TV Channel

Śrī Dīpta Nārāyaṇa Bhagavān, Śrī Deveśvara Mahādeva, Śrī Alaka Puruṣa Mahādeva, Śrī Mādhavānandajīṣṭa Gurudeva, Viśvaguru Mahāmaṇḍaleśvara Svāmī Maheśvarānandajī Gurudeva, pratipālā ho rakhavālā jī, pāda tamānanu dhana varaṇam, niṣṭhā śruti samaraṇam... Bhagur Sukhadhāma Svāmī Sarvacakatake Kāraṇam Satta Gurudeva kī che Chakhalenā musāfir guṇḍāgirī. Chakhalenā musāfir guṇḍāgirī.... Guṇḍā kī rājā sakarī chakalenā musāfir. Guṇḍā kī chakalenā musāfir. Guṇḍā kī bhavasāgara me khyo tu chakalenā musāfir. Pī Kara Rasa Tuma Dekhā Cāra Cāta Bhara Jāya Terī Gāya. Pī Kara Rasa Tuma Dekhā Cāta Bhara Jāya Terī Gāya Chakalenā Musāfir. Guṇḍā Kīrī Chakalenā Musāfir, Guṇḍā Kīrī Chakalenā Musāfir. Guṇḍā kīrī chak le nā musāfir, Guṇḍā kīrī. Guṇḍā kīrī kā cāhe sākha, Guṇḍā kīrī chak le nā musāfir... Sā rasa cāhe musāfir, Śrī Maṅgīlāla Jī kahe chetana... Tuma chākh lenā musāfir, guṇḍā kīrī. Yes, you are now. So, today is the third night, or fourth? Fourth. Today is the fourth night of the Divine Mother, and day by day, step by step, birth by birth, inhale by inhale, our each and every blood circulation in the body and our ātmā is more and more purifying. But it goes to the eternal path. Who is on it? Others are left out. It is like a person in what we call the circus, when a person is walking on a string. We are all laughing, smiling, and he or she who is on the rope has something in hand—a balance, a little stick—or not, and is looking to you, looking to them, but the concentration is on oneness. That is like being on the rope. Similarly, there is a duck, a very big one, standing on one leg in the water and looking down very constantly. No movements, neither left nor right, and it is aware that nobody will come and kill it. This duck, or the animal—what we call a crane, not a coran (the coran is different)—is only standing on one leg. Now, what does that mean? Someone said, "Oh, this bird is meditating." No movement. Second, how is the concentration? Others said, "Maybe it is resting, having a rest." But that duck is looking in the water. Then he said, "Oh, he or she is concentrating on itself." In yoga, you know, what is the duty? We have tratak, Haṭha Yoga's tratak. So now it is like this: many are thinking, "This person is like that, that person is like that, this is like..." But still, only the one who is standing balanced on one leg knows what it is. That one leg is like this. Why? Because the fish is coming near in the water, and she has one leg, so she can quickly catch the fish if it will take out and go like this; otherwise, the fish will run away. Similarly, the person who wants to do this—it is very rare: a human life. And in human life, we are learning. We are learning on the rope; we fall down left, right, left. But if there is a concentration... The heartbeat is very peaceful, and you are looking at what we call life, this world, everything, but our concentration is on that. It is called my Gurudev, my Gurudev Śiva—that Śiva and that Śakti, which is the Maṅgīlālajī, the disciple of Bhagavān Dīpta and Mahāprabhujī and Gurubhāī of our holy Gurujī. I have in my hand, as I told you yesterday, a very big bhajan, many pages. Oh my god, I think I will... four pages, very nice. So how, that, why is it nine, and why not ten or eleven? Because there are only nine; after that, there is nothing, only zero. And when you get a zero, you are back, and you count again: one, two, three, four, five, six, seven, eight, nine. Similarly, we are—how many times have we come in this life? Where were we? And now, if we are devotees—through Guru Kṛpā Mantra, all kinds of trainings—then we are coming to the Brahmaloka. It will come. So, the fourth day of the Divine Mother, and how much can you understand Mother? There are so many things we cannot account for. What is my mother? What my mother was and how it is, that is: Listen, listen my heart, listen my heart. So, this is bringing again the attention. Now, we have to come across the worldly families, the worldly things. Everything is there, but still, you know what? A bird, a beautiful bird, made a beautiful nest. For whom? She already had a nest. She was in a nest. Why again? She is preparing for its egg. And why this egg? Because inside is a baby. And how does it open? And when she has done this, then these worldly things are finished. Now, you have love with that or not, or