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Good evening, dear brothers and sisters, spiritual practitioners, and seekers here and in all parts of the world. Blessings are coming to you from the holy land of Bhārat, from Jadan in Rājasthān. Such is satsaṅg. The scriptures declare it so. In such a holy assembly, even a bad person can become a great person through satsaṅg. Each and every word of the satsaṅg is kalyāṇakarī, meaning it is liberating. That is called amṛta vachana. There are many different kinds of amṛta: jñāna amṛta, vācana amṛta, dhyāna amṛta, pañca amṛta, caraṇa amṛta, and so many others. Thus, the words of this satsaṅg are like nectar. A great saint said that the nectar of wisdom rains and showers upon those satsaṅgīs who come to the satsaṅg. Long ago, during the period when the Mughals ruled India, there was a great soul, a sādhu, giving satsaṅg near the city of Agra. At that time, there was no electricity, only oil lamps. Those who were richer, or kings, had oil lamps burning around their houses all night, with people to tend them. The emperor, Bahādur Shāh, resided at the Red Fort, the Lāl Kīlā in Agra. He heard that a sādhu was giving satsaṅg. In that era, there were both kinds of sādhus—fakīrs, Muslim Sufi saints, and Hindu saints—and they respected all holy beings. So he went secretly with a few people and sat about fifty meters away in the darkness. Only the area where Swāmījī was giving satsaṅg was lit by an oil lamp, whose radiance extended hardly twenty meters. About thirty, forty, or fifty people were sitting there, as the population was smaller then. Bahādur Ṣāḥib wanted to know what this Swāmī was preaching to the people. Our beloved Holy Gurujī, Swami Madhavānandjī, used to say, "That is called Guru Vākya." The moon (candra) and the sun (sūrya) may change their course, but the words of the saints will never go empty. So, Bahādur Ṣāḥib listened to what that sādhu was saying. The mahātma said, "Dear devotees, dear bhaktas, if the master's attention is gained, then the beggar does not have to ask for alms. Dear devotees, if the grace (kṛpā) or the compassionate gaze (kṛpā dṛṣṭi) of God or the saints is withdrawn or becomes unbalanced, then even Bahādur Ṣāḥib, the emperor, may go begging, and he will not get even food, though he is a beggar." Bahādur Ṣāḥib laughed, thinking, "How stupid! What is this Bābājī saying? Stupid." His first thought was, why would the emperor ever go to ask for alms? There is no need. And if he did go, there would be a long queue of people eager to give him many things. He thought the sādhu was just gossiping, manipulating, and telling stories to make people stupid. Bahādur Ṣāḥib laughed and went away. But that sentence, like a seed, went into his mind. He went to sleep thinking, "Bahādur Ṣāḥib ko bhī māṅgne par bhikṣā nahī milegī." Before sleeping, he laughed again, remembering this one sentence: "Even if Bahādur Ṣāḥib goes begging, he will get nothing." Time does not wait for anyone. Karma does not leave anyone free. Similarly, the words (vākyas) of the ṛṣis, munis, and saints will come true. Even your parents' words will come true. That is why your parents always give you good wishes. Always, when you go, your friends say, "All the best, have a good journey." No one will tell you, "Have a bad journey." Because we do believe—it doesn't matter which country, mentality, or language—we say, "Goodbye, good journey, good luck, safe journey, come back well, God protect you, bless you." These are our words. Bahādur Shāh's eldest son, who should have become the successor, had a very big conflict with his father. Through his powers and manipulation, he became the successor and retired his father from his position. The father gave him all the rights. The young Bahādur Ṣāḥib was, at that time, known as a modern thinker. He wanted to bring good laws to the public and change society. He did not want to follow old traditions and beliefs. He believed everyone should be happy and have the same ideas and rights—similar to what socialism or communism advocates. At that time, a street worker got more payment than doctors in the hospital, because they said the doctor does not work as hard as those on the road. There was even a law that once a year, for fifteen days, every doctor had to go work in the field to collect potatoes. I have seen that, as I lived there for twenty years. I didn't want to collect the potatoes, but I wanted to go and fry them in the field and eat. So the new Bahādur made a law that in his kingdom, everyone has equal rights and everyone has to work. No one is allowed to just sit idle; there is no retirement. He gave everyone work and then asked his father, "What kind of work would you like, Father?" His father said, "I would like to have administrative work." The son became angry. "Stupid! You still want to be a king? Administrative? No, you will get work. Go with the horses and work in the horse stable." The father said, "Make me a public officer, and I will serve." The young Bahādur Shāh was angry. "No, go and work in the jaggery shop, take the horse's leash." The father said, "I am your father." The son replied, "In the law, there is no