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But life comes into the ashram, and it changes. It changes; it becomes divine, it becomes important. And what is most significant is that all that we are doing here, we are able to do in the light of Gurudev with a kind of detachment. This is a main practice within the ashram, and it is a daily satsaṅg. Many of you know the meaning of satsaṅg. Normally we come together in the evening for bhajans and prayer, and that we call satsaṅg. Satsaṅg is normally when we are in the presence of people with similar belief—spiritual belief, religious belief. We think of higher attitudes, of higher moral ethics and norms. We talk about God in whatever form, with whatever name, without any fanatic background. It doesn’t matter which religion it is, or which group, or which institution. The center of every satsaṅg is God. It doesn’t matter which name. This is the broader sense of satsaṅg. The closer sense of satsaṅg is given by the name itself: sat-saṅg—a place where resides the truth, where is spoken about the truth. And the truth can be only one. It’s always God. There’s nothing else between. So satsaṅg is always a place where God resides, where God is the center, and humans participate. In our tradition, within a satsaṅg, we often sing bhajans. Bhajans highlight the glory of God in whatever form. Bhajans are created by those saints, by those swamis, by those divine beings who realized the essence of their own being and of God. They know what it means, the name "God." They know what it means that all in one and one in all, as our beloved Swāmī Madhavānandjī, Gurujī, used to say. Whatever experience they made or had in their life, they let flow into the bhajans, not merely as a poem. It is a poem itself, but with a kind of medium, and that is the rāga. If you dive deep into the bhajans, you will realize one layer after the other. Because truth is endless; it has no bottom, it has no beginning, it has no end. And for every one of us, bhajans have a different meaning. The more often you repeat, the more you sing with devotion, with bhakti, the more the truth will reveal itself to you. Therefore, Vishwa Gurujī highlights the practice of bhajans so much, because it’s the base. It’s a kind of teaching; it reveals the truth in itself in a very nice and gentle medium, like an art, and it can be practiced anywhere, anytime. You don’t need anything except your own voice, and if you have no voice, in your mind it’s like a mantra that you can repeat. The more you sing, the more you practice and understand more deeply, the sweeter it becomes. So to practice bhajans means to always communicate with God and to communicate with our masters, to understand their teachings and bring them forward to other people. Whoever sits together and sings bhajans alone, that is called satsaṅg. Śrīdīp Nārāyaṇ Bhagavān Kī Jai. Vishwa, Appakodyave, Appakodyave, mahā pāpī jīvā jñāna saraṇṇāhi āve... Ākāro kāra-jora-guru-sana-jī-guru-devā, appa-dīna-lokake nāta-karo