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Part 1: The Seed of Christ: Incarnation and the Master-Disciple Tradition For that, what stands in the possibility of every human being. It was about 2,000 years ago that, at a place we call today Israel, a soul incarnated who became very famous by the name of Jesus during his lifetime. At that time, a soul incarnated who—both are names, but they have a different connotation. It started with one notion, and within this short span, all the notions were gone. All the ideas, all the concepts of that which we call Jesus, or that person whom we call Jesus, were gone. And what remained, and even today what remains, is Christ. It is not anymore a kind of connection to a name that has form and name. It is said that they had been born, or they had been living in a very simple area, a simple life. At that time, when Jesus was born, they even didn’t have a house. They were on the road, more or less. But as circumstances and as destiny show, it had all the meaning. Although they were in a very remote area, they couldn’t hide. They couldn’t hide that very event, that very important moment. Because those who had to come, they found them. We hear about the story of the three saints coming from a far country. Whatever it means, these three saints, whatever esoteric meaning or spiritual meaning it has—they followed only a star. This star showed them the way towards the very place that they had to go, that they had to visit, and they had to bring offerings. It means when Jesus was born, already, Bṛhaspati came to his place, Bṛhaspati from saints who were also kings. It wasn’t just ordinary free people who came there. They were emperors. About Jesus himself, after his birth and young years, we don’t know much. But according to the tradition in the Western world, the birth is celebrated more than the death. Why? Kabīr once said, "When I was born, everybody was happy, but I myself was crying. And when I die, I will be very happy, and all people will cry." He knew that coming into the world means pain, means suffering. But people, of course, welcome a newborn because a newborn is a symbol of purity, of clarity, of innocence. And slowly, when you enter into this life, as it happens with everybody of us, we get educated in one way or other, in one direction or other, overloaded with concepts, with ideas, with "you have to do," "you should not do," "you must do," "you are allowed to do," or you have to do, don’t do, and so on. So lucky are those who have parents who have a spiritual background, who educate the child with certain ethical norms, and who don’t give them too much to do and not to do. So when Kabīr does say, "Oh, when I will die, I will be very happy. I will be full of joy," he said it because he knew that he would complete something. He will not die as an ordinary man or as an ordinary soul, but he will die as a realized one. In the Indian tradition, when we look to saints, to holy men, to Mahātmās and so on, they are normally not concerned about the birth date or the celebration of the birth date. But they celebrate more the day when they accept a mantra or get a mantra, or when they get initiation into sannyāsa, or, with many of them, when they, as we say, take samādhi. Samādhi means the specific moment of death that is celebrated. Not because they are dead or because they are dying, but it seems that they completed something; they realized something. And that is the main point. In our tradition of Śrī Alagapurījī Siddhārthīpādāmbara, we take the samādhi days as the most important celebration within the year. And just a few days ago, we had our beloved Holy Gurujī’s Samādhi, Mahāsamādhi Day. But we equally celebrate their birthdays. Because, without their birthday, most probably none of us would be here together today. We know the miracles happened during Mahāprabhujī’s birthday. But what interests us more is the spiritual aspect: that when Jesus was born, he was already Christ. Christ in the sense of pūraṇa, of completeness, of that consciousness which shines throughout the whole universe. If you look at his history, he was too often mistaken as a normal person: as a body, as a form, as a human with human qualities. And only many, many years afterwards, people realized the real essence behind that. The essence was that, as we say, the truth, eternity, the realization of who I am. Jesus was born to show the world that there is something more than only what we see, what we hear, what we smell; that there is much more than that which we think or feel. And in his birth itself, there is a message. And that message is that as a human, it is possible for every human to reach that state: the state of completeness. His history was very individual. His mission was very individual, as everybody’s own is. His mission to this world was not something that everybody can do. But everybody can reach the state of Christ in himself. Everybody is already that intellectually, but practically we are far away from that. In many traditions, in many cultures, we find such personalities