this, but now it is said, what is said? Mother, now you gave two wings and take off, that is it. Where are you going? That is the balance of Śiva and Śakti. Mother gave you both Śiva and Śakti, and... So, further going, nine days is more than all and uncountable. What numbers are there? But only that, only one, that is called one cycle. And it has no border. It is a ring. And you do not know where the goldsmith, how he made the ring. And where is that beginning, and where is the end of that ring? One queen was working, and her husband was great. So both were spiritual. I do not want to tell the whole story. So all his children—the mother said, after about 10, 20 years, or even 10 years—gave the knowledge that you have no attachment. And it was said, "Go in the forest, you are." And all his children became great, great saints, like that. The last was only one child who came. And her husband, the king, said to the queen, "My dear queen, now this child, give him both kinds of knowledge: worldly and Brahmaloka." What does it mean? To be in this mortal world and be nice to them, so be like a king. But at the same time, you teach him that one day he will go to the Brahmaloka also. And so the queen gave one boy again, and he was about 15, only 15 years, 17 years. And mother said to her child, she said, "I gave you everything, all knowledge and everything. I gave you the whole kingdom and this, and we both, your father and I, your parents, are going now into the forest. We do not know where we are going, and we will only do the sādhanā tapasyā because we have to go further." That young boy said to mother, "Mother, I have one question." "Say." "Yes, my son." "If there is any difficult thing, or I... need something? Where are you? How to ask you a question, or how can I reach?" She said, "Mother, my son, I give you my ring. Take this ring on your finger, and in this ring will be all kinds of answers for you, everything, great mother." And so to give the... bringing him, and she went one day. That prince, he was very happy. He made all his kingdom very happy, and with that, he did good, very good. "I want to tell my parents and my mother how happy our kingdom is and how happy I am. Mother, when can I come and tell you this?" She said, "Take the ring out and look in the ring. There is an address, and there is everything." And he took the ring. And now he looked in the ring; there was something carved in letters: "This will also go. This will go." What does that mean? This happiness and everything that you said, it will not be forever. One day, it will not be forever, this happiness. Mother said, after a few years, it was so unsituated there. And it was not good. The kingdom was also not happy, and like this, again he looked in the ring. And again, the ring said, "This day will not stay. This day will not stay." It means, again, the next day will be better, my son. Do not worry. The past is gone, the present is here, and the future we do not know, and therefore, why are you unhappy or happy? This day you have, and that is called, you should do your part which has been given to you, me as your guru. Who said? The mother. And the father said, yes, the queen's, her father, his guru has given the strength to that. Guru kṛpāhi kevalam, śiṣyake ānandamaṅgalam. So that is the ānandamaṅgalam. In that way, let us go further, and so mother is every way, and that is every way. But after that, we are going to the other mother, that is it. And which is that mother? That is called the love. It gives the happiness, it gives a clearance, it gives the trainings, and guides you, and that we are further. Chant, chant. Caraṇa tumhārī chentā merī beṭā. From the worldly world, hey Gurudev, now you are cutting this like we in our navel. And so, my real mother, it is already cut, separate. It will give me milk, this and that. But now, is that guru, and that is mother, and the same is the father. This is what in this bhajan, you know, many bhajans you have, but only reading the bhajan and only singing the bhajan is good, but not complete. When you sing the bhajan, "śaraṇa tumhārī," what means that? Once we are in the śaraṇa, in your holy seat, feet. And so likewise, going further in this, and so is the fourth step. And the fourth step is first the Brahmacarya, then is the marriage, and then the fourth, Sannyāsa. So that is the time, like you are coming