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Part 1: The Essence of Sandhyā: From Form to the Formless Devadideva, Deveśvara, Mahādevakī, Āradībhagavān, Śrīdīp, Nārāyaṇa, Mahāprabhujī, Satguru, Svāmī, Mādhava, Bhagavān, Satya, Sanātana, Dharmakī, Oṁ Namaḥ Śrī Prabhu Dīp Nārāyaṇam... Haṁsabhādas Prabhu Śaraṇāparāyaṇam Nama Yoma Namah Śrī Prabhu Dīp Prabhu Namah Sabdhāsa Prabhu Śaraṇ Parāyam Nama Sabdhāsa Prabhu Śaraṇ Namah Yoma Śrī Prabhu Dīp Prabhu Namah Sabdhāsa Prabhu Śaraṇ Parāyam. Sandhyā. The time of Sandhyā is most excellent. The meaning of Sandhyā is to meet, or to connect, so that the connection does not break but remains. This Sandhyā here refers to the meeting of day and night. The sun is setting, meaning darkness now approaches, yet it is a meeting in one way. We can also speak of svavi-sandhyā in the same manner: the darkness of night departs, and light arrives through the sun. But on this earth, sunlight is constant, and it is with the sun. Also, on the earth, darkness is constant. Both are present here, and this has its meaning because of nature—and nature means our whole globe, our earth, including the animals, vegetation, and humans. We need the time of darkness, and we need the light. For many, many creatures, the night's darkness is essential. They were active the whole day, and now as the sun sets, they go to sleep. We see many trees and plants also going to sleep; many leaves fold because it is night. In the morning, before sunrise, everything awakens. We can see a beautiful flower, which in India we call the best flower, the Kamal (lotus). This Kamal flower opens when the dawn comes early in the morning. Then, about half an hour before sunset, the Kamal withdraws its petals. So, it has a purpose for all on this earth. Then there are some creatures that need the entire night. They go to eat this and that all through the night. It is said even thieves, humans, go to steal something at night. On the other side, they are not sleeping, but they are afraid. They do not think about what will happen or when it will happen. But let us return to this point: Sandhyā. This Sandhyā is a meeting between mother and child, and it is a meeting between mother and father. We know that on this earth, there are two parts, two things. The father is the seed, but that seed needs the earth. We put seeds in the earth. Without earth, the seed will not grow. There are many meanings, and many will talk about this. Prabhāt. So Sandhyā is also pūjā, prayer. We are making light; this is Sandhyā. During Sandhyā time, one should never speak bad things. One should not be angry; one should not do anything negative. That is why we want to go through sleeping in the darkness, but with our consciousness aware, we want to be in the light, awakened. God has given us this, and we are sure. So we go and sleep. But there are some people who sometimes cannot sleep; they are afraid. For them, it is something else, so they always keep a light on to be able to sleep. Moreover, we go to sleep; we can even sleep in the daytime because it is needed for the brain. The brain should have rest, and also with our nourishment—food, water. So it is always good to have a little rest after four or five hours. Sandhyā. Sandhyā is a very, very important and great thing. There, when we are going to eat, we are meeting the whole families, neighbors, etc., and they are singing bhajans, nice bhajans, and āratī also. Like we are having our āratīs: there is the Āratī of Hanumānjī, the Āratī of Bhagavān Rāmdev, Bhagavān Rām, Hanumān, also Bhagavān Kṛṣṇa, all great ṛṣis, all gurus, and all many, many saints. The Sanātana Dharma, what we call the Hindu, comes after. We give the words after. But still, Hindu is written in many books. I think it is our Maṅgīlālji, or other disciples of our Gurujī, who said, "Sandhyā, without Sandhyā we cannot go." So, everyone in this way, so that it is that Hindu Dharma. So, Dharma, Hindu Dharma. So Hindus, they are meeting from darkness to the light. And