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Part 1: The Essence of Devotion and the Company of Saints Now, you will hear the revered words of the divine Lord Dīp Nārāyaṇa from our most venerable Paramapūjya Parivarakācārya, the infinitely adorned Mahāmaṇḍaleśvara Śrī Kṛṣṇa Nanji Mahārāj. Please remain calm and listen. Mahāmaṇḍaleśvara Śrī Kṛṣṇanji Mahārāj is seated here. Our Mahāmaṇḍaleśvara Śrī has recently undergone two surgeries on the tonsils and throat. He is a very good and beautiful speaker, a great singer, but he had these two operations. In the morning remembrance of Dharma Samrāṭ Svāmī Mādvānanda Maharāj and Svāmī Mahisrānanda Maharāj, I offer my obeisance with the mantra: Om Śrī Guru Caraṇa Kamaliyo Bhyo Namaḥ. Devotion, devotion to Bhagavān, the Guru of the four, Bappu—I bow to their feet. Countless obstacles cannot bear it. Victory, victory... Radha Raman, victory to the divine pair, the youthful one; victory to the Gopi’s heart-stealer; victory to the Lord, the butter thief. Radhe, you are my mother, and you are my father, Ghanashyam. At the feet of these two, I repeatedly offer my salutations. Seated on the stage is Śrī Svāmījī, today’s chief guest and speaker. Yes, respected journalists and devotees, and the saintly devotees who have come from distant āśramas of our country, mothers and benevolent ones, you have been enjoying the bliss of bhakti rasa since last night. You may ask, what is rasa? Just as we adorn our bodies with various types of clothing and ornaments to beautify ourselves, similarly, sometimes to enhance the beauty of poetry, the author uses rasas to beautify his writing. The perspective that was presented to you earlier was the hāśa rasa, and just now the children presented the bhakti rasa. Now, the perspective I will present to you will be the jñāna rasa. Until now, from yesterday, you have had the bhakti rasa and hāśa rasa. Haridwār or Prayāg does not require any introduction because the Ganga’s sacred bath will take place right here in this pavilion today, but the water is not the Ganga; the Ganga is the knowledge. First of all, we will give you an example: Bhakti rasa is like the Ganga itself. Śiva Harī Mālatī Māla. Harī na banāyava suriśarī abu na piṇḍava bhāla. O Mother Gaṅgā, who emerges from the feet of Bhagavān Viṣṇu and rests as the garland of Mālatī around the neck of Saṅkara, please do not make me Bhagavān Viṣṇu. If you must, then make me Lord Saṅkara, because the devotee does not wish to take Gaṅgā Jī to his feet. It only wants to embrace itself—this is the second rasa of bhakti. I will give you an example of the rasa of karuṇā. What is karuṇā rasa? Among the nine types of rasa, there is karuṇā rasa. Gosvāmī Jī has said that "Jaihūṁ vabadī kaban mahaluī aur nārehet bhupriy bandhugamāī"—this is karuṇā rasa. And the essence of the brave is indeed the essence of all knowledge. Rāvaṇa is saying, "Bhagavān, from You alone comes the knowledge of all knowledges; it is You who teach me that knowledge. Even then, I do not fear, for my beloved prāṇa is dear to me, O Rāma, the all-pervading one. I have mastered the six Vedas and the scriptures." Rāvaṇa says that Bhagavān is the Lord, and You Yourself are teaching him knowledge because when You granted him strength, then You... I did not know what raskaṇḍar is, and today, when you find prāṇa dear, you are teaching me knowledge. This is how it is done to beautify poetry, to make the pen beautiful. Now, I will draw your attention to Pālivān in the Bālakāṇḍ of the Śrī Rāmcharitmānas. Bhagavān Rāma did not save Śabarī from any kind of hardship, yet even here, through effort, you have attained four types of bhakti. The first bhakti is, foremost, bhakti through the company of saints, and the second is through the discourse of sacred stories. The first bhakti, number one, is the company of saints, satsaṅga. He came here and bestowed it upon you, and the other instance is when Bhagavān says, "mama kathā prasaṅga." Here, you have listened to so many discourses and songs by saints, great souls, and devotees. The fourth statement is about humility, which purifies my qualities and dispels deceit. The third statement is knowledge. You have also greatly enjoyed serving the feet of the Guru and following the Guru’s command. And the fourth statement is where Bhagavān says, "Praise the qualities of my qualities." So, with a little effort, you have embraced all of these. What has been attained, and what is here—you have immersed yourselves deeply in the Ganga of jñāna. And finally, since I have undergone two operations and my throat does not cooperate, I will place my wish before the Lord, and then I will hand over the bāṇī, that may the world be happy, and may no one suffer. This is our heartfelt wish, fulfilled by my Sadgurū. Jaihin Jaibhārā Gurujī has bestowed the nectar-like essence of the immortal teachings. Friends, if any poet were to compose verses about such great souls, what would they say? That among blooming flowers, we have seen you as a garden itself. In blooming flowers, we have seen You as a garden, and in the pouring clouds, we have seen You as the monsoon. Dreams have adorned the paths of humanity, and in every dream, we have seen You as extraordinary. In every dream, I have seen You as extraordinary, friends. One thing has come to my mind, which is about women. There was a woman who used to go to her in-laws’ house. When she went to her in-laws’ house, the younger ones there, the younger sisters-in-law, used to call her and say, "Jījī, Jījī. I have given the lentils in large portions, the leaves have come. I have given two or three to each of you, I have given points. I have given 32 points to each. God has given two points, so there are two. Whoever gives the leaf, someone receives it. How much effort is needed today, how much is the struggle?" As I said before, some people conformed to the molds of their time, while others changed the molds of their time. Among those who changed the molds of their time was our Beat Me Tantra Rājī Singh, who does not chase after power; rather, power chases after him. No matter which government comes to power, no government can... If you wish, without them the work does not progress; I am such a witness. I offer my salutations, greetings, and obeisance to Guru Dīp Maharāṇ Jī. On the sixth nirvāṇa day of Swāmī Māraṇ Jī Sāhab, it is my good fortune to be before you today, and this is by the