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Part 1: Nāhaṁ Kartā Prabhu Dīpa Kartā: A Discourse on Guru, Saṁskāras, and the Path to Enlightenment Nāhaṁ kartā prabhu dīpa kartā, Mahāprabhujī dīpa kartā he kevalaṁ. Śāntiḥ, śāntiḥ... He Om Śhalāk Purījī Mahādeva Kī Jai, Devādideva Devaśvara Mahādeva Kī Jai, Śrīdīp Nārāyaṇa Bhagavān Kī Jai, Hindu Dharma Samrāṭ Paramahaṁsa Svāmī Śrī Madhavānanda Purījī Sadgurudeva Bhagavān Kī Jai, Viśvaguru Mahāmaṇḍaleśvara Paramahaṁsa Svāmī Śrī Maheśvara Nanda Purījī Gurudeva Kī Jai. Salutations to the Cosmic Self. Salutations to Śrī Alakhpurījī, Siddha Pīṭha Paramparā. My Daṇḍavat Praṇām to our beloved Gurudeva, His Holiness Viśvaguru Mahāmaṇḍaleśvara Maheśvara Nanda Purījī. Oṁ Namo Nārāyaṇa to Mahāmaṇḍaleśvar Svāmī Vivek Purījī Mahārāj and all sannyāsīs present here. Hari Om and good evening to all of you present here, and good morning, good afternoon, good night to whoever is watching through Swamiji TV. Even before we humans are born, even when we are in the belly of our mothers, the saṁskāras begin. We think that once a child is born, then he will go to school, he will have friends, and that is how he or she will learn about things in life. But saṁskāras already start much earlier. You can give saṁskāras, positive energies, and good influences to your child even before birth. Many people who believe in Jyotiṣa, in astrology, would go to their Guru or to the paṇḍit and ask, “What is a good time to conceive a child?” And when the baby is still in the mother’s womb, we can already begin training the child. How do we do that? The mother is supposed to read scriptures, listen to good music, listen to bhajans and mantras. Listen to stories about the Mahābhārata and the Rāmāyaṇa, or read them. It doesn’t matter even if the mother understands everything she hears or reads; in one way or another, it will affect the child in the womb. In the same way, there was one child whose name was Sukhad, who was the son of Vedavyāsa. Vedavyāsa was known to be a very knowledgeable person. When the child was born, he already knew all the Vedas, all the Śāstras, the Rāmāyaṇa, the Mahābhārata, every scripture you can name— Ṛgveda, Yajurveda, Sāmaveda, Atharvaveda, and the eighteen Upaniṣads. Vedavyāsa used to always recite, and his wife would sit next to him and listen, and that knowledge passed to the child. So when Sukhad was very young, he decided he wanted to achieve enlightenment. He went to Vaikuṇṭha, where Lord Viṣṇu resides. At the doors, the gatekeeper did not let him in. He said, “I would like to meet Lord Viṣṇu.” The guard asked, “Do you have Guru Bhakti? Do you have a Guru? Do you have the mantra from your Guru?” And he answered, “No.” Then they said, “Okay, sorry, you have to go back.” So he returned to Earth and went to his father Vedavyāsa and asked, “What is this Guru? ‘Guru’ means from darkness to light. Why don’t I have a Guru? I know all the scriptures, I know everything, but still in Vaikuṇṭha the guards didn’t let me in because I don’t have a Guru.” Rāma Kṛṣṇa se konobade usne vī guru kym—even the gods have Gurus, as we were also listening in the story where all the devī devatās would come to that Āśram to touch the lotus feet or just the sand where the sage stepped. So then Sukhad said, “I also want a Guru now.” His father, Vedavyāsa, said, “You have so much knowledge that the only Guru who would be suitable for you is King Janaka. Janaka was the only ruler who was both a king and enlightened. No one is better than King Janaka. Go there and ask him to become your Guru.” He said, “Okay, as you wish, Father.” Sukhad slowly walked to the kingdom and finally arrived. He thought, “What is this? Where did you send me? I thought you were sending me to a Guru. Gurus are those who are enlightened, renounced to everything, who don’t have any attachment to anything. It didn’t look like that.” And Vedavyāsa said, “No, no... He is the only one who can be your Guru. Go back.” He went back, and this time he decided, “Okay, let me enter the gates and see.” He saw King Janaka sitting with his wife in the courtyard of the temple. He went twelve times, up and down, up and down. Now, on the twelfth time, Vedavyāsa said, “You have fourteen chances in this life. You have already wasted twelve. Only two chances