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Part 1: The Light of Brahman and the Path of Divine Love Śānti, Śānti, … Prabhupāda Blessed Self, dear spiritual seekers here in this hall and in different parts of the world, Happy Dīpāvalī. Blessings to all of you. The festival of the light—light is that which is called Brahma-prakāśa. Brahma Prakāś, that is the light of the Brahman, and that light is in every star, moon, sun, and all the planets. That light is in every creature and vegetation. Light is the truth. Truth is light. Brahma Satyaṁ Jagat Mithyā. That Brahman is the truth. We are swimming in the ocean of ignorance, and as long as we are in the ocean of ignorance, there will be suffering. There will be fear, anxiety, and out of that will come hate, jealousy, and ego. If there is anxiety or fear, then we have inner resistance. We try to create resistance for self-protection in different forms of our emotions. Emotion means that we are in motion, and sometimes the motion is so strong that we can’t master it. That’s why it’s called emotion. We are in motion. And therefore, emotion has many forms. It’s like one light going through different filters: a green filter will project green light, a red filter will project red light, black will project black, yellow will project yellow. Similarly, anger is an emotion, jealousy is an emotion, hate is an emotion. And the roots and production of those different kinds of emotions are based on our foundation in the ignorance of the darkness, or the darkness of the ignorance. So it is a big struggle for every creature, but especially for humans, because humans have that intellect through which they are struggling. It is our mind that gives us information, and that information creates anxiety, joy, or happiness. But joy is not that joy which we think will be enjoyed; it is that joy which will create little joy and more sorrow. If the joy is out of pure love, meaning knowledge, vivekā, then that joy becomes paramānanda, supreme bliss, paramānanda. And each and every one is searching day and night for that paramānanda. That paramānanda, that joy, we can only realize if we find the way to the light of that brahma satya jagat mithyā, the truth. What we search—the truth or lie or anything—that is our struggle. Therefore, from time to time, that cosmic Brahman manifests on this planet and gives us blessings or a glimpse of joy. It’s like when the field is drying and there’s no rain, and all vegetation is drying out; each drop of the rain has a great meaning for survival. Therefore, we are in the drought of the Kali Yuga. Kali also means the draught. It is a time of such drought that even our intellect is dry. Our feeling is dry, and our heart is dry, and we are struggling to replace something which can make us happy for a while. Kali Yuga also means love or devotion. So many people, how many are praying now in this Kali Yuga? Never before. Because there are so many problems and so many sufferings, especially for human beings, which were not present before in history or in all the ages. Perhaps there were also many populations, and the population was again reduced by calamities, and again the population is growing. But in every yuga, in every age, there were mostly people who were practicing, using that knowledge to find the paramānanda. After a long time of drought, again the clouds of hope come, and there comes the rain—the hope of the light, the hope of the dawn. From where? And therefore it is said, Prakāś Puñj Amṛt Kī Sāgar, Prakāś Puñj Amṛt Kī Sāgar Śrī Dīp Harī Mahādānī Hain, Sare Viśvame Gūñj Rahī Prabhu Kī Amar Kahānī Hain. Prakash Punj: Punj means the source of the light. Now, there is one bulb burning, or this one bulb is giving light. That is the source, and it comes from the powerhouse through the cables, and it gives the light. Prakāś Puñj is the center of the universe, that Brahman, Amṛta Ke Sāgar, and that is the ocean of the nectar. Do not think that the ocean of nectar is something from which you take a liquid out and drink it. Nectar, ambrosia, it is that by which you can become immortal. But to achieve that immortality—that means Ātmā Jñāna, self-realization, to come back to the origin. That’s all. But it is said now we have to go through that one principle. We have to come to that house of the Brahman, to that truth, the