grace of the venerable and most revered Bhaishvar Nanjī Maharāṇ Sāhab. Because such opportunities come only to the fortunate, I have come to firmly believe that I am indeed fortunate. I had met the revered Mahāprabhujī several times, and thereafter came into contact with the most revered Gurudev Mahisara Nanjī. I experienced a strange yet true phenomenon. Since time immemorial, from the eternal, the ever-existing, from the beginningless age, when the creation of śakti took place, whom did Bhagavān bless whose name was never erased? First, the night of Bhagavān Sūrya was born, then the moon was born. One person, one society, one religion, one sect, one heritage, one guru, one saint—if one devoted son, one diamond is given, he gives everything to the entire community. Swāmī Rāmakarasṭ Paramahaṃsa gave this country a Vivekānanda, and one Vivekānanda gave the whole world Hindustān. Samarta Gurū Rāmdās gave a Śivājī, and as a Śivājī, he gave the entire Hindutva the sun. Not just one, but thousands of diamonds were found in the Kohinoor mine of Golkunda. But today, whose name is Kohinoor? The name belongs to Kohinoor. So I say, in the entire Mahābhārata, as Ādi Hari, a Kṛṣṇa incarnation appeared. In Kṛṣṇa, Bhagavān became the entire universe, the entire brahmāṇḍa. Similarly, in the household, a Rāma appeared. Rāmaṇḍ became unshakable, unshakable forever. In the same way, if a Rēk Sapūt is born in a lineage and a community, if one is born in an entire dharma or a sampradāya, there must be one brilliant diamond. That diamond should be Konūr, it should be Svāmījī, it should be Rām, it should be Vīrekanand, it should be Karṣṭa. Therefore, I will say only this today: in the family of Swāmī Mādvānan Jī, in this very way, such a Mahisvānan Jī was born—one Mahisvānan, alone Mahisvānan Jī upheld the culture of Hindustān, Hind... Millions of lamps together cannot match the light of a single sun. Thousands of fools together cannot serve a single wise son, but even thousands of sons together cannot make one Śravan Kumār; he becomes truly blessed. First of all, the land of Pāli, the people of Pāli, the environment of Pāli—all have been purified. The name of Pāli has become renowned in Viṣṭ, Viṣṭ... Since it has become a symbol, I do not speak on behalf of just one community, but on behalf of the entire people of Rajasthan, on behalf of Hindu culture, on behalf of Bhāratīyatā, on behalf of the pride of Bhārat, I offer you my salutations. Recently, the World Peace Foundation held a program. The name of Pandit Pansheel is recognized by the United Nations, the Swachh Organization, America, England—all of them award the Nobel Prize for the Peace Foundation, meaning peace is the greatest fundamental value. The very foundation of peace that you have established in Budapest... He was honored within, and you were sent from there as the ambassador of peace. This is a matter of great pride for us. This happens in every age: when there is great oppression on animals, Bhagavān Mahāvir appeared; when there was great oppression on sages and violence began, Bhagavān Buddha incarnated; in India, when... When the empire of the Dāstā was established, Mātma Ghaṇḍī incarnated, O Bhārata. India’s history is not behind anyone. What is India’s history? It is either the history of heroes or the history of sacrifice. And what is the history of the world? It is the history of saints and sages. A single sage, Maharṣi Arvinda, composed the Arvindāstaka in Bengal. There is no talk of Hindutva here; those who reveal such secrets are engaged in the business of Hindutva. You are like saints and children of the Guru who love Hindutva. Yesterday, I attended a large Jain program, where a Jain scholar said just two lines. I am determined to share those two lines with you when I introduce myself. It is said that I am Rajitī, who I am, I am indeed Sāmadāma Dandaveda, this is so. If there is a slight presence of dharma in politics, then politics will become sacred; but if there is a presence of politics in dharma, then dharma will no longer remain sacred. This is exactly your point—that even after having so many followers and so many resources while living within dharma... I became a minister, but behind this too was the hand of Guruvāṅ. I also have a guru; one who has no guru is not a disciple. Without Juranācārya, where would Ajjun come from? This is the glory of Guruvāṅ, it is the blessing of Guruvāṅ, from whom I learn. I want to ask you one thing, after all, the country... What is rādhiti, what is sattā, what is power? What is a dream whose tomorrow has no existence, and whose tomorrow never existed? What is the present? The present is the eye of knowledge, the goal of wisdom, the foundation of education, human contemplation, human thoughts, human goals, his sacrifice, his renunciation. Oh, thousands of salutations to this! They left, but by renouncing, the name of Bhāmāsā became immortal; others’ names did not. So, either a person attains honor through renunciation, or we sit at the feet of the Lord. The time will come when we will consider this entire public as our Guru, and we will sit at their feet; only then will our welfare be ensured. This is the path to mokṣa, indeed the path to mokṣa. The point is, the ego has no value, and it does not rejoice in hearing praises like yours, but when a thin line of smile appears on the face of a sādhū because of my breath, I feel blessed, for my inner self knows. I wish this for every politician in Hindustān: protection of dharma should be carried out with compassion. It is not about favoring one or lifting another; that is not the way. The true favor lies in protecting dharma, in upholding the veil of dharma, in learning from dharma, in dedicating oneself to dharma, and in dedicating oneself to the nation. The name of Hindustān alone is upheld by you, Gajiyā Svāmījī. All the rulers of Hindustān united and did not allow foreign invasion. I would like to address my friends from abroad who are coming to this motherland and who are dedicated and devoted to our Guru Maestro Anand Jī: when you have come to this country, this country welcomes you. And the spirit of welcome is the culture of this land, as envisioned, taught, and upheld by Gurus like Maestro Nanji. I welcome you to the soil of Pali and deeply appreciate your devotion to my Guru. It is an honor for my country, and I welcome you once again. Thank you very much. There are