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Mahādeva kī jaya, deva kī deva, śrī deva puruṣa, Mahādeva kī jaya, ārādhye bhagavān, śrī dīpa nārāyaṇa, Mahāprabhujī kī jaya, hindu dharma samrāṭ param, svayam mādhava nāḍājī bhagavān kī jaya, Viśva Guru Paramaṁ Śrī Svayaṃ Maheśvarānandajī Guru Deva Kī Jaya. Śrī Rāma Candra Bhagavān Kī Jaya, Saṅkaṭa Mocana Pāvana Sūtā Hanumāna Kī Jaya, Śrī Guru Caraṇasa Rojā Rāja Nijamāna Mukuru Sudhāri, Bharana Uragu Śrī Guru Caraṇasa Rojā Rāja Nijamāna, Nijamāna, Nijamāna Mukuru Sudhā, Mukuru Prīma Avatāpurī Siṅg. Hanuman Chalisa, okay. Yeah, I missed it. Sorry. No problem. I can also... no, you can also... someone word... he can also. I will not check him. He is not a check. Om Śaṅkar Kurujī, Mahādeva kī jai, deva deva... viśvarūpa mahādeva. Kī jai! Hindu dharam samrāṭ paramahaṁswāmī Śrī Mādhavānand Purujī Mahārāj kī jai! Viśwaguru Mahā Vāṇḍaleśwar paramahaṁswāmī Śrī Mahīśwar Ānand Purujī Ogirāj kī jai! Śrī guru charaṇ saroja jaya, jaya nijamāna mukura sudhāri, bharana’u raghubara vimala’ja. Yesu Jodayaku Falachari, Buddhi Hinatanujanike Sumiro, Pavanakumar Banabuddhi Vidyadihumohi Harahu, Kaleshavikarasiyavara Ramachandra Ki Jai. Jai Hanumana Gyan Guna Sagar, Jai Kapi Sati Uloka Ujagar, Mahāvīravikramabhajarangī kumatinibharasumatikesangī Kanchanabharanabhirajasubhesa kananakundalakunchitakesa Atavajraoradvajavirajepandemunjajaneusaje śaṅkara-suvana-kesarinandana teja-pratāpa-mahājagabandana vidyāvana-guṇī-atichatura rāma-kājakārī-veko-athura. Prabhu-charitra-suni-veko-rasya Rāma-rakha-nasita-manabhasya. Sūkṣma rūpadhārī siyāhī dekhāva, vikaṭa rūpadhārī laṅga jalāva, bhīma rūpadhārī asura sahāre, Rāmacandra ke kāja sahāre. Rāya sañjīvana lakha na jihāye, Śrī Raghu-vīrahara śiuralāye. Agupati kīnī bhauta baḍāī, tumamama priya parathahī samabhāī. Sahasrabhadana tumarojasagave, Asakahi sripati kanthalagave, Tumaro mantra vibhishana mana, Lankeshwara bhaya jagjan jana, Yuga-sahastra-yojana-parabhānu līlyo-tahi-madhura-phala-jānu. Prabhu-mudrikā mili-mukhamai jala-dhilangi-gai-āchāra-janahi durgam-kāja-jagata-ke-jete sugam-anugraha-tumāre-tete. Rāmadhulāre tum rakhavāle, o tanagyā binupaisare, sabsukhalahe tumārī śaraṇā, tum rakhachakahu konanam. hākate kāpé, Bhuta pichāsa nikata nahi āvē, Mahāvīra jab nāma sunāvē, Nāse roga harē sab pīrā, Japata nirantara hanumata bīrā, Sankat te hanuman chhudave, Vanakam bachanan jolave, Samarvar nāma tapasvī rājā, Tinake kāja sakala tuma sajāma, Rāmano rata joko ilāve, Soyā mīṭā jīvana phalapāve, Chāro yuga para tāpa tumhārā, He prasīda jagata ujīyārā, Sādhu santake tumhāra rakhavāle, Asuranī kaṇḍana Rāma durāre, Aṣṭasiddhi nau nidhike dātā, Asavaradīna Jānakī mātā, Rāmarasāyana tumare pāsa, Sadāraho Raghupati ke dāsa. Tumare bhajana Rāmako pāve, Nama janam ke dukha visarāve. Antakāla Raghubara purajāi, Jājanam hari bhaktakahāi. Aura Devata Chitana Dharai, Hanumata Se Sarva Sukha Karai. Sankat Kate Mite Sava Peera, Jo Sumere Mela Beera. Jai Jai... Hanumāna Gosāī, Kṛpā Karau Gurū Devakī Nai, Jo Śatabhāra Pāṭa Karakoi, Chhuṭai Bandī Mahāsukha Hoi, Jo Yah Paḍe Hanumāna Chālīsā, Hoi Asiddhīsa Khi Gaurīsa, Tulasī Dāsa Sadāhari Chera, Kī Jena Tamālaya Mahādera, Pavana-tanaya Saṅkata-haraṇa, Maṅgala-mūrati Rūpa, Rāma-lākha Nasita Sahita Hṛdaya Basau Surabhūpasi Avara Rāmacandra Kī. Shri Rām Jaya Rām Jaya Jaya Rām, Shri Rām Jaya Rām Jaya Jaya Rām, Shri Rām Jaya Rām Jaya Jaya Rām, Shri Rām Jaya Rām Jaya Rām, Jaya Rām Jaya Jaya Rām, Shri Rām Jaya Jaya Rām, Raghupati Rāghava Rāja Rām, Patita Pāvana Sītā Rām... Sītā Rām, Sītā Rām Bhaja Pyāre Sman Sītā Rām... Rāghupati Rāghava Rāja Rām, Bhaṭī Tapavān Sītārām... Om Namah Śrī Gurudevajī, Sabhā