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Oṁ Guru-Devo Maheśvara, Guru-Sākṣāt-Paraṁ-Brahma, Tasmai Śrī-Guru-Veṇama, Dhyāna Mūlaṁ Guru Mūrtiṁ, Pūjā Mūlaṁ Guru Pādaṁ, Mantra Mūlaṁ Guru Vākyaṁ, Mokṣa Mūlaṁ Guru Kṛpā. Oṁ Śāntiḥ Śāntiḥ... Salutations to Śrī Dīp Nārāyaṇ Bhagavān, to Śrī Śrī Dev Puruṣa Mahādeva, to Satguru Svāmī Madhavānandjī Bhagavān, and to the Satya Sanātan Dharma. Salutation to the cosmic light and adoration to our Śrī Alak Puruṣa Siddha Pīṭha Paramparā. Dear sisters and brothers here in the beautiful Śrī Devapurījī Ashram on the Kapiti Coast, and to all around the world who are with us now through the webcast. Gyanānand said this ashram is the most beautiful one, and it is true. As Madhuram mentioned, he thought he would be homesick, but upon coming here he found the divine energy and atmosphere of Gurudev. As Naginbhai said, there are feelings about certainty and uncertainty. It is said: man is a proposal, but God is the disposal. Mahāprabhujī, Bhagavān Śrīdīp Nālana Mahāprabhujī, has a picture where he is sitting with a finger in a particular mudrā. Gurujī expresses the meaning of this mudrā beautifully in the Līlāmṛta and in a bhajan. This was in the Khattu Ashram. In Khattu, we have two ashrams. One is outside, which was more or less like a jungle. Now there are many houses. It was a desert with no roads, only sand where you had to walk a few kilometers through thorny bushes and small sandy hills. In that Kathu Ashram, there is a beautiful picture. Mahāprabhujī was always sitting there on a terrace, on a nice bed made of wood and jute strings. Bhaktas would come and sit around; it was full. The story of the snake from the Līlāmṛta, to whom Mahāprabhujī gave liberation, happened right there. Many events of this picture are very historical, though the place has changed with more construction. The second ashram is in the village of Khatu, amidst mountains, hills, and valleys—a beautiful ashram. There is a very old and most beautiful banyan tree. Due to little rain, many old trees died, but thanks to our bhaktas from India and other countries, we protected that tree by ensuring it gets a lot of water. That tree is beautiful. Under that tree, Mahāprabhujī and Gurujī would sit. When Gurujī saw this tree blossoming and green again, he sat there. I came, and Gurujī was looking at the trees with tears in his eyes. I understood, and then Gurujī said to me, "Only this banyan tree is the witness of who Mahāprabhujī was. This banyan tree knows that was a Bhagavān incarnation, like Viṣṇu, residing here. This tree knows what was happening." Through Mahāprabhujī's divine presence, Gurujī also said, "But I am sorry for many people who did not recognize who is Mahāprabhu." Gurujī said it is like there are a few beautiful swans, and many crows came because some people had a picnic and left waste. The crows came. When someone made a gesture, the crows flew away, but the swans remained. So Gurujī said, "All these bhaktas who are coming and going are the divine swans of the Mansarovar." This relates to the bhajan Gurujī sings: "Satguru satsaṅg yārī olu avere. Olu avere, nayan bharja avere." I long for my guru brothers and sisters who come in satsaṅg. Just when I think of my satsaṅgīs who sit near my Gurudev, my eyes are full of tears because I long for the satsaṅgīs, for the swans, not for the crows. Mahāprabhujī was sitting under that tree in the village āśram. Many bhaktas came from South India and Mumbai. Some believed in Christianity, some were Sikh, some were Buddhists—a big group inspired by Gurujī, filling about four or five train wagons like a pilgrimage. They came to Mahāprabhujī and sat, with Gurujī also sitting. Gurujī said to Mahāprabhujī, "Please speak some blessings to the bhaktas." Mahāprabhujī just looked at Gurujī and said nothing. Then Mahāprabhujī made this mudrā. Gurujī explained to me what that mudrā was. First, what Gurujī experienced was that all the people there saw Mahāprabhujī according to their faith. Those who believed in Buddha saw him as Buddha. Those who believed in Jesus saw the simplicity of Jesus. Some saw the Divine Mother, Kālī, and some as Kṛṣṇa, Hanumān, Gajānanda, and so on. After they talked, Mahāprabhujī sat in