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Oṃ Karvindusa Yuktaṃ Nityadāyantayoginām Śubhaṃ karoti kalyāṇaṃ ārogyaṃ dhanasaṃpadaḥ Sukhinaḥ sarve santu nirāmayāḥ, sarve bhadrāṇi paśyantu, mā kaścid duḥkha bhāg bhavet, Oṃ Śāntiḥ Śāntiḥ Śāntiḥ. Dīpa Nārāyaṇa Bhagavān kī, ananta brahmāṇḍa ke rājyatā, sṛṣṭi ke pālana kartā, ghaṭa ghaṭa meṃ rahanīvālī paravrama paramātmā, ārādhya bhagavān Śrī Dīpa Nārāyaṇa Mahāprabhujī ke śubha caraṇa kamala meṃ koṭi koṭi śaṣṭāṅga daṇḍavat. Parampūjya Gurudeva ke sabhī bhakta sajana, āja kī Dīpāvalī ke pāvana parva para, āpa sabhī ko bahuta bahuta āśīrvāda, hārdika badhāī, aura āne vālā varṣa āpake lie maṅgala lai ho. Śubha āśīrvāda. Deepavali is a salutation to the Cosmic Light, the Lord of our hearts, omniscient and omnipresent. In His Divine Presence, good evening, dear brothers and sisters. Adoration to the universally worshipped Bhagavān, Śrī Dīpa Nārāyaṇa Mahāprabhujī, and our beloved Gurudev, the Emperor of the Vindu Dharma, Śrī Svāmī Mādhavānanda Purījī, and the embodiment of Lord Śiva, Śrī Devpurījī. Today is the day of the light. Tamaso mā jyotir gamaya – lead us from darkness to light. Why? Because Brahman itself is the light. God itself is the light. Truth itself is the light. Love itself is the light. Unity itself is the light. Happiness and joy are the light. Self-realization is the light – that is what we call enlightenment, and enlightened souls are known as Bhagavān. It is the day when the light should be realized by every human, and to guide all other creatures, to protect and guide them toward the light. Light has great meaning for our planet, for the entire existence on this globe. Even when you put a seed in the ground, when the seed under the earth begins to sprout, it comes out towards the light. Even the algae grows when the light is there. If the water tank is completely closed and dark, nothing can come in, and nothing develops. Even bacteria develop if there is light. Light is life, and life is the light – that light is the light of Brahman, the light of the Self, the light of the universe. Mahāprabhujī Karatā, Mahāprabhujī Karatā He Kevalam – that means God. And darkness, ignorance, guides towards suffering and everlasting pain. Therefore, in every creature, every culture, every tradition, and every religion, light is very important. Today is Diwali, Deepāvalī, where chains of many, many lights are lit. This light represents the sun; it represents the Agni Tattva. Agni has many meanings and many different kinds of fire. The Sanskrit language is so rich, and the Vedas which speak about Agni refer not only to this physical fire that we see, born from fuel and oxygen. There are many different kinds of Agni. The light of truth is also fire. Jñāna Agni, the fire of wisdom. Jñānāgni, Jñānajyoti – the light of wisdom that guides us from this mortal world all the way to Brahman. Krodhāgni, the fire of anger, which will destroy all the beautiful work we did in this human life. This physical fire burns only others and objects, but Krodhāgni tortures lifelong – torturing you and others too. Kāmāgni, the fire of passion and burning desires, will torture you from the cradle to the grave. Then comes Jāṭharāgni. At the time of creation, the question was: what to create, how to create, and what to make on this planet? This planet is a regenerating, developing center for all the astral souls or astral energies that would like to come back to the origin in the form of the Jīvātmā. This planet is a recreation center. In this recreation center, if you have a good doctor, a good rehabilitator, or a good master, then you will realize your aim for which you came here. Otherwise, you will go back as you came – in darkness. It is on this planet that we come to know who I am, where I come from, and what is the purpose of my coming here. And where will I go? Satsaṅga is for