reality. And therefore, the one Mahātma, Achal Rāmjī Mahārāj, said beautifully in his bhajan. Śūra Deve Śiśa Harapana Jhaṅkāre Prem Kā Māraga Vaṅkāre Yegāre Prem Kā, this is the house of God, the house of love. Only through love can you enter the house of God. If you have a little bit of impurity, malavikṣaya pāvaranas, you can’t enter into it. Your doubts, your anger, your hate, your jealousy, your pride—or my pride, my anger, my hate, my jealousy—will not let me enter into that house, because that is the house of divine love, paramānanda. Ye ghar hai prem kā, khayālī kā ghar nahīṁ hai. This is not a house of playing the theatre or doing tricks, like magic. No. You know, you have experienced three years, three days ago, no? From one coin, one, two, three, four, five coins, and then you give one coin more. And say, "Thank you, that will be useful for me again." So, khyāl, this is manorañjan, just for a time being, for becoming happy. So it is this bhakti; bhakti is not a play. And that’s what I told yesterday about different kinds of agni. And that agni, viraha, and that Mīrā said, "Mīrā dard na jāne koy, viraha kī mārī bandhbandh ḍolu." So, only that one knows who has the love. That love is more than anything in the universe. That is God’s bhakti, devotion. Ye gare prema kā khyālī kā gharṇā hai. Therefore, it is devotion everywhere. If you say, "Someone, please," it’s love. Thank you, it’s love. Kindness, it’s love. Doing good things for others is love. Protecting someone is love. Or destroying, making, creating troubles, and so on—that is the hate, that is the darkness, that is not love, that is a distraction. Yegare Prem Kā Khyālī Kā Ghar Nayā, Śiś Uṭār Caraṇ Dhare, Pāunse Ghar Ke Mai. You have to take off your head and put it at the feet of God. Then you can enter the house. What does that mean? Cut off your ego. Jīvatāhi Murda Samreh, Nahi Sīḍ Nahi Pīr, Svāmī Dīp Avadhūt Avaliyā, Mahāvīran Kā Vīr, Dīvāna Satguru Nām Kā, Mastā Nahelī, Be Parvā Ho Fakīr, Jāt Pat Kī Śaṅkan Māne, Śaman Pathar Hīr. So that, and in Western culture, or in the Bible, it is said you have to die to live. You have to die to live. It means kill your ego. Swami Sivananda said, "Within you is the ocean of bliss." Mahā Ānanda, Mahā Sāgara is within you, an endless ocean. And within you is a fountain of joy. Which fountain? Your heart is beating the blood, you know. Blood pressure, that is the fountain. You know how much pressure the heart has? With what strength is the heart pressing the water? Pumping? The blood, I mean? And did you ever think of your heart? Did you say with your heart, "Please rest today"? It’s Diwali. Tomorrow you can work. The heart will do everything that you want. But the heart will not follow any order, command, or request from you. That is because if the heart stops, the entire game is stopped. Hari Om Tat Sat. So similarly, the heart is one of your most loyal guardians or servants, who, day and night—it doesn’t matter where you are, under the water, above the water, running, sleeping, flying, in an aeroplane, anywhere—your heart has a very good principle of discipline; on the same rhythm it is going. Even it goes with a quick rhythm when you are running or jogging, but the heart knows the measurement, how much pressure should be there. So that is a fountain of the joys in your heart; within you the fountain of joy, and within you is an immortal one. That which is immortal, which is not the body, is immortal. The body is not immortal, but the Ātmā is immortal and is within you. Kill this little "I" and lead the divine life. And that’s why Swāmī Śivānandajī created this one organization called the Divine Life Society. Within you is the ocean of bliss, within you is the fountain of joy, and within you is the immortal one. Kill this little "I" and lead the divine life. So, ego. Garke Mahe, Kayarman Mane Śaṅkare, a coward mind, a coward mind is in doubt. Should I or should I not? Should I go to Swamījī or not? Should I take mantra or not? Shankar, uncertainty, and uncertainty in anything is the most dangerous. And especially, my driving teacher said to me, "When you have little doubt that you can’t overtake, don’t overtake. Even a little doubt can cause an accident. So first, you have to be certain one hundred percent, then okay. Don’t say, ’No, I will.’" Think mantra, and then I will