thousands of desires, each so intense that it could take one’s breath away; many of my longings have been fulfilled, yet they still feel insufficient. People believe that all the energy resides in the youth. Many times, Gurujī says that there is a difference between the young and the old, between youth and elders. Youth is like grapes, available at thirty rupees per kilo, whereas old age comes at fifteen hundred rupees per kilo. This old age is like a fifteen hundred rupee kilo—such is its fate. But one is not truly old; one is not decrepit. A person becomes old in the mind, not in the body. Listen to me carefully, and I will tell you something. Our Rajpuruṣjī is a very good poet. Now, these boys, you should not take any trouble with the boys, the children. Once, Rajpuruṣjī recited a poem to the boys. Now that the boys have heard the poem, then Rajpuru... So two or three boys were going, and one boy said to the other, "Look, I have three days off, is that poverty?" Then he sat down. The mindset of these boys is very strong. I remember once there was a man who went to Rām Jī and said, "Rām Jī, Rām Jī, my wife is lost." Then Rām Jī said, "Friend, mine was lost too; it was Guṇāmān Jī who found her." Anuvān Jī had Jātū, and I have a habit of making a wrong entry, and let me tell you one thing about Gurujī: when the song was searching for the notes, when the bird was searching for its wings, such a moment came upon you all. When we closed our eyes and looked, we found Maisrā Nan Jī in the posture of sādhanā. We found Maisrā Nan Jī in the posture of sādhanā. And in the next session, there is quite a bit of time. The entire program of Gurudev’s pūrṇimā tithi, including the arrangements made for the meal, was organized by Ādiv. We offer them heartfelt sādhubād. Many many sādhubād to them for their turban. They will be formed, and speaking of food, I must share one more thing about Rājpuruṣ jī. I remember once I had to go to Bombay for a poet’s gathering, and Rājpuruṣ jī accompanied me. I said to Rājpuruṣ jī, "Let me tell you a method: wherever there is a tent set up..." We will go there and sit down, saying that I am junior and they have some trouble with that. I just sat down, and there was Rājpuruṣ ji, to whom the methods of silence were explained, and this brother, boy after boy... boy pointing, pointing... Here at the āśrama, Pālī’s Jogārām Ji, you will be called Āshrī Bacchan, and you will give Āshrī Bacchan. And Gurujīre, Gurujīre Yogarī’s words—today again, Purūī Jīre, I will tell you Gurujīre Yogarī’s words once more. You will not find the ultimate liberation bound by chains. Whoever practices yoga, there is no weak or sick person among them. Why would the journalist say that, brother? I have never seen such a thing in the world. There is no weak person. The journalist came and is making a fuss, but come to the village and see—there is not a single weak person there. As soon as Husa arrived, he didn’t cry; he just sat quietly in the bus. A rough-looking man appeared, and Puruv Ji held on to him. Puruv Ji used to speak grandly. What would that rough man do? Puruv Ji was a rustic doctor, you see, someone who stayed in the village. If it was urgent, he would... On the stage, the revered and venerable Muḥāman Lisvar Jī Mahārāj, who has come from Bar, along with the saintly Mahātmā Bhagat Gaṇḍ, disciple of the foreign Mahārājī, the mothers, sisters, and all the workers of this āśrama, today is a very sacred day, for by the grace of Bhagavān, we are blessed to have the darśan of so many saints together. The darśan of saints is said to be rare; the gathering of saints is as rare as the sacred Tulsi. Both, the gathering of saints, as our predecessor just mentioned, the foremost devotion in bhakti is said to be the initial devotion to the saints’ company; the first devotion is to associate with saints, the second is to speak about Me, meaning to have the darśana of saints, darśana. What will they say? The śānt will give the purpose of Satmārta, supreme devotion. By associating with the saints, by meeting the saints, one attains the essence of devotion. The benefit of that devotion is indeed obtained. So, in the accumulation of merits... Even after lifetimes of dedicated penance and deep meditation, that is, even after many lifetimes of devotion, the name of Bhagavān does not truly settle within their heart. Change your life by doing; what do you gain from satsang? The words that come from the mouths of saints—choose those for yourself. And by choosing, from all these satsangs happening, from last night through today, at least take one or two words from these entire satsangs, at the very least. Now, among them, there is a diamond—some diamond must take you along. Only then will everything here become meaningful for you; otherwise, nothing will become meaningful. It means, as they say, there is no attachment to the sister; saints and souls give everything, but there is no attachment to the sister. Blowing into the nostrils—ah, that is the guru’s contemplation. What should the disciple do? The mother remains silent, filling above and below. What can Gorakhnā do? Saints, souls, and Gurudev engage in satsang, deliver discourses, and impart knowledge of niyama, dharma, and jñāna. But if you do not practice it, then it is of no use. Therefore, among the words of the Mahāpuruṣas that you have heard, even if you carry away just one word, hold on to that one word and leave. One day, when you are attending satsang, if you take just one word with you, your welfare will be assured, your life will be transformed. Just hold on to one word—only one. Always remain in satsang. They are giving discourses; some through bhajan, others through satsang. If life is to change, then the words of the saints must be imprinted upon your heart. Victory to Bor Satva Garudev, Bor Syavar, Lord Rāma Chandra, Bhagavān Kṛṣṇa, Kanyālāl, the eternal truth of Sanātana Dharma, the sages, seers, and great souls, and to Bhārat Mātā—Victory to Bhārat Mātā, Victory to Bhārat Mātā, Jai Hind, Jai Hind... Speak, Mahārāj, leave that work and intention aside. Hello, hello, among us, sometimes there is a secret. This time, Paramantī Jī was present, meaning I recited a poem. I spoke about poetry, poetry, and the matter of poetry came up. I remembered once, a poem about a steadfast man. No, the poem is being recited, so reach out and listen to the poems; there is no clapping, no