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Part 1: The Essence of Bhajan and the States of Consciousness Songs are different, but bhajan is not like those songs we think. There are also songs in other languages, and in Indian languages, that are called gāna—singing. Now, bhajan. Bhaja means to remember and repeat the name of God. It means repeating mantras or prayers—bhaja. And bhajan: "jan" means human. O human, the aim of your life is to remember God. God is only one, but in every religion, in every form, it is a different God for others. The word "religion" is not very old; it may be just a few thousand years. Before, there was no religion. There was only one dharma. Dharma and religion are different. Religion is a philosophy. Religion is that preaching according to the incarnation or spiritual saint, prophet, etc. So, what they call Jewish religion, Christian religion, Islam religion, Bahá’í religion, Hindu religion, etc. So, this is a particular philosophy or the words of the great saints. That’s called the gospel of God. There are two aspects. As a God, that is an object. And from that, we derive the subject from that object. And from that subject, we put our ideas, our feelings, our experiences, and sometimes we witness that it is true. So as soon as it comes from that object into some subject, then I will perceive the reality according to my perception. I believe, I feel, I imagine, sometimes I have visions of that divine, and therefore for me this is absolute truth. But as soon as we see the individual self, then we have different feelings and different beliefs according to that. So, religion: realize your relation to that God where you feel oneness. So, realize your relation becomes religion, which Bhagavān Kṛṣṇa said in the Bhagavad Gītā. Now, even Krishna or Rāma or Buddha or Mohammed, or others, are human. That said, the man-made, though it is a god, it has a god power, it has all kinds of energy, but still, it is human. So this is, for the individual, that creates the religion, like the Upaniṣad. Upanishad means the disciple sits near the master, and the master is giving a talk. So, like there is one book, it’s called the Gospel of the Master. So, Jesus and his other disciples. Similarly, that is called Upaniṣad. So, the Bible is an Upaniṣad. Because if it is a preaching of Jesus and listening by his disciples and apostles, what they call and what they wrote, this is called the Gospel of the Master. Similarly, the Upanishad comes from the essence of the Vedas. And that essence of the Vedas is called Vedānta. Vedanta, where the essence of the Vedas is preached, this philosophy is called Vedanta philosophy. Vedānta philosophy does not accept a form. What is created one day will be destroyed. Who is born, one day will die. Who came, will go. And that is not a reality. It seems a reality for us, but suddenly it disappears. We don’t know where it is, what it is. This building where we are sitting, it’s a beautiful building, everything is good, but it is not immortal, it’s not eternal. One day it will be dismantled, and maybe we’ll put up another new building. Similarly, our body is. Yesterday we spoke about the five tattvas, five elements, five bhūtas, other different names: the ether, fire, air, water, and earth. So, our body is constructed from these five elements. But this is such a miraculous form, O my dear ones. This bungalow, this building is also, we can say, a bungalow. And what he mentioned here, bungalow means our own physical body. Ajab bana mahārāj, ajab, wondrous. Yes, and wondrous means that we cannot come to the end. What a miracle! Bangla ajab bana māra jisme Nārāyaṇa bole. In which bungalows of this body, God himself is talking. So when you speak, they speak, we speak, or I speak, who is talking inside? The power, the energy, that’s God. But there is an interference between this and the senses, which yesterday explained these five jñānendriyas, the five senses of knowledge, and five senses of karma, the mind. Action. Jisme Nārāyaṇ bole, guru binā bhed kaun khole. But without Gurudev, who can open this subject and explain to us what it means? This is like a bubble of water. Water bubble, it is kṣaṇabhaṅgur, seconds, and it will explode. So this body, the human body, is also kṣaṇabhaṅgura. We think that we are now 90 years old, 80 years old, 70 years old, 100 years old, 200 years old, but okay, 1,000 years old, 20,000 years, but the end will come. And at that time, when this body goes, the beginning, our life begins in the mother’s body. And we are getting old in the mother’s body already. When we come out of the body, from the womb of the mother, we are nine months old already. So life, being on this mortal world in the form of tattvas, begins counting already. And the seconds begin from