see what is next year, if I have a... So, Kāyarman’s Mānaśaṅkara, the coward mind, has doubts inside. Sura Deva Śiṣ, the heroes are they who give this head, who take off the ego. Sura Deva Śiṣa Arpaṇjankara, what a dedication of them. And these sūras are all divine incarnations, the holy saints, and great bhaktas. Sura Deve Śiṣa Arpaṇakāre Premkā Māraga Baṅkāre. The way of love is very typical, very completely different than what we think. How many times since you followed the spiritual path, how many times are you going up and down, up and down? Sometimes love, sometimes hate, sometimes doubt, sometimes crying, sometimes emotion, sometimes motion, sometimes no motion, you know. And when you have no motion, then you have to take some tablets; it will be motion. Then it’s too much motion, then you have to read something different. Emotion. Therefore, that light, that is what Prakāś Puñj Amṛt Ke Sāgar. That Prakāś Puñj Gyan, that is the source of the entire universe’s light. Amṛt Kā Sāgar, that is the ocean of bliss or the ocean of immortality, the knowledge. And that knowledge we are drinking; what you drink now is knowledge. And there is a beautiful bhajan Holy Gurujī is writing. Khaade Khaade Tarse Prem Kā Pyālā, Hari Kab Merā Bhāt? Prem Kā Pyālā, Hari Kab Merā? Dīp Nārāyaṇ Bhagavān Kī. Holy Gurujī says, "Prem Kā Pyālā," this is a pyālā, the bowl, the katorī, this is. But this is a katorī of love. Only love can remain in it, nothing else. So this Premaka Pyāla, what is empty? "Premaka Pyāla Hari Kaba Mera Bahāra Se." This only you can fill with devotion. Only bhakti can remain here. It is saying, "I didn’t try, but the milk of the tiger." All you can preserve or keep in the golden pot is no other metal, only gold. That’s why we said golden heart. No, Śāntī? Yeah, maybe. Yeah, my dear, golden heart. Moisretse. Jlatki, no? No? That is it. So, Premaka Piyālā Hari Kaba Mera Bharsī. O Lord, when will you fill my pot or bowl with love? Adnā bhikārīham, I am a beggar, a poor beggar, a beggar but a poor beggar, more. Khade khade tarse on your door, how many lives or ages I am standing, and I am longing and longing, when will you fill my bowl of love? That bhajan, if you can really understand the words, the love will immediately flow from your eyes. You are overflowing, but that only can come from that heart which has a real longing. Therefore it is said, "Kapaṭ Kī Bhakti Prabhu Nahī̃ Mane..." Then what is next? Sachera Che Madan Gopāla, Sachera Madan Gopāla, Sab Kusha Devadā Dāya. So you know this bhajan, "Dīp Nārāyaṇa, Bhagavān, Kī Jai Om." Kapat kī bhakti Prabhu nahīṁ māne, a tricky devotion God doesn’t like. I will try, Naya, okay, if you say, Praśim, Pomali, Pomali, Praśim, Nim, Nim,... or the Anu, Dobriye, Tak Tak, Tak Tak,... Tabla language, so Czech language, Slovak language is a Tabla language, beautiful. I always want to learn the Czech language. Though I am 39 years moving in Czech-Slovak, I always have good luck because always somebody is translating. But there is bad luck that I still can’t speak the language. Rojumist, Trusko. That is a little bit, but anyhow, okay. Kapat kī bhakti prabhu nahīṁ māne, God knows and we don’t know. Bhagavān Kṛṣṇa said in the Bhagavad Gītā, "Arjuna, Arjuna," because Arjuna asked the question to God, Kṛṣṇa, "My friend Kṛṣṇa, you must have a relation to God as a friend, and you can tell your friend even strict things." No, tell me, oh God, oh God. God said, "Why are you afraid? You feel to God like a little baby, which can run and sit on the lap of the parents anytime without fear." Krishna said, "Arjuna, yes, you want to know." Arjuna said, "Yes, I want to know. You are saying that you are this and this, but how should I know? Show me your reality." Bhagavān Kṛṣṇa said to Arjuna, "Arjuna, yes, you and me, we are the same, but there is one difference." What is that? I know, and you don’t know. So God knows everything; we don’t know anything. In here, Rajasthani and in India we say, "Pata nahīṅ palkā, aur bāta kartā hai kalkā." You don’t know what will happen in one second, but you are talking about tomorrow. And therefore we said, God is a proposal, man is a proposal, and God is disposal. But it is said, "An honī guru kar sake, or honī det mitāī. Par Brahma Gurudev hain, sab kuch det banāī." Impossible, Gurudev can make possible, and what is