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Part 1: The Birth of Divine Light: A Janmashtami Discourse Śrī Kṛṣṇa Govinda Hare Murāri He Nātha Nārāyaṇa Vāsudeva Śrī Kṛṣṇa Govinda Hare Murāri He Nātha Nārāyaṇa Vāsudeva Śrī Kṛṣṇa Govinda Hare Murāri, He Nātha Nārāyaṇa Vāsudeva… Śrī Kṛṣṇa Govinda Hare Murārī, He Nātha Nārāyaṇa Vāsudeva Śrī Kṛṣṇa Govinda, Hare Murārī, He Nātha Nārāyaṇa Vāsudeva, Śrī Kṛṣṇa Kānāiyā Lāl kī, Dīp Nārāyaṇa Bhagavān kī, Devādi Deva, Deveśvara Mahādeva, Hindu Dharma Samrāṭ, Satguru Svāmī Madhavānandajī Bhagavān kī, Satya Sanātana Dharma kī. Good evening to everyone, dear spiritual seekers, bhaktas, blessed self. Jaya Śrī Kṛṣṇa. Today is a very auspicious day, and this day marks the incarnation of universal consciousness, Bhagavān Śrī Kṛṣṇa. There are two kinds of incarnations: Nitya and Nimitta. A Nitya Avatāra is called “Chalte Firte Tīrtha Śānta.” The saints are Nitya Avatāras in this world. A Nimitta Avatāra comes in every yuga: yuge yuge sambhavāmi. Bhagavān Kṛṣṇa tells Arjuna time and again, “I manifest myself through my yoga māyā.” Samay kisī kā intaẓār nahī̃ kartī. Time does not wait for anyone; it does not matter who you are. Even Bhagavān Rām, Bhagavān Kṛṣṇa, Bhagavān Buddha, Narasiṃha Avatāra, Varāha Avatāra, Vāmana Avatāra—there are twenty-four incarnations according to the Sanātana Dharma, and among these twenty-four incarnations, one of them is Bhagavān Kṛṣṇa. My dear ones, why must God Himself come from Vaikuṇṭha or Kṣīrasāgara, the ocean of nectar? Because when we in the mortal body cannot manage, master, or guide the situations, then He has to come. He has to use all the techniques—Sāma, Dāma, Daṇḍa—everything, even punishment at times. Therefore, Bhagavān, God, always has His hands in blessing and giving, as well as holding a weapon. Sudarśana Cakra or a bow—these differ. Bhagavān Parśurāma, “Parśu” means axe. When the disease has spread too far, the surgeon must take up his instruments to cut away a certain part of the body. Although it is a very dear part of the body God gave us, it has now become dysfunctional. You can no longer master it, so it must be operated upon. So God comes to perform the operation against negative adharma. He comes to protect dharma and remove adharma. Adharma, the negative, the Rākṣasī Śakti, is also a mighty force—what we call little but powerful. One stupid person can damage more than a wise one, because a wise one will not damage. So the stupidity, the rākṣasī vṛttis, reside in them. Guṇa se manuṣya hai, guṇa se deva hai, aur guṇa se īśvara hai, aur avaguṇa se rākṣasa hai, aur guṇa se dānava hai—by quality one is human, by quality one is divine, by quality one becomes God, and by bad quality one becomes a demon, by quality one becomes a dānava. Guṇa or avaguṇa: guṇa is a virtue, avaguṇa is a vice. Human quality makes the human, spiritual quality makes the saint, divine quality makes God. A negative, dark quality makes the devil. The body looks the same. As long as you did not speak, you were the wise one. And when you spoke, we realized how wise you are. There is a kind of film that was made—a very nice, interesting film, I would say. This film was shot in Scotland, in Edinburgh. The story of the vampires comes from some castles somewhere—Romania or Bulgaria or somewhere. But they call it Dracula. The Dracula comes and mixes with the humans. Nobody knows; he looks like a human. But when Dracula smiles, then you see his teeth; they are different. They are hidden, just as elephants have two kinds of teeth: two outside, but the ones for biting are inside. So the people appear friendly, nice, and smiling outwardly, but inside they harbor all the rākṣasī vṛttis, and they can cause ever greater destruction. But it is said, Bhagavān ke ghar der ho saktī hai, andher nahī̃. There may be delay in God’s house, but not darkness. It can happen that God takes time, but definitely He will not let go of us. If we see the evil deeds, the dātyācāra, of