in this all, what way in your body we have. So there we go further, and what now our Avatāpurījī is waiting. So the Avatāpurījī will tell you something, and then I will come between. That, remember, śaraṇa tumhāre, tumhāre śaraṇa. Be in your, and do not. Gurudev should not remember you; you should remember, because Gurudev is complete. He is complete. Do not think he never forgives you and forgets you. And everything is oneness, but how? What? You there, you have to come, and that is why we are in mālā. What is the mālā? Each and every pulse of the mālā, and even Gurujī said, "Mantra constantly, constantly." There is which mantra? Gurujī said, "Why is it a mantra?" I will tell you after. So deep nine, Bhagavān kī Oṁ Śālakapurījī Mahādeva. Jaya Devadeveśa Devaśvara Mahādeva kī Jaya! Śrī Dīpta Nārāyaṇa Bhagavān kī Jaya! Hindu Dharma Samrāṭ Paramahaṁsa Svāmī Śrī Mādhavānapurījī Mahārāj kī Jaya! Good evening, all dear brothers and sisters watching around the world with today’s webcast. So today I have two topics to talk about. I just had some experiences in the past few days, so I will talk about that. A few days back, I was talking to Viśwagurujī in the morning, and he was like, "How did you sleep?" I said, "Fine." Then he asked, "From where did the sleep come?" I said, "I do not remember." He said, "Do you remember what you dreamed?" I said, "No." Then he said, "Okay, next time you dream anything, you should write it down because sometimes it comes true." I said, "Okay." So in the night, I had a dream, two dreams. Actually, one dream came true, and the second dream came true today. I was dreaming that I was on a long drive with Viśwa Gurujī. We were going to Gujarat or somewhere, and we sat down under a tree and had eating, and today we were walking around the ashram, and we were coming back down the mountain, and Svāmījī saw a big tree with good shade. He said, "Let us go there," and he put his, we got his bed and the carpet, and then we were just sitting and we had lunch there. So, guru-vākya. It is really powerful, and you should always listen to what Svāmījī says; it usually comes true. So, let us come back to our topic. For the past three days, we were talking about Navarātri. The first Devī, if you remember, it was Śailaputrī. The second one was Brahmacāriṇī. The third one was Candraghaṇṭā. And today is Maa Kuṣmāṇḍā. So Kuṣmāṇḍā is one word. If you divide Kuṣmāṇḍā into three different words, it will be Maa Kuṣmāṇḍā, "uṣma," and "aṇḍa." So, "ku" means little, "uṣma" means energy or cosmic, "aṇḍa" means egg. So, if you combine it together, it is "little cosmic egg." So it is said in the Purāṇas and the Śāstras that before Maa Kuṣmāṇḍā Devī, the universe did not exist. So she, with her smile, created the universe, the little cosmic egg. So her form is, she has one head, eight hands with different weapons, and one blessing hand. And she sits on a lion, and her charming smile is the main part of this Devī. It is said that she created this world with her smile. So when she opened her left eye, Mahākālī was created. When she opened her middle eye on the forehead, Mahālakṣmī was created. When she opened her right eye, Mahāsarasvatī was created. And then they were given the job to create the population of the world. So when she looked at Mahākālī, then Mahākālī gave birth to a terrifying look of Lord Śiva and Goddess Sarasvatī. Then she looked towards Mahālakṣmī. Mahālakṣmī gave birth to a four-headed man, a god, with four arms, who was Lord Brahmā, and gave birth to goddess Lakṣmī. Then she looked towards Sarasvatī. Sarasvatī gave birth to Śakti and the one-headed, four-armed Lord Viṣṇu. Then this Kuṣmāṇḍā, she gave Śakti to Śivajī, she gave Lakṣmījī to Viṣṇujī, and she gave Sarasvatī to Brahmājī, and then she took again all the—Mā Kālī, Mā Lakṣmī, and Mā Sarasvatī—within her, and she then herself went within Śakti, and then they, the job was then, and she created all the gods and goddesses, Brahmājī, and they created the whole universe. So actually, Maa Kuṣmāṇḍā was the generator of this whole universe. This was today’s story. Thank you very much. Hari Oṁ. Heart said that tujh ko hamane dil se lagāyā, therefore I brought you in my heart and is dīk se jastrī salāyā. So it is, God is finally there. I take you in my heart, and I am yours with happiness for me. Go this bhajan. You are everything, my everything is mine. So