one till sixty, or from twelve to twelve. The clock is constantly moving. So when from the 12 to 12 comes from 0 to 0, it’s only 0. The rest will not be counted. So, Guru bina bhed kaan khule. Now, bhed means the meanings or the secret of this. What do we mean? That which explains us. Though our master is explaining to us all the time, we still don’t understand. Still, we don’t understand because we are tested now in this physical body. It is not easy, it is not easy to separate from the body. But we are separating every day through the dream. You are dreaming now, and you are in the Calgaris, but sleeping here. And in a dream, you know that you are dreaming, but it becomes a reality. Your dream becomes for you your reality. You wake up and you are in Vancouver, not in Calgary. So, the speed of that ātmā, awareness in this, is one of the highest speeds. And if there is some mechanism, the senses, the indriyas of the body, jñāna and karma indriyas, some of them are not more capable to run, to keep this bungalow, this body. Then what we call you fit into the coma. Now, coma means that indriya jñāna, indriya, one of that is not able to help you, means you can’t wake up. That time we are like detached from the body. Yes, we breathe, some functions are there, but that real... Consciousness with that awareness, you are very far. Connection is there, but no strength enough in our bodies, in indriyas, that we can realize and wake up. Dream. Dream is such a miracle. Dream is such a miracle, and that is it: that dream is your reality. Now, two persons are sleeping in one room, or four or five people are sleeping in the room. Every person has a different dream, though we are in the same room. So this is very clear. Everyone has different destiny, different karma, and this is what means the dream is your reality from past, present, for future. Sometimes we have a dream, which is a future information. And we say, "Nah, yeah." But that, for future information, is a creation from your brain, from your intellect, from your awareness, from your desires. Sometimes you know that your grandmother was like this and that, and your grandmother passed away 100 years ago, or there are other ancestors who suddenly come in the dream, but your grandmother is not coming in the dream. Of your person who is sleeping beside you, he or she is dreaming about a horse, had a nice horse, and my horse and my farm, and so one is going in the farm, and they were looking to the horse; other is going to the grandmother, and grandmother is making nice cake. So now here is the object and subject, both are in a different way, but to perceive that is your feelings. So jāgrata, suṣupta, and svapna. Jagrata means awakened. Now we are awakened. We are awakened, we see everything. This is a jagrat, sushupt, and svapna. Sushupt means sleeping, so we sleep, and svapna means dream. When we want to come to that level of consciousness, then we must have some observer who is alert within us to put an alarm. That is awareness. Consciousness is just consciousness, but awareness connects to the intellect. And when our recording, this tape, is completely full, then we cannot register again more. Something has to be deleted. So when we are getting old, we have so much in our memory, so we forget it. Many things have gone down into the subconscious, and it takes a long time to bring information back: who is who. And you say, "Yes, oh, this is the dayamata." Now, that svapna and jagrata. Jagratā is awakened, and svapna is the sleeping, suṣupta. If you want to practice your sādhanā, your exercises to achieve this something, then you have to come to this counting: in which second did you fall asleep? Though we know we are sleeping, we are still very good at sleeping. But how from awakened to the sleep? How did it come over your consciousness, from awakened to the sleep? And then in the sleep, it is you, we are life. There are inner informations, our gods, they are guarding everything. But unnecessarily, thoughts, burden, this all, the sleep cuts out. That’s why God made the sleeping. Otherwise, very soon we will have a brain hemorrhage and be finished. Sometimes, it’s so much power. The sleeping is so powerful that you can’t hold back; you fall asleep immediately. Even while driving, micro-sleep is when most accidents happen. So the sleep is there to separate our consciousness from the day-life, āryoma. Now, okay, we know perhaps that I just go to sleep, and I’m sleeping, and I slept. We don’t know the minutes and how it went. Now this is okay, maybe we can explain a little bit. But from the sleep state, how did you go to the dream again? Where was the border? Which way did you come? How did you come out? And if that comes in the awakened state, then you say, "Oh God, this is a dream." No, if