TV Channel

Part 1: Mangala Charan and the Path of Selfless Service Om Śrī Dīp Nārāyaṇ Bhagavān Kī Jai. This is Maṅgala Charaṇ from Līlā Amṛta, praising Śrī Mahāprabhujī. Oṁ Brahma Śhnur Deśhwarāha, Guru Sākṣhat Param Brahma, Tasmai Śhrī Gurave Namaḥ. Oṃ Akhaṇḍa Maṇḍala Kāraṃ Vyāptayena Cāracaraṃ Tat Padaṃ Darśitayena Tasmai Śrī Gurave Namaḥ. Maṅgala Mahāprabhujī Pahārī Vighnara Navasudher Śrī-Mādhāvānanda-Jīke Hṛdaya-Vaso Kāruṃ Ca Rāṇā Kīse Maṅgala-Mūrti-Mahā-Prabhu Viśva-Dīpaujīyāl. Śrī-Mādhāvānanda-jīke ura-prakate śrī-pūjya-dī-padayāl, Mangala Karana, Dukha Harana, Prakata Bhaye Jaga Jahan. Mangala Samaya, Amrita Sama, Brahma Muhurta, Shubha Mahan. Mangala Maya Leela, Amrita Kartahari, Parahet Jhilamila Jyoti Prakatabhai, Adabhuta Jabhanoop Hari Vasanime, Hari Prakate Mahabhupanake Bhup Mangala. Mahaprabhu Parama Manohara, Ati Sundara Sukha Roop. Shri Maravanandaji Ke Ananda Mangala, Payabrahma Anoop Mangala. Hari Leela Amrita Padhe, Sune Naranar. Vināpari Śramahāri Parakāre Bhāvasindhu Gehene Apar Śrī Pūjā Bhagavān Dīp Nārāyaṇ Mahāprabhū Maṅgala Mūla Jo Maṅgala Kāryame Sumāre Saba Maṅgala Anukūla Maṅgala Prabhukī Mūrti, Maṅgala Heśubhāṇam Maṅgala Māta Pitā Bandhu, Maṅgala Hari Vāsanī Grāma. Mangala Prabhukī Caraṇarāja, Mangala Dhunakīdhāma Mangala Prabhukāvīrajana Mangala Hove Sabhakāma Nāgarānī Pālane Nitya Mangala Mangala Mūrti Mandirāme Bhaktōṁke Ānanda Mangala Hove Jho Nāma Jāpe Mana Andarāme Oṁ Bolī Śrī Dīp Nārāyaṇa Bhagavānakī Jai Śrī Svāmī Madhavānandjī Bhagavānkī, Jai Bolī Śrī Dīp Nārāyaṇ Bhagavānkī. Jai Gurudev, śaraṇa tumhārī, Gurudev, śaraṇa tumhārī. Cintā merī miṭāde, cintā merī miṭāde, karke dayā dayālu, karke dayā dayālu. Gurudev śaraṇa tumhārī, Guru Dev Śaraṇa Tumhārī. Māta pitāra bandhu koī nahīṁ, hamārā koī nahīṁ. Māyā kī jal barī, Māyā kī jal barī. Ince Prabhu bachaade, Ince Prabhu bachaade, Gurudev śaraṇa tumhārī, Gurudev śaraṇa tumhārī, Cintā merī miṭāde, Cintā merī miṭāde, Gurudev śaraṇa tumhārī, Gurudev śaraṇa tumhārī. Sameta Pari Tuhi Prabhukī Pakār, Tuhi Prabhukī Pakār Dho. Bhatshāh Gurudev Śaraṇa Tumhārī, Gurudev Śaraṇa Tumhārī. Cintā Merī Miṭāde, Cintā Meri mitaade, Gurudev śaraṇa tumhārī, Gurudev śaraṇa tumhārī. Japa Tapanahove Mujhese Yehi Prabhu Arajahe, karuna nidhantuhi, karuna nidhantuhi. Doi kadur hatade, doi kadur hatade. Gurudev sharana tumhari, Gurudev sharana tumhari. Chinta meri mitade, Chinta meri mitade. Gurudev śaraṇa tumhārī, Gurudev śaraṇa tumhārī. Guru Dev Śrīdhi Pādat Saranāgati Hutterī, Guru Dev Śrīdhi Pādat Saranāgati Hutterī. Arja Maṅgilāl Jīkī, Arja Maṅgilāl Jīkī. Śrī Rām Khānā Amṛtāde, Śrī Rām Khānā Amṛtāde. Gurudev Śaraṇa Tumhārī, Gurudev Śaraṇa Tumhārī. Chinta Merī Mithāde, Merī Mithāde, Guru Dev Śaraṇa Tumhārī, Guru Dev Śaraṇa Tumhārī,... Guru Dev Śaraṇa Tumhārī. Om Śālakpūr Jī Mahādev Kī Jai. Salutations to the Cosmic Self, salutations to the Śālakpūrjā Siddhapīṭha Paramparā, and my praṇāms to our beloved Gurudev, His Holiness Viśvaguru Mahāmaṇḍaleśvara Maheśvara, and Hari Om to all of you who are present here and those who are watching through Swamiji TV. Much love and good evening from Jodhan, where we are staying beautifully now, surrounded by Gurudev’s presence and blessings. Today is a beautiful evening, as it always is, because it is said that for the bhaktas and mahātmas, every night is like Dīvālī. So for us, it’s not only once-a-year Diwali; Diwali is all the time. Every night is Diwali. Why? Because in the surroundings where there are satsaṅgs, you can all come closer if you want. You don’t need to sit two kilometers away. The surroundings where there are the sounds of satsaṅg, where there are the sounds of bhajans, where there are sounds of the beautiful name of the masters and of God—that place becomes holy. That place becomes blessed because of the people, because of the activities, because of the things which happen in the beautiful āśrams. The word "āśram" in Hindi: "ā" means "come" and "śram" means "to work." So, "āśram" is where you come and work. Seeing it from childhood, one observes how much Gurudev emphasizes Karma Yoga. Why? Because that is something which cleanses our self from inside. Some people—we all, yes—but there are people who don’t want to meditate, don’t want to do this or that because it’s too boring. Why does it get too boring? Because when we are meditating—for me, now it’s different, but when I was younger—the easiest way to go to sleep was to start reading something or to do my mālā and immediately go to sleep; instant sleeping. So why? Because our mind is always restless, like a monkey. We always need to or want to do something, but we can’t because our mind is always everywhere. The only time we are in peace, or where there is not much to do, is when