prabhu-sevā. Bhajina loka ke nātha karo nitta sevā. Se dhyaave bahuta se dhyaave. Ega sajya saptanahi lakya koja kaha bhave. Suno jī, Gurudeva Appadīna Lokake Nāṭakaro Prabhuseva Appajorabhavannake Rājakaronittaseva Hamsagavarave Hamsagavarave Gurudeva Kare Japa Māra Parahoy Jāve Japa Māra Parahoy Jāve. Adīna loka ke nāṭakāro, prabhu sevā chodā, bhavanā ke rājakāro, nitya sevā sabko dayā, citta kāya nirañjanā bhave, saba ko dayā, citta kāya nirañjanā pavhe, adīna lo sevā jina takāro, nitya sevā. pahutta pehlavhe. O jagadandame basa jaya, narakame jave, Ajora sono, gurudeva sono, jigurudeva. Athina loka ke rājā karo nittasevā, Aiśa Mahādeva Brahmadarśave, Śrī Svāmīdhī Pahedasā Śaraṇṇaprabhu Āve... God bless you. Jai Bhai, Tum Aja Gore, Tere Janam Saf Allah Ho. Jai Bhai, Tum Aja Gore, Tere Avasara Bita. Jai Bhai, Aja Gore. I am in the clutches of Allah, O my Lord, I am in the clutches of Allah. Why should I go to Makkari, O my brother? Why should I go to Makkari? Why should I go to Makkari?... Why should I... Go to Makkari. Why should I go to Makkari? Why should I go to Makkari?... Why should I? Go to Makkari? Why should I go to Makkari? Why should I go to Makkari?... Why should... I go to Makkari. Why should I go to Makkari? Thank you. Śrī Pūjā Bhagavāna Dīpa Nārāyaṇa Inaham Sachetaya Bhai Tumma Jagore Inaham Sachetaya Bhai Tumma Jagore Śrī Avasāra Bhīta Jaya Bhai Tumma Jagore Ānandajī yoga vattahe Pyāre sabhī sunore chittalaya Bhai tumma jagore... Tere avasara bhīta jaya, Bhai tumma jagore. Kere avasara bhīta jaya, Bhai tumma jagore. Bhagavānī Jai, Gurudev, Satsaṅgatantam kī Jai. Adhidev, Deveśvara Mahādev kī Jai. Himālaya Yogī Rāj, Swāmijī Śrī Alakhpurī Jī Mahādev kī Jai, Swayambhū Bābā Śrī Dev Purī Jī Mahādev kī Jai, Viśva Vandanya Bhagavān Śrī Deep Narāṇ Mahāprabhū Jī kī Jai, Hindu Dharma Samrāṭ Swāmijī Śrī Madhvānand Purī Sadguru Dev kī Jai, Viśva Guru Mahāmaṇḍaleśwar Swāmijī Śrī Maheśvara Nanda Purī Sadguru Dev Kī Jaya. Satya Sanātana Dharma Kī Jaya. Sabhī Sant Ṛṣi Muni Mahātmā Kī Jaya. Apne Apne Māta Pitā Sadguru Dev Jī Kī Jaya. Jaya Nānam Uttama Gana Dhi Sevitam Kapittha Jambhū Phala Cāru Bhakṣaṇam Umā Sutam Śoka Vināśa Kārakam. Namami Vigneshwar Padpankajam, Gajananam. Om Bhulia Gajanand Bhagwan Ki Jai. Vande Deva Uma Patim, Sura Gurum. Vande Jagat Pannag Bhushanam, Bhrigdharam. Vande Pasu Naam Patim. Vande Surya Sasankavahinayanam. Vande Mukundapriyam. Śiva-mahimnaḥ Stotram. Mahimnaḥ paramaṁ te parama-viddhuṣo yadya śraddhuṣi stotir brahmādi-nām api tadavasanna stvaigirā athavācyā sarva-svamati-pariṇāmāvadigṛṇan mama peśāstrotre haraṇīrapavāda-parikāra. Atīta-panthānam tavaccha mahimāva manasāyo. Ratadvya vṛttyayāṁ chakitāṁ vidhate śrutirapi. Sakasya stotavya katvidha guṇa kasya viṣaya pade tvarvacine patatina manākasyānavāca madhosvetāvāca paramāmṛtaṁ nirmitavata stambramaṅkimvagāpi suragururvismayapadam. Mamatve tāṃ vāṇim guṇa-kathana-puṇye na bhavataḥ, punā-mītyārthesmin puramatana-buddhir vyavasitā. Taveśvarīyaṃ vyatad jagad-udaya-rakṣā-pralaya-kṛt, trai vāstu vyāstam trīsūsū