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Om Śrī Dīp Nārāyaṇa Bhagavān Kī Jai, Diviśvar Mahādeva Kī Jai, Dharma Samrāṭ Satā Guru Śrī Svāmī Madhavānandjī Bhagavān Kī Jai, Viśva Guru Mahāmaṇḍaleśvar Paramahaṁsī Svāmī Maiśvarānandpurījī Gurudeva Kī Jai, Satya Sanātana Dharma Kī Jai. Santose koi śiro maṇi manuṣya, Tannā dharī uva nahīṁ. Sant sab ke śire upar thāj hai, Veda, Purāṇ, Qurān kahī. What a king and what a king! He went to the refuge of all the saints, Mahāpuruṣa Mahādāni kahi, Dāridriyo par dayā rahi, Santose koi shiro mani mā, Kanadāri huvā nahi, Sānta sābhake sīre upartājahe, Veda purāṇa gurānaka, Sānta mātmā para upakārī, Dharmaheta avatāra lahi,... Dīyāṁ kaṇiṣṭa viṣayi, Saba ko pāra uthārya sahi,... Sāntoṣe ko’i śiro mani mā, Kanadārī uvānā, Sānta saba ke śire upartāja, Veda purāṇa, Brahma-lūkase sata-guru āye, Agam-nigam darśāya dahi. Brahma, Loka, Satguru, Āgama, Nigama, Darśaya, Swāmī, Dīpa, Bhaya, Padpa, Adala, Anādi, Nadarī, Vana, Nadarī. Prakāś Puñja Amrit ke śagar Śrī Deep Hari Mahādānī hai. You just heard the bhajan "Prakāś Puñjā." Prakāś is the Vijñānamaya Kośa. Prakāś is the light. It is that light which is the source of every light. Prakāś Puñja. Amṛtā kā sāgara—after that, the Ānandamaya Kośa comes. The Ānandamaya Kośa is in both ways. In this material world, though the Ānandamaya Kośa is of Sattva Guṇa, there is pure Sattva Guṇa because of the happiness or the bliss. And in that, Śakti is called Bhoga Śakti. The experiences of pleasure are the abilities to experience and enjoy pleasure. This directs in both directions. When the Vijñānamaya Kośa is full of the Prakāś Puñja, at that time, that Ānandamaya Kośa, which is Sattva Guṇa, becomes the ocean of nectar—Amṛta ke Sāgara. Sāgara means the ocean. In the whole world is the resonation, the resonance of that divine world from the Satyaloka. At that time, when we realize that Amṛta Sāgara, Paramānanda, then the Jīvātmā, our individual self, is flowing, rotating, swimming, existing in Paramānanda. The Paramānanda is the ultimate, the last state of that Jīvātmā, where Jīvātmā feels free, where Jīvātmā is happy, because Jīvātmā is immortality; Amṛta is the immortality. When the Vijñānamaya Kośa turns into the Prakāśa Puñja, Satya Prakāś—the Truth itself—and that Ānanda, the Māyākośa, becomes the Amṛtasāgara. So many of you have the name Amṛitsāgar. If your name is Amṛtasāgar, then your duty, your obligation, your dharma is to spread that Amṛta, that immortality. In the Amṛta Sāgara, where the Jīvātmā is bathing, all the karmas are cleaned. It becomes pure. At that time, the sādhaka, the practitioner, the aspirant, experiences Amṛta Sāgar Se Badal Āyī. Badal means clouds. We know that all clouds come from the ocean or from the lake, from the water. Similarly, from that Ānandamaya Kośa, which connects to the Amṛta Tattva, at that time, Badal means your vṛttis. At that time, Badal means your thoughts. At that time, Badal means your actions. At that time, Badal means your words. Amrit Sagar se badal aayi, aur baras rahi amrit bani. So, like from the clouds, the rain is falling. Similarly, from your Vijñānamaya Kośa, as well as from your Ānandamaya Kośa, this Jīvātmā, which is close to the Ātmā—where the happiness, the clarity, the joy, and everything is there—manifests. Sometimes the practitioners feel a little bit different. Suddenly, you think, "What happened to you now?" Not everyone can digest that very rich nourishment or rich food. Truth to digest is also not so easy. Suddenly, you are in Uparati and Nivṛtti. Uparati is that you feel above everything. Though you are happy, you see everything is very nice, and you think: what happened to me now? I didn’t like this person, I didn’t like that one, and now all is—I see in everyone the Divine. If you ask some persons who don’t know about this, they will say, "Well, I think you have to go to some psychologist." But what would the psychologist express? Only his experiences. And one becomes fearless. One becomes that light of pleasure, joy, and happiness. The time when your words, your actions, your behaviors, your communications, your relations are so pleasant and harmonious. So your words: Barase Amrit Bani, Amrit Sagar Se Badal Aaye, Barase Amrit Bani, Jisne Piya Man Bharke. Now this Amrit Barsha is words; we call it Vachana Amrita, Jnana Amrita. Often we hear about