TV Channel

Part 1: The Gifts of Saṃskāra, Mantra, and Sevā in the Āśram Śrī Dīp Nārāyaṇ Bhagavān Kī Jai, Śrī Śrī Dev Purīṣya Mahādeva Kī Jai, Dharma Samrāṭ Paramahaṁsa Śrī Svāmī Māravānanda Purī Jī Mahārāj Kī Jai, Viśvaguru Mahāmaṇḍaleśvara Paramahaṁsa Śrī Svāmī Maheśvarānanda Purī Jī, Satguru Dev Kī Jai, Oṁ. Hari Om. Bābājī is resting a little now. You all know that since yesterday morning he did not rest at all. Last night he went to his room at one oʼclock and was back here at three oʼclock for Sanyās Dīkṣā. While people were sleeping, Bābājī was sitting here. Today we were having darśan all day long and taking advantage of it. So Bābājī said at five oʼclock, “I will rest a little, and if I come, I will come. If I don’t come, we will do satsaṅg.” Kareṅgī, par āśā hai ki jaldī se jaldī bāt jāyeṅgī. Sārī āṭh yā nau bajāye. Yahā satsaṅg meṁ pīche kuch satsaṅg ho gayā, kuch bajāṅg gayeṅge, aur āp log bhī ā gaye. Kisi ko bajānā gānā hai to kripayā mañch pe bhī hum ko āpkā bajānā sunāye. Hum iske ānand le leṅgī. Āpne āj dekhe hai, bhot sādā program the. Śubhe sanyāsa dīkṣā huī, uske bāda merā saṃskāra huā, yajña parīta saṃskāra huā. Eleven children who have been taught the rules—how to live, what to do, and what not to do. The culture of your country is priceless. Gurujī strives so that it does not get lifted. Do you know how much Bābājī teaches in satsaṅg? That we should not speak the language, we should not speak the culture. The saṃskāras should be instilled in the children. And these sixteen saṃskāras of yours, like when children enter the Gurukul, these yajñas happen, they are very important. Babaji also says that all children should be kept small, but these days most children don’t believe in this. Even their mother and father don’t believe in this. But maybe it is your destiny that you have heard when Bābājī is telling you the importance of this. I can’t explain it in words, 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 in different ways. When we have a small one and we tie it, they work together with pressure. There are two languages in which both parts work together: this is Sanskrit, and this is English. There is an old language in Europe, Latin. Most people don’t speak Latin, but here Sanskrit is still there. And to raise your mind, it is very important to learn it and to chant its mantras. You might remember in your childhood, people have told me that there were children who used to have a contest for the entire Bhagavad Gītā. And if you think about it, these children, from my point of view, whatever they have studied in school, their memory, their memory power must have been very strong. These days, you invest so much in your children’s education. You send them to that tuition, you send them to that coaching class, you send them to any class in school, you send them here, you send them there. But no matter how much you put a candle on a clock, if the clock is not serviced from the inside, then there will be no success. And this is the service for our mind—our bhajan, mantra, and the recitation of the śloka. By doing this, our mind becomes pure. It becomes pure. Pure thoughts are sent into it. There is peace. And whatever work needs to be done, if there is peace, then this work happens easily. You will know that when you are sitting for any work, if you have anger in your mind, or if you are feeling very restless, or if you are in a tāmasic state, then the work is not as good as it is when you are doing it in peace and sitting comfortably. And when children wake up early and speak a few Sanskrit ślokas and do yoga, they get the benefit of this daily in their studies, in their school classes. In whatever career they do, they get the benefit of this. This is the fate of these children, that they are here and they do this early in the morning. But they also don’t understand. They find it very difficult to understand. But you also have to take care of your children. You always have to put this saṃskāra and this satsaṅg at home. Early in the morning. Bābājī says that you have to take care of what pictures are there in your children’s gold room. Because early in the morning when they wake up, it is their darśan. And if some villain from Bollywood, an actor’s face, you meet in the morning for darśan, then how will the child be? That same one will be the picture of God, or will it be such a spiritual picture? Uskī sāth sāth āpkī bachchoṁ kī śikṣā ho rahī hai. Kaffī log āte haiṁ yahāṁ jo bāhar rehte haiṁ, Bangalore yā, Chennai yā, Mumbai yā, businessman haiṁ. Bahut mehnat karte hain aap, paise kamaane ke liye. And I mean that we invest money in our children’s education. But I want to offer one point to your mind. Jo yahan businessman hai, jo abhi bahar kaam kar rahe hai, jo bade famous hai, Marwari ki business toh bote famous hai. They are very successful. Where did they get their education from? The one I ask, they all say they got it from their grandfather or their father. These days, we are sending our children here and there for tuition. But this education, as soon as you send your children to school, is nothing compared to sitting in front of you. Jitne bhī āp kī mehnat ho gayī, jitne bhī āp kamāyeṅge, kam se kam roj thoḍā bahut samay nikālo, āpkī baccoṅ ke sāth sāth baiṭhne ke liye. We talk, but there is also the responsibility of the father. Now you might think, how bad is it that my children don’t listen to me when they grow up. But I have never spoken with you before, so I do not recognize your voice either, so how will I believe it? This is a very important time. To instill the saṃskāras of the children, you have to sit side by side. And this opportunity is there only once. It doesn’t happen again. You have to follow your children very carefully. Yesterday, Bābājī was telling us something about the āśram. Those of you who are from the Bhakta people, those who are serving, those who help a lot for the āśram. This ashram is for everyone. And in reality, if you want to take advantage of this Āśram and Gurujī’s blessings, then the most important and successful way is to do Sevā. When you come to this Ashram, don’t just come here, sit here, talk to each other, and then leave. Take this opportunity, do some Sevā, do some Sādhanā, do some Bhajan, sit quietly, do some Mālā Phiri, this is not an ordinary place. Sadhanā nahī̃ hai, ye ek śakti pīṭh hai. Isī jagah pe apne dādā gurujī Svāmī Madhavānandajī Bhagavān kī samādhi sthal hai, aur vo hameśā yahā̃ hai. Gurujī, pehle unkī sādhanā karate the, uskī vibration is āśram mein abhī bhī hai. Bābājī yahāṁ hameshā āte haiṁ, unkā āśram hai. He Kevalam He Kevalam… Okay, they will eat, and they will wander around a little, and they will look around, and then they will leave. So you have done that only. You have not taken a bath. Here, you take a bath by taking a shower or by serving. There is a great saint who comes here, Mahāmaṇḍaleśvar Viśokānandjī Mahārāj. He is the Rājguru of Vikanya. A month ago, he was telling us that in the Ashram, there are three things which we have to do. All those who stay here for a day, a year, or a lifetime, svādhyāya, sādhanā, and sevā, he said that whatever happens, one of these should always be done in the āśrama. We should not miss this opportunity. Every second, every minute that we are here is priceless. How many births and efforts we have made to