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Part 1: Blessings and the Path of Awakening: A Spiritual Gathering My respectful salutations to all of you. You all know that our revered Gurudev, due to his illness, is unable to give his blessings in person. However, just about five minutes ago, I spoke to him over the phone, and he said that he has received very beautiful words. He also said, “My body is in Jodhpur, but my mind is here in Jālan, receiving the blessings of Āśrvar.” I do not know what I will sing, but whatever unfolds today will be according to the command of the dear ones; they will be the ones to sing, and they will be the ones to lead. For today’s program, if I want to thank someone the most, it is my dear brother, now also my guru brother. I don’t know where he unknowingly gave me this opportunity. I sincerely thank you, Naredu brother, for calling me at such a good occasion and giving me this privilege. Today is a day of great joy for us, as it marks Gurudev’s fifth anniversary. On this occasion, the melodious voice emperor Shailend is unable to express his gratitude. Truly, brother Saav, you bring tears to our eyes. Thank you very much. I had told you before that today I will not sing—that is not for me to do. Today, in the examination, Mor The has placed great trust in me. I came here with a lot of hesitation and fear; I did not know what to expect. And if there are any mistakes, I will be available after this program—you all can come and scold me then. On this land, such great saints and Mahatmas have incarnated, among whom are our Bhagavān as well as our Sadguru Dev. Among the ancient saints, especially the saint Mirabai, Mirabai composed only a few bhajans in her lifetime in which she mentioned the name of Rāma besides Kṛṣṇa. I seek your permission to sing that very much-discussed bhajan for you all. Brother Sārv, Guruji has left; you all have come to sit for this bhajan. Come, among so many people, you were also there—just you have requested a bhajan of Guru Mādhavānana Ji, which is also very much liked by our Marendra Bhai and by Gurujī as well. Babājī’s call will come shortly, and we will connect you through the Lajpat bell so that you can receive Babājī’s discourse for five to ten minutes. We will inform the hospital that Babājī’s call has arrived. Svāmījī is present here, and Holī Gurujī Param Śrī Mādhvānān Ji is also present, as is Khāṭū ke Pīr Swāmī Dīp Nārāyan Mahāprabhū. Yes, He is present here; everyone is receiving His grace and blessings today. Every sound has a different color, a different form, a different taste, a distinct fragrance. Hari Homa, thank you Swād. It is a matter of sorrow that although I am physically present, I am unable to give you darśana from the heart. However, the āgati is there, very good. As many devotees have come, the scheme is clear. You have come to express your devotion to your Gurujī; you have arrived here enduring various kinds of difficulties—troubled in body, mind, and wealth—and yet you have come to Gurujī. Your devotion is unparalleled, your faith is humble. And in such a moment, when we receive such sweet grace from Gurujī, you have truly come here today. The Padārkar has bestowed upon us an indescribable bliss. We are all deeply grateful to our brother Shailender Ji, who has given Gurujī’s bhajans a unique style and a distinct sweetness. We are very thankful to you, sir. Thank you very much. I am in Jodhpur, my body is in Jodhpur, but my mind is with all of you devotees. So if your Guru can bestow such a great blessing, then can we not take the name of God with a clap this evening, in this satsang? Can we accept it? Can we accept it?… Yes or no, tell me. Speak, O intelligent and noble ones. As I said in the beginning, Svāmījī, this was a humble surrender. I was completely surrendered today at the lotus feet of Svāmījī, and He made me sing today—I do not know how. Now I want to tell you that I was not at all well to come and sing here, but I don’t know how He has taken care of my throat, my health, and everything. I bow myself at the lotus feet of Deep Narayan Bhagavān Ji, Paramānś Gurudev Ji, Sadgurudev Ji. I hope that whatever little and imperfect knowledge I have shared with you today was to your liking. I have not presented this as a formal program today; it is an