Amrita. Whoever drinks the Amrita will be immortal. Now, we are searching for that Amrita. In Ayurveda, a lot is spoken about Amṛta. Many different herbs; the Vedas will say, yes, this is Amṛta. And we try to take it, but maybe that herb is not for your illness. That herb, that medicine which turns your disease into health again, is Amṛta. But the Amṛta which in reality is called Jñāna Amṛta, the nectar of wisdom. So your consciousness, your Vijñānamaya Kośa or your intellect, and your Prāṇamaya Kośa, all the energy in you, and your Annamaya Kośas—everywhere is a vibration, such a beautiful vibration. Each and every cell of the body feels happy, joyful, and inside, like you are dancing. Each atom of the body is purified and has the divine flow of energy, the divine. This experience comes when you long practice your Kriyā, you practice disciplined your Kriyā, your mantra, your meditation, your Karma Yoga and Bhakti. Many people try to avoid Karma Yoga. That’s a great mistake. That’s a great mistake, because Karma Yoga is something where you give. And when you give something physically, intellectually, through your work, mental body, the Prāṇa body, the Annamaya Kośa, the physical body—you give the energy. If you give, then you receive more. We have a water tank on the roof, and when we switch on the button, the pump starts. When the tank is full, what will happen? Overflow. When it is overflowing, we will stop. And when we stop, then again that limitation goes down and down. But if there is something automatic, it will keep the level. So you receive the blessing, you got this, but now you are lazy. No work is dirty. No work is dirty. Dirty are the thoughts. Dirty are those kinds of thoughts. "Oh, now I have to clean the toilet of all." That’s it. The toilet is not dirty. Our thoughts are dirty. If all will think like this, then the whole house will be full of toilets. Your own house, too. So, Karma Yoga—and that you cannot do if you don’t have a feeling of purity. You are not cleaning the toilet; you are not cleaning the floor or the dishes. No. You are cleaning your inner Malāvikṣa Pāvaraṇa, and you are that purity. You transfer from your inner side the purities, the pureness. We will say, "Oh, today is very nice and clean, the whole flat. Who did this?" Whose action was it? You were the one who made it so nice and clean. Or we make everything dirty, and we leave behind all the garbage and everything. We say, "Oh God, who was living in this room? How dirty they left it." That is again our inner quality, which is put outside—this dirt—and just left. So many people do not value the Karma Yoga. And if you do not do this, Karma Yoga is one of the best ways to clean our Antaḥkaraṇa and inner self. The five Kośas, Antaḥkaraṇas, Indriyas—they are all coordinating very closely. And Tattva playing between the Tamas Guṇa, the Rajas Guṇa, the Sattva Guṇa—they are automatically coordinating with each other to support your activities. At that time, there is a Jñāna-Amṛta, there is a Vācana-Amṛta, there is a Caraṇa-Amṛta, there is a Pañca-Amṛta. So there are many different qualities of Amṛta, and we don’t understand where that is. And when you hear the Jñāna-Amṛta, you say, "But I am still not immortal. I heard a nice Satsaṅg. It was beautiful words and a beautiful Satsaṅg. That was a Jñāna Amṛta, but I am still mortal." Yes, you are. It’s many, many years we have to watch this, our Antaḥkaraṇas in that Jñāna Amṛta. So when you receive this in your Vijñānamaya Kośa, it becomes Jñānamaya Kośa. You can say Jñāna, Vijñāna. Bhagavān Dīp Nārāyaṇa Mahāprabhujī says in his Dīp Vijñāna Gītā, Dīp Vijñāna Gītā. In Dīp Vijñāna Gītā, Mahāprabhujī says, "Jñāna, jñāna vijñāna." Tṛpta ātmā, jñāna vijñāna tṛpta ātmā. Jñāna is the knowledge, Vijñāna is the science. That science, that knowledge—the science of that knowledge, or that knowledge which turned into the science. That time your Ātmā is Tṛpta. What is the Tṛpti? What is the Tṛpti? Tṛpti means Pūrṇa. When you are hungry and someone gives you food—your mother, your father, your husband, your wife, or your friends—you come and say, "Oh, I am very hungry," and they make nice food, which you like. You eat, you drink nice water, and they ask a little more. You say no, I am satisfied, I am happy, satisfied. So this Jīvātmā is hungry. All they have in their Vijñānamaya Kośa is still