you are meditating or doing your mālā. At that time you don’t have much to do, so your mind becomes restless because you want to do something, but you can’t. Why? Because we are sitting, we are meditating. Then sleep comes because that’s the easiest option, the easiest thing to do when you are not meditating or when you’re not doing anything. So the brain, the body, everything will shut down. But then we have another option: what to do? Seva. Niṣkāma seva. Any type of seva should be niṣkāma seva. When we do seva, it’s not about what we are doing. It’s not about if we are cleaning toilets, or if we are sweeping the Bhakti Sāgar, or if we are serving Gurudev with the food, or if we are in the office or in the kitchen or wherever. That is not the point. The point is when we are doing anything, and it’s done without expecting something in return. We always will expect; that is human nature. If we are working in a kitchen garden anywhere, our mind will be, "Okay, I am doing karma yoga. I am doing something for the ashram. In return, I want instant noodles." Not instant noodles—we need instant enlightenment. But then they say, "No, it’s a very slow process." It can take up to lifetimes. Then what to do? What is the easiest thing? All the rivers are merging into that same ocean. That ocean is one, but the paths may be different. That’s why we have many paths. Which path do you want? Do you want to read scriptures? Do you want to read the books? Do you want to do these things where you will think that you will get something? That is jñāna yoga. Then, okay, no. Reading is too boring for people like me who don’t like to read. What should we do now? Then we choose the bhakti path, bhakti yoga, where we sing bhajans, where we come and sit in the Bhakti Sāgara, where we come and sing bhajans, where we come and involve ourselves in prayers and these types of rituals—yagyas, abhiṣekas. All these things, that’s bhakti yoga. But still, where is it leading? To the same path. Then we say, "Okay, this is too much for me. I get into a trance mode when you sing. What do we sing? Śambho, Śiva Śambho, Svayaṁbho." So then you don’t want that? No problem. Then what? Rāja yoga, where we sit, do our anuṣṭhāna, meditate, do our mālā continuously. Like you remember this: many of you were with me when we went from Nepal on the way back. We stopped at Tyāgī Mahārāj’s ashram. Whole day, just sitting and doing "Rām, Rām..." Food, water, nothing; only chāch, that also only once a day. Otherwise, except that, nothing. Why? Because that is also a dedicated path towards the same ocean. Then comes Karma Yoga. We work, we burn our karmas, we burn our impurities. Why? Not because we feel ashamed because we are doing something, not because something is degrading us. I know people from Gurudev’s disciples who are working in big companies, who have their own businesses, who are psychologists, who are doctors, engineers, who are many things. But still, when they come here, Gurudev treats everyone equally. They all come and do the same thing. Why? Because that is a path for their purification. It doesn’t matter what we do; when we come here and do something, it is burning our own things. One day, one person—Raju—it’s a fictional story, jhūṭī kāṇī hai ādhārit, kyā bolto isko? Kalpanik tathiyo pe Aadharit. So there was a person called Raju, and he went to the ashram and said, "I want instant noodles." No, sorry, "instant enlightenment." So Gurujī said, "Very good. How did you find out about the ashram?" "Oh, on Instagram I was scrolling, and I saw the ashram." He said, "Very good. So, what do you want?" "Mahārāj, all my life I am so troublesome. Everything is happening around me. All is wrong. Nothing is good in my life. So, I thought if I come here—it’s, you know, trees around, beautiful nature, amazing people who function very well—so I want to come and stay in the ashram and get some inner peace." Gurujī said, "Very good. So, start. You see the Gosālā there? There are many cows, so start by picking up the dung." Oh, then what happens? As humans, we create buts: one but, two buts, three buts, four buts, and for everything we will find a new but. So he said, "But Gurujī, I am allergic to cows." Then he said, "Take, no problem." Now what? "No problem." You see this hole where we are sitting? This hole needs a nice sweeping. "But Gurujī, you know, even these dust particles which are in the air, even when they go up to my nostrils, then I start sneezing. So I think I’m also allergic to dust." "No problem." Then he said, "Then go to the kitchen with Maṅgal Māṇījī, Maṅgal Purījī, and go and start making chapatis." Then Raju said, "This is a good idea, but what if a grain of wheat goes inside? I’m