expression of my feeling, which was my devotee of faith, and within this devotee of faith, the support Narendra Bhai gave me to bring me here, and the trust he placed in me—to fulfill that trust, I have… You will speak now, just chant the name of Gurujī. It will remain—who will keep this resonance? They say Deep Nārāyan is of Bhagavān, Deep Nārāyan is of Bhagavān, Mādhvānanda Mahārāj is of Mahēśvarānanda Sadguru Dev, Sadguru Dev. Thank you very much. There is no exaggeration in saying that your sweet voice has spread magic and has delighted all of us; we have no words to describe it. We are deeply grateful to you, Shailendra Ji, and you will be remembered by us for a very, very long time. Your voice—how can I describe this voice that soars to great heights, reaching the moon at the speed of a rocket, and when it dances in the courtyard of the moon’s eternal abode? Then I remember, like in childhood when we used to float those little boats on water, step by step they would drift far away. Your companions, your friends, and at every occasion, repeatedly, your presence is a welcome in our courtyard. Please come and bless us; your vision, your art—we are certain that we will receive it. It will feel as if the chātak bird has found drops of water. You have very renowned artists from Rajasthan, Shri Allā Rakhā Khāsāb. Now that he has spoken, please do applaud. Only the learned artist Shri Devendra Kumar will receive a thunderous applause. You all need to clap once more for the gentleman standing here, who is making you all clap; let us also give him a wholehearted round of applause. Now, I humbly request you once again to listen to Guruji’s bhajan, “Sab Kuch Deve Dātā Dīp Deyāl Aṇḍan.” May the deities grant you abundant blessings, and may you all receive great results. What do you say? Do you want to listen or not? One last time. In a foreign country, when we perform, sometimes they give us ten minutes, fifteen minutes, or five minutes, in some good conference or seminar. For Indian instruments, there is either a significant challenge or an advantage, whichever way you look at it. We have to attune it, and it requires a great deal of time. So once I was performing in New York, it took ten minutes to tune, and my time was over. But now he is ready, so please bear with us. Sab kuch deve. Thank you. Thank you very much. Mr. Narendra, thank you. I would like to say to Mr. Narendra, please do not leave me now. He understood it himself; he is never satisfied. Shuddhar, do not recall the film. He says that when there is a concert of music, he ceases singing at that time. Okay, that’s enough for today. Mr. Narendra, I recall a couplet for this. Before I get to know you all, I want to recite a couplet: “Brothers, please come together, call me with affection whenever you wish. I am not a lost time that can return once gone. Whenever you desire, I will be present.” Please remember this, not just this, but remember it well. Because I have said this to the mind, and I had said that whatever I say today through this mind, it is not I who am speaking; Gurudev Himself will make it speak. So this is His speech, dedicated to Him, and surrendered to Him. Thank you, Hariyo. When the venerable Pandiyā Sāhab, a true embodiment of Sanātan Dharma, graced us with his presence among us, he spoke in a deeply moving language that completely enchanted the mind and illuminated this āśrama. Let us offer very hearty applause—loud and strong—only for Pandiyā Sāhab. Resounding applause for Sanātan Dharma! Among us now, Mā Oṣyā has arrived, Bāī Muktā Jī is coming among us. She will stand and sing two bhajans with loud applause. Welcome Bāī Muktā Jī, Oṣyā Mātā Jī, loud applause. Clap your hands loudly, loudly… Hot, hot, four cups, crossing over the refuge, O beloved. The drum beats, beats… Please give the discourse, keep calm. Padārā Bāvjī, please come forward, give the microphone there, pass the microphone, arrange the bike properly, share the bike, give your oil, prepare the place—you come forward, both of you come, not here. When that Shukra Deva, when that Deva, when that Deva again and again… The boss is always right—rule number one. If the boss is wrong, first check rule number one: the boss is always right. The world is not our supreme; it is the movement and flow that sometimes lifts