After three ecstatic rounds of Sadgurunāth Mahārāj kī Jay, the satsang with Gurumayi via audio connection concluded.
On the Siddha Yoga path it has become a tradition to sing or say Sadgurunāth Mahārāj kī Jay—"Hail to the true Guru"—three times at the beginning or conclusion of a celebratory event. Proclaiming Sadgurunāth Mahārāj kī Jay embraces the entire event with the gratitude offered to Shri Guru from everyone’s heart. It also signifies that a great event has just taken place, brings all the elements of the event together, and draws the participants into the center of stillness.
In Gurudev Siddha Peeth, a shimmering silence permeated the Intensive Hall. Gurumayi’s presence was still so tangible that the event coordinator, Shayur Shah, had to prompt Ami to go to the microphone and make the closing comments. Ami was immersed in the profound song of silence that reverberated with the rasas of love, sweetness, and gratitude. No one wanted to move; no one wanted to be anywhere else. Time seemed suspended. All that existed was the pure love between Guru and disciple. The essence of all Gurupurnima celebrations—the oneness of Guru and disciple—had been realized. As it says in the Svacchanda Tantra, a key text in the philosophy of Kashmir Shaivism,
nāśivaṁ vidyate kvacit
Nothing exists which is not Shiva.
Through Gurumayi’s grace, devotees in Gurudev Siddha Peeth and Shree Muktananda Ashram had savored this experience of pure being.
There is never a day when the Gurukula students and visiting sevites at Gurudev Siddha Peeth don’t think about being in Gurumayi’s presence, having darshan of Gurumayi in person, speaking to Gurumayi, listening to Gurumayi’s words, eagerly anticipating a request from Gurumayi to do a seva task. However, in the days leading up to Gurupurnima this year, many of us were intensely aware that we were experiencing something more special, more magical. We thought, “Oh, it must be because Gurupurnima is just around the corner, and we are feeling the glow of the approaching full moon.”
At the same time, because of this magical sensation many of us were having dreams of Gurumayi’s presence, many of us were praying even more fervently to invoke her presence, and many of us palpably sensed Gurumayi’s presence on these sacred grounds. Our prayers, our longing, our experiences grew stronger with the waxing moon. Yet nothing could have prepared us for what actually took place—mahā-satsang.