that is called the dharma, that is called the ṛṣis. In that way, it is said that for the human, there are two kinds of dharma. One is nirākāra and one is sākāra. In the Bhagavad Gītā, Arjuna asks, "What is better, that which is nirākārī or sākārī?" Nirākāra is formless. Sākāra is with form, the human body, and not only the human body, but all forms. Both are good. Bhagavān Kṛṣṇa said both are good. But it is very difficult for all to realize what God is, how God is, etc. We are only looking into empty space. With sākāra darśana, we see the form. Here is sitting Premanājī. Svāmī Premanājī has a red cap. And there is another one sitting, our Svāmī Yogīśvara Purī Yogīśvara. He has a beautiful head; it is said very nicely, so more prāṇa energies are coming and going in this, okay? Others are meditating. Others said, "Oh, this is a beautiful one." Another one said, "No, it’s not good." Others said, "It is a beautiful statue of my guru," or Bhagavān, or from our parents’ photos, etc., so that we are depending on that, or we are looking at it. So, sākāra is very important. Bhagavān said, "Kṛṣṇa, as long as you cannot understand properly, then you should see the form." And afterwards, automatically it will go to the Nirakārīs. But if you say now, "Already Nirakārī," then what is that? And that is why many people, due to their ego or ignorance, say everywhere, "There is only God, and there is only God." In my opinion, those people have only one God, and there is no God anymore; there is nothing. In nature, God has arranged it so that from the universe, from the next life—let us say from the last life to the next life—comes a mother, comes a father; they come and they give further life. And they understand, they go. So if you think that they are all nirākāra, we will come and we do not come back anymore, then it will be a desert, sand, nothing. So coming and going is the sākāra, and when we go to the nirākāra. Lekin nirākāra. Lekin, when we have to have... Therefore, for example, someone is knocking on our door and house, and we say, "Hello, who is there?" He says, "I am." Who is the "I am"? Then he says, "I am Nārāyaṇa." Oh, Nārāyaṇa. Say, "Yes, okay, come in." But where is Nārāyaṇa? "I am here." Where? "Here, touching." What is "I am Nārāyaṇa," but what is this? It is my shoulder. Oh, yes. And what is this? My head. Anywhere we touch, it is mine, where I can touch. Then where is Nārāyaṇa? So, we have these five tattvas, and we are saying all these: annamaya, prāṇamaya, manomaya, vijñānamaya, jñānamaya, all these. But if we have not realized that, then we are going on as we are. That we call, like, the shepherds. The shepherds, what do you call, the sheep. And she is going like this, the other is coming like this, and there is a water well, long and deep. Everybody is going in, and everybody is going, and they do not... But the disciples, the disciples do not say, "They will fall in, they will fall in." They are so tough. Even if you cut their leg, they will not say, "Ah, no." Yes. And donkeys, they are too. They have such strong power. So it is that our body, but how? And he and similarly we go. Therefore, Sandhyā, and in the Sandhyā we are making pūjā, and pūjā is very important. We are pūjāing our Gurudev, or our God, or our mother, father, and what this. But in reality, you are worshipping yourself in that. And so this sākāra, Bhagavān, is very, very important. Second, it is said, "No, no, I want to have only the nirākāra." Okay, look, nobody will tell you anything, but in Satsaṅg we will talk to our mother, we will talk to our father, we will talk to our children, we will talk to our Gurudev, our friends, etc. And through that, we become all humans or animals, even birds coming together. All animals are coming together, even little ants, very beautiful ants. And so, prabhātha, su-prabhātha. Su-prabhātha means śubha, and śubha means good, nice, beautiful, great, many things, the joy. We were sleeping the whole night; we closed our eyes and we were