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Part 1: The Guru's Test and the Nature of Truth Nahaṃ karatā, prabhu-dīpa-karatā, mahāprabhu-dīpa-karatā hi kevalam. Om Śānti, Śānti... Salutations to the Cosmic Self. Salutations to Śrī Alakpurījī Siddha Pītparamparā. My Daṇḍavat Praṇām to our beloved Guru Dev, His Holiness Viśvaguru Mahāmaṇḍaleśvara Maheśvarānanda Purījī. Om Namo Nārāyaṇa to Mahāmaṇḍaleśvara Svāmī Vivek Purījī Mahārāja and all sannyāsīs present here. Hari Om and good evening to all of you present here, and good morning, good afternoon, good night to whoever is watching through Swamiji TV. Even before we humans are born, while we are in the belly of our mothers, we receive saṃskāras. We think a child learns about life only after birth, through school and friends, but saṃskāras begin much earlier. You give saṃskāras, positive energies, and good things to your child even before it is born. Many who believe in Jyotiṣa go to their guru or paṇḍit to ask for a good time to conceive. When the baby is still in the womb, we can start training the child. How? The mother is supposed to read scriptures, listen to good music, bhajans, mantras, and stories from the Mahābhārata and the Rāmāyaṇa. It does not matter if the mother understands everything; it will affect the child in the womb. In this way, there was a child named Sukadeva, the son of Vedavyāsa. Vedavyāsa was very knowledgeable. When Sukadeva was born, he already knew all the Vedas, Śāstras, Rāmāyaṇa, Mahābhārata—all scriptures. The four Vedas—Ṛgveda, Yajurveda, Sāmaveda, Atharvaveda—and the eighteen Upaniṣads. Vedavyāsa would always recite, and his wife would sit and listen, imparting this to the child. When Sukadeva was very young, he decided to achieve enlightenment. He went to Vaikuṇṭha, where Lord Viṣṇu resides. At the doors, the gatekeeper did not let him in. Sukadeva said, "I would like to meet Lord Viṣṇu." The guard asked, "Do you have Guru Bhakti? Do you have a Guru? Do you have a mantra from your Guru?" Sukadeva said, "No." They said, "Sorry, you have to go back." So he returned to earth and asked his father, Vedavyāsa, "What is this guru? 'Guru' means from darkness to light. Why don't I have a guru? I know all the scriptures. I know everything, but the guards at Vaikuṇṭha didn't let me in because I have no guru." As Śrī Ramakrishna said, even the gods have gurus. Sukadeva then said, "I also want a guru now." His father, Vedavyāsa, said that with his vast knowledge, the only suitable guru would be King Janaka. King Janaka was the only ruler who was both a king and enlightened. "No one is better than King Janaka. Go and ask him to become your guru." Sukadeva replied, "As you wish, father." Sukadeva walked to the kingdom and finally arrived. He saw a big, nice gate. The castle was full of diamonds, gold, and all materialistic things. He took a U-turn and went back home. He said, "What is this? Where did you send me? I thought you were sending me to a guru. Gurus are enlightened, renounced, with no attachment to anything. This did not look like that." Vedavyāsa said, "No, no, he is the only one who can be your guru. Go back." He went back, and this time decided to enter the gates. He saw King Janaka sitting with his wife in the garden. He returned again. "Father, he has a wife. What kind of guru is he? I want a proper guru." Vedavyāsa insisted, "Just go back." Out of respect for his father's command, he went back. Like this, he went twelve times, up and down. On the twelfth return, Vedavyāsa said, "You have fourteen chances in your life. You have already wasted twelve, so only two are left. Go, stay there, become his disciple, and only then come back." Sukadeva agreed. He went again and stood right under