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Anant Purījī Satguru Dev Bhagavān Kī Jai. Good evening. Sadā Śiva Samarambham Śaṅkarācārya Madhyamam Asmadācārya Paryantaṃ Vande Guru Paramparām. Jaya Rām, Jaya Jaya Rām Rām Jaya Rām, Jaya Jaya Rām Śrī Rām Jaya Rām, Jaya Jaya Rām Śrī Rām Jaya Rām Jaya Jaya Rām Śrī Rām Jaya Rām Jaya Jaya Rām Śrī Rām Jaya Rām Jaya Jaya Rām Śrī Rām Jaya Rām Jaya Jaya Rām Patita Pāvana Sītārāma... Śrī Rām Jaya Rām Jaya Jaya Rām Śrī Rām Jaya Rām Jaya Jaya Rām Hanumānjī Mahārāj Kī Jai Sītā Rām Bhagavān Kī Jai Rāmāya Rāmabhadrāya Rāmacandrāya Vedase Raghunāthāya Nāthāya Sītāyāḥ Pataye Namaḥ Good evening. Praṇām to Viśvagurujī. As you all know, today is Hanuman Jayanti. Hanuman Jayanti means the day when Hanumānjī, our Lord Hanumānjī, was born. Jayantī in Hindi and Sanskrit means the birthday, and Hanumānjī is Hanumānjī’s name. On today’s holy occasion, Hanuman Jayanti is celebrated all across the world and especially in India. Lord Hanumānjī, as you know, was the main disciple, secretary, and everything to Lord Rāma. He was the Pramukh Sevak, and he was the most devoted person to Lord Rāma—more than anyone. Perhaps you have seen many pictures where Lord Hanumānjī is opening his chest to prove his devotion and bhakti for his Bhagavān, his Lord, Śrī Rāma and Sītā. So we will talk a little about Hanumānjī and about his birth. Hanumānjī is also known as Pavanaputra—Pavanputra Hanumān. Pavanaputra means the son of the lord of the wind. His biological parents are Añjanī and Marut. His form, as you all know, is of a monkey’s face and a monkey’s body, but a human body with a tail. He is very strong; he is full of his powers, his siddhis. To display his powers, when he was quite young, he was very hungry and told his mother he was quite hungry. When he was looking around, he saw the sun in the air and thought it was a mango. So he jumped out of his window, put his first step, and flew and ate the sun. A few months ago, when I was living in Maharashtra, I went to visit that place where Hanumānjī was born and had the darśan of that place. It is called Añjanī Parvat. I was climbing for approximately three to four hours up the hill, and you could see there his footstep—where he put his left foot on the floor before taking off to eat the sun. That footstep is huge, about two to three hundred meters big, so you can imagine how large the baby Hanumānjī was. And imagine how much bigger he must have been when he was much older. He ate the sun, and then all the gods and goddesses were requesting him, “Please release the sun back. We need the sun, Lord, for the universe; this is not a mango.” But you can imagine how hot the sun is—you can feel forty degrees in Jadān here. So just imagine him flying towards the sun and eating the complete sun as if it were a mango. Thereafter, when he grew up a little more, he received a śāpa from Kuvera that he would lose—not lose, but actually forget—his powers. And as you know from watching or reading the Rāmāyaṇa, or from Viśvagurujī’s speeches, when Sītā was taken by Rāvaṇa to his kingdom, to Śrī Laṅkā, they sent Hanumānjī; in fact they sent the whole army. Rāmjī sent the whole army of monkeys and eagles and everyone to just go and try to find where Mātā Sītā had gone. Then Jatāyū, the eagle, and Jāmbavān, the bear, both reminded Hanumānjī about his powers—all the powers he had, that he was a strong man, that he could fly, that as a young boy he had flown and eaten the sun. Then he remembered, slowly, slowly, all his powers, and he flew all the way across the river, meeting two or three demons on the way, killing them, and then crossing. He went to Laṅkā, and you know the whole Rāmāyaṇa: he was always helping Rāmajī. The biggest part of the Rāmāyaṇa is that he was always there for Lord Rāma, to protect him. For any task, Lord Rāma used to have Hanumānjī beside him. He was a huge part, and today is his Jayantī, so