are left, so go and stay there, become his disciple, and then only come back.” Sukhad said, “Okay.” He went again, and this time he stood right under the balcony of King Janaka, where they used to throw all the garbage out of the palace, because Vedavyāsa had said, “Don’t come back until you become his disciple.” The guards from the palace saw him and asked, “What do you want?” He said, “I’m here to see King Janaka.” They asked, “Do you have an invitation to come and see him?” Just like when you go to a wedding, even if you slip through a back door, you still need an invitation. In the same way, they asked, “Do you have an invitation?” He said, “No, but I am the son of Vedavyāsa, and I want King Janaka to be my Guru.” The guards went back and told King Janaka, “King, there is a boy who claims to be the son of Vedavyāsa, and he is standing there waiting for your permission to come in to meet you.” Janaka asked, “Where is he?” They said, “He’s standing there where we throw all the trash.” Janaka said, “Okay, let him stand there. Tell him to stand there until I call him.” That is how the Guru sometimes tests us. The Guru doesn’t need to show you all miracles for you to come to him. Sometimes we need to go through hard times to see if we will stick by or if we will run away. In his mind, Sukhad had the order from his father, “Do not come back,” and the order from Janaka, who was to be his future Guru, to stand there and wait. So Sukhad did not move an inch. In the evening, they threw trash, and the trash all went over him. But Guru Āgyā is like a Vajra—when the Guru says something, we follow. The guards reported, “Mahārāj, you told him, and he is following your orders.” Janaka said, “Okay, go to him, bring him in, tell him to clean up, have a shower, give him new clothes, and then bring him to me.” They went and brought him to the king. “Enjoy that first, and then you come to me in the morning, and then we will see.” Before he left, the king gave him a pot of milk filled to the brim. Imagine having a full bowl of milk and walking fast. What happens? And there was a beautiful fair going on—a Mela. Kumbha Mela is Kumbha Mela, but a Mela is a gathering held in a village or kingdom where people, children, everyone of all ages come and enjoy themselves for the night. All different types of circus acts, food, and things were there. But Sukhad was holding his bowl and walking very slowly. Two guards were behind him, and they would have chopped off his head if he dropped a drop. He walked through the entire Mela, right through it, but his mind was only on the bowl of milk. He came back in the morning and bowed down to the king. King Janaka asked, “Did you enjoy last night?” Sukhad said, “How could I enjoy? There were two guards behind me ready to kill me if I spilled even a drop.” King Janaka said, “Exactly. You are still missing this. You are still not fully realized; you do not know everything. You are missing something. Once you are at peace and enlightened and have no worries, then you don’t worry anymore. You can multitask and enjoy the surroundings, but also have the focus in your mind that you will not drop this.” By Viśvagurujī’s teachings, by meditation, by yoga, that is what we learn: to be focused-minded while still doing the things we do in daily life. But in our mind, it is possible. King Janaka was a very well-known and worldly king. One night, while sleeping, he had a dream. In the dream, another king came and battled him. He lost everything. He ended up in the streets with no food, nothing. Then someone gave him some chapatis, four chapatis or so. When he was about to take a bite, a dog came, and he dropped those chapatis on the floor. The dog took the chapati and ran away. He was again sad, upset, and hungry. But remember, this was all in his dreams. Then he suddenly woke up. He looked around; his wife was sleeping next to him. So he decided to call all the sādhus, all the priests, all the great Mahāyogīs to his palace, to find out: Is that true, or is this true? In front of him, he had a big, beautiful āsana for the Guru who would give the right answer. Whoever gave the right answer would sit on that āsana, and he would become his Guru. One by one they came. He asked the question, “Is that the truth, or is this the