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Om Namah Śrī Prabhu Dīpa Nārāyaṇam. Om Namah Śī Prabhu Dīpa Nārāyaṇam. Hamaśabdhāsa Prabhu Śaraṇa Pārāyaṇam. Hamaśabdhāsa Prabhu Śaraṇa Pārāyaṇam. Om Namah Śrī Prabhu Dīpa Nārāyaṇam. This beautiful mantra, or bhajan, is from our dear holy Gurujī towards our Bhagavān Śrī Dīpa Nārāyaṇa Mahāprabhujī. Bhagavān Śrī Dīpa Nārāyaṇa Mahāprabhujī gave this mantra to our dear holy Gurujī and to the whole world. Many know our holy Gurujī, though perhaps not all in India. In different parts of India, he is known as the Hindu Dharma Samrāṭ Śrī Svāmī Madhavānandapurījī Mahārāj. It was to this holy Gurujī that Mahāprabhujī gave the mantras. For a long time, our holy Gurujī was with Mahāprabhujī, performing a great deal of seva. This continued at the ashram in Gujarat, where there are many thousands of bhaktas of holy Gurujī in the name of Bhagavān Śrī Dīpa Nārāyaṇa Mahāprabhujī. Gurujī also established an ashram called Om Prabhudeep Mādhav Āśram in Gujarat, in the Sabra Maṭhī area. There is a mantra that holy Gurujī gives to our bhaktas and to all who want it. It is for when a disciple attains high spiritual knowledge and knows the Self, for it is Guru Kṛpāhi Kevalaṁ Śiṣya Ke Ānanda Maṅgalam. When the blessing of the Gurudev is upon the disciple, the disciple becomes forever divine and very happy, rising higher and higher. Cosmic knowledge is different, the science is different, and our normal life in our ashram is different. The Guru is great there, like what we call the Sapta Ṛṣis. The Sapta Ṛṣis are still there in the Himalayas, and these saptarṣis are known as the seven stars in the sky. All who know of these Ṛṣis, and all Indians know, for it is Sanātana Dharma. Sanātana Dharma is around the whole world; it is not confined to one side. It is everywhere. Sanātana Dharma is not only for humans but for all creatures. What does that mean? It means love them, protect them, feed them, do not eat them. Similarly, the vegetation—maybe a tiny piece of grass or a big tree—all have something. The fruits and crops are nourishment for humans. That is knowledge, and it is very important. We need our vegetation, big or small. In our Āyurveda, there is Ṛṣi Charakya. Charakya created a great work and showed this. There is a saying that a disciple came to Charakya and said, "I want to learn Āyurveda and become your disciple." The Master said, "All right, go and bring me, from anywhere in the whole world, any kind of plant. It does not matter what kind, even if it is a poisonous plant. You should show it to me." He asked the disciple to bring any plant, any grass, any vegetation, and to tell him its use and if there is any that is not useful at all. The disciple walked from place to place, great distances, from ocean to ocean, everywhere. He went to farmers and asked, "Please, can you tell me the name of this, what it is good for, and what it is not good for?" He learned, made very nice colored pictures, wrote down the names, and put it all in his papers. For many years he collected papers. When he returned, he said to Gurujī, "I was on every beach of the rivers, near dams, near oceans, and where the desert is dry, etc. But I have failed, Gurudev." He asked why. The disciple said, "Because whatever I see, there is something useful. From the vegetation, nothing is without use." So he brought the photos, wrote the right names and their uses, and noted what was poisonous. He said, "I give this to you, my Gurudev, as your disciple." The Gurudev