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Devadhī Deva, Deveśvara Mahādeva, Devadhī Deva. Ārādhy Bhagavān Śrī Dīp Nārāyaṇa Mahāprabhujī kī Jaya. Ārādhy Satguru Deva Svāmī Śrī Madhavānandajī Bhagavān kī, Māta Pitā Gurudeva kī, Satya Sanātana Dharma kī Jaya. Śrīmān Nārāyaṇa, Nārāyaṇa, Nārāyaṇa. Śrīmān Nārāyaṇa, Śrīmān Nārāyaṇa, Nārāyaṇa. Śrīmān Nārāyaṇa, Nārāyaṇa, Nārāyaṇa. Śrīmān Nārāyaṇa, Nārāyaṇa, Nārāyaṇa. Nārāyaṇa, Śrīmān Nārāyaṇa, Nārāyaṇa… Śrīmān Nārāyaṇa, Nārāyaṇa… Śrīmān Nārāyaṇa, Nārāyaṇa… Śrīmān Nārāyaṇa, Śrīmān Nārāyaṇa, Nārāyaṇa, Śrīmān Nārāyaṇa, Nārāyaṇa… Śrīmān Nārāyaṇa, Śrīmān Nārāyaṇa, Sītārāma, Sītārāma… Sītārāma. Sītā Rām, Sītā Rām… Sītā Rām… Sītā Rām, Sītā Rām. Kuṇḍalinī Śakti is one of the most powerful forces in human consciousness. We search for it, having appeared in a human body. By the grace of God—or the supreme cosmic, whatever we call it, or Bhagavān Śiva—every intensity, every intensity, they are the light of God. God is not only one; there are many, many gods. It is like a beautiful park where there are so many different kinds of fruits. Throughout the whole year, God has given us different kinds of fruits. But one thing God has given to humans, and in humans… I think I did not know that God told me, and I did not say God like that. But we humans have been asking ourselves, and we talk about humans and this and that. One thing we know: ātmā, ātmā, and He is Paramātmā. If we want to understand God within that… Then it is my Dādā Gurujī. He wrote a praṭhanā, a prayer, and there he says: ātmā, our ātmā, an elephant’s ātmā, a crocodile’s ātmā, a little ant’s ātmā—all are the same. There is no difference. It is said there is a fire, a very big forest fire, a big fire. And there is one very tiny fire stick, very little. Now, that forest fire and that very tiny fire, they are both the same. It is not a matter of quantity, but of quality. That quality of ātmā, God has given to all 8.4 million creations, and from that, one is the human. But it is not separate, not only that. Therefore, jīva jīva bhakṣate. But that one which is human… if they are coming and bhakṣing, eating meat, etc., then they are in the form of humans, but not in the Ātmā and consciousness; they are not like that. Yes, everybody says this is not right, and this is okay. You can say good, or I said good, or you say bad, and maybe bad. But at least God has given such a human ātmā. Ātmā asoī paramātmā. So, a tiny ant—when we step on it, the ant has broken two legs. We don’t know, but they have more legs than our legs. Therefore, as it is said, Buddha used to give many sādhanās. But first, he was doing… he was walking, going for sādhanā or for bhikṣā, but he was looking at each and every, even the branch of a tiny [plant], and that also he was slowly trying to go, not harming. Now they said, Buddha is… eating everything. Unfortunately, Buddha was not eating meat, fish, or anything. Similarly, we too, all other Mahātmas. Jīva. Jag jahā jīva. Jahā jīva jahā Jagadīś. Jahā jal Jagadīś, ek hī hai. Vo jal hai voi jagadīś. God. Water is life. Life is water. And in other different countries, they say, you know, there is a telephone. It’s called the Buddha, and Buddha is water. Many, many countries have it. It’s called Buddha. And what do they say? Vodha Jivot. Vodha Jivot. Water is life, and life is water. Jaha Jala Mahājagadīś. So everywhere there are about five elements. All: Annamaya Kośa, Prāṇamaya Kośa, Manomaya Kośa, Vijñānamaya Kośa, and what? Ānandamaya Kośa. Ānandamaya Kośa, and the yogī should enjoy Ānandamaya Kośa. But what now? People