applause. Elders, don’t be disappointed, brothers. No one is applauding the poem’s strength. Say it a little later. When one person clapped, the poem was directed at him repeatedly, brother. It is so considerate, so much among the people. As soon as we start, we naturally become emotional. Today, we have come a little more directly into that emotion. That work, that emotion—this is how I am creating the rhythm, I am creating a little rhythm. Many times, one remains in a mistaken emotion. There is a saying, from a poet, whose poetry reaches the heart. When it touches the heart, it blooms like a vine. Just as a vine blooms, so too, in the beginning... The mind is like a monkey; if a person wants to sit still, it becomes restless. It either becomes fearful or ignorant. But you should not be afraid, you should not be ignorant. You have the victory within you. I remember once, there was a place where if a doctor was prescribed, the addiction to alcohol would be cured. So a man went to the doctor and said, "Doctor, please cure my alcoholism." It went because our policeman was holding ten boxes. Get it released, subscribe now. I will now invite Kavirājī Padāre. After that, I will speak about who went to Jaint, Palimāroṇ, Vishmangal, and the village journey. First, Kavirājī Padāre, you are from your school, right? As... So, you should know how many new people I have brought along today just to clap together; it’s not a small thing. And when this large crowd claps, that’s when the real joy arises. We are very grateful and feel very fortunate that through the superb coordination of Svāmījī, we are receiving better quality education, and we are providing better and higher quality to the ISMAL children. I would like to dedicate before you that the lamp may grow larger through the nights and be extinguished, the lamp of dawn may grow larger through the nights and be extinguished, and the lamp of the saints, the lamp of the country, is lit daily, day and night, daily, day and night—such is the sincere desire to remain in the company of these saints. On this occasion, I would like to share a couple of lines in Rajasthani, composed by my father, Amar Sangir Rajparej, who is originally a poet and songwriter. He has asked me to present these four lines to Svāmījī through me: "In the land of Prachvini, there is a unique, fearless one; the Madhvānanda Puri Siddha Peetha rests there." Alakh Pūrī, where the Avatārī Mahāmaṇḍaleśvar Mahasvānandī Pūrī Jī resides, is a stronghold of Sanatan Dharma even in foreign lands. Along with prāṇāyāma yoga and physical well-being, men and women come here from distant countries. Look at the Ganges brought to the courtyard of the āśrama, and become Bhāgīrat—such is the glory of Rāj Pūrī. And the instruction with saṃskāra, children, listen carefully—see, the instruction with saṃskāra brings everything close here; it removes all distances, bringing the poor and the rich near, everyone close... Everyone here is simple, poor, and very humble. Children study here, and the quality of education—if I may say—is such that even private schools do not provide education as good as this, where it is enriched with culture and yields better results. I would like to tell you that this Hindi medium school has soon become affiliated with the CBSE, the Central Board of Education. It is a very warm and heartfelt matter for us, and may we continue to receive such sanctity and blessings. I would like to say that whether rich or poor, everyone is equally dear, and in the mind of the Swāmījī, there is a deep and intense focus. The devotees become immersed in dharma and devotion, and the Swāmījī plays a long and enduring game. Swāmījī has become a century-maker, playing a long innings, singing the praises of Gopāle Swāmī. Born as a priest, he has kindled the fire on the earth’s lap. As a son of the mother, I bow my head at your feet. The culture has been revived and uplifted by you. The culture has been revived and uplifted by you. These are the final lines of the time. The world is in a very difficult state these days. Whoever I see, it seems as if Mahākāl himself is present. It feels like the race of time is intense, the race of time is intense. Open a cow shelter. If Bāvajī makes any announcement, the cow shelter should be opened. Prepare a big project, Bāvajī, and... Very soon, those great ones will come, so there is a problem that the devotees feel pain in their minds. The light of time has come to shine; I have come to make a request. I have come to make a request to the revered light. Thank you very much, O Kavirājī, very well done. Subscribe very well. Once again, sometime on Rajir. A man came, a very heavy man, with a lot of weight. He said, "Oh, sometimes I ride a horse, sometimes I ride a horse. I want to reduce this weight, so what should I do?" He was advised to do guḍ sevārī. He did guḍ sevārī for months, and later the poet asked that man, "Did guḍ sevārī help with your weight?" Some say it has decreased by 35 kilograms, but there is no problem with that. Don’t say “don’t hit,” don’t say “don’t beat.” And one thing I remembered is that people are traveling and sitting together, talking about how socialism has come to us, capitalism has come to us, socialism has come. As soon as we started speaking the language of Palanvād, the Marwāṛā people became very restless. Whenever a poet came here, there were always two men who laughed heartily. These two men would laugh and then give their blessings. One would remain silent, and the other would offer a royal feast, while the second would serve a large thali. That poor man, when he came, the mother-in-law was either mad or forgetful. One said, "Give the royal feast," another said, "Give the second one," and the third said, "Give the big one." So Hasu replied, "Neither is the mother-in-law mad nor forgetful; she has turned around to see the mound where Jatsu’s goat is grazing." Now I would like to request Jain Ji Garg, who has come from Pāli Nagar, to say a few words about the Vishva Maṅgal Go Grām Yātrā, just for two minutes, alright? After that, there is a letter from Lali Ji, who is unwell, addressed to the devotees of the Guru, for two minutes. Omāndama, the supreme bliss, the sole embodiment of knowledge, beyond duality, resembling the sky—this is the primal symbol. One, eternal, pure, immovable, the witness of all prosperity, the experiencer beyond all emotions, free from