us up and sometimes suppresses us. After the departure of the prātrik, the prārava arises, the prāta comes; after the night-dweller, the yogic powers awaken and the divine power manifests. Just now, after eighteen minutes, the divine power manifested again, and your time as night-dwellers has come to an end. Therefore, those who were asleep have awakened. One who is a true Śaiva, who has renounced all impurities, who wanders freely, and who has a revolution to bring about in life—a strong will, a determined mind, a firm desire, and the karma ready to be performed—that very person comes to satsang with true nature, true consciousness, true bliss, true inclination, true action, and true resolve, and performs yajña. In life, one needs a goal; without the power of yogasheva karma, a person can never truly act. Therefore, to act, firm determination, strong resolve, and no hesitation within you are required—these are the five qualities. These five-characteristic students remain so until the end of human life: they eat little and endure sorrow. But we, after eating twelve rotis, say we have eaten very little, as if we have not eaten at all today. The one who eats little, their intellectual and mental powers increase. Our speech should have sweetness and moderation. If you want to listen to my discourse, please stop those who are speaking from behind. You must speak in lovely words—the speech that can connect the mind and intellect, that can energize the prāṇas within the mind, that can awaken the senses of the mind, that can initiate the vibration within the flow of energy—such speech, such words, such feelings, such love, such essence, such sweetness, that flow within the chest, from which the mind blossoms. It should not be so that the mind and consciousness do not incline towards bliss; therefore, a friend who speaks is needed, one who is humble, with long vision. You need to have the desire to become the President, you need to become a master of science and knowledge. No one in the world has what you have, and there is no one as great as you in this world. Vibhīṣaṇa said, “Karvāna, Badvāna, what are you saying? How can you say this?” Vibhīṣaṇa ji, I ask three questions; please answer them. So, the first question was asked to Vibhīṣaṇa: “Tell me, Vibhīṣaṇa ji, the tooth…” The question is asked: Do teeth fall or does the jīva fall? The answer given is that teeth fall, the jīva does not fall. Another question I ask is, Valmān Ji said, who does the chewing? The answer is teeth. And who receives the juice? The answer is the jīva. Then it is said, teeth can only chew but cannot receive the juice. And the third question is… If a blow falls, to whom does it fall? No one is at a loss. If you consider someone as your mother, and the other person slaps you, what falls? The teeth fall, right? When they fall, what happens? If you want to practice, then practice during the discourse. This is what is called: when something happens in life, it is all for your welfare. In desires, in food, in the world, in place, in limbs, in good devotion, and in detachment from attachments, detachment from passions, like the wings of a bird, like the stars in the sky, like the actions of the senses—when the hair on a person’s body stands on end, it is like a great yajña of a crore fires. What do we need from this great power? What do we need? We need peace. Where is peace to be found? The name Śānti is absolutely like a razor’s edge or not. Every morning upon waking, in the non-attachment of the Bhāgavata it is said that the wife is with the wife… Today preparations are being made to raise the rooster higher. First, the salary will come, then there will be demands: a silk sari is needed, a blouse is needed, lipstick is needed, powder is needed—the list goes on long. One cannot serve truth with just one cup; similarly, this transforms the husband into Paramēśvara, because it is the day of the body. So, what is the divine vision? We have very, very strict limitations; our ideology and philosophy are not permitted. Thus, we follow the tradition of Śaṅkarācārya; Śaṅkarācārya has… We were told to have a steady attitude, not to be restless, to be calm, to be serious. One who can be serious can attain the capacity to think. Just one name is not enough; neither restlessness nor seriousness