Kasarjanahar, Vyāpakāntar, Vyāpakāntar,... Parabrahma karta, devānaka paramadeva ho, Śiva rumbhara mabha, tumhari kripā ke vinā hove nahi bābhāpa. Ṛṣi, muni, saba, santa, jana, jāpe tumhārā jana. Ātmā jñāna gata pāyā karam, nirbhaya ho gayā. Satguru chalit hajo parehen, urā guru jñāna lagā. Janam maraṇa bhavadukamite kalakabhunahinkai sata guru chali sakansune Om Namo Gurudeva Dayala Bhakta Janam Keho Pratipalam Para Upakara Dharo Yavatara Dubhata Jagame Hamsa Uvara. Tera darśana kare vada bhāgī, Jin kī lagana hari se lagī, Nāma jahāja tera sukha dāī, Dare jīva pāra ho jāī, Pāra brahma guru he avināśī, Śuddha svarūpa sadā sukharāśī, Guru samāna dātā koina nī, Rājā bādaśāha āśā karāī, Gurusa na mukha jab jīva ho jāve, Koti kā lappa ke pāpa na shāve. Jis para kripa Gurudeva ki hoi, unake kami rahe nahi koi. Gurudeva padhare, java-bhakta-kājana-masudhāre. Rāma-lakṣma-guru-sevājāni, viṣvā-vijāi-pūhe-mahajāni. Kṛṣṇa-guru-kī-ājñādāri, svāya-mapāra-brahmā-yavatāri. Sata guru kripa hai ativāri, nā kīcora sītāri. Kātiṁ kapasya kare sukha deva, guru bīnā nahin pāyā veda. Guru Milajabha Janaka Videhi Ātmā Gyāna mahai, ya sava śiṣṭa guru mehra majani sakala śāstra kevaye. Ati jñānī anantaṛṣi mātaram, satguru caraṇakamalacitadharam. Satguru nāma johṛdayadharam, koṭikalapake pāpanibharam. Purvajanamakita pasyajage. Guruseva metavamanalaseva, Setsarvasukaho janamajanake. Yama jana ma jana maka na, Lakshmi jau supe guru jana labha viganavi. śrī madhavanān ānandakare dukadāri dhramita jai. Samvata-dohajār-teskāṁ kaśada-mahī-nājāṁ sata-guru-chālī-sālikāṁ nīpala-nagara-pramāṁ śrī-pūjā-sāya-vadhī-pahārī. Satguru Paramādaya, Śrī Madhavānandaya, Pālamekhiyan, Nāgarāṇī, Pālmenārāyaṇ, Gaṅgānā, Diketi, Darśana, Seduka, Dūra, Vāge, Nirmalā, Hoya, Śarī, Nirmalā, Hoya, Śarī. Himālayan Siddhāvatār Śrī Alakapurī Jī Mahādeva Kī Jai, Devādidev Śrī Devpurī Jī Mahādeva Kī Jai, Ārādhye Bhagavān Śrī Dīpanārāyaṇa Mahāprabhū Jī Kī Jai, Hindu Dharm Samrāṭ Śrī Paraham Śrī Mādhava Nādājī Bhagavānā Kī Jai, Śrī Viśva Guru Paraham Śrī Maheśvara Nādājī Guru Deva Kī Jai. Oṁ Prabhupādhyāyī Pānirañjana Śabadukabandhana... Prabhu dī paniran jana sabadu, Prabhu dī paniran sabadu, Prabhu dī paniram jana sabadu kapal. Oṁ Prabhudī Paneeran̄jana Sabadukabandha Nayoṁ Prabhudī Paneeran̄jana Sabadukabandha... For humans, there are many thoughts in the mind, many feelings, and a nirvāṇī balance. Yet one does not know, "Who am I?" Not only that, we think "Who am I?" but also all other different creations. They also communicate and possess knowledge, but their knowledge is limited to eating and sleeping. That is all. There are different kinds. Similarly, what we call our earth and what is on the earth, we do not know. Then come the different elements. Humans ask the question, "Where am I coming from? Where am I going? Where am I here from? Where am I, and where will I go?" This is also not a very clear answer for ourselves. Of course, everyone has their answers, but still we do not know why. It is certain there will be no complete answers for anyone, for anything. But when the answer comes, then you do not know where I am, who am I, etc. Again, lost in the no one's. We humans are also a creation on this earth. Yesterday, some of our Bhaktas were asking the question: how did the earth come, and how did the humans... I would not say only the humans, but life, all of it, and how when the earth is coming. Ages and ages and... ages, we do not know where, how, this. But still the yogīs, the great sense—not this science, but the science which is that—have a sense, and that sense is called the science. Of course, in this modern world, we humans have education, a lot of education, and