in darkness. And sometimes we were so relaxed, and we enjoyed many dreams. Yes, in one room, three or four people are sleeping, and all will dream differently. So it is called jāgrata, suṣupta, and svapna. These are the three levels, and therefore, if you do not believe in the gods and you say only in the sky and this and that, then you are gone. It means you are dead. You cannot come, you cannot go. But if you go there, it is only nirākāra, then who will come back again? We always need someone coming back, no? And you know, many times you say, "Oh, I look like my grandmother. I think I came back from my grandmother." And many people, they are different, and they say, "This is a cat, that’s my grandmother," or "It was a male Maṅgyā Billī. Oh, it’s like my grandfather," or also, "You see sometimes my buffalo." Yes, it is a feeling. So the soul is coming to go into the dead. The body is not the soul. Prāṇa is not the soul. The soul is completely different, but it has a feeling to come. So, śubha, it is said Brahma Mūrtha Ratri and Brahma Mūrtha Śubha. Brahma Mūrtha: Brahma means supreme, the highest, God. Whatever you call, anything you call, you can call Kṛṣṇa or Rāma or Buddha or Jesus, because we know Jesus, you know, and some other religions, so that is that we have the picture, and that we need this, and therefore śubha śubha... Always, there was, see, some object, like a nice picture of your father or a nice photo of your mother. But let’s say about 80 years ago, 90 years ago, 100 years ago, there was not a picture for every father and child. There was not. Long, long time, they were making some pictures and this and that. Before 200 years, no one had pictures. Some were painting and this and that. Now it’s completely different. So always we think, see the face of our humans that first: your father, or your mother, your brother, your sisters, etc., and then good, some good pictures for the statues, this and that, what we are believing, or we have very nice our animals, all animals, our dogs, our cobras. Yes, today I saw somewhere in India, there’s a big island and that. Island is, they call it the snake island, and there are so many snakes there, hardly you can have a step for stepping up. My God, yes, many, many. Do you know this? Oh yes, you know that. Look at, they saw me today on my Facebook. That was it, otherwise, and this. It is a very, so, but I say to, in this, let them be always there anyhow. So why, therefore, I used to say, first, when you wake up and you open your eyes, first you say, "I am human." And if we are human, then really we should know, we said. Act according to the humans, and then see our dear mother, father, brother, sisters, etc. After that, you come and open your eyes, and come and go to the bathroom. And you know, the first time in the morning when we touch the water, that water is life. Jal jahan jagadīś, where there is water, there is God. The word they said in Europe and in many countries is "Bodha Jīvot." Water is life everywhere. And so we please see, to see first the face of your mother or your father or your wife or your husband. Of course, if your husband is sometimes not nice, then don’t think that when you look, "I want to see my husband’s face first, nicely, in the divine face from you to there," and that he will also look. To see this, what you don’t know what happened in like that, so this is very important: what we see, the good things, and then our animals also, of course. Everyone, everyone,... like someone like this, someone like this. Animals are good, very, very good. But you should only love them very much, and they cannot bite you. Otherwise, animals can bite also. So śubha, śubha. Śubha means the best, and morning good. And evening, jo hai, evening sandhyā. So then we practice further. We will come more, and so today our Svāmī Phulpuri Jī Mahārāj, and I think I told him that he shall speak something. And so, let come the full Purījī. Come here, and you will stand where—yeah, you can stand