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Oṁ Nārāyaṇa, Nārāyaṇa, Śrīman Nārāyaṇa, Nārāyaṇa, Śrīman Nārāyaṇa, Nārāyaṇa, Dīpa Nārāyaṇa, Nārāyaṇa, Nara, Dīpa Nārāyaṇa, Nārāyaṇa, Na, Dīpa Nārāyaṇa, Nārāyaṇa, Na, Dīpa Nārāyaṇa, Nārāyaṇa, Śrīman Nārāyaṇa, Nārāyaṇa, Nara, Dīpa Nārāyaṇa, Nārāyaṇa, Na, Dīpa Nārāyaṇa, Nārāyaṇa, Na,... Dīpa Nārāyaṇa, Nārāyaṇa, Śrīman Nārāyaṇa, Nārāyaṇa, Śrīman Nārāyaṇa, Nārāyaṇa, Na, Dīpa Nārāyaṇa, Nārāyaṇa, Na, Dīpa... Nārāyaṇa, Nārāyaṇa, Śrīmān Nārāyaṇa Nārāyaṇa Śrīmān Nārāyaṇa Nārāyaṇa Dīpa Nārāyaṇa Nārāyaṇa Nārāyaṇa Dīpa Nārāyaṇa Nārāyaṇa Nārāyaṇa Dīpa Nārāyaṇa Nārāyaṇa. Dīpa Nārāyaṇa Nārāyaṇa. Śrī Dīpa Nārāyaṇa Bhagavān Kī Jai. Śrī Devapuruṣa Mahādeva Kī Dharmasamrāṭ Guru Svāmī Madhavānandajī Bhagavān Kī Jai. Good evening to everybody. Also, good evening to all aspirants, seekers, and spiritual practitioners around the world. Blessings are coming to you from the Holy Land, Bhārata, Jaisalmer, Rajasthan. The subject is the aim of life. What is the aim of life? Yesterday we spoke something about that. Today again. Yesterday was the definition of our solar system and the entire universe: these three—governing consciousness, Parameśvara, Īśvara, and Ātmā. The creation in the universe, any kind of creation—not only what we call on our planet the different entities, but all the elements, the metals, the matters—everything is created by one that is called 'Na', the Rūpa Parabrahma. Out of that universal sound of the cosmic resonance, everything is created. All the stars, planets, sun systems, and moons are created by one. That is the eternal sound, declared by great saints and yogīs as Oṁ. Therefore, it is said: "OṀKĀRA BINDU SAYUKTAṀ NITYAṀ DHYĀYANTI YOGINAḤ." Oṁkāra, the form and formless of the Oṁ. OṀKĀRA BINDU SAYUKTAṀ with Akāra, Ukāra, Makāra. Nityādhyānti Yogīnaḥ. Every day, the yogī is meditating on that eternal resonance, the sound, the Oṁ, which appears in the form of the living being. When the first time the sound came—Akāra, Ukāra, Makāra—with this came the different resonance with the radiance of the light. Like the sun rays: there are millions of sun rays, and each sun ray represents some principles and the life on this planet and life on different planets, but not in this way. We are known as a martyaloka, the mortal world. We have here five elements, and those rays, as a part of that Paramātmā or form of that Ātmā, enter into our mṛtyuloka and come in touch with all five elements. And life begins there where the light comes. That’s called Jīvana Jyoti, the flame of life. That’s called Jīvana, life. And that life which is here is surviving through these five elements. If one of those is imbalanced, it is the cause of death or illness. Meanwhile, it is said that one seed of the cherry, when it grows and fruits come from this one seed, thousands or millions of seeds will be produced through the fruits. But, is there only one seed? Similarly, the one Paramātmā, one Ātmā, and from that radiance can multiply in billions, trillions, and so on. That is the saying, "Ekohaṁ bahusyāmi": I am one, and now I will multiply. Sarjana, that sarjana means who is multiplying, who is creating. And so we are that sarjana, we are that one who is the part, a part of the cosmic one in this world. Jīva, the soul. The soul is not ātmā. The soul is bound with qualities, and that quality we may call karma. Sabhī prāṇī apne karmo ke bandhan se is mṛtyuloka mein āte hain aur jāte hain. Each and every entity, according to their karmas, is born on this planet. They come and they go, and they come and then go. So the main seed is one, and out of that, it’s called 8.4 million different creatures were created in the beginning of this planet. And they are still divided into three categories: Jalacara, Thalacara, and Nabhacara. And each quality, or each kind of creature, has billions, trillions of family members. And so now we can see this Bhūmaṇḍala as well as the Ākāśa, that in Ākāśa Tattva, the atmosphere