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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 the power of satsaṅg. The scriptures declare it to be so. In such a holy assembly, a saṅgha, even a bad person can become a great person through satsaṅg. Each and every word of the satsaṅg is kalyāṇakarī, meaning it brings liberation. That is called amṛta vachana, the nectar of speech. There are many different kinds of amṛta: jñāna amṛta, vācana amṛta, dhyāna amṛta, pañca amṛta, caraṇa amṛta, and so many others. The words of this satsaṅg are like that amṛta. 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 a little 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 Kila in Agra. He heard there was a sādhu giving satsaṅg. In those days, there were both kinds of sādhus—fakīrs, Muslim Sufi saints, and Hindu saints—and they respected all holy beings. He went secretly with a few people and sat about fifty meters away. It was dark. Only the area where Swāmījī was giving satsaṅg had an oil lamp, whose radiance hardly extended 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 Dear devotees, if the grace (kṛpā) or the compassionate gaze (kṛpā dṛṣṭi) of God or the saints is withdrawn or becomes unbalanced, then even Bahādur Ṣāḥib, the emperor, may go begging, and he will not get even food, though he is a beggar."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. "How stupid! What is this Bābājī saying? Stupid." First, why would Bahādur Ṣāḥib go to ask for alms? There is no need. And if he did go, there would be a long queue of people to give him many things. He thought the sādhu was just gossiping, manipulating, and making people stupid. Bahādur Ṣāḥib laughed and went away. But that word, like a seed, went into his mind. As he went to sleep, he was thinking, "Even Bahādur Ṣāḥib, if he goes begging, will not receive alms." Before sleeping, he laughed again, remembering this one sentence: "Even Bahādur Ṣāḥib goes for begging, he will get nothing." Time does not wait for anyone. Karma does not leave anyone free. Similarly, the statements (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," or wish you ill. 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, to change society. He said we should not follow these old traditions and old beliefs. All should be happy, and everyone should have the same ideas and same rights—like what is sometimes called socialism or communism. At that time, a street worker got more payment than doctors in the hospital, because they said the doctor is not working so hard, but on the road they are working very hard. There was 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 because I lived there for twenty years. I didn't want to collect the potatoes, but I wanted to go and fry the potatoes there in the field and eat. So the new Bahādur made the law that in his country, in his kingdom, everyone has equal rights and everyone has to work. No one is allowed to just sit; there is no retirement. He gave everyone work, and so he asked his father, "What kind of work would you like, Father?" The father said, "Your Highness, I would like to have administrative work." The son became angry. "Stupid! Still you want to be a king? Administrative? No, you will get work. Go with the horses and work in the horse stable." Bahādur Shāh asked his father, "What work do you want to do?" He said, "Make me a public officer, and I will serve the people coming and going." Bahādur Shāh, who was a boy, became angry. "You are still thinking like Bahādur Shāh? No, go and work in the jaggery shop, take the horse's leash." The father said, "I am your father." The son replied, "No, 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 that work, he put the father in jail. But he said, "The one who is in our jail, the prisoner, will have to do his work." The son put his father in prison but said the prisoner has to work. One day, they asked his father, "What kind of work would you like to do?" He said, "I will teach horses how to ride." "No, no riding horses. You have only one duty: to give grains for the horses. You have only one duty: you have to grind the grains for the horses." Now his father runs a mill, and they put him in prison. On the other side of the Yamunā River, this side is the Red Fort, and the other side is the Yamunā. The father, the ex-emperor, was very sad, and he 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 is 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 ex-emperor to the bank of the Yamunā to wait for the ferry to cross the river. It is traditional that wherever humans gather, they make a business. It was winter, the cold season. The sun had risen, about eight or nine o'clock, but it was still cold and foggy. They were waiting at the bank of the Yamunā for the ferry to