King Janaka's balcony, in a place where garbage was thrown from the palace. Vedavyāsa had commanded, "Do not come back until you become his disciple." The palace guards saw him and asked, "What are you doing here, boy?" He said, "I am here to see King Janaka." They asked, "Do you have an invitation? When you go to a wedding, unless you sneak in, you need an invitation. Do you have an invitation to meet King Janaka?" He said, "No, but I am the son of Vedavyāsa, and I want King Janaka to be my guru." The guards told King Janaka, "King, there is a boy who claims to be the son of Vedavyāsa. He is waiting for your permission to meet you." This is how the Guru sometimes tests us. The Guru does not need to show miracles for you to come. Sometimes we go through hard times to see if we will stick by or run away. Sukadeva, mindful of his father's command and seeing Janaka as his future guru, did not move an inch. In the evening, they threw trash, and it all went over him. But when the Guru says something, we follow. He did not move. This continued for three days. On the third day, Janaka asked, "Where is the boy?" The guard said, "He is still standing where you told him to stand. He didn't go away. He is following your orders." Janaka said, "Okay, bring him in. Tell him to clean up, have a shower, give him new clothes, and bring him to me." They did so. Finally brought before the king, Janaka asked, "What do you want?" Sukadeva said, "I want you to become my guru." Janaka said, "Okay, but in your honor, because you are the son of the great Vedavyāsa, I am organizing a beautiful festival for you in my palace. Go and enjoy that first. Then come to me in the morning, and we will see." Before he left, the king gave him a pot of milk, full to the brim. Imagine a full bowl of milk; if you walk fast, it spills. The king told the guards, "Walk behind Sukadeva. If he drops a single drop, cut his head." If you have the fear of death, you become very careful with the task you have been given. There was a beautiful festival—a mela—with circuses, games, food, and entertainment. But Sukadeva was just holding that bowl of milk, walking very slowly. The next morning, he returned after roaming the whole night. King Janaka said, "Oh, my dear, come. How did you enjoy the festival I organized for you?" Sukadeva replied, "King, it was very beautiful. But the bowl of milk—it doesn't matter what you organized. My whole focus was on that bowl, that not a single drop should fall. How could I enjoy the circus when you put two guards behind me who would chop my head off if I dropped a drop?" King Janaka said, "Exactly. You are still missing this. You are still not fully realized, despite knowing everything. You are still missing something. Once you are in peace and enlightened, you have no worries. You can multitask: enjoy the surroundings while keeping your focus on not dropping the milk." By Viśvagurujī's teachings, through meditation and yoga, we learn to be focused-minded. We learn to do our daily tasks while our mind remains steady, focused on our path and goal. How did King Janaka become enlightened? He was a very worldly king. One night, he dreamed that another king battled him. He lost everything, ended up in the streets with no food. Someone gave him four chapatis. As he was about to take a bite, a dog came, he dropped the chapatis, and the dog ran away with them. He was sad, upset, and hungry. Remember, this was all a dream. He suddenly woke up. He looked around: his wife sleeping next to him, guards outside his door, a soft bed, his palace intact. He went into a dilemma: is that the truth, or is this the truth? He decided to call all the sādhus, priests, and great mahā yogīs to his palace to find out. He