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Om Śailak Purjī Mahādeva Kī Jai, Dīwadī Dev Deveśwar Mahādeva Kī Jai, Śadīp Nārāyaṇ Bhagavān Kī Jai, Hindu Dharma Samrāṭ Paramahaṁswāmī Śrī Madhavan Purjī Mahārāj Kī Jai, Viśvaguru Mahāmaṇḍaleśwar Paramahaṁswāmī Śrī Maheśwar Ānand Purjī Satgurudev Bhagavān Kī Jai. Sadāśiva Samārambhām, Śaṅkarācārya Madhyamām, Asmadācārya Paryantām, Vande Guru Paramparām. Rāmāya Rāma-Bhadrāya, Rāma-Chandrāya Vedase, Raghunāthāya Nāthāya, Sītāya Pateye Namaḥ. Hari Om and good evening, dear brothers and sisters watching the live webcast today from the holy land of India, Rajasthan, Jadan. As Viśvagurujī has some work and is upstairs, I have started today. Let us take for example, if we look around us in nature, and we just see a flower. Like in Puṣpaj’s garden, we see a flower, and the flower is blossoming. It has a good smell. For example, we take roses or jasmine flower or any type of flower; when you look at it, it looks beautiful. But it takes time to grow. It is beautiful, it is white, it smells nice, everything is so beautiful. So, how does a flower appear? You do not just sit in your meditation and say, "Flower, flower..." and it appears. It does not work like that. It has to be some expert who puts the seed in the ground, gives water all the time, and then it slowly, slowly grows as per nature. So, not everything happens just like this. I will tell you one story regarding it. Once upon a time, there was a South Indian man who had a real desire within him that he wanted to have some supernatural powers. He wanted to levitate, he wanted to walk on the water. Everyone has such desires. I myself, when I was young, was thinking, "I want to have twins of myself. I will sit in the room and do something else, and then some other, my twin would be in the school studying for me, and I would have the same knowledge." So I also wanted some supernatural powers. Everyone wants disappearing or having anything like that. So that South Indian man—let us name him Haripurī—was really eager, and he really wanted to get some supernatural powers. So he went to one guru, a second guru, many, many gurus, but they all said, "No, sorry, we will not give our powers just like that. We do not just give powers like that. You need to work for it." He was a bit disappointed. He tried one guru, second guru, third guru, fourth guru. He just went to so many of them. Then, some man suggested to him, saying, "Look, you are not going to... none of the Indian, South Indian gurus, or any guru in India, will give you the supernatural powers just like that. You have to work for it. You have to meditate. But I know one good monk in Tibet, a Buddhist monk, who would probably give you the supernatural powers if he wants. The Indian monks, they have it." It was like a joke. He said, like, the Indian monks are too possessive, saying, "I have powers," and it should be only for me and not for anyone else, so they will not give it to you. Go to that Tibetan monk. He had such dṛṣṭiśakti, so much enthusiasm and desire to have that supernatural power, that he did not take a bus or a train or anything. He just started walking from South India, like Tamil Nadu or Bangalore, and he started walking slowly, slowly, crossing Andhra Pradesh, Madhya Pradesh, Rajasthan, and going up to Himachal Pradesh. He was crossing the Himalayas and everywhere, and he reached Tibet. After he reached Tibet, he went to the place where that South Indian man suggested, to that monastery where he would find that monk who would give him the supernatural powers. In India, we have a culture called atithi devobhava. Atithi means guest, devobhava means the guest is the same as a god. So if someone comes to your house, you bring him in your house, welcome him as a god. You make tilak, you do his pūjā, and you feed him because "atithi devo bhava." Even if he is your biggest enemy, if he comes to your house, he is a form of god. But in Buddhism, it is not like that. If you go there, they will not say, "Who are you?" because it sounds a bit rude to ask, "Who are you?" They will not ask who you are, from where are you. Do you know from where you are? I mean, now you know, like you are from this country, but who are you? Who yourself? From where did you come? So they are teaching that principle, so they will not even ask you, "Who are you? What is your name? From where you came?" They will be just silent, and then they have lunch time. They, like here in Jadan also, have a bell ringing, and you go for lunch. So they have the bell. If you want to come for lunch, you come for lunch, you eat. If you do not come for lunch, they are not going to come to you and say, "Please come for lunch," because in Buddhism they have a lot of fasting, and they take fasting as a spiritual practice in the Buddhist monasteries, so they