Kaṁsa—what Kaṁsa was doing. He did not respect his friends, he did not respect his parents, he did not respect his sister—all ego, all ego. And what he said, I tell you, that is the truth: how much he disturbed and tortured his own sister, putting her in prison. Because he thought that his enemy would be born through his sister. And he said, “No bamboo, no flute means no noise.” I will put my brother-in-law and my sister in prison. I was torturing them. They bore it. But that time, Bhagavān Kṛṣṇa, because he was already preparing, there were certain reasons for which Kṛṣṇa, God, had to come. And at that time, the light appeared at midnight. So that constellation, exactly that time, that month, according to the lunar astrological calendars—today at midnight, our time here will already be morning; there is about six hours’ difference. So here, everywhere we think it was midnight, but the exact time was according to Indian time in Mathura, in Gokul, where Bhagavān Kṛṣṇa was born. Therefore, Bhagavān comes: dharma kī rakṣā karne ke liye. Bhagavān Kṛṣṇa said, “I come to protect all my bhaktas. Asādhu santo kī rakṣā ke liye main wāpas ātā hū̃.” So today, that day when again the light descended upon this beautiful Mother Earth, it awakened consciousness, made everyone free from the devil energies, and all again found the Sanātana, Satya Sanātana Dharma. Bhagavān Kṛṣṇa said, “It does not matter through which road you will go; ultimately, I will be there at your destination. Finally, I am there.” That is called the divine law, the divine words—what we call the Guru Vākya. That is eternal, the truth, the one. Satyameva Jayate. Those who follow the path of Satya, finally, their victory shall be there. Who knows Bhagavān Kṛṣṇa? Everyone knows, all around the world. Unfortunately, in Kali Yuga, many different religions developed. Those developed religions are known as man-made religions. But there is one religion, Sanātana Dharma. And Bhagavān Kṛṣṇa said, “Mamaivāṁśo jīva-loke jīva-bhūtaḥ sanātanaḥ.” Hey Arjuna, I live in every creature, and all are my part, my relatives, my sanātana—merā anśa. So Arjuna sometimes had a doubt: “Bhagavān, how should I know that you are God? You always say this and that…” Bhagavān Kṛṣṇa said, “Arjuna, the difference between you and me is this: I know everything, and you do not know. I know past, present, future—all—and you do not know. I know who I am, and I know what you are.” Arjuna replied, “Lord, it is easy. Anyone can say this. I want to see Bhagavān Kṛṣṇa.” He said, “It is better you see me as I am, as your good friend. I am like your sakhā, your friend, or your master, your guru, or your God.” Arjuna said, “Yes, Krishna, I want to see. But you said you are this and you are that.” Bhagavān Kṛṣṇa again told him, “Hey Arjuna, when you see my reality, you will run away. You will not be able to digest what I am. Therefore, it is good that you see me as you do.” “Well, either you don’t want to show me, or you can’t. Just tell me. I want to see my Lord. If you are God, then what is Kṛṣṇa?” Then Bhagavān Kṛṣṇa said, “Arjuna, look at me.” And what appeared? The Virāṭ Svarūpa, the cosmic form of Kṛṣṇa. His body seemed to dissolve; each and every atom of his form was made of lightning, sparkling. It became a universe—an entire galaxy. In it were all the Brahmās, Viṣṇus, Śivas, all the Rākṣasas, all the Devas, all incarnations, fire, volcanoes, floods, hurricanes, and what not—Virāṭ. Arjuna was trembling: “Hey Kṛṣṇa, Hey Kṛṣṇa, Hey Murāri, Hey Gopāl, Hey Priya! Kṛpā karke mujhe vahī svarūpa dikhā do vāpas. Oh God, please be merciful and come back to me in your beautiful human form. I cannot understand that you can be like that, and I don’t know what to do.” Again, Bhagavān Kṛṣṇa resumed his normal form, smiled, and blessed him. “Arjuna, I told you, to know my Virāṭ form and my true self, you will not comprehend my ways. So better just sit near me, listen, and do what I am telling you. I am that Ātmā, and you