set a big, nice āsan. The guru who gave the right answer would sit on that āsan and become his guru. One by one, they came. He asked, "Is that the truth, or is this the truth?" No one understood his question. Whoever did not understand was sent to prison. Then walked in Aṣṭāvakra. He had deformities, related to saṃskāras in the womb. His father was a learned man who gave lectures on the Vedas to his wife. From inside the womb, the baby said, "No, you are wrong. It is not like this; it is like this." The father cursed him: "You will be deformed." When he was born, he had eight deformities, so his name was Aṣṭāvakra. Aṣṭāvakra came to King Janaka's palace and straight away sat on the siṁhāsana. Everyone was surprised. The king thought, "This guy doesn't look normal. He had eight deformities, wore torn cloth, had dark skin, and hair like a hippie. Will he give me knowledge?" But he allowed it. Aṣṭāvakra asked, "Is this you?" Then he said to King Janaka, "You are a chamār." A chamār is someone who works with leather shoes. "And all these people here, they are all chamārs." King Janaka became furious. "How dare you call me a chamār? These are all very learned, great people." Aṣṭāvakra said, "You are looking at me and at these people. That is the job of the chamār—he checks all different types of leather before making the shoe." The king said, "If you are so smart, tell me the answer to my question: is that satya, or is this satya?" Aṣṭāvakra ṛṣi said, "I will answer in one sentence, which will be more than enough. But first, I want my guru dakṣiṇā." The king asked, "What do you want?" Aṣṭāvakra said, "I want your tan, man, dhan. I want everything you have—your whole mind." The king agreed, if satisfied with the answer. Aṣṭāvakrajī said, "Brahma satya, jagat mithyā." You are the Brahman; your ātmā is immortal. For the Brahman inside your ātmā, everything is satya, everything is the truth. Jagat mithyā—what you saw in your dreams, this life you are living in your castle with your people—all this is mithyā, fake, impermanent. Only your Ātmā and the Brahman, the One, is the ultimate truth. Hearing this, Janaka said, "You are great." He made praṇām and became enlightened. He was ready to renounce everything and leave. "My body, my mind, and my wealth are all yours. My word is also now yours." But Aṣṭāvakra said, "I do not want you to go live a renounced life. These people need an enlightened soul as a ruler." That is why King Janaka was the only enlightened king. There is another story of how Aṣṭāvakra met King Janaka. After Aṣṭāvakra was born, at age seven or eight, there was a gathering in Janaka's castle. His father took him. When everyone bowed, King Janaka asked, "Why are you staring into my eyes?" Aṣṭāvakra said, "Because who are you? You are all normal human beings," including his own father. His father, still angry from the curse, was ready to strangle him. Others said, "Mahārāj, don't worry; he has been like this from birth, even before birth. Do not mind him." After that sabhā, Aṣṭāvakra, at age thirteen or fourteen, left everything and went into the woods to meditate. One day, King Janaka came to the woods to hunt. He got separated from his guards. While searching for them, he saw Aṣṭāvakrajī sitting under a tree, meditating. Janaka said, "You, again." Aṣṭāvakra said, "Yes, this is my Līlā. I called you here to this forest. Do you think your guards, who protected you your whole life, could just suddenly disappear? I wanted to call you, and that is why you are here." King Janaka asked, "Did you see my people? Do you know which direction my palace is in?" Aṣṭāvakra said, "Yes. But in the palace, you said you wanted to achieve enlightenment. Now you are here, suddenly looking