utthāna, elevation. Kusaṅga is for pātana – distraction, confusions, doubts, anger, hate. Hate is also fire, and so is revenge. Nowadays, in this Kali Yuga, the blood of humans is boiling in the fire of revenge. All these wars, all this fighting, is the fire of revenge. A jñāna, darkness. At that time, when life was created, they asked: all souls will come. How? Manifested through the five elements and their physical body, subtle body, mental body, causal body, and so on. But what will happen? All will come, born, born… dust over dust, and dust and dust. That’s not good. How will they proceed? Karma, karma. But how will they do karma? Nobody will act, nobody will do anything if there is no certain feeling. They might do something, but many, many will come. Then it is said: Dharmarāja, the god of justice, Yamarāja, the god of death. Then came Agnideva, the Lord of Fire. Agnideva said, “I will make the creatures moving. I will make them so that they are active and they will act. Without cause, there is no action. And without action, there is no reaction. When they perform their actions, there will arise the reaction – what we call destiny.” Action, reaction, action, reaction – we are just like a cycle, the Caurāsī Kā Cakra, the cycle of 8.4 million forms, going and coming. Agni Dev said, “Okay, Svāhā.” And what did he say? Surṛguṣ. Where did it go? Into the stomach. As hunger. Only hunger makes every creature move. Even the ants, so tiny, day and night. Mosquitoes, elephants, humans. Jāṭharāgni – burning. When you are very hungry, you don’t see anything; you see your kitchen, and when there is nothing, you open the fridge. In hunger, this soul is suffering. Someone has a hunger for money, to become rich. For a businessman, it doesn’t matter how – the main thing is money. “May I lose my skin, but not my money.” And death – it doesn’t matter for me. One will die, but one will die. Yamarāja said, “No mercy,” but Dharmarāja said, “Be careful, justice.” Jāṭharāgni. What will happen? They will be hungry, and they will eat. “Brahmārpaṇaṁ, dīnao ho ho,” but what will they eat? That is the question. All we came here – now what will we eat? All is coming, coming. Then it is said, “Jīvaḥ jīvam bhakṣate” – life will eat life. Dharmarāja said, “Oh my God, that is terrible.” He said, “Yes, then we can sort it out.” Who has to continue the cycle of birth and death? To keep creation moving, let creation work. Here is Sītārāma’s incarnation time. So if humans will follow ahiṃsā, paramo dharma – non-violence physically, mentally, emotionally, socially – Mahāprabhujī says, “Karata Mahāprabhujī Karata He Kevalam.” When a bird comes, it eats one fruit and flies away. But you are taking more than what you need in your stomach. So you will need more than you are needing in your stomach. Jāṭharāgni. The lazy crocodile, when he is hungry, he looks, “What can I eat?” Somewhere, suddenly, chik, finds somebody. So Jāṭharāgni. Then it is called Viraha Agni. Virahiṇī – my God, that is more dangerous, stronger than Jāṭharāgni. When Virahiṇī awakes, you don’t care about Jāṭharāgni. Mīrā said, “Nobody knows my pain.” Viraha means love. You know how Mahāprabhujī’s one bhajan book is called Padāviraṇī? That is a Viraha-gānī, longing for God. It is said: “Kāgā jo ho to paḍdehu.” If it is a piece of paper, I can read to you, “Kismat paḍanā jai,” but I can’t read to you my destiny. If it is a piece of wood, I can break it – preet toḍī na jāī, but love I cannot break. And that love is eternal love, bhakti. And therefore, Kabīr Dājī said: Janama dhara bisaro nahīṃ. O Lord, give me bhakti. If you want to give me something, give me bhakti. Dhana means giving. Janama dhara bisaro nahīṃ – give me that even if I have a next life, I will not be separated from You. Viraha Agni is very strong, and that fire will lead you to your destination, but it’s also not easy. Then