we have many ideas. Still, our science, what we have, is not enough. We are searching, and we are searching still. They cannot, for example, these elements which... have been created by God, and that is also called what we [refer to as] annamaya kośa, prāṇamaya kośa, and manomaya kośa. Now, what is a mind? Still, we do not know. Of course, many doctors are trying; they are doing, they are making a very great effort that... They are doing and working, at least to make our brain act again, but also the others. What does science say? Mind? No one till now has said, because the mind, for example, how far is the mind? How quick is the mind? For example, I would say, according to... my knowledge, I am not telling because maybe there are much better than my science, etc., but it is like this that I will tell you: the mind, how quick it is. All those who are listening here, also they are sitting, and I will say to you how quick it is. The mind. And I will bring you there, but not in the physical form. I do not talk to you about annamaya kośa, prāṇamaya kośa, manomaya kośa. That manomaya kośa, we cannot hold. But still it is with us, and what we said, I will tell you. I tell you something, and you will sit. And I will bring you so far, very far, and to the very point there, but very, very far. And I will say to you, and as I say half a word, what I tell you, you are already there. Our mind is there. Let us say we all be there. Do not worry, we all will be there within, like that. That is also too long, that is also too long. So the mind said, "Jupiter." I said, "Jupi, you are already there, yes or no? Yes or no?" That is it. So how can a human really see where and what and this and that? This is just... nothing that is beyond that, but let us say something so it is there. There are two things: neither stars, neither anything, no water, no earth, nothing. But there is śūnyakāśa. We call śūnyakāśa. Śūnya means endless. We cannot reach that. Śūnyakāśa. And one is śūnyakāśa, and one is called conscious. Not only the consciousness of humans, consciousness of others, etc., but that is called really that consciousness which is living consciousness. At the same time, the space, a space, śūnyakāśa, ananta, ananta, ananta means endless. Endless, and so between that śūnyakāśa and conscious, we do not know what is conscious, but it is, and there between these two, we do not know. If I ask you, and you will be asking me the question again, so the conscious... Is the universe within consciousness, or is consciousness within the universe? We do not know. We are life, or within us is life. Only a yogī can get this through meditation. And meditation is that guru kṛpāhi kevalam. And all yogīs do not think to tell about myself, me. I am on the path, but there are millions of great ṛṣis and yogīs still living, and that is why this earth, this world, is surviving by those who know where and how to bring again in the hormones. So there is a three. There are three principles, and once, what I call always the balance. Balance is something, the conscious and the space between both of them. One is called balance, and when the balance is there, we are perfect. If there is anything disturbed in our body, any physical or mental or spiritual, or whatever we are, we call like a brain. One person is not like this one because balance is gone, and not balance is only there because balance is in every whole universe. And therefore, between two is the balance, and when there is no balance properly, there is a part we call earthquake, but there is also balance because that wants to make a balance from one side to the other side. But it is a little bit