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Part 1: The Manifestation of Cosmic Light and the Journey of the Ātmā Praṇāmūlaṁ gurur mūrtiḥ, pūjāmūlaṁ gurur padam, mantramūlaṁ gurur vākyaṁ, mokṣa mūlaṁ gurur kṛpā, oṁ śāntiḥ, śāntiḥ, śāntiḥ. Salutation to the Cosmic Light, Lord of our hearts, Omniscient and Omnipresent. In His Divine Presence, good evening, dear brothers and sisters, spiritual seekers around the world and in this hall. The blessing is coming to you from Om Viśvadīp Guru Kuljadan, holy Bhārat, Rājasthān. This period is known as the time of the manifestation of the cosmic light as God Kṛṣṇa. Around the world, you all know of God Kṛṣṇa. He is one of the 24 incarnations according to Indian mythology — an incarnation or avatāra. There are different events and different times for these incarnations, except for God Śiva. Śiva is known as Mahādeva. Mahā means great, Deva means God. It is a mistake to say Deva means semi-God; there is no semi-God. You can say God, God, and Divine. Once someone translated “semi-God,” and everybody said, “Semi-semi.” So, Mahādev — there is only one God, who is known as Mahādev, the greatest one. And that is because He is not born like other gods’ incarnations; they were born through mothers and fathers. So Śiva is known as Svayambhū. Svayambhū means one who has manifested Himself, the Self. Therefore, we don’t know who is the father of Śiva or the mother of Śiva. Everyone asks, “Who is your mother? Who is your father?” But the greatest one says, “The universe is my mother, consciousness is my father, and that divine is my own Self — the Ātmā.” In physical power and strength, the strongest and greatest ever was Hanumānjī. And therefore, what do we call Hanumānjī? Mahāvīra. Mahā means great, like Śiva, and Vīra means hero, warrior. When you hear the name of Bhagavān Mahāvīra in Jainism, it is given after Hanumānjī. Now we have many names of people: some called Mahāvīra, Mahāvīr Singh, Mahāmahimā, Mahāmahima. There are many names — Kṛṣṇa, Rāma, Hanumān, Hanumān Prasād, Hanumān Purī, and so on. But where are the roots? Almighty, the creator of all, “Oṃ Kārvindu Sayuktam Nityadhayanti Yoginakam Dhammokshitam Cheva Oṃ Kārayānamonamah.” In the endless universe, where there is nothing — only empty space and that consciousness — there, the Nāda, the Rūpa Parabrahma, the form. If you want to know the form, how Parabrahma looks, it is the resonance, nāda, dhvani. That resonance which first awakened and manifested was Oṃ — akāra, ukāra, makāra. And through this akār, ukār, makār, the tattva begins to develop: sāttvic, rājasic, and tāmasic — Brahma, Viṣṇu, and Maheśa. Out of that Nāda came the Śivajyoti — Jyoti, Prakāśa, the Light. That Jyoti is known as the Ātmā, the Self, the Supreme of the entire Universe. After that Jyoti, Śiva manifests. He is the creator of all. Many times Śiva appeared, many times — yugas after yugas, many manvantaras, kalpas. After the Svayambhū, there are two: Nitya and Nimitta. Nitya incarnation and Nimit incarnation. Nitya means always, all the time. God incarnates constantly; that means God’s energy, God’s light, descends on this planet, on Mother Earth, and that we call the Holy Saint. Ocean and rainwater, ocean and clouds, clouds and rainwater, river and rain — different is the name, but the reality is the same. Nimitta Avatāra occurs for a very particular reason: the entire universal energy, consciousness concentrates and comes to act. As God Kṛṣṇa said, “Yadā yadā hi dharmasya glānir bhavati bhārata. O Arjuna, whenever adharma, irreligion, negativities, jealousy, hate, ego — like Rāvaṇa, like Kaṁsa, like Hiraṇyakaśipu, and so on — at that time, I manifest myself through my yoga māyā, through my cosmic energy, the yoga.” That is called Nimitta Avatāra — Sambhavim, Yuge Yuge. In every Yuga, I incarnate. And so we have 24 incarnations recognized, declared. The question came during Jesus’s travels in India, when people saw his miraculous