guṇa-bhinnāsū tanuṣo abhavya. Nāmasmin varadaraṁ niyāmaraṁ niṁ. Vihantam vyākroṣiṁ vidadhataihe kejaddhīya kimihakim kāya sakhalukim upāya. Śrī Bhuvanam ke madharo dhata Śrujati ke mupadan iticha Atarkeśvarī etvai Yanavasara dosto hatadhiya Kotarkoyam kāṅkṣin Mukharayati mohayajagta. Ajanmāno loka kim avayava vanto pijagta madhiṣṭha taram kim bhava vidhir na drutya bhavati aniśova kuryād bhuvana janane ka parikāro yato mandastvam pratyamar varasanserata ime Trayī Sāṅkhyaṁ Yoga Pāśupataṁ Vaiṣṇavamiti. Prabhinne Prasthani Paramida Madhapathyamiticha nana meko gamya sthva-masipaya-shamarnaiva mahoksham khatvangam parasurajinam bhashma-phaninam kapalam chetiya. Tava-vardhatantropakaraṇam surastam tam rudhim dadhati-chabhavad-bhroprāṇi-hitam nahi svātmārāmaṁ viṣayam rugga-troṣṇā brahmayati dhruvam kaścit sarvam sakalam aparastva dhruvam idam parodhravyādhravyai jagati gadati vyastha viṣayai. Samaste, pe tashmin puramathan ter vishmat eva tave svaryam yatnad yadu parivirancho hariradha parichetum yata vanalamanalaskandhavapusha. Tato bhakti shraddha bhar guru granad vyam. Girīśāyat svayaṁ tas te tabhyāṁ Tavakī manuvro tīrṇa phalati Āyatnāda padyā tri bhuvana veram Vyati kāraṁ dāsasya yad bahun Brotarān kandu parvāśan śiraḥ padma śreṇi rachita caraṇam bhoru habale sthiraya svad bhakti strīpura harāveśa pūrjitam idam amuṣyat tatseva samādhi gata sāraṁ bhujavanam alabhyā pātāle pyalasacalitāṁ goṣṭasirase prateṣṭhātvayāsiddhruvamupacitomuyatikhala yadruvdrimsupdrāmaṇo varadparmocherapisati madhascakrebāṇaparijanavidheyastribhuvana. Na tachchitram tasmin varivasitare tvacharanayo, na kasyapyonyante bhavati sirasastvam vyavanati. Akanda brahmanda kshaya chakit deva, surya krupa videya shyasedi astre naya. Na visham suhartavata sa kalma, sa kanthe tavana kurute na sriyam ho. Vikāro piśācaṅgayo bhuvana bhayā bhaṅga vyasanina asidvārthau neva kācita piśā deva suranare nivartante nityam jagati jaino yasya viśikha na paśyāni sattva mitara sura sādhāraṇam bhūta smara smārtam vyātma nahi vāsi supathya paribhāva. Mahīpada ghaṭād brajati sahasāsan śayāpadaṁ padaṁ viṣṇur bramyad bhujya parighāru grahagaṇaṁ mohudyār dostvaṁ yathya nibrata jāta tadita tāta jagadrakṣayetvaṁ natāsinānuvameva vibhūta viyadvyāpitara gaṇaguṇitphenodgamaruci. Pravāhovaramya Prasatalagudroṣṭa Śirasite Jagadvipakāram Jaladhivalayam Tenākṛtami Tvanenevonyayam Dhṛtamahimādevyatavapu Rathakṣoniyanta Satadrutirāgendra Dhanuratho Rathāṅgre Candraṅko Rathacaraṇapani Sarite. Didākṣoste koyam tripura trāṇa madambara vidhi Virdheye krīdyantyo nakhalupara tantra prabudhyā Hariste sahastram kamala balimā dhāya padayo Yarde kaune tashmin nijamudhāra netra kamalam Gato bhakyaṁdreka pariṇa tima soca kravapuṣā Trayāṇām rakṣāyai Tripura Hara jāgarati jagatām krato śupate jāgaratvam saphala yoge kratumatām kva karma pradvastam phalati puruṣārādhanam vṛte ataḥ tvaṃ saṃprekṣa kratu suphala dāna pratibhāvam śrutaḥ śraddhāṃ vṛddhvā dhruḍa parikara karma sujana. Kriyādakṣo dakṣa kratupatiradhi śastanam vṛtā mṛśiṇā mārvijyaṁ śaraṇā daśa daśyā śurgaṇā