for a way home and to your people. Decide what you want." King Janaka said, "I want to get enlightened, and I want to make you my guru." As he was getting off his horse, he got stuck in an interesting position—one foot on, one foot off. Part 2: The Two Paths of Janaka It is said that in that transition, while dismounting from his horse, is when he became enlightened. The ending is the same: he wished to renounce everything, but Aṣṭāvakra said, "The people, your people, need an enlightened king." These are the two different stories of how Aṣṭāvakra met his guru and became enlightened. Janaka met Aṣṭāvakra, but in both stories, he attained enlightenment. I think that is what we are searching for. Hopefully, by the mercy of Gurudeva and through our niṣkāma sevā, we will achieve that one day. But again, when there is jealousy towards someone, it does not work. After Janaka was enlightened, he would often visit his guru Aṣṭāvakra in the forest. The other disciples would wonder, "Why does this king always come all the way from his palace to the middle of the woods to meet his guru here?" Whenever he sat with his guru, they were always in peace, laughing, looking at things, and simply being in joy. Yet when we sit with him, he is always strict and teaching us something. There seems to be partiality here. But you know, when two enlightened souls meet, they are always in joy. So whenever Janaka came, the guru and disciple were both in ultimate peace, enjoying their time, discussing things, and being content. One day, they were having a satsaṅg, a weekend seminar in Střílky from Friday to Sunday. All the disciples were sitting in the satsaṅg as Aṣṭāvakrajī gave his lectures. During one lecture, King Janaka’s guard ran inside shouting, "King! Mahārāj! Your palace is on fire, and it is spreading to the kingdom!" King Janaka shouted at the guard, "How dare you disturb the satsaṅg? The first rule is you must come and offer praṇām to my guru before saying anything. Go out!" After some time, another disciple came from a different gate and told his fellows, "Brahmachārīs! There is a monkey in the āśram destroying everything and stealing our clothes!" Many disciples got up and ran after the monkey. When they returned, Aṣṭāvakra said, "This is the difference, and you are jealous of King Janaka. His whole kingdom and palace are on fire, yet he sits straight, doing nothing, just listening to the Guru Vākya, the Guru Satsaṅg. And all of you, you sit here for a while, then one brahmachārī comes and says a monkey is stealing your cloth, and you run after it." They said, "Gurudev, he is a king. He has a kingdom and money. He can build a new palace if he wants. We only have two sets of clothes, even if they are not fancy. We are wearing one, and the other is hanging out to dry. If the monkey takes it, what will we wear?" Then Aṣṭāvakra said, "Just look at the trees. You can make something from them and wear it." He explained that this is the difference: a person who is enlightened, who knows, and who has true Guru Bhakti does not move and does not go anywhere until the Guru tells him to go. Guru Bhakti, který je oddaný Gurujī, ten opravdu nikam neodejde. After three days of satsaṅg, when you get up, you feel your knees. Yet King Janaka sat there peacefully, listening to everything Aṣṭāvakrajī had to say. It is very easy to be an inanimate object—like stone or wood—with no feelings, just being there. Sometimes we humans want to become like that. We think that if we are more settled, doing nothing and not listening to Guru Vākya, our life would be more peaceful. That is why the new young generation, and even before, would indulge in drinking and drugs, which makes them feel their mind is not restless