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Om Śivam Karoti Kalyāṇam Ārogyam Dhanasampada Śatrubuddhi Vināśāya Dīpa Jyotir Namo ’stu Te. Dīpa Jyoti Parabrahma Dīpam Sarve Mohanam, Dīpānāṁ Sajjate Sarvam Sandhyā Dīpam Sarva Satyam. Om Śāntiḥ, Śāntiḥ,... Ravabhatum. 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 is that which is called Brahma Prakāśa. Brahma Prakāśa 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, in 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. As long as we are in that ocean, there will be suffering, fear, and anxiety. 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 we are in motion, and sometimes the motion is so strong that we cannot master it. That is why it is called emotion. We are in the motion, and therefore emotion has many forms. It is like one light going through different filters. A green filter will project green light, a red filter will project red light, and so on. Similarly, anger is an emotion, jealousy is an emotion, hate is an emotion. All the roots and production of these different kinds of emotions are based, their foundation is in the ignorance of the darkness, or the darkness of ignorance. 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 which gives us information, and that information creates anxiety, joy, or happiness. But the joy is not that joy which we think will be enjoyed; it is that joy which will create a little joy and more sorrow. If the joy is out of pure love, meaning knowledge, vivekā, then that joy becomes paramānanda, supreme bliss. Each and every one is searching day and night for that paramānanda. We can only realize that paramānanda, that joy, if we find the way to the light of that brahma satyaṁ, jagan mithyā, the truth. What we search, 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 the joy. It is like when a field is drying and there is no rain, and the whole vegetation is drying out. Each drop of rain has great meaning for survival. Therefore, we are in the drought of the Kali Yuga. Kali also means drought. It is a time of such drought that even our intellect is dry. Our feeling is dry, 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. How many people are praying now in this Kali Yuga? Never were before. Because there were so many problems and so many sufferings, especially for human beings, which were not present before in history or in all the ages. Maybe there were also many populations, and the population again was reduced by calamities, and again the population is coming. 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 śagar, Prakāś puñj amṛt kī śagar śrī dīpa harī mahā dhani hai, sārī viśva mein gūñj rahī prabhu kī amar kahānī hai." Prakāś Puñj. Puñj means the source of the light. Now, there is one bulb that is 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 Puñjī is the center of the universe, that Brahman. Amṛt ke sāgar, and that is the ocean of the nectar. Do not think that the ocean of nectar is something you take a liquid out of and drink. Nectar, ambrosia, is that which you can become immortal. But to achieve that immortality means ātma-jñāna, self-realization, to come back to the origin. That is 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. Therefore, one Mahātma, Achal Rāmjī Mahārāj, said beautifully in his bhajan: "This is the house of God, it is the house of love." Only through love can you enter the house of God. If you have a little bit of impurity, you cannot 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. This is not a house of playing the theater or the trick, like a magic something, 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, khyāla. This is manorañjan, just for a time being, for becoming happy. So it is this bhakti. Bhakti is not a play, and that is what I told yesterday about different kinds of agni, and that agni, viraha. And that Meera said: "So only that one knows who has the love." That love is more than anything in the universe. That is God’s bhakti, devotion. Therefore, it is devotion everywhere. If you say someone, please, it is love. Thank you is love. Kindness is love. Doing good things for others is love. Protecting someone is love. Or destroying, making, creating troubles and so on—that is hate, that is darkness. That is not love; that is a distraction. You have to take off your head and put it in the feet of God, then you can enter the house. What does that mean? Cut off your ego. Jīvatāhi mūrdhasam rahe, nai siddh nai pīr, svāmī