are all that.” So, to enter into someone, you must have that energy, love, viveka, and strength to understand. Therefore, as long as you did not know, it was good. And when you came to know, now you are frightened. We go to the temple, we go to the church, we go to the ashram, and we stand in front of Bhagavān, Mahāprabhujī, Devpurījī, or Kṛṣṇa, or Jesus—whomever you believe in—and say, “God, please help me, come to me. I don’t want anything in this world, God. I am yours. Take me, take me, Lord.” Then Mahāprabhujī walks down. “Come, my son, let us go.” “No, I didn’t mean this. No, no… I don’t want to, Mahāprabhujī. Remain where you are sitting. I didn’t mean it like that.” So he says, “What do you mean? You want to speak only to the photo?” He said, “Come, please help me. I am yours, take me.” And when He takes… “No, I didn’t mean it like that.” So this is the weakness of humans. On one hand, we would like… on the other hand, we don’t want. We want to remain as ourselves, we don’t want to lose ourselves, but we want to enjoy their energy and their blessings. So Bhagavān Dīpanarāyaṇ and Mahāprabhujī spoke about destiny, about qismat, about luck. There is a luck, there is a qismat; there is something called bhoga, and bhoga has different meanings. Also, when we offer food, prasāda, to the altar—bhoga dānā, bhoga lagānā—we say, “Hey Bhagavān, Hey Gurudeva, first you eat and then give us the prasāda.” That is what we call holy prasāda. Bhoga dānā, bhoga lagānā. Then there is another meaning: bhoga means to enjoy, to enjoy anything that you see, that I and mine enjoy. And sometimes you have it, but you cannot enjoy it. You have a desire to do so. Someone brought you very nice sweets, different kinds of sweets. Today is Krishna’s birthday. A big tray of different sweets, and everyone is eating, enjoying, and you take just a little because you are diabetic. You have, but you cannot, because in your destiny—in your destiny—that enjoyment is not written. You work hard to earn money, money, money. You have money, you have a car, you have houses, you have property, many things. But you live like a caretaker. Tumhārī qismat mẽ vo bhoga likhā huā nahī̃ hai. How can you enjoy? And someone else has nothing, but whatever they have, they give and lead a life. I don’t know how the king is living, but I say the kingly life is free from craving. No icchā, no desire. And we all have icchā. Icchā means desire. So one day, one day Bhagavān Śiva and Pārvatī—the weather was a little rainy, a little windy, like Wellington—Śiva and Pārvatī went for a walk in the evening, around eleven o’clock at night. When husband and wife go walking at eleven o’clock, it means they have had enough of the house. They need a little good fresh air, Pārvatī and Śiva. There was a small village, and outside the village was a graveyard, a cemetery. And there was what you call the crematorium, where people used to burn the dead bodies. Someone had died, and they had put a lot of wood to burn—at that time, sandalwood. If you are rich, you get sandalwood and things like that. Wood, how much? About one truck. So they set the wood, and the body was burned there. The people all went away. The fire was still there. It was raining, and the fire was getting dim. Pārvatī said, “Lord, it is cold, and look, there is a fire. Let us go a little closer and warm our hands.” Śiva said, “My dear, that fire is not for you yet. The time will come.” She asked, “What do you mean?” He said, “Let us walk on.” They came within about a hundred meters, a hundred fifty meters. Suddenly they saw, in such cold air, one man sitting and making thick chapatis—out in the open, cooking or baking his chapati there, with a piece of wood or an iron. Pārvatī stopped. “My Lord, who is that?” Bhagavān Śiva said, “That is a Mahāyogī. Yogī, Kabhī Yogī, Yogendra, Yogendra.” “And what is he doing?” “He is preparing his dinner.” “Where?” Bhagavān Śiva said, “This is a graveyard, and someone burned a dead