gluten-free." Like, okay, then what to do? "Take it, then make chāch." "But I’m also vegan." "Take it, then do nothing, just sit in front of the altar and do your mālā." "But Gurujī, you know, that’s why I came, because I’m so restless, I can’t sit in one place." "Okay, now what?" He said, "No problem, you just... do whatever you want. You just stay in the atmosphere where Gurujī is; everything will be okay," he said. Okay, this sounds like a good idea. So days passed, everything passed. One day, Sudarśan Jī was walking with chai, and by mistake, he spilled some chai. He went to try to find a mop, but Raju was walking by and he saw the chai spilled. Looking somewhere else, he passed over it and continued. And Gurujī saw. Gurujī said, "Raju, there is here chai, can you clean it up, Raju?" Raju said, "Gurujī, you forgot, I told you I’m here for self-realization, not self-sweeping." Gurujī said, "Yes, but this is the first step, and you need to do something, because this will burn your karmas." I was like, "I heard somewhere, Guru..." Which means we should listen to what the Guru says, whatever he says, and not try to find logic behind it. Okay, why not? Let’s try it. And then he started bending down to mop. He said, "Guruji, but you see, I told you, my back is now hurting, all because of this chai." Guruji said, "The light, you need to realize that light, and to realize the light, you need to let go of ego—that ‘I am something, I am higher than this, this work is too low, I’m not going to do this work’—because without doing that, it’s not going to be possible." He said he did a little bit in the night. He was meditating, then he fell asleep. Then in the dreams, he got a thought. He said God said, "Come and come to the Bhakti Sāgar." He said, "God is calling me now in the night, something unique, maybe some things are opening, maybe I’m getting enlightened." He woke up, he went inside, and that unclean chai was still there, and there was a broom ready there. And he said, "Okay, maybe this is some karmas which I need to do." Then, for the first time, he said, "Fine. Gurudev, God, whoever, I’m letting go of my urge to not do anything because I’m holding on to something." He selflessly did seva, and immediately he got darśan of God. And in the form of Gurudev, He appeared with a smile, and He said, "Today, finally, he opened up, and because he opened up, you had darśan." Bhagavān Śrī Kṛṣṇa also said, because of seva—it was in Śrīmad Bhāgavatam that Arjuna was doing seva, and how did it all happen? Because of the kṛpā, because he’s trusted. And he let go of all his fears, and that’s why, within one day of some hours, the whole Bhagavad Gītā was into him. Uḍavjī said that he was with Lord Kṛṣṇa because of this seva. Seva dharmo dharma, seva dharma is the highest dharma, but we can’t do this without letting go, because we don’t let go of things we are too attached to. It is like we are drowning in one river, and then our friend throws a rope to pull us out, but we are still holding on to that golden briefcase, and we don’t want to let go. We are saying, "This is the only thing I have." But if he would let go of that briefcase and pull himself up with that rope, his life would be rescued. But no, we are still too attached to the possessions: "This is mine, this is yours." Nothing is ours. This all is illusion. Last time we were talking about this śloka, about how we are the observer, and how all this we are just observing, and whatever is happening is not us, and we are not the doer of what is happening. Same philosophy we have: we are not the doer, Mahāprabhujī is the doer. Whatever he is doing, he is doing everything, but we still hold on to that briefcase. A monkey was there, but he was a very wise spiritual monkey. He used to sit in front of the tree of a banana and meditate till the bananas would get ripe. He said, and you know, he used to sit maybe one day before the ripe time would come. So when it got ripe, he said, "You see, my powers are so powerful, I can even make the mangoes, no, the bananas ripe." And one day, he heard there is one ashram in this village, and because you are so spiritually driven, you should go to the ashram, and you will achieve mokṣa. Very good idea. He picked one banana and one mango, and he was holding on to it very safe, because it’s a long journey. God knows how many hours it will take to get mokṣa? So what if I’m hungry, I need to eat something. So he held on to those fruits and went to the ashram. After going there, it was a thing that Gurujī had a mirror, and in that mirror people could go and see their true selves, their ātmā. "Gurujī, I also want to see through the mirror." He said, "Yes, here, there is the mirror." He