reach here, at the feet of Gurujī. We should not miss this opportunity. Perhaps you will think that there is no service for you here. Whatever you do, you will get the result of it. You will see that someone needs help. Someone needs help in the kitchen. Or someone needs to sit here for safety, or someone was selling a book. You need to help him today, whatever happens. One year ago, Bābājī said in a satsaṅg one night, “I have only this wish: that when I come to the ashram of a devotee, they will see from this perspective that this is my ashram to take care of.” When you come here with such a thought, if you see a piece of litter, you will pick it up and put it in the garbage bin. If you see any lack, you will try to get rid of it. You have to come here with this thought and take full advantage of it. Baba Jī’s blessings are there. Gurujī’s blessings are like rain. They rain on everyone. But if our hands are like this, or if there is a button, or if there is a bucket, or if there is a pond that is made to squeeze the water, to keep it, this is our work. Blessings will fall on us. If we take them, our efforts are with our hard work. He says that there are three types of disciples. First of all, they are like a pot of bread. They are hot. When a bunch of Bābā’s blessings or His words are poured on them, they become hot and fall down hand to hand. When so many thoughts are going on in our mind, and other thoughts are going on, then whatever satsaṅg Bābā will say, it will not remain in our mind. Babaji says that mother and father have to speak in their mind. No, no, everyone says mama, papa, mama, papa, baba, that’s it, it is not left. Others are like a lotus leaf. When a drop of water falls on the lotus leaf, it goes away. Babājī gives knowledge and satsaṅg; these students listen to it and keep it. But whenever there is wind, this drop falls from the lotus leaf. They fall down. They are not going to remain. They are students of the medium level. Babājī was saying in the satsaṅg yesterday that they are like sheep that wait for the boon of Svātī. They take the knowledge of each boon from Gurujī and keep it under their feet. And they become fat. If we hold on to the knowledge and blessings of Bābājī, if we hold on to it and understand it, then our life becomes successful. But we need to do it. It is difficult, but we need to make every effort. Which Mahātma or which saint has said that if you do it once, it will be successful? No, it happens only when you do it once. You all know the Purāṇas. It is written in the Purāṇas that when the flowers of Kamal came out of the river of Viṣṇu, the Brahmins were sitting on top of it, looking down for its end and its root. They did not find it, then they sat down and listened. The saga is complete. There is only one sound. They understood that the sound was Tapa, Tapa, Tapa. So what did the Brahmins do? They did tapā. This happens in Hindi also, but in English, when we say that there is tap water in a tap and it is leaking, we say that it is tap, tap… When they grow up, they go to Saga and drink this water. Today, Bābā Jī has given a mantra to a lot of people. This is the Amṛt kī boond. Such a gift, such a prasād, you will never get a bigger one than this. If we look at our life, what is our most precious weapon? That is our Guru Mantra, and the blessings that have come with it. We need to take care of it. Whatever we can do, we need to remember it. We need to chant it. We need to search for it. We need to open up our inner knowledge and apply it in our life. This will help our devotion and the initiation of our Guru, and the relationship between Guru and disciple, to become 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 artistry down in the village. The Mahatma said, “Have you eaten food?” He said, “I haven’t eaten for a day or two.” He said, “Today you should go to this village and get some alms.” He went to a few houses. He said, “Mahārāj Jī, I have nothing. I cannot give you anything.” He went to a third house. He said, “I don’t want anything from you. I have a letter, a shield. There is some magic in it. I want some water from you. I want a bagolā. I want a fire.” With this letter, I will be able to do all the rituals. The mother of that house thought, “There is no need to give water. We have wood, we have that bagola. What magic is there in it? Shilaki, let’s see, why not?” So he said, “Okay, Mahārāj jī, please come.” So he took a bowl full of water and put the leaves inside. Like the leaves of Gaṅgājī come in a bowl, he put the leaves inside and put the fire. And he was boiling it. He was boiling it, and he was taking it with a spoon like this, and he was taking in the fragrance of it. Oh ho ho, it is looking very nice. He thought, “What is this? It is water. It is a leaf.” Once he smelled the soup and said, “Oh, Ananda is here. It is almost ready.” The mother asked, “What is it, Mahārājī? What have you made?” He said, “This is Rasam, Jodha. It is so good.” But if you add a little potato, it will be even better. So he saw what kind of Jādu Rasam is being prepared now. He said, “Okay, I have some potatoes. Mahārājī, I have two or three potatoes.” He cut them and put them in the soup. Now, Mahārāj was boiling water, and he thought it would be even better. But his mother’s interest was aroused, and he thought it would be magical. So he told the people that there is a king here, and he is making a ritual out of a magical letter. It is worth seeing. The king also came, and he was taking his blessings. He said Ānandagirī will be ready. If there is some gañjā, it will be even better. One of his disciples said, “Mahārāj Jī, I have some carrots in my garden. I will get them for you.” If they are even better, why should I not get them for you? What difference will it make if I get one or two carrots? He cut the carrots and put them in the garden. When he was in the garden, his disciples asked him what he was doing today. Why are you eating carrots during 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 to a leaf, it becomes a ritual. Mahārāj Jī has come to see them. He is tasting their soup. He is enjoying it. If there is onion, it will be even better. But still, it is ready. The third one is thinking, “I have that only.” Mahārāj Jī, don’t worry. I have it. I will bring it to you. He has also added eggs to it, and he has also invited his family. Sometimes they are feeling very hungry. Sometimes Mahārajjī is saying, if there is any spice, he will be even more happy with this. It is not necessary that he will get a letter and everything will be done, but if he gets some spices, he will be even happier. He brought this, he brought that, he brought that. He was making such a ritual in such a big circle. And all the villages have gathered in the same house. After a few hours, Mahārāj Jī said that now this ritual is ready. There is a lot. I think it is for everyone. If all of you sit down, we will eat it all. He took out the leaves from it, cleaned them, and put them back in their pockets. Everyone ate it all. They were filled with joy. In reality, they never thought that they could make such a dish. It was so delicious. Everyone sat down and were filled with joy. When the food is prepared, everyone is filled with joy. And those who have made it, and those who are in need of it, they are also blessed, that