hunger. Someone is hungry to get money, someone is hungry to get position, someone is hungry to get elected to some higher position, like president or something, someone is hungry to have a particular dress, someone is hungry to have a partner. There are many, many Vāsanās. Either the Ānandamaya Kośa turns to the Amṛta Sāgara, or it goes to the Vāsanā, Bhoga Vāsanā Sāgara. And Vāsanā means the desires. Again, we come back to the Ānandamaya Kośa. It has both, because Ānandamaya Kośa is ready for you. It is like a gear of the car. You can put the gear to drive forward, or you can give the gear to drive backward. So, Bhoga-Vāsanā: when your Ānandamaya Kośa is directed to the Bhoga-Vāsanā, the worldly desire ambition, that ambition is born out of the Ānandamaya Kośa, the causal body. That’s why it’s called the causal body. What means the causal body? The causal body means the cause of everything. The good thing you did was also a cause of the causal body, or the other side. So, jñāna vijñāna tṛpta ātmā. While practicing, practicing,... Tṛpti. Then it is said, "Then I am myself the Jīvātmā. I am now, or often, that I am that Brahman. Now I am without attachment." Attachment has two meanings in English. They call it, translated in the dictionary, as the desire or attachment, ignorance. It is ignorance, but this is a little different. We call it Ajñāna. Jñāna, Ajñāna. Jñāna is that knowledge, and Ajñāna is that which we still don’t know about. And in this Jñāna, there are two kinds of Jñāna: Aparāvidyā and Parāvidyā. We also are not perfect in Aparāvidyā. There is so much knowledge. This planet is full of knowledge, science, and wisdom. Some have knowledge of the computer. Some don’t have the knowledge of the computer. Some have the knowledge of how to milk the cow. And the other is afraid even to come near the cow. So we cannot say that we are perfect. We cannot be perfect. Because knowledge has no limitation. There is so much, so much to learn, learn, learn. So we have that much only which we need to survive, to live, that we can survive. We can help others also in limitation. What we have, we can give it, but the whole earth is something what we can give. The earth is very rich in the earth. Resources are limitless. So when the Jīvātmā, Kṛṣṇa, enters in this Bhūloka, in this material world, opens eyes and begins to think, "What should I know first, and what should I not?" When you went today for a walk, your eyes were all the time changing. Oh, nice, beautiful Annapūrṇā. Oh, nice, beautiful Masya Pusre. Oh, that’s where Dhaulāgiri is. Oh, the beautiful lakes. Our eyes are all the time hungry. And still, these eyes are not trapped. And therefore, you would like to have more, and you put your camera on, and you make the picture again and again. You will see, this is how this inside, who is sitting, is still hungry. But when the Tṛpti is there, I am Nirmohī. Not a test. I pray, I greet, I adore. My devotion, my prayer is to myself. Who is thyself? Thyself is the entire universe. Thyself is Ātmā. Thyself is that part of, or one with, God. And that kind of knowledge, when it turns our causal body, Ānandamaya Kośa, turns into the Amṛta Sāgara, that time, whatever you speak—Amṛta Varṣathe, Amṛta. There is one story. There was a small village, like now it is a town already, Pokhara, and there was living one good family, a very Sattvic family, Mr. Vishnu’s family here, dealing with the internet. But everybody enters in the net. If you go out of the net, you are nowhere. One day, one Mahātma came, an Ātmā Jñānī Sant. The Sant came to his house, and his family, he, and some other people were sitting. What does a saint do when he comes, when a Sādhu comes? They are not going to sing something about songs from the discos or this or that. Pra means the supreme Parāvidyā, and Vāchan means Jñāna Amṛta, Vāchana Amṛta. So Parāvidyā se Vācana Amṛta comes. Mahatma spoke about one hour, had food, and then Mahatma went away. After one hour or two hours, Viṣṇu’s wife said to her husband, "As long as Gurujī was here, diamonds were raining. Diamonds were raining." He said, "Yes. It was so beautiful. It was so divine. We are very rich." There was another neighbor listening. "Oh my God, when a Sādhu comes, then diamonds are raining. And I have not even seen the little diamond. I am standing in my shop all day, and people will