is completely filled with that life. When we chant mantra, "Oṁ Dhyoḥ Śāntiḥ, Antarikṣaṁ Śāntiḥ." Antarikṣam, Antarikṣam is a space. And we send what we call the satellite in Antarikṣam, we call Upagraha. In Hindi, it’s called Upagraha, satellite. Upagraha Antarikṣam. And all the sages, ṛṣis, and saints have two different kinds of life. Either one with the Brahman or living in the antarikṣa. That is what is said on Guru Pūrṇimā day: "Blessed are they who can be with the Gurudeva. Lucky are they who at least can remember." And lost are they on that day; they are not aware, and they do not do the Guru pūjā. Yah, animal, I’m guru more at the food job. Will I’m guru padam month? I will, I’m good luck him more, show more. I’m group lost out the it. He said the great saints who could be even more knee the sign of that great saint way to be our shop. And so, good day. When he said, "How do you see my solar plexus?" Guru Śiva replied, "Achāra, to vinā barābari vedan kiyo vicāra." Jolly Gurujī said in his satsaṅg, the last satsaṅg in Guru Pūrṇimā. So, it is the words of, what I am quoting, quoting is the words of Śukadeva Muni, the greatest one. If someone speaks nicely, if one can give very good preaching lectures, inspire you, brahmaniṣṭha śrotriya, then we say two things are there. Sarasvatī residing in kaṇṭhakamala, unke kaṇṭhakamala me Sarasvatī kā nivās hojātā hai. Sarasvatī is the wisdom, the knowledge, the goddess of the wisdom. And second must be the quality or incarnation of the Śukadeva Muni, all many Śrīmad Bhāgavata Kathā, and this and that, all Śukadeva Muni’s racanā, Śukadeva Muni’s līlā, said, "Oh, he or she speaks like." Sukadeva Muni, so great Sukadeva Muni, you know that when he came to the mother’s body, in whom he didn’t want to be born again, but then Brahmā, Viṣṇu and Śiva, all three, they came. He said, "No, I don’t want to come in this world, this māyā, this suffering. This mortal world, I don’t want to come. I don’t want to be involved in the karmas." Then, for the sake of the Sukadeva Muni and because of the pain of his mother, Brahmā, Viṣṇu, Śiva, they deleted the law of the karma from this world and the māyā. Sukadeva, please come. Then Sukadeva was born, but it was only temporary. After a few years, again, this law of the karmas began again. A very young boy, Śukadeva Muni, left for the forest. He went to the forest. He did a lot of sādhanā. Being a son of the great Vedavyāsa—Guru Pūrṇimā is also known as Vyāsa Pūrṇimā, because this is the birthday or the anniversary of the great saint Vyāsa—but Śukadeva Muni couldn’t get the ātmajñāna. He was searching for ātmajñāna, though he had all the knowledge, but still there was a minute stamp on the document. Doesn’t matter how wise you are, how many siddhis you have, but the stamp of the Guru-kṛpā is not there. Forget it, Brahmaloka and Mokṣa for you. There’s nothing. You need the official stamp, that is guru kṛpā. Guru kṛpā he mo kevalam. And Sukadeva Muni began to search and search and search. When the Śukadeva Muni came to the Janaka, Rāja Janaka, King Janaka, the father of Sītā, then Janaka, very kind, very humble, very great, very wise, a Jīvanmukta, Janaka Videhī, while living in this body he was Brahman, he was the Videhī with the body, and he made a very hard test for the Sukadeva Muni, young boy, because they told him that he should go to accept Vedavyāsa, the Janaka, as his guru. So Sukadeva, he is a young boy, coming to the door and asking, "I want to see the King Janaka." They sent a message, and King Janaka said, "Let him stand there. Don’t ask for anything." Several days he was standing at the door, and nobody spoke to him. No one gave him drinking, eating, nothing. But Śukadeva knew, now my test began, and now I am in the right place. They said to the king, "Your Highness, the boy is still standing at the door." Open the door and let him come to the first room, the reception room, and let him stand there. For a few days, he was standing