body; so he has no other possibility, so he is making his food here.” Pārvatī was very sad and said, “Lord, I can’t understand You.” He asked, “Why? No, I will not go with you.” “Why? What happened? You are the Lord of the universe, and You provide everyone with so many things. He is Your great bhakta, a great devotee. Day and night, he is chanting, ‘Oṁ Namaḥ Śivāya, Oṁ Namaḥ Śivāya…’ And You don’t give him the facility to cook his meal. And look at the people gambling in the big cities, and this and that. They have big villas and much property, and this and that.” (Mahāprabhujīp Karatā Mahāprabhujīp Karatā.) “But we women have the heart of a mother. I want the Lord to provide for him in front of me. Make a miracle—suddenly create a big ashram for him!” Śiva said, “My dear, he does not want.” She said, “In this Kali Yuga, in this world, who doesn’t want? Who doesn’t want? It doesn’t matter who you are. Even a mentally ill person—you go and say, ‘Five kilos of gold here for you,’ and immediately they will take it.” Śrī Śrī… And if he says no to this, then he does not have a good constellation. There are three stages of a man: before the wedding, during the marriage, and after the divorce. These are the three stages of man. And Śakti, all the time seated in the divine, because it is a blessing of the Divine Mother. Bhagavān Śiva said, “Pārvatī, stay here behind the bush—that bush tree, like we planted yesterday, a beautiful philodendron, yes, philodendron bush, beautiful with the blossoms. I will go and give him everything, my dear one, my beauty. What do you want me to do? So I will give him.” The yogī was sitting, and he was making big, thick chapatis, very nicely and slowly, like Hanumānjī. Śiva came and stood in front of the yogī, but the yogī did not look to see who was there. Śiva said, “The yogī didn’t pay attention.” Again, Śiva said, “Oṁ Satya Brahma.” He did not look up. Then Śiva said, “Oṁ Namaḥ Śivāya.” The yogī went on making his chapati. He was not afraid of anything—nirbhaya, beyond bhaya. Bhaya is fear, being scared. Nirbhaya means above any kind of fear. Even if a tiger comes and attacks, he will not react. Therefore, when a little spider comes—the Australian black spider here, “Swamiji, Swamiji, please”—then everybody will come and do something. A nirbhaya will not stir, and to such a one, the animals will do nothing. A bird can sit on the head, the shoulder, or the back of a lion or a tiger. Purījī, Purījī… And Pārvatī listened from behind the bush, you know. “Who are you?” “Svayambhū Ṣaḍāśiva.” Bhagavān Śiva was thinking, “Now he will say, ‘Oh my Lord, oh my Lord.’” But the yogī was just checking whether the chapati was cooked through or not. “Do you know who I am?” he said. “Yes.” “I am Svayambhū Ṣaḍāśiva, Trilokinātha, the Lord of the entire universe. The first one in creation. All Brahmā, Viṣṇu, Devī, Devatā—all are created by me,” said the yogī. “Why have you come here? Why have you come here? Trilokī Nātha, the Lord of the universe, what are you seeking here? You meditate on me all the time, but I never invited you. I never said you should come, Bhagavān.” Then Pārvatī is listening, and she is doing what a lady does when nervous—biting her nails or something like that. And when a man is nervous, he adjusts his tie like this. “Anyway, I am happy and pleased with you, and therefore I want to give you something.” Bhagavān Śiva said, “I want to give you something.” The yogī didn’t even look at him. He was happy to see whether his chapati was done or not. He said, “When did I ask you to give me something? Go to a big city; there are many beggars sitting, gambling, and doing this and that, looking for which business they should start, checking their market, and so on. They are beggars. Go and give to them.” Pārvatī wanted to run and pull Śivajī back, saying, “Let’s go, my dear.” But she too held back, because the dialogue, the scene was such that no interference could be made. Bhagavān Śiva, inside, was