hard. At the same time, balance can be there if it is harmonious. Harmony is not about the physical body or other people or this and our, but our balance completely harmony. And when the harmony is there, when for example the rain, the rain is coming, but so peacefully rain is falling, how nice balance is coming. Turbulence, so balance, so. The balance and harmony, and then that is called the unity. All these three principles are in oneness; that is called one in all and all in one. They are there, and so in this ananta, in Ananta, there it comes. These three principles are called yoga. Yoga means union. Yoga is not āsana. Yoga is not prāṇāyāma. Yoga is not some kriyās. Yoga is the body and mind like this, but real yoga is one and two: two into one. That is the yogic. And so, after Ananta, there is coming the sound Nādarūpa Nāda. From this, from this the Ananta, the conscious, the three principles, and from there is Ananta, and from there is coming what we call Nāda. Nāda means sound, resonance, and so resonance is like a vibration. And that Nādarūpa Parabrahma, Nādarūpa Parabrahma, Nāda. Is the resonance Nāda Rūpa the form, the beauty? From who is looking the beauty? Where is the beauty? To be and to again to have to come together, that is why the beauty. So, Nādarūpa, Parabrahma, and therefore it is said, Parabrahma, O Parabrahma, he is harmonious in everything, that is. And from there, first comes Nāda, Nāda-rūpa, which we call, maybe we can say, the Aum. Akāra, ukāra, makāra, these are the three points. And there, it is what is called the resonance, the resonance of sound, thundering. We know everybody about thundering, yes? In the sky, thundering, my God, and so now the roof of Parabrahman, and there, first vibration in that coming, the what we call the like a lightning in this space. Lightning here, there, here, that means of God. Now, what is something coming? There is... a sound, and so lightning means see the light. First is the light, and in the light, from the light, jīvās come. Everything there is the light. Even the plants, what we are doing, they have a light, but that will come, Lord, after and after. That is called the light. That light is called Śiva. Shiva is coming, and so that fire, fire. Jyoti. Jyota se jyota jagāo. Satguru jyota se jyota jagāo. So, Gurudev. Jyoti jagāo. Jyotthi Prakāś Puñjam Vṛttake Sāgar Prakāś Puñjam Vṛttake Sāgar Śrī Dīp Harī Mahādānī Sāre Viśvame Gūñjrā Prabhu Kī Amar Kahānī Dikhe Ek Mahātmā Ek Guru Ek Wo Satguru Hai Wo Hai Jo Kitne To Tin Śabda Ke Andar Purī Brahman Ko Joḍā Diyā, like a fire and lots and lots of vibration. Prakāś hotā hai. As a sound, light is coming. Prakāś paṇ. Amṛt. Arre vah. Amṛta. Nektar. Nectar is for our life. And poison is death. And so, Guru Kripa, prakāś, puñj, or puñj kā matlab, endless light, endless light. Light is endless. Only we can have one fire. The fire is burned. We make the fire, and very little, but it becomes the whole. Everywhere can be burned. Morning, early morning, dark, but early morning again coming. The sun is coming, and light is coming, light is coming, enlightening that whole part of the universe here. Prakāśa puñja amṛta ke sāgara. And who is there giving? Shrī Dīpā Harī Mahādānī. Mahāprabhujī has given to everyone. Prakāś puñja amṛta ke sāgara. Śrī Dīpa Harī Mahādānī hai. Saare viśra mein goñj rahī. Kyā? Saare viśra mein kya goñj rahī hai? Nāda. Nāda kya hota hai? So, all in the whole world, universe, and therefore Shiva, that Prakāśa Vānyāmṛta ke Sāgara, jo Mahāprabhujī have made this, this Nātha. And so what comes? Bhagavān or Ananta? Shiva. But who is Shiva? Where is Shiva? And therefore the first is Nāda, the