it is celebrated here in Rajasthan. We make roṭ—it is like a chapātī, but a very big size—a sweet chapātī made with sesame oil and guḍ. Or we can also make laddūs, as Viśvagurujī told today: they made laddūs out of bāṭī, with sesame oil and guḍ, and they made laddūs for everyone in the ashram. It is a beautiful celebration where you sing the Hanumān Chālīsā; a devotional day today. That was a little introduction about it. Thank you very much, Hari Om. Well, would any of you like to give some glimpse of what we call Bhagavān Hanumānjī? Hanumānjī is the incarnation of Bhagavān Śiva. It is always coming one after the other: when Viṣṇu comes, Śiva takes care of him and in this way helps him; and when Śiva has to come, then Viṣṇu is in Śiva. Brahmā is different, but these two—Śiva and Viṣṇu—are like that. So, would some of you like to say something about Hanumānjī? Reverendjī? You want to say something about Hanumānjī? Yogājī Hanumānjī? Very good, thank you. Well, we are on the path of our great saint Maṅgīlālji, and we have this beautiful bhajan of his that we must speak about. And it is not something for just one day or for half an hour—just to read it word after word and be finished. It can go on sometimes for a whole year, two years, three years. Because when one seed begins to sprout, first go the roots. Roots means solid, sure, strong in every aspect. You know, sometimes I used to say there is a thought: going down or going up. The roots go down and the sprout goes up. This is very interesting; some do not understand: either one goes down or one goes up. There are many meanings: one word has many, many meanings. So, this root—and it is called the roots—is in our whole body, though the body is upright. And those are roots, like when our families have roots in Austria and the seeds are there, and it will grow again. And that other seed will not be there; again it will come back. So, Uthān and Paṭan. And Patañjali, another way it means, Uthān means development. Development means the trainings, the studies, the knowledge, the process, then coming further and going more and more. This Uthān has different kinds of Uthān: one becomes a teacher, one becomes a driver, one becomes a farmer, one becomes a doctor, one becomes a professor, one becomes a scientist, one becomes a yogī, and one becomes a Mahāniśvarī Vibhūti. That comes then, Uthān, and therefore we should go towards that. Paṭan now has many meanings. Paṭan means distraction. Paṭan means you lost everything. Paṭan means you became a very, very poor person who has no money, nothing. Or, Patañjali means that going down of that seed: first the seed goes down the roots, and the roots will hold us, and after that the sprout goes into the earth, and then the head that comes out develops two kinds of leaves. And now these two leaves again—one goes paṭan and the other goes uthān. So it is said, “Now, which path do you want to go? Where will you go?” And it is said, I am still searching myself. Like Brahmājī: Brahmājī was getting his chariot or his āsana on the beautiful flower. Which flower? Which flower do we call? Lotus. And there is that lotus which should be with a thousand eight hundred petals; on it sits Brahmā. And there is called the Haṃsa—Haṃsa. That Haṃsa, there are others that are the ducks, but only that one is Haṁsa, Paramahaṁsa. And that is why in our sannyāsa, the other cannot be. Those who are sannyāsīs from the side of Śaṅkarācārya—we have Śaṅkarācāryajī’s different kind of path, which has been given by Śaṅkarācāryajī. But those who receive that ceremony, when this ceremony is given, then Bhṛgācārya and Śaṅkarācārya give us Paramahaṁsa. Now, Paramahaṁs everywhere, when they get the ceremonies, they will be the Paramahaṁs. But many still do not write Paramahaṁsa because they feel ashamed: “I did not achieve that. How can I say Paramahaṁsa?” And therefore, Param is Paramahaṁsa, which means