very slightly—how do you say—not burning, but smoldering. He said, “My bhakta, Hey Yogeśvara, Hey Yogendra, Hey Yogī Rāja, my salutations to you. But I want to tell you that whenever I manifest, I come, I give something. Ask anything.” He replied, “Okay, if you want to give me something, then please go away.” Nirīchā Nirvāṇa Main Mera Nijāp Hu Tatva Masī Nirmoī Kartā Hu Main Vandana Merī Mujhko Hoī. Therefore, one says, nirbhaya, beyond fear. Therefore, Gurujī has said: Terī Satguru kī lāj, cintā mat karnā, nirvairā ho, niśaṅkā kabhī mat dharnā. Tum nirvairā ho niśaṅkā kabhī mat dharnā. Dīp Nārāyaṇa Bhagavān—where Gurudev protects you, it doesn’t matter. Don’t be afraid. You are Ātmā. They don’t know you. And they want to know only, maybe, your negative parts. Negative is also a creation of God. Yes? The asuras and devas are from one father and two stepmothers. Yes? So, all this is one. That is why Bhagavān Kṛṣṇa said to Arjuna: “In my Virāṭ Svarūpa, when in every atom is God, then He is also in the rākṣasas too.” But God seeks to control and dispel this negativity and let the positive return to the cosmic God. Therefore, Nitya and Nimitta Avatāras come into this life. Well, in 1935 or 1937, our beloved Satguru Dev, Hindu Dharma Samrāṭ Śrī Svāmī Madhavānandajī, from his childhood, all the time he was praying and was a great bhakta of Bhagavān Kṛṣṇa—a great devotee. And he heard that purity is very important, so he began preparing his own meal. He was only eight or nine years old. He told Mother, “Whatever you cook for me is nectar, but please allow me to prepare my meal.” And you read the Līlā Amṛt. When all were sleeping, he got up and listened. If there was satsaṅg anywhere, he went to listen to satsaṅg. The parents were angry. Part 2: The Fire of Divine Longing When had you been? Early morning again, he would come home. Holy Gurujī tried to shake off his sleep. Many times, parents would say, "Don’t go to satsaṅg," and this and that. At night, there were no roads, there was no transport. You had to go through the desert and bushes and wild animals. But at the age of 12, 13, 14, 15 years, Gurujī would go to receive... Up at 11 o’clock, because in the village at that time, everyone goes to sleep at 8 or 9—early to bed, early to rise. So he would get up at 10, make a praṇām to his parents, and slowly, silently, slip away. Four or five kilometers away, he heard that some saint had come and was giving satsaṅg. He would stay until four o’clock in the morning, and then, Gurujī said, he would run back home, take his bath, and meditate. Then what happened? Sleep comes. These are Gurujī’s words: Sleep comes, and meditate. During the day, working or learning something; at night, going to the satsaṅg, then sleeping a little—one hour or two hours—and then meditating. The body needs sleep. So Gurujī let his hair grow and tied it up, hanging some rope so that he could sit straight in meditation. If sleep came like that, the rope would pull him back up. He would wake up. There was one yogī meditating at night on the branch of a banyan tree, and down below was a big lake or pond. If you sleep and fall down in the water... You see, tapasyā, puruṣārtha, longing to achieve something. For a little thing, you say, "I don’t like this, I don’t want you, I will change my opinion, it’s too much to do, I go." Hey, what is that? Who are you? You have given everything to Him. You are not there anymore. On the day when you truly think that yes, you are the complete surrendered servant, then you will not think about yourself—what you are doing, eating, where you are going. You become the instrument in His hands. Deen Bandhu Deena Nāth, Deen Bandhu Deena Nāth, Merī Dorī Tere Hāth. O Lord of the meek, the rope or the string of my life is in Your hands. Lord, be merciful and move Your fingers a little sometime, so that the string brings me close to You, like a puppet. God holds our destinies in everything He ordains. One day, Gurujī was sleeping at