tū hī hai, kā tujh ko hapkā na pahāyā. Jo kuch cāhe, so tū hī hai. Abake makā na dil kā, makhī cisme tū. Abake makā na dil kā. Makhī cisme tū. In one heart, you are the only one. Whatever is there, you are the only one. I found you, my own. Whatever is there, you are the only one. I have given my heart to you. Jo kuch hai so tū hī hai. Kyā mālā, kyā kyā kirasṭā? Kaisā cāhā sab ko banāyā? Jo kuch hai so tū hī hai. Kā tujh ko apnā pāyā, jo kuch hai, so tū hī hai. Jo kuch hai, so tū hī hai. Tisā ho gisā bhajā, sab kum tuchā ko sarhe cukāyā. Jo kuchāhe so tū hī hai, ekā tuchā ko apnā pāyā. Juh kuch hai so tū hī hai, se hamā ne dil ko lagā yā. Jo kuch hai so tū hī hai, Thank you for watching. Aikā tujh ko apnā pāyā, jo kuchāhe so tū hī hai. Ārṣa se lekar pārśva jānu takar, ārṣa bāhu takar... Jahāṁ meṁ dekha tūhī nacārā, jo kuchāhe so tūhī hai. Kā tujhko apnā pāyā? Jo kuchāhe so tūhī hai. Humse hamane dil lagāyā, jo ko cāhe so tū hī hai. Kucha samjhā dekha, kucha samjhā dekha, kucha jesā koī na cāra na āyā. Ab ye samjhā me sā dhukhe āyā. Jo ko cāhe so tū hī hai, kā tujh ko apnā pāyā. Jo ko cāhe so tū hī hai, tum se hamane dil ko lagāyā. Jo ko cāhe so tū hī hai. Well, what a beautiful bhajan. And such kind of bhajans, only those who can have, who really realize and who have realized, have the knowledge, feelings, everything, past, present, and future. We do not know, but they know, or Gurudev knows, or God knows. That which is given to you in our heart as oneness. In the earth, below, and in the cosmos, everywhere, every kind of feeling. Then it is achieving something. Otherwise, we are between, we are between. We do not know when the rope will tear out, or if we will walk on that one rope. And so there are beautiful bhajans. As we speak about Maṅgīlālajī, Bhagavān Śrīdīpta Nārāyaṇa Mahāprabhujī’s disciple, Gurujī Mahāprabhujī said that Maṅgīlālajī was, what we call, that he was living—still living—but he was in mokṣa. Not everyone in this world is that one. There was Bhagavān Rāma, his daughter that was Bhagavān Rāma’s wife, Sītā, and Sītā’s father. He was a king, but he was all in all, from supreme till down. What was his name? Janaka Videha, King Janaka. He was in Nepal. That time was all one Nepal, India, and so on. And so, that father of Sītā. And so, he was liberated while living. Many are there, many, many, they are still kicking with the football. Or sometimes now they have another one, kind of in Australia, this rugby. Ah, one throws that old, like a buffalo on the buffalo, on the buffalo or football or any game. And similarly, also many sādhus, many yogīs, many spiritual, and they are all trying to become that. We are, what? Jīvanmukta. And so Jīvanmukta, Vidhey, Jīvanmukta was Maṅgīlālajī, disciple of Mahāprabhujī. And when Maṅgīlālajī was a very great, learned person, he had many, many bhajans and everything, in many languages: Hindi, Sanskrit, Punjabi, and many other languages. English. But he was searching. He was searching for a guru. It is like this. You can study very much. You are very well learned. You are learning. But you do not have the university’s diploma. That is it. And when this is, then you are the Brahmalokas. Otherwise, you are still here. We are all here. And that is it, so guru kṛpā. Without guru, you cannot come to the Brahma lokas or whatever. So someone told him that there is one great master, Bhagavān Dīpta Nārāyaṇa Mahāprabhujī, and Maṅgīlālajī. He was in the village very near, close, but he did not know. He is a merchant; he was a very good merchant, like an Agarwala, like this. So he came to Khaṭṭū. Mahāprabhujī was in Khaṭṭū, where near this banyan tree, and he comes and he comes to Mahāprabhujī. And Mahāprabhujī said, "Maṅgīlāla, come." He said, "Gurudev, I do not need anything anymore. Whatever I wanted, it all came in my heart, and in my consciousness, and in my brain, and in my feelings and everything. I am that what I wanted to be." Mahāprabhujī was only smiling and looking at him, giving blessing. Maṅgīlālajī said, "It is written in Bhagavān Dīptanātha and Mahāprabhujī’s Līlā Amṛta book. Gurujī himself wrote that, and other people, all who is that written." Many all. And you know his photos and everything, so Maṅgīlālajī said to Mahāprabhujī, "Please, can you make me a sannyāsī now? I will become a sannyāsī with this orange dress." Mahāprabhujī smiled. "Yes, that is what