will not come and force you to come for lunch. The bell rings, you come if you want. If you do not come, they will think you are fasting. So that man, a South Indian man, who is used to going anywhere and being treated with, "Please eat"—and in India, it is a culture, mainly in Rajasthan, it is called manwar, it means when you come and you want, like, one chapati, and then they force you, "One more, one more, one more," because it is from their love and devotion. It is not like they want to make you fat or they want to feed you too much food; it is just because they have so much love and devotion, and they take you as a god, as a form of God. If they are feeding you, they feed you as they are feeding God. But there, he was so astonished. Okay, no one is asking me? He was just sitting there. The bell rang. He went for lunch because he was hungry. He is not a monk that he would fast or something. One day passed, two days passed, three days, one week, three weeks passed. Every day the same thing. He is going to his room, the bell rings. He goes for lunch, he comes back, he has no idea what is going on. No one wants to talk to him. But then, one old monk who was sitting there knew why he came. He knew that he came for the powers and everything. So, after three weeks passed, finally, the monk called him, "Here, come here." And he went there, and the monk said, "I know why you came, but why do you want these powers? You do not need them. I will teach you something better: meditation." He said, "You think we do not know meditation? We had great sages in India who can teach me meditation. Why would I come all the way from India to Tibet to just learn meditation? I want to learn supernatural powers. I want to fly. I want to walk on the wall, on ceilings." The monk said, "Look, meditation will help you much more in yoga and meditation; you do not need these powers. What will you do with the powers?" He said no. He had so much desire to get the powers, so much enthusiasm, that he insisted. The monk said, "Okay, I will give you the powers, but for that, you need to, tomorrow morning, wake up at 4 a.m. You need to go and have a dip in that holy river. It is not like India. In India now, it is like 35, 40 degrees. I am already sweating, but there it was like minus two, minus three. The river was very cold." Four o'clock morning—Haripurī used to wake up at 3:30 and do his sādhanā. So, in the same way, the guy in our story, also named Haripurī, went to the river. At four o'clock in the morning, to have a dip, he had a dip in the cold, minus freezing cold water. He came out, he was half blue already because it is freezing. He came back to the monk at 4:15 or something, saying, "I had a bath in the river." The monk looked at him, okay? He looked at his state, and he looked okay, but bluish. "So you want to learn? You want to get the supernatural powers?" "Yes, I do." "So fine, I will give you the secret. Three mantras, you repeat them three times a day, and you will get the supernatural powers. Should I give you?" "Yes, yes, give me, give me," he said. "Okay, you repeat these three mantras three times a day, and you will get your supernatural powers. But keep note: do not think of the monkeys. Do not think of monkeys while doing that. Meditate by repeating these mantras." He was so happy. He thought, "Okay, I got the supernatural powers." He goes back. He did not want to test the powers there in Tibet. He said, "I will go to India and practice that, and then I can show off to the whole world that I have supernatural powers." So he again started walking back from Tibet, crossing the Himalayas, glaciers, and everything. And you might know the name of the holy river Gaṅgā. So he went to the Gaṅgā, and he also remembered the instruction: "Had to take a dip, and then you come and sit with clean new clothes, and then you repeat these mantras, but do not think of monkeys." And he was so proud, he was walking, thinking, "I got the supernatural powers, and I am not stupid. Why would I think of monkeys in India? We are thinking about Bhagavat, Rāmāyaṇa, Brahma Sūtras, Upaniṣads—this all are in Hindu scriptures. We will think about that while meditating. Why would I think about monkeys? He thinks I am stupid, you see. I managed to trick this fool monk; he gave me all his superpowers. Why would I think about monkeys?" And in his mind, he was always like, "Monkey, monkey..." You know, in the subconscious brain, it goes monkeyish. So when you say, "Someone, do not do this," he intends to do that. If you say, "Do this," he will not do that. It is a psychological process. So, like if Swāmījī tells me, "Do not eat ice cream," or, "Do not eat chocolate," I go and do that. In the same way, you tell someone to not do something, and they do it. He was walking, and then he had a dip at four o'clock in