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Om Śāntiḥ, Śāntiḥ… Om, Om, Dīpa Nārāyaṇa Bhagavān Kī, Devādhi Deva, Deveśvara Mahādeva Kī, Satguru Svāmī Mādhavānandajī Bhagavān Kī, Satya Sanātana Dharma. We shall chant some mantras, and we will all chant. Oṁ Namaḥ Śrī Prabhu Dīpa Nārāyaṇam. Oṁ Namaḥ Śrī Prabhu Dīpa Nārāyaṇam. Where is that prayer? Oṁ Namaḥ Śrī Prabhu Dīpa Nārāyaṇam. Oṁ Namaḥ Śrī Prabhu Dīpa Nārāyaṇam. Haṁsabhādas Prabhu Śaraṇa Parāyaṇam. Haṁsabhādas Prabhu Śaraṇa Parāyaṇam. Oṁ Namaḥ Śrī Prabhu Dīpanār Namaḥ. Oṁ Namaḥ Śrī Prabhu Dīpanārāya. Aṁ Śabdhas Prabhu Śaraṇaparāya Namaḥ. Aṁ Śabdhas Prabhu Śaraṇaparāya Āyanam. Oṁ Śrī Prabhu Dīpa Nārāyaṇam. Om Namaḥ Śrī Prabhu Dīpa Nārāyaṇam Am Sab Dās Prabhu Śaraṇa Par. All dear brothers, sisters, all bhaktas, all practitioners, all yoga practitioners all around the world, everywhere. Our bhaktas are everywhere in the world. You know, even in Brazil—where is India and where is Brazil? Also in Australia and many other countries, our bhaktas are there. In Australia, at the center of the country, there is a very big rock. That rock is known as the navel of Australia, exactly at the center. This rock was worshipped by all in Australia, the Australian Aborigines. It is said they were from India. For them, this rock is very holy. Many people go there just to see, but more people are going to worship. So, around the whole world, everywhere, there are some miracles in the stones, in the water. And also around the world, exactly where that rock is, there are our Saṁpaktas. There is another central city in Australia where, about nine years ago or something more, I planted a banyan tree there in that park. All the government officials came, and that tree is growing very beautifully. There on the rock is written everything about my planting it. So the message is going throughout the whole world. Good things, spiritual things—all become vegetarian, very peaceful. Similarly, we are also in this part, and in India, we also have these bhaktas from many great saints. Every country has its own language, and they have their prayers. Even when someone dies, they give them ceremonies at the grave or some burning in the fire, but still, that place is significant. In North India, South India, Australia, and different countries, they also have prayers. The Mexicans have a very big worship, a beautiful wooden ceremony. As with the rocks, prayer is very important, but it depends if you have prayer from the heart. A few days ago, I told you about India and how people sit together. If someone dies, they worship the parents, and his parents are their God, going through because they feel they are in connection with God. So every country has a different culture. Culture is different, and spirituality is different. God is different. All that we have to bring together. In this feeling of the humans, many people did not give them that kind of knowledge about the nature and the life of other creatures. That knowledge has been more present in India, but not all have it. Still, they have their tradition: fish, hunting. They are in the forest. But those who come more close and come into their mind think, "Oh my God, I killed these living creatures and I eat them." Very rare people, but now many, many are following, especially, you know, the Jainas. The Jainas were respecting very much not to kill any animals, not to cut the trees, and many other things. And in their prayer, they have this. Prayer is for everywhere, in every country. And the Vedas are only prayer; then the knowledge is given very, very clear. But, of course, they can write different things. The Vedas and the Bhagavad Gītā are just a little part of that. That language is such that no one can change one alphabet. That is something, and in that is the science, what we call. Not only religion, everything. So, where do we pray? What is the prayer, and where should we pray? Yes, you can listen anywhere to a prayer. If someone is praying, we can also be there to pray with them. But there is only one prayer, and that is that we have the Guru Paramparā. All this, all that they call the Guru Paramparā—also the Indians, the other countries, all people—they have this tradition everywhere. Let’s say, very simply, you can say that now it’s very much, you know, there’s Christianity. First they say the father, and that is Śiva. And then Jesus. Now, it doesn’t matter which kind of Christianity; they have many, many, many. Not only that, Indians have so many. Christianity has so many branches. In America, if you go there, there are many, many different kinds of branches. But at the same time, at