it is called Havana Agni. Everybody goes and makes praṇāma, havana. All karma is inside. So for Jāṭharāgni, Brahmārpaṇam – I am offering to Brahman. Brahmāgnau – that Agni is Brahman. Brahmaṇāhutam – it is Ātmā, the Brahman who is giving the āhuti into the Brahman. That is Brahman. Come from Brahman, consumed by Brahman, everything is Brahman. Havana Agni – everyone sits and makes praṇāma. Lucky are they who can have Havana Agni. Then Jyoti, Jñāna Jyoti – this light, the flame on the altar. Then comes Citā Agni. When someone dies and the body is burned at a crematorium or somewhere, it is not visible, but still, in tradition, the body is burnt. Anyone who sees makes praṇāma. Agni Dev, antame – at the end, finally, we have to come to your lap, O Agni Dev. Purify and guide us there. Citā Agni. Of course, we don’t want to see it every day, but still, Citā Agni. Then the Yoga Agni. Yoga Agni, karmadaṇḍāni – through the fire of Yoga sādhanā, what you are all doing, all the seeds of your karmas will be burned if you practice and follow Guru-vākya. Obey, obey, obey the Guru. “Cūke ko caurāsī, evening.” As the Kaṭhopaniṣad says, in the heart there is a tiny cave, and inside that very tiny cave is a blue light. Why blue? Because of Śiva, because of the sky. Śiva is the ocean, and the jīva is one drop in our palm. We hold that drop in our body. When this boond samundar meṃ giregī – when this drop falls into the ocean – the jīva will realize oneness with Śiva. It depends on this fire, on what connection the fire has. When the fire is with knowledge, with hunger, with anger, joining hate and greed – it depends where the fire is. Jyoti, we adore the fire, and sometimes we don’t adore the fire at all. It is called the saṅga: kiske sāth meṃ us āg kā saṅga hotā hai? Finally, that fire joins the bīḍī, cigarette; after using it, you put it down and step on it with your shoes. That is kusaṅga. So when you go to satsaṅga and listen, your condition will be like the fire that joins something pure. Satsaṅga. Sunali, O Prabhudīpa Dayāl, kara kṛpāmo ye satsaṅga dī. Jo kara kṛpāmo ye sata jo Śrī Dīpa Dayāla Yāraja. Sunali, O Prabhudīpa Dayāla Yāraja. Dīpa Nārāyaṇa Bhagavān kī, Satguru Svāmī Mādhavānandajī Bhagavān kī, satsaṅga. Fire, Agni – in the entire universe, the most powerful fire is in the ocean. Hurricanes, tsunamis – there is nothing but fire. And not only that. Also, volcanoes, lava. When a volcano breaks, so many people who have jealousy, doubts, greed, and selfishness are pressing it all down, searching for some chance to explode like a volcano. Did you see the volcano? I will show you. Then there is Dava Agni – forest fire. When winter comes, the tree leaves look like they are burnt. Even the beautiful, thick-leafed Akhāṛā, when Dava Agni comes, it burns. Therefore, God protects us from such fire that destroys oneself and destroys all. And then finally, that Agni in the cracker, exploding, Atis Bhaji, bomb – that’s also. The bomb destroys itself to destroy all. But mercy and love protect themselves and protect all. Therefore, the Pāli is indicating the meaning of fire: which fire we should control and which fire we should support more – Jñāna Jyoti, Jñāna Agni, Viraha Agni, Virāgya (Viraha is Virāgya). After all this, when Lord Rāma, after spending fourteen years in the forest, had given his word to his mother that after fourteen years he would come immediately, his mother said, “Don’t delay even one hour, otherwise I will die.” And his brother Bharata – he didn’t accept the kingdom. He brought the shoes, went to the forest, met his brother Rāma, and asked him to come back. But Rāma said, “He Bharata, I gave my word to my mother Kaikeyī that she would be happy and her wish would be fulfilled. Bharata, I gave my word for my father – that he is deft, that he promised my mother Kaikeyī, and now his promise is fulfilled. The children, the