as Christ, but they express themselves in different ways. If you look to Holy Gurujī, he was also a Christ, but in a different way. He was literally also on the cross, but in a different way. He took up the burdens of so many of his disciples. Same is with Mahāprabhujī, same is with Swāmījī. The way is that we have just to see it and to realize it. When we are at the source, we often forget what it’s about. We often can’t see anymore because it’s so near. And then when we look at this world, we don’t understand the paradox that it is already there in front of us. Everything is in front of us. It is so near, but actually it is so far. It is there, but it is not there. God is here, but he is not here. He is inside, but outside. He is, and he is not. To understand that, it’s beyond our mind, because we can’t understand, actually. We can’t understand it in the literal sense. We can only try to experience it through our sādhanā, through our devotion. When Jesus was born, there were no disciples around yet. They may be waiting somewhere in heaven to be kicked out and join his mission. But these twelve disciples, what we know from the Bible, they may be only exemplary. They may have a kind of historical relation. Jesus had many, many, many more disciples. And when Jesus was born, most probably he already realized beforehand that his life would not be easy. His life as a saint, and generally the life of a saint, is never easy. When we look at Mahāprabhujī, who can say something about Mahāprabhujī? Not only those who really met him. We knew only from tellings, from the Dalai Lama, from stories, from people who have their own experiences. But if you look close, you will see that there is some aspect which is shining there like a star, and that is the simplicity. The simplicity which is like a red thread through his whole life, and that reflects in Gurujī, because when you disciple and you try to identify yourself with your master, to become one with your master, to unite, you will automatically take over certain kinds of qualities, a certain kind of lifestyle, certain kinds of movements in the way you talk, how you speak, how you sit, because it’s an identification thing. You identify with that. It was not easy to start, and it wasn’t even easy to proceed. They were even followed by certain people who wanted to give them trouble. But what shines above all is actually that which came out of it. It was just the seed at that moment. And that huge tree, what started to blossom after some time, is actually that, which is the real thing. That seed carries, even nowadays, the hope, the love, the destiny, the vision of billions of people in this world. It even sprouts today, and it is, as we have it, a very simple thing. It is a relation between master and disciple. That Jesus, who became Christ, he became the Master. And all who believe in him, they are his disciples. Nothing else. He tells, he gives, he demands, he orders, he guides, and if you follow, you are a disciple, you are his. The same we can see with Mahāprabhujī, with Devapurījī, with Holy Gurujī, Swāmījī. Although they have their own greatness, every one of them follows the tradition, the tradition of master-discipleship. And this is the essence that keeps the whole thing going on. Otherwise, it’s like water. You have a big flood in the desert, the water disappears, and it doesn’t come back. But if you learn to store that water, if you make precautions, if you plan, if you put effort inside, this water can be stored, utilized, and multiplied in many ways and used for very good things. So, on this very day of Christmas, we should think and understand that it was not a human only who incarnated, but it was a formless being, formless ease, that came into this world. What gave the world so much and what showed them how is the way out of this great dilemma of saṃskāra, of illusion, of identification, of this basically body-mind problem. And Christ was an incarnation of love, because his main teachings were based on love. And it doesn’t matter if you believe in Mahāprabhujī or Holy Gurujī or Christ or Mohammed; all they have the same message. All they came for the same purpose: to help us understand that this is just a transition; that this life is not so important as we always think, but that we should utilize it and realize why we came here and where we want to go, or where we should proceed. To remember this, therefore they came, they incarnated. We celebrate their birthday, and we should keep also that very Christmas day in our hearts, not because it’s a birthday, but it is our, also our birthday. In that sense, I wish you a happy Christmas and many more Christmases to come. And let it be every day Christmas, in certain ways, to remember all the great saints, all the holy men on this earth. And to remember also our birth, our spiritual birth, and our successful adventure tour on this planet. In that sense, happy Christmas. So I would like to ask Swāmī Gajānanjī to share his wisdom with us on this very occasion. So please, Swāmī Gajānanjī. Good evening. It