in the corridor without eating or drinking. He had prāṇa, he had energy, he had motivation in his life. He had the aim of life: why am I born as a human? Why am I here? From where did I come? Who am I? Where will I go after some days? This told the king, "Oh merciful king, the young boy is standing there. Don’t talk to him, but let him come into the room and sit." That’s all. After some days, Janaka called Śukadeva Muni and gave him the wisdom. Now the name of Śukadeva Muni is in all the holy scriptures and śāstras. Guru milā jab janaka vijayī atav gyān tab hī hoī. Bābājī kā likhānā kis me sadguru chalī same. So even the Śukadeva Muni had to search and come and wait and go through such a training, then got the ātmajñāna, the stamp of the Guru Kṛpā. It’s not easy that you get a stamp of the Guru Kṛpā with money or this and that, and through force. No. That is something very fine. Even if the Guru wants to give, he cannot. And even if a disciple is forced, he cannot get it. That is a very spiritual level that automatically it flows, but it is said you must know what kind of vessel it is, or the part is clean. You should give that clean knowledge when the vessel is dirty. That’s called it is filled in this; you cannot preserve. Observe the pure wisdom, knowledge, or blessing that Gurudev is giving to you. Therefore, purify, purify, purify. Otherwise, uparse bhare, nichese jhare, Guru Mahārāj kyā? Kare. On the top you are filling, down is a hole, dripping. What should masters do about this? Or you are polluting, every day putting more and more dirt of the qualities of negativity. So when Śukadeva Muni got the self-realization and blessing of King Janaka, and he began to preach the ātmajñāna, it is said, "Oh, this is the incarnation of Śukadeva Muni." This one saint who is speaking is like the incarnation of Śukadeva Muni. Just you sit on the Vyāsa Gadi, and that wisdom comes. You don’t have to write down in the book and read. Yes, my dear brothers and sisters, it is a beautiful day to see you, and today is Guru Pūrṇimā. You are all here, and Guru Pūrṇimā Vatsokadevamaṇi said, "So when you read, then it is not your knowledge." That is Sugadevamani is not inside. "Kanta Kamalame Kudrat Bole, Kanta Kamalame Kudrat Bole," Mahāprabhujī’s bhajan. "Kudrat" means the nature, the destiny, and your destiny, and your... the God is talking in your "Kanta Kamalaha." So similarly, everyone who is born, even a day fly, has that destiny crossing, one after the other step, the one after the other chain is passing. 8.4 million. Now within this is the body, one human. There is no race, no racism, there is no casteism. Only one out of 8.4 million is called human. Out of 8.4 million, there is only one that is called a cat. This includes all: tigers, lions, leopards, dogs, cats, and so on. This is the same race. Similarly, there is only one that is called Kachar or Kara, and that is called horse, donkey, and so on. But there are many donkeys, many, many different kinds of donkeys, but it is only the donkey. So Antarikṣa, in the space there are great Siddhas, and on the Guru Pūrṇimā, which is Vyāsa Pūrṇimā, the anniversary of Bhagavān Ved Vyāsa, on that day, even from Antarikṣa, Divya Ātmā, the divine Ātmās, are descending, coming to this planet. We can’t see them. These physical eyes cannot see them, but they see us. They come to their guru pūjā, and many, many yogīs and many who have saṅkalpa, making anuṣṭhān the whole year. On this day, they take a little break and come to do the guru pūjā. And all, whatever we did, good or bad, all fruits of your sādhanā, you offer to the guru. When we say "offer" or "give," it does not mean something material, but that you give your spiritual sādhanās and your karmas. So the human got one very powerful tool, and that’s called intellect. And the intellect needs education. And the education, that education which makes a human, human. Otherwise, someone says in the world there are many, many humans, but those