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Hari Om. Pratyāścaraṇīya Parampūjya Dīp Nārāyaṇ Mahāprabhujī ke Śrī Caraṇome Sadar Vandana. Hindu Dharma Samrāṭ Paramahaṁsa Pūjya Mādhavānanda Purī Jī Mahārāj ke Śrī Caraṇome Sadar Naman. Vahe Sam Sammananīya Viśvaguru. Mahāmaṇḍaleśvara Svāmī Śrī Maheśvarānanda Purījī Mahārāja ke Śrī Caraṇoṃ mera sadar namana, daṇḍavat praṇāma. By your order, Hindu Dharma Samrāṭ, Satguru Deva Svāmī, Mādhav Kṛṣṇa Bhagavān, from His own lotus mouth, was speaking about the glory of satsaṅg, about the nature of satsaṅg. On that very topic I wish to proceed, on the glory of satsaṅg, as has been commanded by Pūjya Śrī. Your abundant blessings ever remain with me; it is only because of them that I am able to be present here. Your love, your great blessing—this is indeed your abundant blessing. Satguru Bhagavān kī. In a bhajan, the saint sings: Sadā Sat Saṅg Kī Mahimā Mubārak Ho, Mubārak Ho. Truly, the one who sits in satsaṅg, the one who is able to hear satsaṅg—that living being, that human being, is receiving a message of congratulations and a message of gratitude. “Mubārak” is spoken like “congratulations” in Urdu, just as “badhāī” is in Hindi. “Sadā satsaṅg kī mahimā mubārak ho, mubārak ho.” Whoever sits in satsaṅg, whoever gains the opportunity to listen to satsaṅg, is an exceedingly fortunate person, one worthy of gratitude and congratulations. Then it is said: seeing the world burning, the Lord sent the Gyān Gaṭā. And from what is this world burning? From threefold afflictions: adhidaivik, adhibhautik, and adhyātmik. The saints speak spiritually, and Goswami Tulsidasji Maharaj writes: Dehika, Devika, Bhautika, Tapa, Rāma, Rāja, Nahi, Kahuhi, Vyāpa. That is precisely why it is said that by seeing the world burning—the world consumed by these three fires—God, beholding its burning, did us a great favour. What favour? As Sadgurudev Swamiji just expressed, God created holy clouds and sent them forth, and from their lotus mouths nectar-like showers fall; by their influence these three worlds are quenched. Seeing the world burning, the Lord sent down the rain of knowledge, O Ghātāvejī, to quench these three worlds. Congratulations, congratulations. Jise bāt karne ho, voh satsaṅg jī uṭh karke bāhar jā saktā hai, khulī chūṭ hai yahā. Paṇḍal mein baiṭh karke koī ghar kī carcā na kare, yahā Bhagavān kī carcā sunne ke liye, Bhagavān kī carcā karne ke liye, santoṁ ke darśan prāpt karne ke liye, kuchh lāb prāpt karne ke liye āye haiṅ, amnāī kī ghar kī bāteṅ karne ke liye nahīṁ. Ghar kī bāteṅ to ghar meṁ bhī ho saktī haiṅ. Āp bas meṁ jāte samay kar le na, gāḍī meṁ kar le na, bāhar baiṭh ke kar le na. Silent. I ask of you only one donation: give me this silence as a donation. For just two minutes, five minutes, please remain calm. Is that not right? Then it is said: whatever words the saints and mahāpuruṣas have spoken, whatever vāṇī they have uttered, it carries no trace of sorrow, no trace of doubt—meaning, no trace of illusion—because the saints first experienced and realised, and only afterwards spoke. What did the merchants do? Did any saint ever speak out of haste, without full knowledge? Never. Before speaking, they performed immense tapasyā, profound contemplation; they recognised their own Self, they attained Self-realisation. Only after that did they speak. Therefore their words, their vāṇī, are exact. No one can cut them, no one can challenge them. Think: those holy men who dwell in forests, who live on whatever is available and perform tapasyā, who have composed scriptures—what could it mean that they would write falsehood? What selfishness could they possibly have? Why would they write anything untrue? That is why what they say is entirely true, absolute truth, absolute truth. Thus it is declared: Śok, saṁśaya, sabhī bhāge, garjanā santoṅ kī sunke. By listening to the words of the