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Śrī Dīp Nārāyaṇ Bhagavān Kī Jaya! Śrī Śrī Dev Puruṣa Mahādeva Kī Jaya! Satguru Swāmī Madhavānandjī Bhagavān Kī Jai! Satya Sanātan Dharma Kī Jai! Oṁ Śāntiḥ Śāntiḥ Śāntiḥ! Blessed Self, dear devotees and spiritual seekers, it is a joy to be with you through this webcast and with all of you gathered here in this hall. Every day is beautiful, and every day we receive beautiful discourses from many experts. This is called Jñāna Gaṅgā. The Gaṅgā is the Divine Mother. Gaṅgā, the Divine Mother, comes from Brahmaloka. Brahmā brought Gaṅgā to this mortal earth, to this mortal world, to wash away the sins of all creatures, especially of humans. Other creatures do not sin purposely; they act according to nature. But we humans go beyond this, we abuse nature, and nature will take its revenge. Yet the merciful Brahmā, at the request of many divine souls and goddesses, asked Mother Gaṅgā. He told her, "Daughter Gaṅgā, please come." Gaṅgā and Pārvatī are sisters. Gaṅgā said, "Must I be here?" He said, "Yes, we need you." Since that time, Gaṅgā descended from Brahmaloka to this Smṛti Loka. Gaṅgā means not only the river but many things. Jñāna Gaṅgā. Jñāna means knowledge. When a person speaks, a sant, a saint, a holy person preaches from the knowledge within, that flow is called Jñāna Gaṅgā. Wisdom flows endlessly. This wisdom is Brahma Jñāna, the knowledge of Brahman. Gaṅgā comes from Brahmaloka. The knowledge, Brahma-jñāna, comes from Brahmaloka. The Satguru comes from Brahmaloka. Therefore, when someone speaks with full wisdom, it is said, "Oh, there was a jñāna-gaṅgā." What does the river Gaṅgā do? When we dip and bathe in its waters, it is said our sins are washed away. Similarly, in satsaṅg or anywhere, when a wise person, a brahmajñānī, speaks and their voice reaches others, it is as if the Gaṅgā is flowing. The resonance and words of the brahmajñānī cleanse and remove sin. So, Jñāna Gaṅgā, Bhakti Gaṅgā, Bhakti Rasa. Rasa means many things. Rasa means juice, essence, love, and also jñāna. Rasa means something with divine energy, which we call medicine. For example, in Āyurveda, we call it rasāyana. In Āyurveda, rasāyana means taking the essence from different herbs. It comes from nature and contains no heavy metals. Where there are heavy metals, it cannot be called a rasāyana. Similarly, rasa comes from our heart—our positive thinking, the pure love for God. To love God means to love all creatures, because God is manifest in every entity: in plants, the ocean, rivers, forests, flowers, and trees. Paramahaṁsa Yogānanda said, "O God beautiful, O God beautiful... In the mountains, in the forest, in the meadows and desert, in the rivers and the ocean, O God, beautiful. O God, beautiful. In humans and animals, in the sky and stars, moon and sun, in the air and fire, in the water, everywhere is the beauty of God." To see this beauty, we must open our third eye. But as long as the hṛdaya kamala, the eye of our heart, is not opened, we cannot see that beauty. Our heart suffers from our own inner conflict. It is said you can cry the whole day, but you are not forced to cry. You can have many conflicts within you, but you are not forced to have them. It is self-projection in your consciousness, and this conflict tortures you. It is your own thoughts and feelings torturing you. A simple example: you have toenails. Sometimes, especially the big toenails, they turn and grow into the skin. Your own nail grabs and tortures your own skin. This is your own conflict torturing you. Therefore, you can remove it, you can suffer, or you can let it be removed. "Let it be removed" means to listen to the wise words of the saints and be ready to remove it, or to do it yourself with your own viveka (discernment). As Gurujī said in a bhajan: "Dīpa nirañjana śabda bhañjana, isī mantra se hove mana mañjana." If with love and devotion you repeat this mantra, your mind will be purified. "Mañjana" means to clean. When you clean your table, it shines. When you clean your pots, they shine because the dust is gone. But dust comes every day. In the morning you clean your glass table, go to work, and in the evening dust is there again. Holy Gurujī said we clean the