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Oṁ Śalāk Purījī Mahādeva Kī Jai, Devādidevade Viśvar Mahādeva Kī Jai, Śrī Dīp Nārāyaṇa Bhagavān Kī Jai, Hindu Dharma Samrāṭ Paramahaṁsa Svāmī Śrī Madhavānanda Purījī, Satgurudev Bhagavān Kī Jai, Viśvaguru Mahāmaṇḍaleśvara Paramahaṁsa Svāmī Śrī Maheśvarānanda Purījī, Mahārāj Kī Jai. Sadā Śiva Samārambhām, Śaṅkarācārya Madhyamām, Asmadācārya Paryantām, Vande Guru Paramparām. Śrī Śrī... Guru Nānak once visited the home of a wealthy merchant, a prominent figure in the local community. He was invited for the evening meal. After dinner, a small satsaṅg gathered—as often happens in India, where families are large and neighbors join in when a guru comes. After speaking and sharing his wisdom, Guru Nānak took a simple sewing needle, no different from a paper pin, and handed it to the merchant. “Keep this safe with you,” he said. “Simply keep it safe and return it to me when next we meet.” The merchant replied, “Jī, jo hukam,” accepting the command, and put the needle away. Guru Nānak departed. Later that night, the merchant’s wife returned and heard the account. “We had a wonderful time,” her husband said. “Nānak Dev was here, we dined, had satsaṅg, and then he gave me this small needle, asking me to keep it until he comes again.” The wife, being astute—as women often prove sharper than men, the speaker observed—replied, “Look, Guru Nānak is already over eighty. Old people do pass away; we all die. What if he dies and you cannot return the needle? You will carry that debt forever, unable to take it to heaven or offer it there. It will remain here, and you might even have to reincarnate. Better to go now, find him, and give it back.” Concerned, the merchant set out, asking one village after another. After a month or two he caught up with the fast-traveling Guru. He bowed, made praṇām, and said, “Gurujī, please take back your needle.” “Why?” asked Guru Nānak. “I told you to keep it safe.” The merchant explained, “Gurujī, I know you may live for thousands of years, but this human body must go one day. I do not wish to keep this as a debt on my karma, something I could not return. I cannot follow you to heaven with it. So please, take it back.” Gurudev then asked, “You know you cannot bring it to heaven, right?” “Yes, I know. I cannot take anything there.” Then Guru Nānak said, “If you cannot take even a small needle with you, why are you accumulating so much? Why work so hard only to gather more money, more property, more houses—things you do not truly need? If such a tiny object cannot travel with you, do you expect all your wealth to accompany you?” The merchant saw the truth. He returned home, sold his properties, keeping only what was necessary for his family’s survival. With the rest he served the poor, built schools and hospitals, and engaged in extensive social work for the community. The core message here is one Guru Nānak wished to convey to everyone: we should perform good karmas that benefit both ourselves and others. If you can take nothing with you, why hoard? Give. As Swāmījī once said, “Jiyo to śer kitrā jiyo”—if you have, live like a lion. Use what you have to help as many as possible. Do not hold everything for yourself; that is mere greed. Serve, assist, share. A second topic often arises from friends and schoolmates: “Why don’t you style your hair? Why do you either shave completely or grow a beard?” In earlier times, it was understood that God created us to grow hair naturally. Look at a picture of Swāmījī: his beard may show white and gray, but the face remains consistent. In the modern generation, people cut spikes, shave one side, and create all sorts of fashions... Mahāprabhujī Karatā, Mahāprabhujī Karatā Śrī Śrī... (At this point the speaker’s thoughts were interrupted by an invocation, and the hair topic was not developed further.) The discourse then moved to the great Śaṅkarācārya. As mentioned during his Jayantī, he was the most learned soul of his time, having mastered all knowledge by the age of twelve. In India, saints and scholars often engage in Śāstrārtha—a question-answer debate—and the winner receives recognition. A proud king, believing himself unmatched, challenged Ādiguru Śaṅkarācārya to such a śāstra. Unsurprisingly, Śaṅkarācārya defeated him. Then the king’s wife stepped forward. “You defeated my husband,” she said, “but he and I are one. We are Ardhangani—one half of a whole. Defeat me as well, or we cannot accept your victory, for you have only conquered half of us.” She began posing questions on love and worldly life. Ādiguru Śaṅkarācārya, being a brahmacārī, could not answer these