the age of 16 or 17 years, and he had a dream. He writes in the Līlāmṛt: in the dream, God Kṛṣṇa came. God Kṛṣṇa came, and Gurujī was always meditating on Kṛṣṇa. Kṛṣṇa came and told him, "I will meet you on that day, at that time, in that place," and finished. Gurujī woke up. There is no Kṛṣṇa, there is no body. "I will meet you on this day, on that day, at that time, there." Who? Who? Love is the strongest fire. One is the volcano—you know how strong it is. Similarly, viraha. The volcano’s fire can burn only these physical things. Viraha Agni burns everything, right through. That’s it. Many kinds of fire exist. So viraha is the love for God, for the positive. It bursts your heart. It breaks everything. Longing. Nothing is impossible. That’s it. What did Saint Francis of Assisi have? Vairāgya. What did Jījā have? Vairāgya. He wanted to throw away everything, no more, but the father kept pulling him back, again and again. There are many, many saints around the world. Those who truly long—others are only playing on the surface, and they are like pigeons coming to eat the seeds. And if someone just closes the window, all the birds are gone. Like these people coming to satsaṅg, sitting—so many of you are sitting here, and at the next satsaṅg, who will be here or not? However, in Gurudev’s court, there is no scarcity. In the kingdom of Gurudev, nothing is missing; everything is there. Gurudev ke darbār meṁ kamī nahīṁ, karamhīn bhaṭakat phire, aur chuk chakrī meṁ. Karma, he who has no good karma, he or she is wandering here and there—once here, once there—because no real sevā has been done from the heart. Very soon, after one year, or some months, or two years, one saint came; his name was Bodhānandjī Mahārāj. He was the disciple of Bhagavān Dīpnā and Mahāprabhujī. Bodhānandjī’s bhajan singing was so sweet, so good. To go to his satsaṅg, to listen to his bhajans, people would walk at night 10 kilometers, 15 kilometers, just to come, listen, receive blessings, and then go back. And Gurujī would go in the night to his satsaṅg too. When Bodhānandajī saw and felt that this person, this young man, had some light—divine light—and was ready now to be enlightened, Bodhānandajī told the holy Gurujī about our Swāmī Madhavānandajī, Bhagavān Dīp Nārāyaṇ, Mahāprabhujī, and so on. Gurujī said, "I don’t know, I cannot. I am Kṛṣṇa’s bhagat. I am Kṛṣṇa’s bhagat. I am searching for Him." Bodhānandajī said, "That’s exactly what I want to show you. What you are searching for—go to Jodhpur." In the Jodhpur palace, the king, the Mahārājā of Jodhpur, had invited Mahāprabhujī to stay for four months during the rainy season, Cāturmāsa, there. "Go to his satsaṅg. That’s all I can tell you, Gurujī." You know when someone is very ill and someone tells them, "Go there, your illness will be cured." You have no idea, nothing. You will go straight there. If you are very thirsty, and someone tells you where to drink water, you will go straight to the water fountain, not to the alcohol shop. Oh, that’s also liquid, but to quench your thirst, it is pure water. Holy Gurujī walked. He went away from home. The parents were looking, "Where is he?" And that is about 100 to 140 kilometers from Nepal to Jodhpur. And Gurujī walked it in one day. In the evening, around 8 or 9 o’clock, Mahāprabhujī was sitting in a satsaṅg, and he got up and walked out of the satsaṅg. Because Mahāprabhujī knew Gurujī was coming. Mahāprabhujī walked out, and Gurujī came and bowed down to Mahāprabhujī. And Mahāprabhujī said, "My son, my child, get up. You remember, I came to you in the dream and I said, on that day, at that time, I will meet you." And it was exactly that day and that time. Gurujī looked at Mahāprabhujī, and Mahāprabhujī was nothing but Kṛṣṇa. Gurujī, writing in this Līlāmṛt—you must all read it. In the Gujarati, Līlāmṛta, the Lakṣmaṇī Band translated it into English and everything. That is why, when Gurujī saw Bhagavān Dīp Nārāyaṇ Mahāprabhujī, Gurujī said, "All my longing