possible, He can also remove it. Par Brahma Gurudev Hain, therefore Gurudev is Par Brahma. We are all disciples struggling, you know, we are struggling, tackling, tickling. Prakāśa Pañjā Amṛta Ke Sāgara, that is the Amṛta. So, Prem Kā Pyālā, the bow is our heart, which has a longing for immortality. Anything which you have a good feeling in the heart—happiness, joy, love—that means you are longing for that Amṛta. And that Amṛta is Jñāna, it’s not some drops falling. Prakāś Puñj Amṛtā Ke Sāgar Śrī Deep Harī Mahādānī Hai. Therefore, Mahāprabhujī is the Harī, Viṣṇu, Mahādānī, a great giver. He can give, and therefore his name is also Dīp Dayāl. And Dayāl means merciful. It is the good karma, it is the many years of sādhanā, many years of carrying the truth in body and mind. Such a parent and such a mother is the blessed one and fortunate one. That Prakash Puñja can enter into the body of such a mother. And therefore, Holy Gurujī is writing my adoration not only to Mahāprabhujī, but to the mother and father of Mahāprabhujī, and the brother and sister of Mahāprabhujī. We love all, even the place where he was born, everything. But you have to realize this: if you are in doubt, it means out. No waiting list, no waiting list. Without, you go out; no waiting list for you. That’s it. So we always have doubt. Many times we are saying, "Mo Boje Mahāprabhujī, Proshim, Proshim," and then things didn’t happen. Oh God, Swamiji, even Mahāprabhujī can’t help me. I say, how do you know he can’t help you? Prayer, prayer, more and more prayer. So on the night of Śivarātri, that is a night where the Lord Śiva blessed one hunter. Can you imagine? We are saying the hunter, a hunter who is killing animals is considered a sinner. But you know, Shiva, in his consciousness, he has such a divine, and he is what we call most innocent, not stupid, innocent. We are stupid because it doesn’t matter what mistakes children do. Parents, when little children say sorry or cry or request, our heart melts and we fulfill the wish. On that night, when even Śiva came and protected, blessed, and liberated the hunter. And that is the Śiva Rātri. In the Mahāśivapurāṇa, you have seen this very beautiful. If not, then you should buy the Mahāśivapurāṇa and see how completely beautiful it is. It’s beautiful. It’s beautiful. So on one day, on Śivarātri, usually all people are fasting, and Holy Mother Candan Devī Jī, mother of our Bhagavān Dīp Nārāyaṇ Mahāprabhujī, she sat in meditation. And this particular caste, or particular families and traditions, are called Goswāmīs, like Ādiguru Śaṅkarācārya and so on. These Goswāmīs, they have ten names also. So they are considered as sanyāsīs, though they are married, okay. Marriage doesn’t make you an obstacle. If marriage, your wife is happy with you, and one day she will not tell you, "My dear, I think we don’t understand each other, therefore, goodbye, goodbye, and Jai, Jai..." You know what "Jai" means? Going. Part 2: Marriage, Mutual Understanding, and the Divine Incarnation Nowadays, in many big cities, when a husband or wife goes to the office, one of them cannot be sure whether, by evening, their partner will still be there. Often it happens that one of them writes a short letter saying, “I am sorry, but this is our last meeting. I wish you all the best. If there is anything, here is my post office box address.” What a terrible feeling it is to come home and find that your spouse has left only a two‑sentence note. No, that kind of marriage is an obstacle. Otherwise, “pati patnīkā ek mātā hośvarg me satā.” Patī, patnī, kā eka māta. Husband and wife who share a mutual understanding and one destination—they possess governing power in heaven. So the obstacle is not whether you are married or not. The obstacle arises when one wants to go this way and the other wants to go that way. One man had two donkeys. He had two donkeys but only one rope. How could he tie them? So he tied one end of the rope around one donkey’s neck, and the other end around the second donkey. (Donkey, not monkey.) Now that man came and placed nice green grass on one side and equally good grass on the other side. In front of each donkey, about a metre away, lay the grass, and each one wanted to go and eat. But the rope was not long enough. One donkey pulled this way, the other pulled that way, and both stood