alone is good. Do you only need three hours of sleep? Is that so? By twelve o’clock, I will build another house right in front of your house. The moon was peeking through the window opposite mine. Tell me. Such films of yours would run until two o’clock. Then, the one who sleeps at two o’clock does not become a critic, and the one who sleeps excessively becomes a subject of sleep. You do not take rest or sleep for this; you do not realize that the body desires sleep. When you see the languages of the other creation, then you become confused about where to read the scriptures. You see the scriptures of sleep—what scriptures to read that say if you sleep less, you will not become worthy of sleep, you will not become worthy of compassion, but you will become worthy of devotion. They will become, and bhāva itself is the love of the world, and the one who awakens bhāva speaks of the pinnacle of love. When there is no unity within the eyes, no concentration in the mind and intellect, and no feeling of belonging awakened for anyone, then one cannot become a saint. Yes, but if the wife runs away, then say… There used to be great generosity, why is it that the generosity is always of the wife? Alright, my time to speak is tomorrow, so I was told to speak then. So, coming here in the night watch like Kapil Dev to hit sixes—how will faith come? How will faith come?… One maradra, two two maradra, thus in the count of the body, in the count of our existence, in the count of our existence, in the count of our existence, in the count of our existence. In the number of our virtues, in the number of our goodness, I will transform my enmity through my eyes; in the world, sin departs through the eyes and ears. The eyes see, and everything appears very beautiful. The picture shows that the mind’s sleep is disturbed and the body is exhausted. Therefore, in today’s Kali Yuga, a fifteen-year-old child appears like a sixty-year-old elder, while our seventy-year-old elders still seem to possess the vigor of twenty-five-year-old youths. Ojas, Ojasvaya nāmca autāraṇca dhārayate vipakṣā kyāntāryate purutana jayatvā. Therefore, when Arjuna and Krishna were on the battlefield, the fight between father and son, brother and brother, had begun—the battle of kin. Therefore, Arjuna listened to the Gītā and Kṛṣṇa spoke the Gītā because they used to go to the gymnasium. Arjuna was not speaking in the cinema hall, nor was Kṛṣṇa speaking in the Rajmandir theater; hence, in the silence of the mind, the life force ultimately manifests. Both Krakṣārām and the other remain silent on the battlefield because peace arises among people, silence arises, wholeness arises, expansiveness arises, divinity arises, radiance arises, fulfillment arises, contentment arises, fearlessness arises. Then from word to light, from light to inclination, from inclination to impartiality… From ripeness comes meaning, from meaning comes manifestation, from manifestation comes light, from light comes impartiality, from impartiality comes fearlessness, from fearlessness comes unity, from unity comes divine vision, from divine vision comes inner vision, from inner vision comes mantra vision, and from mantra vision comes the satsang of inquiry, my brothers. Therefore, the one who is awake attains. Everyone is sitting here, and before me lie countless corpses, one after another, many here, many there, many scattered all around. Keep looking closely—what will this country achieve? Why should human lives endure this? We have everything with us; you just need to seek it. You keep wandering aimlessly. Part 2: The Immutable Essence and the Call of Satsang You eat rice, you eat flour, you consume everything, yet why is the color of blood red and not black? If you eat gourd, then the color of your blood should be yellow, should it not? If you eat greens, then the color of your blood should be green, is that not so? If you eat bitter gourd, then your blood should be bitter, shouldn’t it? Yet, this... Why does the color always remain the same? Why does that red stripe not form differently? I eat bread, I eat vegetables, I eat everything, yet they have different colors, different flavors, different spices, different qualities, different effects, different tastes—it is all so different. Your body itself tells you that there is a