power, his spiritual strength. They asked, because there were some believers who thought that he is God. And Jesus refused clearly: “No, I am the son of God, I am not God.” So we are all sons of God, we are all children of God — all of us, boys and girls, and all other creatures. The fourth: anyone who is born is also an incarnation. The word “incarnation” is used philosophically in spirituality; “birth” is used for the normal. In some countries, people believe birth applies only to humans; they do not speak of animals as being born. But generally, around the world, we say this calf was born, this dog was born, and so on. So there is birth, incarnation — Nibbiṭa, Nityāvatāra, and Svayambhū. And in this list comes Kṛṣṇa, Buddha, and others. Then it is said: those who attained that enlightenment, that completeness, oneness — ātmā jñāna — at that time you become one, then there is no difference. When canal water enters into the Gaṅgā, it becomes Gaṅgā water. After merging into the Ganges, no one will say this is canal water; it is Gaṅgā water. Similarly, Bhakta — the devotees, the disciples — merge with their devotion through Dhyānamūla Guru Mūrti, by meditating on the eternal form of the Guru Tattva, “Brahmanandam Param Śukadam Kevalam Dhyānam Mūrti.” That embodiment of the Gurudev is not that physical body, but the jñāna, the knowledge. Brahmanandam — that is the divine bliss of the Brahman. Brahmanandam, not Brahma; Brahma is the creator. According to the Mahāśivapurāṇa, God Śiva created Brahmā and Viṣṇu. And Brahma is that which is Nirakāra. So Brahmananda — Brahmanand, Nitya, everlasting Kevala Chit Ananda Svarupa Bodhaya, Buddhi, the Knowledge. So Brahmanandam Paramsukhadam — that is the highest joy, highest happiness, giver of the highest happiness. All other worldly happiness has a beginning and an end. Beginnings may be pleasant, but the end is difficult; or the beginning may be difficult, but the end pleasant. But everlasting bliss is called Brahmanand, Mahanand. Kevalam Jñānam Urtim — and that is only the embodiment of knowledge, wisdom. Knowledge means there is no ignorance. Kevala jñāna, vahāṁ ajñāna kā koī savāla hī nahīṁ. Ekam, nityam, vimalam, achalam, sarvadṛk, sākṣī bhūtam. Only one — one in all, all in one. Brahma satyaṁ, jagat mithyā. All is the truth that is Brahman, and all that is in this world is unreality, not everlasting. Ekam Nityam — everlasting; Vimal Achalam — spotless, vimal, without any mal, without impurities. Achalam — unmovable. Everything is moving in this universe, everything. But one thing is not moving. Can you tell me what? Achalam — everything moves: all the planets, all the stars, the moon, the sun, the elements. Only space is not moving. Space is space, so that is achal. Similarly, the ātmā of that Gurudev is achal. Ekam Nityam Vimalāchalam Sarvadhi Sākṣibhūtam. Though it is not movable, it is the witness of each and every creature on this planet or anywhere in the universe. Everything is in his look, in his vision. Ekam Nityam Vimalāchalam Sarvādī Sākṣibhūtam Bhavātītam Trigunarahitam. And it has no bhāva, no choice, no mood. Tirguṇarahitam — beyond the three guṇas. Satguru Tavnāmamiam. Ekam Nityam, that is. So, Brahmanandam Param Śukadam Kevalam Jñānam Uratim Dvandatitam Gagana Sadṛśyam Tasmāśyādi Lakṣyam. And that is the Lakṣya, the aim of everyone’s life. How? When you sit near the ocean in summer, or at the edge of a pond, or even after it rains — when it has rained, if you look a little while later, the steam comes out of the earth, doesn’t it? See, the steam has come out. So, I am going to make Kheer. Is it Kheer or steam? See, kheer has become steam. So from the ocean comes the fog, the parā. Now the ocean has changed its name into steam, into fog. The fog goes high because it is like a gas form and goes high into the atmosphere. We don’t say clouds or fog are very high. It changes name. What kind of name? Clouds. Now the fog has changed to clouds. And