is a nice challenge now to speak after Swāmī Premanājī, after he said nearly everything that has to be said, but I think it would be maybe a good idea not to speak immediately, but to sing something, no? And, of course, something about the incarnation of God, because this is the topic when we speak about Jesus’ birth. Satta Guru Jagame Āyā Merā. This is a beautiful bhajan about the incarnation of God. Satta Guru Jagame Āyā Merā: Gurudev incarnated in this world. The Guru Dev came, and it expresses the joy about that in a very peaceful way, and Christmas is usually celebrated in a peaceful way, so I think it fits. My true guru has come into the world. My true guru has come into my heart. My heart is filled with joy. My true guru has come into my heart. My heart is filled with joy. Āruṣa hulāsa caraṇam me lagā, sir par hāth dharayarī. Satgur Jagme Aayu Meera, Satgur Jagme Aayuri. Oh! I have given the word in my mouth, but there is no love in it. Lāgat Shabd Bhayā Prakāsā, Bhaija āya Jaggāyārī. Satgur Jagme Aaya Meera. Jāvat jāvat ar urad bīc, Ardha mātra dhyāyare. Jaap ajap ajap sumru Nanthar sun paayri. Satgur Jagme Aaya Meera, Satgur Jagme Aayuri. Chanda Suraj Ida Pingala, Bhukkhaman Saj Milayari. Andhra māya unmanigājī, Purme jota jagāyārī. Satgur Jagme Aayu Meera, Satgur Jagme Aayuri. Picha pavana napitharacharya, Ulta banka gharayari. O dandakamuri chheki praan apan milaayuri. Satgur Jagme Aayu Meera, Satgur Jagme Aayuri. Prana-Pana Uttakar Duna, Khenchkabana Chadayari. Rikti me tārā lagyā jab chalī sī chamakāyā rī. My true guru has come into this world, my true guru has come into this world,... Riyālal or Ḍholāpīlā, Śyāmrūp Darśāyare Bhaj Bhajī Gurthā Sahaj Ghar Pāyarī Jino Bhaj Bhajī Gurthā Sahaj Ghar Pāyarī Satgur Jagme Āyu Mīrā Satgur Jagme Āyurī Ī Devapurīje Purā-Gurā-Pāyā, Caraṇāmṛta Nivāyare... Satguru Keśarṇī Hari bhajjana guṇa gāyarī Vāmidhipu Satguru Keśarṇī Hari bhajjana guṇa gāyarī. These days, tomorrow, and the next day, millions of people around the world are thinking of Jesus, celebrating his birth. And this, even though his birth actually was more than 2,000 years ago. To understand what his birth means, Christmas, is very simple. Let us just think: it would not have happened. How would life, how would the world look today if Jesus had never been born? Millions of people in the world have no orientation. Millions of people had no guidance for their life. Millions of people had no example through the life of a saint. So if we think again, it’s also not true because Jesus was not the only incarnation. God is so gracious, he doesn’t come just once. At different times in history, he incarnated in different places, in different cultures, and different language backgrounds, so that we have again and again a chance to connect here and there. So we have to go one step further to understand really what it means. If God had never incarnated, then we come to the point. Then we would be really in darkness. We would be lost. What does it mean that God incarnates? What is his, let’s say, motivation? Does he have any need? So first we have to think, why we actually are here. We are also, Swāmījī says, kind of incarnations. So we came, and now we are in a physical body. But why did we come? Because we have karmas, and we have to work out something, to purify something. Our life has a kind of karmic plan: what karmas we want to experience, to purify, to make a step in the direction of the light. But for this, we need a guide. We need the light as an orientation. When God comes into this world, basically it means the light comes into this world. And it is known that the original date of Jesus’ birth is actually not known. It was fixed by a council in early times. They decided on which day they would place Jesus’ birth. And when did they do it? Very close to the darkest day of the year, which is the beginning of winter, I think the 21st of December. So you can say from the whole year cycle, this is like the darkest date, which in the month cycle would be actually what we call Amāvasyā, the dark moon. The day when there is absolutely no moon, when there is absolutely no light, and therefore no energy; it’s like blocked energy. And that’s why here in India it’s actually the only traditional free day when the workers always have a holiday, because it’s said it’s inauspicious to do any work on that day. So now, in the cycle of the year, this is actually the beginning of the winter. And just after that was placed, symbolically I would say, the day of Jesus’ incarnation, Christmas Day. And it fits. So when we now think on Mahāprabhujī, it is exactly the same symbolism. Mahāprabhujī incarnated on the day of the dark moon, which is when the light actually appears in the darkness. And as we know, the miracle happened that the lights which had burned out started burning again. So in the same way, Jesus’ incarnation is a symbol that divine light comes here on the earth to give us guidance. So it’s a symbolism of darkness and light. And in Sanskrit, this is called Guru and Gūru. We are living in the Guru, and