questions. He knew this was not a matter of simple intellectual debate; deeper experience was required. He asked for a month’s respite and returned to his cave, where he told his disciples, “I am entering samādhi.” He would move into another state—what Viśvagurujī had recently described as the three states: turīya, suṣupti, and svapna, or Jāgratī, Svapna, and Suṣuptī. He instructed them, “No matter who comes, let no one disturb me.” Ādiguru Śaṅkarācārya then left his body, though the prāṇa still remained within it. At that very time, in another place, a different king (not the one he had debated) passed away. According to both medicine and Hindu scriptures, even after the prāṇa departs, the body takes seven or eight hours to fully die; the blood still flows and the bodily functions linger. The easiest window to enter such a body—if one possesses the necessary siddhis—is two to four hours after death, while the body is still “on.” This is why in Indian culture the deceased is often kept overnight and cremated or buried the next day: to ensure the soul has completely left and the body is not being burned while some vestige of life remains. Ādiguru Śaṅkarācārya, needing to experience certain things to answer the queen’s questions, found the freshly dead king’s body and entered it. The people were astonished—how could a man return to life? And his demeanor was entirely different. In that era, though, it was not entirely unheard of for a realized soul to enter a vacated body through siddhis. The ministers realized what had likely happened and sent soldiers across the state to find any great saint whose body lay abandoned. Eventually, Ādiguru Śaṅkarācārya returned to his original body and answered the queen’s questions perfectly. The moral of the story is that, with true powers—with siddhi, deep tapasyā, and guru bhakti—one can accomplish anything. Just as Śaṅkarācārya left his body, there are many extraordinary things that can be done. That concludes the teachings for the day. Now we will enjoy some beautiful bhajans by Pushpā Jī, Maṅgalmaṇī Jī, Mīrā Jī, and Manmohan. Best wishes and blessings from Viśvagurujī in Nepal. For two days there will be no webcasts; enjoy, stay home, stay safe. Oṁ Śrī Alakh Purījī Mahādeva Kī Jaya, Devādhi Deva Deva Viśvār Mahādeva Kī Jaya, Śrī Dīp Nārāyaṇa Bhagavān Kī Jaya, Hindu Dharma Samrāṭ Paramahaṁsa Svāmī Śrī Madhavānanda Purījī, Satgurudeva Bhagavān Kī Jaya, Viśvaguru Mahāmaṇḍaleśvara Paramahaṁsa Svāmī Śrī Mahēśvarānanda Purījī, Yogīrāj Kī Jai. Bhole Śrī Dīpna Bhagavān Kī Jaya, Dev Prīṣa Mahādeva Kī Jaya, Hindu Dharma Samrāṭ Satguru Śrī Bhagavān Śrī Dīpna Mahāprabhujī Kī Jaya, Hindu Dharma Samrāṭ Satguru Śrī Mādhava Kṛṣṇa Bhagavān Kī Jaya, Viśvaguru Mahāmaṇḍaleśvarānanda Śrī Dīpna Mahāprabhudīpa Bhagavān Kī Jaya. At Chod Manā Chal Saṅg Merī Toī Hātham Ved Batāvat Hai, At Chod Manā Chal Saṅg Merī. This is a spiritual lecture about Yoga in the Indian tradition. Kī Jai Ho. Hame Hain Kām Sat Saṅg Se Jagat Bakke To Bakne. Oṁ Śalāk Purījī Mahādeva Kī Jai, Devādidev Devaśvara Mahādeva Kī Jai, Śrī Dīp Nārāyaṇa Bhagavān Kī Jai, Hindu Dharma Samrāṭ Paramahaṁsvāmī Śrī Mādhavānanda Purījī, Satgurudev Bhagavān Kī Jai, Viśvaguru Mahāmaṇḍaleśvara Paramahaṁsvāmī Śrī Maheśvarānanda Purījī, Yogirāja Kī Jai, Śrī Madhavānandjī Prabhu Ānanda Dijo. Oṁ Śrī Alakh Purījī Mahādeva Kī Jai, Devātīdevadevaśvara Mahādeva Kī Jai, Śrī Dīp Nārāyaṇa Bhagavān Kī Jai, Hindu Dharma Samrāṭ Paramahaṁsavāmī Śrī Mādhavānanda Purījī Bhagavān Kī Jai, Viśvaguru Mahāmaṇḍaleśvara Paramahaṁsavāmī Śrī Maheśvarānanda Purījī Yogī Rāja Kī Jai. Śrī Sattva Gurudeva Kī Jai. Om Jai Ajakadī Sahare Svāmī. Jai Ajakadī Sahare Svāmī. Jai Ajakadī Sahare. Bhakta Janoke Saṅkaṭ, Bhakta Janoke Saṅkaṭ. Oṁ Śrī Dīp Nārāyaṇa Bhagavāna Kī Jaya, Śrī Deveśvara Mahādeva Kī Jaya, Śrī Svāmī Madhavānanda Jī Gurudeva Kī Jaya, Viśvaguru Mahāmaṇḍaleśvara, Svāmī Maheśvarānanda Jī Gurudeva Kī Jaya. Oṁ Bhole Śrī Gurudev Dev Puruṣa Mahādeva Kī Jai, Śrī Dīp Nārāyaṇa Bhagavān Kī Jai, Śrī Alakh Puruṣa Bhagavān Kī Jai, Dharma Samrāṭ Samādhavānandajī Bhagavān Kī Jai, Viśvaguru Mahāmaṇḍaleśvara Paramahaṁswāmī Maheśvarānandapurījī Gurudeva Kī Jai. Śrī Deva Puruṣa Mahādeva Dayāla. Now Maṅgal Mañjī will sing one bhajan, and then we call it a night. Thank you very much. Have a great evening, day, whichever part of the country and world you are in. Stay home, stay safe, and Vishwagurujī’s blessings may always shower on you. Oṁ Namaḥ Kārata Prabhudīp Kārata Mahāprabhudīp Kārata He Kevalaṁ. Oṁ Śāntiḥ Śāntiḥ... Oṁ Pūrṇamadaḥ Pūrṇamidaṁ Pūrṇāt Pūrṇamudacyate | Pūrṇasya Pūrṇamādāya Pūrṇamevāvaśiṣyate || Śrī Dīp Nārāyaṇa Bhagavān Kī Jaya.