Shiva. And from the Nāda, Śiva comes the Prakāśa, the Agni, Agni-jyoti. And from that it comes to the air, and comes the water and the earth. But who is that? Therefore, which kind of Nāda is there? Which Nāda is there? That Nāda comes from this. Eko’ham bahusyām, eko’ham bahusyām. I am only one in the entire universe, but now I will multiply myself. And so, how will you multiply? Who is there? Fire, Agni, Agni... Kehanda or Agni, Shiva has given Agni into the fire. So, the Agni cannot remain without fire or the water. Therefore, fire is in the water, and water cannot remain without fire. That is a balance, harmony, which harmonizes and unifies. From where, then, comes the water? That is why Agni, water, then what comes? The breath, the life, air. Yogīs are saying, no, either this or this. There are many prāṇāyāms. Prana, that is not a physical exercise. Prāṇāyām, prāṇāyām, that is what we call prāṇāyām. Prāṇāyāma. After that, there are many, many things there. From this comes that, the dust of the dust. You know how much you make a dust? Yes. Now, three days put in the room, and there is no dust at all. But do not bathe your body. After four days, it will become the mud. And so it is that from this, all in the water, comes all this earth. Earth we call the earth. In this, after from the water comes the earth. But how does the water come out? Which funds? And that is called Brahma Ṛṣi, Bhagavān Ṛṣi, anybody. So that Avatāra, Varāhi Avatāra, and Varāhi Avatāra brings them out from the ocean, our Earth. Oh, look, who was that? Bhagavān Śiva and Śiva becomes the Vārāhī, and he brought this up again. This goes to life. This is the one way. Second, all the ṛṣis and all yogīs and whatever. You say, "Bhagwān or no Bhagwān or Ṭagwān or Agwān," but they are all coming and have their coming meeting. And all these different kinds of, how you can say, the ministers making there. So there is water, there is earth, there is fire, there is air. That is this. All are coming and made. We will create one life. So we can say the human, but the human was not so earlier; before, there were other creatures. So that now we will create the creation on the earth. Who is that jīva, or what will they do? On a will, come on the earth? What? Yes, we are coming. We have won. They are not talking, they are not working. They are like a stone, of the stone. And that is why the mountains, becoming stone, is also life. Stone. Is a life we know that, so it is said, what should we do then? All that have a meeting, and one ṛṣi or God, which is called Sabhī kehte na, working people, Bhagavān kyā kehte? Anyhow, Viśvakarmā Bhagavān, Viśvakarmā, and Viśvakarmā said. I will let them act. Nobody wants to eat, nobody has nothing to do. Say no, no... I will make them work. Sometimes your children do not work and just lie down and eat and live. Then parents say, "My God, my child." Then someone brings him to work. How? And they will do ice cream or something, and then this and that. First, Agni said. I will put the fire in them. Fire? What will you do with the fire? Yes, the fire will make active what? That is called hunger. What is the hunger? When you are hungry, then your stomach is so hungry and like a fire. I want to... make my fire again peace, so jāṭhāgni, jāṭhāgni. Ye āg jo hai śarīr ke andar, in the humans or animals or any. The crocodile is a very lazy one and is lying there. But when he is hungry, even he will come and attack like this. Who? Nabhi. Nabhi is the point of what we are talking about. And so, agni, and from where? If there is fire, will it eat something? Then it is not good. Yes. Jeeva jeeva bhakṣate. Ab ek jīva hai, dusra jīva ko