dīp avadhūt avaliyā, mahā vīran kā vīr. Dīvānā satguru nām kā mastāna nahelī, be paravā ho fakīr. Jāt pāt kī śaṅkā māne, śamān pathar hīr. So, 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 which strength the heart is pressing the water, pumping the blood, I mean? And did you ever think of your heart? Did you say to your heart, "Please rest today, tomorrow you can work"? The heart will do everything that you want, but the heart will not follow one order or command or request from you. That is because if the heart stops, the whole game is stopped. Hari Om Tat Sat. So similarly, the heart is one of your most loyal guardians or servants, who is day and night. It does not matter where you are—under the water, above the water, running, sleeping, flying, aeroplane, anywhere. Your heart has very good principles and discipline. On the same rhythm it is going, even when it is going with a quick rhythm while you are running or jogging, the heart knows the measurement of how much pressure should be there. So, that is a fountain of the joys in your heart, within you. The fountain of joy is within you, and it is an immortal one. That immortal, which is not the body—the body is not immortal—but the Ātmā is immortal, is within you. Kill this little "I" and lead the divine life. And that is 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 divine life, so ego. A cowardly mind, a cowardly mind is in doubt. Should I or should I not? Should I go to Swamījī or not? Should I take a mantra or not? Saṅkha, uncertainty, and uncertainties in anything are the most dangerous. And especially, my driving teacher said to me: "When you have a little doubt that you cannot overtake, do not overtake." Even a little doubt can cause that accident. First, you have to be certain one hundred percent, then okay. God said: "No, I will think mantra, and then I will see what is next year. If I have a super consciousness, then I will say, ‘Oh, my guru.’ If not, then I will say, ‘Okay, not like that.’" So, kāyarman’s maneśaṅkare, the coward mind has a doubt inside. Sura deve śiṣ, the heroes are they who give this head, who take off the ego. Sura deve śiṣa arpaṇjankare, what a dedication of them. And these sūras are all divine incarnations, the holy saints and great bhaktas. Sura deve śiṣa arpaṇa jakāre, prema kā mārga 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, and sometimes hate, and 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 is 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 jñāna, is the source of the entire universe’s light. Amṛt kā Sāgar, that is the ocean of the bliss or ocean of the 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: "Prem kā pyālā hari kabh merā bhar se. Prem kā pyālā hari kabh merā bhar se." Adna Bhikari Hum Khade Khade Tarse Prem Ka Pyala Hari Kab Mera Deep Narayana Bhagwan ki. Holy Guru, they say, "Prem ka pyaala." This is a pyaala, the bowl, the katori. This is, but this is a katorī of the love. Only love can remain in it; others cannot. So this Prem kā pyālā, but it is empty. Prem kā pyālā harī kab merā bāhar se. This only you can fill with devotion. Only bhakti can remain here. It is saying: "I did not try, but the milk of the tiger, all you can preserve or keep in the golden pot, no other metal, only gold." That is why we said golden heart. Know something, yeah? Maybe you know, my dear golden heart, most red say that is latke? No, no, that is it. So, prema kaha? Piala harry kaba marabhar say, "Oh Lord, when will you fill my pot or bowl of the love?" Adna bhikariham. I am a beggar, a poor beggar, beggar, but 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, immediately the love will flow from your eyes. You are overflowing, but that can only come from that heart which has a real longing. Therefore, it is said: "Kapaṭakī bhakti prabhu nāhi māne, kapaṭakī bhakti prabhu nāhi māne." Then what is next? "Sācē rācē madana-gopāla, sācē rācē madana-gopāla, sābhakus devedādi padāyāla, sābhakus devedādi padāyāla, janam janam kā dhārī dharmī." Mahā-dhanna-deta-visāla, mahā-dhanna-deta-visāla, sabha-kuśadeva-dātā-dīpa-dāyā. So you know this bhajan: "Deep nayan, bhagavān kī jayam, kapaṭ kī bhakti prabhu nahīṁ mane." A tricky devotion God does not like. I will try. Naya. Okay, if you say praśim. Pomali, pomali. Praśim. Nāme, nāme, nāme. Anu. Dobriye. Tak tak. Ye tak tak. The tabla language? So, Czech language, Slovak language is a tabla language. Beautiful. I always want to learn the Czech language. Though