anymore; they feel more at peace and think it is the best thing. But if we do bhajans, kīrtans, satsaṅg, and Guru Bhakti, we also enter that zone where we are completely peaceful. If we go down the other path, life is destroyed, and we are again in the cycle of death and birth. When we perform Guru Bhakti, Guru Sādhanā, Seva, Arcana, and Pūjā, then through the grace of the Master, we become one with the Supreme Self and achieve our ultimate goal of enlightenment. That is why we should try to be like King Janaka with his Guru: loyal and sitting still. It does not matter what happens in the world; he is only for his Guru. We should be like King Janaka, who, when with the Guru, was at peace and only felt what was happening around him—not like the other disciples who run away, indulged in other things, not present in the moment with the Guru. Imagine you are carrying a bag full of things on your shoulders. You come to satsaṅg still carrying it on your back, and when you leave, you still have it. It is the same: you come with all your baggage from outside—your family life, your work, all things—but when you come for satsaṅg, you still have that baggage in your head. When we leave, we pick up our rucksack again and take it back out. Perhaps it is easier just to leave your bag outside. When you come to the Guru’s presence, to the ashram, for satsaṅg, would it not be better to leave that backpack outside? Upon entering the ashram for satsaṅg, leave all those burdens, those emotional burdens, that stress aside. When you are in satsaṅg, just enjoy the fact that you are in satsaṅg. Do not worry; no one will take your baggage; it is not going anywhere. But perhaps, because of the ashram’s atmosphere you experience in those times, your emotional baggage gets lighter because you learn how to deal with it or overcome it. So what is better: to carry the baggage everywhere or to leave it when you are with your Guru? And if you can leave it forever, that is best—no stress, no tension, nothing. A peaceful life. Good. Śrīdī Narmadākṣara, Kīlaja. Practice the mantra. Śāśvate sahasrakoṭi yugadhāreṇa namaḥ, namaḥ kamalanābhāya, namaste jalasahene, namaste keśavānanta vāsudeva, namostute. Vāsanāt vāsudevasya vāsitambhuvanatrayaṁ, sarvabhūtanivāsosi vāsudeva, namostute. Śruti-smṛti, śruti-smṛti,... Pūrāṇānāṃ śruti-smṛti, śruti-smṛti, pūrāṇānāṃ, ālayaṃ, ha śruti-smṛti, pūrāṇānāṃ, śruti-smṛti, pūrāṇānāṃ śruti-smṛti-purāṇānām, śruti-smṛti-purāṇānām, ... śruti-smṛti-purāṇānām. Ālayam karuṇālayam, ālayam karuṇālayam. This nāma goes in the first sentence, and then you start from ālayam in the next. Then it becomes a little easier to divide the word. Aliam, karuṇā, aliam. Aliam, karuṇā, aliam. In karuṇā, it is not the normal n, but it is ṇ. A to karuṇā, tam není normální n, ale je to ṇ. So you put your tongue up behind: Karuṇā, Karuṇā. Ālayam Karuṇālayam Ālayam Karuṇālayam... Ālayam Karuṇālayam... Śruti, Smṛti, Purāṇānām Ālayam, Karuṇālayam. Śruti, Smṛti, Purāṇānām Ālayam, Karuṇālayam.... Śruti, smṛti, purāṇa, nām, ālayam, karuṇā, ālayam. Purāṇa, and then normal nām. Purāṇa, nām. Purāṇa, nām. So, again, up and then normal. And in the Purāṇa, there is also the second nāma, and then the normal nāma: "śruti-smṛti-purāṇānām ālayam karunālayam. Namāmi bhagavat-padam, namāmi bhagavat-padam." Again, "bha," not "bha," but "bha." It is... Not Bhagavān, but Bhagavān, Deep Nārāyaṇa Bhagavān, so Deep Nārāyaṇa, and then Bhagavān, Namaami bhagavad-padam, Namaami bhagavad-padam, Namaami bhagavad-padam, Namaami bhagavad-padam, namāmi bhagavat pādam. Śaṅkaram lokaśaṅkaram. Again, we were discussing three types of sā. The normal sā, which is called sākār. Then this sa, which is the śaṅkarvala sa, it is sa. So you put your teeth