saints, by hearing their roar, no kind of sorrow, no kind of doubt, no kind of delusion remains. Sok sansyā sabhī bhāge garjanā santon kī sunke, Barsāve jñān amṛit ko. They shower the nectar of knowledge. Then it is said: Bina Yag Yog Jap Tapke Sat Sangh Bham Tarane Ganga. That is, by sitting in satsaṅg, there is no need for a havan kuṇḍ where offerings are made, nor is it necessary to sit with a mālā in hand. Satsaṅg involves śravaṇa—listening—then manana—reflection—and then nididhyāsana—meditation. Śravaṇa means to hear, but hear in what manner? Not that you hear with one ear and let it escape from the other. This is how to listen: śravaṇa, to hear with attention. Hearing absent‑mindedly is of no use. Therefore, śravaṇa. Next, what has been heard must be reflected upon, that is manana, contemplation in the mind. Keep those teachings, remember them, then nididhyāsana—whatever was told, you heard it, then you assimilated it, then walk upon it, apply it in life. It is not enough that one says, “Swamiji is saying good things, I already know them.” Yes, you know, but do you also act accordingly? The question is: do you act upon as much as you know, or do you merely know? Merely knowing accomplishes nothing. When we walk on that path, when we bring those words into life and put them to use, only then does something meaningful happen. That is why it is said: without Yajña, Yoga, Japā, Tapasyā, Satsaṅg itself becomes Bhavatāriṇī Gaṅgā. Satsaṅg is the very form of Gaṅgā. Satsaṅg Bhavatāriṇī Gaṅgā, the gathering of saints—and this gathering itself is our great fortune, that we are living and moving in the company of such great souls and receiving their blessings. Mahāprabhujī kī Karatā Mahāprabhujī kī Karatā… Mahāprabhujī Karatā, Mahāprabhujī Karatā, Mahāprabhujī Kevatīyā Mahātmā Sādhu. Who is it that runs the satsaṅg? The saintly mahāpuruṣa is the ship to cross the ocean of existence. Satsaṅg is the ship in this world. If someone doubts, “If satsaṅg is a ship, has anyone ever crossed by it? Has anyone ever crossed in the form of satsaṅg?” Then the saints reply: not one, not two, not five, ten, twenty, fifty, but in their thousands, thousands of people have crossed through satsaṅg—even such creatures who did not know what is justice and injustice, what is virtue and sin, what is dharma and adharma, completely ignorant beings. Such creatures were lifted up only through satsaṅg, gradually, step by step. I will not elaborate in great detail so as not to take much time. Hazāro khal kutil pamar satsaṅg se ṭir gaye pāpī. Then, if some brother thinks, “Alright, let us accept that they crossed—that was a matter of that time; nowadays such a thing is rare,” should such a thought arise, the saints again declare: No. Hazāro khal kutil pamar satsaṅg se tar gaye pāpī. Even today that bond has not been broken. Even today, if someone attends satsaṅg, follows its disciplines, and sings the praises of Bhagavān, his welfare is assured even now. That is why it is said: Achalanaam tarte hi jate, Mubharik ho. Mubārak ho, sadā satsaṅg kī mahimā, mubārak ho, mubārak ho. Bolo Sadguru Bhagavān kī. Aise to bahut bol rahe the, jayakār ke liye ek bhī nahīṁ bol rahe haiṁ, kyoṁ? Bhajan nahīṁ kyā? Cūrmo gaṇāyīṁ khāyā ho ne bār? Bhol Sadguru Bhagwāne Kī Jai. Hāṁ, yeh bhānī na bāt, bhānī na bāt dekhi. Amāre Śrī Kānpurī Jī Mahārāj ne āpko kitnā jñānamṛta sunāyā. Aur bhī mahān vidvān sant āye hue hain. Aur satī sat thārī nīn uḍāvar bhāṣ de. Koī kalākār āyī hoī, koī jāḍū batāyī, joko thārī nīn bhaṭī lejo. Ab suno, amare Gujarat Ahmedabad se āyī Mukesh Bhāī. Mukesh Bhāī abhī āpne ko bhajan sunāyeṅge. Bol Sadguru Deva kī jay. Now a magician will present a performance to reawaken you, so do not miss it. If someone has drifted into sleep, go and wake them and bring them back. I am very happy to meet you in Gujarati. Yes, I am in Gujarati. If someone asks you