someone is going and doing... Like this, they said, "Oh, God, he’s a—or she’s a—dreamer, a daydreamer." That is what the psychiatric doctors are telling: it is a daydreamer. There is no control over our thinking, but it is very dangerous, and we don’t want this. But when the dream goes, that dream connects us to one very sensitive or very dear point, subject. Your mother, your father, your child, your husband, your wife, or someone died or something, what it is, where you are more attached comes as a dream back. So, this subject, which is in our consciousness, with our awareness, the dream is there. Then it becomes like a reality. Now, whatever you are imagining now, that for you is like a reality. But this reality is only a glimpse, just a vision, that’s all. Not physical. You can’t touch it, you can’t feel it, you can’t smell it, you can’t hold it. It can come and go. But then there is another dream, which you don’t know. But either it is from past saṃskāras, we call, from some relation, can be from animals. Often you can dream of your cat or your dog, which you had twenty years before and which died. When you dream, it comes again, because there is a relation. So, how do we keep the relation? This is the impression. And this impression will be many, many lives. Many, many lives will go with us, many, many lives. When we realize, understand, and control what? The daydreams, it means be aware, alert, conscious, everything, aware about everything. Then the sleep and the dream. When these three, now it’s called the knower, knowledge, and object. These three: knowledge, knower, and object. These three become one. Knowledge, when you have knowledge, completely you understand, everything is very clear. Then there is nothing more, because it’s light, it’s knowledge. We are all searching for that real knowledge. The knower, who is who, wants to know. That is our jīvātmā. The jīvātmā wants to know this question: why, how, when? So, these questions are for your jīvātmā. Only you can answer; no one can answer. And what it means is that you want to know. That is... A knowledge, which knowledge? The subject, the knowledge, the knower, and the object. These are the three. Jñāna, jñāna, and jñāna. Jñāna, jñāna, and jñāna. Knowledge, object, and knower who want to know. These three become one. Then comes the higher level of consciousness that we can call, we are above these three guṇas, and that’s called trikāl darśī. Then we become Naur, or we can see three Kāla. Kāla means time, and tri means the three times: past, present, and future. All these three open in front of you. At that time, you have no attachment, no suffering, nothing to this worldly object in this world. Okay, you will live, you will work, you will do everything, but now you don’t have any more interest. As long as you have an attachment, and you suffer when you lose it, you are still connected to this wire. So there is sometimes so much attachment, called the superglue. But one day, superglue will also separate it. Yourself and the superglue are very strong, but the lower part is destroyed. So you have glue and yourself. So this earthly attachment in our ātmā is very difficult to overcome. So when you come to the coma, then you get a detachment from the world and even from your body. But prāṇa is running there, energy is running there, the breath is going there. But your inner interest, which has an interest to come back and to work and do something, that is not there. So you have no strength. People will come. We will talk in the ear. We will say, "Grandfather, father, wife or husband, dear, darling, do you hear me? I am here." But that one is in some other lokas, in other worlds. He or she is hearing, okay, but now, no attachment. That doesn’t try to come back if he goes through the spiritual knowledge, or goes through the illness, or something is missing in the body. So you dropped in. Deep you fall in. Depression, so depression, deep, can’t come out, and so, coma. This heaviness you can’t lift up. Everything is there, but that energy which can’t lift you up, like a crane, there’s no more electricity or gas, or whatever the crane is moving with, let the gas get out. Now, it cannot, the bugger cannot lift up. Similarly, everything is there, but this gas is not there, this power is not there. It can’t move up and down. And so, we are in a coma, and we can’t lift ourselves up anymore. Sometimes, it’s called a sleep. Let it sleep, let it sleep, let it sleep. So, many memories go away, many burdens go away. Slowly, slowly, one wakes up again, maybe. So, jāgrata, abhikaṅ, suṣupta, sleeping, svapna, the dream. We are pendling in 24 hours between these three things. And sometimes dreams come so quickly, you just sleep and you are already in the dream somewhere. It’s