the end, they all say Amen. Amen means Aum. So after this, all comes there in this. So that Jesus, there is a paramparā, and about Jesus, many people say yes and many not. But there is a book written that Jesus was many years in India and in, where is it, Banaras. In Banaras, there is written somewhere from Jesus on the stone they sit. We can go and see. So prayer is prārthanā, prārthanā,… prārthanā. There is someone mourning, praying for the students and everybody. I forgot when I was in school, that was very good, but now forgotten perhaps. So this prayer, it is a prayer: get up, now there is not anymore night, it is the dawn. And the sun will rise, so this is everyone praying everywhere. Therefore, also, paramparā, guru, paramparā. So we have our people, you know, that you have all very big, nice, our Gurujī’s, Mahāprabhujī’s, Devapurījī’s, and all our prayers. You know that prayer, no? Yes, I think you can see how big my face is, no? So this prayer, Śrī Guru Āratī, morning, midnight, midday, and evening. Morning, midday, and evening. There is a Satguru Āratī that is for a disciple, for a bhakta, for a spiritual person who wants to do it. He or she has that prayer. Of course, there are other bhaktas, other gurus. Of course, there are gurus. It is that prayer. And that one is a general prayer, which we are always singing. But the master’s, guru’s, paramparā’s prayer and others who make the prayer are not coming together. They cannot make that prayer. They will tell something and something and make them, but not a prayer. And so, "Om Jaya Gurudeva Niranjan Deenān Hita Kārī." That beautiful bhajan of ours, "Om," you know, is everywhere. Jaya is a victory. What kind of victory? The victory from this world in this life is to go to liberation, to the Brahmaloka. That is the jaya, the victories, the glories. Guru Deva. Therefore, Guru is that Deva. Some say the different Devas. Yes, Deva is also God. You will say, "Swami gave God." There is no Swami. There is only one God. There is one tree, a beautiful tree. And on the tree, how many leaves, then how many flowers, then how many fruits, how many branches, how many creatures, and how nice the bark of the tree, and the tree and the roots. This all is one. Only the trunk is nothing. Only the trunk is nothing. Similarly, this trunk is only holding, that’s all. The holding is the roots. If the roots are dry, the trunk will sooner or later fall down and become rotten. So the roots, so where are the roots of the guru paramparā? Guru, that is where we have to go. And therefore, Om Jaya Gurudeva, Nirañjan, Nirañjan,… Ni means nothing, Rañj means the spot, not any negative thought, feelings, this, that, all that we call. That all our, what we call, all different kinds of thoughts, feelings, etc. So, Niranj. Ni means nothing. No, nothing. We can say only the space is space is space. In the space, there is no space. Spot. All the stars, sun, moon, everything is there, but beyond is that all space. Ni means not rañja, no spot, no rañja at all. Then you are, or we are, or I become really now that goes to that place and on that path of that guru-paramparā. Not otherwise, not this and left and right and this. Okay, we are all doing so many things, but this is only thorns on the trees. So you are sticking your hand in there like this thorn, horn. That’s everything. So paramparā, why are we everyday praying? We are trying to come on this path again. Daytime, we made so many things. But again we come, and we pray that also when you sleep—many religions, Christians, before going to sleep, they are saying something to God. When we get up, they also say something. So why? All that I have done in the daytime, whether good or bad, my Lord, I give it all to you. And please give me what you think is good for me. That’s it. And what? It is God. I did not think of you. I went to some dancing, and there and then, God, I forgot completely. But when you come to the end, God, I did not think of God. I did not think of Gurudev. Many things are there. So, therefore, remain with us, and jealous is the burning. Jealous means burning, so you are burning in the fire, burning in the fire, and you know that’s what they are doing, the… These people, who are killing now the animals that they are living, give them with a rod and hang them there and burn fire down. Is that not the sin? So you will say that the seed… Therefore, so when we, whatever we do again in our prayer, we get forgiveness. Morning, you can say every hour. You can be still always. Otherwise, we are doing many good things, but this good thing is just nothing. We have to be complete. Niranjan. So "ni" means no, "ranj" means sorrow. Niranjan. Deenan. Deenan. Deen is that a very poor, poor person, a very painful many things. We are with our ego, our anger, our jealousy, our hate, our this, that. That means you have no, you are not an Iranian, you are with a lot of spots and spots. So Deen, deenan, a lord, you are my lord, I am poor and lost, hitkari, so. Gurudev, you are taking care of the disciples, that’s why I call you Hitkārī. Who is Hitkārī? Hit means who is doing good for you. Any work you are doing here, you are helping, helping, helping. It is Hitkārī. Hit means the helper. And God is for us. He is our Hitkārī. It will be. It cannot be all over the world. Humans will be like that. This is the Brahmā Loka and Brahma, the land, it is from the Ṛṣis. I cannot tell, but it is. It is, but it does not mean that all of us living in India are also holy. I don’t know. Only once a year we burn the holy, so this is that holy land, the rivers and many things, because the ṛṣis were there, and in that, so it is: Om Jaya Gurudev Niranjan Hithkari. In every aspect, helping, giving, and will lead us there. Jaya Jaya… O Gurudev, your victory, your victory. Achala, achala, chala, and achala. Movable is the chala, and which is not movable is achala. And so the sky is near achala. The rest everything is moving: the moon is moving, the sun is moving, stars moving, water is moving, land is moving, everything. But that one is that, like that’s called Brahmaloka, Brahma. There is no more any movement, and it is there in every tree, every human, animal, everyone. And in that, you think, "Ah, it’s moving. Gurujī is moving. Gurujī’s body is moving," but that. That knowledge, that light, that spirituality, whatever we call it, that is the step-bill. That’s it. Our body will die. And we cannot; if we don’t move with our body, then we are a stone. We need today that yogīs have to move very well to do this and that. Premanajī has to go here and there. Agnī Devī has to cook and give. And I also have to eat. That’s why I’m also moving. The physical body is there, but the body is still that. Whatever we can gain, do it in this life. He has given time. Oh human, now I gave you freedom in this life. Now is the last point. Do it. You can get it or lose it. So if you can lose it, it’s gone, or get it, you can keep it there. Therefore, je je achala pada, pada is a step, movement, everything what we can do. And so this achala pada, though it is not moving, but it is achala and nichala. So we are. So it means, what is this pāda? Our thoughts, our feelings, our wishes, our speech, everything, that is strong. That is called pada. So, jaya jaya achal pada murat. And that mūrti is a Gurudev. The Gurudev will not move here and there. And you will also not move here and there. Then you are you and Guru one. It is said that there is a stone, Pāras. Pāras stone. And I’ve been searching for many years. And in many, many lives, I was searching the Parās. And we have the one Paras, she’s down in the Czech Republic, in Strelka. Paras, if you can get a Paras stone, my God, you have everything. So what does Parāśara do? What Paras do? What Paras is doing? That if you touch any stone, it becomes gold, then it is a Paras. So that’s why we are not hugging everyday, because they will not give us gold. But you are going one puja here, one puja there, one time here, one time there, like this boy here. No, there’s nothing, but it will come gold. If you touch Paris, comes and maybe in the garden field, there’s one stone, and we are kicking that stone. We don’t know what is that, who is that. Paris is not looking like, "Oh, something, no," but when is it touching? Paris to the stone. That stone becomes gold, but it is said, Gurujī said, that pāras can turn into gold, but pāras cannot make the pāras. This is the difference between guru and disciple, that’s it. The pāras can make gold, but the guru can make the guru. That is it. A different, that’s it, and so it doesn’t matter. You can have gold or silver or iron or anything, but you are not a pāras, but guru kṛpāhi kevalam. So that is what Gurudev is making, that he knows. And it is not that you think only one guru. One guru will make a hundred gurus, but all hundred have the same path. Then it is a guru; otherwise, the other is split and is gone. You have everything, you will speak everything, give respect, but you have inside, inside you have that kind of dualities. Then you cannot, Mahāprabhujī said, when he was saying to Mahāprabhu Gurujī, "Gurujī, if I, when you, you please don’t go away, but if you go there, please bring me again as a human because I want to be with