frozen, legs braced, looking at the grass but unable to move, because one force pulled backwards and the second force pulled the opposite direction. They stood there for two days, hungry, gazing at the grass, but neither gave in. Then a wise man happened to pass by—someone very wise, like all of you. Only the wise can give advice; a fool would only make matters worse. The donkeys asked that wise man what to do. “She doesn’t let me eat, and he doesn’t let me eat!” they complained. He replied, “My dear donkeys, it’s very easy: communicate. Communication. Talk to each other. Mutual understanding.” So, at his suggestion, one donkey turned around, and both walked together to the grass on one side. They ate happily until it was finished, then together they walked to the other side and ate. All the while they walked as one, even though they were tied by a single rope. In the same way, husband and wife are tied by one rope, but there must be continuous care so that the rope does not break. Otherwise, no one in the world can help you at all. Therefore, marriage is not an obstacle. Marriage becomes an obstacle only when the ego stands in the way of resolving conflict. Solve the conflict. And so, divine mothers—which mother is not a divine mother? Every mother is a divine mother. Every father is a good father. But I think it is the mother who can manifest a baby within her body. So such a father and such a mother are truly blessed. Can we imagine and contemplate the mother and father of Jesus? Can we feel and understand the mother and father of Kṛṣṇa? And how difficult it all was. Mother Maria and Yosef did not have an easy life. As soon as they came to know Maria was pregnant, both they and all those around them faced a very difficult existence. We human beings often fail to understand. Kṛṣṇa’s mother and father were in prison. You know these stories. Every holy person’s mother had to suffer, which means she had to carry that divine light. It is not easy. A bulb is designed for perhaps 100 volts, but we want to put 1008 volts inside. Ninety‑nine percent of all bulbs would explode. But maybe there is one that can hold it. So light exists in everyone—every soul is a light. But that light which is in thousands, eight percent or many thousands more, is possible only for a mother who can resist and hold that divine presence in her sacred womb. Adoration to such mothers. And therefore Mahāvalī Gurujī said on the first page, you will see the prayers and adoration to Mahāprabhujī and to mother and father, and so forth. Yesterday, Dr. Śānti wanted to sing about Mahāprabhujī, but it grew too late—the bhajan “Baḍā Ho Bāg Un Deshra Jā Satguru Liyā Avatāra.” Fortunate is that country where the Satguru is incarnated. And there is a beautiful bhajan by, I think, Lalanandjī or Brahmanandjī: “Hari Vasani Har Pragatiya Ho Ishwarki Avatar, Tahai Charan Meri Vandana Baram Bar Lakhon Bar.” That bhajan of Lalanandjī is very nice. On the day of Śivarātri, Mātājī Candanā Devī Jī sat in meditation, praying to Śiva. Do you not know for what? For blessing, for liberation. There are few who pray for others, for the benefit and well‑being of the entire world. And there are many who do not wish for everyone. It is those ṛṣis who said, “Sarve Bhavantu Sukhinaḥ”—“May all, including humans and all beings, be happy.” Read the Bhagavad Gītā, chapter twelve. Very clearly, Kṛṣṇa tells whom He loves most. And so He told Arjuna, the difference between you and Me is this: I know, and you do not know. But still there is doubt, you see. It is easy for Kṛṣṇa to say, “I know, and you don’t know.” Do you think I am stupid? Kṛṣṇa said, “I didn’t say you are stupid.” Kṛṣṇa did not have an easy life with His disciples. Every master faces very hard work. But sometimes that hard work finds something. The diver must dive very deep to see where the pearls are. Many times you have to dive, and then sometimes you find. To find one small piece of diamond, how many tons of earth must you bring out, and how many stones must you break into powder? Then, somewhere, you may obtain a little diamond—or perhaps not. So Arjuna said, “I am not so stupid. You said I don’t know, and You know everything, so what about me?” Bhagavān Kṛṣṇa replied, “Arjuna, it will not be easy for you to see Me as I am.” Arjuna answered, “Ah, that means either You are not that, or