I am 39, moving in Czech-Slovak. But always I have good luck, because always somebody is translating. But there is bad luck that I still cannot speak the language. That is a little bit, but anyhow, okay. God knows, and we do not know. Bhagavān Kṛṣṇa said in the Bhagavad Gītā: "Arjuna," because Arjuna asked the question to God, Krishna. My friend Krishna, you must have a relation to God as a friend. And you can tell your friend even strict things. Not only, oh God, oh God. God said: "Why are you afraid? You feel to God like a little baby, which anytime can run and sit on the lap of the parents 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, that 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 do not know." So God knows everything, we do not know anything. In here, Rajasthani and in India, we say: "Pata nahi palka aur baat karta hai kalka." You do not 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, the impossible Gurudev can make possible, and what is possible, he can also remove. We are all disciples struggling, you know, we are struggling, tackling, tickling. That is Amṛt. So, prema kā pyālā, the bowl 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 a jñāna, it is not some drops falling. Prakāśa puñja amṛta ke sāgara śrī dīpa harī mahā dhani hai. Therefore, Mahāprabhujī is the Hari, 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 many years’ sādhanā, many years carrying the truth in body and mind. Such a parent and such a mother is the blessed one and fortunate one. That Prakāś Puñj can enter in 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 to the brother and sister of Mahāprabhujī." We love all, even we love 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 going out, there is no waiting list for you. That is it. So we always have doubt. Many times we are saying: "My Bābājī, Mahāprabhujī, Praśna, Praśna, Mahāprabhujī." And then things did not happen. Oh God, Swamiji, even Mahāprabhujī cannot help me. I say, how do you know he cannot 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, Śiva, in his consciousness, he has such a divine, and he is most, what we call, innocent, not stupid, innocent. We are stupid. Because, no matter what mistake children do, when little children are saying sorry or crying or requesting, our heart melts and we fulfill the wish. On that night, even Śiva came and protected, blessed, and liberated the hunter. And that is Śivarātri. In the Mahāśivapurāṇa, you have seen this very beautiful. If not, then you should buy the Mahāśivapurāṇa and see. It is completely beautiful. It is beautiful. So on one day, on Śivarātri day, Mātājī Candan Devī jī, mother of our Bhagavān Dīpṇāyā Mahāprabhujī, she sat in meditation, praying to Śiva. God, you know, for what? Blessing, liberation. There are few who are praying 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 all, including humans and all, should be happy. Read the Bhagavad-gītā, 12th chapter, very clearly. Kṛṣṇa tells. Whom he loves mostly, and so Arjuna, the difference between you and me, Krishna said, is this: that I know and you do not know, but still you doubt. You know, see, Krishna is very easy to say, "I know and you do not know." You think I am stupid? Krishna said: "I... Did not say that you are stupid." Krishna did not have an easy life with his disciples. Every master has a very hard work, but sometimes this hard work finds something. The diver is hard to dive very deep and see where the pearls are, many. Sometimes you have to dive, then sometimes you find it. To find one small diamond piece, how many tons of the earth you have to bring out, and how many stones you have to break into powder? Then you get a little diamond somewhere, or maybe not. That is it. So Arjuna said: "So stupid I am, not you. You said, ‘I do not know,’ and you know everything. Show me." Bhagavān Kṛṣṇa said: "Arjuna, it will not be easy for you to see me. Who am I?" He said: "Ah, it means either you are not that, or you do not want to show me. And when you want to show me, then you think that I will be liberated." I hope that you show me. Krishna said: "If you want to know my truth, you will not digest it." Is it? I will, and then the Virāṭ Darśan, Virāṭ Darśan. And that is why we call Krishna that Viṣṇu incarnation. The entire universe is in him: all the fires, earthquakes, volcanoes, storms, wind, rākṣasas, devas, goddesses, divine. Everything in him, and Arjuna was frightened. Oh God, that cannot be Krishna, that