who have human qualities are rare or little, and that is called "ṣaṭ" are the society, and that’s again called "saṅgha," yes, our creation, the vessel again, and which kind. Of society, you have it. Whom you are talking to, how you are manipulated, other negative thoughts given to your brain, you will act like that. There is one bear, and there is one man who comes and catches the bear, and now he is teaching him, putting the thoughts in his mind. And then, the bear, he lets the bear dance. If not, then the stick is in the hand. The stick of the psychic trait, he sits there and tells the bear, "Now tell how a newly married couple walks." And the bear tried to imitate and walk. "Now you tell how a rich man is walking." Then he tells how a rich man is walking. Then he asks. Now, tell how a beggar is begging. Then he goes with the pot, and everyone puts the money inside for that master of the bear. Then he said, "How an egoistic person is walking." Then the egoistic person is going like this. So he’s acting, dancing as he had been taught. If you catch a new wild bear from the forest and ask him how the egoistic person walks, then he will come to you and say, "Come first, you are one." So, saṅgha, jaisā kare saṅgha vaisā lagerāṅg, that’s habit. It is said, the black cow living with the white cow, the black cow will not take the color of the white cow, but will take the lakṣaṇa, will take the behavior. When you go to the satsaṅg, then you learn the satsaṅg, you speak the satsaṅg, you come to the wisdom. One Mahātmā said, Patañjali kāraṇa kūśāṅga or uttānakāraṇa satsaṅg. Destruction of the life, that you can destroy your life through the kusāṅga, utthāna. And development and achievement in life, you can do it yourself through the satsaṅg. Therefore, it depends on you how you will utilize your intellect to go down or come up. This becomes a karma, both good and bad. When the soul is gone, the body remains here, but the karma goes with you as destiny. So, on the Guru Pūrṇimā, Vyāsa Pūrṇimā, every disciple and every saint comes and offers their spiritual fruits and takes the saṅkalpa. Guru Pūrṇimā is a day where the sādhaka, where the devotees, where the practitioners, either they are doing saṅkalpa, or they are doing anuṣṭhāna. You can do a year-long anuṣṭhāna. You make one anuṣṭhāna. That means every day I will make one mālā. Repeat one mālā. So this becomes a one-year anuṣṭhāna. Or you said, "Every day I will make five malas." So, 365 days, when you do every day five malas, how many malas are there? Tell me quickly. 1,822. And now each mala has 108 beads. So now, how many mantras do you have? And that is your saṅkalpa. That is your anuṣṭhāna, and some sādhakas are doing morning, noon, and evening. Every day, it doesn’t matter where you are—in the train, in the car, in the bus, at home, walking, during the time of your pūjā, niyama, niyama, dhyāna, sandhyā pūjā. This is anuṣṭhāna for a whole year, not only for ten days anuṣṭhāna. Then you think you are self-realized. No, you think, but you are not. The great one will never say, "I am the great one." A diamond will never say, "I am a diamond." So a spiritual person will not say that, "I am a spiritual, I am a sādhaka, I am a servant, I am serving, I am humble." And with this, I do my anuṣṭhāna: five mālās morning, five mālās noon time, and five malas in the evening before going to sleep. Fifteen malas a day. My God, in one year, how many? Now, tyāgaha. Holy Gurujī said, "Enter the kingdom of the Lord through the gate of sacrifice." Now, how great you are that all your spiritual work, spirituality, you offer to Gurudev. What you will get, how much will you get back? You will get blessing. That blessing you cannot compare, even if you offer the whole life’s spiritual work to the Gurudev. That still is, we said Gurudev is not the whole flower, but it is a token of the one petal of the flower, the lotus feet. Bless me with thy kṛpā. And that, which kind of blessing? Satsaṅg. Prabhu, Dīpadā