dust all the time, but dust comes in. It means our good qualities are covered again. Similarly, we try to clean our negative karmas, but again negative karma comes through our own inner conflict. So, jñāna bhakti rasa, bhakti rasa—that is called the divine play, divine consciousness. That divine play is within you, that rasāyana. "Amar jadi, mere sadguru amar jadi laye." There is a beautiful bhajan of Mahāprabhujī about this amara jāḍī. "Jāḍī" means roots. In Āyurveda, they are called jāṛī, bhūti, and vanaspati. These are very important. Jāṛī means roots. Some plants have roots more useful in medicine than other parts. "Bhūti" means herbs, small plants. Certain plants grow, give seeds, and then die. You can use the entire plant, roots and all. That is called bhūti. You must know which season, what time, and so on. Jadībhūti is very useful; these are the herbs. We can find herbs everywhere on the planet. Mother Earth has everything. But we must know which one to use, when, and how. Sometimes we know but do not use them, or we do not know. There is a story about a great saint named Gauraknāth, a great siddha. He lived in the Himalayas near the Annapurna range and developed a kind of cancer. He tried many treatments, mantras, and other things for about 12 or 24 years. Then he said everything has its time. One day he was sitting near his dhūni (sacred fire) in front of his cave. About three meters away, a plant grew every year. That herbal plant spoke to Gaurakaṇātha: "Gurujī, why don't you use me? Make a little tea and drink this. Your cancer will be cured." Gauraknāth meditated for a minute, looked at the plant, and smiled. He said, "For 24 years you have been growing here. Why didn't you speak before?" The plant said, "Gurudev, you said everything has its time." He took the plant and was cured. This is jādībhūtī, vanaspatī. "Vanas" means forest, "pati" means leaves or trees. There are certain plants, bushes, and trees that give fruits and seeds. They shed their leaves, but the tree or plant does not die; it blossoms again with new leaves. From these, you should not take everything away. Do not take all the roots. You can take a little bark, some roots, use the leaves, but do not destroy the plant. In the Āyurvedic world, there are laws on how to use herbs and let them live on. Similarly, our body is like a tree or a plant. It is affected by seasons and weather, just as other vegetation is. Sometimes we must root out the inner plants—our negative conflicts. That can be good for you, like a treatment. It awakens your consciousness that this is not good, and now you take it out. It was beneficial because it awoke your consciousness to what was torturing or disturbing you. It is in your hands. This is called rasāyana, and similarly it is called bhakti-rasa. Bhakti is also a precious herb. Its essence is the devotion that flows to God, to all creatures, to the trees. Through this, all your conflicts are cleaned up. If it remains stagnant, it becomes stinky. Therefore, let it flow. Let your mind go. Because one day, whatever conflict, anger, doubt, or anything negative or positive you have, all will remain here. You will go on. Then, in the astral world, when you leave the physical body, two things will arise. First, the realization: "I lost my human life." It is not certain you will be born human again. Second: "What a pity that I didn't take advantage of being human. Again, I was stupid. I was involved in unnecessary things that did not belong to me, that I have nothing to do with. I was not born for this." Only one thing will remain: you will say it is a pity, a great pity, sad, tragic. "My chaitanya is for buy. Pity, pity, sad, and my time is for whom I was fighting, and for whom I was loving, and everything—I wasted my time in this." Therefore, Bhakti-rasa teaches that if you can give anyone anything—any thought, words, feelings—then give love. If you cannot think positive, then at least do not think negative. Yesterday, Professor Saul from the university spoke briefly about dharma and karma. He said, "When you are angry with someone, you are already producing negative karmas for yourself." Even in a dream, if you think negatively about someone, you harm and pollute