together and push sa. And then one you have ṣaṭkoṇavāla sā. So it is the same š, but you put your tongue up, š. So this is not the š, but this is the š. It is not Sankar, but it is Śaṅkar. Není Sankar, ale Śaṅkar. Śaṅkaram, loka Śaṅkaram, Śaṅkaram loka. Śaṅkaram śaṅkaram loka śaṅkaram... Namāmi bhagavat pādam śaṅkaram lokaśaṅkaram, namāmi bhagavat pādam śaṅkaram lokaśaṅkaram. Namāmi bhagavat pādam śaṅkaram lokaśaṅkaram, namāmi bhagavat pādam śaṅkaram lokaśaṅkaram. Śruti-smṛti-purāṇānām ālayam, karuṇālayam. Namāmi bhagavat pādam śaṅkaram lokaśaṅkaram. Śruti Smṛti Purāṇānām ālayam karuṇālayam. Namāmi bhagavad pādam śaṅkaram loka śaṅkaram. Śruti Smṛti Purāṇānām ālayam karuṇālayam. Namāmi bhagavat pādam śaṅkaram lokaśaṅkaram. Śruti smṛti purāṇānām ālayam karunālayam, namāmi bhagavat pādam śaṅkaram loka śaṅkaram. Śruti smṛti purāṇānām ālayam karunālayam, namāmi bhagavat pādam śaṅkaram loka śaṅkaram.... Śruti smṛti purāṇāṁ ālayam, karuṇālayam, namāmi bhagavat pādaṁ śaṅkaram. Śruti-smṛti-purāṇāṁ ālayam, karuṇālayam, namāmi bhagavad-pādaṁ śaṅkaram, loka-śaṅkaram. Śruti-smṛti-purāṇāṁ ālayam, karuṇālayam. Namāmi Bhagavad-pādam Śaṅkaram Loka-śaṅkaram. Śruti Smṛti Purāṇānām Ālayam Karuṇālayam. Namāmi Bhagavat-pādam Śaṅkaram Loka-śaṅkaram. So please take your pens, those who are writing; those who are not, listen. "The knowledge which is written in the Vedas, in the Smṛtis, and in the Purāṇas, the abode of that compassion, I bow to the divine feet of Śaṅkara, the benefactor of the world." So the knowledge of the Vedas, Smṛtis, and Purāṇas, the abode of compassion, I bow to the divine feet of Śaṅkara, the benefactor of the world. As we do not have morning satsaṅg, should we do one more? Okay, we will do it tomorrow. The next few will be very easy because it will be this. We will do this tomorrow, and then the next ones you already know. Then the last one we will learn again. So basically, we are 75% done. Only one śloka: "Śaṅkaram Śaṅkaram Śaṅkaram Śaṅkarācāryam" and "Mannatā Śrī Jagannātha." So 75% of it we can do. We have only two ślokas left: "Akhaṇḍa Maṇḍala, Akhaṇḍa Maṇḍala" also, and then "Nāma Nāma." Okay, so three more to go. So three more ślokas we have to do: "Brahmā Viṣṇu Maheśa... Swasti prajābhyam paripālayantam, nyāyena mārgena mahīna mahīśagau, Brāhmaṇe bhiyo śivam āsu nityam, Loka samasta sukhino bhavantu. Om śāntiḥ śāntiḥ..." Oṁ Śālapurījī Mahādeva kī jaya, Devādideveśvara Mahādeva kī jaya, Śrīdīp Nārāyaṇa Bhagavān kī jaya, Hindu Dharma Samrāṭ Paramahaṁtsvāmī Śrīmādhavanāṁ Prajisatgurudev Bhagavān kī jaya, Viśvaguru Mahāmaṇḍaleśvara Paramahaṁtsvāmī Śrīmaheśvarānandapurījī Gurudeva kī jaya. Jai Satsaṅgātandharma kī jai! Haranāmāvapārvati pataye harahara mahādeva śambhau Sudipnaryambaghvana kī jai. Devpurījī Mahādeva kī jai. Andusamrāt Paramasamatvañjī Mahārāja kī jai. Viśvaguru Mahāmaṇḍaleśvara Paramasamarañjī Gurudeva kī jai. Jeha Mari. Gyānī Guru Rakula Jeha Mari. Dina Dayā Ladaya Kargata. Dina Daya Ladaya Sharanath Tumhari Sattva Guru Rakula Jahamari Sharanath Tumhari Sattva Guru Rakula Jahamari Sharanath Tumhari Sattva Guru Rakula Jahamari Laddha Ki Rakshakini Jalati Agni Nivari Dākī Rākṣakīni Jalati Agni Nivārī. Prakātā bhāyā svāmī cīnā me vipatā nivārī sattva-gurū. Sorry, I will take a few minutes. During this bhajan, it is still 8 o’clock, still early in the day, younger. And we are looking like... oh my God. Yes, you are Kriya, but what are you doing on the Kriya? When I was in my first or first Anuṣṭhān, I remember I was 16 or 17 years old, and Swāmījī said, "You must enjoy one Anuṣṭhān. You do not need to do anything—no cooking, no washing dishes, nothing. You just need to sit." At that time, I was thinking, "Oh my God, what nonsense," but with... For 58 years, I