very close. We are coming closer and closer to our life. So this bhajan, the song, what is there, it is said, O man, bhaja. Bhaja means remember your inner self. That is God. Then there is no difference between God and us. But as soon as we see the object, it is different. And so in the bhajan, Mahāprabhujī, Gurujī has made this bhajan. How to overcome? How to understand? How to get the help we need? We need help, and these are the songs. Some people like a particular song, and one is very happy. Some like prayers, spiritual books, etc., or different books. Everyone has a different taste; one likes... A spicy food, another one doesn’t like spicy food. So it is said, "Dīp nirañjan śabdak bhañjan isī mantra se ho mañjan." Deep niranjan, deep is the light, this flame, that’s deep. Niranjan, runs and niranjan, spot and spotless. As long as we have a spot of karmas, we are not that light. When you achieve impurities into the purities, then all your troubles, your problems, all will be solved. Otherwise, you are in darkness and in doubt, suffering. And also the name of Mahāprabhujī, Bhagavān Dīpa Nārāyaṇa Mahāprabhujī, Dīpa Mahāprabhujī’s name, Dīpa Nirañjana. So, like this light here, it’s very pure, very clean. There is not any spot on it. Deep Nirañjan Śabdak Bhañjan. It removes all the troubles, all the problems, all the things. Śabduk Bhanjan. Isī Mantra Se Hoī Man Manjan. This mantra, Oṁ Prabhu Dīp Nirañjan Śabdak Bhañjan. This is the best mantra. You can try. Mostly, my mantra I am repeating all the time, also, but mostly I repeat very constantly. For example, go to the dentist, you know, there comes the reality out, yes. Everything is sensitive; our mouth is most sensitive, and in that sensitive part of our... The body doctor tells you to open your mouth. Well, we have to because we have our pain and this and that. Then he takes the injection. That time, everyone said, "Oh God, help me, please, God." So this mantra is very good: "Oṁ dīp nirañjan śabdak bhañjan." You will try, you will feel it, that... You will feel less pain. It will give you strength. Part 2: The Mantra of Purification and Fearlessness You said, "Mantra Dīpa Nirañjana Śabda Bhañjana." At that moment, what happens? Your awareness moves towards Mahāprabhujī, not towards the needle of an injection. That is the key. Therefore, for many things—any pain, any other problems—you can repeat this mantra: "Oṁ Prabhudīpa Nirañjana Śabdūkha Bhañjana." May all my troubles, my problems, my pain be removed. Many students repeat "Dīpa Nirañjana, Śabdūkha Bhañjana" when going for an examination. It helps. Truly, it helps. Everything is within us, but we project that it is coming from somewhere else. The knower, knowledge, and object: these three exist in our body. Through this mantra, "hoye mana mañjana"—"mana" means the mind, "mañjana" means purifying. Fear is in the mind; the problem is in the mind. So, "hoye mana mañjana" means to purify, to clean. When you polish metals, they shine again. Similarly, our antaḥkaraṇa, our inner functions—manas, buddhi, citta, and ahaṁkāra—these are the four antaḥkaraṇa. Antaḥkaraṇa means inner functions. They function automatically without your order. These are saṃskāras. Manas is mind, buddhi is intellect, citta is awareness or consciousness, and ahaṁkāra is our ego. These four are constantly moving throughout the whole body. Fear, happiness, joy, sadness—all this occurs through these four antaḥkaraṇa. When the mind is clean, then the mind controls the other three: buddhi, citta, and ahaṁkāra. The mind is a point of restlessness which creates and gives negative thoughts. "Isī mantra se hoye mana mañjana." Your mind will be purified through this mantra. Which mantra? "Dīpa Nirañjana Śabdūkha Bhañjana. Oṁ Prabhudīpa Nirañjana Śabdūkha Bhañjana." Try this mantra; anyone can repeat it. It does not matter if you are a disciple or not. The sun shines; it does not matter if you are blind or can see. Even a blind person will feel, "Oh, the sun has risen, nice and warm." So everyone can benefit from this mantra: "Oṁ Prabhudīpa Nirañjana Śabdūkha Bhañjana." Why this mantra? Because "isī mantra se hove mana mañjana"—through this mantra, our inner purification takes place immediately. "Hṛde kamala kī āṅkheṅ khul jāyeṅ." Through repeating this mantra, the eye of your heart opens. Why should we open our hearts? "Open the door of my heart, open wide I keep for Thee. Will Thou come, will Thou come, just for once come to me? Will Thou come, will Thou come just for a while?" How do you open the door of this heart? Not the physical heart a doctor operates on, but the emotional, psychic heart of knowledge and devotion. The heart is a very sensitive organ and our most loyal servant. It is always taking care of us. It does not matter what we do—whether in the