here, or you can stand near Mahāprabhujī’s clothes there, okay? And give also, "Namo namo Gurudevajī, koṭi koṭi praṇāma." No, no... It should come more close to here, so that Mahāprabhujī or Gurujī and Svāmījī Mahārāj, anyone, yes, come here, son, but don’t hide the pictures of Gurujī, Mahāprabhujī. Keep them in such a way, okay? No, no, he will come here, you stay here, but the picture will not be like that, it will be seen everywhere there. But the face is very big only, yes, only chest, so he sees the head of the Gurujī, yes, Gurujī and Mahāprabhujī. Mānanḍam parama sukhadam kevalam jñānamūrtinam, dvandvātītam gagana sadṛśam, tattvamasyādi lakṣyam, ekam nityam vimalāchalam, sarvādhiṣakṣibhūtam, bhavātītam triguṇarahitam, sadgurum tam namāmi. Tvameva mātā cha pitā tvameva, tvameva bandhuścha sakhā tvameva. Tvam eva vidyā darvinām deva deva. Alak Puruṣa Mahādevakī, Dev Puruṣa Mahādevakī, Dīp Nārāyaṇ Bhagavānakī, Hindu Dharma Samrāṭ Madhavānanjī Bhagavānakī, Śaro Bhūm Jagadguru Parampitā Parameśvara Parampūjya Ṣaḍguru Devakī. Satya Sanātan Dharma kī salutation of our Paramparā, Ṛṣi-Munis, and my Praṇām to Viśvagurujī’s holy lotus feet. Today is a divine day, divine. Where Ṛṣi-Munis live, their day is divine, and the place also becomes divine. Our beloved Gurudev, Dadā Gurujī, Hindu Dharma Samrāṭ, Svāmī Mādhavañand Purījī. Mahārāj, he was saying in his satsaṅg, "I am a lucky one, and it was my good luck that I was left with Holy Gurujī." My childhood life, and holy Gurujī was giving satsaṅg, and I was doing his seva and listening to satsaṅg. At that time, I didn’t know what satsaṅg means, but I was a fortunate one, so I was always sitting next to him in his satsaṅg. Around the world, the devotees of Mahāprabhujī, the holy Gurujīs, the Viśwagurujīs, Devpurījī, and Alakpurījī too. You know the holy gurujīs, the Lord Hindu Dharm Samrāṭ Madhavānandapurījīs Mahārāj. He was the manifested, the Lord Kṛṣṇa. He had many, many miracles in his life. And I saw myself. Three years I was with him, yeah, four years. I never saw the holy Gurujīs sleeping. For 24 hours, he was awake. His consciousness is there, and always he’s aware. I’m feeling so tired sometimes that I was sleeping during satsaṅg also, but I was listening that Guru, Guru, Holy Gurujī is giving lecture. So Holy Gurujī was the divine. He has Power, divine soul, and he was always guiding to me, Pulpuri, "You are my disciple, and I want to guide you in the spiritual path." As, like you know, when the fish in the water, they’re enjoying the water and prāṇa too, but similarly, the fish come... Out from the water, it is suffering and dying. So that way, I’m missing our Gurudev, Hindu Dharma. Part 2: A Deeply Felt Experience and the Teachings of Holy Gurujī I have a feeling, which I never share with others, but when the time came, I shared it with our Gurudev’s devotees and with Gurudev himself. Three or four months ago, the holy Gurujī’s statue was established on his samādhi in the central part of Om Ashram. At that time, Vishwa Gurujī was outside India, but his guidance and instructions were clear: "You should do this. I am not present there, but all of you, the ashram devotees, and others from around India, should come and worship Gurudev, bring mālās, flowers, agarbattis, and so on. Do it properly, call a pandit with the mantras, and establish holy Gurujī’s statue in the evening." He gave these instructions. That night, we prepared many things. When the panditjī was here, it was a very divine time. That night, I dreamt that Viśwa Gurujī came to me. He was saying, "Wake up, you people are still sleeping"—meaning myself and everyone. "You should prepare for Gurujī, decorate the entire place of the samādhi." He was saying, "I have many programs abroad in Europe, but I left them all and came to India for Guru, for Holy Guruji’s statue, to establish it." Suddenly, I woke up at midnight and thought, "Really, has Swamiji come here?" But it was my dream. My feeling is that this shows how much Viśwa Gurujī