when the clouds come, we don’t say the cloud is raining; we say it is raining. Now the clouds have changed their name, identity, and become the rain. And the raindrops fall on the ground, and what we say is the water is flowing. We don’t say the water is falling or raining. Many, many drops come together and begin to flow. And when they come together, we say the creek — Chhotī nālī nālā behrā hai. And then each and every creek enters into the big flow, and that we call the river. In Vedānta, we used to say, the river has curves, but water has no curves. Arre, nadī ṭeḍhī haiṁ, lekin pānī ṭeḍhā nahīṁ hotā hai. So the river has a curve, not the water. This life has two banks — nadī kī do kināre. One bank is the bank of happiness and joy, and the other bank is connected to the material world of pain, unhappiness, and troubles. Your ātmā, your lakṣya is flowing, going in the same direction. Does it matter if there is a curve or no curve? Your Ātmā has no curve. Your ātmā is spotless — Vimalachalam. Your ātmā is vimal, spotless, achal, unmovable. Now, that ocean from which comes the steam goes into the sky and comes again as rain, which falls on the earth. But the aim, the lakṣa, is only one: to come back to the ocean, to come to the origin. Similarly, each and every soul — it doesn’t matter even if it is a bacterial living being — they are also a tiny, tiny, tiny light of God, like a fog. Though it is fog, it is made of very, very fine drops inside. But their aim, their lakṣya, is to come again back to the origin. Similarly, our aim is to come back to our origin, and what is our origin? The Brahman, the Supreme, Brahma Jñāna. And those who have this Brahma Jñāna, Guru Nānak Sāhib said, that becomes as Maheśvarāha, and Śiva — one becomes one with Śiva. So, Incarnation — this is a different matter: Svayambhū, incarnation, and birth. There are four different ways to come into this world, except Śiva. Śiva is Svayambhū. The four are: Śvedas, Aṇḍes, Jarāyu, and Udbis. These are the four doors into life on this planet, on Mother Earth. Udvija, Sveda, Aṅga, and Jāyus. And Udvija comes like a sprout when the seed begins to sprout — that’s a life. Every seed has a life inside. Svedas, the bacteria. Aṇḍes, through the eggs. Śrī Śrī... Everyone comes to the light, except those who are what we call hiṃsak prāṇī — creatures that kill others. They are active at night. And thieves, the tricky ones, they hide in darkness. It happens, doesn’t it? The thief looks for darkness. Hiṃsak prāṇī andherā tūṇḍtā hai. So thieves and criminals hide their names; they hide themselves behind something — behind trees, behind rocks. And when darkness comes, it means their own ignorance becomes active. But that ātmā, the jīva, that jīvātmā is searching for light and proceeding toward the light. Se jyot jagat. And so, when within oneself, when that jijñāsā — that motivation or inspiration — awakens in that ātmā, or in that jīvātmā, then the Lord, after such struggling and suffering, makes the way free for me to rise into the light. That means the soul is ascending into the light. But when darkness appears, at that time all the negative qualities take over and begin to govern that buddhi, the intellect of the person, and it proceeds toward the lower worlds, lower chakras, to the darkness. And therefore, everyone is a light of the one God. Water, all kinds of liquid which exist, no matter which form — even alcohol originates from the ocean, but it is like this quality. The quality decides, my dear. Water has no color. Now you put yellow color, and the water looks yellow. You put green, it looks green. You put red, it looks red. You put a dark color, and it looks dark. And if you put whiteness, it looks white. Similarly, in your purity, whatever kind of thoughts you put, like that will be the reflection. Part 2: The Glory of the Satguru’s Grace and Self-Realization And therefore it is said: “Satguru, jyot is said, jyot jagad.” This