about Aṅganī, I will give you some sweets. I am presenting one item: the blade trick. Of the blood? Yes, of the blade. Hello. Yes, I am going to perform the blade trick before you. This is a game of our hands and our eyes; there is no magic in it. And especially children, keep in mind that you should not do this at home, because it may cause some harm. This is our hand cleanliness; it is not magic. So, see, don’t worry. Thank you. He will come back; don’t worry. Now he will cook tea on his head, without fire. Chocolate is not there. What do we have here? So, you have just seen a very beautiful game of magic, a game of pure eyes. Pramādriṇī Pratiśumriṇī Viśvabandhanī Samrāṭ Sadgurudev Kichrono Me Koti Koti Praṇām. Sabhī hamāre mañcāśīn, Mahāmaṇḍaleśvar, Mahant, Śānt, Bhaṭṭ Ghaṇen, sabhī kalākar bandhuon ko merā praṇām. Bohatī sundara jādu bhūtayā, jādu to ekī hai. Coghīrā ne jādu karadī nāre, tare merā tanamana bandhana lī nāre. One and only magic is there, isn’t it? Rest of the time, where is the magic? Chowlata, Jimaayi Dhin, okay, very good. But our Jyāpuruṣa, Swāmījī’s Paramśiṣya has come. Gajādhar Singh Jī, Gaurav Sāhib, come forward. You wish to share a few words. You carry a very beautiful feeling, and Swāmījī’s paramśiṣya is present. And in this, that very deep feeling—O friends, when it blossoms, it spreads like the ocean. All of us are present in the assembly of our worshipful Gurudev Mahārāj, there is great bliss. According to the command of Bābjī Mahārāj, first then I… Saab Bol Deve, uske bāj mein ek bhajan sunāoṅgā āpko Marwāḍī bhāṣā Rāmāyaṇe, Phāg rāg Rāmāyaṇe, dekho āp ānand lījī. boli Sadgurudev kī. Sadgurudev ko koṭi koṭi namana, bolī gau māte kī bastī nagare kī, āpne āpne mātā pitā, garuḍev kī aparādhīvalo, āyo jānāyo to sabarī nīḍa uṭagī. In reality, there are three sacred places: the crematorium, Satguru Dev, and the temple. After going into all three, I have a feeling that as soon as I go in the morning, there will be a fight with the neighbour. I will also ask for forgiveness. There is nothing in the world. Because the Guru has good knowledge. There is a request to the mothers: first, bread was given to the dog of the village, and the second bread was given to the cow. Later, our family used to take food. In today’s day and age, I have cut all my words, please forgive me. Please don’t mind me. First, they give bread to the child, and the child quickly goes to school. And the second bread, they feed it to their husband, and he goes on duty, and later they eat themselves. Then it is said that the child chews like a dog. That child ate the bread of the dog, so he will chew like a dog. The man is a cow. Do you want to eat roti or kachori? It will have an effect. Eat as much as you want. So, after the arrival of the saints, listen to this ear and cut this ear. Let me tell you about Jaipur. To do the penance, you left home and everything. And we were looking for a bed for one night after crossing seven seas. And so many disciples have come to Bāpujī, they have good qualities. Bāpujī has taught them tapobal. Without tapobal, who will come as a neighbour? He gives food, but who is the elder one? Who is the elder one? The elder one, for this reason, Bapujī has given many tickets to Bapujī. My son has given tickets to Bapujī. He has not said like this; he has come as a disciple. In fact, it is true. All those who have come from Bapujī, in the morning… They will say that Bapujī has not given me a bench. Bapujī’s son has not started his job. Bhavjī māre makān ko nī banīyo, Bhavjī māre bhimārī kon jāve. Are bhimārī to tū minik chamārā me āyo, āun jaun gamānī miṭā sake. Pan Tārā Me Dīmāk Reve To, Bhavjī Ke Neyu Maṅgog, Mā Malā Kintem Peru, Māro kalyāṇ kī gare, dharam kime kime, gargiṣṭi jado dharam kathāyī niye, and we have not come to any home, we have not come to any home, we have not come to any home, we