conscious intelligence at work. Yet, we are not able to awaken even from the red vein that remains within our own body. This is not our misfortune; it is the truth. So, open up that red vein more, let it become clear. Until the inner vein opens... When we conduct the Bhāgavata Kathā, we also say: go and see how our discourse was received. Mahāprabhujī also used to give very good discourses, and after the Kathā, he would ask how it was received, suggesting one should ask the world. People would say, "Bābājī, your Kathā is very good." But he said, "But what is this ‘but’?" There was a boy who said that Bābājī tells a very good Kathā, but when Bābājī tells the Kathā, he spits on the carpet, which is not right. Bābājī had a habit of chewing pān, and we imagine Hindustān as a nation free from addictions. The youth of our country consume brown sugar. When you eat Dilbag, I am a doctor and an orthopedic surgeon, and I am proving to you that the jaggery you consume contains lizard powder. If I fail to prove this, I will give up wearing saffron robes. You are eating a lizard, which is why Śaṅkarācārya said, "My boy says Bābājī does everything correctly, but some people eat and then spit on the scripture, which is not good." He said their condition is very bad. The next day, the messenger of their Mahārājī went and said, "Bābājī, your discourse was very good, but there was one boy who said..." Chanting "Nārāyaṇa Nārāyaṇa," it is said that when one narrates the story of Bhagavān, both the storyteller and Bhagavān become a direct experience. The mouth holds the essence of Sarasvatī, and within that mouth flows the influence of the Gaṅgā, which is descending upon this scripture. There was a very clever boy; the people of Pāli are known to be very clever. Among all the people in the world, the most clever are the Pāli, and there was a Pāli boy there as well. After the completion of the Kathā, Bābājī was seated at that place when the boy arrived and said, "Bābājī, I have never seen a storyteller like you anywhere in the world. You are truly admirable, wow, wow, what can I say about your Kathā?" Bābājī asked, "What, son, did you like the most?" The boy replied, "Bābājī, the only thing I liked about what you said is this..." The boy then went to the storyteller holding a packet in his hand. The child said, "Bābājī, I have brought prasād for you. Please accept the prasād." Now, the storyteller is a saint, and he says, "I will not take the prasād." It would be humiliating to say that Bābājī does not eat prasād. So, Bābājī ate the prasād. The boy, who was very sharp, then said, "Bābājī, at least drink some water too." After drinking the water, Bābājī said, "Son, now tell me this—I go to work in the morning, earn twenty rupees, and come back in the evening." Those twenty rupees get spent, and it has been seven years since his father passed away. There is no means left to even scatter his bones at Haridwār. "I am a poor man, I cannot go to Haridwār. If Bābājī had to eat something, some river Gaṅgā had to flow. Now if he says that I eat jaggery, then Bābājī’s honor would be compromised. And if you do not partake of the prasād, then Bābājī’s honor will be compromised; and if you say that you have eaten, the world will create trouble for you." The word is the system, the word is prakṛti, the word is pravṛti; therefore, in the transmission of this prakṛti and pravṛti, the word is yours, and the words you take... Śrīman Nārāyaṇa Nārāyaṇa Hare Hare, Bhajaman Nārāyaṇa Hare Hare, Śrīman Nārāyaṇa—these words are the only ones that can truly resonate in your heart and mind at every stage. Our body, known as deha, is the instrument through which these words should be cherished. But cherish only those words that are positive in nature. Yes, be non-egoistic, be creative, and when you emerge filled with this energy, only then will the explanation be complete—how to deal with it and how to transcend Māyā, the nocturnal Māyā. This Māyā is that within the entire cosmos; we do not recognize this Yogaśakti, and the one who does recognize the Yogaśakti... You may have a TV at home, but it cannot be operated; you may have a fridge at home, but do not use it, do not drink its water. There should be fame, glory, wealth, prosperity, opulence, talent, prestige, and a name in that home, and yet