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Good evening to everyone. Yoga is the highest satsaṅg. Gāyatrī, Gāyatrī poetry, kīrtan—these emerge from a sense of the seed, a small seed from which a huge tree grows. Similarly, in this bīja mantra, you receive the mantra. That is why bhajan is essential. That is what we call saṅg: to be there where the name of God is. Saṅg is the highest, and satsaṅg should consist only of the words of the wise. Mahāprabhujīp Karatā, Mahāprabhujīp Karatā, Mahāprabhujīp Karatā. Śrī Śrī... He possesses the quality to take only the nectar. Similarly, a spiritual person, a wise person, a spiritual seeker takes only the essence of this world. Therefore, it is said this world is like a dream. Uṁsara is a dream. What was yesterday is not here anymore. Every minute, the time which should come is still not here. We do not know how it will be. So, the present time is beautiful, and we shall utilize things in the satsaṅg. Purījī, Purījī... This is a very interesting field, you know, as we are talking. So, because the desire is there, my eyes are fixed, gazing at the holy feet of my Satguru, Śrī Dīp Dayālu, Bhagavān Dīp Nārāyaṇa Mahāprabhū, Gurudev, the Grand Master, Śrī Dīp Dayālu. Dayālu means the merciful, the love, the center of mercy. They do not expect anything from us. We are only taking. We are the lucky ones. So, Gurudev is like this cup. This cup holds things: ice cream, fruits, yogurt, honey, milk, chai, coffee—anything that we like. Put it in this cup. Do not say, "Do not put this in." It is there to help us. This cup does not enjoy the honey; this cup does not enjoy that ice cream; and this cup does not drink that coffee or tea. We are the ones who do. So Gurudev is here, holding all our karmas, all our desires, and fulfilling all our wishes. What is the purpose of that holy person's existence? It is so that we may utilize, enjoy, and realize what is given. That is the content inside. In this cup, the content is the nectar, and that is wisdom. In existence, in the phenomenon, in the physical and mental body, all the five bodies are full of that nectar. Nectar means immortality, and that immortality, that nectar, means the words of immortal knowledge. That is the nectar, and we all bhaktas are like a spoon inside. We are the lucky ones. He made us His instrument, as a spoon, to take that honey and give it in the mouth of others or in our own... Now, you can of course make your finger a spoon, but then if your finger is a spoon, that means it becomes the instrument of God. Therefore, it is said, "Lord, I surrender to Thee my body, mind, consciousness, and soul. Let me be the instrument of Your love and light. I can serve Your holy creation." Understand? So some people think, "Oh, they are only using me; I am only a spoon in the bottle." You are lucky. Therefore, tell the Lord, "Make me into a spoon, that is all." Holy friends, Rāmasīsī said, "Lord, make me the instrument of your love and joy, and let me be the bridge that all walk over me, to unite heart to heart." So, the nectar, the teaching of the Gurudev—if you bring it door to door and store to store, you are the lucky one. And for that, we have to endure different kinds of situations. He is the instrument. It is not easy to be the shoes. But though they are shoes, they are the shoes of the Gurudeva's holy feet. How are you? So happy, so joyful. How is it? It is hard. Anything we become for God is our luck. We are for Mahāprabhujī, the merciful Bhagavān, Dīp Nārāyaṇa, Mahāprabhujī. Dīp Dayālu Ke Caraṇ Kamalam. Caraṇ is holy feet, Kamal is lotus. So generally we call the lotus feet of the master, "Merī Kishmat Jāgī." Kishmat—our luck, fortune, everything. Kishmat is awakened; my luck is awakened at the holy feet of my Gurudev, Bhagavān, Dīp Nārāyaṇa. And your good luck is awakened. Everything is divine in you. What can be more than this? To give more, you will share your good karma, your good experiences with others, to help them overcome and purify their... Tabse bhaya vairāgī, jabse pavan charanoko dekā. When I saw the divine, the holy feet of Gurudev, tabse bhaya vairāgī—then I became vairāgī. It