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Devadhī Dev, Deveśwar Mahādev, Devadhī Dev, Ārādhi Bhagavān Śrī Dīp Nārāyaṇ Mahāprabhujī Kī Jaya, Ārādhi Satguru Dev Svāmī Śrī Madhavānandajī Bhagavān Kī, Mātā Pitā Gurudev Kī, Satya Sanātana Dharma Kī. Kuṇḍalinī, kuṇḍalinī śakti, kuṇḍalinī śakti, which is one of the most powerful forces in human consciousness. So, what are we searching for as we appear in the body of a human? We know that by Gods or Supremes, the Cosmic, whatever we call it, or Bhagavān Śiva, each and every intensity—they are the light of God. God is not only one; there are many Gods, but that is a very good thing. It is like one park, and in this beautiful park, there are so many different kinds of fruits. Throughout the whole year, God has given us different kinds of fruits. But from this, there is one thing which God has given to the humans. 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. Yet one thing we know: ātmā. Ātmā sohī paramātmā. If we want to understand God, then it is within that understanding, as my Dādā Gurujī explains. He writes one praṭhanā, a prayer, and in it, this is what he says: ātmā. Our ātmā, the elephant’s ātmā, the crocodile’s ātmā, the little ant’s ātmā—all are the same, with no difference. It is said that there is a very big forest with a big fire, and there is one very tiny fire stick, very little. Now, the forest fire and the very tiny fire are both the same. It is not a matter of quantity, but of quality. That quality of the 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. And therefore, jīva jīva bhakṣate. But that is one which is a human. And if they are coming and bhakṣing, eating the 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 soi paramātmā. So consider the tiny ant, and when we step on it, the ant has broken two legs. And 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, when he was walking, going for sādhanā or for vikṣā, he was looking at each and every thing, even the branch of a tiny plant, and he would slowly try to go, not harming. Now, some say Buddha is eating everything. Unfortunately, Buddha was not eating meat, fish, or anything. Similarly, we too, all other Mahātmas, Jīv, Jag Jahā Jīv, Jahā Jīv Jahā Jagadīś, Jahā Jal Jagadīś Ek Hī Hai, Vo Jal Hai Vo 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 they say is "Buddha Jīvot, Buddha Jīvot." Water is life, and life is water. Jah Jal Mahājagadīś, so everywhere there is talk of the five elements, all. Anamaya Kośa, Prāṇamaya Kośa, Manomaya Kośa, Vijñānamaya Kośa, and what? Anandamaya Kośa. Anandamaya Kośa, and the yogī should enjoy Anandamaya Kośa. But now, what about people practicing yoga? Many, many, like our Narendra Ācārya, are sitting. He does āsana prāṇāyāma, so what does he do? He goes to sleep, and what does he say? Śavāsana. Śavāsana. What is śavāsana? The dead body. There is no such thing. Ānandamaya kośa hai. Ananda āśram lehnā cāhīye. Isliye, āśram karne ke bād, ānanda āśram, vo ānanda parabrahma. Many people are, I don’t know, in India they are completely lost. In yoga, maybe I can say 20% of the people really... So it is said, Gurudev, Satgurudev, Gurujī’s śiṣya, Śivānandjī Mahārāj. 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 sing. Oh yes, you can also come sing, no problem, but you have to come with a good melody. Melody, mellow. What is a mellow? Mellow means impurity. Mellow, you have to correct that. Mellow, so Śrī Guru Ātmā, everyone will sing. Satguru Devakī Jai! Satguru Devakī Jai! Vishwaguru Mahāmaṇḍaleśvara, Svāmī Maheśvarānandajī, Yogī Rāj, Kī Jai! So that is what we call in this prayer, which was Śivānandajī Mahārāj, who was a disciple of Bhagavān Śrī Dīp Nārāyaṇ Mahāprabhujī, Rājasthān Nāgar Khaṭṭū, and he was very great. He gave everything from the universe, cosmic, till here and there. So when that salt 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," two. One is called going up, and the second is going down. So, one goes up, and one goes down. 