looked, but something was always covered. Part 2: The Monkey and the Mirror Some of his body was covered. Only one ear, or one half of his face, or one arm was visible. He said, "I can’t see myself fully." Gurujī said, "Yes, because the fruits are blocking it." "But Gurujī, these are so small. No problem, just put them down," he replied. He said, "No, no... If I put them down, what if someone steals them?" So he just put them to the side, and he now started to look like this. Still, he could not see his full form. Then he said, "What to do? Dilemma." It’s an easy task: we just take the fruits and put them down, all sorted. But no, we can’t let go of things. We can’t let go of anything in our life because we are too attached to it. It might be the past, it might be the future, it might be the present, it might be anything, but we cling to those feelings, we cling to those emotions, we cling to those stories. We hold on to things. And then we are not able to be in the present and to keep and enjoy that specific moment. We want to, but why can't we? Because we hold on to things we can’t control, but holding on gives us a sense that we are in control. Always, we don't need to be in control, and especially here, we do not need to be in control at all because He is in control. So let Him control us, and we just go according to how He wishes. He said, "Okay, I am with Gurujī." This is a very trusted space. No one will... steal my fruits? He put them down, and he looked, and he saw that divine light of Mahāprabhujī inside of his heart. And he said, "Okay, at least some spirituality I have, that this light is glowing inside of me." And he looked to the side, and suddenly, a squirrel came and took his banana and left. The first instinct of our mind, when something goes against our wish, is to jump and react. First, we are meditating, and then we get a call, or something happens, or someone is talking behind us. Immediately, our attention goes there. "These two people are talking about me," and then immediately, "What are you saying? No, no... It’s not like this, it’s like that." We give our own commentaries, and we are still continuing, continuing... That happens because we can’t keep ourselves centered, and we can’t keep our concentration on what we are doing. If we learn how to live in the moment, if we learn how to do whatever we are doing in the present moment, life would become much simpler. It doesn’t matter if we are doing our mālā with full concentration there, if we are spending time with someone with full concentration there, if we are eating with full concentration there—whatever we are doing, our concentration level should be dedicated to that specific thing at that specific time. First instinct, monkey mind: he jumped and wanted to catch the squirrel, but he reached the gate, and then he looked behind, and he still... saw that light glowing in the mirror. Then something changed, and he said, "If I realize my true self, then I am that light. What goes will come, what comes will go, so let that go." And when he let it go, he realized it, and since that day he became the Mahātma monkey, because he realized who he really was. So when we let go of our pride, our possessions—we don’t need to let go of your feelings, but you let go of those things which are blocking us from growing. Many forms of blockages can come in our lives, in our journey, in our spiritual journey, in our work, in our relationships, and in anything that we have. There are always going to be ups and downs; there are always going to be speed breakers. Some speed breakers have a sign in the triangle that a speed breaker is coming, and some speed breakers are like potholes on the roads, which are unannounced, which you don’t see before. But when they come, if you’re not slow enough, you will feel it. If you’re too fast, then your car will fly. So that’s why the constant speed of our life should remain the same. The speed of how we function and do things should remain the same—not that we are going too fast into the future, and not that we are too slow, that our body is in the present but our mind is still in the past, thinking about something which we are holding on to. We hold on to good memories, we hold on to bad memories, we hold on to any type of stories, memories, things that happen, events. Or we also hold on to the hope of the future, which it holds or it might hold. But as we are not the trikāl-darśī people, we don’t see what is coming and what is not coming, and then we miss the moments, the opportunities which are happening in the present while our minds are still in the future. So that’s why it’s best to remain in the present to enjoy the time we are here. In Jādan, you