father and no son. Go." He sent him to the court and made the rules. Because the father did not want to do the work, he put him in jail. But he said, "The one who is in our jail, the prisoner, will have to do his work." So the son put his father in prison but said the prisoner must work. One day, they asked his father what kind of work he would like to do. He said, "I will teach horses how to ride." They said, "No, no riding horses. You have only one duty: to grind the grains for the horses." So his father had to run a mill, and they put him in prison. On the other side of the Yamunā River was the Red Fort; the father, the ex-emperor, was very sad and wrote a letter: "Your Highness, in your service, one of the prisoners from your kingdom wishes to speak a few minutes with you, asking for a consultation. Please be merciful and give me a few minutes." A father was writing to his son. The reply came: "All right, next Monday, 11 o'clock a.m., bring him here." The prisoners who were taking care of the prison brought the Badshāh to the bank of the Yamunā to wait for the ferry to cross the river. It was winter, the cold season. The sun had risen around eight or nine, but it was still cold and foggy. They waited at the bank of the Yamunā for the ferry to come to cross over to go to Bahādur Shāh. The son had decreed that a prisoner would get only one kind of grain and one kind of food. They asked the father what he would like, and he said, "Chana (gram)." Again, the son was angry. "You will get only barley (jau)." So the father was given barley. On the bank of the river, there was a handcart where a man was making morning dāl kī baḍe, which were very famous then and still are. When the Badshāh saw someone frying pakoras, his mouth watered. Throughout his life, he had always had very good meals, but for the last few years, he had been suffering and getting nothing. Seeing the fresh, spicy pakoras, he thought, "I will ask the salesman, 'Please, can you give me some pakoras?'" He went to the salesman and said, "Friend, I have no money. I am a prisoner. Can you give me some pakoras?" The salesman said, "Of course," and took a full handful. The Badshāh put out both his hands, and the pakoras were about to be given. But a soldier said, "Khabardār! Attention! Do not give anything to the prisoners, otherwise Bahādur will hang you up." The hand holding the pakoras withdrew, and the Badshāh's hands remained empty. At that moment, tears came to the Badshāh's eyes, and he remembered the words of that sādhu who was giving satsaṅg: "Bahādur Ṣāḥib ko bhī māṅgī huī bhīkṣā nahīṁ milegī." The same had come to pass. I heard in the satsaṅg Swāmījī said, "Even if the Badshāh goes for begging, he will get nothing." Therefore, Tulsīdāsjī said... The Badshāh was depressed. They brought him to the young Bahādur Shāh. His son asked, "Yes, what do you want? What is your wish?" He said, "Your Highness, you are the empire, you are everything, but still, by relation, by blood, I am your father. I have only one wish." "What?" "Give me a small room in this Red Fort, so that every morning and evening, I can see with my own eyes the Tāj Mahal, which I created for my dear one, Mumtāz." He said, "Okay." So he gave him a small room with one window open, so every day he could see the Taj Mahal. When you go for sightseeing, you will see that room and remember all this. Therefore, my dear friends, brothers, and sisters, whatever a saint (sādhu) says, you should believe it. Whatever a holy saint tells you is a blessing; that is Guru Vakya. All the holy scriptures, all spiritual books, are Guru Vakya. Therefore, it is a mantra: "Mūlaṁ Guru Vakya." The best mantra, the strong mantra, is to follow the words of the Guru. All holy books are Guru Vakya. When you read the testament, what is written there? It is the dialogue between devotees and the master, a gospel of the master. That means the preaching of the master to the disciples. Those who have faith and follow receive the blessings. Therefore, tan se, man se, bachan se—whatever we do, we shall get those things, and we receive a blessing from this. So even the strict words of the Gurudev, which you may think are bitter (khaṛā) or salty—when the Gurudev is strict with you, that means now he is sweet to me. That is a merciful Lord; now his compassionate gaze (kṛpā dṛṣṭi) is upon us. And disciples, our duty is to obey, obey, obey. Obey your master; in that is your benefit. Disobey, and you are lost, you are gone. It doesn't matter how much you utilize your intellect. Do not say, "Ah, these are stupid things." Those who disregard this will one day remember these words. Even the emperor went begging and got nothing; his hands remained empty. There are many, many such stories, very good stories. Therefore, satsaṅg—what a glory, what a beauty! Śobhā means prize. When you pass your examination as a good student, everyone will say, "Oh, this is a good student." If you work well, everyone will say, "This person is a very good worker." Even if that person doesn't want to work anymore, you will say, "Please stay with us one more year." He doesn't want to say good things, but he has to become good. The one who gets a good