feels Holy Gurujī’s blessing and how much he thinks about Guru Dev. In this way, the Guru and disciple are one, not two. As Holy Gurujī used to say, "Open his song: all in one, one in all..." The holy guru is blessing us. I am what I am. What I am talking about, what I am sharing with you, is a blessing of Gurudeva and his satsaṅg. I have studied for a few years in college. I am a student, blessed by holy Gurujī and Viśwagurujī. I am studying Hindu Dharma at Swami Madhavananda College in our ashram, Vishwadeva Gurukul, at the Swami Mahishwarananda Ashram Education Research Center. Holy Gurujī said in satsaṅg—these are Holy Gurujī’s own satsaṅg words; I did not study them—he drew from the Rāmāyaṇa, the Tulsī Rāmāyaṇa and the Vālmīki Rāmāyaṇa. Holy Gurujī knew the 18 Purāṇas by heart: Brahmāpurāṇa, Padmapurāṇa, Viṣṇupurāṇa, Skandapurāṇa, Mārkaṇḍeya Purāṇa, Agnipurāṇa, and many Veda ślokas. He said: "Sat-sundarai sat-saṅgat pai"—the fullest one, the seat in the satsaṅg. If a divine knowledge person, a vidyāvāsa sujana, comes... Kusangaṅ parahī is the... if by mistakenly one goes into kusanga (bad company)... nija guṇa anugrahī. Like the snake, it has on its head the maṇi—in English, perhaps a gem. So the gem is on the snake's head, but one does not take the poison of the snake. He is on his own power, his own knowledge. His own quality is there. His quality is to give only light when darkness comes. But a snake has poison. Many take the poison from the snake, but his own quality is feeling. Even if he lives with the snake... In the same way, human life also often comes to darkness, and one falls into kusanga. But those who have good quality have the blessing and guidance of Gurudeva. The paramparās, the ṛṣis, they will go to heaven. Similarly, Holy Gurujī used to tell a story about Bharat Muni. Bharat Muni was a great king and a great monk, a sādhu. He wrote some books—three books: Sāraṅgar, Satkam, Nīti—about satkāra and vairāgya. Satkāra means decoration. He wrote the book of decoration: the decoration of the temple, the decoration of human life, how people decorate themselves. But he was writing this book for the decoration of God. You see many temples around the world; the pandits, pujaris, and sādhus decorate them. The temple is full of flowers. When you see a decorated temple, you feel complete joy and happiness. Your eyes don't want to move away; you want to see how beautiful the decoration is. We are also decorating here. He wrote this book Nīti, the book of justice, which gives judgment. From childhood, he wrote the Sarangar Satkam. Then he became king and wrote the Niti Satkam to give judgment. Finally, in old age, he wrote the book on vairāgya (detachment). He wrote three books. Similarly, he gave one śloka in his books, which I wish to chant. He says in this śloka: In human life, we all should have certain qualities. Vidyā: we should have knowledge; we should earn knowledge. Tapaḥ: we should perform tapasyā. Without tapasyā, we cannot achieve anything in the world. Tapasyā is not only to sit without clothes under a tree or to walk on ice in the Himalayas. That alone is not tapasyā. To digest each and everything is called tapasyā. To calm your mind and feel cool inside, not outside, is tapasyā. People may have wealth, but if they do not donate, if they do not give to the needy... Now, with COVID-19 around the world, people are suffering. Viśva Gurujī is helping in the Pali district, providing nearly 30-40 lakhs rupees worth of food. Humans should have that quality of donation. They should have character. If the character of human life is like that of an animal, then humans have that character. They should have patience. People often get angry. I read in English: "To get angry is the weakness of a person." They lack patience. The ṛṣi, this king, says you must achieve patience in your heart. Do not become aggressive. They lack such qualities. Without religion, you are like a bird without wings. Where will you go? You have no goal, no