Parabrahman, Paramātmā. Those who are in that Parabrahman Paramātmā, that is called Param. And Haṁsa is that which, expanding its wings, comes to the Brahmaloka—not in the Satyayuga or this Yuga or that Yuga. So in this way, Uthān and Paṭan: Paṭan can be fighting, war, killing, destroying—one country to other countries, one village to another village, one house to another house—that is called Paṭan. That is why, Paramahaṁsa. Paramaguru Swāmījī... Paramaguru Swāmījī, mero janam sudhāryo. Āj ḍūbate jaga meṃ, mārī Hari Guru rākhī, lāja... Amṛt, rākhī, lāla... Paramaguru Swāmījī, janam sudhāryo. Āj ḍūbate jaga meṃ, Hari Guru, come close. He bhajana people, come here. Hari Guru rākhī lāja Paramaguru Swāmījī. There, he boy, take it, put it there. There, there, right there, to your sister, there. Sit down there, sister, and take your three microphones. Always, these people know my thoughts are gone different. Param Guru Swāmījī, mero janam sudhāryo, āj ḍhūbate jaga meṃ... Mārī Hari Guru rakilā... Bhavana Chandana Svarūpa... Devpurīśa Mahādeva Kī Jai, Satīpati Nārāyaṇa Bhagavān Kī Jai, Satguru Svāmī Mādhvānandajī Bhagavān Kī Jai. Uthān and Paṭhan: Uthān—development, development till the Brahmalokas. And those who are not in Brahmaloka, they are going to the Narakalokas. So, Naraka and Svarga. Svarga: Naraka is going down, and slowly, slowly one will again come up. But those who are going to the Svarga Lokas—beautiful, perfect, that you call the heavens. So you go to the Satyayuga, now only enjoy. Nothing else, they say, “Enjoy, be happy.” You are not old anymore, and neither are you little. You are young and beautiful, dancing, enjoy. Brahma Loka, and Satyayuga is different from Brahma Loka. That Loka is the Svarga Loka, I mean Svarga Loka. But in the Svarga when you have enjoyed everything—good eating, good living, good dancing, always happy, beautiful, everything—day by day, going down, day by day, one day when this, our good karma, good karma pūrā ho jātā hai, then vāpasa calā jātā hai, in this bhūja jagata meṃ. On this Earth, on this Earth, again you come, but of course as a human, you come as a human. Therefore, it is said, there is one bhajan also, and that is said, “He Prabhu, I don’t need the Svarga.” You know, in the bhajans, Lalanānjī’s bhajans, beautiful bhajans. Naime māṅgu bhog svarga kā icchā nahīṃ. You know the bhajan? Beautiful bhajan that our Mahāprabhujī gave to all his disciples. Mahāprabhujī gave so much to everyone, it doesn’t matter—sannyāsī or gṛhastha or all—but they lost it. Many sannyāsīs were with Gurujī, Mahāprabhujī, but after a while, I thought I am the great one, or they passed away, and so on. Therefore, Bhagavān Śrī Dīp Nārāyaṇ Mahāprabhujī took into his heart to Gurujī: “He Mādhavānanda, He Madhu, you are a part of my heart, and I give you all my...” Our holy Gurujī, day and night, each and every breath—in and out breath—all breath, bhajan bhī hai, so in that, bhajan sukha, Mahāprabhujī gave them thoughts in everything. So Mahāprabhujī is the Viṣṇu, and Śiva is Bhagavān, our holy Gurujī, and of course Bhagavān Devpurījī. So in that bhajan, I remember these bhajans very, very much. When I first went with Gurujī to Mumbai, we stayed there for two to three months. And there were the bhaktas of Gurujī, and they were mostly from Rajasthan. They were working here and there, and in the evening, about ten o’clock, all came—about a hundred, two hundred, five hundred—in the evening. And there were very good people who had a big story. A big story: they did not study anything, but Gurujī said, “You will be the receiver of the receiver.” And they had nothing. Gurujī said, “Come on with me and take my bag.” And what was in the bag? Gurujī’s and Mahāprabhujī’s books and something. But Gurujī said, “All your treasure is here.” And really, these bhajans—I was coming there, I was young, and Gurujī was making a mālā. And they were coming, and they were giving