this mauna for half an hour. Everyone remained, looking at Mahāprabhujī as you look at me now while listening. They said, "How?" They didn't see Mahāprabhujī's finger; only those who saw it and the cameraman who took the photo did. They said Mahāprabhujī spoke so much—about the Bible, the Guru Granth, about Navarātri and the Divine Mother. He spoke so much while sitting in Khattu. There were many Muslims, and he spoke about Allah and sang the bhajan: "Mera Mola Milan Ke Kaaj, Aaj Mein Mast Banunga Re, Mast Banunga Re, Aaj Mein Mast Banunga Re." Gurujī didn't say anything about Holī. Then Gurujī asked Mahāprabhujī, "What does this mudrā mean?" Mahāprabhujī said: This mudrā means, "Don't ask me, I know everything." This mudrā means, be silent in one place. This mudrā means, "Don't talk negative." Always speak divine and good things for everyone. Each word from your mouth should come like a flower falling. And this mudrā said: Without your asking, I know, and I will give what you need. Sometimes Mahāprabhujī said that we are begging, "God, please me. God, help me." Why are you screaming to God? He knows. It is as if God doesn't know, and you are asking Him now, "Give me this." So, it is said: what bhaktas wish in their mind, nothing is impossible through the Guru's kṛpā. The same thing is said in the Rāmāyaṇa. One day, as written in the Holy Rāmāyaṇa of Tulsīdāsjī, Bhagavān Śiva and Pārvatī were sitting on Mount Kailāśa amidst hills and glaciers. Pārvatī asked Śiva a question: "My Lord, you are the source of wisdom and everything. You are the first one. You tell so many techniques: this pūjā, that pūjā, this prārthanā, that mantra, that kriyā. Lord, I can't do all this. It is too much. Sometimes you speak about Viṣṇu for yugas and yugas, then immediately about Brahmā, then about the Divine Mother. So what should I do?" All this—Viṣṇu, Brahmā, the Divine Mother, mantra, yantra, tantra, kuṇḍalinī—is a science given by Bhagavān Śiva. Yoga is also given by Bhagavān Śiva. Bhagavān Śiva smiled and looked at Pārvatī. Pārvatī, with folded hands, said, "Lord, give me a simple technique. Don't give me complicated. Just very simple." Then Bhagavān Śiva said to Pārvatī: "Umā, I will tell you my own experience." (Parvatī's second name is Umā). "Umā kahuṁ nija anubhava apnā. O Umā, I tell you my own experiences. Still, after all this science and vidyā I spread, finally, the judgment is this; the result is this. O Umā, I tell my own experiences. Hari bhajan ek satya, aur jagat sabh sapnā. The meditation bhajan of the Gurudev, Hari Bhagavān, bhakti. Hari bhajan ek satya—the one truth, the ultimate truth. That truth is Hari bhajan. Jagat sabh svapna—and this saṃsāra is a dream." He said, "What I am telling you, the next second it becomes a dream." What was there half an hour, ten minutes, fifteen minutes, five minutes ago became a dream—gone, passed. When the river is flowing, you cannot bathe twice in the same water. You take a dip and come out, and you say, "Oh, very good water," but that water is already gone. A jñānī, a wise person, does not take that dirty water which is gone. Again, the new water comes, and that is called Guru Kṛpā, Gurudev's blessing, Gurudev's light. So, Mahāprabhujī said to Gurujī, and Gurujī said, "Yes, my Lord, I know, but still I thought that all are sitting in front of you, and you are just sitting silent, so I thought you should give them blessings." Mahāprabhujī again said, "Why do you tell me this? Do you think I don't know that I am to give them a blessing, or that they need a blessing?" Silent. All that you need, God will give. Antaryāmī. Ghaṭ ghaṭ me rehne vāle antaryāmī. Antaryāmī means the Lord who lives in our heart. That Lord lives in everyone's heart, in every creature. Therefore, it is said: "Sab ghat mera sāyā," or "Koi ghat khalinā." In every heart is my Lord. But I adore, I bow down to that heart in which God speaks. When we speak the Guru Vakya, it means not just the words your Gurudev is telling. Guru Vakya are the Vedas. Brahma Vakya—what Brahmā taught in the Vedas, the Upanishads, Śāstras, Ṛṣi-Vākya, Guru-Vākya. We repeat them again and again. I quoted the Rāmāyaṇa; those are not my words, but the Rāmāyaṇa's words. Yet they are alive