khāyegā. Jeeva means the soul. Jeeva means life. Maybe the grass, maybe the plant. Maybe the tree. Maybe the earth. Maybe the animals. The reptiles, or the cows, or the buffaloes, or humans, anything, jīva jīva bhakṣate, wo jīva jīva ko khāyegā, tabhī do peṭ me jāyegā, tab kahā, he viśvakarmā bhagavān, āpne banāyā to bahut acchā hai, he viśvakarmā, you did all great and this and that activity, active, but you said and you made it and you may go up and down, they will come up and out. They will die and come, die and come, more and multi, multi... From that becomes the earth, and earth is getting bigger, and this, etc. Now, what? Human, you are not like that. You are a human, and human is to know as a god, and god will not eat their own children. God will have only prāṇa. Through the prāṇas, that is it, or something like milk or like this and so on, prāṇa. And if you are killing the prāṇas, then it means that it is a sin, and therefore it is said, sin, that is called dharma or adharma, pāpa and puṇya. Papa is against the sin, and Punya is that what we call them, "fuse virtues." Virtues are the video, and this is the two animals. Do not know, but even sometimes is a tiger or a... what you got? Not a tiger, but the... not repertory, repertory also. So the tiger or the, what is the big one? Lion. When the little baby is coming from any animals, then this mother or father, they will go, the little mother will come and she will not bite and kill that little child. Though she is hungry, she knows it is a baby. Many times they are showing us from the whip, our face, books, and like, yes, so it is. Have sometimes mercy for all, but still there are killings, but if a human, should not kill. That it is said, Bhagavān said that it is not. Viśvakarmā said, "I give you this, but one I leave out." What is that? Human. Human? What is a human? God said to the humans, humans say to God, and God said to him, "You are my child, I give..." You all, God said to the humans, "I give you everything." And in this life, for you, you will come to the Brahmalokas. But if you go towards sin, then you will be like worms in there or in different animals. So, love human seeds. Do not kill them. Do not eat them. But feed them. Love them. And give them your heart, that I will subject that I will not kill you. And now we know why humans are suffering so much, because they are killing those ones. A life, it is your soul, it is your own. Do not kill them, anyone. You will see that how you become Brahmalokas. You will go up. Even the God will let you. As it is with the physical body, many times we see that. Therefore, the earth is created in that way from the five elements. And who is that from the Brahman? And who is that Brahman? To the Śiva, and Śiva says, "Eko’haṁ bahusyām." I am one and multiply now. Namah Śivāya, Om Namah Śivāya, Om... So, but then it is said, "Oh human, what should we eat? What will we eat?" So, it is said, "Yes, you will." Eat those fruits which are falling down, or you drink from the mother cows or buffaloes. They are different. They give you, as a mother itself gives you the milk, yes. And also, when the fruits and many things now, because the human pollution is... Told the humans are so many, and now they are. But still, human can make the flowers and vegetables, and what we call the corns and crops, and many, many things. More than others, we can enjoy. Other animals can only eat animals. But we humans can eat more things where there is not any kind of sin, my dear. So come on, become the human. So thank you, and tomorrow again we will speak. And everyone who was there answered, given, I hope, that they got the answer. Adios.