truth?” No one understood his question. And whoever didn’t understand was sent to prison. Then walked in Aṣṭāvakra. Aṣṭāvakra—his name means Aṣṭa (eight) and Vakra (deformities). We spoke earlier about this: his father was also a very learned man, always giving beautiful lectures and knowledge of the Vedas and scriptures to his wife. And from inside the womb, the baby said, “No, you are wrong. It’s not like this, it’s like this.” The father cursed him: “You will have a deformed body when you are born.” That’s why, when he was born, he had eight deformities, and his name was Aṣṭāvakra. Aṣṭāvakra also came to King Janaka’s palace where this session was held. He went straight and sat on that siṁhāsana. Everyone looked at him as if to say, “What’s going on?” The deal was: when the king gets the answer and is satisfied, he will tell the person to sit on the throne, on the siṁhāsana. All those who came before bowed down to the king. Aṣṭāvakra didn’t. He stared straight into the king’s eyes. The king was surprised, thinking, “This guy doesn’t even look like a normal human being,” because he had eight deformities, wore a torn cloth, his skin was very dark, and hair grew out like a hippie. So he thought, “This guy will give me knowledge? But okay.” Aṣṭāvakra asked, “Is this you?” “No,” he said to King Janaka, “you are a chamār.” Chamār is someone who works with shoes, leather shoes. “And all these people here, they are all chamārs.” King Janaka became furious. “How dare you call me a chamār? All these people sitting here, they are very learned, great people.” Aṣṭāvakra then said, “You are looking at me, and you are looking at these people. That’s the job of the Chamār. He checks all different types of leather before making the shoe.” The king said, “Okay, if you are so smart, then tell me the answer to my question.” Aṣṭāvakrajī asked, “What is your question? Is that satya, or is this satya?” Aṣṭāvakrajī said, “I will answer you in one sentence, and that will be more than enough for you. But first, I want my Guru Dakṣiṇā.” The king said, “Okay, what do you want?” He said, “I want your tan, man, dhan—I want everything that you have. I want your whole mind.” He said, “Okay, done, if I’m satisfied with the answer.” Aṣṭāvakrajī said, “Brahma satya, jagat mithyā. So you are the Brahman, your Ātmā is immortal. And for Brahma, inside Brahma, inside your Ātmā, everything is Satya, everything is the truth, everything is good. Jagat Mithyā: That which you saw in your dreams, this life you are living here in your castle, in your kingdom, all your people— this all is Mithyā, this all is fake, this all will go. Only your Ātmā and Brahman, the One, is the ultimate truth.” Listening to that, Janaka said, “You are great,” and he made praṇām. And that is when he got enlightened. He was ready to leave everything, renounce everything. He didn’t want anything anymore. He decided he wanted to leave everything and go. Then Aṣṭāvakrajī said, “Give me one more thing. Tvoje vačan. Tvoje slova. That whatever I say is the ultimate for you, and you will do whatever I say. You said, ‘My tongue, my body, my mind, and my wealth—this all is yours,’ and my word is also now yours. So I don’t want you to go and live the renounced life. I want you to go back, and these people need an enlightened soul as a ruler.” That is why King Janaka was the only enlightened soul. There is one more story related to Janaka—well, actually, two more stories. There are two stories about how Aṣṭāvakra met King Janaka. One is this one, which you just heard. The second one is that after Aṣṭāvakra was born, at the age of seven or eight, there was a gathering in the castle of Janaka, and his father took him there. When King Janaka asked, “Everyone is bowing in front of me, why are you staring into my eyes?” He said, “Because who are you? You are all normal human beings, including my father.” His father, who was already angry when Aṣṭāvakra had spoken from the belly and cursed him, was ready behind him to strangle him. Someone said, “Mahārāj, don’t worry, he is like this from his birth. Before his birth, he was also talking too much.” Part 2: The Unshakable Devotion of King Janaka: Stories and Teachings on Guru Bhakti So don’t mind him. After that sabhā, after that discussion, Aṣṭāvakra, at the age