it remains simple and natural. That is why Tulsījī said in one verse: Sahaja svabhāva sādhu kā, tela jyon jala sanmukha hoy. Madhukara sarasa sañcahin tara, so rama japu jag prayojana hoy. Aba maiṃ māni pratīti hai, binā Hanumanta na Hari kr̥pā hoy, he santana. The pure, natural disposition of the saint is like oil on water; bees gather nectar from flowers. The one who chants the sacred name of Rāma can protect the entire world. Now I have faith that without Hanumān’s grace, one cannot receive the blessings of Hari, O saints. To look into the eyes of your own hand, to keep looking at you, to be attentive, to be tolerant—on the day you transcend yourself, on that day the great Māyā will be destroyed. Beyond the great Māyā, you will be with the infinite, conscious Śrī Saccidānanda. We are already there; we will meet again tomorrow. In satsaṅga... The spectators are sitting, and they will also think that Bābājī is standing in the middle, a good picture is playing, and then Indian news comes in the middle—it feels very unpleasant, doesn't it? A good picture is playing, and then, my friend, my Gurudev is there. I am the Mahāmantrī of the Akhāṛā, so the Mahārāj of that Akhāṛā is also the protector, completely. We run the Akhāṛās of the world, and along with us, there are crores of sādhus; that is the Akhāṛā, and I am the Mahāmantrī of the Akhāṛā. Mahārāj Jī is the Ācārya of the Śaṅkarācārya Maṭha, and you all must understand that this country needs direction. It is the work of the saints, and then one must become like Vasiṣṭha and Viśvāmitra for this country. My imagination of Rāma’s kingdom arose then; Rāma could only be a good ruler, and similarly, Krishna could never have been a good king of Mathurā or Dwārakā in this land as long as there was interference in the saints’ domain. Therefore, you should choose a guru. Tomorrow, my subject will be the same: how the guru-śiṣya tradition was established and from where it originated. Even in Maheśvarānandajī’s absence today, I pray to Bhagavān that he may live a long life and have extended longevity. He is very much needed. He is the first saint from this country who has crossed the ocean to spread the riches of this land. Others may come and go, but Maheśvarānandajī should remain steadfast and continue his work. Tomorrow... He is among us, as I mentioned; tomorrow our beloved will also come among us, and we will have the darśana of them as well. I will create the surge; you all, along with me, shout out loudly with both fists clenched, raise your hands high, stand up, sit tight. You are the children of Hindustān, the children of our lineage. Yes, our children can never be weak in vigor; their bones are not broken, they remain steady. And say loudly: you have given birth to a Śivājī, you are a brother-in-law, you have stopped being a brother-in-law. That is why they have stopped shaving their mustaches. If there is anyone in your house with a shaved mustache, then beat him. We are followers of Śaṅkarācārya, so we have to speak out. Whether you are brothers-in-law or close relatives, raise your hands high and say it loudly. You have been told, speak for Bhārat Mātā, only our mother will speak. Loudly, Nam Pārvatī Pade, Har, Har. That is why the country has fallen into ruin, because you have stopped shouting the slogan. She used to walk with a stick, my mother used to beat me a lot, I remember, so you will have to take up the rod again, you will also have to pick up the sword, only then will there be a resurgence in this country, the people will believe in the tilaka. Then Maheśvara will be... It feels good in the second line, Brahmā Jagya is the name of the first person born... It is said that a Brāhmaṇa should wear tilaka, should wear the janeū, and should wear the dhotī; when he is seen early in the morning, it is said that he is the gatekeeper of the Brāhmaloka. So what should be done for him? He does not even have the tilaka, just like the scholar from yesterday... A Brāhmaṇa stood before us and said to the Rājpūt: gajagāmī cāhatīnā ca, meaning the Rājpūt’s body should be tall and strong like an elephant, and when castes are born, they do not abandon the nature of their own caste. Therefore, gajagāmī jahātīnām adharā dharāma, dhalakūlahā śatriyām cabāhū cabājarahastanā ca. Seeing the strength and arms of