come and bring something, and they begin to bargain, 'No, I will not give so much money,' and this." This is a habit. The seller and the customer have a kind of negotiation. Too much, too little, okay, no, okay. And you don’t know how many times a businessman, a seller, has to lie. In reality, the price was perhaps only one dollar, but you see, only one dollar, but he whole day standing in the shop. He gave up so many other pleasurable things, trekking here and there, running the whole day. He goes to the market, he will buy shopping, this, that. That you don’t see. That’s it. When we go to the hotel, the hotel gives a surprise. Oh, it’s too expensive. But you know, to keep the whole year, the hotel, the fixed cost to maintain that, 10 days my customer will not come. But on the 11th day, a customer will come. He wants to have an immediately clean room, warm water, heaters, and everything. So he or she, the hotel owner, doesn’t charge you only for one room for one day, but has to maintain it, and therefore we have to think of their Karma Yoga. What they are doing is Karma Yoga; they are doing Seva, but you say, "No, we pay them." Money, yes, my dear, you pay the money. But if there wouldn’t be a hotel, then you will sleep in the street. Then you said, "Oh, thank you, there was one hotel when we found it. Oh, finally, we could sleep." Who did this? The person, though you had to pay. Person, but that is a Karma Yoga of their person. So the one who was standing, the neighbor, he said, "Oh God, I will not work. I will also invite tomorrow one Swāmījī, and he will speak, and we will have a diamond raining. Then we don’t want to work." Anymore, so one day the same Mahātma Jī came, and they pleaded, "Come, come, Mahārāj, today come to our house, please." It is said, "In those houses where the saints didn’t step or didn’t come, in those houses there is no devotion, Bhakti, respect to the saints." In that house is living the Yama. Yamas are the messengers of death. Yamas are the messengers of unhappiness, of karma. They are waiting to attack us at any time. Jīvatehi saṁsāna, that house is just like a graveyard. So, everyone who understands expects that some Sādhu comes into my home. Sadhu means not only with the cloth color, but a saintly person, like all of you. You are all very saintly, and I would like to be like you. That’s it. Wherever you go, they are very happy, you know. I was waiting today, and when you came, the salesman, the shopkeeper was calling you, calling you, "Come in, come, please." And I was standing, and no one told me to come. I just quietly walked in my house here, in this ashram where I am staying. And they all were concentrated on you. So I said, "You must be very far." It is pretty sure the devil of everybody is calling you. He called the Mātmājī. Matmājī came and said, "What should Matmā do there? Speak blessings." I pray to God that in your house there is peace, harmony, and happiness, and may your business be better. Have devotion to God, and Ṛddhi and Siddhi, the benefits, the Siddhis, everything. Bhagwān Dega, God Dega, he spoke half an hour, then he said, "Bhakta, I am going." He went. Now the salesman’s wife said to her husband, "My dear," he said, "Yes?" "I think this Ātmā was not so perfect." They said, "Why?" Vishnu’s wife was telling. The whole day, diamonds were raining, and he was sitting for half an hour; not even a little dust of the diamond was there. That he heard. And the neighbor, Vishnu’s wife, she came and said, "My friend, this is the diamond of knowledge, which you cannot prize." That is the clarity, the love, the wisdom, the devotion, the blessing. So, blessing can change everything. So, our Vijñānamaya Kośa, when it is covered or dipped in the Amṛta Sāgara, then in Amṛta Sāgara, this Ātmā is realizing everything is there. There are no more desires, there is no more wish, and wherever you come, there is happiness. You are not angry. What happened, you see? Oh yes, okay, it is like that. So everyone is happy, and therefore, but Mahāprabhujī said, "Oh bhakta, you should have the faith, you should have devotion." So Maa Prabhujī said: Ajraya Martan Kaya, Bhakt Hari Ka Sacha Hove To Kyo Man Mein Gabraya? To Kyo Man Mein Gabraya? Kardum Ajraya Martan Kaya. If the devotee’s practice is true, then why did he get scared in his mind? Should I do Ajra or Murtan? Say, should