means I realized Brahma Satya Jagat Mithyā: the real, the truth, the ultimate truth is Brahman, the Supreme. This whole world is unreality; whatever is changing. So I become the Vairāgī, detached from this Saṃsāra, this worldly Māyā, and become one with the Divine. Motī Chugat Suhagī Motī Maluke Charan Kamalame Śrī Dev Maluke Charan Kamalame. My divine presence at His shelter; the rose became the swan. Our soul is a crow, which is full of many, many different karmas. Our ātmā is the swan. So when you get ātmā jñāna, then your vṛttis, your consciousness, turns from the crow and awakens into the swan. The crow eats all kinds of dirt, this and that. The real swan, manuṣarovara, they are very rare, visible to anybody. And they only hear the pulse, which means the wisdom. What is written in the holy books and many other books and poetry—these are the pearls. We have a little book called the selected pearls, pearls of wisdom. So, where do we get these pearls of wisdom? In Manśarovara. Where is the manśaravāra? The satsaṅg is the manśaravāra. Pearls are those words of wisdom. Manu Sārovar also means the ocean of the mind. When the mind turns to the divine, then everything inside, everything existing, is on. Merik begins to nourish the pulse of wisdom. Chetan hoī svarūpam. I walk deep into the ignorance, wisdom. Where did I wake up? Where did I find myself? Cetan hoī sarūpam jaga. So I walk up from the darkness of ignorance, all this prapañca of the saṃsāras, troubles—this, that, this is good, that is bad, all this struggling night and day. But now I, Chetan, awoke in my true form. The sleep, the sleep of ignorance, disappeared. Neend Avidhyā Bhāgī. Therefore, Kiyasat Karno Mela, Kiyasat Kalu Ke Charan Kamal Sridhi. Kālu Ke Caraṇ Kamal Sṛddhi Merī Kiśamat Jāgī, Merī Kiśamat Jāgī. Āsana Sabahī Chūṭī, Āsana Sabahī Chūṭī. Aṣṭabhayo Man Tyāgī, Śrī Dīmā Svabhāyāo Manatyāgī, Śrī Dīmā Svabhāyāo Manatyāgī, Śrī... Deema Svabhāyāo Manatyāgī. These eyes: I want this, I want that. I am unhappy, I am alone, I am lonely. I do not have a good house; I do not have a good apartment; our view is terrible; this is not good. We have terrible views. Why are you looking there? Do not look. Close your eyes and look within thyself. You have a beautiful world. So these are vāsanās, and vāsanās are the cause of all troubles. So, Master Vāyomantrījī, now my mind becomes so happy and peaceful that everything disappears. I become so happy and relaxed. Finally, I am liberated from all this burden. Palkan Jave Ya, Palkan Hove Ya, Charan Kapale Prabhudip Charan Dekhe Bina, Chen Nahi Aave, Palkan Hove. Without seeing the lotus feet of Mahāprabhujī, I cannot relax. Charan dekhe binā, chen nahī̃ āve, palkaṅ hove āgī. Not even for a second do my eyes want to go somewhere else. Wherever I look, I see my Lord. Jaha dekho, jaha aap hi aap ho, nitya cetan nirakārī, dīp dayā kripāl, āp rakho lāj hamārī. Jaha dekho vah aap hi aap ho. Wherever I look, I see my Lord. Nitya chetan nirakārī—You are everlasting, everywhere, and without any scent. Omnipresence. So in every vision, in every form, I see Thee, O my Lord. And when I look to the sky, I see all that realization. Then we are free from all these troubles, karmas. And therefore, my eyes do not want to see those troublesome words. When I look there, I do not see the troubles; I see Thee. I see Thy Līlā, O Gurujī. Anhad Ānand Pragat Bhāīo Hai, Sadar Sadar, Cār Kamal, Caraṇ Kamal, Merī Kismat Jai, Ānand Bhāīo Hai. And divine bliss has awakened in Sadārata, and he is always happy, always feeling the divine love. Śrī Pūjā Bhagavān Dīp Nārāyaṇa, Śrī Pūjā Bhagavān Dīp Nārāyaṇa, Kar Diyā Badbhā, Kar Diyā Badbhā. And so Mahāprabhujī blessed me. The result? Gurujī said, Madhavānanda Keh Prabhucharaṇome, Śrī Madhavānanda Keh Prabhucharaṇome, Surata Samāgai Merī Surata Samāgai Charaṇamoye Kasunai Bhāve. So Gurujī said, "Madhavānanda Keh Prabhucharaṇome." Gurujī said, "In the lotus feet of my God, merī surat samādhi—my all intention, my concentration, my..." Consciousness, as Mursh kī Jñānaṁ Bhagavān kī, Devpurī Samādev kī Jai, Dharma Samrāṭ Guru Svāmī Madhavānandjī Bhagavān kī, Satya Sanātana Dharma Jai.