disciples’ duty is to pay back those karmic debts. And Bharata, I am lucky and happy. Every day I have satsaṅgas with ṛṣis in ashrams. And you know, Bharata, how happy I am whenever I think of you – my blood boils with happiness that my brother is king.” Bharata said, “No, no, brother, not like this. If you cannot come, I request you to give me your holy sandals, your shoes.” So Bhagavān Rāma listened, and he stepped out of his shoes and gave them. He never wore shoes again, always walking barefoot. Bharata took the sandals and put them on his head – not carrying them in a bag somewhere, but like this. He came to Ayodhyā, and where the holy king’s throne was – where Bharata should sit – he did not sit. He placed the shoes of Lord Rāma upon it. He said, “Rāma is the king; I am not.” For fourteen years, Bharata slept on the floor, because Rāma was sleeping on the floor in the forest. So it is said in Hindi, “Bhāī ho to Bhārata jaisā” – if you have a brother, he should be like Bharata. One soul, two bodies. Sister hoto, it is like this – a sister. Nowadays, with a little money, brother fights brother. For a little inheritance from the parents or someone, brothers are fighting. For a little piece of land, brothers are fighting. Where is the brotherhood and where is the sisterhood? Love is gone in Kali Yuga. Give. There is no renunciation. We didn’t learn “Jī, give” – we learned only “Tī, take.” Give love, give understanding, give forgiveness, give way, give rights. Give everything. Give, give, give. That’s it. So even Bharata – what did he do? He dug the ground about half a meter or one meter deeper, and then he slept, because my brother is sleeping on the earth, but I will sleep a little deeper – not above – because Rāma is on a higher place. What a brother! And Bharata said to Lord Rāma, “Brother, if you will not come exactly on the time when the fourteen years are finished, I will commit suicide, I will die.” That was a laugh, no? “Will thou come, will thou come, just for once come to me? Night and day, night and day, I look for thee, night and day. Door of my heart, open wide, I keep for thee. Will thou come, will thou come, just for once come to me? Will thou come, will thou come, just for once come to me, Dīpa Nārāyaṇa Bhagavān kī.” So now, after this long story – I am not going to tell you the whole Rāmāyaṇa; it is such a thick, big book, it could take two or three years if I explained everything. We will have a three-year course sometime. So the day was passing, and now Lord Rāma should come back to his kingdom and to Ayodhyā. Even Bharata prayed to the sun to shine bright. Tapasyā – you can even talk to the sun, the moon, everything. Bal. Tapasyā kā bal hai – strength is in tapasyā. Endure. Titikṣā. Jñāna Yoga says, Viveka, Vairāgya, Satsampatti, Arthitikṣā. So they organized, because people knew that on that day God would come. They were counting hours, not days, months, or years. People were coming day and night; they had forgotten whether it was day or night – all wanted to see Lord Rāma. So everywhere in villages, and especially in Ayodhyā, they put out ghee lamps and oil lamps, hanging them on the trees along the way. And Bharata said, “There are also children coming, and people are coming to put out their water,” and they hung fruits, and kheer, and halwa, Mr. Haripuri – puri, fruits, kheer, halwa, puri, all these beautiful things, and toys for children made out of wood, not plastic, because more than 10,000 years ago there was no plastic. And so they began the dīyā of Dīpāvalī. Deep means the light, flame, and Dīpāvalī – the chain of lights. That’s why it is said in one beautiful old film, Mother India: Jyoti se jyoti jagāte calo, prema kī Gaṅgā bahate calo, raham jo āye dīna dukhī, sabako gale lagāte calo, jyoti se jyoti jagāte calo. You saw yesterday in Nepal – all came with the light, no? That is