the three guṇas, the highest Satguru, I bow to You. Om śānti śānti... Part 2: The Infinite Journey and the Purpose of Human Life Hundreds and hundreds of salutations and worship to Gurudev, who resides in every particle as the Supreme Paramātmā, the creator and sustainer of the infinite cosmos. At the lotus feet of Gurudev, the great Mahāmaṇḍaleśvara Śrī Ācārya Śrī, the bestower of blessings to saints, who sits enthroned on the stage, with full prostrations. My dear Ātma Priya Chandarājī Siṅgvī Sāhab, the devoted servant of my Gurudev, our humble and unlearned Pardān Sāhab, who yesterday delivered such a beautiful and simple discourse for you all. Girḍārī Siṅgh Jī, Rajandar Purī Jī, Bajraṅg Purī Jī, and Bhanārām Jī, who are devoted disciples of Gurudev and reside at the Om Śrī Alagpurī Jī Siddha Pīṭha Āśram, have organized the entire two-day event here today. From yesterday evening until now, all arrangements for the prasādī meal have been managed by them. And whatever loving gifts are offered to the saints, they too come from them. So, I request Śrī Chandarājī Siṅgvī to honor our Bhanārām Jī by tying a safā on him, and may Śrī Bhanārām Jī’s wife also be honored with a shawl. We want to welcome them warmly; she is like a sister to us, and he is like a brother, both belonging to the same spiritual family. Along with the revered Śrī Gurudev’s devoted servant Viṣṇārām Jī Gānsī, your own effort and cooperation are also essential in this service. Let us honor him by tying a pagṛī on him as well. Our most revered Jogārām Jī Mahārāj will bless us. Come, let us all subscribe now and listen to the much-praised discourse from Gujarat. You were here, the Police Commissioner who came from Gujarat. Respected Paṇḍitjī, all of you from Bihar, our revered saint Śrī Hirādājī Mārāj, the principal of our gurukul, all the gurus, and all the brahmacārījīs, today’s program is being held on the auspicious occasion of the pūjā tithi of our revered Gurudev. Some people wonder why this Puṇya Tithi is celebrated with such grandeur. It is indeed a sorrowful matter that when a great soul, or one’s own parents or dear ones, departs from the body, it brings grief. O friends, this soul has been drifting on the waves of peace, wandering within this infinite cosmos since eternity. Sometimes experiencing darkness, sometimes light, sometimes pleasure and sometimes pain, one takes incarnation upon this earth, and the sole reason for coming to this earth is that the infinite journey of ours should reach its final, last milestone, as it is called. It is said in the Vedas: infinite cosmos, void sky, these... The sky that is visible is infinite; there is no knowing where its end lies. How to attain the knowledge of the limitless—the śūnyākāśa, which is nothing but darkness, pure darkness, without stars, without the sun, without planets, without elements—there are only three powers. The first is the ākāśa element. The ākāśa element is like the body of Mā, therefore, in the Upaniṣads, first of all... Mother is here. Just now, I went with our Śrīmān Bañcālī Sāhab. Now see, people will remember Bañcālī Sāhab. Even Baneṅ Siṅgvī Sāhab had said not to do it. The right thing is to see, not to make a joke. What has been said is to go home, mother... He wrote a couple of lines, see what he writes, what his mother told him, he is writing, there were wise men in the village, the uneducated among the wise, the thumb is clean, what was said in the market, Yānavi, I am to you, what is Haṅgone, and Siṅgvī Sāhab, what are you to me, a... The true bearers of knowledge of sākṣā and Indian culture, including conduct, thought, and character, are only our villagers who are not very influenced by modern trends. And today, if this is the state of India and if Indian culture is fading away, the sole reason is the so-called high-profile people of today. Because of them, truly, see how much knowledge there is in the village; and in the city, how much knowledge the people of Paṛiyōṛā have. Compare that a little. You go to the village, and the Paṛiyōṛā people have clean fingers and themselves are pure. But this line on our thumb, there are millions of people, yet it is not the same for anyone. So the real signature, what we call the signature, is our thumb itself. So you would say, "Thumb sāhab, Regio sāhab." Go to the village; no one is literate there. Ask them if they have a boat. They will say, "Brother, do you have a boat?" You say, "Sir, I have a boat named after Rāmjī." The mother has a small little name. Your people will say, "Rām Prasād will say this, won’t he?" Now, what use is being educated when you come to the collector, sir? Knocking at the office door, those who know how to knock, the collector sir will not simply say yes or no, but will greet you with a good morning. Do not boast nor speak arrogantly; as Rahim says, a diamond does not proclaim its worth. Our realm is the culture of Bhārat, the knowledge of Bhārat is great, no one can equal it. The void, the sky, the infinite brahmāṇḍa—this sky is the son, the body is the mother, what then is the mother’s anger? The golden embryo of the deer. The golden shell is the supreme consciousness, the supreme consciousness whose shadow is called Parameśvara. There are three realities: Parameśvara, Īśvara, and Ātman. Parameśvara is the one who moves the entire universe, and Īśvara is within our solar system, whose power is in operation. The soul that moves within all beings is my soul, and the soul itself is Paramātmā. Our Siṅgvī Sāhab said, Kavirājī said that the intellect—I said there is no intellect—then Siṅgvī Sāhab said very much, there is a matter prepared with them, that from where... No matter how old one may be when the Mahābhārata war is about to begin, Bhīṣma Pitā, who was the eldest, was still absorbing knowledge. At the time when the Pāṇḍavas achieved victory, and Pitāmaha Bhīṣma was lying on the bed of arrows, all the Pāṇḍavas came and said that... Father, please bless us with some wisdom. When Bhīṣma was lying on the bed of arrows, he attained profound knowledge. Until that knowledge came, until there was attachment, ego, and the bonds of illusion, and until one met a true guru, those bonds of illusion were not broken. It happened only then. Gurudev’s compassion broke the bonds of my attachment, broke the bonds of my attachment, turned my restless mind around. Some used to preach rituals and customs, some used to enforce