of 13 or 14, left everything and went into the woods to meditate. One day, King Janaka came to the woods to hunt. He got separated from his people, from his guards. As he was trying to find them, he saw Aṣṭāvakrajī sitting under a tree, meditating. Janaka said, “You, you again.” Aṣṭāvakra replied, “Yes, this is my līlā. I called you here to this forest. Those guards who protected you your whole life—do you think they can just suddenly disappear and separate from you? I wanted to call you, and that’s why you are here in front of me.” King Janaka asked, “Did you see my people? Did you see which direction they went? Where is home?” Aṣṭāvakrajī said, “In the palace, you were saying you want to attain enlightenment. And here now, you’re asking me the way to go back home and to find your people. So decide what you want.” Then King Janaka said, “I want to get enlightened, and I want to make you my guru.” As he was getting off the horse, he got stuck in one interesting position: one foot on, one foot off. It is said that in that transition, while dismounting, he became enlightened. And the story’s end is the same—he wanted to renounce everything, but Aṣṭāvakra said, “The people, your people, need an enlightened king.” So these are the two different stories of how Aṣṭāvakra met his guru and became enlightened. But in both stories, he got enlightened. And I think that’s what we are searching for, isn’t it? Hopefully, by the mercy of Gurudev and by our niṣkām sevā, we will achieve that one day. But again, when there’s jealousy toward someone, it doesn’t work. Once, when Janaka was enlightened, he used to visit his guru, Aṣṭāvakra, many times in the forest. The other disciples would wonder, “Why does this king always travel all the way from his palace and come here in the middle of the woods to meet his guru? And whenever he’s sitting with his guru, they are always in peace, laughing, looking at things, and just being in joy. Yet when he sits with us, he is always strict and teaching us something. There is some partiality here.” But you know, when two enlightened souls meet, they are always in joy. So whenever Janaka came to be with his guru, both guru and disciple were in ultimate peace, simply enjoying their time, discussing things, and being content. One day they were holding a satsaṅg, a seminar in Strilky. It was a weekend seminar—Friday, Saturday, Sunday. At that time, all the disciples were sitting in the satsaṅg, and Aṣṭāvakrajī was giving his lectures. During the lecture, King Janaka’s guard ran inside. “King, King Mahārāj, your palace is on fire, and it’s spreading to the kingdom!” King Janaka shouted at the guard, “How dare you disturb the satsaṅg? The first rule is, you should come and make…”—Praṇām to my guru before even saying anything. Doesn’t matter, go out.” After some time, another disciple came from the other gate. He told his fellow disciples that there was a monkey in the āśram, and it was destroying everything and stealing their clothes. Many disciples got up and went after the monkey. After a while, they came back. King Aṣṭāvakra said, “This is the difference. And you are jealous of this King Janaka. His whole kingdom and palace are on fire, but he is sitting straight, not doing anything, just listening to the Guru Vākya, the Guru Satsaṅg. And you all—you sit here for some time, and one brahmachārī comes and says, ‘The monkey is stealing your clothes,’ and you run after that.” They said, “Gurū Dev, this is a king. He has a kingdom, he has money, he can build a new palace if he wants. We only have two sets of clothes. Even though they’re not so fancy, still, we wear one and one is hanging out there. If the monkey takes it, then what will we wear?” King Aṣṭāvakra replied, “Just look at the trees. You can make something out of them and wear it.” But essentially, he was pointing out the difference: the person who is enlightened, who knows and has true Guru Bhakti, does not move and does not go anywhere until the Guru tells him to go. You know, after three days of satsaṅg, when you get up, then you feel your knees. Yet King Janaka was sitting there peacefully, listening to everything Aṣṭāvakrajī had to say. It’s very easy to be like a non-living object, let’s say: no feelings, nothing, just stone, wood—it is just there. Sometimes