I do? Yes, if the truth of the devotee is of the Lord, then why should there be fear in the mind? If the truth of the devotee is of the Lord, then why should there be fear in the mind? Tell me, shall I do Ājrayā or Mūrtān Kāyā? Shall I do Ājrayā or Mūrtān Kāyā? Bhakt Hari Kā Sāch, Kyun Man Mein Gabrayā... My Bhakta, my dear, I will make your body healthy and immortal, because in the body where this immortal one is in purity, then you are immortal. But you will say, "Now is enough life, and I again change this my dress, and I come to the Brahmaloka." Bhakta harikā chaccha hoto. If you are really a devotee of Bhagavān, God, if you really trust, you believe, you have faith in God, then why are you unhappy inside? Why are you disturbed? Nothing is happening. Nothing has happened. Ānandamaya Kośa, wherever you look, jaha deku ma apahi aāpo, nitya Chetan nirākārī hai Bhagavān Dīpnanā Mahāprabhujī. In the prayer, "Āp bin kaun hamāre, jisko jai pokārī hai?" Lord, who is mine? Without you, whom should I go and ask and request? If one is going to beg from the beggar, then where is his Abhijñānamaya Kośa? Bhikārī se bhīk māṅgtā hai, uskī akal kahāṅ gayī? But ask that data, jo data hai, that giver which gives to each and every entity everyday food. It is he who feeds, Annapūrṇā Mātā, feeds everyone. Who are you? That’s why I was feeding you one day, I gave you eating, I gave you fruits, I gave you bakery, Christmas, this and that, and with great love I cooked for you what you call the banelan kefal. Who are you? Just was limited. You made five pieces, ten pieces, one kilo, two kilos. But who are we that we can give? We don’t have the abilities. But we can give good thoughts, good feelings, good wishes, good words, and good deeds. That’s it. Love. When you are in the Amṛta Sāgara, then if you are a real Bhakta, then you understand him, you understand her, you understand them, you understand us, and you understand all. But if there is attachment, if there is ignorance, bhakta harika man mein ho toh kyo ghabrāyā? Why is your mind scared? Why, in your mind, did the anger break out, Vulkan? Because we are in ignorance. We think, "Oh, this is mine. Oh, it happened to mine." That’s mine, then my and thy; that is always the duality. So, Vijñānamaya Kośa and Annamaya Kośa. We will continue tomorrow, and tomorrow we will have a Satsaṅg for the new year wishes. So, wish you all the best today, and pray to Mahāprabhujī to bless you. Thank you for listening. All my dear brothers and sisters around the world, I pray for you. Thanks to God, whatever happened in this year, whatever happened is His divine will, and what will happen is His divine will. That’s it. And we are in His presence now. So yesterday, some sentences I read, it’s it. Yesterday is gone, and tomorrow is the future. But now is the presence. That’s a gift, a presence for you. Take this presence, accept it. Okay. And so this year was the glory of God. Next year will also be Amritsagar. We will always be happy. And what did Mahāprabhujī say in this? Jondir Ram Jī, Gagan Jera Kaiye, Jondarani Jondir Amrit Jaisa Mitha Kaiye, Seetala Sagarani Diwana Satguru Namaka. Oh fakir diwaad, Satguru naam ka mastanayi, Saman patrahir, Ramjī jaat paatak, Shankan mane. Saman Pata Rahir, Teen Lok Ki Ichha Beena, Sareer Divana, Satguru Nam Divana. Satguru Nam, Kamas Shankaman Kya? Rajarangavaji Ramaji Nahi, Rajarangavaji. Bhūk, pyās, parva nahīṁ rake, dīvānā satguru nāma kāmā sthāra. Parva o fakīr dīvānā satguru Avadhū tayāvalīyā. Veer naka veer divana satguru. When the Bhakta purifies Antaḥkaraṇa, Manabuddhi, Citta, Ahaṅkāra, and opens wide the heart to all the creatures and all the humans. There is no enemy; there is no friend. There are no dualities. All is oneness and divineness. At that time, the Bhakta’s heart is singing. What is the Bhakta saying? The Bhakta shows his devotion to the Gurudev. Because Gurudev said, then the Bhakta said, "Gurudev, I am not scared, I am not scared." Then the Bhakta sings to the Gurudev his feelings and Saṅkalpa, certainty and loyalties, forever and ever. What did Bhakta say? Sukh keval milatā hai, sukh keval āpake caraṇom̐ meṁ bharū deva. Āpake umeṁ milatā hai sacchā sukh, keval milatā hai sacchā sukh. Keval rahe pyār āpake calo meṁ tāhe, sacchā sukh keval meṁ latāhe. Satcha śukha kevā āpa ke caraṇoṁ meṁ guruta āpa ke caraṇoṁ meṁ.