everyone is getting food from it. After getting everything, he took everything and asked Mahārāj Jī, “Mahārāj Jī, what is the magic in this?” Tell us in that letter, we need this for the village. We are blessed. Mahāprabhujī said, there is nothing in that letter. I picked it up on the way and put it in my bag. But you have added this onion, this potato, this carrot, this masala, this is also added, this is also added, this has made your ṛṣam. I know that so much has happened, and you have done something along with it, so that it could have been made like this. And now you will see that the magic in this thing is that you are all together now, you are all together, and satsaṅg is going on. This is what happens in the Ashram. When all of you come to the Ashram, whatever you have, you will give it here as well. You will work hard. Some of you will earn money, some of you will work hard, some of you will clean. Some of you will sing bhajans, some of you will play dholak. Everyone is happy. When all of this happens, then there is even more joy in the āśram. Gurujī is ready to bless us day and night. We have to come and serve him. We don’t want to miss this opportunity. Barābhābjī has written in one of his bhajans that if you come from the pure mind, then you will get everything here in this āśram. Part 2: Guru Pūrṇimā Reflections: Offering Sādhanā, Saṅkalpa, and the Light of Śiva Gurujī was in Europe at that time, in the āśram of Bābājī in the Czech Republic. I was with him, and Barabhaabjī was so impressed by the ashram, the program, and the satsaṅga that Bābājī and Gurujī were giving. He wrote this bhajan: “Jai Jai Śrī Deveśvar Mahādev.” Desh Videsh se āve yātrī, o kare āpkī sev. Now today, the Śiva Liṅga of Lord Śiva has come inside the temple. So think about what Bābājī was singing: Desh Videsh Se Āve Yātrī, Videś Se Āve, Āp Āte Haiṁ, Kare Āpkī Sev. Jai Jai Śrī Deveśvar Mahādev. Śuddha Mana Se Āve, Tū Sab Kuch Pāve, Mana Icchā Phal Dev. Duniyā Dukhī Kī Sukhī Kare, He Aise Dayālu Dev, Jai Jai Śrī Deveśvar Mahādev. Pāliṅga, Bhole Śrī Dīp Nārāyaṇa Bhagavān Kī Jai. Śrī Śrī Dev Puruṣa Mahādeva Kī Jai. Dharma Samrāṭ Paramahaṁsī Svāmī Maravānanda Purī Jī Mahārāj Kī Jai. Viśvaguru Mahāmaṇḍaleśvara Paramahaṁsī Svāmī Maheśvarānanda Purī Jī Satguru Dev Kī Jai. Hari Om, dear friends around the world in the webcast, I want to tell you a little about our wonderful Guru Pūrṇimā Day, which took place today in Jadan Ashram. Swamiji gave darśan from early morning until 3:30 in the afternoon without any break, and thousands and thousands of people came to celebrate Guru Pūrṇimā here on the occasion of the Śrī Alakhpurījī Siddha Pīṭha Paramparā. Our day started with Sannyāsa Dīkṣā. Three bhaktas received Sannyāsa Dīkṣā, and after that, Karmayogī Sannyāsa Dīkṣā took place at the havan for three bhaktas from Australia. We are very happy and congratulate them all, wishing them a long life, spiritual development, prosperity, and success in their new area of spiritual life. It’s Guru Pūrṇimā, so let us remind ourselves of a few important—you could say, business—things we have to do. 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 Guru Dev. Whatever we did since last year, we bring it here. That’s what we offer to Swamijī. He gave us the sādhanā to do, and during the year we do what we can, whatever we have to offer, however humble it may be, however good or difficult the year was. The fruits of that sādhanā we offer, place them 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 carry with us throughout this year. Whatever is practical for us—whether something we want to give up, or something we want to do more of—we try to take some steps further forward on our spiritual path. Bhayon, ek nivedan hai: agar āp baiṭhe haiṁ to please śānti se baiṭhe, mālā japo; agar bāt karnī hai to thoḍā dūr jāiye. English meṁ pravachan zyādā lambā nahīṁ hogā, thoḍā sā śānti se baiṭheṁ. Dhanyavād. That saṅkalpa we take is very important for what happens during our year. When you think about it, we’re disciples of Swāmījī, so the main thing we have in our lives is the mantra he’s given us. Our spiritual path is the most important path we have. We may not always be able to spend all our time on it; we have to live our lives, maintain our families, and cover our expenses. But something must always come back to our spiritual path, to our relationship with Swāmījī, to our relationship with our mantra, and to our relationship with our sādhanā. In the last days—I know you’re all here spending time away from the world—but in Europe the Tour de France bike race was running. Those fellows racing have natural ability, but they also train relentlessly. Mahāprabhujī Karatā He Kevalam … We, too, need to reinvigorate our path, reinforcing what we’re doing, thinking about what we may have lapsed in the last year that we want to bring back into action and refresh. There’s a beautiful example from the Apple company: when they design their phones, they take the design first, then tell the hardware people they have to fit the things inside. We have the same choice: we can have a life and then try to make our spirituality fit around it, or our first priority can be our spirituality, our spiritual life, our practice, and our relation with Swāmījī. 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 completely shifts the attitude towards why we do things. Think of it another way: we’ve got this chance, like a car. We’re given a car; it runs very nicely. We’re given it by Swamījī. There is one very long road toward our spiritual goal. Petrol is limited. 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—shopping, sightseeing—and accordingly the petrol will be gone, and we’ll get only so far along the way. We all know theoretically what a blessing it is to be with Swamijī, but we have to keep reminding ourselves, putting it into practice again and again, and make the most of every minute we have in this life. Today, as Shantaji was saying, we had the most beautiful thing in the Om Āśram: as that Śiva Liṅga came down into the Mandir, it was very emotional. I think everyone there felt it—something very special, something changed. There was a bhajan playing beforehand, Madhav Rāmjī singing on the CD, and as the Śiva Liṅga was coming down, I thought of that bhajan: Satguru Swāmījī, āj to āte hī sevā ānand kar do. Oh Gurujī, please today stay here—not just here, but here in our hearts. We have to make a place here for Swāmījī so that he can sit constantly, 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 Śiva Liṅga has come down, Mahādev is coming there, Śivajī 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 down there. We have a very special place here, a very special master, a very special paramparā, very special guru brothers and sisters. So take today to remind ourselves—everybody sitting here and on the webcast—of what we’ve got and to not waste it. As Gurujī says, “My brothers and sisters, wake up. Our chances keep fading away.” Don’t waste it. Kī Jai, Satgurū Devakī Jai Om. [At this point, another speaker offers a Sanskrit dedication. They say:] It is the birthday of one of our devotees, Nṛsiṃha Purī. Kāśayam yajña sūtram sujībha puṣita dhār joḍhvā puṇḍram chabhāle yasyaste dakṣahaste kalikam adhagirim indra vajram tridaṇḍram saṃsārāgni praśānti vṛdya jalam amalam dharopātram