realized, yes, that is the blessing. You do not need to do anything: no homework if you are in school, no male job, nothing, no cooking, nothing—just enjoy. Okay, a little pain. You know what Viśva Gurujī said? The place in heaven is reserved for people who invent the painkillers, and we need joy. We need joy in life, and during this bhajan, I remember my grandma. Really, I did not like my grandma at all. She was rich, not so nice a person, and I never remained on her. But in Dalmatia, there was and still is one sentence. When you are sitting like this, they ask you, "What happens when all your sheep are sound?" You are sitting like all your sheep are sound. Nice bhajan. We need to have that joy. We need to laugh. We need the energy to go up, to make the energy grow. And, you know, during Kuṇḍalinī Yoga, during Anuṣṭhāna, during Anuṣṭhāna Kuṇḍalinī Yoga, it means that energy must rise up. In the normal world, it is going down, but now it is time to go up. And when you ask somebody... how you feel, we learn this from Viśvagurujī. And if that person said, "Life is hard, it is tapasyā and all this," it means that energy is below the Maṇipūra Chakra. Even in the heel you go, but we start morning with Maṇipūra Śuddhi. Yes? Yes. And then, no, yes, we need Agni Sarkoja. And when you are in the Manipūr Chakra, you are in the level of conscience, like you are in heaven. Yes, until evening we are divine beings. What does it mean? Try one bhajan more, but with more joy, like yes. Laughing, yes. Clapping, yes. Not. Swaranandaji, yuga yuga jīva, Maheshwaranandaji, bhakti, jñāna, aura yoga sādhanā, brahma jñāna sukha kāṇḍa, bhakti-jñāna-aura-yoga-sādhana, brahma-jñāna-sukha-kāṇḍam, viśva vijayī ho, mahāsamarātyavi chalagya bhaṅgam, viśva vijayī ho, mahāsamarātyavi chalagya bhaṅgam. Yuga yuga jīva Maheśvarānandajī, yuga Maheśvarānandajī apadāyāluka amṛtāya śiṣaṇitabhāraso ānanda prabhu dhī pādhāya luke amṛtāya śiṣya nityabhārasa, yuga yuga jīva Maheśvarānandajī, yuga yuga jīva Maheśvarānandajī. Apanā rūpa samajh kara sabhako karte ho nirabandham. Apanā rūpa samajh kara sabhako karte ho nirabandham jīvana mukta kare bhāgto ko bhinā svarata-niṣa kandā yuga yuga jīva maheśvara ānandajī prabhu dīpadayālu ke amṛtayaśiṣa nityabhara so ānandam. Prabhu Deepadayalu ke Amritayashisha, Juga Juga Jeevo Maheshwaranandaji. Juga Juga Jeevo Maheshwaranandaji. Bhagavad Nadi Panarayan Rakhte Aapane Sangal. Śrīma Yuja Bhāgava Nādhīpa Nārāyaṇa Rakhte Āpane Saṅga. Mādhava Nanda Jī, yānanda se kete meto sāva duḥkha paṇḍa. Mādhava Nanda Jī, ānanda se kete metho jhava dukhav anda. Jhuga jhuga jīva, Maheśvarānanda Jī. Jhuga jhuga jīva, Maheśvarānanda Jī. Dīpādayāluke āmṛtāyāśiṣa nita-bhārasaṁ. Prabhu dīpādayāluke āmṛtāyāśiṣa nita-bhārasaṁ. Ānanda-yuga-yuga jīvo mahē, Svarānanda-yuga-yuga jīvo mahē. I have one recommendation, if you do not mind. As Gurudev, this bhajan was written by Holy Gurujī, obviously. This bhajan was written by Holy Gurujī, written for His disciple Maheśvarānandjī. But for us, he is our guru, so we can sing, and so we can sing instead of "Maheshwarananda," "Maheshwarananda Jī." And the second one was down as "Madhavānand Jī." He himself is writing it, so he is saying, and in the last verse where the author says, but we can say, "Śrī Madhavānanda Jī, Ānanda Kehete." Keheta is like when I write something by myself, then it is Keheta. But if we want to say it in a respectful way... So obviously he is not going to write for himself, Kehete, but for us. In respect, we will say Kehete. But when we sing it, to express our respect, we will say Kehete. It is up to you, but that is what I feel, and I told you what I feel. And how do you feel now? I feel like the bhajan was flowing through my crown chakra.