we humans want to become like that. That’s why we think that if we settle down and do nothing, not even listening to Guru Vākya, life will be more peaceful. And that’s why the younger generation, and also before, used to indulge in drinking, drugs, and all these things that make the mind less restless and bring a feeling of peace. They think this is the way. But the best thing is: if we do bhajans, kīrtans, satsaṅgs, and Guru Bhakti, then we are also in that zone where we are completely peaceful. If we go down the other path, life is destroyed, and we remain in the cycle of death and birth. Instead, when we practice Guru Bhakti, Guru Sādhanā, Seva, Arjana, Pūjā, then what happens? By the grace of the Master, we become one with the Supreme Self, and we achieve our ultimate goal of enlightenment. That’s why we should try to be like King Janaka with his Guru—being loyal, sitting still, and no matter what happens around in the world, he is only for his Guru. Not like the other disciples who run away everywhere and become absorbed in other things, not present in the moment, not being here with the Guru. Imagine you are carrying a bag full of things on your shoulders, and you come here to satsaṅg still having it on your back. When you go back, you still carry it. You come with all your baggage from outside—your family life, your work, everything—but when you arrive for satsaṅg, you still carry that baggage in your head. When you go out, you still have your rucksack and take it back out again. So maybe it’s easier to leave your bag outside. When you come into the Guru’s presence, when you come to the ashram, when you come for satsaṅg, leave all the emotional baggage outside, leave all your stress outside, and be present and enjoy the satsaṅg here. Do not worry; our bags are still lying outside, so once you leave Strilky, you will get them back. Nikam nezmizí. So what is better: to carry the baggage everywhere, or to leave it when you are with your Guru? And if you can leave it forever, that’s best. No stress, no tension, nothing. A peaceful life, good. Śrī Dīp Nārāyaṇa Bhagavān, kī jai. Practice the mantra. We will practice the mantra. Śrī Gurubhyo Namaḥa Hari Om Sahasra Pādākṣiśiro Ruhāve Sahasra Koṭī Yogadhāriṇe Namaḥ Kamalanābhāya Namaste Jalasahe Namaḥ Keśava Ananta Vāsudeva Namostute Vāsana Vāsudevasya Vāsitambhuvanātrayam Sarvabhūtāni Vāso'si Vāsudeva Namostute Śruti Smṛti Śruti Smṛti... Purāṇa Nāma Śruti Smṛti, Śruti Smṛti Purāṇa Nāma, Śruti Smṛti Purāṇa Nāma, Śruti Smṛti, Śruti Smṛti Purāṇānām Ālayaṃ Karuṇālayaṃ. This Nāma goes in the first sentence, and then you start from Ālayaṃ in the next. Then it becomes a little easier to divide the word. A-layam karuṇā, layam a-layam karuṇā, layam. And in karuṇā, it’s not the normal n, but it’s ṇ. So you put your tongue up behind. Karuṇā, Karuṇā Ālayam. Śruti Smṛti Purāṇānām Ālayam, Karuṇā Ālayam... Śruti Smṛti Purāṇa Nam Ālayam, Karuṇālayam. Purāṇa, and then normal Na. Purāṇa Nam, Purāṇa Nam. So Na again up, and then Na normal. Purāṇa Nam is the second Na, and then the normal Na. Śruti Smṛti Purāṇa Nam Ālayam, Karuṇālayam. Śruti Smṛti Purāṇānām Ālayam, Karunālayam Śruti Smṛti Purāṇānām Ālayam Karunālayam. Again, B, not B, but B. It’s not Bhagavān, but Bhagavān Dīp Nārāyaṇa Bhagavān. So, Dīp Nārāyaṇa and then Bhagavān. Again, we were discussing three types of Sādhanā. Normal Sa, which is called Sākār. Then this Śa, which is the Śaṅkarvala Śa, it’s Śa. So you put your teeth together and push. And then when you have ṣaṭkoṇa, ṣaṭkoṇa means a hexagon. It’s the same sound, but you put your tongue up. So this is not the ś, but this is the ṣ. It’s not Saṅkar, but it’s Śaṅkar. So please take your pens, those who are writing. Those who are not, listen. The knowledge which is written in the Vedas, in the Smṛtis, and in the Purāṇas—the abode of that compassion, I bow to the divine feet of Śaṅkara. The benefactor of the world, the knowledge of the Vedas, the knowledge of the Vedas, Smṛti and Purāṇas, a Purāṇa, the abode of compassion. I bow to the divine feet of Śaṅkara, the benefactor of the world. So as we don’t have morning satsaṅg, should we do one more? Okay, we will do it tomorrow. The next few ones will be very easy because it will be: “Śaṅkaram Śaṅkarācāryam Keśavam Vādarāyaṇam, Sūtrabhāṣyakṛtau