pavitram śrī viśvakṣe nāsurāe baḍa jamalajam śreyase santrāyāme viśvaguru anantaśrī prabhuṣite mahāmaṇḍaleśvara svāmījī Mahārāj kī jay karte hue, aur jo Mahāmaṇḍaleśvar Svāmījī Jasarāj Purījī Mahārāj haiṁ, aur jo sant haiṁ, unkā abhivādan karte hue, aur jo bhakta haiṁ, unkā abhinandan karte hue, Mahārāja Dhīrāja, Svāmījī Mahārāja, for the sake of Guru Pūrṇimā, since I am a brāhmaṇa, I would like to dedicate a mantra book to Swāmījī through my knowledge, which you will be able to listen to. It is in Sanskrit, so I will be telling you in Hindi while talking about it. Śrī Madhaveda Mārga Pratiṣṭhā Pana Ācārya, Khil Bhuvana Śrī, Satya Sanātana Dharma Pratipādaka Ācārya, Śrī Madh Paramahaṁsa Pariprājaka Ācārya, Sat Saṁpradāya Ācārya, Ananta Śrī Vibhūṣita, Viśvaguru Mahāmaṇḍaleśvarāha, Maheśvarānanda Purī Varjyanam, Khagakha Netramite, Vaikramabde, Śrī Guru Vyāsa Pūjā Vāsare, Caraṇakamale, Vinivedyate Genchate, Padya Prasundan Jalen… I am the master of the path of Vedas. Maharaj Jī has said that the path of the Vedas of Sanātana Dharma—Maharaj Jī has established the system of establishing the path of the Vedas not only in this world but in the entire world. We are able to establish our Sanātana Dharma, our path of the Vedas, and we are establishing it. Akhil Bhuvan Śrī Satya Sanātana Dharma Pratipālaka Ācārya. Now, the one who is the protector of Satya Sanātana Dharma is in the form of the ācārya. To protect Sanātana Dharma, Bhagavān himself took the form of Śaṅkarācārya. Because when the incarnation of Buddha took place, he wanted to destroy Sanātana Dharma—destroy devotion to God, destroy nature, destroy Sanātana Dharma. So Bhagavān thought that this is not right, because Bhagavān’s pledge is in the Gītā: to establish Dharma in every era, He takes incarnation. So He incarnated as Śaṅkarācārya, and by taking that incarnation, He defeated all the Buddhist scholars. When He had defeated everyone, there was one of the greatest scholars in Mithilā, Maṇḍana Miśra. Until Maṇḍana Miśra was defeated, Buddhism would not be uprooted from Indian soil. So Śaṅkarācārya went to ask for alms at the house of Maṇḍana Miśra. On the way, He asked the women filling water at the well where Maṇḍana Miśra’s house was. They answered in Sanskrit: “Sukha Jatra Shāstrāśaṁ Kurvanti.” He is a great scholar, ready for śāstrārtha with Maṇḍana Miśra. It was decided that when they debated, the judge would be Maṇḍana Miśra’s wife, Vidyāvatī. Śaṅkarācārya was a sannyāsī, and to defeat Him, Vidyāvatī challenged Him on kāma śāstra (the science of worldly love), about which a sannyāsī knows nothing. So Śaṅkarācārya asked for one month’s time. He told his disciples to hide his body in a certain cave, and through parakāya praveśa (the yogic science of entering another body) He entered the body of a dead king, learned the arts of kāma, and then returned. After that, He debated Vidyāvatī and defeated her. When Vidyāvatī was defeated, she said that she is half of her husband’s being, so until Maṇḍana Miśra also accepts defeat, the victory is not complete. Maṇḍana Miśra then accepted Śaṅkarācārya as his guru. In this way, Śaṅkarācārya disbanded Buddha Dharma from India and established four Maṭhas at the four corners of India, with four Śaṅkarācāryas and four Vedic ācāryas. At the age of 32, Śaṅkarācārya left his body. Later, Rāmānuja Svāmī incarnated and protected the Dharma. Now, in this Kaliyuga, establishing the path of the Vedas is becoming difficult. So, in the form of Swāmījī—whether as Śaṅkarācārya or Bhagavān Himself, because it is the oath of Bhagavān in the Gītā that He will protect Dharma by taking avatāra—Swāmījī has incarnated. In this country it is seen that our Sanātana Dharma is safe, but now it must also be established abroad. So Mahārāj Jī, Purī Jī, of the Siddha Pīṭha Paramparā, Viśokānanda Jī… Mahāprabhujīdīp … Śrī Śaṅkarācārya Jī Mahārāj kā pratipādita sanātana dharma hai, usko uttama pradhāna ko āge pradhāna karne kā kārya kar rahe haiṁ. Ananta Śrī Vibhūṣit: some ācāryas use the title 108, śrī śrī 108; some use śrī śrī 1008. But Mahārāj Jī has transcended even that. Now it is not a matter of 108 or 1008; it is Ananta Śrī Vibhūṣit—infinite glories, Viśvaguru Mahāmaṇḍaleśvara, the Guru of the world. Yukte, Mahārāj, Maheśvarānanda Purījī Mahārāj, Khaga Khane Trimite Vaikramābde, Vikram Saṁvat, in 2017, on the occasion of Guru Vyāsa Pūjā, I offer these verses at Swāmījī’s caraṇakamala. Rājasthānābhidhe Surajyābhimāre Yāgyadeśe Śubhe, Pālī Pālan Tattvarahinikṣā Sansthāpitojapuman, Om Śrī Viśvābhidhipānam Guru Kulam Jadanāgrāmābhidhe, Svāmī Viśvaguru Maheśvarābhidha. Rajasthan is a kingdom, a noble country. It is called a yajña country because Manu has written in his Manusmṛti: “Kṛṣṇaś ca rāṣṭraṃ carati, mṛgo yatra svabhāvataḥ.” Where black animals wander naturally, that is a land fit for yajña. So Rajasthan is such a land. That is why I said: “Rājasthānabhide, Surajyamimle, Jagyadeśe Śubhe, Pāli, Pālanatatpara”—this is Pāli district, which supports its villages like Barkhandi. Near it, in the village named Jādan, Mahārāj Jī established Om Śrī Viśvābhidhipāṇam Gurukulam. What does “Om” mean? Om is Ākāra, Ukāra, and Makāra—Brahmā, Viṣṇu, and Maheśa. The complete form of the three Devas is Oṃkāra. In Oṃkāra the complete Brahma is manifested. “Viśvābhidhipāṇ” means the work of spreading the light of Oṃkār in the world. These are Brahmā, Viṣṇu, and Maheśa, the forms of God in Sanātana Dharma. Part 3: The Lamp of Satya Dīpa: A Discourse on the Guru, the Path, and Satsaṅga This is a lamp for their promotion. Mahārāj Jī has established this lamp. Oṁ Śrī Viśva Vidyāpanaṁ Gurukulam – this is the Gurukul. The form of the Gurukul is sākṣāt Mahārāj Jī; it is the form of his Gurukul. Oṁ Śrī Viśva Vidyāpanaṁ Gurukulaṁ Jādanāgrāma Bide Svāmī Viśvaguru Maheśvarābhidā Pāda Pravāṁ. This is the only practice, because Tulsīdās has also said, “Guru padanakha maṇigaṇa jyoti, sumirata divya dṛṣṭi hiyā hotī.” And “Śrī guru padanakha maṇigaṇa jyoti, sumirata divya dṛṣṭi hiyā hotī.” By reciting these, we can see the divine light in the soul. That is why Tulsīdās has written, “Tere Guru padanakha manigan jyoti, Sumirata devya drishti ahoti.” That is why Mahārāj Jī’s feet and back are like a boat for crossing the ocean. We recite these and salute them. In the second śloka, we have given: “Sādhyānveṣaṇa tattvapara kaliyuge lokasya ye mānavā nānāpantha vimohitā sudhijanā ko’me pādam darśaya brahmīyam deśa videśa nityanirantaram yaḥ satyadīpam gṛham.” Svāmījī, Viśvaguru, Maheśvarābhidha, tat namī pāda plavam. Brahmājī has made all things perfect. That is why those who are sajjana are thinking that in this Kaliyuga, they want to innovate the truth. What is the truth? What is the truth of Dharma? To innovate this, the good people, “nānā-panthabhiḥ mohitāḥ sudhijanāḥ,” because in Kaliyuga, many kinds of sects have been created. Tulsīdās has written that the path is not on the ground, but the book is lost after the earthquake. In the description of Barṣā Ditu, he has mentioned that when grass is born due to the rain, then the path is hidden. The main path is hidden, and in the same way, due to the earthquake, many types of paths will appear in the future. So, there are many kinds of paths that have emerged in the Kaliyuga. Which is the right path and which is the wrong path is not being understood. The