the warrior, the opponent was amazed. Chatrapati Śivājī once captured the Kolā Sunarī fort in a single night. He was plundering one place one night, and the next night, moving swiftly like an elephant, he would strike again. In the village of Gaza, renowned for its valor, when he spoke, he spoke with the roar of battle, like the battle cry of the Rājpūts. The guardian of strength, when the energy of power, like the brilliance of Śakti, became a fierce warrior on the battlefield, then the nation would unite in discipline and harmony; this is how the nation was unified. You will have to play the game, then you will have to increase your śakti, enhance your ojas, amplify the divya, strengthen the mantra, acquire powers, and then you will have to restart the Gurukula. In the Gurukula, your child Rāma—Viśvāmitra had come to take him and send him to Daśaratha. Rāma was lying down, not coming, not responding to Daśaratha-jī. They said, "How will he respond? You must create the void of tradition, Daśaratha." Viśvāmitra said this. When Daśaratha-jī said, "Get up and come," Daśaratha could not say, "My lord, how will you take my children? Today your children..." What should I say? No, Bābājī, take him away, take him to the police station, have him arrested, charge him under section 110, 250... That is why I will bow to him, I will teach how to bow, and by offering the bow, we bow to him—this bow or prāṇāyāma, taking his prāṇa. For the welfare of the nation, for the well-being of the world, for the upliftment of people, for the protection of the Gaṅgā, for the protection of the nation, one must know Rāma. When Viśvāmitra gave the command, Daśaratha had already bowed down. What more can I do now? As you deem appropriate, you may proceed accordingly. A raw crown is said to be like an unripe banana, isn’t it? No one takes it; it is indeed very difficult, very difficult. There is no fear in the forest. Come on, send it, then it will work, brother. Even without a leader, a leader is better. Victory to India, victory to the Mother, salutations to the Lord! If one goes in these directions, the ocean cannot be measured; this opportunity is not found again. Do not miss today’s satsaṅga opportunity; tomorrow it will not come again. Later, when you return to the human world, you will see everything. Oh, I have come in silence—what should I do now? Where should I go? Attending satsaṅga is the best; satsaṅga is the path to liberation, O Rāma. When you sit in the nām, attend the satsaṅga, then what must happen will happen. This will awaken the life within, awaken the soul, and awaken the intellect. And this satsaṅga is that true association, that progress; it does not make one a mere saintly soul. As Garuḍa said, "I eat dirt, but for my Gurubhāṇār, it is like a jewel." So, it is not about seeking shelter or support from others; I eat dirt willingly. When one partakes, it is through the chanting of the Chastaṅga and the kīrtan of the mother, through the mother herself... Hari Saranam, Hari Saranam You have come in this way, but if there is attachment, then there is the grace of the mother. The mother is the grace; she helps her own child cross the ocean of existence and grants liberation. Thus, Bhagavān is the supreme mantra. To you, to you... Even today, when sleep is disturbed, it feels as if one’s own sleep is lost; when life is disturbed, it feels as if one’s own life is lost. To lose sleep means to renounce one’s own self; to lose life means to grasp one’s own self; to keep one’s duty means to hold onto one’s own self. Today, if there is no renunciation, no acceptance, and no duty, then doubt arises. That doubt is the root cause of suffering in the world, and without doubt, suffering is not found. And from the division of Śukra, the seed was not found. One who cultivates all four sentiments... One who cultivates all four sentiments... Ahead, the saints and souls also call out: Darvidājī Marāj, You, you... Question, question... Maiṃ pātakī duṣṭa saṅkārī, uṭhata prāta mohe dayā karo dānī, hājirī dekho morī. Bolo mohe kīrtan, Sadgurū sudhā budhā rasadr̥ṣṭi dije. Aura nahīn dūsarā dikhā de, to bolāṅgī ho. Sadgurū, hājirī dekho morī. Maiṃ pātakī duṣṭa saṅkārī, uṭhata prāta mohe dayā karo dānī, hājirī dekho morī. Then it was said, Swarasī. In attachment again and again, take