is from our Satgurū Chalīsā, which I took up to recite. For this reason, our beloved Gurudev, Sadgurū Svāmī Madhavānandajī, composed this Sadgurū Chalīsā for the benefit of the bhaktas, to be recited or listened to every morning. Satguru Atsri, Satguru Chalisa, Oṁ Namo Śrī Gurudev Jī, Sabkā Sarjan Har—the Sarjan who has manifested, manifesting the entire universe; all that is visible and invisible, all are from the One. That is the creation, and that itself is the dissolution, and that also liberates all and destroys. When there is negativity, Krishna said, “I come to destroy the negative, the āsurik śakti, and I liberate, I support the devik śakti.” Arjuna, it is not that you are my friend or relative that I am on your side; rather, I am on your side because you are on the side of dharma, not adharma. And therefore dharmo rakṣitaḥ. Oṁ Namoḥ Gurudev Jī, Sabke Sarjanahār, Antar Bāhar, Mae Par Brahma Kirtār Kirtār— that who gave the abilities to do, the Kāraṇa. Sarjan is that, and Kīrtār is that God who manifests, who is incarnating. Devan ke param dev ho, śimru baram bar, tumārī kṛpā ke binā, hove nahī bhava pāra. You are the Lord of lords. I meditate and repeat Thy name again and again because without Thy mercy and grace, no one can cross the ocean of ignorance. Rishi, Muni, Śānta, Jan, Jāpe Tumhārā, Jāpa Ātmā Jñāna Ghāṭa Pāyakara Nirbhaya Ho Gayā. Rishis, munis, saints, sants—all are worshipping Thy name, singing the glory of Thy name. Ātmā Gyān Ghaṭ Payākar—they obtained Self-Realization, Ātmā Gyān in their heart. Nirbhaya ho gayā āpa—they all became fearless, they all became the Divine, enlightened or liberated ones. Fear exists where there is darkness and ignorance, and finally, to come out of this fear is when the body is gone and you are one in the Ātmā, free from that. Those who will read the Satguru Chalīsā, “Urguru Dhyān Lagai,” in the heart, meditating, “Dhyāna Mūlaṁ Guru Mūrti.” Janam Maran Bhav Dukh Mite, Aur Kaal Kabu Nahi Khai. All the troubles, problems, and suffering of birth and death are gone. Kāla Kabū ne khāī—Yamarāja, the Kāla, will never eat you anymore. Kāla will be fasting all the time because there is no one whom he should eat. But those who go toward negative qualities, then Kāla is celebrating their meal. Very different varieties. When people become nasty, then Kāla is chanting one mantra. When people are egoistic, angry, jealous, hateful, disturbing, and critical, and so on, then Kāla is said—oh, Kāla becomes very peaceful. And then, what does Kāla sing as a mantra? Oṁ Brahma Harpaṇaṁ Brahma Havi Brahma Agno Brahma Na Hutaṁ Brahma Evate Ngaṇṭhavya Brahma Karma Samādhi Kāla. Therefore Mahāprabhujī said in one bhajan, Kāla cannot come closer because they even destroy, eat the Kalas. Hari Om, Bhasma, Bhasma, Yoga Agni, Karma Dagdhani, Yoga Agni Kī Dvārā— through the fire of yoga sādhanā, all karmas are destroyed. But Sevā, Satguru Chalisa, Satguru Chalisa Jo Pade Urguru Dhyāna Lagāi, Janam Maran Bhavduk Mīṭe, Kāl Kabū Nai Khāi, Satguru Chalisa Kān Sune, Riddhi Siddhi Sukh Pāi, Manvāñchit Kāraj Sare, Janam Safal Ho Jai. Then all your saṅkalpas will be fulfilled. But sevā—you have to concentrate. Once Holy Gurujī told a story. You like the stories? Ek Gurujī ke sāth mein chelā rehtā thā. Gurujī had a very nice hut, a little ashram, and one disciple. Serving Gurujī, Gurujī kī sevā kartā hai. Cleaning ashram, ashram ko sāf kartā hai. Looking after the cow, feeding the cow, gai kī sevā kartā hai, gai ko cārā ḍāltā hai, bhikṣā lātā hai, and bhojan banātā hai. So he was going for bhikṣā, bringing the attā, lūṇ, mircī, cāval, dhaniyā, baniyā ke vahāṁ se, or bhojan banātā thā. Suddenly, some vṛttis awakened in him. One day, suddenly, he had some vṛttis in the mind. He came to Guruji. Guruji came to Guruji and said, “Bhavjī, Gurudev, how did you come here at 2:30? Bhavjī, I have a request.” What is your request? Bhavjī said, “2:30, he came to Gurujī and said, ‘Gurujī, Gurudev, I have