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Part 1: The Fruits of Action and the Path Beyond Devadhī Deva, Deveśvara Mahādeva kī Satguru Svāmī Mādhavānandajī Bhagavān kī Alagpurījī Mahādeva kī Jai. I welcome all of you, my friends and devotees. I am very happy that you have come here. The atmosphere here is very unique. Badi Khattu is very lucky; she comes here often. If you live far away, then it is good to listen to today’s bhajan. Our Matajī, who was with me for almost 30 years, was given the initiation of Paramahaṁsa Sannyāsa at the Kumbha Melā. Matajī also worked with me a lot abroad. She came here, and after staying here—her Hindi was very limited. She used to live in a very good place. But here, by the grace of Mahāprabhujī, by the grace of Gurujī, she stayed and served this ashram. She had a lot of love for everyone, but she was very strict. Sometimes, people would say, "Come together, what work have you done?" Am I not right? But she was disciplined. And if you think about it, when she was drinking tea, there was a spoon in her hand, and when she was drinking tea, there was a spoon in her hand, and she put it inside. She kept the glass short, but the spoon is a spoon. Along with that, when she is bringing a basket of dhoti and dhokri, she says, "Where is my spoon?" And if something of hers is left here, then she says, "You have forgotten, take it, take it, it is yours." Here also, once in the satsaṅga of Bābājī, in the abode of Gurujī’s Pūrṇitithi, just like you have seen that all the chairs of the tent house, all the things are there. So, in the morning, when all the work was completed, all the people in white clothes were running in their trucks or tractors. So, three chairs of their own went inside them by mistake. She was very disciplined. And our Girdharī Siṅghjī used to do a lot of service to his mother. His Śrī Mātājī, Bhāī Sāheb also does a lot of service in every way. But for some work, he needed four or five more leaves, so he broke them and took them. For three days, he broke the leaves of my house. I told him, "Mahārāj, if I do so much service, if you break my four or five leaves, then what will happen?" He said, "Why didn’t you ask me? Why didn’t you ask me?" If Swamijī came and saw, do you know why he broke it? That is, he had so many of his children, sisters, mothers. And she would wake up at four in the morning. And at four to five in the morning, all the temples that were built, she would go to all the places and light the lamps. And whatever she used to do in Hindi, she used to chant, "Guru Deva, Guru Deva, Guru... Deva,... Guru Deva." She used to come here and do pūjā, and when she used to go to Jaipur, she used to take care of everything. She used to do this, she used to do that. Along with her, our Chandrapurī is also very simple. She is very honest. She has a lot of feelings. She is also like a sādhu. So, friends, the one who does seva, then the result of seva is obtained later. Pāpa kartā hai, uskā bhī phala milegā aur acchā karne vālā bhī vaha milegā. Aap ginte jao, Bhagavān denge, lekin vastu meṁ jo Bhagavān humeṁ dete haiṁ, vo to ek aise samay pe denge ki bas, aisā samay, ab ye vo koṭā yā pūrā nahīṁ kar saktā hai, us samay unko unkā puṇya dete haiṁ. And a great saint, Acchī Mahārāj, used to go with 5-10-20 people. He used to go to the market. There are many shops in the market, and all the people of Dharambara. So one day Mahārāj was going from there. Two, three, four, five people were with him. There was a Muslim brother who was sitting in his shop. He didn’t know what was in his mind. He said, "Mahārāj, what is the difference between your beard and your donkey’s tail?" Maharaj left quietly. His disciples all wanted to kill him. He said, "No, no,... let’s go." Don’t say that you are my father. The lawyer asked him, "What is the difference between your father and your father-in-law?" He said, "Your anger is gone. What will you do with my father-in-law?" But he left. All the disciples were sad. They said, "No, son, let’s go. No problem." They left. Mahārāj was around 50-60 years old. And Mahārāj was close to 90 or 100 people, so he was lying in his ashram. And his disciples used to live in his ashram. Some people were there. Some were old, some are still alive, some were young. Now Mahārāj was lying in his āśrama. So he called one of them. He said, "Son, whatever is the command of Bābājī, Gurudeva..." All the