the test from birth: Maiṃ pātakī duṣṭa saṅkārī, uṭhata prāta mohe dayā karo dānī, Gurumahārāj, hājirī dekho morī. That such a sinful soul of yours may shed all virtues. I do not care if I die by various means, but please accept me, O Giver, record my presence, detached sinful soul. Please bestow your mercy and accept my presence: O Sadguru, the giver, Madam Murārī, have compassion on all. The servant sings in surrender, the Lord is the refuge; grant whatever is asked: O Guru Mahārāj, hājirī dekho morī. Maiṃ bhaṭakata bhaṭakata pātakī huā, mohe dayā karo dānī, hājirī dekho morī. Victory to Bhagavān! Āja bhāga jāgo re pyāre, darśan āye mila Jhalamala jhalamala jyoti milī, tārā maṇḍala ke dvāre Dharma kī rahā āī, parama brahmā vidhātā Ṛṣi muni devatā sabhī, mangala gāna sunā re. Today my fortune has awakened, O beloved, the vision has come together, mingling like light bestowed by the stars. The path of dharma has arrived, none other than the supreme Brahmā, the creator. The ṛṣi, muni, and devatā are all engaged in celebration. Āja bhāga jāgo re pyāre, maṅgala ghaṛī āī, Mere Sataguru jī, pada āye jīva ke dvāre. Today my fortune has awakened, O beloved, the sacred dawn has risen, my Satguru has come to the door of the soul. Why did the liberator free me, O soul’s treasure? Āja bhāga jāgo re, mila darśan māī Jhalamala jhalamala jyoti milī, tārā maṇḍala re dvāra, Hajāroṃ kā mila sparsa kiyā, ānanda maṅgala har ke sabhī duḥkha bhāga. Yoga gyāna kā dīpaka mujhe, andha rahī bujhāve. Today my fortune has awakened... I touched the feet of thousands, bringing joy, removing all sorrow. The lamp of knowledge has illuminated me, dispelling the darkness. Āja bhāga jāgo re... Maiṃ milana gayo mila na jātā, saumya mila karunā guru pāyo; Surati sumirana kā ratana pāyo, ura kī mālā. Suno suno re munivara pyāre. I went to meet and behold, the radiant, kind Guru was found; I found the treasure of remembrance, the heart’s garland. Listen, O dear ascetic. Āja bhāga jāgo re, pyāra so miṭhā, darśan āye, guru āye, guru milan so jagat kā bojhā. How sweetly today my fortune awakened—the vision came, the Guru arrived, the world’s burden was lifted by the Guru’s grace. Guru āya so mila bodhā, jīva jāga; Tanikā soī dhruva dhāma, bahuri phira gahi bhajye. The Guru came and brought the essence, awakening the soul; the body, the sleeper, the mortal, then dives deep once again. Āja bhāga jāgo re, darśan āyo, sabhā baja rahī, dina diyo mohe, churāyā mohe, parasamaṇi vāṇī hīra jaisī bharatī. Today my fortune has awakened, the darśana has come, the gathering is being arranged, I have been given the day, I have been freed, like the touchstone, with words that fill me with diamond-like qualities. Oh, vahī bugalāna haiṅ dūra, kaiseṅ hasāvata, cadarī choṛ gaī. Oh, that very heron is far away, how it makes one laugh, it has left behind the veil. Āja bhāga jāgo re, bugalāna eka raṅga hai, oh, śobhāyī guna saṅga, anśa dekhe māna sarovara, oh, kāyara nā bhāge. Today my fortune has awakened, the heron is of one color, oh, it is adorned with virtues, the part sees the lake of honor, Oh, the coward does not run away. Āja bhāga jāgo re, bharosā gayo na, milana guru kā mila Lakṣmaṇa, parama ānanda pāyo. Guru ke carana kamala para, maṅgala kī āratī gāūṃ. Oh, sukha dukha ke dvāra meṃ na jāūm, guru hai Mūrāḍa Rāvaṇa. Today my fortune has come, I have not lost faith, meeting the Guru is like meeting Lakṣmaṇa, I have attained supreme bliss. At the feet of the Guru, I chant auspiciousness. Oh, I have not gone into mere happiness and sorrow; the Guru is like Mūrāḍa Rāvaṇa, who is beyond such dualities. If one does not go into these dualities, then friend, your name becomes immortal and swift. May you reside in the eternal realm, O friend. I have come here on foot from Bhaiśrānākānt. Lālū Rāmajī has come among us. He sings very beautiful bhajans. Now you will listen to Lālū Mahārāj’s bhajans. What is your name? Miśre Lālajī Govind Bhāgavad, Śrīman Miśre Malajī Bhāgavad! A loud applause! A loud applause! Death has come to the tasar, sit down, Bhāvajī. Right now, Līlū Mahārāj is ahead of Bhaiśānā in their match. Now look at the fun in Bajānaur—Līlū Mahārāj and Bhaiśānā are still coming. Surāpurā, now you have the Surāpurā Riva Navakoṭi Rājā’s court, so they also sang bhajans. May Gurudev’s grace be upon you.