the morning the next day, or after a few days when he reached back India. He had a dip in the Ganga. He came out, he sat down, "Oh, Buddham sharanam, monkeys, monkeys, Buddham sharanam, monkeys." As soon as he starts saying, he starts the mantras, the monkey comes inside his mind, and he was so full of monkeys inside, monkeys outside, monkeys everywhere. He was full of just thinking about monkeys, and he got so disturbed and so irritated. He tried for one day, two days, a whole week. He could not sit, he could not stand, he could not sleep. He was everywhere. He could just see monkeys, nothing else. He got so frustrated, and at that time, you know, we did not have phones, so he could not Skype or WhatsApp that monk, saying, "Your powers did not work." So he had to walk all the way back to Tibet. He crossed again all the mountains, reached there and said, "What did you do to me? Why did you give me this? I am just thinking about monkeys right now." So the moral of the story is basically that when you think about something, or when you are told something not to do, you basically do that. But you can use your mind in a different way, as Swāmījī always says: "Do yoga, do meditation, do these things. Do not try to find supernatural powers." That is not really necessary. In India, you know, when someone has powers, it is kind of a show-off, because you are showing the power, and then it is like a magician, it is like a circus. But the true jñāna, the true wisdom, what we get it from gurus, like from our beloved Gurudevīśo Gurujī, who gives proper knowledge and proper yoga. As we are talking about this, I will also talk a little bit about why we should wake up at Brahma Muhūrta, at 3:30, 3:40, between 3:30 and 4. The reason is because Brahma Muhūrta is the time when the gods and goddesses are present. So the first thing you do when you wake up, as Swāmījī always mentions, you wake up, first thing you do, you touch the ground. You make praṇām, "Oh Dhartī Mātā," meaning, "The earth, I am going to step on you, forgive me for that." Then you go touch the feet of your parents. If they are not awake, the best thing to do is you wake up, you go to your bathroom, you have a shower, change, and then you do the initiation, the mantra, the kriyā, or whatever your master has given you. That is the best thing to do at 3:30, 3:40 a.m., because there is this cosmic energy, the things which are going on around you, which is really powerful if you do your mālā or your mantra at that time period. I know I do not do it; I wake up at six, so I do it at six, but Brahma Muhūrta is the most proper time to do it. And as Viśvagurujī was today telling me, that I should talk a little bit about the Rāmāyaṇa and the Rāma series, so let us start today talking a little bit about Rāma and about his life. As you know, Lord Rāma was born, and he was born to kill Rāvaṇa. It was all planned, pre-planned. And Lord Viṣṇu took birth at Daśaratha’s house. But if you look at his life in short, he always had troubles in his life. He never had this proper king life, which he was living maybe in the ending, but also not in the ending. He was born, and then he was sent to a gurukul as a brahmacārī in the āśrama; he was studying. He was working as a normal child. He did not have any special treatments or anything. He was in a gurukul, sweeping, cleaning, taking gobar and everything, what a normal brahmacārī would do in a gurukul at that time. After he finished his gurukul life, he comes back. He is sent to kill demons who are irritating the sādhus who are doing yajñas and everything; he kills them. And they were about to make him the king, and they sent him for 14 years of exile in the forest. So no king, he goes into exile, and he loses his wife. Rāvaṇa takes his wife. He comes, he kills Rāvaṇa, he gets his wife back, but all the criticism that he had on him, that his wife was cheating or whatever, Sītā was cheating, so then Sītā had to go to the Agni, where she had to go through the fire and say that she is pure, and then it was okay. And then Sītā went to the forest again and to Vasiṣṭha Muniyur, and she was there living. There, Vālmīki, and she was there. She had Lava and Kuśa. Then Rāma had to fight his own sons, not knowingly, but he knew everything, but still, this was the whole thing. He never had happiness in his life. Most of the time, he was always suffering. But you see, when he was going through that, he knew how to handle it. When we are in happiness, we are in joy, we are always joyful, but we never... when we feel the suffering or when we go through some bad moments, then we truly know how we are from inside, how we can go through them, or if we cannot cope with them or not, as you know. And then after that, he never saw his wife again. Then Sītā later left her body. He never had this joyful, happy