said, "You passed. You learned, and you will be the best of the Āyurvedic practitioners." That is how the ṛṣis were searching, and how gurus search. Nowadays, what people are doing is coming to a spiritual master and, after a few days, saying, "I want to become a sannyāsī. I am this and that." It is not like this, and therefore they are not perfect. It is step by step. Therefore, there are four steps according to Śaṅkarācāryajī. You see Bhagavad Śaṅkarācārya had his four disciples. It is said that from the old, a little younger, a little younger still, and one very little. This means the first stage is that you are a brahmachārī. What is a brahmachārī? Brahmachārī means only learning, learning. Nothing more than working and study. That is called Brahmacharya, for one is not going here and there and is not yet married. That Brahmacharya is one who is studying, learning, learning. He should get everything within him. That is the first step. The second is called the Gṛhasthāśrama. Gṛhasthāśrama begins after 25 years, not before. Because you have to study, and then perhaps your parents will arrange it. But still, if the student has not completely studied, they will not give marriage. From 24 onwards, we can say, the person is a householder. A house is for one who has children, works, studies to have a job, earns money, etc. So from 25 till 50—these 25 years—you have the life of family and marriage. Meanwhile, they have children. In this part, from 25 to 50, they give the children... and study. They give them again for study. What kind of study? One is outside with books and such. But the second education is giving spirituality, peace, harmony, and teaching how to live: how to live with parents, with grandparents, with a spouse, with children, and how to bring up children. After 50 comes vanaprastha. Vanaprastha means now they are finished with household duties and will help their children. They will help them, but they will go further to study spirituality. They will go and sit in a park or in the forest, of course with their parents and children. This continues till 75. After 75, the mother or wife and husband, either both together or one after separating, may take sannyāsa. One can take sannyāsa after 75 years. Until then, make yourself ready, study, learn. It is not that you run here and there and then become supreme. There is no supreme. There is nothing. You are only as old as you are, so still wait. Afterward, the parents will tell their children, "Now we are renouncing." They will go, and that is called sannyāsa. They go into the forest, stay somewhere in a wooden carriage or a kind of hut, and live on the bank of a river or somewhere, or with the Gurujī. Now they will practice with the Guru. They will learn a lot from the Gurujī after 75 years. It is said that until 100 years, one should still practice. Further, after 100, you can study further and meditate. Give up all. That is called sādhanā, that is called a sannyāsī, that is called a holy saint. Between, if you are living through everything, eating meat and animals, and this and that, you may think that you are, but you are not. That is very, very important. Now, what happens? Something happens. Therefore, when Ādiguru Śaṅkarācārya appeared—and Śaṅkarācārya was one of the greatest learners—one German scholar or somebody said, "The best writer, or what has been written, everything is by Śaṅkarācārya." He has written so much. Some Brahmin people also... Śaṅkarācāryajī could not live long. It is said