strict religious rules, but Gurudev’s compassion shattered all those chains. Such was Gurudev’s mercy that broke the bonds of my attachment. Say Sat Gurudev. Bhīṣma realized this, and King Yudhiṣṭhira came forward, joined his hands, and said, "O father, please bless us and give us knowledge, instruct us on how we should live now." At that moment, from the mouth of Pitāmaha Bhīṣma, for the very first time, these words emerged: "Ahiṃsā paramaḥ dharmā"—non-violence is the highest dharma. This was said by Pitāmaha Bhīṣma. In Maharashtra, there have been great scholars and philosophers who have written many books, including two volumes on religious scriptures. When you search within these scriptures for who said what first, it is written that Pitāmaha Bhīṣma said, "Hey Yudhiṣṭhira, ahiṃsā is the supreme dharma today." I have struggled a lot, but now I have realized that one should not cause pain to anyone; that is the essence of a deer’s heart. Now see, the power that balances both Paramacetana and Ākāśa, the power that harmonizes both, is like the cement that holds two bricks together. The power that connects them, that third power called Yoga. The means to attain yoga are such, therefore Bhagavān Kṛṣṇa says, "Arjuna, I manifest through my yogamāyā gradually, whenever dharma declines and adharma rises." Kṛṣṇa came at a time when unrighteousness had increased, oppression was rampant, and violence was occurring; then He came and enlightened. Buddha was a Hindu king, and the king’s son was Aśoka, their guru was Siddhārtha. Now, much is said about Aśoka Siddhārtha; people say that Buddhism is Buddhism, but it is not—it is Hinduism. However, when Buddha was alive, the Buddhists were completely vegetarian; they walked just as the Jain sādhus walk even today. That no ant should come under the feet. When Buddha began his journey within his own consciousness, he attained samādhi and investigated where the origin of his consciousness was. So, prāmistoṇa tila brahman. Unconscious, subconscious, conscious, super conscious, Higher consciousness and cosmic consciousness. But Bhagavān Kṛṣṇa speaks about the ātman, which neither weapons can cut, nor fire can burn, nor water can extinguish, nor fire can consume, I am that imperishable, immortal Ātman which no weapon can cut, no fire can burn, no water can dissolve, and no wind can dry. But the mind could not grasp that thread. Buddha was the last one; it does not matter. Let us move forward. These are the three powers: the element of ākāśa, consciousness, and that power. What is called yoga, what is called yogamāyā, what is called the supreme power—this consciousness inherent in it is what we call Śiva jyoti, Śiva. Śiva means auspiciousness, Śiva means consciousness, Śiva means beauty, truth, Śivam, and the beautiful. That is why it is called svayaṁbhū, the supreme consciousness. It says, "Eko haṁ bahu syāmī, eko haṁ bahu syāmī." I am one and now I will multiply myself, but how? Kaise? Conscious beings have no desires, and nothing happens from the inert. O saints, tell me, how did the creation of the universe occur? Conscious beings have no desires, and nothing happens from the inert. So how did the creation of the universe come about? First of all, from the feeling of the One Supreme Śyāmī, there arises a complete vibration, which is referred to in the Vedas as... If one wishes to see the śabda-rūpa of Brahmā, the śabda-rūpa of Brahmā-Paramātmā, the śabda-rūpa of Bhagavān, that is nāda. One who practices nāda yoga will realize that there are ten types of nāda within our body, and the yogī’s consciousness journeys towards the supreme consciousness through them. Among these are the eight cakras, the eight lotuses, The svataḥ-hedana of the mūlādhāra, svādhiṣṭhāna, maṇipūra, anāhata, viśuddhi, ājñā bindu, and sahasrāra takes place if that prāṇa of nāda is... Our great sages have called it Oṁ. All of you, please recite with me once: marjī vaid to, marjī nahīṁ vaid to matī kar jo, par phace koī lāg baṛā, maiṁ to bul gayā, maiṁ hī kartā hāth hai to mane yah nūb vaidā. Now, with your eyes closed, sitting a little straight, from the lowest part of your spinal column up to the head, what kind of... Is there sound or nāda or some kind of vibration or not, just focus on that; open your eyes, sound, nāda, is the abode of the word. Parāpaśyanti and Bekharī, Parāpaśyanti Bekharī, iḍā, piṅgalā, suṣumnā—when the nāda arises from the nābhi lotus, it divides into three parts. The nāda sound that travels through the suṣumnā nāḍī directly pierces the sahasrāra cakra. He becomes the writer, he becomes the speaker. Like our Chandarājī, when I strike you once, that strike is delivered, and the nāḍī called Sūri, which is Piṅgalā, through which the nāda arises, it strikes the sahasrāra and then moves into this void, which... Inside, such a vibration will arise and it will feel as if lightning is flashing in the sky. Mahārāj, it is not just any sound; it is as if lightning is flashing in the sky. Please take a breath. I have not forgotten my Marvāṛī Rājasthānī even after 40 years. Breathe fully, not just filling the chest, but filling the belly with breath, and then slowly exhale the breath. Once more, and will you chant Oṁ with me? Exhale once, now take a deep breath, breathe in, breathe in, dehī panārena bhagavā. It is like the finger of Nena; if a mosquito bites the foot, the entire body feels as if it has been stung by a mosquito. Similarly, there is a place where that nāda (sound) resides. That nāda pervades the infinite brahmāṇḍa (universe). So then, where is the infinite brahmāṇḍa, the countless thousands of warriors... And from this, 8.4 million jīvas were born, divided into three parts. But along with this nāda, two energies arose: the daivī śakti and the āsurī śakti. These daivī śakti and āsurī śakti still exist today. To protect oneself from the āsurī śaktis and to struggle against them, the best is the guru mantra. So, the one who... The creation that has been made has three parts: aquatic beings, terrestrial beings, and celestial beings. So, within our modern world, they have imitated our ancient knowledge and, to protect themselves from these forces, they created the Navy, the Grand Force, and the Air Force. Within the eighty-four lakh jīvas, there is one human being; among the eighty-four lakh, there is one mānava. The human caste does not exist by birth; it is said that all are born as śūdras, and