come to cross over to go to Bahādur Shāh. He had also ordered 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 (chickpeas)." Again, the son was angry. "Still you want good things? Chana makes many dishes: jalebī, laḍḍū, mohana bhog, pakode, khichḍī. No. You will get only barley (jau)." See, the father and the son. On the bank of the river, there was a handcart, and one man was sitting there making morning dāl kī baḍe; the baḍe were very famous there, and they still are. When the ex-emperor saw someone frying pakoras... Lifelong, he had always had very good meals, and now, for the last few years, he had been suffering, getting nothing. When he saw very nice fresh pakoras with a lot of spices inside, water collected in his mouth. But as a prisoner, he had nothing in his hand. He thought, "I will ask the salesman, 'Please, can you give me some pakoras?'" He went there. The ex-emperor thought, "I will ask this pakora seller, 'Brother, can you give me a few pakoras?'" He went to the salesman and asked, "Friend, I have no money. I'm a prisoner. Can you give me some pakoras?" The man said, "Of course." He took a full handful and the ex-emperor put out both his hands. The pakoras were coming, but then the soldier said, "Khabardār! Attention! Don't give anything to the prisoners, otherwise Bahādur will hang you up." That hand holding the pakoras went back, and the ex-emperor's hands opened. The hand where the pakoras were inside moved back again, and the ex-emperor remained with empty hands. At that time, tears came from his eyes. He remembered the words of that sādhu who was giving satsaṅg. Tears came to the ex-emperor's eyes. And those words of the great being from the satsaṅg of the mahātma came true: "Even Bahādur Ṣāḥib, if he goes begging, will not receive alms." He remembered, and tears came. I heard in the satsaṅg Swāmījī said, "Even if the emperor goes for begging, he will get nothing." Therefore, Tulsīdāsjī said... The ex-emperor 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 you will remember all this. Therefore, my dear friends, brothers, sisters, whatever a saint (sādhu) says, you should believe it. Whatever a holy saint tells you, that is a blessing, that is Guru Vakya. All the holy scriptures, all the spiritual books, all 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, the gospel of the master with the devotees and disciples. That means the preaching of the master to the disciples. And those who have faith and follow, they do get the blessings. Therefore, whatever we do with our body (tan se), mind (man se), and speech (vachan se), we shall get the results, and we get a blessing from this. So even the strict words of the Gurudev, you may think, are bitter (khaṛā), 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, we all 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. I said, "Ah, these are stupid things." Don't say that. Those who do this, one day they will remember these words. Even the emperor went begging, and he didn't get anything. His hands remained out. So there are many, many stories, very good stories, the very best stories. Therefore, satsaṅg. What a glory, what a beauty, what a glory of the satsaṅg. Śobhā. Śobhā means prize. When you pass your examination as a good student, everybody 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 come, stay with us one year more." 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, then he becomes bad. The color... If you tie a black sheep with a white sheep, you will not take the color of the black sheep onto the white sheep. But the white sheep will also take the bad habits of the black one, or the black one will take the bad habits of the white one. Color will not take, but the habits will. Saṅgat sāra anekapāla. Saṅgat sāra. Sāra means the result, the essence. The essence, the fruits, the results of the satsaṅg. Saṅgat sāra anekapāla—many fruits. Similarly, kuśaṅg sarā anekapāla. When you listen to bad company (kuśaṅg), then there will also be many different kinds of fruits, but those fruits are poisonous and bitter. The bitter melon, even if it is swimming in sweet water, the bitterness doesn't give up. The iron spoon is moving in the halvā or pudding, but the spoon cannot taste the halvā or the pudding. Similarly, kuśaṅga—negative talking, negativity—this will destroy thyself. Therefore, satsaṅg. Śobhā means glory, Śobhā means beauty, and Śobhā means the prize, the high prize, the acknowledgement. That satsaṅg only the blessed one, the fortunate one, can get. Ho kar śabda sunāy ik sār, jay se kīṭ bṛṅg saṅg ho śabda sunāy ik sār. Rām jī śabda goñjābīj ke bhed sevo, bṛṅgī to hoye yudh jāye svabhāvo satā saṅga. Hāṁ, goñjābīj ke bhed sevo, bṛṅgī to hoye udhā, jāye svabhāvo satā, saṅgh, jāne badbhā gire jānā, pāye svabhāvo satā. Just