people were standing with their hands together all around. He said, "Son, call that Muslim brother and bring him." Which Bābājī? He said, "What he said, he said, how will Baba Jī bring him here?" He said, "Why are you calling him a sinner?" He said, "No, no, go and call him and bring him." He would be very ashamed to say how much he has sinned. "Mahārāj Jī is such a good Mahārāj. How did I say that? I made a joke. I cannot see the eyes of Mahārāj Jī." So he came with folded hands and said, "Forgive me, forgive me,... I made a mistake." "No, son, I did not do anything. My body is still going to be free, but when there was a rain of my own, that rain, I will not leave the body without completing it. If I had seen that rain negatively, then I would have committed more sins. But, son, you had said, 'What is the difference between a beard and a donkey’s tail?'" He said, "Father, do you still know that I will not come back if I break your neck?" He said, "No, Gurudeva, I want forgiveness." Gurudeva said, "Yes, you also do that. Son, there is a difference between a donkey’s tail and a human’s beard." And he left his body. So such a Mahātma still remained in his mind throughout his life: what I have done is good and bad. This is difficult. If you say a little, then we get angry. And if we don’t have the power to say anything, then the mind itself says, "What a bad person he is." So we are taking more sin. If you throw a concrete in the water, then how many waves are there? How many waves of water are there? In the same way, if someone says such a thing, then in our thoughts and minds, there is so much that it does not go away. "I will forgive you, but I will not forget you." Then we will have to decide whether it is good or bad. The creatures in which 14 lakhs of living beings are present, they do not have sin and virtue in them. Why? Because they are in sin, or they have come to good. But when a human being is born, then God says, "Now I have given you the entire God. Whatever I have, you have given me. All the merit you have given. But one thing which I will give to you is what? That good and bad, puṇya and sin." If a person’s life comes, if he does good work, then it is puṇya. And if he does bad work, then it is sin. That’s why our Indian people have gone mad these days. Muslim brothers also don’t call themselves sinners. And you call your father a sinner. That means you are a sinner. You should not say this. At least your father has given birth to you. So why should your father commit a sin? And my mother, may you live long. From now on, you will see that your mother is dead. Our own people don’t think. The people of other religions think. Our people don’t think. It doesn’t matter which religion it is. There are many religions in the Kalyuga. It is good; it is not bad. Everyone has their own religion, but they serve that religion, protect it, and pray for it. You see, as soon as they wake up in the morning, or where we are Muslims, exactly at that time, what do we call it? Azān, you have said that it is the time of Āratī, although Bāpūjī does not make a single degree of Agrabahati. He says, "Who has come to sit here? Has anyone else come? It is the time of Āratī. Has anyone else come? Those who are sitting and drinking. Those who are sitting and drinking." Because the Hindus are completely scattered, we are scattered. And that Meru Dharma, that Maru Dharma, that Guṇu Dharma, what is said in this Dharma? Babājī, Gurujī used to say that "Panthā Pāntā Kī Khiñjatā" and "Panthā Pāntā Ke Mai Ek Dhām Aisī Hai Vā Pāntī Paushe Na Hai." There is one Dhāma which does not reach. In which there is unity. Whether it is your religion or caste, as long as it is present in your body, until then you are doing all these things. Then you don’t know, God gives that tongue from one place only. That is why our Mahāpuruṣa has given many types of knowledge, but in humans, ego comes. Rāvaṇa was very wise. He was a devotee, a devotee of Lord Śiva, everything, but his ego, and that ego has finished him. You should not have ego. Ego will burn you all your life. So, will you read our religion? Muslims read the Quran to their children in the evening. Christians also read the Bible in the evening. He is a yogī as well. Your children either read the Rāmāyaṇa or the Hanumān Chalīsā, nothing at all. In the morning they say, "Papa, tea for me, Papa." At least come and bow to me, son. It