caste is made by karma. But today, the challenge for scientists is to determine where the first human caste originated—Himālayas. Inside, where there is Tibet now and where our Kailāsa mountain is, that is where Svayambhū Śiva manifested. Even today, science is confirming this and saying that there are no separate races—European, African, Asian, or Chinese; there is only one, the human. And the human possesses such great power, through that power the human... This journey of the infinite ends and again merges into the same Parabrahman, and that power is buddhi. Buddhi requires śikṣā, but if education happens only in schools and universities, it does not reach the core. The education from parents, the education from satsaṅga—that is essential—because in the world, there are many with a mind, but those who truly possess a mind are fewer. Because when there is a lack of instruction, the human body, which is largely meant for spiritual practice, is wasted. What is the purpose of human life? Human life has two purposes: sevā and ātmajñāna. Bhagavān Śaṅkarācārya says, "Oh, in this world, good and bad events keep happening, even to humans." But the most dreadful event will occur—that event will be that the soul attains knowledge, and without the body, it departs. Then, truly understand this deeply. That is why Guru Nānak Sāhab says, "Your entire life will pass without the remembrance of the Hari Nāma; take heed, O my mind." Reflect on your past life, my friend, now reflect on it. Without the name of Bhagavān, life has passed by. A human being, having attained life, who does not seek the Ātman and Paramātmā, does not attain them; such a person is truly wasting their time. It is said that this precious diamond is not found again and again. You cannot buy a diamond anywhere, and if you cannot give generously, then what is the use? Kali Yuga is only in name; without restraint, discipline, and control, how will one cross over? For Kali Yuga, the best path is said to be Bhakti Yoga. Maharṣi Patañjali lived two thousand years ago, before the age of violence, and what we call psychology today... The one called Maharṣi Patañjali was the father of psychology. The Indian saints and great souls who attained knowledge through meditation with their mind and intellect have achieved what even machines cannot do to this day, dear ones. That is why India is called the guru of the world, is the guru of the world, and will remain the guru of the world, if you believe it, if you accept it. If not the Guru of the world, then at least preach in one hundred backward countries; then I will be the Guru in one hundred backward countries. It has been about 20 hours for you as well. Foreigners do not understand Hindi, but they are sitting quietly and calmly. So now, you also sit quietly for 5 minutes. In one or two languages, I will address all my disciples watching from other countries. Yoga and daily life—this message is coming to you, seekers of spirituality around the world. From the holy land of India, this blessing is coming to you from the International Spiritual Center, which, along with the Deep Gurukul Swami Maishwaranandashram Educational Research Center, Jadan, Pāli, Rajasthan, today we are all here. Gathered to offer our respect, adoration, and acknowledgement to our universally worshipped Satgurudev, Hindu Dharma Samrāṭ Śrī Svāmī Mādhavānanda Jī, who left this physical body and became one with the universal consciousness. I had started with this, now I remember—I had forgotten in between—that is why we observe the barsī. That great soul, through sādhanā, has eradicated the cycle of coming and going and merged this ātman into that supreme Paramātmā. Therefore, they are called Omniscient and Omnipresent, the Born of everyone, the Incarnated of everyone. We all humans, we all are individuals, and we have individual souls. But as Ātman, we are one. The aim of human life is to develop spirituality, to cultivate spiritual consciousness, to awaken the hidden powers within humans, and to know thyself: Who am I? From where do I come? Why am I born here? What is the purpose of my being here, and where will I go? Everyone is born, everyone is coming and going. Whoever has come will go, and whoever went will come. It is like an eternal law of Karma: where there is action, there is reaction. Where there is a reaction, there is an action. So, we are caught between action and reaction, action and reaction. Now, how to come out of this? Now, for the growth of Gurudev as well... Revered Hindu Dharma Emperor Śrī Svāmī Mādhvānanda Jī, I am looking forward to seeing you again very soon. Next week, I will be with you in Europe and other parts of the world. You will see me again in the webcast from their āśram in Vienna and in Germany. They speak lighter German there. In the coming sessions, along with you, Svāmījī will speak in this language and teach the nākharishṭa. The main calling is from Sangender Soundi Healing Land India, which is a spiritual international center located in Jādan Pāli, Rajasthan. The thousandth mansion is in Susaman’s common area, where our beloved Satguru Dev, Svāmī Mādhavān, resides. Yes, off shining, this will happen, that is the breath samādhi, the common and the uncommon, we have, wonderful satsaṅga this time. Subscribe, subscribe... and subscribe and subscribe... I will sing very beautiful bhajans for you, and very beautiful bhajans, and very beautiful bhajans,... and even in many countries, our Siṅgvīsāhab has said, Very well explained, and everyone said, Let dharma enter politics, but let politics not enter dharma, Politics and ethics have been created by the ṛṣis and munis. Do not think that sādhu saints should not engage in politics or political matters. Ethics and politics have been established by the ṛṣis and munis. The ṛṣis and munis have instructed how human beings should live, how they should be protected, and how they should be served. But the ṛṣis and munis composed the nīti and then themselves sat in meditation, and some powerful, wise, capable, and understanding beings—whether in Marwar or elsewhere—who are skilled in every way, gentle, humble, and accomplished, like the venerable Siṅgvī Sāhab present among us, the ṛṣis said: Now, according to this nīti, serve the people. And I go into my meditation on them. Just as the lion, the king of the jungle, is called the king of the forest, and among humans, the one who