yourself. Bhakti is not only for one person or one God. To say, "I will love only Kṛṣṇa," is too little. You must project Kṛṣṇa onto everyone, because love is not limited. When you limit love, it is no longer love; it is selfishness, and selfishness is wrong. When a doctor studies, the dharma of the doctor is that it does not matter who the patient is; you must do your best to save the life and give treatment. Doctors try to save life. Even doctors in the army, when an enemy soldier is injured and lying in the field, an ambulance will rescue that person. The doctor will not refuse treatment, saying, "This is our enemy." That is against the doctor's law, the science of medicine. Similarly, a Gurudev, a saint, or a positive person who loves all cannot refuse. They cannot say, "I will not love this one; I will love only that one. I will not give blessings to this one; I will give blessings only to that one." That is wrong. There is an interesting story. There was a sādhu, the head of a spiritual lineage, a wise Sanskrit scholar and great writer. Some people asked him to join a political party and fight an election. They wanted to nominate him. He said, "Okay, if you want." He had a disciple who was in the opposite party, and they also nominated her. So, the master wanted to be a minister, and the disciple also wanted to be a minister. When they were being nominated, the disciple came with flowers, fruits, and prasāda to her master and said, "Gurudev, bless me, please." What should he bless? Of course, he said, "My daughter, I bless you that you will win," because blessing is not limited. Blessing is for all. Whoever comes to your door, even an enemy, if you have love and a good heart, you will welcome them. She won the election. Others said, "Gurujī, what are you doing? You gave her blessings; she is opposite to you." He said, "She is opposite in worldly, political matters, but she is not opposite to me, and I am not opposite to her. She is my disciple, like my child." Every parent wishes the best for their children, and every Gurudev wishes the best for their disciples, even if they are against them. So he blessed her. This is called dharma-saṅkaṭa, a moral dilemma, but there you cannot make duality. It is said in the Bible: if someone knocks at the door, the door will open. You open the door and welcome them. "Come in and ask, and you will give." Atithi devo bhava. It is said even your greatest enemy is at your door. If you are wise and have love, even a little love left in your heart, you will open the door wide and welcome them. That is the nature of the bhakta, the wise one, and of humans. When a human loses human quality and someone comes to the door, it is like a dog from another street comes, and you also begin barking and try to chase the dog away. Then dog and dogs become... no? But when a human comes to humans, then there is human love. That is bhakti-rasa. Therefore, every saint says, "Lord, bless me with bhakti, with devotion, with great love." There is a story in the Mahābhārata. The Pāṇḍavas were in the forest because their cousin Duryodhana wanted to take the whole kingdom. Duryodhana searched for the five Pāṇḍavas to kill them. He went with his army. On the way, the tribal people heard that Duryodhana was going to kill the Pāṇḍavas. They knew the Pāṇḍavas were dharmic and saintly, loving all. So the tribes attacked and caught Duryodhana, intending to kill him because he was against the Pāṇḍavas. Meanwhile, the Pāṇḍavas, living in the forest, heard that the tribes wanted to kill Duryodhana. Yudhiṣṭhira asked his brothers Arjuna and Bhīma: "Arjuna and Bhīma, go and save our brother Duryodhana." Arjuna and Bhīma were angry. They said, "Brother, what are you always saying? He is coming to kill us, and they caught him. And you say, 'Go free him and save his life.' He wants to kill us." Yudhiṣṭhira said, "My dear brothers, this conflict is between him and us. We will solve this problem. But if a third one comes between to disturb us, we will remove that one." So, God and we are Gurudev, and we are the creatures of God. When anger, hate, and jealousy come between, they will be rooted out. Understand? All this negativity attacks; it will kill you first, not others. So