Vande Bhagavantau Punah Punah.” This we will do tomorrow, and then the next ones you already know. Guru Brahma, Guru Viṣṇu, Guru Devo Maheśvara, Guru Sākṣātpara Brahma, Tasmai Śrī Guruve Namaḥ. Dhyāna Mūlaṁ Guru Mūrtiḥ, Pūjā Mūlaṁ Guru Padam, Mantra Mūlaṁ Guru Vākyaṁ, Mokṣa Mūlaṁ Guru Kṛpā. Akhaṇḍa Maṇḍalākāram, Vyāptaṁ Yena Carācaram, Tat Padaṁ Darśitaṁ Yena, Tasmai Śrī Guruve Namaḥ. And then the last one, we will learn again. Namah, Tasmai, Śrī Guruvī, Namaha. So basically, we are 75% done, only one śloka left: Śaṅkaram, Loka Śaṅkaram—no, Śaṅkaram, Śaṅkarācāryam, and Mannatā, Śrī Jagannātha. And so we can do 75% of it; we only have two ślokas left, Śaṅkaram and then Nāma. Okay, so three more to go. We have to do three more ślokas. Brahmā, Viṣṇu, Maheśa. Oṁ Śālapurījī Mahādeva Kī Jai, Devādideva Devaśvara Mahādeva Kī Jai, Śrī Dīp Nārāyaṇa Bhagavān Kī Jai, Hindu Dharma Samrāṭ Paramahaṁsa Svāmī Śrī Mādhavānanda Purī Jī, Satguru Dev Bhagavān Kī Jai, Viśvaguru, Mahāmaṇḍaleśvara, Paramahaṁsa, Śrī Maheśvarānanda. Purījī, Gurujī, Gurujī,... Gurujī Sorry, I will take a few minutes during this bhajan. It is still eight o’clock. The day is still early. Ještě. Younger. And we are looking like, my vypadáme, oh my God, yes, you are Kriya, but what are you doing on the Kriya? When I was in the first Anuṣṭhāna, I remember it was 16 or 17 years. And Swamiji said, “You must enjoy your anuṣṭhāna.” You don’t need to do anything: no cooking, no washing dishes, nothing; you just need to sit. At that time I was thinking, oh my God, what nonsense. But with my 58 years, I realized, yes, that is the blessing. You don’t need to do anything—no homework if you’re in school, no male job, nothing. No cooking, nothing. Just enjoy. Okay, a little pain. You know what Vishwagurujī said: a place in heaven is reserved for people who invent painkillers. And we need joy. We need joy in life. During this bhajan, I remember my grandma. Really, I don’t like my grandma at all. She was rich, not a nice person. And I never remained on her, but in Dalmatia there was, and still is, one sentence. When you are sitting like this, they ask you, “What happens when all your sheep are sung?” You are sitting like all your sheep are sung. Krásný bhajan. We need to laugh, we need to be, energy goes up. Energy is coming. And, yeah, you know, during Kundalini Yoga, during Anuṣṭhāna, it means that energy must rise up. In the normal world, it’s going down, but now it’s time to go up. And when you ask somebody how you feel—we learned this from Viśvagurujī—if that person says, “Oh, life is hard, oh, it’s tapasyā and all this,” it means that energy is below the Maṇipūra Chakra, even in the heel, you know. But we start the morning with Maṇipūra śuddhi. Yes? Yes. And the... No, yes, we need Agnisar Kriya. Yes, that is... And when you are in the Maṇipūra Chakra, you are in the level of conscience, like you are in heaven. Yes. And no. Yes. Until evening, we are divine beings. Yes. What does it mean? Try one bhajan more, but with more joy, like yes, laughing, yes, and clapping, yes. It is not less, came as Gajivom Maheshwarananda Juga Juga Jī. Swaranandaji, Juga Juga Jeevo Maheshwaranandaji, Juga Juga Jeevo Maheshwaranandaji. Dīpādayālu Ke Amṛtaya Śiṣya Nithabarasam Prabhu, Dīpādayālu Ke Amṛtaya Śiṣya Nithabarasam Ananda. Juga Juga Jīvo Maheśvarānandajī, Juga Juga Jīvo Maheśvarānandajī. Śrī Dīp Nārāyaṇa Bhagavān, Kī Jai. I have one recommendation, if you don’t mind. As Gurudev, this bhajan was written by Holy Gurujī, obviously, written for his disciple, Maheśvarānandajī, but for us, he is our Guru. So we can sing “Joga Joga Jī, Maheśvarānandajī” instead of “Maheśvarānanda.” And the second one was written by Mādhavānandajī himself. So he is saying, “Mādhavānanda Ānandase Kaheta.” But we can say “Śrī Madhavānanda Jī Ānanda se kehte.” “Kaheta” is like when I write something by myself, then it’s “Kaheta.” But if we want to say it in a respectful way, then it’s “Kehete.” So, obviously, he’s not going to write for himself “Kehete,” but for us, in respect, we say “Kehete.” Śrī Madhavānanda Jī, “Ānanda,” say, “Kehete,” like this, so it’s up to you, but that’s what I feel, and I told what I feel. Oṁ Śaḍḍā Purjī Mahādeva, Kī Jai. I feel like the bhajan was flowing through my crown chakra.