some people kept poisoning him. That will be for next time. We will tell that story. One day we will see videos about Śaṅkarācārya, one and a half or two hours long, but they are wonderful. We will see them outside in a nice, warm, and good area. It will be great. But Śaṅkarācārya said no, sannyāsa can be taken anytime, because he became a sannyāsī when he was a very young boy, about 7 years old. So Śaṅkarācārya said if you have what is called vairāgya... Vairāgya nahī sānī, agni tasāṅg, vairāgya nahī vile, satyus kāenge. In that, what they said, Śaṅkarācārya said, "Give everything, attach and detest." So, detach from one thing and attach to all, then you can become a sannyāsī. Otherwise, you go through study, working, learning, and become able to go to the supreme consciousness, my dear, within thyself. Not from this one and that one, and he or he said, "Oh, Swāmījī is very good." Another says, "Very good," but inside is thinking, yeah, many, many. How many percent for one guru? Maybe half a percent from a hundred, only one percent or half a percent, that say the guru. That is Śaṅkara that’s coming, but others, I have this, and they are giving, giving them also chai, tea, and coffee in a reopen like this, whoop. How? Guru kaha? Who? He was a tie, a the guru Śaṅkarācārya, as I said many, and also Śaṅkarācārya was still making differences, cast on. This thing, and then comes this Śiva, Bhagavān Śiva. And Bhagavān Śiva came as a person who was of a lower caste, as they called it at that time. He asked a question to Śaṅkarācārya on the bank of the river in Varanasi, in Kashi. There are many stories I will not talk about. He came, and Śaṅkarācārya said, "Please step one side." He said, "I will not. Who are you? Are you Śaṅkarācāryajī?" Then tell me, he said, "Yes." And then Śaṅkarācāryajī said, "Yes, all are one Brahman. All are Brahman." Meaning not a caste, but the supreme, the highest. And then what happened? Śaṅkarācāryajī, on the bank of the Gaṅgā, wanted to touch the feet of this person who was handling bodies. So Śaṅkarācāryajī wanted to touch his feet, and he disappeared immediately, because that was Śiva. Then, he wrote many nice bhajans about Śiva, Śivjī kā, bhoj acchā. Śaṅkarācārya is the greatest of the greatest in this way. And so, Śaṅkarācārya said one has to give up. The same thing we are doing in satsaṅg, but what is inside? Yes. It doesn’t matter if it is bad or good or holy or not. You should not have in your heart and in your brain anything negative. It is there. That one is like this. And so, Gurudev, holy Gurujī, and then Mahāprabhujī—we will see how holy Gurujī met Mahāprabhujī. In our Līlā Amṛt, tomorrow we will see you further. So Mahāprabhujī gave him first this mantra: "Oṁ Prabhudeep Nirañjan, Sabdukha Banjan." This will make everything clear. Very simple. So which bhajan is it? "Om Namo Om Prabhudeep Prabhu-dīpanī-rañjana-sambandhu-kabanjana, Naisī-mantrasa ove-manamanjana, Īṣī-mantrasa ove-manamanjana, Śrī-dīpanī-rañjana-sambandhu-kabanjana, Prabhu-dīpanī-rañjana-sambandhu-kabanjana, Naisī mantrasa ove manamanjana, Īṣī mantrasa ove manaman, Śrī-dhivanīrañjana sarva-duḥkha-bañjana. Prabhu Dīpa Nirañjana Sabadukha Vandana, Aisi Mantrasa Hove Mana Mañjana, Aisi Mantrasa Hove Mana Mañjana. Śrī Dīpa Nirañjana Sabadukha Vandana, Prabhu Dīpa Nirañjana Sabadukha Vandana. Prabhu, Deepa Niranjana, Sambhadukabanjana, Prabhu. Deepa Niranjana Sambhadukabanjana Śrī-dīpa-niranjana-sambharuka-vandhuri-pa-niranjana-sambharuka-vandhuri. Śrī Dīvānī Rañjana