don’t know when you’re going, but you don’t know what the place and time holds for you at that time there. So instead of worrying about that and then later not remembering what we did here—you go home and you think, "Oh, that day was nice, we were sitting there and Swāmījī came to Sadguru Darbār," but then we don’t remember anymore what we were experiencing because Swāmījī might be sitting there, but our mind was at our home. "All our business is going down, or what is with our dog, or what is with our cat, or what is with this and what is with that?" When we are here, we should be present, and we enjoy our time here and now. I think Mansoor Rāmjī can say something so nice: to be here again in Jadān, to feel the spiritual atmosphere. I still have a little jet lag because yesterday I arrived in Jaipur, and today early in the morning, Yaneśwar and I, we were driving to Jadan. We had already today some important meeting for a few hours, and after this, a blessing from Gurudev. So like Avatāīpurī told me, I came here to offer my help to support Jadan Ashram, to support Kāma Yogīs, of course, Gurū Dev Avatāpurī, Phulpurī, and everybody who’s here who wants to make this Om Ashram complete—that means not only the buildings, but to bring life to the ashram, to foster some projects step by step. Little steps we will do, and our Tapori told, "I will be here some months at least. I have no return ticket, but I’m a tourist, so in a few months I have to go to cross the border, of course, and then we will see forward, sorry, Nepal and back." Nepal and back, yeah. In Nepal, I have never been before, so maybe it’s a chance to go there. So actually, many of the people will leave tomorrow. This group went now to Viśvagurujī to greet him and to get his blessings. Many of you will still be here—oh, I can hear. Okay, many of you will stay for opening this new temple and ashram, and Rūpāvas was, and this will be something very important for Viśvagurujī because it’s his first place, and we all enjoy this, that we can be together with him in this place, and to have this opening ceremony. And I’m happy to be here, I must tell you. So enjoy your time as long as you have the chance to be here. And if you have to go home in a few days, please come back soon. Śivarātri will come next year, and you will also have other opportunities. And enjoy to be here together with Viśwa Gurujī and Avatthapurījī, Phulpurījī, Yaneśwarjī, and many, many others. Thank you so much for listening to me, and if you want to talk with me, I’m here. You can always contact me and ask me some questions if you have any. Thank you so much for listening. Hari Om. Have a nice evening, Śrīdhar Maṅgavān, Kījā. The topic of Rūpāvas—anybody remembers when it started, the construction? I think it’s like 6-7 years back, in 2019, that is the temple, but actually the ashram construction started earlier, maybe in 2017. So, in 2019, Gurudev started to create this very beautiful temple in his birthplace, Rupavas. Actually, he was requested to do something for the village; it was not Swāmījī’s own. He was fulfilling the vision of the local people. Swāmījī dedicated a hospital to Rupavas Ashram, which was like in 1998, or something like this, so already 25 years their hospital is working, giving sevā to the local people. And there is a famous Caturbhuja temple in Rūpāvas, which is dedicated to Lord Kṛṣṇa, to his form Caturbhuja. But since our Gurudev is the embodiment of the Śiva principle, so many were asking to build a Śiva temple there, so we started in 2019, or Gurudev started that, but the COVID came in between, which made a major delay. So there were three contractors changed, whatever. Now, it’s a very similar scene, uh, similar, very similar situation like is in Jadan. That in Jadan, actually, the temple was inaugurated, but the complete project is still waiting for awakening, as Maṅsu Karamjī just mentioned. And so similar is in Rūpāvas. We are going to have the inauguration of the temple, which is called Prāṇa Pratiṣṭhā. And then there are some other buildings which are still to be completed and to put the life into. What is the purpose of Prāṇa Pratiṣṭhā? What is the purpose of having a temple? Why is it? Human life is spiritual in its base. The souls get human birth in order to make evolution of their soul, to make conscious steps towards realization, towards God. For that, we need to be reminded of spirituality, especially in Kali Yuga, because the world is consuming us. We are all witnesses of that, aren’t we? And to be reminded of the spirituality, the best is to be in contact with a self-realized soul. We say, "Realize Gurudev," but are all people as lucky or as blessed as we are? Many are not, but yet