now comes the Guru to guide us. Part 2: The Incarnation of Light and the Living Guru When we speak about Jesus’s incarnation, we naturally speak about the incarnation of the light, the guidance through the light, about the Guru, about the Guru principle. God, again and again, takes a physical form to guide us. The first step in this guidance is to awaken us. Om Guru Brahma. Brahma is seen as a creator, but the aspect of the Guru is that he actually awakens us. He awakens our spiritual longing, which Swāmījī often does by simply putting questions: From where did you come? Where do you go? What is the purpose of your life, and what are you doing here? He doesn’t give answers straight away. He just tries to awaken us so that we think about our life and not just live blindly as everyone is doing, but that we search for an orientation, that we become a seeker. That’s the first thing: to search in a certain direction. That’s the first aspect of the guru. Why does God come? Because we are lost in the darkness. We are searching, but it is unclear. Now the Guru comes, God incarnates, to give us more guidance, to search in that direction. Then, when we are on the spiritual path, we often lose it. So the Guru is the aspect of always bringing us back and forward on the spiritual path. And in the end, to liberate us. This is the Śiva aspect, the liberator. He liberates us from all the bondage, from all the karmas, from all the attachments, and frees our mind so it can unite with the divine. The real secret of the incarnation is said in the second line: Guru sākṣāt parabrahma. Parabrahma is God, the formless, the highest divine self. You cannot say anything about it because it is nirguṇa, formless, and therefore indescribable. That is a problem. We somehow know God is everywhere, but where, what, how? What should we do now with this God, which is everywhere? And we cannot, how to say, access God. To give us help, to give us guidance, God comes now in a physical form. Sākṣāt is a very interesting word. There’s a Hindi word, Sākṣī. Sakṣī is the witness in the court. Someone who is not involved in a crime, let’s say. He is called and asked, "What did you see?" So, this is a Sākṣī. Someone who says, "I am an eyewitness, I with my own eyes saw that." Sākṣāt means that which you can see with your eyes, with your physical eyes. God comes into this world so that we, living in our identification on the physical level, can connect to God. Because the Brahmā, Viṣṇu, Śiva aspect is somehow abstract. And with the Parabrahma, it is completely formless. Now, God comes in a physical form so that we can connect to Him and we can interact. And also, God, through His own life, gives us an example of how to live life. So, it’s not just the teaching of Jesus which is important, but it’s also how He lived His life, what He actually did, how He acted and how He reacted. As Premanānjī said, He was an example of love. His teaching, when we would put it in yogic categories, I would say it was bhakti yoga. Open your heart, love. Love everyone. Connect to everyone, seeing in him or her your brother and sister. We are all creatures of the one God. That was his teaching. Love your neighbor as yourself. A neighbor is everyone who is close to you, who just happens to be around you. And in many stories, he was teaching this. Jesus was the incarnation of the light in this world in a physical form. So it is said, God, out of compassion, comes. He comes. He has no need. We have to come because of our karmas to work something out. But God has no need to come, actually. But God comes to help us. So he comes because of the call of our souls. We are lost in darkness. We are hopeless, irritated. We don’t know where to go, what to do, what to practice, or what to believe. God comes into this world to give us an orientation. And the reaction of the bhaktas, of those who are real seekers, is joy. And this is what is also said here in this bhajan: "Satyaguru Jagamaya Mera." God came into this world. The Satguru came into this world. He has come. "Satyaguru Ayamera Manābhaya." My mind, my heart is full of joy. And now, every devotee comes running to the guru. Comes running. There is light. So it’s like you are in a cave, lost. You have no orientation. And suddenly you see some light somewhere, so what will you do? Go in that direction, straight away. And when you find your guru, surrender to him. So, in a certain historical situation, at a certain geographical point, God came again to give us guidance for our life. So when we speak about Jesus’s incarnation, Jesus’s birth, we basically speak about the importance of the incarnation of God. And we cannot say this incarnation is more important, that is less important. This is a problem of the different religions. Or when the religions become like political parties: "I have more followers," or "My path is better," "My God is better," whatever. Basically, we should be so happy that God came so often, that so many divine incarnations are there, coming again and again. But of course, God knows that also. Every time