direction, no destination. Human life should develop four or five such qualities inside to achieve its goal and aim. This ṛṣi was a great ṛṣi called Bharat Muni. I was also reading about him in college; we were given a chapter on this. Holy Gurujī told another story. I wish to share it, though this lecture may become longer. Holy Gurujī told a story about a sādhu in ancient times. Many sādhus used to travel from Kanyakumari to the Himalayas, staying in the forest at night and moving on in the morning. One day, a sādhu was passing through a village, and a king was coming toward him. They met in the evening. The king requested the sādhu, the monk Mahātmājī: "Gurudev, it is evening. I request you to stay here tonight. I will do your seva. Whatever you need, I will provide." The sādhu said, "Okay, but I will not stay in the village. I will stay outside." The king said, "I have a farmhouse, Gurudev; you can stay there." So the sādhu went with the king and stayed there for the night. The sādhu sat doing his mantras, pūjā, sandhyā, and so on. After the king brought him bhikṣā, he rested. Then the sādhu was sitting, and the queen (Mātājī) was also sitting. The king said, "Gurudev, if you are kind, I would like to ask you some questions." The sādhu said, "Okay, welcome." The king said, "Gurudev, yesterday I was in a satsaṅg where a sādhu was giving a lecture. He spoke of four different types of people regarding wealth. He said some have wealth here on earth and also in heaven. A second person has heavenly wealth but not on earth. A third has wealth here but not there. And a fourth has neither here nor there. Gurudev, I did not understand what 'here' and 'there' mean—having here, not having there, having there, not having here, and not having in Mṛti Loka. Please, can you explain?" The Mahātmā said, "Do you want the explanation theoretically or practically?" The king said, "Gurudev, better to explain to me practically, because I cannot understand in theory." (Viśwa Gurujī also says: tons of theory compared to grams of practice. No practice, no perfection. Practice makes a man perfect.) So the king said, "Gurudev, please guide me and explain practically." This sādhu, the mahātmājī, closed his eyes and saw a hunter going into the forest with a bow, arrow, and tools to kill animals. The Mahātmā said to the king, "Call that hunter." The person was going; he went there. The hunter, when called, was afraid and hid. But the king said, "Don't be afraid, please come. My Gurudev is calling you." He came, and they gave him water. The Mahātmā said to the king, "Look at this person. He does not have enough cloth to cover his body, no shoes on his feet. He has a bow and arrow to kill birds and animals. He is suffering in his life; he kills others and himself suffers. He has no wealth here, and in heaven he will get nothing. He has neither here nor there. This is the first type." He then said, "King, is there any devotee in your village?" The king said, "Yes, Gurudev, there is one divine bhakta. He does much seva for sādhus, cows, animals, and needy people." The Mahātmā said, "Call him." The king went to the village, called him, and he came and sat beside them. The Mahātmā asked, "How much wealth do you have?" The bhakta said, "Gurudev, I have enough for my family and to give to needy people and sādhus." "How much do you give to others?" "Gurudev, whoever comes to my house—animals, birds, sādhus, or needy people—they do not go empty-handed." In the story of Nachiketa in the Upaniṣads, it is said that if any person, animal, or creature comes to your house and goes away empty-handed, you incur sin. He was following the dharma of human life. The Mahātmā said to the king, "Look at this person, a dharmātmā. He has enough wealth for himself and for others. By giving to others, he will also gain heaven. So he has wealth both here and there." The third person is like a miser, Nārasiṁhātā, sapankarod kī māyā. He has millions and millions of money but does not give. He is very