practicing yoga, many, many, like the Narendra Ācārya Vettai. When he does āsana and prāṇāyāma, what does he do? He goes to sleep. What is it called? Śavāsana. What is Śavāsana? It is a dead body. It is not there at that time. There is an attempt in Ānanda. One should take Ānanda Āsana. That is why, after doing Āsana, Ānanda Āsana. It is in Ānanda Parabrahma Paramātmā. Many people are, I don’t know, in India it is completely lost. Yoga may be, I can say, 20% of the people yearly understand and practice yoga. Otherwise, my God, competition. So it is said, Guru Deva, Satguru Deva ke Gurujī ke Śiṣya Śivānandajī Mahārāj. Mo Sivananji, but Chhotī Khāṭū, Mahārāja’s son. And he became the sannyāsī śiṣya to Mahāprabhujī. So, where is Pushpa today? One girl is disappearing. So she is going to sing this, and that is very good. Everyone will see. Oh, yes, you can also come sing, no problem, but I have to come. Good melody may be low, D mellow, but he’s a mellow, mellow come, a lump impurity mellow. Melco teakana, hey, so silly guru ātmā Sabi going. Purushottama Prabhu, Matamā Purushottama, sakala jag ke yantra, jamī, charāchara kī ātmā, Prabhuchāracharkī ātmā, Śhrī Guru ātmā, Paramātmā, Mahātmā, chakke āracharkī. Prabhucharacharki sab rūpa vyāpo, satya āpo, vimal chetan yātmā, yagam jage, nigam sev satya ātmā. Prabhu nigam sev śrīv asho, sakal jag ke antaryāmī. Jara-jaraki-ātmā prabhu, jara-jaraki-ātmā parse parvāṅgī pratīta adhyātma prabhu, pratīta ho. Adhyātma nirādātāsā vīcālayāsā, tovā vīcālayāsīri sakala cākake. Āchāryā prāmo cārā lākade. Āchāpasevā me prabhupāsevopā sākṣi-śūtāṁ prabhu-sākṣi ātama, sīri-sakalacakke panchayāmi charā-charakī ātama, prabhu-charā-charakī ātama, sākṣi-śūtāṁ prabhu-sākṣi ātama. Prabhu-sākṣī ātmā. Thank you for watching. So that is what we call. In this prayer, which was by Śivānandajī Mahārāj, who was a disciple of Bhagavān Śrīdīp Nārāyaṇ Mahāprabhujī of Rājasthān, Nāgar Khaṭṭū, and he was very great, he gave everything from the universe, cosmic, till here and there, all. So when that soul comes into the human body, now it is there, but who will lead that further? And when it is not led, then they will go again on the other path. There is one seed, and that seed sprouts out, and there are two leaves. And that we call "do," too. One is called going up, and the second is going down. So, one goes up and one goes down. So, when the human comes to the lower parts of getting the parents or anything, they are good, all are good, human is God. But Uthān and Patan, Uthān—the spiritual, spiritual, purities, humble, etc.—is going as Uthān or going down, Pātan. Going down, down… It is like that: someone is bound in the body and in the ocean water. So what will happen? It will go down and down and down. Their hands and legs do not move. And those who know how to come from the water and swim with both hands, coming up, so a button or a ton, this too is for the… Humans come in the body that is proud. It is there, and that is there. So, in that, we have to go to the Kuṇḍalinī Śakti. And Kuṇḍalinī Śakti means not that someone said there is a snake and cobras. Then somebody said, like this, "They are mad who says, ‘I will give you Shakti.’ Shakti path? Shakti path has never happened. Shakti path does not happen. Shakti Uthān should happen, and that Uthān, that is the Guru Caraṇa Kamala. Śānti, śānti." That one will come to the supreme, to the highest: Uthāna and Patana. For Uthāna and Patana to hold this, that’s called that Shakti. We have three nāḍīs: Iḍā, Piṅgalā, and Suṣumṇā. But they are very calm, they are very sharp. The fourth nāḍī is called Vajra nāḍī. And Vajranāḍī, that is holding like a big tree, so roots, it needs the roots. Upper parts, the branches may break, but the roots still have everything to grow again. So, this Vajranāḍī, and who does not understand? And that, having it understood, Devī Śakti will. Śakti is ever. Śakti uṭhī gaī. Śakti hai to kyā prakār kī Śakti hai? Pagalpana bhi hota hai. Gussa bhi hota hai. Everything is lifted. There is lifting. But within the lifting itself, that is the form of Parabrahman, Paramātmā. So we, as humans, in our farm, there is one drop of the water, and we hold a hand above the ocean. It is from the ocean, that is ocean water, but it is separated, and one drop is there. That’s only one drop, the other is ocean, but when the drop will fall into the ocean, there is no animal drop it. It is all in the ocean. So we are in that way to meditate, but not. I am looking to the cosmic consciousness. Relax, and sun rising. Whatever we are seeing, the consciousness and light in our consciousness is not that light which is. This kind of light, or the sūrya, that light, not because sūrya is a fire, and fire is a water, and in the water is that further everything, but yogic consciousness. So that time, that kind of fire, that is Bhagavān Śiva, who said, "I will be multiplying. I am one, and I will multiply many." But before he was saying this, there was a different thing still. And that is first: Shiva has to understand. Shiva also has to understand. So before Śiva, there were the things of that. So Śiva is coming from that, then. And that is the space and consciousness. There are two. We don’t know if the consciousness is first or the space is first. We don’t know that balance, and therefore the space and consciousness, then comes the Prakāśa, which our Gurujī, Mahāprabhujī, said, "Prakāśa." Puñjāmṛtake Sāgar Śrīdhvīdeep Hari Mahādānī Sare Viṣṇu Me Gunj Rahī Prabhu Kī Amar. That is the story, that is the great man, that is the saint, that can give us this, others not. So at that time, but where and who and what? Therefore, first I will come to the light. That is the light. This is not fire, this is not fire. After that, all this, what we call fire, wind, or water and earth, etc. But that Śiva is the death. Then he comes, some Shiva. But that Shiva is there. The root of Shiva is that Nadi. Which Nadi? Vajra Nadi. What is Vajra Nāḍī? Where is Vajra? Your Vajra Nāḍī is the speed of your heart. This is Vajra Nāḍī. Where does it come from? Ganesh, Bhagwan Śiv Ganesh, lekin wo mūlādhāra mein bete, Bhagwan Śiv Ganesh jo hai, wo wahā mūrg granth ke andar mein hai, aur wo jo kaun hai, pakḍane wālā wo hai hāthī, yānī elephant, and that elephant Bhagwan Gajānand jī hai, wo Gajānand jī, and have sāth sundul. Wala, I have never seen even one of them. I have never seen even one of them. I have never seen even one of them. I have never seen even one of them. It is said that God is the one who is the most powerful. Have you ever seen him? Have you ever seen him in your dreams? Yes, I have seen him, and he is still in your and my heart, and Gaṇeśa jī is sitting there. Gaṇeśa jī’s place is there. But what you have to understand in Kuṇḍalinī is that Gaṇeśa is the one who keeps the balance. Who is he? Which one? Vajra. And Śabda-dhātu. Śabda-dhātu is the seven notes of God. And where does it come from? It comes from the ocean. Therefore, Yoga. Yoga was the first. Yoga is not asana pranayama, don’t go up and down, don’t do phoom phoom. That is nothing. Someone used to say, "Phoom, phoom, phoom." When you do phoom phoom, you do dhoom dhoom. When you do