education becomes good. But if he gets bad company, he becomes bad. The color... If you tie a black sheep with a white sheep, the white sheep will not take the color of the black sheep, but it may take on its bad habits. Or the black one may take the bad habits of the white one. The color will not transfer, but the habits will. Saṅgat sāra anekapāla. Saṅgat sāra means the essence, the result of satsaṅg. It yields many fruits. Similarly, kuṣaṅg sāra anekapāla—bad company also yields many fruits, but those fruits are poisonous and bitter. A bitter melon, even if swimming in sweet water, does not give up its bitterness. An iron spoon moving in halwā or pudding cannot taste the sweetness. Similarly, kuṣaṅga—negative, destructive talk—will destroy thyself. Therefore, satsaṅg. Śobhā means glory, beauty, prize, high prize, acknowledgement. That satsaṅg can only be received by the blessed one, the fortunate one. Ho kar śabda sunāya ik sāra, jaisē kīṭa bṛṅga saṅga ho śabda sunāya ik sāra. Rāma jī śabda goñjābīja kē bhēda sēvō, bṛṅgī tō hōyē yuddha jāyē svabhāva satā saṅga. Hāṁ, goñjābīja kē bhēda sēvō, bṛṅgī tō hōyē udhā, jāyē svabhāva satā, saṅgha, jānē badabhāgīrē jānā, pāyē svabhāva satā. Just as a key can bring... There is a wasp and a worm that can turn into a butterfly or can turn into a wasp. There are three kinds of worms in the meadows, in the grass. These three correspond to three guṇas: kaniṣṭha (lower), madhyama (middle), and uttama (best). Kaniṣṭha means the lower quality, like tamo guṇa. Madhyama is the middle, so-so, and Uttama is the best. The wasp makes a mud house somewhere—in furniture, under a roof, or in the house. That kind of wasp searches to make more wasps. It goes into the meadow making a sound, which we call bhrāmarī. From that sound comes brahmrī prāṇāyāma. That creature which should be changed into the wasp... The kaniṣṭha worm hides under the grass in fear. This means those who are afraid due to their sins. Tulsīdāsjī said very clearly: "Tulsī, pūrva kē pāpa sē"—from the sins of past lives and this life's past—they do not like to listen about spirituality, about God, about satsaṅg. Just as with a fever (jvara), when you have a high fever, you have no appetite. Similarly, when bad karmas, sins, are overloaded, you do not like to listen to satsaṅg. A man without knowledge, an agyānī, either sleeps during satsaṅg or gets up and goes away because there is ignorance inside. The wasp calls, "Bromley, Bromley, Bromley..." Then it makes another sound, "Mmm, mmm, mmm." The worm that is lazy, the mogul... Now Bromley says... and the worm cannot... it gets stuck. Like this call, there are three kinds of disciples and three kinds of children. Kaniṣṭha—when Gurujī tells them to do some work, they try to run away before even hearing it fully. When parents tell them to do some work, they become angry and leave. When the master tells something to do, they try to run away, become lazy, or pretend they did not hear. They make themselves appear as if they do not hear. There was an old man who was physically very weak. He had three children who hardly gave him anything to eat. He pretended to be hard of hearing. His children thought, "Father cannot hear too much." They called a doctor. The doctor said, "We will give you an injection of vitamins," and gave antibiotic injections every day. The old man was fed up with the injections, but what could he do? The injections were very cheap. One yogī, one sādhu, came for alms and sat there. He asked, "What happened to your father? He is old and very weak, and the doctor is coming, giving some vitamin pills." The sādhu said, "He doesn't need vitamins, injections, or glucose. What he needs is this: every morning, make halwā from almonds (badam) in pure cow ghee (desī gayā kī ghī). You will see, in a few days he will be okay." All the men said to the son, "Listen to Bābājī. Listen to what Swāmījī says. Don't listen to the doctor." The old man said, "Yeah, I can hear everything. I know what you don't want to hear." Similarly, there are some disciples who, though they listen and understand, try to run away. Such a person who is negative, egotistical, criticizing, destroying, and negative-talking... such people will not get better. Even if a hundred saints give advice, they will not become better. Like a rope made from coconut fiber or grass—even if you dip it in Gaṅgā water, it becomes tighter and stronger. So when you tell them satsaṅg and good things, their ego becomes stronger. Then the wasp said, "This worm is of no benefit; it is not worthwhile to take this one." So it goes to see another one. Brahmrī Prāṇāyāma can bring your high blood pressure down if done properly; otherwise, it can raise it. Brahmrī Prāṇāyāma is very scientific. When you close your ears and listen, you should know from the navel lotus (nābhi kamala). You have to take that sound ascending and very carefully bring it to the organs of knowledge (jñānendriyas). From the jñānendriyas, make that sound very fine, very refined. The quality of that comes to the body (śarīra). From the body, from thousands of radiances, it feeds back. Then each and every blood cell is recharged by that sound. That is