they are spiritual, so the temples are consecrated places which are where living spiritual energy is. So the purpose of having a temple is that when we come there, we experience the vibrancy, the vibration of the divine, which is supposed to resonate with that which we have inside. This is the light from that monkey story which the avatar was saying. We have something inside of us, but we are not aware of that, so we are searching outside. Like, for example, we are catching the photos because we live outside, but our true aim is inside. We need to be reminded of that aim, so there are the temples, because people cannot live close to their guru, but they can live close to the temple. Now, the temple needs to be authentic; it needs to be real. And to make the temple real, because a temple is not the architecture. A temple is not that beautiful building made out of sandstone, like in Omashram, or out of marble, like in Drupad Vast. A temple is that living spiritual energy which is there. And it has to be put there through that process of prāṇa pratiṣṭhā. So for that, there are some Vedic procedures which we will be witnessing, or if you have been to Omaśaṁ opening, that you were already part of that. And while chanting the Vedic mantras, mainly chanting Rudrapāṭh, because we are working with the Śiva energy. With the Śiva temple, the energy gets accumulated, and that power of these mantras is given into that space, given into that Śiva liṅgam. And, of course, the presence of so many uplifted souls, our Gurudev, so many of those known to us and others who will come, the common energy that everything will come into that space, then it will become one consecrated, vibrant space which will stay forever. As long as the space will be there, people can come, and they don’t have only the physical darśan, but they have the inner experience. This is the purpose of the temple, and that is the great sevā of the saints, like our Gurudev, that they create such spaces where hundreds, thousands, ten thousands, and hundreds of thousands of people can come for the spiritual recharge. So that’s what we are going to witness in a few days. So, the program basically will be: on the fifth morning, we will have a procession through the village from the Caturbhujanāth temple, which Nirañjan Purūjī was now mentioning, till the ashram. We will already have Ācārya Mahāmṛlā Śokānānjī on the 5th. So he will be there for the procession and with us for the three days, and then the pūjās and the yajñas will start. So we will see how to organize it, but if you all want to be there for these pūjās and yajñas, you can go and then come back at night and then go back next morning. Then, on the sixth evening, we will have the night bhajans and satsaṅg and night jāgaran, like we had on Gurujī’s mahāsamādhi, which means, basically, we will stay till midnight or till one, and then we come back. Those of you who want to stay and continue, we will see how that is, but usually I think we will stay till midnight or one and come back. And then on the seventh morning, we will first have the—because the constellation, we in jyotiṣ we go according to the constellation and the right time when the consecration can be done—so the time would be 12:30. So before that, we will do the santa sambelan, where we will have all the great saints, Viśokarañjī, Tulsāramjī, Ātmanañjī, and many other invitees. They all will come, have their satsaṅgs, so that will be in the morning. Then, I think 11:30 or 12 o’clock is the time, something like that. So, mid-afternoon we will have the consecration where the kalaś will be put up on the temple and the flag, and the inauguration of the temple, after which then there will be bhaṇḍārā, eating prasāda for everyone, and bye-bye. So basically, this will be a three-day program where there will be continuously yajñas and pūjās conducted after the fifth procession, so fifth and sixth the whole day and night, and then the sixth will be the jāgaran, the seventh satsaṅg, consecration, prasādi, done. So that is, so 12:30 will be the inauguration part. So that will be the program. So I think till 3 or 4 in the afternoon, we are basically done with the program. Then, cleaning up and removing things, and coming back, so this will be the three-day plan. So, all of you who are here, or who will stay till then, enjoy. Much love, many blessings from Gurudev. Jai Devadadevadeva Viśvamahādeva, Jai Śhādīp Nārāyaṇ Bhagavān, Jai Hindudharma Samrāḍ Paramahaṁsvāmī Śrī Mādhavānand, Purūjī Satguru Dev Bhagavān, Jai Viśvaguru Mahāmaṇḍaleśvara Paramahaṁsvāmī Śrī Maheśvarānand, Purūjī Gurudeva, Jai Sanātana Dharma, Jai Ajakānanda, Jai Apsara Bhakto, Jai Haraṇāmāv Parvatī, Jai Hara Hara Mahādeva, Śambhu.