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 Patañ. Uthān, the spiritual, spiritual purities, humbleness, etc., is going as Uthān. Or going down, Patan. Patan is going down, down, down. It is like 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 have come from the water and swim with both hands, coming up. So, pāṭhan or uṭhān, these two are for the humans to come into the body. That is sprouted there, and that is there. So in that, we have to go to the Kuṇḍalinī Śakti. And Kuṇḍalinī Śakti does not mean that someone said there is a snake and cobras, and then somebody said like this. He said, "Oh, oh... oh." Śakti Pāta nahīṁ hotā, śakti utthān hotā nahīṁ cāhiye, aur vo utthān, that is the Guru Caraṇ Kamal. Śānti, śānti. That one will come to the Supreme, to the Highest. Utthān and Patan. To hold this utthān and patan, that’s called that Śakti. We have three nāḍīs. Iḍā Piṅgalā Suṣumṇā Nadi, and who does not understand? And those who have not understood those Śakti will Śakti uṭhī gaī, śakti hai to kai prakār kī śakti hai. Pagalpanā bhī hotā hai, guṣā bhī hotā hai. Everything is uṭhāv, uṭhāv. That is the Parabrahma. So we, as humans, in our palm, there is one drop of water, and we hold a hand above the ocean. It is from the ocean; that is ocean water, but it is separated. One drop is there, that is only one drop; the other is the ocean. But when the drop falls into the ocean, there is no more drop. It is all the ocean. So we are in that way, to meditate, but not meditating. I am looking to the cosmic consciousness, relax, and the sun is rising. Aag toh bandh kare na, aag kholo, sūrya kar dekh rahe hain, abhi toh andherā hai, kahā dikh rahe, suniyā. Whatever we see in 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 when the yogic consciousness goes, then that time, that kind of fire, that is Bhagavān Śiva who said, "I will be multiplying." Eko’haṁ bahu syām, 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. Śiva also has to understand. So before Śiva, there were the things of that. So Śiva is coming from that, and that is the space and consciousness. There are only two. We don’t know whether consciousness is first or space is first. We don’t know that. Balance, and therefore the space and consciousness. Then comes the Prakāś, which our Gurujī Mahāprabhujī said, "Prakāś Puñjā Amṛta Ke Sāgar, Śrī Duvideep Harī Mahādhānī Hai, Sāre Viśvame Gunj Rahī, Prabhu Kī Amar Kahānī Hai." That Mahāpuruṣa, that is Śānta. That can give us this. Others cannot. So, uṣrame eko’haṁ bahusyām, but where and who and what. Therefore, first I will come to the Prakāś. Voh Prakāś hai, yeh agni nahī̃, yeh agni nahī̃ hai. After that, all this, what we call Agni, Wind, Water, and Earth, etc. But that Śiva is the death, then he comes as Śiva. But that Śiva is there. The mūla of the Śiva is that nāḍī. Which nāḍī? Vajrā Nāḍī. What is Vajrā Nāḍī? Where is Vajrā Nāḍī? Is it of Vajra? Is it of Vajra? So, where is Vajra? Your Vajra Nāḍī, your speed of reading, this is Vajra Nāḍī, and where does it come from? So, Gaṇeśa, Bhagavān Śiva Gaṇeśa, but he is sitting in Mūlādhāra. Bhagavān Śiva Gaṇeśa is there in the original. Who is in the book, and who is the one who holds it? "Elephant" means elephant, and that elephant is Bhagavān Gajānandjī, and Gajānandjī has seven horns. I have not seen even one till today. I have only seen one hand. There is no other than one. I have not seen even two. They say, have you ever seen the God of words, the God of words... Bajjara Śabda Dhātu. Śabda Dhātu is the seven notes of Bhagavān. And where does it come from? It comes from the ocean. Therefore, Yoga, Yoga was the first Yoga. This asana is not pranayama, don’t do up and down. Don’t do phoom phoom. That is nothing. Some say, "Poom, poom, karvo, poom, poom, poo, poo, poo." Now, how do I understand it? What should I understand? A lot! A lot! Mahāprabhujī has written Devpurījī and Holī Gurujī’s bhajan, "Chetan Kā Chīl Kā Swāmī Ne." Kumbha Melā, Śrī Dīp Nārāyaṇ, Bhagavān Kī Jaya, Śrī Deveśvara Mahādeva Kī Jaya, Śrī Svāmī Madhavānanda Jī, Gurudeva Kī Jaya, Viśvaguru, Mahāmaṇḍaleśvara, Svāmī Maheśvarānanda Jī, Gurudeva Kī Jaya. 