Sāpadukā Vañjana Prabhu Dīpa Nirañjana Sambhaduka Pañjana Naisi Mantrasa Hove Mana Mañjana Naisi Mantrasa Hove Mana Mañjana Śrī Dīpa Nirañjana Sambhaduka Pañjana Prabhu Dīpa Nirañjana Sambhaduka Pañjana Śrīdīpanī rañjana, sabaduka banjana. Śrīdīpanī rañjana, sabaduka banjana." Dīpa Nārāyaṇa Bhagavān, through this mantra, purification with all five kośas. Through these mantras, these five kośas, which we have: annamaya, prāṇamaya, manomaya, vijñānamaya, ānandamaya. And so these are, and there are many, many kośas there of this, that many, so. There is a holy Gurujī who wrote a very nice, beautiful book, and many people still have not touched that book. They should learn that. If you will learn this, it is very simple. Gurujī wrote this in the book in Gujarat, in his ashram, Deep Madhav Ashram, on the National Highway there in Sabarmati. In that book, Gurujī has written beautifully. So if you don’t know about your yoga, how to understand this, all the tattvas, everything, one after the other? Perfect. That we have with us. So, tomorrow I will bring it, and Pulpurījī will bring it, and we will see. So, my dear, all the past. So, this is the mantra that we have. Our body, our prāṇa, our mind, our intellect, and our peace are spiritualities. That’s it. So now, today, our dear Swami, Premanānjī of the Deep Āśram, Jaipur, Sodala, where he was grown up. Premanānjī. Guru Maṁliswā, Paramāṁswāmī, Maiśwanājī, Guru Devājī. He bhajore mannoha rabu-dipa daya, he bhajore mannoha sāgona rūpa. Taryo har jagamai jīvāke pratīpā, sāgona rūpa taryo har jagamai jīvāke pratīpā. Hare Hare, Jeeva Ke Pratibha, Antara Bhāyā Rāhe Paripurannā Jyoti. He Bhāramavishā, He Bhajore Manno. Vare brahma-bhoro-sottama-svāmī kārā-deva-nārja-rahmīḥ eva jore-mano. Āre, āre, bāge jannam maraṇṇa bhavabhandanajute mokṣa hove, tatka eva jore mannu vare brahma-bhurasottama-svāmī. Kārādeve nājar nīhā, E pājo re mann, E pājo re mann. Parāma kṛpā, Parāma kṛpā, Hare Hare... Bāre bhāgyase darśan bhāve, Bāre bhāgyase darśan bhāve, moana mādāna kopā jor brahma-bhūra-śautam svāmībhār, brahma-bhūra-śautam svāmībhār, kārā devena jaraṇīyā jor vajora-dīpa-narāyaṇa-bhūpa-nagebho. Pāgavāna-dīpa-narāyaṇa-bhūpa-nagebho Hare Hare, Bhupanage Bhuvah. Kāhe Māra Vānanda jī, Amāre Gāhe Māra Vānanda jī, Amāre Sīre Pārāhe Rākavā jipara. Vare brahma-bhūraso tamasvami, vare brahma-bhūraso tamasvami, karadevena-jaraniha Śrī Devaśvara Mahādeva Gīja, Svāmī Mādhāvanānjī Sattva Gurudeva Gīja, Śrī Ripṇa Rāmbhagavāna Gīja. Sattva Gurudeva Gīja Gurujaranam me aara sattva niratta he. Ho ve na puran gaate. Vāha uttama jīgāsū āte, vō vimalā nīram nāte. Anubhava banihi aate ho sathya vivekate kuru-jaranamme āra-sattā-dīrattahe vō veda-purāṇamme gāteh. Vō veda-purāṇame gāte yurujārāṇam me āda-sattā-dīratta he, voh vēra-purāṇ kāte. Manna-bānjita-yānanda-pāte voh sātyā-svarūpa lakāte, vannabhanjitayānanda bhāte ho sātya-svarūpa lagāte. He divanda-mukta-pātāte, he vīra-cannamāma-raṅgāyāte. He tujjārāṇame āda-sattā-dhīrattā he, voh-vera-kurānta tujhārāṁ me āra-satta-dīrata he. Vō veda-purāṇame gāte. Jāraṇam mē āra-sattā-dīrattā he, vo vaira-pūrāṇate vō bāra-prahamma-milla-jhāte sīri-dīpā-hārikā-guṇa-gāte. Svāmī Śivānanda mana pāte, Pīrāyānadeva nā hi dhyāte. Tujhāraṇome āra-sattā-dīrattahe voh veda-purāṇame gāte, vō vēra pūrāṇame gāte. Appa Deena Loka Kehe Raja Karo Nitta Seva Charakara Vishwa Appa Kodhyaave, Appa Kodhyaave. Mahā pāpī jīva ājñāna saranna nāhi āve, mahā pāpī jīva ājñāna saranna nāhi āve. Ādhyakāro kara-jora suno, gurudeva suno