is in your hands. God said, "I have given everything." But along with this, I have also given this. Do as you wish. You can do whatever you want, but his dharma and sin will be taken away with you. Where will you go? Will you go to hell or heaven? And heaven is nothing. You have to go to Brahmaloka. That is why our Sādhus and Santas, our Sādhus and Śaṅkarācāryas, all those who are with us, we call them the small bandhara. So they are the small art, just like the art of the moon; it runs on the basis of that. After that, those who are saints, those who are Mahātmas, those who are Brahmins, along with them, they also go in the direction of this moon. But Brahmā goes in the direction of Brahmātmā. We do not go to heaven, because in heaven we will have to come back to earth after we have done our deeds. That is why it is said, O Param Pitā Parātmā, when my deeds will be fulfilled in heaven, then please give me the life of a human being, so that I can go to the abode of the Satguru and the abode of the Parātmā and stay in your abode. So that I can go into that Brahma, which we call Parabrahma-Pramātmā. Parabrahma-Pramātmā is infinite, and we are limited. Even if we are human beings, our knowledge is limited. But God has given us that we can go to infinity. See, Babaji has written, Guruji has written, that to what extent a human being, be it a yogī, a great man, a great soul, a yogī, a karma yogī, a rāja yogī, a haṭha yogī, is the greatest haṭha yogī. This is called haṭha yoga. But this is not for cleaning the body. This is for cleaning the body. But if the other Haṭha Yoga passes, then Śiva also worships it. Once it was very cold at this time. And in a small village or in the forest, there is a small crematorium. They go to the crematorium. They go to the crematorium. They go to the crematorium. They go to the crematorium. They go to the crematorium. They go to the crematorium. When they go to the cremation ground, they donate their bodies to the cremation ground. The best thing is that they become completely free. So, just like that, about half a kilometer away, they buried the body of a man there. They had put a lot of wood there. I saw that everything was closed, but as soon as the cold air came, in this cold weather, what is it called, black coal, the fire started again. And it was around 11 or 12 o’clock at night. How can you go out in such cold weather? If someone calls you, you say, "Oh, what are you doing here? Why are you beating me today?" Pārvatījī and Śivajī were leaving from there. They were near the cremation ground. They saw that the fire was burning there. There was a man sitting there; he was not wearing any clothes. He was sitting alone. What is he doing? Shivajī said that he was making his roti. He was cooking roti. Who is he? That he is a body-yogī. So Pārvatījī says, "Lord, you do not give such a great Śiva-Śiva-rūpa-yogī a place to cook bread. You are cooking the bread of a dead body, of burnt bones, you are not wearing any clothes, the force is cold, and that is your devotion." And the other enemies are drinking alcohol, eating meat, and they have crores of rupees, but they don’t even remember their parents. Why don’t you give them? So he said, "Pārvatī, this is in accordance with their karmas." So why don’t you give them? That is a different kind of illusion. Not a different kind of illusion. How much you have done for them? He has given so many good things to so many people. God says to him, God says to him,... God says to him,... God says to him, God says to him,... God says to him, God says to him,... God says to him, God says to him,... God says to him, "How can Pārvatī be like this? I will stand here, I will not go. Go after seeing something." So God says, Śivajī, that if you are hurting Pārvatī, then this is the root of it. What is it called? Care. There is care, right? There is care. Here you go, a little farther, and stand. I go, I tell them I am alright. So, I too go and see that Lord Śiva has gone and is cooking roṭī with the help of Haṭha Yogī Chimṭā. Lord Śiva has come and stood in front of me. Om Namaḥ! Om Namaḥ! Why did he look at me? Someone said something, someone did something, someone did something. I said, "Where is he?" He is cooking roti. Then Lord Śiva spoke again. He didn’t say anything. So, Śivajī said, "Why are you doing this? Why are you doing this to me?" So, he said, Look, who are you? Why don’t you look