you. I don’t want to go anywhere, and I." Know, Gurudev, you will come, or if you are in Brahman forever, then take me also to Brahman. Then, that means that really you are a disciple and the guru. Now, you may have a thousand disciples. A thousand is one, and one is a thousand, and that’s what is holy. Guru said, "One in all and all in one." That’s prathana. What this prathana have, Mahāprabhujī is written, Mahāprabhujī. So, jaya jaya achala pada murathi person. And he is making freedom from bandhan to nirbandhan. So, bandhan, bandhan Hari. No, that’s bhāva bandhana, Hari. Bhāva. So all fear, what we have, it is taken, Hari. Mahāprabhujī cleaned up. Why are you afraid? Why are you this? Because you have been in the Gurudev, and Gurudev in you. So this is very much what Gurujī says. Hari Om, Jaya Jaya… Guru Dev. Therefore, Hari Om, Hari Bhagavān Viṣṇu, Hari Om, Jaya, Jaya,… Thy glory, glory,… O Gurudev, glory, glory. So this is our first prayer. Hari Om, Jaya Jaya… Guru, Jaya Jaya… Donkey with the god, with the horse. Okay, so therefore, prayers. This is beginning. Tomorrow I will continue, but you know that many people are waiting. Many people are waiting for some bhajans, singing from our ashram and Santosh. Yeah, Santosh is good. Santosh and Pushpa, she is only Pushpa because she is a pushpa, she is a flower, and it comes to bees inside and then bite her. Oh God, but she is peaceful. Which bhajan are you going to? Come on. Bhai, abhīren kā jho sovat, jho jagat eśo pāvat, jho sovat eśo khovat, jho jagat eśo pāvat, jho sovat eśo khovat. Uṭā jagā musāfir bhod bhai, ab re na kahā jo zovat hai. Uṭā jagā musāfir bhod bhai, ab re na kahā jo zovat hai. Khol jāḍā niśā se dhyān lagā. Tuk nind se khol jā, nisha se dhyān lagā. Yeh preeti karnā kaurī nahī. Prabhu jagatye suzoatye? Yeh preeti karan kā reeti? Prabhu jagat e tu sovat? Ut jag, musāfir, bhod bhai. Ab reen ka aajo sovat, ut jag musafir bhod bhai. Ab re na ka jo zo taye, Chab jidiyo ki chuga ke taliya. What will happen when the birds touch the field? What will happen when the birds touch the field? Ut jaga musāfir bhāī, ab re na kā jo so ātaye. Achoṭ pājāche jab pāpa kī ghaṭrī śī dhaḍhī ṛṣi śāpakād kyo ro ātaye. Japa pāpī kī ghaṭa rāśi, śāpa joso rāja sota. Jabare siddhi dhanam bhagwane ki je. Sattva Guru Deva kī je. Om bali siddhi dhanam bhagavāne kī je. Sīsī dveśvarama deva kī je. Sīsī sattva guru swāmī mādhavānandjī mahārāja kī je. Viśvaguru Mahāmaṇḍaleśvara Swāmī Maheśvarānandjī Mahārāja kī jai. Śobhāvo satsaṅgī. Jahane badbhagire jana paai, shobhaavo sata saṅgari. Che se lat prangi mile vo, śabda guñjar sunai. Are ar sabad gunjar sunai, Kunj bij ke bed se jee. Prangi toh oya ora jai, Shobhavo sata sanghari. Jaane padbha ki reja na paay, Shobhavo sata sanghari. Jaane padbha ki reja na paay. Śubhavo sata saṅghārī pāra sa saṅga lohā kaḍe vo aṅga se aṅga milāī pāra sa saṅga lohā kaḍe vo aṅga se aṅga milāī śubha saṅgatī kā phala mile jī, śuddha kāñcana āyā jāī, śubhavo sata saṅgārī. Śuddha kāñcana kā phala mile jī, śuddha kāñcana āyā jai śobhāvo satsaṅgī jahāṁ bad bhāgī re jānā par śobhāvo satsaṅgī chā pānī bhāgī rati ke māṁ chā pānī akṣa candana mile. Mā Ānanda Sukha Śobhā Sattarī Sattasepā Sattasaṅghī Rejanā Pai Śobhā Voh Sattasaṅgharī. Oṁ Śrī Dharm Bhakvāne Kī Jai. Sat Gurudev Kī Jai. Sathya Sanātan Dharm Kī Jai. Āj kī ānand kī jai. Āj kī ānand kī jai. Āj kī ānand kī jai, āj kī ānand kī jai,… āj kī ānand. Kī jai! Āj kī ānand kī jai! Āj kī ānand kī jai!… Swāmī Madhavānandjī Mahārāj kī jai! Viśvakurā Maṇḍal kī jai! Swāmī Maheśvarānandjī Yogī Rāj kī jai! Āj ānand mere. Satguru āye aje ānand mere, Satguru āye. Satguru āye sarvasukal āye, Satguru āye. Sarvasukal āye ajayīnd mere, Satguru āye. Ajayīnd mere gyānī Guru āye, darśan de sarva sāye. Aaje jīva sāth guru āye sarva sukala. Viśvaguru Mahāmaṇḍaleśvar, Svāmī Maheśvarānjī, Sattva Gurudev, Yogī Rāja Kī Jai, Āj Kī Ānanda Kī Jai, Om Bhali Siddhi Praṇām Bhagvāne Kī Jai. Āme kāma satsaṅg se jagat bhakke to bhakne de. Āme kāma satsaṅg se jagat bhakke to bhakne de…. Ambe eka vāsat saṅg se jākat bhakketo bhakne de. Pitṛ rāma tāye dhano rāma lālokan kā. Niranjan dhyāna karane se, agar miṭhe to miṭhane de. Niranjan dhyāna karane se, agar miṭṭe to miṭṭe ne de. Ame he kāmasat saṅgh sījh, kath bakke to bakke ne de. Ame he kāmasat saṅgh sījh, kath bakke to bakke ne de. A fundā chorā sī. Sangh se chakatta pakke Talaki aasi chakatta. Ghatta ghule to ghulane. Agar ghule to ghulane, Bakke to bakne, Sangh se chakatta pakke to bakne, Agar ami bakne de. Satguru Swami Madhavān Jī Mahārāj Kī Jai. Vishwaguru Mahāmdaleśwar Swami Maheśwaran Jī Yogī Rājī Kī Jai. Satya Sanātana Dharma Kī Jai.