laya rājā, suna kar kīrā pāo, moi satsaṅga dījo, kar kīrā pāo satsaṅga dījo. Śrī Dīpadā laya rājā, suna lījo Prabhu Dīpadā. Oh, merciful Mahāprabhū, please listen to my prayers. Lord, be merciful and bless me with the satsaṅg, everyday satsaṅg. Dostyar Durjan Dur Rakhi Jo, Dostyar Dur Rakhi Jo. Sri Deepa Daya Layar Lee Jo, Prabhu Deepa Daya Kar Kirpa Moye. Sat Sangh Di Jo, Kar Keera Paamoye. Sata Sanga Di Jo, Sri Dipa Daya Laya Raja Suna. Jo Prabhu, dīpā dayā layā, rājā Kuśaṅga se Prabhu, moye bachāvo. Lord, protect me, save me from the Kuśaṅga. Why? Because Kushaṅga will destroy all your human good qualities, and again you will fall into the deep, dark hole of nothingness, which means other kinds of life, suffering life. All who went to Kushaṅga, all who make the Kushaṅga, who think about Kushaṅga, who read about Kushaṅga, have destroyed their life. They will not be happy; they are not happy. For the time being, you can be happy, because it is said, "A fair gold is shining very bright, but not for long." And real God is ever as a God. Kusaṅg se prabhu mohyā bachāvo duṣṭ or durjan dur rakhi jo. Dushta, dushta means those who have duality and are cruel. Durjan, who have no love in the heart and who have no mercy, no kindness, and no bhakti. Duṣṭa or durjana, these two, are the greatest enemy or distraction if we meet them. Backbiting, talking bad, that’s called doṣṭa. Jis ke ghar kā namak khāyā ho, us ghar kā kabhī bhī burā nahī̃ karnā chāhiye. In which house you ate the salt, you should never, never do any bad things or talk. Entire, what they call the eastern part of Europe, including great Russia and all these countries which are speaking the Slavic language, they have a very beautiful tradition. When the guest comes or anybody comes to the door, they welcome them with a plate of bread and a little salt. You, as a guest, have to accept. You break a little bread and a little salt, and you enter. Then they will say that you accepted their invitation and their hospitality. And now, the one who ate has the responsibilities that never, even in a dream, will he or she do bad to this family. So, it’s creating a beautiful human relation. After eating there, if you do bad, then we said, "In that plate, in which plate you ate, you made a hole, or you spit on it." That’s called a duṣṭa, durjana—negative and causing pain: physical, mental, emotional, intellectual, social. Dusta or durjana dhura rahijo, kusang se prabhu moye bachavo, kusang se prabhu moye. Dusta yaar durjan dur rakhi jo, dusta yaar durjan dur rakhi jo, Śrī Dīpādāya layar jesun lijo. This only can feel. This only can realize; this only can become aware. And this only one will do, who is inwardly awakened. What does it mean to be inwardly awakened? That feels the pain of the past lives, feels the pain of this life, and is scared about the future. God gave human life to get self-realization and get out of this cycle of rebirth and death. Who am I, and from where am I coming, and where am I going, and what am I doing? Do I do this for which I came, and where will I be again? What will be with you, my dear, after this life? No one will come and say, "My friend, I’m yours." Can I tell you something? There is no friends. If you came alone, you will go alone. You came with the karma. We came through the bondage of the karma, and we will go again through the bondage of the karma, such a person. Holy Gurujī used to say, when the human is born, the child is crying. While living, criticizing, backbiting, and while dying, is thinking of the pity, pettiness. So the human’s aim of life, my dear one, tomorrow we will continue again. All the best, and have a good rest. Good night, and blessings of Śrī Mahāprabhujī. The do the part of them, the I’m sorry more on them, the on them said that they serve on Sunday are the I’m Sarah said them show I’m roti Kalyan, I’m are ok, I’m done some but I’ll shut through would he be not sire the budget the Oṁ Śāntiḥ, Śāntiḥ, Śāntiḥ.