up? This is the case of such great men. You yourself are a great man. You are also the same. If you can do it, then do it. God has given you. God gave you the freedom. Do what you want. So who are you? I am Svayam Bhūṣiva. So why did you come here? Hello. So why did you come here? Pārvatī says, Śiva says, "Why are you here? What is his karma?" Then Śiva says, "What are you doing?" I am not doing anything. Why are you here? I have come to give something. When did I ask? Will there be any beggar? Will there be any elder in the other place, in the palace? I am from Parvati, so the matter is a bit confusing. So he says, "I have come to give something that I do not want." So says Bhagavān Śiva, that he is Śiva. And Śiva, once he appears, then he gives something and leaves. So I said, "I do not want anything, but I have something to give. I have to ask for something." Lord Śiva says to the Haṭha Yogī, "If you have to give, then go away from here. If you have to give, then give this to me and go away from here. I have not even seen the top yet." Lord Śiva said, "Blessings, and we will go." God can’t say that. God wants forgiveness. So those who are like that, who have no desire, and that desire is in us, is of good and bad. We always see the bad in others, not in ourselves. You don’t know how much good you have done and how much you have not done. This is within the sinful and virtuous human being. And if you do good, then it is good. I say this many times. I went to Fiji. There was a Mahārāj of 140 years. He will be there till now. He was preaching, and I came and saw that he welcomed me. I said, "You are 150 years old, why are you welcoming me? I am welcoming you." He said, "No, no, Mahārāj Jī, I have heard your name, this and that." Leave that. He said that the karma of a human being will have to be suffered. And how will it have to be suffered? So, the amount of goat meat you have eaten, even if you have eaten a small part of it, but he had killed it, so the amount of goat meat you have eaten, you will have to cut your neck with the birth of such a goat. Whether you sacrifice or do good, this will not leave you. After that, how many chickens have you eaten? So many times you have made chickens. They must be big, and you caught them and cut them into pieces. You put the fish in the water. The water is not there. The thread is stuck like this. Apokaneer kaivaan koi gadaan mein thodaan ka attak jaa hai nahi? Ya, apan koi chatak khaunga ke nahariyal nahi? Jaḍal chukh koi na bhaji, pūlo jūjā khānsī khānsī khāre iti kī. Toh maano ke agar hook daal kar ke apan hai upar khaansi. Khaṅsī mainūshī ek ko jamāz lo. Kī to darad vela. Phāṅsī to verā bhī jaldī mar jāī. O tha na kitti baar waa baare laa kar ke tadpade ki waa koi machhī. How many times have you eaten the flesh of a fish? You will have to do the same thing again and again. The more you have eaten an egg, the more your life will be like that of a man who has come to become a bird. But first they break you again. Then you go somewhere in Brahmāṇḍa, again you come and again you go. All the eggs you have eaten, Then Maharaj says, "You will get beaten up, he will make you cold. There is a lot of beating of you, don’t eat eggs." These were the Mahārāj of Bengal. And he was in Fiji. So he says, "You believe it or not, when did I say that it is a lie that all this is there?" I did not say it is a lie. I said that it is there; it is there. So there is a village of Jawaharlal, one of our brothers had gone there. I went there to ask the Colonel about something. There were a lot of people sitting in Ravda. I had spoken about the discourse. There was an old man sitting there, Thākur Sāhib. He was sitting like this. Two feet high, he was sitting like this. He said, "I will not eat. Gurujī, I will never eat." He said, Thākur Sāhib, I said, Colonel Sāhib, am I right or not? Yes. So, at that time, at the end of your life, whatever is good or bad for you, it comes like a spark, or an arrow goes inside, that now this is yours. There is no one to see, no one to ask. That’s it. Life is gone. That Jīva is like a star that comes out of the sky at night. No matter how fast it goes, it goes away. Similarly, the jīva of a bird, or of a human being, or of an elephant, those jīvas are not big. Himalayan people say that elephants and jīvas are big. No, jīvas are the same. So, when he goes, no one can say anything to you. We will say, we