dream loka, the sleep loka, or the awakened loka; diving, flying, running, or swimming—we do not think of our heart, but our heart thinks of us, its heartbeat constant. Did you ever ask your heart, "My dear heart, how are you?" You ask your friend, but do you ask your own heart? This heart has many functions. When something happens, it first touches the heart. Pain and happiness reside in the hṛdaya. "Hṛde kamala"—now Gurujī gives the form or glory of the heart as a kamala, a lotus flower. The unfolding of the lotus petals, pertaining to the Maṇipūra or Anāhata, happens one after another: happiness, grace, mercy. The eyes will open from your heart because we are still blind; our heart is blind. We must give it eyes. But how to open them? "Anjana" means the ointment for our eyes. In India, when children are small, mothers apply an ointment not of medicine, but from the soot of a pure ghee lamp. That blackness is very healthy and good for beautiful eyes. The mother applies it only on the lower eyelid. That is a call to apply that ointment every day. Which kind of ointment? "Dīpa Nirañjana, Śabdūkha Bhañjana." This is the ointment to open the eye of the heart. "Hṛdaya kamala kī āṅkheṅ khol jāyeṅ." "Nemaka añjana"—disciplined, every day. Then, through this ointment, your eyes will open; your heart will open. "Open the door of my heart, open wide I keep for thee. Will thou come? Will thou come? Just come once to me." God might be afraid to come for even a second, as He has much work, but if you call, He will come. Then you hold Him: "I don't want to let you go!" He will say, "Oh God?" And God will ask, "To which God?" From a far distance, He orchestrates detachment, not attachment. "Śrīdhī Pānīrañjana Sabhā Jan Prabuddhi Pānīrañjana Sabhā. Naisī mantra se hove mana mañjana." Our heart should be pure. The heart is the most beautiful organ, and the reflection or presence of God, the ātmā, is in the heart. Is it in the brain or the heart? It is said God is everywhere. A teacher once asked students, "I have twenty dollars. I will give it to whoever can tell me where God is." One child said, "In my mother," another, "In my father," another, "In my dog," "In the temple," "In the forest." One child, who had been listening, finally stood and said, "Sir, I do not have twenty dollars, but I can draw a picture. Please, can you tell us: where is there no God?" The teacher said, "Sit down." The child's parents practiced yoga in their life, meaning God is everywhere. "Will thou come, will thou come just for once, come to me? Night and day I look for Thee, O Lord, when will You come?" The whole game of life is in the heart, and therefore we should think of the heart very, very much. Next: "Viśva Dīpa Jyoti Uṛme Jāge." "Viśva Dīpa"—then the eternal light will appear in our heart. "Jyoti" means that flame; "uṛ" means the heart; "jāge" means awakes. This universal light will awake in our heart. "Abhaya pada pāve." At that time, you will achieve fearlessness. Then you have no more fear. "Bhaya" means fear; "abhaya" means fearless. At that time, there is no attachment and no fear of losing anything—property, money, even the body. We are all very fearful, and the fear is deep. We sit peacefully now, seemingly fearless. But if a tiger suddenly jumped in, our heartbeat would immediately rise to 135 or more because fear is still there. It is only temporary that we feel no fear. Fear is not negative; it is a protection for us. When there is no danger, fear subsides and you relax; it is a guarding protection. But "abhaya" is when there is no more of that kind of danger; you are fearless. Become fearless. "Abhaya pada pāve kate saba bandhana." At that time, all worldly worries are cut off. When you go into a deep coma, you also cut them off. There are no more sorrows there. In a coma, you are in deep relaxation, samādhi. Whether the doctor gives an injection is your problem; you are in ānanda. The body will go if it must. But an accident-induced coma is different from divine samādhi. At that time, you have no more influence from any planets, grahas. Otherwise, jyotiṣ (astrologers) say this planet or that graha affects you, creating belief and inner fear. This mantra will remove all negative effects or influences on you from different planets. "Graha gochar kā tāpa nahīṁ lage." "Tāpa" means a kind of problem-giving heat; "tāpa" means heat, as fire can burn. At that time, no spirit or ghost, no black energy or malevolence will come near you anymore. This is a very important and powerful point. All your destiny, your energy, is purified by this bhajan, this mantra of the name of Mahāprabhujī. Especially for humans, there are three tāpas. "Tāpa" means heat, meaning problems, pain, etc. Do not think that as a human you are okay. There are so many enemies like