the jyoti. And as you said, “Jyoti se jyoti jagāte calo,” O Gurudev, light in my heart, your light. “Kindle my heart with thy flame, Satguru,” beautiful. So, deep – tamaso mā jyotir gamaya, lead us from darkness to light. Darkness of ignorance, darkness of kusaṅga – this beautiful way, lead us from darkness. Therefore, Confucius said: when the day is dark and dreary, when the way is hard to find, do not let your heart be worried. Just keep one thought in your mind: it’s better to light a candle than to stand in the dark. And so this is the light of hope, the light of our life, the light of our path. The most beautiful thing is that today the mercy, the dayā, was coming. Light, fire, is Viṣṇu, and dayā is love. Yā Devī Sarva Bhūteṣu Lakṣmī Rūpeṇa Siddhā, Namastāśye Namastāśye... Today, Lakṣmījī is coming. She is so busy. Today is the day when Lakṣmī, with both hands, gives to us. You can take it. Lakṣmī is wisdom, Lakṣmī is knowledge, Lakṣmī is purity, Lakṣmī is wealth, Lakṣmī is knowledge and everything – love, purity, bhakti. So today is Lakṣmī. And then, according to the ancient Vedic time, the Rāmāyaṇa time, today is what we call the economical year. The financial year. Today, everybody writes their new bills and gives all to the taxes. Today you have to present everything to the government for the tax. And there are two kinds of taxes: one is the physical wealth, material, and the second is spiritual. Tax you have to give. How do we pay the spiritual tax? That’s very good, and very important to know. When you have bhakti and guru-bhakti, that is already a tax – not wealth, not money. But when you don’t have knowledge and bhakti, and you sit saying, “I am Brahma, I am Aśmi, I know, I am Ātmā,” so what should I do with you? You will be nowhere. Devotion is already the tax, and that devotion is love. So many people say, “I don’t need a guru, I don’t need a master, I know how to practice, I know how to meditate.” Yes, then I also know that you will know how to become a man. Anger, hate, jealousy, conflict, and all these volcanoes come into the mind and heart of those who do not practice and do not have real love and devotion. A new year begins in the month of March or April – we call it Chaitra Māsa – that is when the new year begins. Today is the financial year, and that’s why today we wish you a prosperous new year. For us, it is a very happy and beautiful day because our universally worshipped Bhagavān Śrī Dīpa Nārāyaṇa Mahāprabhujī was incarnated. So this is a celebration of his birthday today. Tomorrow we will congratulate everyone, for Rāma has come, Lakṣmī has come, and tomorrow everybody will find presents and give presents. Everybody will say to each other, “Rām Rām Sā.” So tomorrow, you should say to everybody, to Indians, “Rām Rām Sā.” Can you say “Rām Rām Sā”? Tell everybody, when you see our horse, say “Rām Rām Sā.” Don’t say good morning, okay? Rām Rām... Sā. The tree of light has two significances. The human body is that body which is the tree of light, wisdom, and love. This tree of life – more than ten years ago at the time of Rāma, we call Dīpak Jhāṛ, which we have outside. Now we will light the lamp and sit round there and enjoy. So, my dear brothers and sisters, spiritual seekers around the world, wherever you are, it doesn’t matter which god, name, or spiritual path you follow – I wish you all the best and divine light, blessings, and a happy Dīvālī. God bless you. Om Śānti Śānti. And tomorrow, according to Indian time, I will be with you at 7:30 PM. Oṃ Tāṃ Somā Jyoti Gamaya Mṛtyurmā Mṛtaṃ Sarveśāṃ Svastir Bhavatu Sarveśāṃ Śāntir Bhavatu Sarveśāṃ Maṅgalaṃ Bhavatu Sampūrṇaṃ Bhavatu Gokasamasta Sukhino Pavan Nāhaṃ Karatā Prabhudīp Karatā Mahāprabhudīp Karatā He Kevalaṃ Oṃ Tryambakaṃ Yajāmahe, Sugandhiṃ Puṣṭi Vardhanam, Ūruvāru Kāmyavandanam, Mṛtyur Mukṣīrmanām, Śāntiḥ, Śāntiḥ, ... Rām Rām Sā. Now.