will do everything. We say, what do we do today? What do we do today? What do we do today? Part 2: The Illusion of Ritual and the Unity of Being What do we do today? We act and observe that everyone’s birth and death occurs within their own home. When someone dies, we strive to perform the daḥ saṁskāra before sunset. If we cannot do it at night, we will do it during the day. We will hold a lamp and perform the rites, and the next day, we will complete the dā saṁskāra as soon as possible. Why? I do not know. You must know. And then they come and take a bath. So, for your uncle, your father, your grandfather, your great-grandfather, your mother—if there is any dirt, wash it off. There was no dirt here, right? Yet they go and bathe. Gaṅgājī has stolen water. Well, it is considered a good deed. But what has been done? Goats have brought meat and kept it in your house, in the fridge. So the dead bodies and the dead people are the same dead bodies. You are taking a bath for them. And yet, the dead bodies of animals are kept inside the house. The fish are kept inside the house. The eggs are kept inside the house. The chicken and meat are kept inside the house. So where is that sin? Where is that sin? What is the difference between that action and this one? The body of five elements, this meat, etc., is theirs and ours too. They too are composed of five elements. And we also have the five elements of a human being. The difference is that there is intelligence in a human being, and there is little intelligence in them. That is why those poor creatures cannot do anything. But a human being is very advanced, is it not? That is why a human being says that God is equal to God. Are you going? Okay, have your food. So, now, what is dharma? All those who say, "My dharma, your dharma, my dharma"—if I had dharma, I could have eaten meat. If I had dharma, I could have killed a goat. If I had dharma, I could not have eaten anything. All these dharmas will remain here. That dharma’s karma, that karma will go with it. That dharma, that meat, will not remain. That is not dharma. Humans are one. We humans are one. Why are you fighting? Why are you fighting in Rajasthan, in India? They throw firewood, they burn, they do this, they do that. And good, educated people, they are sitting somewhere in the house. And in front of them, poor people, poor people. And they throw firewood, this and that. This is ego, and this is ego. So if we all become one human being, then why do we have to fight each other? Now they will do it for the head of the party. Look, if the election was different, what would you say? I will be fighting. I will fight. I will fight to become the head of the party. Why are you fighting? Why do you fight? I was small. At that time, we used to say that we would stand for you in the elections. We will stand for you. It means that we will stand for you. We are standing in your service. Now we say that we will fight. I will fight for this. I will fight. If you are fighting now, then when will there be peace? So friends, Mahāprabhujī has said, "O human being, you are a human being, and that is why I have given birth to you, that you will become a Brahma-prahmātmā." We can say, now it is up to you. So at least do not put your father in hell. Do not call him Papa. Otherwise, the poor soul will keep saying that the child pushed me and threw me into hell. So, today is such a day for that soul and for all of us. And this is the support of Gurujī, Bhagavān Dīp Nayan, Mahāprabhujī’s Śivabhag. One day, Bābājī was sitting in his room. And Bapujī said, "Mahesh, this tree of Badlā is my witness, there is no one else." I said, where is Bapujī? He said, "If Bhagavān saw or is Bhagavān, then it was Mahāprabhujī." Badlā knew that Mahāprabhujī was sitting under this tree. Such great men still have that charanraj, because those whose charanraj came here, that is through and through the whole earth. Like the arrow will go from here to the earth and then go ahead. So it is not that the soil is only till here. The vibration goes till the pit. So now, say bhajan. Otherwise, the other people will go to the left, and the king will say gāna. I will say bhajan. Hindu Dharma Samrat Swami Mādhav Kṛṣṇa Bhagavān kī jai ho. Viśvaguru Mahāmaṇḍeśwar Swāmī Maheśwar Ānand Purī Jī Mahārāj kī jai ho. Devādidev Deveśvar Bhagavān kī jai ho. Bharat kī Sab Sant Ṛṣi Munī Mahātmā ho kī jai ho. Gau Māt kī