kratubhe śastvam kratufala-vidhānaṁ vyasaṇino dhruvam kārto śraddhvā vidhuram abhicārāya hi makhā prajānāthaṁ nātha prasabhaṁ ikam svāṁ duhitaram. Dhanush Paneryatam Divam Apisapatra Krutamamum Trasantam Te Dhyapi Twajatinam Ruga Vyadharabhash Swalavanya Sansardhrat Dhanush Mahanaya Trunavat Pūra loṣṭam drūṣṭvā Pūra mathana pōṣpā yudhaṁ pī Yadeṣṭreṇaṁ devī Yama nirata dehārdh ghatanā Devatim tvā madhvā Bhata varad mūgdhā yuvatayā Smajñāneśvākīrā Smaharapisāchā sahacarā Chitabhashmalepasragapinutaroti parikara Amangalyam silam Tavabhavatunamevamakhilam Tathapishmartanam Varadaparamamangalamasi Manaḥ pratyak chitte Savidhāmavadhyāyatāmāruta prahāśya draumāṇa pramādaśālilo tatsaṅgidraśa yadā lokyāladam riyāda ivanimajya amṛtamaye dadatyantastvam kimapiyaminastatkilabhāvan tvakarmastvam somastvam asipavanastvam hutāvahaḥ. śvetaśvā pāśvam vyom tvam udharaṇi rātmā tvam iti ca paricchinna mevam tvai parinā tābe vratu giram na vidya statvam vayam ihatu yātvam na bhavasi Pūrva-paśupati-rathāṅgra-sah-mahāṃ sthāpābhim eṣāṇā vitiyad-bhidhān nāṣṭakam idaṃ amusmiṇ-pratekaṃ pravicarati deva-śruti-rapi priyāyāsme dhāmani pravihita-namaśyosmi bhava-mohedhiṣṭ yadavadave shthaya chanamo namaḥ sodhi shthaya. Smara haramāhe ṣṭhāya cānamo namo vārṣi ṣṭhāya trinayanayavi ṣṭhāya cānamo namaḥ. Sarvasmeteta didamiti sarvāya cānamo bhahul rāj se viśvot patto bhavāya namo namaḥ. Prabal tam se tat saṅghāre harāya namo namaḥ. Jan sukha kṛte sattva undrikto mṛdāya namo namaḥ. Pramah si pade nishtre gumye, śivāya namo namah. Krūṣa parṇati chetah, kleśa vaśyam kvachedam, kvachatāvaguṇāśīmalāṅginī, saśvadrubdhi itichakit, māmāndikṛtyamambhaktiradhā. Varadācānyoṣṭe vākyapuṣpopahāram asitagiriśaṁ śatakajalaṁ sindhupatre sūrtarvarṣakhalekhanipatramūrvi. tad pitava guna naamisha param nayati. Asurasura munindre rarchita, sindhu maulendhu sakalgana varishta kuspadan tabhidhanu. Ruchirā malādruvarte stotramet chakka pathati param bhaktyā śuddha chetapu manayah sabhāvati śivaloke rudra tulyastathātra prachuratā rādhanayo potra vanakīrti manshah maheśa na paro devo. Na asti tattvam guru param, dīkṣā dhanam, tapas tīrtham, jñānam yāgādikāḥ kriyāḥ. Mahimnahas tava pāṭhaśya kālam narhanti ṣoḍaśīm kusuma daśanā nāma. Sarva gandharva rājaḥ śiśu śaśi dhāram olin deva. Devāśya Dāsaḥ Sakhalu Nija Mahimaṁ Na Vraṣṭa Evaṣya Roṣāt Iṣṭa Vanamidaṁ Kārṣīda Divya Divyam Ahim Na Ha Suravaru Munyapūjyam Svarga Mokṣāya Kahetuṁ Pathati Yadi Manuṣya Prajña Nirlaṇya Chetāha Brajati Śiva Samīpaṁ Skinnā Rehi Sthūyam Anāḥ Ista vanamida mamogham poshpadant pranitam, Tavatatvam najanami. Kiḍraśo asīmaheśvara yādṛṣoṣi mahe mahā deva tādṛṣāya namo namaḥ. Eka kālaṁ dvī kālaṁ vā tri kālaṁ yaha pathena raḥ sarva-pāpan vinir muktaḥ śivaloke mahīyate. Śrī-puṣpa-dantamukha-paṅkajar-nirgatena stotreṇa-kilviṣa-hareṇa-harapriyena kantha-sthitena-pathitena-samāhitena. Śupreṇito bhavati pū bhūt patir maheśa eti śrī gandharva rāj puṣpadanta kṛtam śiva mahimnaḥ stotram sampūrṇam. Śrī devādhi deva devīśvara mahādeva kī jai. Savi santṛi simuni mahātmā kī jai.