fog, round and round. It is not easy to come out from this cycle of birth and death. To attain liberation is not easy, like bureaucracy: how many pages to fill, how many questions, then a visa, then more questions at the border. In worldly life it is difficult; how much more difficult to attain mokṣa? It is not easy. If someone says, "I will give you mokṣa, kuṇḍalinī, dhyāna," these are all gashap (exaggeration). When you come to the border, they will ask for your documents: your quality, your karma, your destiny. What have you done? What good did you do for yourself or others, or bad to others? The three tāpas are: ādhibhautika, ādhidaivika, and ādhyātmika. These are three levels where we are troubled by negative energy: physical, astral, and the effect of bhūta-pāpa, as said before. In your Chakra book, you can read about these three tāpas. One tāpa is illness like cancer or any disease within your body that you cannot remove. Where is the power of the human? Humans are considered strong, yet cannot remove that. This is one of the tāpas, one of the astral energies working on us. This is a pāpa, a sin. There are three kinds of sin. Third, impersonal problems attack you; there is also karma. Someone files a case against you, and you must go to the police repeatedly. This is also tāpa—our body and astral energy. Ādhibhautika, ādhidaivika, and ādhyātmika: these three troubles hinder us. They prevent success and spiritual growth. But through this mantra you are doing—"Dīpa Nirañjana Śabda Bhañjana"—"tenoy tāpa pāpa mit jāve." These three kinds of tāpa and sin will be removed by this mantra. "Avichala sukha pāve paramānandam." At that time, you will have avichala sukha. "Chala" is movable; "achala" is unmovable. The eternal is unmovable. So, avichala sukha is eternal peace. We will achieve through this parama-ānanda: our consciousness, our awareness, and our jīvātmā will merge into the paramātmā. "Hṛddhi Siddhi Sukhāsam Patipa, Hṛddhi Siddhi Sukhāsam Nāma Sumaraṇa Sekhaya Hove, Kanchanan Śṛddhi Pānirañjana Sabaduka Prabhudīpa Nirañjana Sabaduka." Hṛddhi and Siddhi are two Gaṇeśīs, belonging to Gaṇeśa. "Hṛddhi" means wealth; "Siddhi" means perfection; "Sukha" means peace. "Sampati" is the wealth of harmony. Even by repeating this name, this mantra, your body will become pure again. All negative energies will be purified from your body. We carry much energy from others, and this energy is not good; it is foreign energy in our body. We are pure, but other energies govern within us. That subject I will discuss another time. It is like another energy ruling your country. Who is that invisible president ruling our country? So, who is that in our body, ruling our whole body, mind, and emotions? Your energy, your feelings, your love are pure, but there is no control, so another takes over. Finished. "Oṁ. Leave behind negative energy. Nema Siddhaveto Darśana Pāve." Again, "Nema Siddhaveto" means discipline every day; if you practice this mantra daily... "Devī Devatā kare saba vandanam, Śrī Dīpa Nirañjanam, Janaprabhu Dīpa Nirañjanam." At that time, when you achieve that higher consciousness as a Siddha yogī, even Devī Devatās, the goddesses and gods, will worship you, adore you; everybody will salute you. They are waiting for you. But on the way, you are running somewhere else, into coal mines of darkness, a kind of negative energy. "Śrī Dīpa Dayāla Akhaṇḍa Oja, Śrī Dīpa Dayāla Akhaṇḍa Bali Bali Jāvu Chandanan." "Śrī Dīpa Dayāla Akhaṇḍa Ujala." Bhagavān Śrī Dīpa Nārāyaṇa Mahāprabhujī is eternal light, eternal life. "Bali Bali Jāun Chandan Nandan." Gurujī said, again and again, I bow down, I adore that Holy Mother of Mahāprabhujī. Her name was Chandan; Chandan Nandan. "Nandan" is a baby, a child like Kṛṣṇa. So Chandan is the mother; Nandan is Mahāprabhujī. I adore that mother first, who gave birth to such a divine light, a divine scent. Your mother also will be very happy if you become pure. "Śrī Mādhavānanda ke ānanda bhayabhā. Śrī Mādhavānanda ke ānanda sumara sumara pādapāya brahmānandana. Śrī Dīpa Nirañjanā sabhā dukha bhajan prabhu. Dīpa Nirañjanā sabhā dukha bhajan jana isī mantra se hove. Mañjana isī mantra se hove, Mañjana Śrī Dīpa Nirañjana Sabhā Dukha Bhajan Prabhu Dīpa Nirañjana Sabhā Dukha Bhajan Śrī Dīpa Nārāyaṇa Bhagavān Kī Jaya." Therefore, Holy Gurujī said, "Śrī Mādhavānanda, ke ānanda bhaya bharī." Holy Gurujī said, "I have so much bliss, great bliss upon me." "Sumara sumara padapāya brahmānanda." While repeating this mantra, I achieved brahmānanda, the highest consciousness. "Śrī Dīpa Nārāyaṇa Bhagavān. Satguru Swāmī Mādhavānandajī Bhagavān. All the Ṛṣis and Munīs, Jai!" "Isī mantra se hove manamā añjana. Isī mantra se hove manamā śrī dīpane rañjana śabado jan prabhu. Dīpane rañjana śabado dīpana bhagavān kī hari oṁ."