in me. When I sit to talk, I am not talking to complain about a tree or the council or other matters. When I talk, then there is another one talking—a light, to inspire people. It is said that Gurudev once said, "Holy Gurujī, when you are talking, giving satsaṅg, it is not you who is talking." Mahāprabhujī sang a bhajan: "Aisā merā satguru andar bole"—like that my Gurudev speaks within me. If you are true bhaktas and you misuse the words and teachings of your Gurudev, then you are not a true bhakta. You will fail. The artificial will fail. When you steal a passport from someone, or print a passport, and try to cross the border, now everything is in the computer; you can't cross, you will be caught. That's true. So, using that wisdom of the Gurudev is not yours. Be happy and feel worthy that God or Gurudev has chosen you. So, at that time when we are talking, you are not complaining anymore. You are not telling that you are sad in this way. You are not the one who makes people confused, but you are the one who motivates them to cultivate in their heart that divine light, the divine name of God. You inspire. You inspire, yes, I will do. That's what Mahatma Gandhi said: "Yes, we will do." Be the change you want to see, and then others said, "Yes, we will do." The word that the American President Obama used for his election was Gandhi's sentence, quoted: "Yes, we can." And then also, the wife of the ex-president of America, Hillary Clinton, finally understood and said, yes, Mr. Obama, we will do. So, there is nothing that you say we can't. That was the word spoken: that I can't. Jesus was so dispirited, and the Holy Father said, "My son, who are you that you said you can't? It is I with you. I send you there." When your last energy is gone, then new energy will awaken you. That was one of the theories and teachings of the last century. There was one called Rajneesh from Pune, now often called Osho. Rajneesh said, "Get rid of all your energy, then the chakras and all energy will awaken you." That will be fresh and new energy. I went to Hawaii many times, and many bhaktas there are sad I have not been for five or six years, so I have to go. There was one disciple, a marathon champion runner. He taught many techniques. He said when he's running, marathon champions, after they are tired, suddenly get so much energy that they can't coordinate their steps because the body becomes so light, as if levitating. They said they have to have half a kilo, a quarter kilo weight on their ankle joints to keep balance to run. Finally, he said, "Swamijī, time comes, we think we can't." But inner motivation is that I will, and I want to do it. Suddenly, who knows how, inside awakes such energy. All tiredness is gone. Your muscles, ligaments, joints, heart—everything supports you with new energy. Similarly, all our negative pollution from our mind, negative feelings—tanse, manse, karamse, vācā, manasā, karmanā—through my words, through my mind, and through my physical actions. Lord, I don't know how to worship you. Whatever mistake happens, forgive. Vācā, manasā, karmāṇā. At that time, energy comes back. That's why Rajneesh gave one technique, called an express bhastrikā kind of technique. They were doing standing on the spot, jogging, like a locomotive. This Kriya of Rajneesh, people were doing until completely exhausted. Suddenly, they got so much energy, their body became light, and they just sat for hours and hours in meditation. No drugs—strictly prohibited—only divine tonic, not a toxin. That tonic comes through the Guruvākya and through the exercises, but again people misunderstood and used it in a different way. Because there are more crows than swans. More stones than diamonds. There is one beautiful old film in black and white made in Gujarat called "Mother India," very old now. Maybe they did a new one. I think in my whole life I saw this one, "Mother India." Then about Gandhijī, and once I saw a film, "King Harishchandra." Once in America, they asked me to see The Last Temptation of Christ. That's all. I went to the cinema hall. The rest of my life, I went to the cinema hall many times, but to give lectures. Anyhow, that film is beautiful, but I will not tell you the whole