good people are not being understood. So, there are many kinds of paths that are different. From which path should we go? If we want to go to Delhi, if we want to catch a car from Kolkata, will we be able to reach Delhi? We will not be able to reach. That is why, to tell the right path: “Bhramyam Deśa Bideśa Nitya Nitya Rām, Yah Satya Dīpam Gṛhan.” Mahārāj Jī is roaming, Swami Viśvaguru Maheśvarābhidha, tat nomi pāda plavam. Thus, I bow to the lotus feet of Viśvaguru Mahāmaṇḍaleśvara Swami Maheśvarānanda Mahārāj Jī. In the third śloka, I have written: Swamiji, Vishwaguru, Maheshwarananda Purījī, Tatano Mīpāda Pravam. Now, what I have written in the third verse is how are the clothes of Swamiji Mahārāj? Then, what kind of clothes has he worn? And “Jaṭā Jūṭe Bhūṣit Hai Mahārājī, Śrī Jaṭā Jūṭe Ne Saṁśobhitam,” and “Pondram Jastya Vishal Bhala Patale” – the forehead is broad, the forehead is patala, the head is there, on that broad head a tripuṇḍara is borne. “Kaṇṭhe Che Muktā Maṇi Hain,” and on his neck a pearl ornament is borne. “Bani yasyām rito pavam rasamayam” – and his speech is such that when Mahārāj Jī speaks, it seems to the ears that one just keeps listening. His speech is such that there is no exaggeration. When his speech is heard, it seems that one wants to listen a little more to Mahārāj Jī. He does the work of nectar in the ear. Such a speech is there. I am not saying it is very appropriate; I am not exaggerating. This is the truth, which I have experienced, that when Mahārāj Jī speaks, it seems that I keep listening. Like this nectar, Mahārāj Jī’s speech is there. “Dhānyāsyām Ṛtam Pāmāṃ Rasmayāṃ Bhaktaiḥ Sadā Pūjitām Svāmī Viśvaguru Maheśvarābhidhā Tatnomī Pāda Pravām” – Svāmījī Maheśvarānanda Purījī, Mahārāj, kī jaya! Mahāprabhudīp Āśram, Strīlky, Kumbha Melā, Jadān. Oṁ Śrī Madhavānanda Purījī, Śrī Mādhavānanda Purījī... “...Sansaare Dutiyam” – there is no other such temple in the world. The one Svāmījī Mahārāj is building, the Omkāreśvara Temple, there is no other such temple in the world. And a new one is being built. And this is Bhakti Sadāpūjitam, this temple. By seeing this temple, Brahmā, Viṣṇu, Maheśvara, Nanda Purījī, Śambhu, Śakti, and Samanvita – this is the temple. By seeing this temple, all human desires are fulfilled. “Saṁsāre Dhyutayam Nabam Phala Pradam, Ja Sarvasethi Pradam, Bhakti Bhāva Samanvita Gurubhare, Śrī Madhvānanda Ke.” And those who are connected to the devotion of their Gurujī and have so much faith in the feet of Śrī Madhvānanda Purījī Mahārāj, that Madhvānanda Purījī Mahārāj himself has given them so much strength in their body that they are doing the work of religion in the world. So, “Oṁ Kāreśvara Mandira śrachana ajaḥ kurvate sam pradham. Oṁ Kāreśvara Mandira kī rachanā isma jo kar rahe hain aise Svāmī Viśvaguru Maheśvara Bheda Tat no me pada plavam.” In the fifth śloka, it is written: “Svāmī Śrī Jas Rāj Rāj Pūrthaha Yasyasya Dakṣakara. Śrī Yogeśvara Yasyābhaṃ Bhujayoḥ Nityaṃ Guru Sevā Kau Rāmadhāra Bilikhyate Padamidaṃ Nityaṃ Dayā Kaṅche Bhe Svāmī Viśvaguru Maheśvara Bhedha Tatnomi Pada Pravam.” Swamiji, Śrī Jasarāj Purījī Mahārāj, Śrī Jogeśvarānanda Purījī Mahārāj, Śrī Maheśvarānanda Purījī Mahārāj, Śrī Jogeśvarānanda Purījī Mahārāj, Śrī Maheśvarānanda Purījī Mahārāj, Rāmadhara Dīvedī – that is my name. I am writing this verse. And I have a request for mercy from Mahārāj Jī. And here, the means to spread the knowledge of the Vedas, I have heard from Mahārāj Jī Mukharabindya, that the spread of the Vedas should be spread. Rāmadhār Dīvedī, Swāmījī, Viśvagurū, Maheśvarānanda, Maheśvarānanda... Purījī, Māheśvarānanda, Māheśvarānanda... Maheśvaraṇanda Ācārya Paṇḍit Rāmadhara Dvivedī, Navya Vyākaraṇa Ācārya, Patañjali Putrastha, Dīnānk, 22-7-13, Candrakaumalesu, Padyaṃ Nivedyate, Padyaprasūnena. Very good Ācārya Paṇḍit Śrī Rāmadhara Jī Mahārāj, Dvivedī Jī, very pure and very learned, very physical, simple life thought. This year, the Mahākumbh Melā was held in Tirat Rāj Prayāg. On the auspicious occasion of the Mahākumbh Melā, our Ācāryajī came in front of us. Seeing his thoughts, his knowledge, his behavior, I told him that every day, the Yajña Śālā that is held here in the morning on the banks of the river, we get about 25 acres of land, which is 80 by 80 feet in size, but we have thousands of devotees from all over the country. We get the land with great difficulty, but we tell the government to give us a place at least 10 km away. If you want to give, you will have to give water, electricity, roads, facilities, your camp, your śāvanī. It was very beautiful; people used to come to see from far away. There, Ācāryajī came and used to do śubha yajña day by day: pūjā, prārthanā, arcana, and our foreign devotees. He had the desire that some of their ancestors, Purījī, Purījī... This is what is written for them; this is their sādhu-vṛtta. They took a very good lesson of Ādiguru Bhagavān Śaṅkarācārya’s śubh avatāra. And Bhagavān Kṛṣṇa also says in the Gītā that, “O Arjuna, from time to time I manifest through my yoga and māyā, I destroy the unrighteousness and establish righteousness.” I protect the devotees. There are two types of Avatars. One is Nimit Avatāra and the other is Nitya Avatāra. Nitya Avatāra is considered among the 24 Avatāras, and Nitya Avatāra is a saint. A saint is our soul, and I am the body of a saint. Rom Rom Me Rām Rājyam Badal Me Mehe. Once, someone saw Nārada’s mother in the āśram, in the 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.” Nārada ko aisā lag gayā, Nārada kaithā hai mā ko ki, “Mātā Śrī, ab āp bṛhad ho gae hain, aur āp yahī biraje, sant mahātmā āpke darśan ke liye yahī āyeṅge, aur satsaṅg bhī hogā.” Mā bachche ko har prakār se psychologically jāntī hai. Mā bachche kā śarīr, bachche kī vicār, bhāv, bachche kī draṣṭi, aur bachche kā vyavahār, ādi ādi, mā sab kuch jāntī hai. Mā ko duḥkha ho gayā, ki ye baiṭhā Nārada jo hai, isko kisī ne bharmā diyā. Kā ṭhīk e bethā, koī bāt nahī̃. I go to the ashram and bring the food that is left from the ashram of the great men and feed it to you. So whatever power you have in you is due to the great blessings of those great men. Nārada was going to Lord Viṣṇu while reciting Nārāyaṇa Nārāyaṇa. Lakṣmī says, “Lord, it seems that Nārada is coming.” Bhagavān Viṣṇu says, “Yes, Nārada will come today, Sahita.” Nārada comes, so some news comes. So Nārada comes. So Bhagavān Viṣṇu, Prabhu is going to know it by heart. He said to Nārada, “Come, Nārada, if you come after a long time, that Prabhu, when your grace is there, then only you have to come.” Kaho Nārad, kyā saṃsār hai? Nārada, ek minute kī liye mahān ho gayā. Bhagavān kyā te ki, are mṛtyu log meṁ kyā ho rahā hai Nārada, batāo. Nārad, Prabhu kī aur dekh rahā hai. To Bhagavān Viṣṇu kehte hai, “He Nārad, Nārad merā santau meṁ yantar nahīṁ. Jo Mere Santoṅ Meṅ Yantra Māne, Jo Marā Santoṅ Meṅ Yantra Māne, Ve Nar Narkoṅ Meṅ Jāye, Nārada, Meṅ Santoṅ Meṅ Yantra Nahīṅ, O Nārada, there is no difference between me and my saints. I am in the form of the Nityāvatāra. Shānt is our ātmā. This body, which is mine, is not this. My ātmā, whom you call Viṣṇuśram, is Śānt. Shant is our ātmā, and I am the body of Shantān. This body of mine is the body of the saints. It is not mine. It is their body. Purījī, Purījī... Like to kill a deer, etc., Yuge Yuge Śhambhavāmi. In every era, I appear to