all this negativity which attacks Duryodhana, they will kill. It means when Duryodhana came inside, he was caught by negative qualities. It's beautiful. Like we have our kriyā, śuddhara-skriyā. Bhakti-rasa, śuddhara-rasa. So, bhakti-jñāna: the river of knowledge flows, and the river of love flows. When love flows, bhakti flows, it purifies all negative karma, and purity comes. When it is flowing, purity is there. When you say, "No, it's mine, and my right," then the stink begins. Bacteria develop in you, and this bacteria will harm you and others. Therefore, our jñāna should flow, our bhakti should flow, and our kindness should flow. You will knock on the door, the door will open, you will go in, get your answer, and get your bread. That is why in this song, what Yogānandajī said: "Door of my heart, open wide, I keep for thee." "Vildo come, Vildo come, once come to me." But he did not say only one God. He did not say if others come, I will close the door quickly. Anyone who comes to my door, I see God in them. I see my Lord inside. That is called the heart of the Brahmajñānī, the bhakta who meditates for years and years. But if you meditate for years and your heart remains like a rock, it means you had no bhakti. It was all a theater; you were playing. Now that bacteria tortures you. What is inside? Fear. Through fear, because another territory's dog came in, you attack so much because you fear losing. But there are also good dogs. They are happy when another dog comes. They welcome. Even animals welcome. And yet we humans refuse other humans. I can tell you that if you approach someone with love and open the door, they will change their feelings immediately. They will not harm you. This happens many times. If you are humble, as Jesus said: if someone slaps you on one cheek, humbly offer the other. You still have more place; you can do it. But we, even before they come to give a slap, we are boxing, preparing ourselves: "Come here!" That is not the way of Christianity. It means you are not a Christian. Show your goodness of being a Christian. Show your goodness of being a Hindu or a Muslim. The Quran clearly writes: if you kill one human, it is as if you kill all humanity. Understand what is written in the holy books, and they will not do it. It is other elements in every culture, country, and religion who, for their own selfishness, create troubles in the world. Otherwise, all God's lovers love God in everyone. So, inner conflict is what tortures you, and no one can help you take it away. Only you can do it. That is the remedy: your mantra, your prayers, and satsaṅg. Think: what is the aim of my life? Not that I want to become a doctor, professor, nurse, farmer, or driver. That is nothing; it is a struggle for survival. The aim of my life is to become one with the Supreme, with Brahman. And for what? God sent me here as a human to serve His children, meaning His creation. So whom should I love, and whom should I not love? It is very hard to know. Therefore, Yajña Gaṅgā, the Divine Mother Gaṅgā, and Bhakti Rasa, the Satsaṅg. It is said: "Sat tīratha hai, vo veda purāṇameṁ gāte hai..." Where Gurudev lives, all holy places are there. And who comes there? "Jijñāsuṁ he vo jñāna gaṅgā menāte he, vaha anubhava banī āte he. Vo satya viveka batāte. Vaha anubhava banī āte hai, vo satya viveka batāte hai. Guru caraṇoṁ meṁ tiraṭāhe, vo dapoṭe hai. Guru caraṇoṁ meṁ aḍasatahe." The real devotees, real seekers come. What do they get? They bathe in the river of wisdom, Jñāna Gaṅgā. Who brings the Gaṅgā there? Brahmā, Niṣṭhā, Śrotriya, Satguru—a wise one, a saint. He or she shows you the truth, satya viveka, through their viveka, not through their conflict, anger, or hate. So, satya viveka: which one? "Brahma satya, jagat mithyā." Seek that truth which is Brahman. This whole world is only quarreling. So, my dear, Jñāna Gaṅgā, Amṛta Gaṅgā, Amṛta Rasa, Bhakti Rasa—all are meant to purify our conflicts and sufferings. Therefore, it is said: you can be angry and cry, but you are not forced to do it. My dear brothers and sisters, I bless you in the name of Bhagavān Śrī Dīp Nārāyaṇ Mahāprabhujī, Devapurījī, and Holy Gurujī, and wish you all the best. God bless you. Śāntiḥ, Śāntiḥ, Śāntiḥ.