cannot be Krishna. Krishna came like this. No, no, you are not Krishna. Please, hey Prabhu, hey Kṛṣṇa, hey Govind, hey Gopāl, hey Karuṇānāth, hey Dayāl, O Kṛṣṇa, please come in your beautiful, again human form. Again, Krishna said: "Arjuna, are you okay?" Arjuna said: "As far as I know, it was the heart and nose of Jumakhanda." It was the heart and nose of Jumakhanda. It was a hard nut, my God. Krishna, I love you as you are beautiful now. So that is that Prakāśa, Puṇya, Amṛta, Keśāgāra, when it comes, that mother, you know how many troubles they had to go to carry you in her body as such a divine, spiritual soul, Śiva sitting. And in her meditation on Śivarātri, she said: "I will not eat, I will not drink." So it is said, on Śivarātri’s early morning, Brahma Mūrta, Śiva came to Mātajī, Cāndanā Devījī, and blessed her. She said: "Shiva, 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 said: "What? Vishnu, 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 disappeared after, when she came out of her meditation, or whatever you call it. A very pure, innocent heart has such pure feelings. I was thinking: "Who will come? What will come? Who will see? Whom will I see?" And that was after nine months, from the Śivarātri till the Dīvālī. And therefore, on the Diwali morning, Brahmamūrta, in Hari Vāsānī Har Pragatiyā Ho Īśvar kī Avatāra Tahin Caraṇ Merī Vandana Ho Bāram Bār Lākho Bār, and so Mahāprabhujī, and this dīpak, what we related today on Diwali, yesterday also, after some time when oil is finished, they have gone. But until Brahma-mūrta, until Mahāprabhujī was born or incarnated again, all lamps were burning. And you know, in this desert there are not such flowers, but it seems that flowers are falling. Milk rain. I had a little doubt about how is milk rain and all. Saffron. This we experienced once. Many of you know. One of our guru brothers, one family, what they call that, Mr. and Mrs. Gattani, who were in Vienna for five, six years, they opened one, they bought one factory where they were taking oil out of the oil seeds. So there was an opening. First, they went to show me if they should buy or not. And some of you may have been with me, and we went there, and I said: "Yes, good," and so Mahāprabhujī, Devapurījī will do everything. I went, and Mr. Gattani and other people who were there said it was raining with the white liquid. Like when you make a whitewash with very fine water, which still has some kind of calcium inside or a color, the roof of the tin shed was becoming white, and it was like somebody was spraying something. On it, they told me after a certain time, not at the same time. I said: "Yes, possible." In Nīla Amṛta it is written. The second time, when they made an opening ceremony of that factory, they had a saffron rain. So one drop, two drops, five drops can be from some birds, but everyone had yellow points on their dress. I do not know. I wanted to see, but I came and I went, and then I came. So I do not know, they did not like me. So I went away and then came. So it was the presence of Devpurījī moving with us. So then I said: "Yes, Mahāprabhujī, I had a little doubt about this rain, but I do believe now it is you when incarnated, Mahāprabhujī, it was like that." And so, from a very little time of Mahāprabhujī’s life, months, there were many, many indescribable memories and miracles, or whatever you call siddhis, but not using them, happening by themselves. Luckily, we know there are some people who are still living who saw Mahāprabhujī, and they heard from their grandparents and great-grandparents. And so, I want to tell you today, this is the divine day for us also, not only what we call the 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, Prabhujī mere, avaguṇa citta na dharo. Prabhujī mere, avaguṇa citta na dharo. Samadraṣṭi hai nām tihāro, samadraṣṭi hai, chahe to par karo. Prabhujī mere, avaguṇa citta na dharo." Surya Dājī said: "O Prabhu, O God, O Kṛṣṇa, please do not notice or see my mistakes in your vṛttis." Sam drasṭī hai nām tyāro. You are known as an equal vision. Good and bad in your vision are equal. What we call good and bad is only in this mortal world. That is why you are mortal. You are above, so your spirituality, your self-realization, or whatever you want to achieve, you have to come above everything. That is why the lotus, in order to unfold, the petals have to come out of this dirty water, muddy water, above to open. So, complete unfoldment of your