bhajans, and I was sitting there. I like it very much. I like it very much, that I must say. This is all they brought me: so good, sweet, so good eating, and lassī, and this, and ah. And when Gurujī said, “What are you eating? Always so sweet?” I said, “No, no, no.” And these bhaktas came and said, “We come here.” That was life, life. Like a mother, like a father, and Gurujī, of course, he brought it. And this was... Gurujī was, all the time, from sunset, Gurujī made praṇām, prayer, and Gurujī took his mālā, and where he was staying, they all knew everywhere where Gurujī would be that day. And from that time—eating, they said—Gurujī said, “Let me make my mālā.” So, one hour Gurujī was making mālā, and then he ate something, maybe, and Gurujī said, “I am not angry, I am hungry. I am so hungry.” There are many things, the same thing. Now I have no hunger, I am not hungry. Gurujī, fold my stomach completely, but Avatārpuri is so hungry, Phūlpuri is so hungry. Hungry. Everybody, certainly the time comes. I am telling you about the joy of the Gurudevs and all the bhaktas. And so they all came, and they were sitting and singing bhajans. Some of them are still alive. They are still alive; they are old, but they always ask me, “Please come, Swāmījī, come.” I will come again. I am going, and so there was the first one, Swāmījī Gurujī’s bhakta, and he was nearby Nepal, about fifty kilometers, and he was in Mumbai, and he came. And so, what? How he was singing, how they were singing. And all, Mañjīrāja and Gurujī were making mālā, and I was sitting, and that was this bhajan today. Today, I remember, it awoke in my heart: you know, we call, Gurujī, Mahāprabhujī said, one bhajan, that “I am longing for my bhaktas.” Now, what is this bhajan said? “Satguru Satsaṅg-yorī Olu Āve Re, Olu Āve O, Nain Bhar Jāve Re.” So when all bhaktas and Gurujīs were singing, there was a heaven of the heaven. Above the heavens, you can see the Brahma Lokas. There were three choices for me: either I run away and come home—and very often I wanted to run away and not be there. Second, to be with the Gurujī and all bhaktas. Or the third, go to school. So what did I choose? I always chose to be with the Gurujī. But also, I didn’t want to go with Gurujī because it was strict, very strict. But it is said that gold is a very big stone. Okay, it is gold. But to get the value of the gold, it has to go to the goldsmith, and the goldsmith will put this gold into the fire, burning, melting nearly, and then takes the hammer and beats it—one, two—and how wisely, nicely, making the ring, this, that. Who did that? That is the goldsmith. And so, if you want to become gold for God, then you have to go under the hammer and the fire. That will be Brahmaloka already there, otherwise not. But it is not like a cruel thing; it is a different matter. A pot is made from clay. But who is making this very nice pot? From inside, he is giving a very soft hand, I said. Outside, he is making like this, like yogīs. He is inside, so soft and so light. And on that side he is making like this because it has to become like that. And similarly, I am sure, yogīs, it is so. So it is that inside, the gold is completely melting in the heart. And so, there, this Bhajan Devak, it is Param Guru Swāmījī. Māro janam sudhāryo, māri Hari Guru rākhī, Lāj ḍhūbatī jagame, māri Hari Guru pāchhe. Gurudev’s eyes are like a... Purījī, Purījī... They are sitting there, and what was it that? Param Guru Swāmījī, māro janam sodhāryo, āj ḍubate jagme, mārīś Gaurī Guru rakilā, āj ḍubate, mārī Hari Guru rakilā. Dīp Nārāyaṇ Bhagavān Kī Jai, Devādideva Deveśvara Mahādeva Kī Jai. Oṁ Śānti, Śānti, Śānti Hi. So, it is said, Mahāprabhujī has given us. Bhagavān Dīp Nārāyaṇa Mahāprabhujī said, “Devpurījī, He is Bhagavān, give us.” And we are all—if we would not have this Gurudev, we all would have fallen into the other world. Dīp Nārāyaṇ Bhagavān Kī Jai, tomorrow again.