You don’t want to show me. And when You want to show me, do You think I will be liberated? I hope You show me.” Kṛṣṇa said, “If you wish to know My truth, you will not digest it.” He said, “I will.” Then came the Virāṭ Darśan, the vision of the universal form. That is why we call Kṛṣṇa the Viṣṇu incarnation. The entire universe is in Him—all fires, earthquakes, volcanoes, storms, winds, rākṣasas, devas, goddesses, everything divine—all is within Him. Arjuna was frightened. “Oh God, that cannot be Kṛṣṇa, that cannot be Kṛṣṇa!” Kṛṣṇa drew near like that, and Arjuna cried, “No, no, You are not Kṛṣṇa. Please, O Prabhu, O Kṛṣṇa, O Govinda, O Gopāla, O Karuṇānātha, O Dayāla, O Kṛṣṇa, O my friend, my companion, You are my mother, You are my father, You are my relative, You are my friend, You are everything, my Lord. O Kṛṣṇa, please come again in Your beautiful human form.” Kṛṣṇa said, “Arjuna, are you okay?” Arjuna, shaken, said something like, “Aśvārā, the heart and nose of Jumakhān, Ferdant Mal.” It was a hard nut, my God, Kṛṣṇa. I love You as You are beautiful now. So that is the Prakāśa Puṇya Amṛta Kī Sāgara. When that light comes, you know how many troubles that mother had to endure to carry such a divine spiritual soul in her body—Śiva seated within. And in her meditation on Śivarātri, she said, “I will not eat, I will not drink.” So it is said that on the early morning of Śivarātri, in the Brahma Muhūrta, Śiva Himself, Bhagavān Śiva, came to Mātājī Candanā Devījī and blessed her. She said, “Śiva, I want you to come into this world again.” She said, “Mother, I came to you.” And she said, “Come again.” He said, “Yes, I will come again. I came to give you one message.” She asked, “What?” He replied, “Viṣṇu, He will incarnate. He will come to you now. He is here, and I will come again to have His darśan, to meet Him.” There is no difference, and then He disappeared. After she came out of her meditation, or whatever you call it—a very pure, innocent heart holds such pure feelings. I was thinking, “Who will come? What will come? Who will see? Whom will they see?” And that took place after nine months, from Śivarātri until Dīvālī. Therefore, on the Dīvālī morning, at Brahmamuhūrta, “In Hari Vasanī Har Pargatiyā Ho, Īśvar kī Avatār, Tahāṁ Caraṇa Merī Vandana Ho Bāram Bār Lākho Bār.” And so, Mahāprabhujī—and this dīpak that we relit today on Dīvālī (and yesterday also)—after some time, when the oil finishes, they go out. But until Brahma Muhūrta, until Mahāprabhujī was born or incarnated, all the lamps were burning again. And you know, in this desert there are not many flowers, yet it seemed that flowers were falling. Milk rain. I had a little doubt about what a milk rain is, and saffron rain. This we once experienced. Many of you know. One of our Guru brothers, a family—Mr. and Mrs. Gattani—were in Vienna five or six years ago. They bought a factory where oil was extracted from oilseeds. There was an opening. First they came to show me whether they should buy it or not, and some of you may have been with me when we went there. I said, “Yes, good,” and that Mahāprabhujī, Devpurījī, would do everything. I went, and Mr. Gattani and the other people present said it rained with a white liquid. Like when you make whitewash with very fine water that still has some calcium or pigment, the roof of the tin shade was becoming white, as if someone were spraying it. They told me afterwards, not at the same time. I said, “Yes, possible.” In Lilāmṛti it is written: the second time, during the opening ceremony of that factory, they had a saffron rain. One drop, two drops, five drops could be from birds, but everyone had yellow spots on their clothes. I don’t know. I wanted to see, but I came, I went, and then I came. I don’t know—maybe they didn’t like me, so I went away and that happened. It was the presence of Devpurījī moving with us. So then I said, “Yes, Mahāprabhujī, I had a little doubt about this rain, but now I believe. When you incarnated, Mahāprabhujī, it was like that.” And so, from the very earliest months of Mahāprabhujī’s life, there were many indescribable memories and miracles, or whatever you call siddhis, not used intentionally but happening by themselves. Fortunately, we know there are still some people living who saw Mahāprabhujī, and they heard about Him from their grandparents