some question.’” Guruji said, “What? At 2:30 this afternoon, what question do you have?” “Well, for ten days I want to go to Mumbai.” Gurujī said, “Why? Who will look after here? Cow, cleaning, eating, and this and that. I am old. No one is there to look after me. Brother, now that you are going, who will serve the departed? Sevā kaun karegā? Bhojan kaun karegā? Sevā karnī hai, Bhagavān kī mandir kī sevā karnī hai. Main to Buddha ho gayā.” The disciple said, “Gurujī, enough. I want to go. I don’t want to go lifelong cleaning the cow dung and this and that. I want to have my holidays. I want to go. Ten days, Gurujī.” Gurujī said, “Well, it is not so good.” He said, “For you, but I want to go.” Gurujī said, “Then wait. Wait some days. I will organize someone who will come and look after the cow and will bring me the food and do the pūjā. After ten days.” He said, “Okay.” He said, “Do one thing, stay for 5–10 days. After that, I will call a śivācārya, and that śivācārya will come and perform the cow’s śiva, perform the āśrama śiva, perform the pūjā in Bhagavān’s mandir, and prepare the food. When that person comes, I will send you.” In the night, Gurujī was meditating. He was meditating on why these desires awoke in the disciple’s mind. Why did this thought arise in the mind? Gurujī saw in meditation that Rāmlāl, Śyāmlāl, Kānārām, Bhānārām, Nānārām, and Bhikārām, and from there, he went to so many houses to eat food. His Anjali is written there. Which names should I mention? Rāmlāl, Śyāmlāl, Banārām, Kanārām, Vikārām, Ṭikārām, Phikārām, and Dhanārām. So, Gurujī was meditating, and he saw five people, their family, ten. Again, the family of Rāmlāl, the family of Shyāmlāl, the family of Banārām, the family of Kanārām, the family of Dhanārām, and so on and so on and so on. That this devotee is, in his karma and his destiny, is that in these five or ten people’s homes he must eat. That food is calling them, not your desire; some other desire is forcing you to come. Next morning, Gurujī called one disciple, like Phūlpūrī. The next day, Gurujī called a disciple like Phoolpurī, gave him the ticket money, and said, “You sit in the train and go to Bombay. Go to these devotees, go there and eat the flour of each person, go and bring the things.” So Gurujī gave the disciple Phūlpūrī the name of all the devotees, and told only for one person’s diet. Morning, so many chapatis, flowers, dal, spices, ghee, oil, this, all, aloo, paloo, tutal, kutal, putal. After collecting everything, you have to come back within two days. Or I wrote a letter to Gurujī, wrote to bhaktas, “Give that much, only this, this, this much.” After two days, he came with ten days’ foodstuff. Then Gurujī called that bhakta devotee who was making sevā. After two days, he said, “Yes, what do you want?” “Swamiji, I am waiting. You didn’t organize any workers here. I want to go to Mumbai.” Gurujī said, “Don’t worry. Take time, a few days. I am worried about you.” He said, “Why? Why are you worried? Your health—you are very weak. But you never worry about me, and now you said you are worried.” He said, “Because I see you through and through now. Before, you did not have such a saṅkalpa, such vṛttis. Arre, bachcha, main terī cintā kar rahā hū̃, itne din pehle kyõ nahī̃ kar rahā thā? Cintā ab kyõ karate ho? Main yahā̃ rahā hū̃, isliye nahī̃, nahī̃, nahī̃. Theharo, pandrah din aur theharo. O Bābajī, das din aur? To par, je main das din late āū̃gā.” Gurujī said, “No problem, he said, ten days more waiting, then I will come ten days later.” Gurujī said, “No problem, so what do you want, Swāmījī? Why did you call me?” Gurujī said, “Look, this is nice ghee, nice oil, nice sugar, nice rice, nice flowers, and good. Now you have to eat three times a day, nice fresh cooked food with ghee, so that you become stronger. Then, my child, you can go; I will not be worrying about you. Otherwise, in the train, people will push you and you will fall out.” He