Sat Saṅgat, Māt kī jai ho. Pramodjī, Satgurudev Bhagavān, and Viśvagurujī Swāmījī, at the feet of Koṭi Koṭi, bowing. All the devotees present in this Śiva Sabhā, Rāma Sabhā, bowing to all the devotees at the feet of Koṭi Koṭi. Today, I am very fortunate that my father accepted me in the form of a divine element and took me in His presence. I was also taught to see him and to worship him. Today I am very fortunate that in the 37 years of my life, I am present in this ashram of Lord Śrīdīp Nārāyaṇa Mahāprabhujī. With the blessings of Bāpujī, I am very fortunate that I will always serve you with the feeling of being a servant to you from birth to birth. I pray like this at the feet of Lord Swāmījī. And as soon as I am present at the feet of Lord Śrīdīp Nārāyaṇ Mahāprabhū, I am surrendering myself to you. I request you all to accept and bless God so that I may continue to live my life in satsaṅg. Boli Shri Sat Gurudev Bhagwān Kī. Here comes Gurudev. I am starting with a beautiful composition by Śrī Dīp Nārāyaṇ Mahāprabhujī. A little volume of tabla and a little singer voice. A little bit of volume, please. A little bit up. Śrī Guru Caraṇ Saroj Rāj, Nijaman Mukur Sudhā Barnaūr Aghvar Bimal Jaso, Jodayak Phalcha Buddhiheen Tanuja Pawan, Balbuddhi Vidyate har ho kalesh vikar siyavar Rām Chandra kī jai. Guru mūrti mukh chandra mā aur sev chakor mai guru charan kamal kiya. Chetanāyam śāśvatam śāntam vyomātītam nirañjanam, nādhu-vindu-kalātītam tasmīva śrī-guruvē namaḥ. Sarva-śrūti-śiroratan virājitam padmāmbujaṁ, vedānta-vajra-mārtaṇḍu tasmīva śrī-guruvē namaḥ. Guruṁ Brahmā, Guruṁ Viṣṇu, Guruṁ Maheśvara, Guru sākṣāt paraṁ Brahma, tasmai śrī-guruvē namaḥ. Ajñānatimirāndhasya jñānāñjana-śalākayā, cakṣur unmīlitaṁ yena tasmai śrī-guruvē namaḥ. Daśyā, Jñānāñjana, Śalākayā, Cakṣurūn Militamye Dasmev Śrī Gurudev Nāmā Akhaṇḍa Nanda Bodhāya Śiṣya Santa Puharne Sacchidānanda Svarūpāya Rāmāya Śrī Gurudev Nāmā Bolī Satguru De Bhagavān Kī Koṭī Upāyā Kare Koī. Chahe na bhavsindhu tare, ghurasa bina karaj nai sare. Koti upāī kare, koī cāhe, koti upāī kare, koī cāhe, na bhava sindhu tare. Without a horse, there is no work. Gaṅgā goes, Kashi goes, all four dhāmas wander. Gaṅgā goes, Kashi goes, all four dhāmas wander. Gaṅgā goes, Kashi goes, all four dhāmas wander. Ban bairāgī udāsī agyānī, daradhan bisre. Ghorasā binā karaj na hī sare. Koti upāe kare koī cāhe, koti upāi kare koī cāhe. Na bhava sindhu tare. Bhagavān Śrī Dīp Nārāyaṇa Bhagavān kahtā hai. Bhata ne to, arre, bhūta ne to śīṣa nī vāve. Bhūtane to śiṣa nīvāve, bhatane vet dhare. Pāpī nīve nahī satguru āge, kaṣṭa aneka bāre. Gurū sabhīna kāraja nahī sāre. Gurū sabhīna kāraja nahī, koṭi upāya koṭi upāya kare, narkōī. Koti upāī kare, narkoi nabhav, sītu sare khurāsa bina kharaj nahi. Sare khurāsa bina kharaj nahi. Sare vrat upvās kare, bahu tera bhāūdu bhūkh mare. Upavāsa kare bahu tera bhāuṇḍu bhukha mare, vrata upavāsa kare bahu tera bhāuṇḍu bhukha mare. Bina jñāna ātmā nahīṁ mokti, bina jñāna ātmā nahīṁ mokti. Kahata santa sagare gurusaha bina kāja nahīṁ sare, koṭi upāya kare koī cāhe koṭi upāya. Koti upāī kare, koī śahe, na bhav sindhu kare Gurasa bīna, dāraja, dāraja na Śrī Svāmī Dīp kahe, Guru āge tanman arp kare. Shrī Svāmī Dīp kahe, Gurū āge tanman arp kare. Shrī Svāmī Dīp kahe, Gurū āge tanman arp kare. Śaraṇ parāyaṇ ho jāve so. Śaraṇ parāyaṇ ho jāve so.... Bhav sindhu sum tire. Gurū sabhīna kāraj nahīṁ sare. Gurū sabhīna kāraj nahīṁ sare. Koti upāye kare nārī koī, nabhav sindhu kare, ghorasā binā karaja nai sāre. Gurudev, aapkī āgyā ho to, jin śabdoṅ ne mere jīvan ko ek dayā āyām diyā hai, main roj apne bachoṅ ke sāth prārthanā kartā hūṅ, Bhagavān Śrīdīp Nārāyaṇ Mahāprabhujī kī, aur main āj kyūnki Bhagavān ke darbār mein. Aaj unhone bulā liyā hai, toh main āh baitke, I would like to sing the song of prayer. And all of you, please sing along with me. Nāt Prabhujī pār Brahma avatārī hai, dīnānāt anāt ke. Nāt Prabhujī pār Brahma avatārī hai, Śrī Rīp Dayān Trepāl Mahāprabhu. Āp rakho lāj hamārī. Abhi gāin Vyāpak viśv charāchar me Hari chetan jyot tumhārī hai. Prabhu nirguṇ se saguṇ ban āye, nirguṇ. Se saguṇa ban āye, bhaktan ke hitakārī hai. Dibip Dayāl Repāl Mahā Prabhu, āp rakhu lāj humārī. Prabhu, āp kī śaraṇ meṁ āye paḍe hum durbaldād dukhiyārī hai. Āp kī śaraṇ meṁ āye paḍe hum durbaldād dukhiyārī hai. Prabhu, nazar nihāro, pāru utāro. Nazar nihāro, pāru utāro. Āp kā bhiraj vicārī hai Śrīp Dayāl, Nepal