Gurujī is saying. I am only repeating, please do not, do not blame me, okay?" It is the truth, is the truth. Mahāprabhujī said, "I have colored you already. This cloth to color is nothing, but I have colored you completely through and through." And so, at that time, Maṅgīlālajī became great. Then Holīgvā Mahāprabhujī came. For 25 years, he lived here near Gañjarī and Bodhaguḍā. And Mahāprabhujī made that ashram, and his elderly brother was there, Mahāprabhujī’s brother, and he did not want to go there because, anyhow, he did not like that, but Mahāprabhujī was sitting there well. Maṅgīlālajī comes and he is sitting, but Mahāprabhujī, the whole village people know their everything. Maṅgīlālajī was singing beautiful bhajans and everything. And then the time Mahāprabhujī said, probably, probably that now is Anuṣṭhān, nobody should come in. And near the bed of Mahāprabhujī, Olegurujī himself and Maṅgīlālajī, they were digging a very nice cave. Beautiful little cave, and there was the lakrabhāti and something and someone coin. And then Gurujī, Mahāprabhujī put a stone on it. How long? I do not know, but some months or something like this. Maṅgīlālajī was, he went into that Mahāsamādhi, like a Mahāsamādhi. Not the diet, but the samādhi. And after, again Gurujī called him, "Come out," and he came out. Gurujī, Holy Gurujī said that they brought some juice and gave him just a little. And he became really that great and great person, Maṅgīlālajī. And then one day, Bābārābājī was in Khaṭṭū, and Maṅgīlālajī went to Mahāsamādhi. So many people came and made a samādhi, like a funeral, what you would call. And at the same time, Maṅgīlālajī is walking, coming to Bālagoḍā Āśram, and a few people were sitting there, and they had their letter. This was what it is. Electronic telegram, so he got a telegram and they read it, and they were so sad that Maṅgīlālajī died and said, "But Maṅgīlālajī is coming." The letter was there. But they all stood up and said, "Baṅgalājī, Baṅgalājī, we thought you were gone." He said, "No, no." And they were looking. He came to their samādhi place and disappeared. There is still his samādhi there. So, such a great... it is not easy to get such a guru and such disciples. Similarly, many, many of our Mahāprabhujī, he had many people there, but many were failed. But those who remained, you know how it is. And one of those is our Holy Gurujī. No tapasyā as much as tapasyā Holy Gurujī have done. No one. No one. And Gurujī had that realization. He was sleeping here in Nepal, but he was walking in the Khaṭṭū. And always, under this, near this banyan tree, often he was on the, making the parikrama of the Bāḍīkaṭṭū Jāmā Prabhujī Samādhis, where we have now, all our Guru brothers are in Siddha Pīṭha. So we are there. All in there, so, and Gurujī is coming. Many, many people have learned and understood, but those who have a little kind of—how do you call it—the little doubt, if it is a doubt, go out. Do not be in doubt, but go out. Our negative thoughts put it out, and it is in anything, is our mistake. Anything is our mistake, not in that way. So, Maṅgīlālajī, he was a great... and this is, yesterday I have said you, and so. Janam maraṇ kā yehī miṭānā means birth and death. Those who can remove this, that we need to remove, janam maraṇ kā yehī miṭānā, pralaya se nahī̃ āte haĩ, and when the pralaya will come, that time these bhaktas, these sādhus, but if they are like that, then before this pralaya, you all will go first. Pralaya can be very powerful, painful. It can all suddenly be fire here and here, and we are in the fire, burning many, many things. And that is in the Kali Yuga, how now things are opening there. That is for Mahāprabhujī, and Maṅgīlālajī said in this bhajan. Janam maraṇ kā yahī mīṭanā, pralaya meṁ nahī̃ ānā. So janam maraṇ kā mīṭanā, removing this all means only one: that pralaya meṁ nahī̃ āte. They will not come to the pralaya because torturing, there is a torturing, there is a torturing. Yahī sen hai sabtā ṛṣiyoṁ kī bīrla sant lakhāte hai. And therefore, the seven ṛṣis, they are seven stars, they are in heaven. And so they said that they give the hint, "Yei sen hai Saptaṛṣi," a hint of the Saptaṛṣis. Bīrla Sant lakhāte hai, that Bīrla Sant will understand and go further. Ādi Puruṣa Nārāyaṇa Svāmī, then therefore ye Mahāpuruṣa Pūrṇe Nārāyaṇa, vapas Nārāyaṇa jo amare kān hai sarovara ke andara