it, there is no dancing. The girls don’t dance; they just raise their hands and dance. He is not like your Gurujī or Mahāprabhujī. What a beautiful bhajan it is. But I see it again and again. Now, how do I understand it? There are many. Mahāprabhujī’s, written by Devapurījī, and my Gurujī’s bhajan is: "Cetan kā chilka swāmī ne dikhlā diyā Devapurīśane. Cetan kā chilka swāmī ne dikhlā diyā Devapurīśane. Chaitā diyā Devapurīśya ne. Ādesh bhajan kā de kar ke, chaitā diyā Devapurīśya ne. Māyā kā bandhan ṭūṭā. Dil par mayākhā bandhā thā, gyān me andhā thā. Chaitanyadeva Purīśyā ne śakalakā vādiyā, Devapurī śakalakā vādiyā, Devapurī… śakalakā vādiyā. Shakalaka vadiya Devapurī, ādeśa bhajana kā de karke cetā diyā. Devapurījī ne biṅgala miltā panoḍhyā ko sunātā, śava para dhyāna ḍaṇḍatā samajhā diyā. Devabhūṣā cetā cila, kāmī ne dikhlā diyā Devapurījī tan. Chila ka Swami ne Devapurījī bhajan kā dekh kar ke chetā diyā, Devapurījī. Śrī Ek Bahārī Vācāl Jotā Prabhu, Prabhupāda, Uraṇā, Brahmā, Sarasvatī, Devapurī, Cetanakā, Cīlakā, Svāminī, Jīkalāḍiyā, Devapurī, Śrī Deveśvara Mahādeva Kī Jaya. Shrī Svāmī Madhavānanda Jī Gurudeva Kī Jai, Viśva Guru Mahāmaṇḍaleśvara Svāmī Maheśvarānanda Jī Gurudeva Kī Jai." So, that is what we are looking for and what we would like to achieve. What we should understand is that we should not just make a kind of dance or different things. Also, note that we are not sitting the whole day in meditation or looking like this the whole day. No, awaken, be awakened, jagrat. So you know that today we have our very nice friend, brother, and ācārya Paṇḍit, many, many things, and you know many of you from different countries, and that is our Kapil. And Kapiljī came for one and a half months in Europe and was chanting bhajans, giving many, many pūjās, etc. So, I think I would like to tell him something. Bhajan has seen many things, and you know what it is. But he can stand up and say a few words about your coming here, and probably, probably, probably. Probably it is not pari-bali, probably. So come here, stand up. So many of our bhaktas are looking forward to hearing from you after a long time. Now you are the whole world. Any part of the world that is, you are standing here now, but not too long. Veda Gaye Saṁhitā Chahu, Veda Gaye Saṁhitā. Natarāj Rāj Namo Namaḥ. Sat Śr̥ṣṭi Tāṇḍav Rachaitā, Natarāj Rāj Namo Namaḥ. He Ādyaguru Śaṅkar Pitā, Natarāj Rāj Namo Namaḥ. Ādya Guru, Śaṅkarācārya Mahārāj, and our Sadguru’s Guru Paramparā, Śrī Svāmī Maheśvarān Jī, Pṛṣṭād Gurudev, my warmest greetings. With all of you devotees, today I have received the blessings of Gurudev. Today, with the permission of the Guru, I have come here to Jadan Ashram, Pali. With the blessings of Gurudev, today when Gurujī discussed Kundalini Jagran with you and all of us and blessed us, within that, Śaṅkarācārya Jī Mahārāj Cāhara Vīracit, there is a stotra, a pāṭha, I would like to sing it in front of you. And in that stotra and pāṭ, when the state of yogīs will come to the state of cidānandarūpaḥ, śivo’ham, śivo’ham, then you all and we all will reach the highest level of yoga. Through this mantra, I would like to sing the song of Kuṇḍalinī at the feet of the Sadguru. All of you who know these ślokas, please recite them with me. Mano buddhyahaṅkāra cittāni nāham, na cha śrotra jihve na cha ghrāṇa netre, na cha vyoma bhūmir na tejo na vāyuḥ, cidānanda rūpaḥ śivo’ham śivo’ham, cidānanda rūpaḥ śivo’ham śivo’ham. Na me dveṣo rāgo na me lobho na madho naiva me naiva mātsarya-bhāvaḥ. Na dharmo na cārtho na kāmo na mokṣaḥ. Cidānanda-rūpaḥ śivo’ham