a key to bring Saṅgha... It is that 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, and these three are of different mediums: kaniṣṭha, madhyama, or uttama—these are three guṇas. Kaniṣṭha means the lower quality, like tamo guṇa. Madhyama is the middle one, so-so, and Uttama is the best one. Now, the wasp makes a mud house somewhere in the furniture, or under the roof, or somewhere in the house. That kind of wasp is searching to make some other wasps. It goes into the meadow making a sound. That we call bhrāmarī. And from that sound, the brahmrī prāṇāyāma is coming. And brahmrī prāṇāyāma... That quality of that creature which should be changed into the wasp... The kaniṣṭha hides under the grass and is afraid. This means those who have fear from their sins. Tulsīdāsjī said very clearly: "Tulsī, pūrva ke pāpa se," from the past—seen from past lives and this life's past—they don't like to listen about spirituality, about God, about satsaṅg. Just as with a fever (jvara), when you get a high fever, then you have no appetite. Similarly, when the karmas, the bad karmas, the sins are overloaded, then you don't like to listen to the satsaṅg. Similarly, a man who has no knowledge, an agyānī, is either sleeping in the satsaṅg or gets up and goes away, because there is ignorance inside. So the wasp is calling, "Bromley, Bromley, Bromley..." Then she makes another sound, "Mmm, mmm, mmm." Then see that one worm stays in, becomes lazy, the mogul. Now the wasp says, "Your Bromley name," and said... He cannot... They got this... Really made the bottom of the hailed steel. Like this call, there are three kinds of disciples and three kinds of children. Kaniṣṭha... Gurujī, before telling them to do a task, they try to run away. When the mother and father are about to ask them to do some work, before that they run away from home. When the master tells something to do, they try to run away, or become lazy, or they think they didn't listen. They make life like this, that one doesn't hear. There was an old man, and he was physically very weak. He had three children. They were hardly giving this poor man anything to eat. And he played that he was deaf, that he doesn't hear anything. His children thought, "Father can't hear too much." They called the doctor. The doctor said, "We're giving you an injection of vitamins." They gave an antibiotic injection every day. The old man was fed up with the injections, but what to do? The injections were very cheap. One yogī came, one sādhu came for a big shot and sat there, and he asked, "What happened to your... Father, Pitājī, brother, okay. What happened to the father? He is old and very weak, and the doctor is coming, giving some vitamin pills." The sādhu said, "He doesn't need vitamins, he doesn't need injections, he doesn't need glucose." "Then what does he need?" He said, "In the morning, make almond halvā (badam kā halvā) from almonds in pure cow ghee (desī gayā kī ghī mein). Every morning, you will see, in a few days he will be okay." All the men said to his son, "Listen to Bābājī. Listen to what Swāmījī says. Don't listen to the doctor." They say, "Hey, he can hear everything." He said, "Yeah, I can hear everything, but I know what you don't want to hear." Similarly, there are some disciples; though they listen and hear and understand, they try to run away. Such a person who is negative, egoistic, criticizing, destroying, negative talking... Such people will not get better. Even a hundred saints will give advice, saying they will sit here. Such a one will not become better. Like a rope, a string made out of coconut or from grass, even if you dip it in the Gaṅgā water, it will become tighter, stronger. So when you tell them satsaṅg and good things, their ego again becomes stronger. Then the wasp said, "This worm... There is no benefit; it is not worthwhile to take this one." Then she goes and sees the other one. Brahmrī Prāṇāyāma can bring your high blood pressure down if you do it properly; otherwise, it can make the blood pressure higher. Brahmrī Prāṇāyāma is very scientific. When you close your ears and listen, then you should know from the nābhi kamal (the navel lotus). You have to take that sound ascending and very carefully bring it to the jñānendriyas (organs of knowledge). And from the jñāna-indriyas, make that sound very fine, very refined. The quality of that comes to the śarīra (body). And from the body, from thousands of radiances, from that it should again feedback, it goes. And then each and every blood cell is recharged by that sound. That's called sound therapy. That's called music therapy. And there's also color therapy. So when the wasp makes the sound, then one worm comes and stands on its tail and looks like this. The wasp said, "Oh, this one could be." She is