spiritual consciousness occurs when you stand above. If you are below, then below means low, and low means go. Where? In Naraka. So, if you want, you can let me cross this ocean of suffering or māyā or ignorance. Like, sing, śānti. Avalokiteśvara, Avalokiteśvara, Avalokiteśvara. Chitta nāthāro samadarśīye nāma tyāro samadarśīye nāma tyāro chāṭṭo parakāro prabhujī me avaguṇa chitnā daro dayā lumere abhā guṇa chitnā daro. Oh God, when we meet, let us not be sad, let us not be sad, let us not be sad. Prabhujī, mere abhaguna cittanna dhāro. Dayālu, mere abhaguna cittanna dhāro. Samādhārasya namati aro. Samādhārasya namati aro. Caitopahāra karo. Prabhujī, mere abhaguna cittanna dhāro. Dayālu, mere abhaguna cittanna dhāro. Eka jīva eka brahma kahāvata sūryasya jāgaro. Yotā bhakti-vermaipātāro naipraṇjātattāro prabhujī, mere avaguṇā chittana dāro dhāyālu, mere avaguṇā chittana dāro. Samantrasya nāma tyāro, samantrasya nāma tyāro, chayato parakāro. Kṛpālu mere avaguṇa chittana dharo, dayālu mere avaguṇa chittana dharo. Vipanārāyaṇa Bhagavān. That Surdhājī said, a great saint, he was blind completely, and he was a great bhakta of Kṛṣṇa, and a great poet. And he said: "I told you before, that Lord, please do not," in English you will say, "mind my bad qualities." Sam drashti nāma tyāro, you are known as equal vision one. Chahe tu pāra karo, you can let me cross, only you can let me cross the ocean of suffering or whatever you call. He is giving an example, the Surdhasi, that from this piece of iron, two instruments or tools are made. One iron dīpak or something on the altar. And other, a knife at the butcher’s house, what you call the fly shower. But there is one stone called pāras. And the quality of the paras is that when any kind of metal, like iron, touches it, it will turn into gold. So Śūrda said: "The Paris does not make differences if this piece of iron is from an altar or the knife at the butcher’s house, because the dharma, the dharma of the Paris, is to turn the iron into gold." Similarly, the dharma of the Gurudev is no differences, culture, religion, countries, and so on, because the Gurudev has equal love for all. Do not think that Swamiji loves this person more and not us. This is a doubt in you, and that doubt is the cause of your suffering. So, Paras, the dharma of the Paras is to turn iron into gold. Similarly, the dharma of the Gurudev is different between Pāras. The Paras can make the iron only gold, but Gurudev makes the disciple Gurudev. But it is not so easy. Long times, long times. Like he said, one river, the Sursarī River, where the God Rāma incarnated, or Kṛṣṇa nearby, or let us say the Gaṅgā, there is one canalization which is full of dirty water. But as soon as that channel enters into that river, it becomes the Gaṅgā water or Sursarī. Similarly, Lord, he said, maybe I am that canalization water, but I enter into the river of love, the Gaṅgā, and it is you who will turn me into the Gaṅgā. Some call there is Jīva and one called the Brahma. Jīva and Brahma. Surdhaji said: "This is a fight in this world." This is a struggle in this world. How the jīva can become Śiva, jīva and Brahma. Only Lord, you can do. Ab ki baar paar utaro. Oh Lord, this time in my life, maybe many lives, I lost it. Ab ki baar, this time please. Maybe it is the last. Please, I am coming again and again, again and again. Please, this time do it this. Ab kī bār pār karo, nahīṁ to. What is the word I did not understand? Nai prāṇa jāta karo. I do not know what she is talking about. Can you tell somebody else? No. Okay, then talk dialect. Okay. Okay. Okay. Lord, this time let me cross this ocean. Otherwise, I am dying again. All you can see in my life is that this life will be successful. So tomorrow, unfortunately, there will be no webcast because we are going to Khattu. We will be there for two nights. So we will try to do a webcast in three nights. After three nights, different programs. Maybe we will film something. Or Jasrāj Purījī and Yogeś, and they are here. Dr. Śāntī. They will make a nice webcasting lecture, okay? Very good. So at 7:30, there will be one lecture on the Master and Disciple. Who will say? Yogīs or Śāntī or Haripurī? Haripurī, okay? Okay, Master and Disciple. Deepna and Bhagvānakī. Tomorrow, 7:30, one of our Siddha, Peter, Sanyāsīs, will speak: "Master and disciple." So we are all disciples, okay? I am a disciple like you. So, Master is sitting here. So, let us see how much we have trust. Om Śāntiḥ Śāntiḥ Śāntiḥ.