life. He was always going through some troubles. So when we look at ourselves, we should always look at ourselves. We will always have happiness, sadness, anger, anxiety. We might have many things in our lives, but we should learn how to cope through all of the situations. Maybe you are a billionaire. You are working good, you have a lot of money, and you go to some other country which has a lower economy than yours. For them, you might seem like you have a lot of money; you are a very high person. But when you are in your own society, you are not so rich or something, so you should never compare. You are happy as you are. If in India, you know, you go to Bombay, you see skyscrapers and you see huts at the same time, so you should not compare like this. Is that person happy in his life? And the person in the mansion is also happy in his life. Just be happy for who you are. You should not look like, "Oh, this guy is richer than me. Why can I not?" You try to become rich, okay? I am not telling you not to do that, but you should do not compare yourself to others. You are great as you are. You should not change yourself, and you should try to cope through all the situations. If you can live delightfully in every situation of your life, you are a perfect man, and I think that is enough. And I would like to ask Mangal Maniji to sing a bhajan, "Guru Deva Darśan Dāna Ho," or something. Thank you very much, and enjoy your evening. Om Śānti, Śānti, Śānti. Mantra mūlam guru vākyam, mokṣa mūlam guru kṛpām. Haradye Bhagavān Śrīdīp Nārāyaṇ Mahāprabhujī kī jaya! Deva dī Deva, Śrī Devapurīṣa Mahādeva kī jaya! Hindu dharma samrāṭ Parahamsvayīm Ādhāvānādājī Bhagavānā kī jaya! Viśva Guru Parahamsvayīm Aheśvarānādājī Guru Deva kī jaya! Oṁ Guru Deva Darśan Ādhānahoṁ. Chetana Ananda Ghanahom, Chetana Ananda Ghanahom. Om Guru Deva Darshan Adhanahom, Om Guru Deva Darshan Adhanahom. Shesham Maheshakare, Guru Seva Mujhako Sharanaraho. Pravutanamana Dhanayarapanah, Pravutanamana Dhanayarapanah. Uru deva darśana dhanāḥ, uru deva darśana dhanāḥ, Pavata pārā vedatake nāhi, pāvata pārā me ke sekaṭa nāho. Me ke sekaṭa rūṅkhaṭa nāho, gurudevā dārśaṇḍa dāna ho. Guru-deva-darśana-dhanaham, chetānandaganaham. Guru-deva-darśana-dhanaham, japa tappa yoga nahi banaave. Karuna nidhi daya karvave, Guru Deva Darshana Dana ho, Chetananda Ghana ho. Guru Deva Darshana Dana ho, guru-deva-darshana-dana ho, sattva-guru-darshana-tīrtha-sāra. Jo jan pāve bhāgya-sītārām, haribhava bhanjana bhagavān. Hom gurudeva darśana dhanahom, chaitanya ānanda gana ho. Guru deva darśana dhana ho. Sataguru se merī yehī vandanā, kāṭo kāla bhava karma fandana. Prabhu mujha para rahā ho prasanna ho, Gurudeva darśana na dānā ho, chaitanya ānanda gānā ho. Guru Deva Darśana na dāna ho satta, Guru Sāyaba Śrī Deva Purīsa Dharmahetayāvatāra Dhāreśaṁ Śrī Svāmīdhī Pāppakī Śaraṇāhoṁ, Guru Devadāra Śannadhānāhoṁ. Chaitanyaganahom Guru Devadar Shannadhanahom Himālayan Siddhāvatār Sīlāk Purījī Mahādeva Kī Jayā Devādhi Dev Śrī Devapurījī Mahādeva Kī Jayā Ārādhyeya Bhagavān Śrīdīp Nārāyaṇ Mahāprabhujī Kī Jayā Hindu Dharma Samnātsrī Parahaṁsrī Svayī Mādhavānanda Jī Bhagavāna Kī Jayā, Viśva Guru Parahaṁsrī Svayī Maheśvarānanda Jī Gurudeva Kī Jayā. Okay, one more. Guru amṛtat kī khan. Shish diye sata guru mile. Tobi sastaja Sattva Guru Rākula Jaya Māri. Dīna Dayā Lā Dāyā Kāra Dātā, ayo sharana tumhari. Bhakt Prahlāda ki rākṣā ki, nijalati agni mehu bhārī. Kambapāra prakata bhaya svāmi, ciname vipata nivārī. Satta guru rākola je hamārī. Deenā dayāla dayākār dātā āyo śaraṇa tumhārī, satā guru rakho lāje hamārī. Āyo śaraṇa tumhārī, satā guru rakho lāje hamārī. Gajako gherā liyoṁ jala bhi tar tera nāma pukārī, gajako gherā liyoṁ jala bhi tar tera nāma pukārī. Garuda, Coda, Pala, Mehari, aaye, hamari, he he... Dhīra bhārāya pāra na hiṃ pāya, duṣṭa duṣāsa na khāri sattā. Guru rākola jaya māri, dīna dayāla dayākara dātā. Āyo śaraṇa tumhārī, satta-gurum rākola je hamārī. Āyo śaraṇa tumhārī, satta-gurum rākola je hamārī. Meera Bai Par Mein Har Kini Visham Amrita Khar Dari, esse bhakt ananta ubhāryā. Bhake meri bhāri, sata-guru rākho lājhe hamāri. Bhake meri baari, sata guru rakho laaje hamari. Dīna dayāla, dayākara dātā. Āyo śaraṇa tumhārī, satta-guru rākola je hamārī. Āyo śaraṇa tumhārī, satta-guru rākula je hamārī. Śrī-pūjā bhagavānā-dīpa-nārāyaṇa-pāra-brahmā-avatārī, śrī-pūjā bhagavānadeepa nārāyaṇa pāra brahmāy avatārī, kāhe mādhavānandajī prabhujī. dīna dayāla dayākara dātā āyo śaraṇa tumhāri. Sata-guru rākola je hamāri, āyo śaraṇa tumhāri, satta guru rakho la jeha maari. Himalayan Siddhāvatāra Śrī Alakapurījī Mahādeva kī jaya. Devadhī Dev Śrī Devapurījī Mahādeva kī jaya. Ārādhye Bhagavān Śrī Dīp Nārāyaṇ Mahāprabhujī kī jaya. Hindu Dharma Samrāṭ Paraham Svayam Madhavānandajī Bhagavān kī jaya. Viśva Guru Paraham Śrī Svayam Maheśvarānandajī Gurudeva kī jaya.