called sound therapy, music therapy. There is also color therapy. So when the brahmari wasp makes the sound, one worm comes and stands on its tail, looking alert. The wasp thinks, "Oh, this one could be." The worm listens for a few seconds, then goes down and, like a caterpillar, runs away and hides. That is called madhyama, kaniṣṭha madhyama. That is a so-so disciple. They will be a disciple for a while, then run away. Therefore, there are three categories: flower, follower, and fall-over. The disciples follow, and the third one will fall over. Such disciples are not of any use. They stay for a few days, then say these disciples are not useful. On the contrary, they defame Gurujī and go somewhere else. Like that practitioner, they are not useful because they cannot achieve the aim, and you cannot change them. Such people only bring troubles. So then the wasp gives up on that worm. We say of such seeds that there is no oil in them. But Gurudev does not give up. Parents do not give up. Lifelong, parents will give you blessings and try to give you a better life and position. But if you do not listen... Then again, the breath is making Brahmari Pranayama. See the navel lotus (nābhi kamala). Then the third quality is... The wasp searches far, sometimes in a neighbor's garden, sometimes a kilometer away. To search for a diamond, you have to remove many thousand tons of stones and dust to find a small piece. Then, one worm is found and stands up. The wasp moves, making a circle like a parikramā, going "Hmmm." That worm listens to the sound and, as if in a trance, moves toward where the sound is coming from, looking for that wasp. Yes, this one can turn into a wasp. The wasp catches it and brings it to that mud house, closes it, and leaves a nice ventilation—natural air conditioning. Then the wasp gives cysts... and again, after a few hours, it comes and gives injections. Now, that worm is waiting to listen to the sound. The wasp will come and stick me. It tries to hide while concentrating on when the wasp comes and what kind of sound there is. It is listening. "Aha, that wasp is making sound." Now, that caterpillar or worm begins to imitate that sound. Again, the wasp comes very silently and listens. Inside the mud house, there is a sound. From the transmission of hormones, that worm gets wings. Then the wasp carefully opens the door of the mud house, comes and makes a sound, and flies away. That one also comes out from the mud house and flies behind the wasp, at the edge of the wasp. Mmm... Therefore, it is said... there is a key to bring... So, sub the BG, K, pay the C, sub the BG, up sub these a word and BG, I that month other essence up that. So, what we speak and we listen to in the satsaṅg is called śabda bīja. Śabda sanehī marījatara marīhelī, śabda sanehī marījatara marīhelī. Oh my friend, those who understand my words, the language of my heart, they are my own. They are not... those who understand the guru's instruction (guru ākhyā), they are the satsaṅgī. They have the right to attain liberation. Others will be rejected. So the madhyama disciple, if the master asks for something, says, "Yes, okay, I will do, but you can ask the other one; he can do better." They always try to avoid. The uttama disciple—even if the master or parents do not ask to do something, they come to know that their mother, father, or master wishes for it without asking, and they will fulfill and work on that. That is called uttama adhikārī phala. He is the one who becomes the rightful owner of the father's and mother's blessings. He is the one who gets the right of the rightful owner of Gurudev. It is not that you are a rich person and you do not get that right. Similarly, śobhāvat satsaṅgī... So, in satsaṅg, what the great beings (mahāpuruṣas) tell us is Guruvākya. These are the words of all ancient saints and ṛṣis. What I am telling is not my words. I am telling you what that saint said at that time, and that becomes the truth. Everything is true now, as it was said. Therefore, satsaṅg is indeed the door to liberation (mokṣa kā dvāra). Through satsaṅg alone, we merge into Brahman. And through bad company (kuṣaṅga), we will suffer birth after birth; we will suffer and suffer. Therefore, purify thyself. Spirituality means purity, crystal-clear purity. So for today, that is enough, my dear brothers and sisters. We will continue the aim of life tomorrow. So, a satsaṅgī is like the sandalwood tree (candana vṛkṣa). When it is the best quality sandalwood (mālyagāra), and other wood comes near it, it also gets so much aroma, the smell of that mālyagāra, that the other wood also appears to be mālyagāra and is sold at a high price. Similarly, one who comes to satsaṅg, their glory (śobhā) increases. Through satsaṅg, glory increases, and through bad company, one falls in society. Bol Śrī Dīpa Nārāyaṇa Bhagavān kī, Deveśvara Mahādeva kī, Mādhav Kṛṣṇa Bhagavān kī. Dīpa Dayā Laya Arj Sun Lījo Prabhu. Dīpa Dayā Laya Arj Sun Kar Kṛpā Māyē Satsaṅga Dījo... Śrī Dīpa Dayālayā Rāja Sunalījo Prabhu Dīpa Dayālayā Rāja Ku Saṅgha Se Prabhu Moye Bachāvo... Dostyār Durjan Dur Rakhi Jo Dīpa Dayāl Yara Jasōṇā, Śrī Dīpa Nārāyaṇa Bhagavān. Oṁ Śāntiḥ Śāntiḥ...