and great‑grandparents. And so I want to tell you today, this is a divine day for us too—not only the celebration of Deepāvalī, which is also great, but Mahāprabhujī’s incarnation day. We can only pray to Mahāprabhujī to forgive our mistakes and bless us. Therefore, Surdhājī Mahārāj said in one of the bhajans: “Prabhujī Mere, Avaguṇa Citta Nā Dharo. Samadṛṣṭi Hai Nāma Tihāro. Samadṛṣṭi Cāhe To Pāra Karo. Prabhujī Mere, Avaguṇa Cittā Na Dharo.” Surdhājī said, “O Prabhu, O God, O Kṛṣṇa, please do not notice or see my mistakes in Your thoughts. Samadṛṣṭi hai nāma tyāro—You are known as the one of equal vision; good and bad are equal in Your sight. What we call good and bad exists only in this mortal world—that is why it is mortal. Samadṛṣṭi hai nāma tyāro. You are above. Therefore, your spirituality, your self‑realization, or whatever you wish to achieve, must rise above everything. That is why the lotus, in order to unfold, must push its petals out of the dirty, muddy water and open above. Complete unfoldment of your spiritual consciousness occurs when you stand above. If you stay below, ‘below’ means low, and low means… going where? To Naraka. So, samadṛṣṭi hai nāma tyāro, cāhe to pāra karo—Lord, if You will, You can carry me across this ocean of suffering and the ignorance of māyā. In the Eka Lohā Pūjā there is Raktah, Siṁha Śānti. About Surdhājī—a great saint completely blind, a great bhakta of Kṛṣṇa and a great poet—I told you before, he said, “Lord, please do not mind my bad qualities. Samadṛṣṭi hai nāma tyāro, You are renowned as the one of equal vision. Cāhe to pāra karo, You can carry me across; only You can carry me across the ocean of suffering.” He gives an example: from a single piece of iron, two instruments are made—one a dīpak on the altar, and the other a knife in the butcher’s house. But there is a stone called pāras, and the quality of pāras is that whenever any metal, like iron, touches it, it turns into gold. Surdhājī said, “Pāras does not differentiate whether this piece of iron comes from an altar or from a butcher’s knife, because the dharma of pāras is to turn iron into gold.” Similarly, the dharma of the Gurudev is to make no distinctions—of culture, religion, country, and so on—because Gurudev has equal love for all. Do not think that Swamijī loves this person more and not us. That doubt is the cause of your suffering. So, the dharma of pāras is to turn iron into gold. In the same way, the dharma of Gurudev is different from that of pāras: pāras can turn iron into gold, but Gurudev makes the disciple into Gurudev. Yet it is not so easy; it takes a long, long time. He gave another simile: one river, the Sarasvatī river—where Lord Rāma incarnated, or Kṛṣṇa nearby, or let us say the Gaṅgā. There is a canal full of dirty water. But as soon as that channel enters the river, it becomes Gaṅgā water, Sursarī. Similarly, O Lord, maybe I am that canal water, but I enter the river of love, the Gaṅgā, and it is You who will transform me into the Gaṅgā. Some call it Jīva and another Brahma, Jīva and Brahma. Surdhājī said, “This is the fight in this world, this is the struggle in this world: how can the Jīva become Śiva, Jīva become Brahma? Only You, O Lord, can do it. O Lord, this time in my life—perhaps after many lives I have lost it—ab kī bār, this time please. Maybe it is the last. Please, I am coming again and again, again and again. Please, this time do it. This time, carry me across, otherwise…” The word is, “Abhiki Bar Mohi Par Utharo.” O Lord, this time let me cross this ocean. Otherwise I am dying once more. Only You can save my life, so that this life may be fruitful. Dīpa Nārāyaṇa Bhagavān Kī Jai. So, tomorrow, unfortunately, there will be no webcast because we are going to Khaṭṭū. We will be there for two nights, so we will try to offer a webcast after three nights. There are different programmes; perhaps we will film something, or Jasrāj Purījī and Yogeś—and Dr. Śānti is here—they will prepare a nice webcast lecture. So at 7.30 there will be a lecture on “Master and Disciple.” Who will give it—Yogesh or Śānti or Haripurī? Haripurī, okay. Tomorrow at 7.30, one of our Siddha Pīṭha Sannyāsīs will speak on “Master and Disciple.” We are all disciples; I am a disciple like you. The Master is sitting here. So let us see how much trust we have. Oṁ Śāntiḥ Śāntiḥ.