destroy such evils. And my daily avatar is a saint. A saint is not made of divine clothes or white, yellow, or black clothes. Keval kapṛe bajalane se bhikṣā māṅg ke khāo, ghar se dukkhī ho kar ke chale gae, aur ṭhīk hai. Jo śraddhā nahīṁ kartā hai, vah śānt nahīṁ ban saktā hai, and the one whose end is fulfilled by practicing, becomes the Śiva form of Viṣṇu himself. Similarly, our Ādiguru Bhagavān Śaṅkarācārya, at the time when there was a difference among some of the thinkers, stated that Sanātana is the creation of the entire universe from ancient times to the present. And within the infinite, the infinite power of the infinite sun, stars, planets, etc. The name of the power that keeps them in harmony and unity is Sanātana. Sanātana kā artha, hamāre milne vāle, hamāre samānī, ye kaun āye? Āj mere sanātanī āye haiṅ, mere samānī āye haiṅ. Isīliye bhagavān Kṛṣṇa kehte haiṅ ki, “Mame vaśo jīvaloke, aur jīva bhūta sanātanaḥ. Arjuna, maiṅ har ek prāṇī ke andar hūṅ, aur vo sab mere sanātanī, ānī mera aṁśa hai.” Wo Vahe Ishwar Ushi Ki Lilay Ho Rai Hai, Phir Bhi Agyanta Ke Kaaran So. Bhagavān Buddha was a Hindu. Bhagavān Buddha was a royal prince. He was disillusioned, and he went in search of knowledge. Bhagavān Buddha, when he used to walk, he used to look at the ground and say, “Udāsī Maun.” In our yoga, there is a lot of meditation. There are many types of silence. In sadness and silence, I am not putting my feet on a small bug 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. He used to give it 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, for the dog, and for the guest who came, and for the svāmī, and that. So whatever followers Buddha had, they were called bhikṣus, and our sannyāsī is also a bhikṣu. So we call our sannyāsīs mādhukarī. A sannyāsī, who is called a bhikṣu, goes for madhukarī, like a honeybee, which goes to good flowers, collects nectar, and does not discriminate among flowers, even if the plant is poisonous, its flowers are sweet. Andar me bhī amṛta hotā hai, amṛta leke ātī hai vaisā sannyāsī jo hotā hai, is sansār ke andar voh amṛta pān kartā hai, usī diye kehte haiṁ madhukarī. And in Jainism, we call it gocharī, like cow mother comes to the forest, so our Jain sādhus and sādhvīs also go. For Gochari, they also bring alms, and many others call it Bhikṣu, and Brahmacārī also goes to get alms, “Bhikṣāṃ dehi, Bhikṣāṃ dehi...” Purī Jī, Purī Jī... Purī Śrī Nārada saw that Indra was taking away the wife of Hiraṇyakaśipu because she was pregnant, and the baby of Hiraṇyakaśipu was in her womb. So Indra thought that wherever the baby of Hiraṇyakaśipu is, he will kill all of them. And from Kushan to Patan, that is why Gurū Dev says Daya Layarja Shunan Ijo Prabhudip, Daya Layarja Kusang Se Prabhumo, Ye Bachavo Kusang Se Prabhu. He, O Prabhudīp Dayālaj, Deep Nārāyaṇ Bhagwānkī, Satguru Swāmī Madhavānandjī Bhagwānkī, satsaṅg se hī to mānav Nār se Nārāyaṇ bantā hai. Aur kusaṅg se to mānav, ye mānav kā jīvan kho betā hai, aur janam janam dukh pāhegā, narak kī taṛap jātā rahegā. This is why Tulsīdās Jī has said, “Sant Samāgam Hari Kathā, Tulsī Durlabh Doī, Sutdhārā Aur Lakshmī,” this is also for the sinner. So at the end of the Tanārāḍā Kuṭiyā, where the saints used to come, there used to be a satsaṅg. So the wife of Hiraṇyakaśyapa, garbhavatī, used to sit in the satsaṅg. So the child inside the garbhavatī used to listen to the satsaṅg. What was the condition of his mother and father at that time? Nowadays, insects are born inside the alcohol, and the bottle is full of them. How crazy the world is! We are the children of the ṛṣis and munis of India. They used to do sādhanā, anuṣṭhāna, pūjā, and arcana. They used to say, “O Lord, show us such a son or such a daughter in the form of a gem which will give light to the world.” Today, we don’t know. We don’t know whether the seeds of one field will sprout in the other field or not. So, that way of thinking went away. So when there is an eclipse, how is his mental, physical, and spiritual state? It affects that eclipse. Fourteen people, twenty-one brahmāṇḍas, twenty-one hundred solar systems, not beyond that, which today’s science says that there are lakhs and lakhs of suns, but their instruments are not even there. If we go back to their image, then by the practice of our yogīs and samādhi, 2100 brahmāṇḍa—what does brahmāṇḍa mean? It means that I am one in many, and that is what is called hiraṇya garbha. Hirṇī means gold, that is the egg of gold. So brahmāṇḍa is the egg of Brahma, which is called brahmāṇḍa. Uṣī Brahma, uṣī Brahmā kī ākār kī andar nād rūp jaise āj hamāre hūī tī yahā aur ākāś mārek se Bhagavān Dvādaś Śiva Liṅg jī padhāre the svayaṁ bho kitanā ek dṛśyat sundar thā vohī nād rūp par Brahmā aur vohī nād. Oṁkāra bindu saṁyuktaṁ nityaṁ dhyāyanti yoginaḥ. Usako hari yogī yatī sabhī sādhana karte haiṁ. So as a result, the wife of Hiraṇyakaśipu used to sit in the satsaṅg, so the child who was born in her womb was the firstborn. The one who became a devotee was the child of the demon. He was the seed, but from the satsaṅg, he became the god. And the son of Śrī Hiraṇyakaśipu, the 52 avatars of Bhagavān Viṣṇu appeared in him. And those same 52 avatars, you already know. So, the 52 avatars went in front of that king to ask for alms. So it is said, “Tehi tere dvār khaḍā bhagavān, bhagat bhar dere, jyoti terā yogī hogā āsāna.” Toh vaisī tere dvār pe kohana khaḍā hai? Jo pūrī brahmāṇḍ ko, pūrī sansār kī pālan harā hai, voh tere dvār pe ājika bhikhārī ke rūp meṁ khaḍā hai. And Kar De Amar Tera Naam. So, there have been such great men and deities in the form of satsaṅgas. This is the result of satsaṅgas. So, Bhagavān Śaṅkarācārya... So, at that time, Bhagavān Buddha... Before that, the yoga practices of Buddha were in progress. And the practices of Buddha are called tantras. What types of books are there in our Vedas? They are the books of tantras. But that Tantra is not the same as the Tantra that people of today use to equate Tantra with their Kāmaśāstras. Tantra means Tantra and Trayīmām. Expand your consciousness and liberate thyself. So if you expand your consciousness so much, then you will attain salvation. That Tantra, Trayāmam, Bhagavān, Buddha. What was his name while he was practicing? Siddhartha, while he was practicing, went into samādhi. So the knowledge that he gained in his intellect, the meaning of Buddha is Bodh. It is called Bodh Dharma. So Bodh, Mahāprabhujīdīp Karatā, Mahāprabhujīdīp Karatā. Mahāprabhujī kī Karatā Mahāprabhujī kī Karatā... So, there are no two, there is only one. We can see it, we can see it in our dreams. There is only one, that is the Ātmā. Part 4: The Highway of Sanātana Dharma and the Grace of the Satguru At that time, Bhagavān Buddha was not able to come back from that state, and he writes that “I am in that Ātmā Jñāna Prakāśa.” He is called Bodhi, his enlightenment. In English, it is called enlightenment, Ātmaprakāśa. So Bhagavān Buddha thinks, “Where did… I start, from stone to Buddha,” his whole consciousness he saw. While seeing all this, Buddha also learned that there is nothing here visible, there is nothing there, and what is not visible, that is all. Kusai, Eko Brahmāditya Nastri, Bhagavān Buddha kā Gyān. Uske jo śiṣye anuyāyī the, aur unkā jo Aśoka Samrāṭ, aur uskī ek hī larkī thī, yeh kahānī to bahut lambī caudī hai. Āp nind ā rahe