protects with a sense of duty is called a king, so the ṛṣis gave the title of king to Nīti. That is why it came to be called Rāj Nīti. Mahātmā Gandhi writes at the end of his autobiography... If someone says that dharma and politics cannot go together, then either they do not know what dharma is or they do not know what politics is. That is why the policies created by the ṛṣis and munis have originated from India and still exist today. Now, it will take you just a minute or two; all of you are seated here, belonging to various castes and religions. Reflect within your mind that you... Whether you are Hindu or anyone else, just consider this: if you were Muslim or Christian, or Udī, then tell me, from today onwards, one hundred... The ancestors have five debts: mātṛ ṛṇa, pitṛ ṛṇa, deva ṛṇa, ṛṣi ṛṇa, and ācārya ṛṇa. So whether you are Muslim, you are still Hindu; if you are Christian, you are still Hindu; and if you are Yavadhī, you are still Hindu; and what do the Buddhists call themselves, Jains? We are Hindus, and secondly, we are Hindustanis. Among Hindustanis, there are also Pakistanis. Yes, they belong to different countries, but we do not belong anywhere else. Why? Because all are Hindustanis. So, brothers, we are all under one roof. One worships, and the other subscribes—subscribe, subscribe... Yes, my Hindus, now I say with great enthusiasm, no one belongs to Hindu alone, say with enthusiasm, speak of Sanātana Dharma. Now ask one more thing, ask one more thing, is there any ailment in this vast country? Think for half a minute about whether there is any ailment in this vast country. Think about this—should there be improvement or not? Reflect on it. Now, the noble soul who has thought of improvement, raise your hand. Thank you very much. Now see, is there anyone here who says there is no need for improvement, who says, "Master, just give me peace and food"? Who is there to raise their hand and say there is no need for improvement? No one else, now I will ask one more question. I see your busy mind, and your mind is busy with many things. Who sent this restlessness? It has arisen on its own. Now think about one more thing: what change will you bring about? This problem is in front of you, and you have to find its solution—how to transform it. It is not about saying yes or no, nor about raising the hand. How to change this—Atte Seṅgvī Sāhab, the magazine is read once a year. I will hold a World Peace Conference. Subscribe, subscribe... Inner peace is immense; that which is not self-peace cannot be true peace. This alone can answer our question. So, if we say how to keep our country safe, how to preserve Akhaṇḍa Bhārata and our culture, then first you change yourself. Do not change through speeches, do not change through newspapers. Stop it, someone stop it, someone... stop it... stop. The entire village is on fire, O Mother, one or two houses have children, and those one or two houses have children, so think about how to save my house from this fire. This is how the Hindu culture has been infested with termites; the roots are infested with termites, and the branches are infested as well. Everyone is seated, on the right and left, all awake. Ahead, the saints are also seated. I have a question: Rām Burāvand used to say that if you don’t give money to the rich, then give it to those who count the money. Those who count the money remain poor, and those who do not count remain wealthy. Agwān Biḍlā Jī used to count the money daily and deposit it in my bank account. Who doesn’t fall? Every day they say, "Poor ones, if there is even five rupees..." So, Mahārājī, the disciple himself should give. If you have money, then give it yourself, disciple. The one who understands will give two thousand, two thousand five hundred, three hundred, five—whatever you have. There is no need for complicated talk. I do not ask for tax, I do not ask for five thousand. Now, Mahārāj has asked for five thousand, Yogārām Jī. They have around one hundred thousand, five thousand have one hundred thousand. I do not consider it a small amount. Now they have one lakh five thousand. In that consciousness, I put a seed, brother, so that no one can cause any disturbance or confusion. My son, you are my disciple; it is your duty to prepare five people and protect the vast culture. So, from these wise ones, from these many brothers—six thousand, one thousand—you have to prepare five. In the same way, you too should listen to as much of my words as possible. Even if there are two or three religions in the house, everything is fine, but what matters to me is respect, service, and what to do—awaken the awakened, not just awaken, but bring about true awakening. We must protect the culture of our country. So, all the saints gathered here, please give the knowledge of the Self first; give it first—patriotism, protection of the country, protection of dharma. Protecting the environment, protecting Mother Cow, protecting the mothers of the forests, teaching chastity to our children—if this happens, then self-knowledge will arise automatically. For this, I am creating a program in which all of you saints must participate. Wherever saints are gathered, you will join. Yes, do this with full effort. Jai Hind, Jai Sanātan Dharma! If you connect with me, yes, you are very good. I am so surprised I have so many supporters now I can say our India will remain undivided, our India is fine. Sarve bhavantu sukhinaḥ, sarve santu nirāmayāḥ, sarve bhadrāṇi paśyantu mā kaścid duḥkha bhāg bhavet. Oṁ śāntiḥ. Śānti, śānti. We do not support any particular dharma, but we do not want anyone from any dharma to come and disturb us from our dharma and try to make us adopt another dharma. Hindu dharma is such that it says, do not disturb anyone from their dharma, and Yoddha dharma is such that it does not disturb any dharma. So this is the Sanātan Dharma. Now if someone talks about changing the dharma, then say, even if I give millions, I will not accept it. We must protect our dharma. Now, finally, all the brahmacārīs of our school are hungry. The Jori towers have arrived first; our people have arrived first. And after this, first our students will have their meal, while on the other side the saints will do so. Those who have not done it today or tomorrow will come here; others will come but will not create any obstacles. Bochanatan Dharma, our Śeṅgvīś, many many blessings and thank you.