listening. The worm is listening for some seconds, then goes down and, like a caterpillar, you know, runs away and hides. That's called madhyama, kaniṣṭha madhyama. That is a so-so disciple. They will be a disciple for a while, then they'll run away. Therefore, there are three things. It's called a flower. This is a flower. Then it's called a follower. The disciples, they follow us. And the third one is called "fall over." It will fall over. So, such disciples are not of any use. They stay for a few days, then they say, "These disciples are not of any use." On the contrary, they defame Gurujī and go somewhere else. Like that disciple, like that practitioner, is no useful person because that one cannot achieve the aim, and you cannot change that one. Such people are only bringing troubles and troubles. So then the wasp gives up. What do we say? We say in these seeds there is no oil. But Gurudev doesn't give up. Parents don't give up. Lifelong, parents will give you blessings. Parents will try to give you a better life, a better position. But you don't listen. Then again, the wasp is making the Brahmari Pranayama sound. Nābhi Kamal, see? Then the third quality is... She finds somewhere a big worm. It is not that the nest of the worms, no, no... Sometimes, in a neighbor's garden, sometimes one kilometer far, you know, to search for a diamond, how many thousand tons of stones and dust you have to remove to find a small piece of a diamond. Then, one worm finds it and stands up. Then the wasp is moving, making a circle like a parikramā and going, "Hmmm." And that worm listens to the sound and, like you are in a trance, moves from where the sound is coming, looking for that wasp. Yes, this one can turn into the wasp. The wasp catches it and brings it into that mud house, closes it, and leaves a very nice ventilation. That's called natural air conditioning. And then the wasp gives cysts, and the worms will... Oh. And again, after a few hours, she comes and again gives injections. Now, that worm is waiting to listen to the sound. The wasp will come, and she will stick me. And she tries to hide while concentrating on when the wasp comes, and what kind of sound is there. She is listening. Aha, that wasp is making sound. Now, that caterpillar or that worm begins to imitate that sound. And again, the wasp comes very silent and listens. Inside the mud house, there is a sound. From the transmission of the hormones, that worm gets wings. And then the wasp carefully opens the door of that 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... The same... A kiss are sub the BGK pay the C will bring it to... 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 in the satsaṅg, that is called śabda bīj (the seed of sound). Śabda sanehi marijatara mariheli, śabda sanehi marijatara mariheli. Oh my friend, those who understand my words, the language of my heart, they are my own. They are not my... Those who understand the guru's words (guru ākhyā), they are the satsaṅgī. They are the ones who have a right to 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." So they always try to avoid. The uttama disciple—even if the master or parents don't ask to do something, but one comes to know that my mother, father, or my master wishes this without asking, and will fulfill and work on that. That is called uttama dhiṣāyī 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 like you are a rich person and you do not get that right. Similarly, Śobhāvat Saṅgī... So, in satsaṅg, what the mahā puruṣas, the saints, are telling us, that is the Guruvākya. These are the words of all ancient saints and ṛṣis. What I am telling is not my words. 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 is said. Therefore, satsaṅg hi mokṣa kā dvāra hai, aur satsaṅg se hī hum brahma ke andar samā jāte hai, aur kuṣaṅg se hum janam janam duḥkha pāyeṅge—we will suffer life after life. 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, how satsaṅgī toh aur candana vṛkṣa mile vo mālyagār kehlāī. When mālyagār is the bun of the best sandalwood, the best quality of that sandalwood, and when other wood comes near, it also gets so much aroma, the smell of that mālyagār, that other wood also looks like it is a Mālyagār, and it is sold at a high price. Similarly, one who comes to the satsaṅg, their glory (śobhā) increases. From satsaṅg, śobhā increases, and from bad company (kuśaṅg), one falls in society. Bol Śrī Deep Nārāyaṇ Bhagavān kī, Deveshwar Mahādev kī, Madhav Krishna Bhagavān kī, Deep Dayā Laya Arj Sun Lījo Prabhu. Deep Dayā Laya Arj Sun Kar Kṛpā Māyē Sata-Saṅga Dījo... Śrī Dīpa Dayālayā Rāja Sunalījo Prabhu Dīpa Dayālayā Rāja Ku Saṅgh Se Prabhu Moye Bachāvo... Dostyāra Durjana Dura Rakhi Jo Dīpa Dayāla Yara Jasoṇa, Śrī Deep Nārāyaṇ Bhagavān. Om Śāntiḥ Śāntiḥ Śāntiḥ...