jī. Guru pāpāti nalokake rāndhā karo, prābhu-sevā jodhā pāvannake rāndhā karo. Nitta-sevā dāpa-hutta-sādhyāve, vā-hutta-sādhyāve, ega-sāja-sāpta-nahilāgya-kocha-kāpāve. Eka sa jā sāptā nāhi lāmya khoja kāpāve āhā, jato rāso nāgu rāso nāji guru pādī na loka ke nāta karo, bravo sevā pājodā pāvannā ke rāja karo, nitta sevā bhava sāgha ke dhīra hansa gavarāve. Kuru deva kāre japa māra bāra huya jāve. Kuru deva kāre japa māra bāra huya jāve. Yajakarā jora sono guru padina lokanātha karo prabho sevā. Muda pāvana ke rāja karu nitya sevā. Sab ko daya jita kāya nirañjana na bhāvaya. Yasava kodaya chitta-khayani ranjanabhavaya suno guru, suno di-gurudeva appa-dina-loka-ke nata-garu prabhu-seva appa-joda-pavanda-ke raja-garu nitta-seva Aparappa Uttapela Veva Uttapela. O Jagga Dandame Basajaya Narakame Jaave, O Jagga Dandame Basajaya Narakame Jaave, O Jagga Dandame Basajaya Narakame Jaave, O Jagga Dandame Basajaya Narakame Jaave, O Jagga Dandame Basajaya Narakame Jaave, O Jagga Dandame Basajaya Narakame Jaave, O Jagga Dandame Basajaya. Narakame Jaave O Jagga Dandame Basajaya, Narakame Jaave O Jagga Dandame Basajaya, Narakame Jaave O Jagga Dandame Basajaya, Narakame Jaave O Jagga Dandame Basajaya, Narakame Jaave O Jagga Dandame Basajaya, Narakame Jaave O Jagga Dandame Basajaya, Narakame Jaave O Jagga Dandame Basajaya, Narakame Jaave. Appadina loka ke nātha karo prāpo sevā, appa jora pāvanake rāja karo nitta sevā. Devashyama Deva Brahma Darśāve, Brahma Darśāve. Śrī Svāmī Dīpa He Dansa Śaraṇṇa Prabhu Āve, Śrī Svāmī Dīpa He Dansa Śaraṇṇa Prabhu Āve. Dharam Bhagwān Kī Jai, Śrī Srideveśwar Mahādev. mai hi jānu, o Rāghu, koī pakka nu? Mai hi jānu, o Rāghu, koī pakka nu lagesa? Mai hi jānu. Jaga-mithyā-sapane kī māyā, murakhā-iṣyame parama-pulāyā, murakhā-iṣyame parama-pulāyā. Nahi sikho, maano jaana wala lage sa, jaano aur koi pakano. O Rāghogoi Pakānu, Maini Jānu. O Rāghogoi Pakānu, Janāvāla Lāgesa Maini Jānu, Janāvāla Lāgesa. jāna vālā lāge sā. Nai jānu rakho koi pakānu Sattva kuru sāyap Śrī Deva Purīṣa, sattva kuru sāyap Śrī Deva Purīṣa. Bāra brahma puruṣo tamā īṣā, bāra brahma puruṣo tamā īṣā. Svāmī Dīpa kaise tamā nu? Prabhu deep paka hai satta manu, Pajana wala lagesa mehi jhanu. mehi jhanu.... O raghur goi pakhanu, Pajana wala lagesa mehi jhanu. What do you call it when someone comes on the podium? Star, star, ah, so now the yogīs will come. The star here, sing one bhajan, yeah? "Nomanam" for him. Will his brother yogīs sing? Will you sing? No? Okay, so one, this is the last bhajan, okay? Jīva tāraṇa kāraṇa jī, jīva tāraṇa kāraṇa tasaṅgalāya jahārya parama guru svāmījī. Jannama sudharyo ajadu bhakti jagman marihari guru rakhi la, ajadu bhakti jagman marisamrata rakhi la. are are, hoti moti han. Mahārāj param mā gurusvāmī je. Maro janam asudaryo aajadu bhakti jagam māri, Hariguru rākhi hila jñadu bhakti chagame māri. Śaṅraṅta rākhi hila pārīṣā dātu suvarā na hoi, Kauvase anasakhi aaji Sohangadari awaj. Hari Guru rākhi ilaaj jag mein. Mari Hari Gururaki ilāj, adubati jag mein Mari Hari Gururaki ilāj. Śrī Nārāyaṇa, Śrī Deva Purīṣa Bhagavān. Śrī Nārāyaṇa, Śrī Deva Purīṣa Bhagavān. Hare Hare Deva Purīṣa Bhagavān. Śrī Deepak Dhania Deva, Prabhu Deepak Dhania Deva. Maro Sumbhalabhaya Sabkash Paramah Guru Swamiji, Maro Janma Sudaryo Aaja Dhoomaki Jagame re re... Re, re... Re re... re re... Re, re... At the end, there are little melodies. So, how did I end? All, or every time, at the end. So, what was the end? Right? Long life? Not a long life, but it’s Gurujī Mahāprabhujī’s melodies.