Mahāsabhu. Āp rakho lauj hamārī, āp bin kaun hamāre nāth hai? Jinn ko jai pukārī hai, āp bin kaun hamāre nāth hai? Prabhu jahāṁ dekhuṁ vahāṁ āp hī āp ho. Nitya cetan mīrā cārī hai. Śrīdīp Dayānī aipal mahā, āpu rakho lāj hamā. Giyu bārī hai, Prabhu. Mujh par meher karo mere daata, mangat bheekh bikhari hai Prabhu. Mujh par meher karo mere daata, mangat bheekh bikhari hai. Shri Pujya Deep dayalu, daya karo, dayalu daya karo, aapka naam sukhkari hai. Shrī Pūjya Deep, dayālu dayā karo, āpkā nām sukhkārī hai. Shri Mādhava Nandjī, āpke śrī Mādhava Nandjī, āpke caraṇ kamal banihārī hai. Śrīp Dayāl Kripāl Mahāprabhu, āp rakho laujā. Om śrī Deep Nirañjan sab rukh vanjan. Deep Nirañjan sab dukh vanjan. Isī mantrase pāve man mañjan. Deep Nirañjan sab dukh vanjan. Sab Dukh Vānjan Vishwadeep Jyoti Urme Jaage Aghay Pad Pave Param Sukh Vandan Abhay padh pavhe param sukh vandhan Deep niranjan sab dukh vandhan Tino taap paap mit jaave Avichal sukh pavhe parvaana Avichal sukh pavhe parmanandhan Śrīdīp Niranjan, sab dukhvanjan, issī mantr se hove man manjan. Śrīdīp Niranjan, sab dukhvanjan, grah gochar kā tāp nahīṁ lāge, bhūt pret kā mīṭe sab phandan. Isī mantr se hove man manjan. Śrī tū Nem se dhyāve to darśan pahāve. Aur nām sumiran se kāya huve kanchan. Isī mantr se hove man manjan. Śrī Deep Dayal, akhaṇḍ ujālā. Bali bali jaun main Chandan Nandan. Bali bali jaun Nandan Nandan. We are sitting in the court of the Lord, and the Lord is sitting in front of us. I request all the devotees to sing this praise of the Lord from their own mouths. And put your presence in this court of the Lord. All of you sing. This is for all of you. This is not for me alone. I am singing on behalf of all of you. I request all of you with great love. Sing along with the sound of your hands. Śrī Madhavānandjī ke ānand vare, Madhavānandjī ko ānand vare. Śrī Madhavānandjī ke ānand bhare, sumir sumir pad payo brahmānandan. Śrī Dīpu Nirañjan sab dukhvanjan, isī Deep Nirañjan Sabdukha Vañjan Polī Śrī Deep Nārāyaṇ Bhagavān Kī Jai, Śrī Deviśvar Bhagavān Kī Jai, Hindu Dharma Samrāṭ Mādhav Kṛṣṇa Bhagavān Kī Jai, Viśvaguru Mahāmaṇḍeśvar Svāmī Mahiṣrānand Purījī Mahārāj Kī Jai. Because when I used to live in the ashram, the sacred atmosphere there, how beautiful the atmosphere is through the words. Aave thandi lehri, Aave sukri lehri, Sur saara shahriya me, Aave thandi lehri, Aave thandi lehri. Dupari aur sāñj bhor Rām dhāvnī cāro. Dupari aur sāñj bhor Rām dhāvnī cāro. Dupari, śikhiyā bhāī je ne praṇām hai. Āo baṅdhāge, pada reo. Dupari aur sāñj bhor Rām dhāvnī cāro. Aur dhūpari aur sāñj bhor Rām dhāvnī cāro. Aur sant dikhe kḥod. Khod Kanthī Mālā Periyā Sant Dikhe, Khod Khod Kanthī Mālā Periyā Sant Guru Sarā Shahriyā Mein Āve Thandī Lairiyā. Sant Guru Sarā Shahriyā Mein Āve thandī lairiyāṁ, tukrī lairiyāṁ, tukrī lairiyāṁ, tukrī... Lairiyan, tukri lairiyan. Chale Sindhu Nairiyan, Śrīmukh Sun Sudhāviyan. Chale Sindh Guru Sāra Śehriyame, Āve Thaṇḍī Lairiyan. Satguru Sāra Śehriyame, Dīpu Nārāyaṇ Jīra Śehriyame, Maheśvara Nand Jīra Śehriyame. Āve Thaṇḍī Lairiyan, Āve Thaṇḍī Lairiyan, Āve Sukhrī Lairiyan Śehriyame, Guru Sāra. Shehriyāme āve khaṇḍī lehriyā, āve khaṇḍī lehriyā. Sodav nām rū sodav, āve khaṇḍī lehriyā. Āve khaṇḍī lehrīyā, āve khaṇḍī lehrīyā, āve thandh riddhi siddhi pāsmahī, Lakṣmī ko ant nahī. Brahmā, Viṣṇu, Maheś kai Sabrī hai, Maher Satgurusarā śaharīyāṁ mein āve thandī laheriyāṁ. Aapna su nahi Kar jodya dhano ji bole, Kar jodya dhani bole, Kar jodya dhani bole. Tatgur saara shahriya me aave thandi lairiyan. Tatgur saara shahriya me aave thandi lairiyan. Shukri layariya, Shanti layariya, Gurusara shahriya mein. Aur Gurudev ke charaṇon mein baiṭh kar yeh prārthanā kartā hoon, Hey Gurudev, māre avaguṇ to dekh jo mati, aur āpro viraṭ vichār, aur ish, et bālak māte kṛpā kar jo. Bas aapke charanon mein aur santon ke sanidhi mein jeevan chalta rahe, bas ishī, yehī kāmanā hai, aur kuch kāmanā nahī hai. Bākī aapne sab meherbanī kī, Gurudev ke pās mein rahte rahte, did his service as it was broken, and father gave me a written gift he sent. My father ordered me into government service from there, and in government service he gave me the opportunity to do service. So, Gurudev, I just want to stay at your feet, and I want to say this. Guru ghat mein dayā to vichāro, main to ḍūb rayo maj dhāro. Main arj karūn aur gurvar khāne, charaṇa mein rāk lī jo māne. O mārī lāj śaram sab thāne, mārī lāj lo suhno chāhe