me sīnā. Ādi Puruṣa Nārāyaṇa Svāmī aura samundara rehate, vo samundara kṣīra me rehate, us daryā me phūla kamala kā. Vaha Brahmā Vipu Dharate. There is that Bhagavān Viṣṇu is lying in the ocean. And there is that which we call the nābhi. And from this nābhi comes that beautiful flower. What is that? Lotus. And the lotus opens, and there Bhagavān Śiva gives the āsana on this flower to Brahmā. Not that he has created the Brahmā, but it brought up the āsana for Brahmā. That is it. From there, then Brahmā comes. Before comes first, what? Lotus. Prepare for Brahma. Brahma is the creator. From there, then Brahma comes, and then Brahma sits on the beautiful lotus flower as his āsana. And now he is putting the sṛṣṭi everywhere. What to see? What should I do? What is it? Everything. But duty is to Brahmā. Brahmā has to do this. He will do what he wants. That is all given to this. And so, how will we be carrying that? From here, Brahmājī comes and teaches us about Sṛṣṭi. There, in the body, there are men. So first he creates seeing, that is like a right hand, the right part appearing there, and in the left hand then hangs me, can ya? The girl, it is that both porous and the Kanyā. These are one: Brahma and Śakti, both are in this. Now, it is not like the body of movement of man. No, no. That is Śakti, energy. As it is purifying, and it is said, the gold, as much as we are putting in the fire more and more, the gold will come out more pure, more pure. And so this tapasyā, bhajan, kriyā, everything, mālā, sādhanā, everything, then we will become pure, that gold. Otherwise, 28 current or 25 current, etc., etc., we are running with the gold. And similarly, this is that energy, the power, both sides, that Brahmā gives there. And then Brahmā makes his meditation and dhyāna, how to come. Brahma had it first, but because he was going towards this flower, to go down and down, where is my source? And he is going, Brahmājī, going down and down and down, nowhere. It is in the navel of Brahma and Vishnu. But he cannot get. He said, "Where is my parents, my father, my source, or my root?" Then Brahmā was disappeared, disappointed. He did not find. Disappoint. And so the first Brahmā came out, and he was disappointed. The first Brahmā is disappointed. Why? We should not disappoint. We are also disappointing. We are not so far, like Brahma. But then again, then Viṣṇu said, "I am your creator, Brahma." Then Śiva comes again and said, "No, no... Vishnu, I create you. I create the Brahmā. I create him, and I am the Vishnu. I am Śiva," and so it is going further and further. There are many, many feelings, and then these Ṛṣis, Saptaṛṣis, are coming. They are all there where there are many, many. This can only be understood in the Sanātana Dharma, and in Sanātana Dharma, there is a guru. The guru is how to call the eternal, eternal. That is why there is continuity. If it is stopped, then it is finished. Negativity will come; fighting will come. Following will come many, many things. Therefore, one master of other was a purification. You become the purification. We are coming further and further, endless. That is called Sanātana Dharma, and that is what Maṅgīlālajī is, what he is taking this Hari Nārāyaṇa. Viṣṇu Svāmī and so Hari Nārāyaṇa, Viṣṇu Svāmī, etc., pālana portion karte hai. And so that Brahmā, the Viṣṇu is giving the pālana portion, means taking care of all. Viṣṇu’s duty is to take care of them completely, all Śiva Śaṅkara Svāmī, Antaryāmī. Shiva and Shankar, these are one and the same. Shiva, Shankar, Svāmī Antaryāmī. He is within everything, Antaryāmī. He is the Lord of the Lord. In there, He is there, and there. Shiva tells them to begin. The creation should begin. Namo Sarvai. Oṁ Namaḥ Śivāya. Oṁ Namaḥ Śivāya. Oṁ namaḥ śivāya, oṁ namaḥ śivāya, oṁ har har bhole, namaḥ śivāya, oṁ har har bhole, namaḥ śivāya, oṁ namaḥ śivāya, oṁ har har bhole, oṁ śānti. Tri guṇa māyā, tri guṇa, and in this tri guṇa, this māyā, it follows the birth of the three worlds, that tomorrow we will continue. Dīpta Nayana Bhagavān, Brahmā, Viṣṇu, Śaṅkara, and or Devī. That Devī lives on that same name Devī, on Nayan, Nayan, Nayan. Calo, phir bāta kareṅge. Dīpta Nayana Bhagavānakī, Deva Puruṣa Mahādevakī, Satguru Svāmī Mādhavānandajī Bhagavānakī, Satya Sanātana Dharma, Alaka Puruṣa Mahādevakī, Satguru Svāmī Mādhavānandajī Bhagavānakī. Oṁ Śānti, Śānti, Śānti.