miserly. He has everything here but does not want to give; he only wants to store and eat. So the miser has all things in this world but will get nothing in heaven. He has wealth here but not there. Then, for the fourth type, the Mahātmā himself said, "There, under that tree, is a Mahātmājī sitting. Call him." This Mahātmājī sat under a tree, going to a cave at night, meditating and chanting mantras during the day: "Śaṅkaram Śaṅkarācāryam Keśavaṁ Bādarāyaṇam..." The Mahātmā said to the king, "Call this sādhu sitting under the tree." The king went and called, "Mahātmājī." He came, and they gave him āsana, water, etc. The Mahātmā said, "King, look at this Bābājī. He has no wealth. Here is his body, his kamaṇḍalu, his laṅgoṭī, his dhūnī, and his gufā. He has no attachment; he lives a life of detachment. So he has nothing in this material world, but in heaven, he will get the throne of Indra. He will become the king of heaven." Similarly, there is a story of a king in Mṛti Loka who served a Śiva temple and became the king of heaven. In the same way, a sādhu has nothing in this world, but when he goes to heaven, he becomes its king. This story from Holy Gurujī, I listened to in his satsaṅg in 2001 and 2002. I was with him. Last year, 2003, his blessing and guidance were with us. I pray to Guru Dev, Lord God: lead us from darkness to light, lead us from unreality to reality, lead us from mortality to immortality. Gurudev’s light is with us. Thank you to Viśwagurujī for giving me the opportunity in satsaṅg to share my feelings and Holy Gurujī’s satsaṅg. Oṃ Sahanāvavatu Sahanau Bhunaktu Saha Vīryaṃ Karavāvahai Tejasvināvadhītamastu Mā Vidyviṣāvahai Oṃ Śāntiḥ Śāntiḥ Śāntiḥ Alak Puruṣa Mahādevakī, Deveśvara Mahādevakī, Dīpeśvara Mahādevakī, Hindu Dharma Samrāṭ Mādhavānandī Bhagavānakī, Sarobhaṁ Jagadguru Parampitā Parameśvara Parampūjya Sadgurudevakī, Satya Sanātana Dharmakī, Hari Om. Very good, but too loud. All ears. Satguru Swami Madhavān Jī, Bhagavān Kī Jai. Viśva Guru Mahāmaṇḍaleśvara Swami Maheśvarān Jī, Yogī Rājā Kī Jai. Viśva Dīpahārī Jagame Āye. Viśva Dīpahārī Jagame Āye. Lāko Parnām, Prabhujī. Lāko Parnām, apne āpko chupāne vāle, apke āpko chupāne vāle. Laako parnaam prabhujī, laako parnaam. Om Brahma Hari. Aapa Anaadī Amra Athalā Hai. Aapa kī gāḍī ye meram piralako lāḍī. Laako parnaam prabhujī, laako parnaam. Viśvādī pārī jag mein āye, Lāko praṇām Prabhujī, lāko praṇām. Pragathe jag mein āp virāje, Amṛta Varṣe Anāhad Gājī, Sabh Santaname Aisirātajī. Lakho Parnam Prabhu. Adho bhutaya apaki bhari, koi nahi jana sake sansari. Sab ki gatti matti gayi aari. Lakho Parnam Prabhuji, Lakho Parnam. Viśvādī Parijāg mein āye, lakho praṇām Prabhujī. Lakho praṇām apne āp ko chupāne vāle, āpke āp ko chupāne vāle, lakho praṇām Prabhujī. Lakho praṇām Mahāprabhujī ko, jisne jānā. Uṣṇe pāyā amṛti kānā. I have known him since I was a child. Lāko praṇām Prabhujī. Lāko praṇām. Lāko loko ne darśan pāyā. Veda sab se rahā chupāyā. Teko Prabhu kā adbhut māyā, Lāko praṇām Prabhu jī, lāko praṇām. Viśvādī parī jag meṁ āyā, Lāko praṇām Prabhu, lāko praṇām. Devā bhī nahīṁ jāna saktā. Maanav to fir kaise laktha Bhela he, par milta nahi. Laako parnaam, Prabhuji, laako parnaam. Prabhune nartan ki na dharan. Āpā anādi ādamā udhāraṇ, lāko praṇām Prabhujī, lāko praṇām. Viśvādī parī jag meṁ āye, lāko praṇām Prabhu, lāko praṇām. Pūjya Sāī abdī baḍayālā, Śrī Pūjya Sāī abdī baḍayālā. Aapne bhakto ko aaye sambhala, aapne bhakto ko aaye sambhala. Aap ki birda hai athala nirala, lako parnaam Prabhujī, lako parnaam. Chi Madhavan jī ek adana bhikari, unke jholi bharri saari. Sabahī bhūkā kī mithī bīmārī, Lāko praṇām Prabhujī, lāko praṇām. Vishvarī pārī jag mein āye, Lāko praṇām Prabhujī, lāko praṇām. Apne āpko chupāne vāle. Laako parnaam prabhu, laako parnaam. Balai Shri Deet Narayan Bhagwan Ki Jai. Shri Sita Vishwar Mahadeva Ki Jai. Satguru Swami Madhavadhan Ji Bhagwan Ki Jai. Vishwa Guru Mahamandaleshwar Swami Maheshwaran Ji Yogi Raja Ki Jai. Satya Sanatan Dharma Ki Jai. Aaj Ki Ananda Ki Jai.