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 do different things, but also not that we are sitting in meditation the whole day or looking like this the whole day, no. Awaken, be awakened, jagrat. Jagrat jo batāye, abhī batāyeṅge all, next time. So, you know that today we have our very nice friend, brother, and ācārya, paṇḍit, many, many things. And you know, many of you are from different countries, and that is our Nārāyaṇa Kapila. So, our Kapil jī, he 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, he has sung about 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. Paribālī nahī̃ hai, probably, to yahā̃ ā jāo, stand up, hā̃, 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 you are standing here now, Dīp Nārāyaṇa Bhagavān, but not too long. Jītaśakti Vāma Geṣṭita He Candrikā Aparājitā Cāhu Ved Gāyā Saṁhitā Cāhu Ved Gāye Saṁhitā Naṭarāja Rāja Namo Namaḥ Sat Sṛṣṭi Tāṇḍava Racāitā He Adhyā Guru Śaṅkara Pīṭha Ādya Guru, Śaṅkarācārya, Mahārāj, aivaṁ hamāre Sadguru ke Guru Paramparā ke Śrī Svāmī Maheśvarānandajī Puruṣ Sadgurudev ke Caraṇoṁ meṁ merā Chat Chat Vandan. Āp sabhī bhakta janoṁ ke sāth meṁ aaj Gurudev kā āśīrvād mujhe prāpto huā hai. Aaj Guru Āgyā Se Main Yā Par Āyā Hūṁ, Jadan Āśram Pālī Ke Andar Gurudev Ke Āśīrvād Se. Aaj Jo Gurujī Ne Kuṇḍalinī Jagrāṇ Ke Bāre Meṁ Āp Se Aur Hum Sab Se Carcā Kī. We will reach the highest level of this mantra. I would like to sing the song of Kuṇḍalinī through this mantra at the feet of the Sadguru. All of you who know these ślokas, please recite with me. Manobuddhyahaṅkāracittānī nāhaṁ, na ca śrotrāni, na ca ghrāṇanetre, na ca vyoma bhūmir na tejo na vāyuḥ. Nāmadeveśa Rāgo, Nāmalobhāmo Om Madho Naiva Me Naiva Mat Saryabhāva Na Dharmao Na Chārtho Na Kāmo Na Mokṣa Chidānanda Rūpa Satguru, who is considered to be the true form of Lord Śiva, at the feet of such a Guru, my sincere salutations are with you, as per the order of the Guru. Gurudev, with your blessings, with the blessings of Maa Bhagavatī, Jagadambikā, Rāj Rājeśvarī, Lalitāmbikā, Maa Tripurasundarī’s grace and happiness, and with blessings, today in our life, a very beautiful, exciting, and happy event has taken place. With the blessings of Gurudev, may happiness, peace, and prosperity be established in all your homes. And what is the glory of the Guru? Toḥ aise Gurudev ke caraṇom meṁ, main is bhajan ke mādhyam se, jo Dādā Gurudev, Dīp Nārāyaṇ Bhagvān ke caraṇom meṁ mera pranām hai. Gurudev darśan dhan ho, cetana ānand ghan ho. Gurudev darśan dhan ho. Chetan Ānand Ghan Ho Guru Dev Darśan Dhan Ho, Śeṣa Maheśa Kare Guru Seva, Śeṣa Ko Śaraṇ Rakho Guru Deva. Prabhu, tan, man, dhan arpaṇ ho. Prabhu, tan, man, dhan arpaṇ. Sadguru Dev Kī Jai, Bhole Nātha Bhagavān Kī Jai, Tripure Māt Kī Jai, Devādhi Dev Dev Viśvara Mahādeva Kī Jai, Śrī Dīp Nārāyaṇa Bhagavān Kī Jai, Śrī Mādhava Kṛṣṇa Bhagavān Kī Jai, Viśva Pūjya Paramahaṁsa Mahāmaṇḍaleśvara, Svāmī Śrī Maheśvarānandajī, Sadguru Dev Bhagavān Kī Jai. Sadgurū ke carṇoṁ meṁ koṭī koṭī merā pranām. Gurudev kā āśīrvād sarvadā hum sab par banā rahe, Sadgurū Dev kī. Bhadraṃ paśyema kṣabhiryā jātraha stireyaṅgāya sthuṣṭuvā guṇasastanū bivyāśe mahīdevahitaṃ jādyuḥu śataṃ nuśarado antidevajātrāṇacakārajārasantānunāmā putraso jātra pīṭharo bhavanti mano madhyāri. Ṛkathā Yurgaṇto Aditir Dyaura Aditirantarikṣam Aditir Māta Sa Pīṭha Sa Putraha Viśvedeva Aditihi Pañca Janam Aditirjatam Aditirjanitvamha Dīrghāyātva Abhayam karo śānnāha karo prajābhyo aśubhya śāntiḥ śāntiḥ... Sukhśāntir Bhavatu Sarvariṣṭa Śāntir Bhavatu Dīrgham Āyuḥ Śāntiḥ Puṣṭis Tuṣṭiḥ Śāstu Śrī Yaśovidya Vauvicham Putramāyuṣyam Chāstu Tāni Bhavantu Hariyo Namaḥ Pārvati Pataye Hara Hara Mahādeva Hara Dharm kī jay ho, adharm kā nāś ho, prāṇiyoṁ meṁ sadbhāvan ho, viśva kā kalyāṇ ho, gau mātā kī jay ho, jay ho, sanātan dharm kī jay ho, sadguru dev kī jay, dev ādi dev dev viśvamahādeva kī jay, śrī dīp nārāyaṇ bhagavān kī jay, śrī mādhav kṛṣṇa bhagavān kī jay. Jai Viśvapuñj Paramahaṁsa Mahāmaṇḍaleśvara Svāmī Śrī Maheśvarānandajī, Sadguru Dev Bhagavān Kī Jai, Bhārat Ke Sab Santoṅ Kī Jai, Oṁ Śāntiḥ Śāntiḥ...