hīṅgõ hī, to phir kyā huā ki, Buddha ke jo śiṣye. Look, the differences within them have arisen. This is not God’s quarrel. The quarrel is about the values of that religion. One Gurujī is sitting, and the other Gurujī is sitting, and the other Gurujī is sitting, and the other Gurujī is sitting, and the other Gurujī is sitting, and the other Gurujī is sitting, and the other Gurujī is sitting, and the other Gurujī is sitting, and the other Gurujī is sitting, and the other Gurujī is sitting. So, many organizations, many systems, many religions have come, and many religions have been destroyed. But there is no one who can destroy that one, non-existent, eternal, true religion. For example, there is the sun. If you throw something towards the sun, it will not fall. If you throw dirt, it will fall under your eyes. So, it is an eternal religion. There is no one who can destroy it. He is Ādi Hanadī. In the end, the same Sanātana Dharma is the main road that we call the highway. Secondly, there is the footpath. For the footpath, you can go in the bushes, you can go in, the thorns, you can go in the fields, you can go in the fields. There is a river in between. We don’t know where the footpath will go and get lost, but the main road, the highway, will reach our gaṇtavya. So this life has not yet reached its destination; this life is a journey. While walking on this journey, where does a river like us come from? While walking, while walking… Shiv Shivroo Bhanjayega Satsaṅg Se Hī Tāj Guru Pūrṇam Ke. Iṣ Mahān Parva Par Āp Savī Ke Liye Bhagavān Śrī Dīp Nārāyaṇ Mahāprabhujī Devpurījī aur apne pratāśvarṇī ārādhī śraddhāī Satguru Dev Hindu Dharm Samrāṭ Svāmī Śrī Madhavānandjī Bhagavān. Ki Aap Savī Ko Śakti, Bhakti, Gyān Dhe, Sadbuddhi Dhe, and your spiritual practice will keep on increasing day and night, day and night… Day and night, paśyanto mākācya duḥkha bhagave oṁ śānti, śānti, śānti. Ādi Guru Bhagavān Śaṅkarācārya kī, Kapila Bhagavān kī, Dattātreya Bhagavān kī, Devādhi Deva, Devapurīṣa Mahādeva Bhagavān Śrī Dīp Nārāyaṇa kī, Hindu Dharma Samrāṭ, Satguru. Swami Mādhavān Jī, Bhagavān kī, Om Śānti Śānti… Dharm uthān ke liye samarpaṇ kar diyā, aur yahāṁ par āśram ke andar unke pūre kārya-karma meṁ yogdān hai uske liye, aur pūre viśva meṁ dharm rakṣyā ke liye jo yeh kām kar rahe haiṁ uske liye, Viśvadīp Gurukul kī aur se sabhī. Bhaktgan jo yahāṁ āśram meṁ virajvān haiṁ, on their behalf, we would like to offer a small offering as a reminder to Swamijī. On the occasion of Guru Pūrṇimā’s pavitra, it is being done with respect, and for this, you are allowed. Now, on the eve of Guru Pūrṇimā and in the presence of Mahāprabhujī, and at the lotus feet of our Satguru Dev Hindū Dharma Sampradāya Bhagavān Mādhāvānanda Purījī, the present, our Swāmījī, who is the incarnation of—I will call—Lord Śiva, who is Mahāmaṇḍaleśvara Śrī Jasajpurījī. Mahāraj, and all sannyāsīs who have devoted their lives for humankind, for the upliftment of spiritual life, application of the humankind and for looking after all creatures in the world for their benefit. They have been going all over the world and spreading all good things in life, which have been taught in our Vedas. Now, for this, on this Guru Pūrṇimā, we would like to honor all sanyāsīs here on behalf of all the resident bhaktas of this āśram and the Gurukul, Viśvātī Gurukul. Thank you. Hey, at least say the name. Hey, come on. Hey, Lakshmanjī, say the name in the mic. You are talking so quietly. Yes, our Dr. Śāntī Sādhvī Śāntījī, who has devoted his whole life to the service of India, Śāntījī’s renunciation is very serene. Say something like this. Why do you keep quiet? I have seen the peacock dancing in the forest. Okay, next one, quickly. Oh, oh, yes, Yogesh Purījī. Yogesh Purījī Mahārāj, who is the pillar of this ashram, Mantra Purījī, there are many devotees of our ashram, and the great devotee, Swāmījī Nirañjan Purījī, is a very advanced saint of our Siddha Pīṭh Paramparā Ashram, and so much devotion, so much duty, dedication, and dedication. Sādhvī Dayā Jī, who runs our Āśram in Austria. Sādhvī Dayā Jī, who runs our Āśram in Austria, and is very kind, in the form of daily life, in the form of daily life, in the form of daily life,… In the form of daily life, inka bahut sāyog aur bahut yogdān hai. Purījī, unīso asī, yānī, ketiś baris se hamārā śiṣye hai, Australia meṁ sabse pele hameṁ bulāne vāle ye hī the, aur āj in kī sanyās dīkṣā huī hai, aur baṛā nirvāṇ hai, sant bhāv ke haiṁ, to inko bhī leo, come on. Bless you. Who is the other? Sādhvī Umā Purījī. Sādhvī Umā Purījī, Umā Purījī is preparing the meal right now. Right now, Rājvān is not here either. Om Purījī also just gave her sannyāsa today, and Om Purījī has been with us for so many years. I have also renounced life, and I am working to spread the light of yoga throughout the world in the blessed life of my Guruji. I also thank them. Another female ascetic, Shiv Jyoti Ji. Shiv Jyoti, Shiv Jyoti, Shiv Jyoti. Yes, Shiv Jyoti has also practiced today. So he also went somewhere to make food. Where is Śiv Jyoti? Okay, keep it. Hey, Nipa, I don’t want to give it to you. Take this one. Where did you get it from, Phoolpurījī? I didn’t get it. My dear disciple Swami Phodpurī, for so many years, all the āśrams of Gurujī Śrī, and all the service that Gurujī has done, we all have not been able to do it. Phodpurījī is the founder of the ashram, and whatever happens, tell it to Phodpurījī. Puri Purījī never says, “I am tired, I don’t have time.” He just keeps walking like a butterfly and keeps working. Puri Purījī’s importance is very great. So, on this auspicious occasion of Guru Pūrṇimā, Purī Purījī of Gurudev and Alakhpurījī, Siddha Pīṭha Paramparā, we also honor him. Thank you. Thank you very much. Thank you. Who could I? Next. Sri Swami Bhajananandjī, Swami Bhajananandjī, he is also a disciple of Bābājī, and he is a Virakta Sannyāsī. He also keeps on roaming around like a butterfly, like a coconut, he does not stop anywhere. Wherever he goes, he is famous for Bābājī’s name, he sings Bābājī’s bhajans, he is a very good saint. Karm Yogī, Yamunāpurī Jī, Yamunā, Yamunā… Yamunā, Yamunā… Karmayogī, Karmayogī, Puṣpā Devī Jī, Puṣpā Devī Jī is from Australia. Puri Jī, and also to Śānti Jī. That’s it, everyone is here. Thank you. And along with this, our Colonel has received a lot of blessings. He has been standing on his feet for the last three to four days. Come, Colonel, at least wear a garland. And somewhere else. Take this garland. Come, Colonel, and somewhere else. And in this garland, take this garland. The handkerchief is fine, okay? It’s thick, it’s thick. Oh, sorry, I’m coming. The garland is coming, I don’t want to wear it. The best garland was used by Bābjī, that’s why I’m giving it to you. He Kevalam, He Kevalam… There is a light in our ashram. As soon as they hear his voice, the people of the ashram become 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 tomorrow. Because I don’t know who came and who didn’t come, that’s why I had prepared this bed. He Kevalam He Kevalam… Anumān Singh jī bolo, asambhav ko sambhav karne vāle ho jāte ye, hame āo ye māre do bāye beti āo bhajan sunāo, āo palīvārī āo reṭī, sorry unnā nām gavā dā pachī ṭhar ke āpu, āre haryo, he he he, āte āo jī, kriyāsak koī, chalo, ye kiskī hai, and where is the Bed of Umā, where is the bed of Śivjyoti