story. There, the lady playing Mother India said she had a very hard life. She said: "Lakdi jal ke koila bhai, or koila bhai ke jal ke bhai raakh mein abagan aisi rahi na rahi, lakdi na bhai raakh." She said, "I am that one, not a fortunate one but an unfortunate one." Like what? The wood burned became coal, and coal burned became ash. She said, "Neither I remain the wood, nor I became the ash." It means she remained in between, as black coal. So people begin spiritual practice, and then comes their ego inside and doubts, and the karmic attack on them. They remain like black coal. Black coal, wherever you touch, it will bring black. That's what we call blackmailing, black talking. The light from white powder, from lime, you touch it, the dress will be white. When you touch coal powder, it will be black. So this is black karma. That's what we call blackmailing, black biting. Jñāna is a light. What a light! Therefore, it is said that light is a jñāna light. Vidyā is there where there is no avidyā. Where there is avidyā, there are negative thoughts, negative everything. Avidyā means ignorance. When the vidyā is everything, it becomes brahma-svarūpa. So, my dear, this your ashram, our ashram, Śrī Devapurījī Ashram, what we call the Roymati or the Kapiti Coast, and this space which was a church where thousands and thousands of people prayed for many, many years—it also has a lot of divine energy and beautiful things; it's very good. Such spiritual energy, everyone cannot resist. This is another thing. It is said, one beautiful poem Gurujī used to say very often: There was sandalwood paste, which has a very good smell, aroma. One fly came and sat on the sandalwood pestle. For her, it was such a strong, strenuous smell. Suddenly, she saw a dog making toilet, and the smell came. The fly immediately flew from the sandal and sat on the coat of the dog because the nature, the quality of that fly, is not for the sandalwood but for the dirt. But if this were a honey bee, and some toilet is there, she will fly away even from the beautiful blossom and go to search other blossoms. Yes or no? Therefore, like this, those who have inner qualities will not listen to the satsaṅg; they will either get up and go, or in the satsaṅg, they will sleep. So bhāgyasālī, lucky are they, fortunate ones are they, who can have the satsaṅg, who can have the darśan, who can win. Because this human life is very precious and is given to us, therefore, in India, we say: "Samay kā durupyog mat karo." Samay kā durupyog, yānī samay kā durupyog kā mādhya pāp hai. Five months ago, I talked with one of my good friends, a very great philosopher. He said, "Swamijī, you know, to waste time also means a sin." How do you waste time? He said, "Gasping, listening, looking, and doing stupid things is the waste of time." This means your wasting of time is a sin. God gave you such a precious human life, human time. Therefore, Holy Gurūjī said in his bhajan: "Bhaar bhaar nai milega. Manuṣ janam amolak hiro. Manus janam amolak hiro. Bhaar bhaar nai paai. Bhai, tum jāgo re, terā avasar bhī. Bhai, tum jāgo re, bhai, tum jāgo re, terā avasar bīṭā jāye bhai, re terā avasar bīṭā jāye bhai. Neend Avidya Chhaya Rahi Tere, Neend Avidya Chhaya Rahi Tum. Janam Janam Dukh Paya Bhai, Tum Jagore Pyare, Janam Janam Dukh Paya Tera, Wasar Bita Jaya Bhai. Asi mein jaa bola tum laksh, teri guru bin koon saha, bhai tum jago re, teri guru bin koon saha, bhai tum. Jago re, terā yavas pita jāye, bhai tum jāgo re. Sat Guhāraṇa Siddhānā Pyāre Janam Sapal Hoja, Yeh Bhai Gore Tera Janam Sapal Hoja. Bhai Tum Jā Gore, Tera Yavasar Bhi Jā. Bhai Tum Jā Gore." Why would a fly die? ... Go away, you go away. "Pyāre dina hansa cheta ye bhai, sarita jaya ye bhai, Mādhāvanānjī yungavata he prabhu, maghare sabhi suno chitala ye bhai. Pyāre sabhi suno chitala ye bhai, sarita jaya ye bhai." So, my dear, this ashram, Devpurījī's light, Sadāśiva Bhagavān Śaṅkara, and this Kapiti coast, I wish you all the best and many blessings. Madhuram is here, and of course, the Edinburgh Bhaktas are asking him to come back, but he will come some day. Thank you, my dear all. I wish you all the best and blessings. See you again through webcast or through life. Oṁ Śānti.