chhāne. Mārī ho main to arj karūn aur gurvar khāne, charaṇa mein rāk pitān pitān. Sab swārth bānatā O Gurūvar, Māt, Pitā, Bhrāt bānatā Ek tarah surū dātā Jāro chāru vedh arjha rohā. Nahi chhodu charanot, chhodu mein charanot. Chharanam. Bade prem se ek baar dono haath utha kar Bhagavān kī jordaār jaikār: "Polī Śrī Deep Nārāyaṇ Bhagavān kī, Deveśvar Bhagavān kī, Indu Dharm Samrāṭ Swāmī Madhav Kṛṣṇa Bhagavān kī." Ki Vishvaguru Mahāmaṇḍeśvara Svāmī Mahīśvara Ānandapurījī Mahārāja ke ānanda kī jaya. Śrī Dīpa Nārāyaṇa Bhagavān kī māhtva. Gurudeva kī jaya. Svāmījī kī ājñā, usar mujhe ek fakīrī kā ādeśa hūā hai. Ek fakīrī, last me. Aur chota sa ek bhajan, pahle ek chota sa bhajan kahe karke. After that, I will give only two prasutas to one fakiri at the feet of Swamiji. There is a small bhajan in which it is said, "Mati rī, ā kāyā ākhir mati mẽ mil jāve hai, kyā ro garva kare re manvā, kyā par tū iṭrāve hai." This body is made of mud and to be found in the mud. That is why, while keeping this in mind, we should do good deeds. We should do good deeds, we should unite with the saints, we should try to attain God. That is why, this bhajan, Gurudev, this bhajan is made by our Jain Monī, Rūpamonī Jī Mahārāj. It is a bhajan made by Rupāmaṇī Jī. After that, I will, according to your orders, "Mati riya kaya aakhir mati mein mil jāve hai. Aaro karam karheri man kā parthitra kaya aakhir nai khilā." Kyun nisdi nisdi kā biswās nahin? Kad aati aati vey saaro, Jeevan mein jhukno nahin jaanio, o jamke aade jhukjaa vey. Jeevan mein jhukno nahin jaanio, wo jamke aage jhuk jave. Kadam to uth gyo, duzo pun jaane uth karav kare. Sun kher andherī rāta hai, o chārdināro chandaniyōṁ sun, phair andherī ātā hai. Thārī taprī sārī chū hai, hai sāwan rī barsātā hai, hai sāwan rī barsātā hai. Why do we earn a lot of sins in life? We should be proud of ourselves. In the past, it is said, one thing is said very well in this: if you do not believe in your breath, when its coming and going stops, you will not be able to bend in life. See, in life, no one has ever bent in front of anyone, but after going there, after leaving the body, it is said, Sātapuruṣa, Citragupta Jī has all the records of what he has done, what he has not done, what he has gone to do, and what he has come to do. All the records are with him. That is why he has to go there and bow down. And see, there is a śloka of Nīti in which it is said that who bows down and who does not bow down. An example of this is given. Namanti phalino vrikshah, namanti gunino janah. Namanti phalino vrikshah, namanti gunino janah. Sushka kasthani murkhasche ne namanti kadachane. Namanti phalino vrikshah. Yani, jis vriksh ke phal adhik honge, jis ped ke, jaka ped ge, jaka runkhde ge, phal jyada hue, miki taliyan. Jukhe, bo jukhe, aur ya jaka mānuṣyam, jaka minkhme guṇ jyādā hue, guṇī hue, bo jukhe. Now, who doesn’t bow down? It is said, who doesn’t bow down? Who doesn’t bow down? Who doesn’t bow down? Who doesn’t bow down? Who doesn’t bow down? Who doesn’t bow down? Who doesn’t bow down? Who doesn’t bow down? Who doesn’t bow down? We should bow down, we should worship our Gurus, we should never forget their qualities. At the end, it is said, Sada guṇa motyānśu khālī jholī bharle, Munī rūp kahe, "Sada guṇa motyānśu khālī jholī bharle, tum ab khālī jholī bharle." The one who is awake, the one who is asleep, the one who is awake, the one who is awake,... the one who is awake. Shri Mādhavānandjī Bhagavān kī Sadgudev Swāmī Śrī Maheśvarānand Purījī Mahārāj kī, now I have been ordered to perform a small Fakīrī according to your orders: five elements, qualities, three types of bhelas. Half of the work is done. Elements, qualities, three types of bhelas, half of the work is done. Pañca viṣaya jeetay sant soorā kare vās nāchha. Dvaita dharma kī dhūl uḍāve, jñāna khaḍaḍa śumāra pakhī karo. Brahma vichā nahīṁ rīka, nahīṁ rāga lo, kara rahe āpana. Kar raya āp and. Krishna nahī bāte, Man mamatā viṣa nahī bākhe. Itliya ehenka, Man mamatā viṣa nahī bākhe. Itliya kā basī tāg mein, Tū Bhagavān ramtā. Jodi ka mera kya, duniya se mera kya? Duniya, hey, stop the music and stop speaking. Just one tabla. One tabla is sufficient. That’s it. Thank you. Can you increase the sound of the tabla? Tabla, a little more. Kya duniya se pal pal chin, din din kaya? Ijat jae tama pal pal chin, Ijat jae tama pal chin. Pal pal chin chin ka Ijat jae tama, Rām Tān Guru Bhagavān Nārāyaṇ.