He comes on the physical level, He creates some problems, so new paths. This is, for example, when we think on this in Līlā Amṛt: how often Holy Gurujī requested Mahāprabhujī, "Please allow me to write about your life." So, definitely, there was nothing wrong with his desire, and we are very happy that in the end it happened that we have the Līlā Amṛt. But Mahāprabhujī originally didn’t want. We have to ask why. Because he knew it is not only God. There’s also a problem now, like creating a new religion. And this can happen very easily. It can happen when now it is taken as a dogma. Now we suddenly say, only Mahāprabhujī. That’s all. So already we are in the dogma. So now, what is important is also that this teaching is continued. Jesus’s incarnation was 2,000 years ago. The question is, what happens now afterwards? It is important that the teaching of the master of God, who incarnated as a master in the world to give guidance, who lived a perfect life and gave a perfect teaching, is continued. And still there is a problem. What happens after? So the tradition needs to be continued. And that’s why every guru tries to find successors who can continue teaching and bring to life, again and again through the centuries, the real teaching. So that is a problem when we say Jesus’s teaching was actually love, devotion, bhakti. So we can say bhakti yoga if we want to put it in yoga categories. But the problem of bhakti yoga is the fanaticism. Swāmījī puts it in very nice words. You should respect each and every mother as a mother, but you should know who is your mother. So now, we know who our mother is. This is, let’s say, I’m a Christian. For me, Jesus. I connect to Jesus. That’s my mother. Or it’s my Prabhūjī. Or it’s Buddha, or whoever. But you should respect each and every mother as a mother. That’s the other side of the coin, and that is often forgotten. So unfortunately, when we look now in history, not only of Christianity, but of many religions, even what happens nowadays in different places of the world, there is this fanaticism. So nowadays, actually, there are in some countries Christians, again in the situation as Jesus was, that they are persecuted, that they have no way to live their religion in a free way. And other religions, of course, also. So we must see the two aspects. On one hand, it is so great that God comes to give us guidance. It was so great that Jesus came and had all these teachings, living examples, and also all these miracles demonstrating the divine power. But on the other hand, there is always the problem that in the end it might get lost; it might become schematic and dogmatic. So it is important that it is continued. So whatever religion we follow, the original teaching is definitely right. I just think about the situation, let’s say, Jesus and Buddha, Mahāprabhujī, Rāma, Kṛṣṇa, Mohammed, they would meet just now. Imagine, they all come here through the door, and they meet. What do you think would happen? Do you think they would argue? They would fight. They would say, "Who are you? I am the greater." I think they would hug each other and be so happy. Okay? That is a real understanding. Swāmījī expressed it once very nicely. Someone asked Swāmījī, "Swāmījī, you know, what is your relation to Jesus? You know, I actually love Jesus, but now I’m your disciple, and I have a problem with that. Is it not unfair to Jesus when I am now your disciple?" And Swāmījī was very relaxed and said, "Oh, Jesus is just my colleague." I think that is the right understanding. When Jesus and Buddha and Mahāprabhujī and all would meet, they would be so happy because they know that they are one. They’re just, their teaching is slightly different according to the concrete situation, when and where, under which circumstances they had to teach. Even if in the same country, in different centuries, there is a different situation. So certain things have developed, certain things have already gone wrong. Now God comes to correct it. As it is said, when the Adharma takes over and the Dharma is in trouble, which always has a concrete form of trouble, then God incarnates to purify, to give the light again, the guidance again, to help the Bhaktas to find their way, to live their spiritual path. So therefore, it’s always a concrete way how God comes, in what concrete way He acts, in what concrete way He teaches. So there will be some differences; there must be some differences because of that. But the essence is one and the same. And that is sometimes difficult to find out when someone is too narrow-minded. My God is this, let’s say, only Kṛṣṇa, Kṛṣṇa,... Kṛṣṇa. And others, no. Our path is the only one. It can be the same with Buddha, Jesus, whatever. So there is a problem. So I would say the incarnation of God, the incarnation of Jesus, is the one great thing. But the other great thing, which is really important for us, and this also should be a thought for every follower of Jesus: Do I have the right guidance just now? So therefore, when we think of Jesus now, that means, remote after 2,000 years, we would