have not come to any home, we have not come to any home, we have not come to any home, we have not come to any home, we have not come to any home, we have not come to any home, we have not come to any home, we have not come to any home, we have not come to any home, we have not come to any home, and then it ends. Because in the cremation ground, when a person goes to the cremation ground and sits there, at that time, there is no need for any saint’s blessings or words. He flies away on his own. There is nothing in this world. I will go and say Namaste to someone and say Rām Rām. Now I will go to the cremation ground and take a bath. Now, I want to say that we should not worship the idol of the Lord in the temple. The idol of the Lord is also very beautiful. I felt so small. You can do everything if you want to stay at home. If you want to stay at home, you can say that you don’t want to stay at home. In Jaga, Aad Agar Kedetak Phalani Baarun Avitha Vachaniya Koi Ege, Heroin Aayin Dance Karela, Toh Mahārāj Hishamu Palir Mene Firing Veje Thi, Kiyo? Arre, ek garpe khiḍkit lagāo, toi kehdān bhai ki mistrī dī māre pāñch rupiyā sām rān kam lijo, lekin rāt ra kar dī jo e dhanirī kṛpā, apar kṛpā, ek bhī ko jamī go nī, jā koī kāya ke mū thākarū, ate iti, o thākaran ko thākar, o dayāvān, binnī bhī apā bhūl riyā, apnī mālā bhūl riyā, apno. Karam bhūl riyā, jātī ātī kainī, sabu madhya prem ro bhagat hai. There was a Mahātmājī, and he did such a tough penance that he sat in the mud for fifteen years. Then Mahārāj said, “How can we know in the jungle that we are not cooked in penance?” There was a bird on the top. He beat the Mahārāj on the top. Because Narendra Jī still says today that I have not lived on this earth for anyone. He beat the bird, and the Mahārāj saw the bird on the top. He said, “Oh, the penance is complete.” Puri ho gai, gaye gaon ke andar, alag jag aaya. Wo istri apna pati khet se aaya tha, to uski sevā mein lagi hui thi. To Mahārāj ne alag laga, alag, ke Mahārāj aari ho. Pir Mahārāj ne alag laga, alag, ke Mahārāj ke jo ni aari ho. Tisri vaar Mahārāj ne jor se alag laga, ke Sunī nahīṁ ho, ke Mahārāj ne jungle kī chiḍiyā ko nīḍī ko basām re jāo? Mahārāj ne kā dhaniyā ho? Basām to jungle meṁ huī, aur āk gare bheṭī pattoṁ lagā airī ye. Āk Mahārāj said, “Mahārāj, listen to me, Mahārāj, Mahārāj,… Honi chāhiye bhakti sacchī, usne apnā kām karke dukān ke jhāṛū pocha karke bāhar mein jā karke snān kiyā, bhār snān karke ghar mein praveś huā. Tulasī kā pedh, uskī pūjā kariye, parikramā lagāī. Unke buddhi mahābāb the, mahābāb kī parikramā kariye, pūjā kariye. Pir bola, “Haan bol, bahī, kyā bāt hai?” Ke main wo chīḍī basmṛī jin bā lugāī batāyī, jin attā hai. Ho to te bhī lugāī lo batāyī dī ke, “Bhāyā, thāre gare mā buddhī hai ke hai?” Purūkūṁ kī joḍī huī thīṁ mainī śikhī thī, kāśan bhagavān kā pūrā varṇan hai ismeṁ. Kāśan bhagavān ne kab janma huā, kab, kaise, jal meṁ kyā-kyā bhojan kiyā, bolī sadguru dev kī. Gaṇeśa Lāguṁ Pai Vāsudeva Ko Bulāi Reṁ Andherī Bhādo Māsa Choti Sayar Ke Darbār, Pāñch Vars Ko Vahiyo Lālo, Māne Ni Jashwant Ko Kāyyo, Chandan Chityo Lino Hāt, Khelan Jai Bāl Kā Sāt, Bālak Āyā Āgā Bhāgā, He Svaras Kyo Āyā Māta, Jūṭī Ṭāve Cuglī Kai, Kīvre Kānā Maṭiyā Kai, Maṭiyā Kā Niṣṭar Bhaṭāī, Or Jīmo Tum Laḍḍū Ghenvār, Ghenvār Melu Ghana Anokā, Kera Karela Bato Choko, Metiko Saag Bhaio Anoko, Jaisa Krishna Aisi Kai, Lai Daroma Molo Dai, Sri Krishna Ko Phaadio Mukro, Mukme Disse Shiv Mahadev, Jinki Duniya Karti Sev, Mukme Disse Radha Rani, Indar Ki Disse Indrani, Mukme Disse Shiv Mahadev, Jinki Duniya Karti Sev, Aya Gajanan Dekya Sai, Dekke Maat Achumbe Bai, Or Chhodo Tum. Ālī Janjāl, Bhārat Kaṅsā Utro Par, Ālīllā Subhera Gāve, Śrī Kārṣan Kā Darśan Pāve, Ālīllā Sañjara Gāve, Vekuṭā Kā Vasa Pāve, Ālīllā Dopara Gāve, Chaṭṭīs Vajan Og Lagāve, Bolī Śrī Kārṣṇa Candra Bhagvān Kī. Thoṛī dar śānti banāī rakhe hain. Vāj kolo.