and Umā? Where is the bed of Śivjyoti and Umā? Where is the bed of Śivjyoti and Umā? Where is the bed of Śivjyoti, Śrī Śrī… Parambhakta Śrī Dillī Prathod, Dr. Dillī Prathod, He is a very strong member of our organization in America. And you can see that from America, a journey of about 40 hours is on one side. He has come only for Guru Pūrṇimā, and tomorrow he is going back. So, Dilīp Singh Jī, our Rāṭhoḍ, Dilīp Rāṭhoḍ, so, Durgādās, Vīr Durgādās, who was there, of that same family, came and said, Mahāprabhujīp Karatā Mahāprabhujīp Karatā… You do like this. Say, “Satgurujī Mahārāj kī jai! Swāmī Meśvarānandajī Mahārāj kī jai! All the souls kī jai!” When you and Bhāīsā meditate, sit in that position. Meditate like this. That’s it, that’s it. Bhāīsā is here, meditate. Siddha Puruṣa Mahādeva Kī Jai, Mādhav Kṛṣṇa Bhagavān Kī Jai, Viśvaguru, Mahāmaṇḍaleśvara, Paramaṁ, Svāmī Śrī, Māheśvarānanda Purī Jī, Mahārāj, Kī Jai, Mahāmaṇḍaleśvara, Svāmī Śrī, Jaswant Purī Jī, Mahārāj, Kī Jai, Sab Sant Ṛṣi Munī Mahātmāon Kī Jai. Bolo Satguru Bhagwān Kī Jaya, Śrī Dīp Nārāyaṇ Mahāprabhujī Kī Jaya. O Devānī, O Devānī, Kaun Kheltī Phir Yehī, Jāyā Nahīṁ Satguru De. O Joyā Nahi Jñānī Garuḍev Dīvānī Kain Kheltī Phir Yehelī Joyā Nahi Sat Garuḍev Bhūlī Phirī Bhāī Māye Bāvarī Ab ke avasar āgayo re, Rām nām ghuṅegā. Divānī kāin kheltī phir, yehelī jāyā nahīn sat Gurudev. Kya kahun tum samjhit nahi, kya kahun tum samjhit nahi, mānat nahi koī bhen, ho mānat nahi koī bhen. Dīvānī kain, kheltī phir ye helī, joyā nahī, sat gurū dev. Avsar chukī āg lāre, avsar chukī āg lāre, o jūn bhūlī jā, Harī o jūn bhūlī jā. Soch samajh kar sivaran lago, soch samajh kar sivaran lago. Bachan kahun samjha, bachan kahun samjha. Jeevani kain khelati phir yeheli, joya nahin sat garudev bhooli piri bhai maaye bawari. Ab Ke Avasar Āgayo Re Divānī kain khelatī phir, yehelī joyā nahīṁ, Satguru Dev jag suhāgan. O garam meṁ sena le, o vicār. Sat Mukand Kirtan Diwani Kain Khelti Phir Yeheli Joya Nahin Satguru De Satguru Miliya Deep Dayalu Charan Kamal Chitda Bhāva Sindhu se pāre uṭāre, Brahmanand vicār. Bhīvanī kain kheltī phir yehelī, joyā nahīn Satguru Dev Bholū. Satguru Bhagavān kī jai. Moheṁ tharoī baroso Guru Puro. He is a great singer. Gurujī’s disciples are very bad. He is nearly 90 years old. He is not able to come. He writes Bhā Bini Patrikā. Satgurujī shows Bhāī in the Patrikā. Mohetharoi Baroso Guru Puroh Jagmahi Guru Puroh Guna Nidhi Mama Jeeva Jari Sat Naam Yades Guruji Satguru Thakaji Charnaam Me Mari Lagan Lagi. Oh, I am getting tired, I am getting tired. Satguru, I am getting tired at my feet, I am getting tired. I am sleeping in the night, I am sleeping in the night, I am sleeping in the night, I am sleeping in the night. Ane Gīn Chāye Jogī Satguru Śabda Ḍamaru Bājo Surtān Bhadakh Jagī Satguru Thākā Jī Carṇa Mein Māri Lagan Lagī. Oṁ Śobh Se Dhar Se Guru Pad Ke Surta Gāī Thāgī Caraṇ Kamal Par Se Bādh Bhāgan Premk Raṅg Raṅgī Satguru Thākājī Carṇa Me Marī Lagān Lagī… Achal huī cancalatā mit gaī, achal huī cancalatā mit gaī, citt se kum thidgī, ho citt se kum thidgī, Satguru Thākājī carṇa meṁ merī lagan lagī… O Duvidā Door Bagi, Surat Bhawar Kī Aisī Ṭhir Gayī, Surat Bhawar Kī Aisī Ṭhir Gayī, Lag Kar Naich Gī Mirgo nād śabad vālo pyāso bhai, śabad sunāne jai. Satsidhanand Ghan Bhagwan Kī Jai, Antaryāmījī Mahārāj Kī Jai, Mahiśaraṇandjī Mahārāj Kī Jai, Dīp Nārāyaṇ Bhagavān Kī Jai, Mātpitā Gurudev Kī Jai, Buddha Buddha Rarī Jai. Bholo Sattva Gurudevakī… From Śivaloka, Śiva sent the Gnostic, the perfected yogī king. On the land of Bhārata, he incarnated as Śrī Māheśvarānandajī Mahārāj. Bālo Śatrudeva, may you live long. O Māheśvarānand, may you live for ages. May you live, O Māheśvarānand. May you live for ages, O Māheśvarānanda. Śrī Deep, the compassionate, the immortal flame, Deep. Dayālu ke amṛtya sī nith bariso ānanda, jugjug jīyo Maheśvarānanda. Jugjug jīyo Maheśvarānanda, jīyo Maheśvarānanda, jugjug jīyo Maheśvarānanda. Dīp dayāluk amṛtya, śiṣ dīp dayāluk amṛtya, nith varṣo ānand, jug jug jīyo Maheśvarānand. Dhanyavād, Bhārat Bhūmī kā prakṛti bal, Mukunda tritāpa kā pāpa harat hai. Jaya se Pūrṇam candra, Jugjugī, Jīyo Maheśvarānanda, Jugjugī, Jīyo Maheśvarānanda, Jīyo Maheśvarānanda, Jugjugī, Jīyo Maheśvarānanda. Śrī Dīp Dayālu Ke Amṛtyāsī, Śrī Dīp Dayālu Ke Amṛtyāsī, Nitbar So Ānand, Jugjugī, Jiyo Maheśvarānand, Jugjugī, Jiyo Maheśvarānand, Jiyo Maheśvarānanda, Jugjug Jiyo Maheśvarānanda. Bhakti, Gyāne Aur Yog Śādina Brahma Gyānisukand, Bhakti, Gyāne Aur Yog Śādina Brahma. Gyanī Sukand Viśva Vijay Ho Mahāsamrāṭ Ho Viśva Vijay Ho Mahāsamrāṭ Ho Avichal Gyāne Athaṅk Jugjug Jiyo Maheśvarānanda Jugjug Maheśvarānanda Jiyo Maheśvarānanda Jug Jug Jiyo Maheśvarānanda Śrī Dīp Dayāluke Amṛtyāsī Siddhip Dayāluke Amṛtyāsī Nithbariso Ānanda Jug Jug Jiyo Maheśvarānanda Jug Jug. Jiyo Maheśvarānanda, Jiyo Maheśvarānanda, Jug Jug Jiyo Maheśvarānanda. He Nīrband, apnā rūp samajh kar sab ko karte Nīrband, jīvan-mukt kare bhaktōṁ ko, jīvan-mukt kare bhaktōṁ ko, bīnā svariśikand. Jug Jug Jiyo Maheśvarānand, Jug Jug Jiyo Maheśvarānand. Jiyo Maheśvaraānand Jugjug Jiyo Maheśvaraānand Amṛt Aasī Siddhipa Dayāluka Amṛt Aasī Mitabarisō Ānand Jiyo Maheśvaraānand Jiyo Maheśvaraānand… Śrī Pūjā Bhagavān Dīpa Nārāyaṇa Rakhate Apne Saṅgha Madhavānandajī Ānand Se Keitā Meto Jug Dukha Pāṇḍ Jiyo Maheśvaraānand Jiyo Maheśvaraānand… Jiyo Maheśvarānanda Jug Jug Jiyo Maheśvarānanda, Jiyo Maheśvarānanda Jug Jug Jiyo Maheśvarānanda. Bolo Satguru Deva Kī, Bolo Deve Śrī Bhagavān Kī, Satguru Bhagavān Mādhava Kṛṣṇa Bhagavān Kī, Viśvaguru Bhagavān Maheśvarānandajī Mahārāj Kī. Oṁ Śrī Dīp Nārāyaṇa Bhagavān Kī Jaya, Śrī Śrī Devpurī Samādheva Kī Jaya, Hindu Samrāddhaṁ Cakravartī, Svāmī Śrī Mādhav Kṛṣṇa Jī, Bhagavān Kī Jaya, Viśvaguru Mahāmaṇḍaleśvara, Svāmī Śrī Maheśvarānanda, Bhagavān Kī Jaya. Bhajore Manvā Śrī Pūjya Dīpā Dayāl… Bhajore Manva, Śrī Pūjya Dīp Dayā Parābharaṁ Puruṣottama, Svāmī Parābharaṁ Puruṣottama. Bhajore Manva, Śrī Pūjya Dīp Dayā. Bhajore Manva, Śrī Pūjya Dīp Dayā Parabharam Puruṣottam Swāmī, Parabharam Puruṣottam Swāmī. Bhajore Manva, Śrī Pūjya Dīpu Dayā. Surguṇa Rūpa Dharyo Hari Jag Me, Jīvon Ke Pratipāle. Surguṇa Rūpa Dharyo Hari Jag Me, Jīvon Ke Pratipāl. Hare Hare, jeevon ke pratipāl, antar bahar hai paripūran jyoti param viśāl. Bajore manva, Śrī Pūjya Dīp Dayāl. Bajore manva, Śrī Pūjya Dīp Dayā. Parabharam Puruṣottam Swāmī, Parabharam Puruṣottam Swāmī, karadeve najar nihāle. Bajore manva, Śrī Pūjya Dīp Dayā. Bhajo re manva, Śrī Pūjya Dīp Dayāl Parābharaṁ Puruṣottama Svāmī, Parābharaṁ Puruṣottama Svāmī, kar deve najar niyāl. Bajo re manva, tīrī pūjya dīp dayā jīve ubāraṇ tāraṇ kāraṇ āye, parama kṛpā. Bade Bhagya Se Tarsan Paaye, Bade Bhagya Se Tarsan Paaye, Mohan Madani Gopale Bajo Re Manwa, Shri Pooja Deep Daya, Bajo Re Manwa, Shri Pooja Deep Daya. Shri Pujya Bhagavan Deep Narayan Bhupan Ke Bhupal Kahe Madhavanandji Hamaare, Kahe Madhavanandji Hamaare, Sir Pai Rakhi. Wale, Bajo Re Manwa, Śrī Pūjya Dīpu Dayā Le Bajo Re Manwa, Śrī Pūjya Dīpu Dayā Parabhanam Puruṣottama Svāmī, Parabhanam Puruṣottama Svāmī, Karideva Najar Niyale, Majore Manva, Śrī Pūjya Dīpu Dayan. Śrī Dīp Nārāyaṇ Bhagavāne Kī Jai, Abhāṁ Guru Śaraṇ Sukh Pāyā Bhagavad Gītā Chant: Amṛta Jala Barasāya, Amṛtanīra Pīyamāna Bharake Nirbhaya Ne Hacala Thāya, Abhamma Guru Śaraṇa Sukha Pāya, Abhamma Prabhu Śaraṇa Sukha Pāya. Paras Hai Guru Dev Hamārā.