call Jesus in our terminology an Iṣṭadev. Ishta means personal, chosen. I choose Jesus as my aspect of God to whom I can connect. That’s perfect. And it doesn’t really matter which aspect of God you choose. That’s Ishta. It’s your choice, your chosen God. But it matters very much that now you’ll find a Gurudev who is able, in living form, just practically here, standing with two legs and telling you, "Do this or don’t do this," to bring this historical teaching of Jesus practically into form. And that’s why we need not only the Iṣṭa Dev, but also the Gurudev. And that’s why now this tradition has to be continued, the teaching has to be renewed again and again and again. All the holy scriptures which we have are okay. The Bible is okay. There’s nothing wrong. But when we say, "Look, the Bible is good and the Quran is bad," or "The Quran is good, but the Granth Sahib from the Sikhs is wrong," or whatever. When we make such differences, already something goes wrong. To not fall into this trap, we need a living guru. So that is the second point of the teaching: not only to connect to an Iṣṭadev, but to connect to a living Gurudev who can renew and restore the original teaching now in the concrete situation. Therefore, God incarnates again and again... Often, one first takes the role of a disciple in order to eventually continue the teaching of a certain tradition. And that is what we call paramparā, the guru paramparā. So it’s not only to connect to a guru in remote times, the Iṣṭadev, but we need from there a guru-paramparā. For example, let’s take the example of Islam. In Islam, you have the Sufis. They are very keen to prove that their guru-paramparā goes back to Muḥammad. Take the Buddhists. You open any good Buddhist book, and you will always find a description: "This is my guru, and this was his guru, this was his guru, his guru." So the guru paramparā, who continues this teaching, brings it to life again and again and again in the different times, in the different situations, that is important. And I am so happy that in Swāmījī we have a master who is able, actually, to renew this teaching. It doesn’t matter now from which source. Even it can be from Jesus, even it can be from Buddha, because in essence, it’s all one. But the living guru is what we really need. So, who feels that Jesus is the dearest in my heart? Wonderful. Who feels that Rāma is the dearest of the heart, or Muḥammad, or whatever? Wonderful. Nothing wrong with that, but the second step is important: to have a living guru who can renew this teaching, put it into practice here and now in this situation, and can give me the living guidance just now. So in this way, Jesus can be the Iṣṭadev. But Jesus cannot be directly our Gurudev because he is not physically here. So whoever chose Jesus as their iṣṭadev should also think, "I need actually someone who can guide me now on this path which I have chosen." I need a living Gurudev, so that is what I find important. Thank you. Maybe you would like to sing a bhajan? Huh? Okay. Sītā. Sītā. Maheśvara Nāñjī Satguru Deva Kī Jai. Sab Sant Ṛṣi Muni Mahātmā Kī Jai. Rām Kṛṣṇa Se Kaun Bare? Usne Bhīm Guru Kī Nān. Tīna Lok Ke Nātāhe Satguru Ke Ālī Nān. Gurur Brahmā, Gurur Viṣṇu, Gurur Devo Maheśvara. Guru sākṣāt parabrahma, tasmai śrī-gurudeva mahā. Bhaūṣata Gurudeva kījai, Guru sābhīnā kāra-jana ye sare. Gurudeva bīnā kāra-jana ye sare. Koṭi upāya kare koi chāhe, koṭi upāya kare koi chāhe, na bhava sindhu tāre, Gurudeva binā. Kharajanai esare, Antrayāmī bina, Kharajanai esare, Gaṅgā jāvo, Khāśī jāvo, Chāro dama pire Banave rāgī udāsī agyānī, Dāra vo dhana bisare, Guruṇ deva bīnā, kāra janā yesare, Antaryāmī bīna kāra janai esare. Koti upāī kare, koī cāhe naibhava sindhu tīre. Garuṇḍeva mīna kārā janai, esre antaryāmī bīna dharaja na āyisre. Kutane to śiṣa nivāve, bāṭa beṭadre. Pāpi nīve nai satt guru āge, Pāpi nīve nai satt guru āge, Kaṣṭa āndekā pāre, Gurudeva bīnā kāra janā yasre, Tantryāmi bīnā kāra janā yasre, Koti upaye kare koi chahe, Na bhava sindhu tire. Usa bina dhara janai esre, Antaryāmī bina dhara janai esre, Vartauṁ vāsa kare bhau tera bondu bhūkham are, Vartauṁ vāsa kare bhau tera bondu bhūkham are, Hare Hare bondu bhūkham are. Bina jñāna hove nahi mukti, Bina jñāna hove nahi mukti, Khata santa sagare, Gurudeva bina, Thara janaye śrī, Antaryāmī binā, tārā janāye śrī, koṭi upāi kare koī cāhe, koṭi upāi kare koī cāhe, na bhava sindhu tere, gurū deva binā, tārā janai esre, antaryāmī binā, kārya nā śre, svāmī, dīpa kāhe? guru-charṇa kamala meṁ tanna mana arpa dhare. Prabhu dīpa kāhe guru-charṇa kamala me, Tanna mana arpadhare Hare Hare, tanna mana arpadhare. Sharan parayan hojaveso, Sharan parayan hojaveso, Nirbandhan hoy vichare, Gurudeva bina, Karajanayasare, Antaryami bina, Karajanayasare. Koti upāī kare, koī cāhe na bhav sindhu tīre, vaṅgurūṣā binā tharajanai esre, antaryāmī binā tharajanai esre. Śrī Dīt Nārāyaṇa Bhagavān kī jaya, Deveśvara Mahādeva kī jaya, Mādhava Kṛṣṇa Bhagavān kī jaya, Viśva Guru Mahāmaṇḍaleśvara Śrī Svāmeśvara Nānjī Satguru. Deva Kī Jai, Satya Sanātana Dharma Kī Jai.