deewani kaī khelatī phir ye helī. I have not seen the true Guru. I speak of the true Guru, God’s grace. I trust in you, Guru Puroh. He is a great singer. His disciples are very bad. He is almost 90 years old. He is immortal. He writes the Bhāva Bīnī Patrikā. He writes the Bhāva Bīnī Patrikā in the Satgurujī Patrikā. He pays his respects. Satnam Adesh, Guruji. Satguru Thakaji Charaname. My feet started aching. Satguru was on my feet. My feet started aching. Mohi neend mein rataan beeti, mohi neend mein rataan beeti, anegin chaye jugī. Satguru śabd dhamru bhajo, Satguru śabd dhamru bhajo, surtān bharg jāgī. Satguru thākā jī charna me māri lagan lagī, jab se darś guru pad ke surtā gaī thagī. Charan Kamal Parse Badh Bhaagan Premk Rang Rangi, Satguru Dhankaji Charaname Mari Lagan Lagi. Satguru Thakaji Charna Me Maari Lagan Lagi. Aachal Hui Chanchalta Mit Gai. A chal hui chan chalta mit gayi chit se kum thidgi, O chit se kum thidgi. Satguru thanka ji charna me maari lagan lagi, Satguru thanka ji charna me maari. It has become a matter of ignorance, ignorance has become. A matter of ignorance, ignorance has become a matter of ignorance, ignorance has become a matter of ignorance, ignorance has become a matter of ignorance, ignorance has become a matter of ignorance. Surat Bhawar kī aise thir gayī, lag karnā ichchā Satguru Bhankājī charaṇa meṁ mārī, lagan lagī. Leg na lagao, maara bhai re, leg na lagayo, bina kaal ni dara pe. Jīvo pralame jāiye prāṇī bhāī, leg na lagāo māra bhāī re. Ek satī apne pīyā kāraṇ sat karvāne jāī... I’m not afraid of fire, I’m not afraid of fear, I’m not afraid of fear... I’m not afraid of fear. Mir gore naad, sabad walo pyaaso bhai, sabad sunaane jai. Hey haan, Mirgo naad. Sabad walo pyaaso bhai, sabad sunaane jai. Hey haan. Se je sot sa vai yo prani bhai, lig na laga vo mara bhai re. Lig na laga yo bina kaal ni dara pe, Do norī joḍ, bāra bāra yādiyā bhāī, sūra leve laḍāī re. Do norī joḍ, bāra bāra yādiyā, sūra leve laḍāī re. Ṭūṭ ṭūṭ... ṭo. On the fear of death, life goes to hell. Hey, Pranībāī, take care of my brother. Hey, yes, leave all this. Our Tanrībāī, who sings the nirbhā guṇa. Ah, ah,... Ah. Without writing, there is no fear of death. I am going to die, O Pranibai. Don’t write, my brother. Sat-Sidhānand Ghan Bhagvān Kī Jai Ho. Antaryāmījī Mahārāj Kī Jai Ho. Mahiṣraṇanjī Mahārāj Kī Jai Ho. Dīp Nārāyaṇ Bhagvān Kī Jai Ho. Māt-Pitā Gurudev Kī Jai Ho. Buddha, Buddha, Rari Jai Ho. God bless you. Guru Dev Dayālī, dayā karke bhavsāgar pārī lagāde nā... Pāri lagāde nā bhavasāgare, pāri lagāde nā bhavasāgare, pāri lagāde nā Gurudeva dayāle, dayā karke bhavasāgare, pāri lagāde nā. Athanki dukh bhari, athanki kī jāj hamārī, bīch mein athi kī nāv hamārī, pūjī to yeh pukārī, pal-paṭī āp kināre lagā de. Gurudev, daya le, daya kari ke Bhavsagare pari laga dena. Ki nadiyan Chibhavari ke naav le jaave, Ichhbhavari ke Vaapar. Hari bin kone bachave? Arre, Data doobat jājītira dena Gurudev, dayā le dayā karke bhavasāgare pārī lagāde nā. Avidyā mai sūṭakī sudhī bhuḷāī satya svarūpa kī, usme haṁsā bahutī dukha pāī. Usme haṁsā bahutī ākāre āpa jagāde. Gurudev dayālī dayā karike bhavasāgare pārī lagā dena... Pūjya Dīpā Dayālu Dātā Śrī Pūjya Dīpā Dayālu, Āp Bina Kauna Ab Pāri Lagatā? Mādhāvānandījī Sadā Guṇa Gatā, Mādhāvānandījī Sadā Guṇa. Abke Āp Bachāde Na Oḍatā, Abke Gurudev Dayālī Dayā Karike Bhavasāgare Pāri Lagā Denā. Guru Dev Dayālī Dayā Karike Bhavsāgare Pārī Lagā Dena. O Bhavsāgare parī lagā dena. Gurudeva dayālī dayā karike Bhavsāgare parī lagā dena. Bhavsāgare parī lagā dena. Bolo sattva Gurudevakī. Bolo sattva Gurudevakī. Śivaloka se Śiva ne bhejā Gyāṇīsiddhiyogīrāj Bhārat bhūmi par banyāye Śrī Maheśvarānand jī Mahārāj, Balo Śatrudeva kī Jiyo Maheśvarānand, jug jug Jiyo Maheśvarānand, Dīp Dayāluk Amṛtyāśīṣ Nitbāriso Ānand, Jiyo Maheśvarānand. Deep dayā luke amṛtya, Sish deepā dayā luke amṛtya, Nithvariso ānand, Jug jug jiyo mahī śaraṇand, Jug jug jiyo mahī śaraṇand, Dhanyavāg bhārat bhūmi kā, Prakte bāl mukhand, Trītāpa kā pāpa harata hai, jaise pūrṇamā candra. Jīyo Maheśvarānanda. Śrīdīpa Dayāluke Amṛtyāśīṣa. Dīpa Dayāluke Amṛtyāśīṣa. Nitbhariso Ānanda. Jugjug Jīyo Maheśvarānanda. 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