śivo’ham, cidānanda-rūpaḥ. Shivoham, shivoham. Na me mṛtyu-saṅkā, na me jāti-bheda. Pithā naiva me, naiva mātā, na janma, na bandhur, na mītraṁ, gurur naiva śiṣya. Cidānanda-rūpa, shivoham, shivoham. Cidānanda-rūpa, Vikalpa-nirākāra-rūpibhūvya-pyasāra śrīya sādhane samatvam namuktiḥ nāban cidānandarūpa śivoham śivoham cidānandarūpa śivoham. Sadguru, who is considered to be the true form of Śiva, in the feet of such a Guru, I bow to you. As per the Guru’s command, Gurudev, with your blessings, Maa Bhagavatī Jagadambikā Rājarājeśvarī Lalitāmbikā Maa Tripurasundarī’s blessings and blessings, today in our life there is a very beautiful celebration and happiness that has taken place. With the blessings of such Gurudev, may happiness, peace, and prosperity be established in all your homes. And what is the glory of the Guru? Writing the glory of the Guru, Śāstra and Vedas have also bowed at the feet of the Guru. So, in the name of Gurudev, through this bhajan, I bow to Dādā Gurudev, Dīp Nārāyaṇ Bhagavān. Gurudev Darśan Dhan Ho, Gurudev Darśan Dhan Ho, Cetana Ānanda Ghan Ho, Gurudev Darśan Dhan Ho, Cetana Ānanda Ghan. Guru Dev Darśan Dhan Śeṣa Maheśa Kare, Guru Seva Mujh Ko Śaraṇ Prabhu, Tan Man Dhan Arpaṇ Ho. Guru dhana chetā sumare avatāra, thakat nahīṁ pāvat para. Satguru darśan tīratha sāra, Jñānīgu darśan tīratha sāra, Jñānīgu jojan pāvat bhāgya sitāra, Haribhava bhañjana bhagavāna ho, Darśana dhana ho, Deva dhana ho. Cetana ānanda dhana ho, Guru deva darśana dhana. Sattu se merī yehī vandanā, Sattu kāla bhava karma fandana. Bhāta Prabhu mujh par raho prasanna, Guru deva darśana dhana. Chetan Anand Ghanam, Chetan Anand Ghanam, Chetan Anand Ghanam. Swami, aapki sharan, ujhe shana dhan, ujhe shana dhan, tetan anand dhan, ujhe… Sadgurudeva ki jai. Bole Natha Bhagavan ki jai. Tripuremat ki jai. Devadhideva Devishvara Mahadeva ki jai. Shri Deep Narayana Bhagavana ki jai. Shri Madhava Krishna Bhagavana ki jai. Vishvapūjya Paramahaṁsa Mahāmāleśvara Svāmī Śrī Maheśvarānanda Puru Sadgurudeva Bhagavān kī jai. Sadguru ke caraṇoṁ meṁ koṭi-koṭi merā praṇām. Gurudeva kā āśīrvāda siddha sarvadā hama sāpara bana rahe. Sadguru Devakī tarpure. Both together, very good. Hari Om. Bhadraṁ karṇebhiḥ śṛṇuyāma devāḥ, bhadraṁ paśyemākṣabhiryajatrāḥ. Sthirairaṅgaistuṣṭuvāṁsastanūbhiḥ, vyaśema devahitaṁ yadāyuḥ. Svasti na indro vṛddhaśravāḥ, svasti naḥ pūṣā viśvavedāḥ. Svasti nastārkṣyo ariṣṭanemiḥ, svasti no bṛhaspatirdadhātu. Amma putraso yatra pitaro bhavanti mano madhyari rikhata yurgantho aditir tyaur aditir antariksham. Aditirmātā Sāpitā Sāputraḥ Viśvayedevā Aditihi pañcajanaṁ aditirjātam aditirjanitvamma dīrghāyutvā… Atha jīva-śarada-śatāmma jauhu śāntir-antarīkṣakum śāntiḥ pṛthivī śāntir-apaḥ śāntir-oṣadhayaḥ śāntiḥ vanaspatayaḥ śāntiḥ viśve devāḥ śāntiḥ brahma śāntiḥ sarvagum śāntiḥ śāntir-eva śāntiḥ sama śāntir-eva. Yato yataḥ śamī asetato no abhayam kuru śānnaha kuru prajābhyo śānnaha pa śubhya śāntiḥ śāntiḥ… Sukṣānti ravavatu, sarvariṣṭa śānti ravavatu, dīrgham āyuḥ śānti, puṣṭis tuṣṭis śāstu, śrī yaśovidhyā vauvicham pramāyuṣyam chāstu chāstu, gṛha maṅgalābhidaśatāni bhavantu, hariyo namaḥ, Pārvatī pataye hara hara Mahādeva, hara Brahma teja vṛddhi. Gāyatrīprasannostu, naravadehara dharmakī jayaho, adharmakā nāśo, prāṇiyome sadbhāvanā ho, viśvakā kalyāṇa ho, Gau Mātā kī Jai ho, Sanātana Dharma kī Jai ho, Sadguru Dev kī Jai ho, Devādī Dev Deveśvara Mahādeva kī Jai ho, Śrī Dīp Nārāyaṇa Bhagavān kī Jai ho, Śrī Mādhava Kṛṣṇa Bhagavān kī Jai ho. Viśvapuñj Paramahaṁsa Mahāmaleśwar Swāmī Śrī Maheśwar Anjāpur Sadguru Dev Bhagavān kī Jai ho, Bhārat ke sab santon kī jai, om śānti śānti…