said, “Gurujī, you are so nice to me.” He said, “I have always diced to you, but you didn’t notice. Babjī, you are so good, you will love me. Yes, son, do that first. But you have to make me sit. Eat. Make me a hero every day, make me kheer, make me paratha, eat this and that. Oh, the food will be full, then go away.” While eating, one day, two days, three days, four days, five days, six days, seven days, eight days, he began to think. My Gurudev is a loving Gurudev. So nice. And my cow, my Rampyari is so nice, my cow, and my friends, and Bābājī kī sevā kaun kare kā, who will give Gurudev’s sevā? Eight days eating, nine days eating, ten days eating, he finished all the foodstuff. And he said, “No, am I stupid that I go to Mumbai? No, no.” Gurujī called him, “Okay, Sevāpurī, now I have one bhakta who will look after me ten, twenty days. You can go to Mumbai.” He said, “No.” “Why?” “Gurudev, what will I do there? There are so many people crowded, and I have to sit in the train and go there. To whose house will I go, and who will ask me, ‘If you want to eat something, you are so nice to me’? No, I don’t want to go.” Gurujī said, “Well, I have one bhakta, you have to go.” He said, “No, I don’t want to go.” Gurujī said, “No, you go.” He said, “I tell you, Gurujī, please, I will not go.” Gurudev said, “As you like. What? Then what should I do?” Gurujī said, “What will you do here? Jau mumai?” The bhakta said, “O Chetanāyanandagan O Gurudeva Darśan Dhan O Gurudeva Darśan Dhan O Śeṣa Maheśakāre Guru Śeṣa Śeṣa Maheśakāre Guru Śeṣa Deep Nārāyaṇa Bhagavān, Dev Purīṣa Maṇi, Satguru Svāmī Madhavānandajī Bhagavān, Satya Sanātana, Śabararāma Candra Bhagavān, Kṛṣṇa Kanyālā.” Dear brothers and sisters, dear spiritual seekers, tomorrow there will be several live programs, and especially tomorrow evening a beautiful program will take place. There will be a beautiful ceremony, celebrations, decorations, and a beautiful cradle for God Kṛṣṇa, because tomorrow at midnight Kṛṣṇa incarnated. He was incarnated, and you are all welcome to see this divine vision, the divine arrival of God Kṛṣṇa. It will be according to Indian time, 12 at night. For Europeans, it is very good, as it is just after 8:30 in the evening, so you are all welcome. For Australians, it is beautiful because it is Brahmamuhūrta in Africa, and at the same time, America also has a very nice afternoon after office hours already, so you are welcome. Tomorrow morning, Indian time, will be 6 a.m. Tomorrow morning, Indian time, is 6 a.m., which means the date is the 22nd. In our Jadan Ashram, there will be a beautiful Mahā Śiva Abhiṣeka. There will be beautiful mantras, a very powerful divine vibration, and the mantras will be chanted. That will also be live webcasting. In case our internet does not function, we will release that later on. So don’t miss that. It is morning, a.m., according to Indian time. That will last a few hours, and after that, we will have a little interval, and then our school children are going to perform a beautiful play about God Kṛṣṇa, Śrī Kṛṣṇa, and His Līlās, His miracles. So tomorrow, throughout the world, with great joy, with great happiness, with great celebrations, people are welcoming Kṛṣṇa’s birthday. And God is not only for one religion, God is not only for humans, but God is for all creatures. So, please come and join all the programs and enjoy. In the name of Bhagavān Kṛṣṇa, in the name of Mahāprabhujī, Devpurījī, Siddha Pīṭha, I bless you. And from time to time, you will see my face also. I am sitting and looking there, okay? Thank you. Tomorrow evening will be a webcast again, and then we will have an interval for some days. We will announce, but there will be a webcast of Swāmī Jasrāj Purījī from Strilky Ashram, and here in our ashram also, some yoga demonstrations and our Swāmīs who are here, and some Karma Yogīs. So, thank you. All the best, and God bless you. It was nice to speak through the webcast with you. Om Śānti Śānti.