is finished. My journey stopped there, because I achieved my destination. My Gurudevī and Mahāprabhujī." Gurujī followed Mahāprabhujī. There where Mahāprabhujī stayed, there was one bhakta. He was a servant at the Mahārāja’s palace, and the Mahārāja had told that man—his name was Devī Siṅgh Jī, and he is still living now, an elderly person, a very devoted soul—to look after Mahāprabhujī’s sevā during this four-month retreat. So they had, the Mahārājas, they had a special bathtub made out of copper or something, you know, a big bathtub. One day Mahāprabhujī told this Devī Siṅgh Jī, "Devī Siṅgh, fill the water in this bathtub, I want to bathe." So he put about 10 to 15 buckets of water inside. And Mahāprabhujī’s body was heavy, good, solid. He held the hand of Devī Siṅgh and went to the bathroom, where the bathtub was—his bathroom was bigger, like this. Now, Mahāprabhujī, Devī Siṅgh’s Gurujī, took his shirt off, remained only in his lungī, and held Devī Siṅgh’s hand. Now, Devī Siṅgh is thinking, "When Mahāprabhujī sits in this bathtub, there will be no water because all the water will spill out. Such a small bathtub and a heavy body." Mahāprabhujī came to know what he was thinking. Mahāprabhujī put his one holy foot in the bathtub, and secondly, he changed his form. He became a small child, like a two- or three-year-old baby Kṛṣṇa. And he began playing with the water, here and so on, pretty much like that. You know how children play with the water? For half an hour. Devī Siṅgh was paralyzed. He had a towel in his hand, hanging. After bathing, Mahāprabhujī stood up and had again the same form. He said, "Give me the towel," took his towel, dried his body, and Mahāprabhujī smiled at him. They will sing, you should trust. Such is the divine glory of Bhagavān Śrī Dīp Nārāyaṇ Mahāprabhujī. He is the Kṛṣṇa Avatāra. He is Viṣṇu, but you have to know him. Otherwise, lālī paḍī bājār meṁ, there is one diamond or pearl or a ruby lying in the market. Nobody takes it. But one who took it, tied it in his or her sari and took it with them. So, the incarnation, Bhagavān Dīp Nārāyaṇ Mahāprabhujī, is the Kṛṣṇa Māye, is Kṛṣṇa. And therefore, Holy Gurujī sings bhajans for Mahāprabhujī also: Bhajore Manavā Śrī Prabhudīp Padhāya, Bhajore Manavā Śrī Prabhudīp Par Brahma Puruṣu Tam Svāmī, Par Brahma Puruṣu Kar Deve Nazar Nihāl, Bhajore Manavā Śrī Prabhudīp, Bhajore Manavā Śrī Pūjya Dīp Dayāl. Oh my mind, oh bhaktas, meditate on Mahāprabhujī. Why? Parabrahma Puruṣottama Svāmī. Parabrahma Puruṣottama Svāmī. So many, many glories of Bhagavān Kṛṣṇa. And you are all Kṛṣṇa-svarūpa. Everyone in you is a Kṛṣṇa. Every newborn baby is a Kṛṣṇa. After Kṛṣṇa, when you are born as a Kṛṣṇa and you go into the hands of Māyā, then you become Tṛṣṇā. And tṛṣṇā is another kind of fire. Tṛṣṇā means desire. I want to have this, I want to have this, I want to have this. So, one king always invites some sādhus and wants to know who is a real sādhu. When the sādhus or someone came, the king used to ask some questions. So, one Swāmījī came, and after ten days of satsaṅg, the king thought, "This Mahārāj Swāmī must be a Brahmajñānī." He asked the question, "Swāmījī, I have a question, if you can answer me." He said, "Yes." What is something which is here that you have? He has it here, but not there. The second one has nothing here, but everything is there. The third one has here everything, and there also everything. And the fourth has here nothing and there nothing. The Mahātmā said to the king, "Do you want a practical answer or a theoretical one?" He said, "Practical would be very good, sir." So he brought one businessman. He said, "Look, he has everything. He has so much money, and he is giving so much donation for the needy people and temples. And he will have also like that there also. Dharmātmā." Then he brought one miser. He had a lot of properties here, money, this, that, but giving money to someone? Chalī jāī chamḍī, lekin nahī̃ jāī ḍambrī—Even I may lose my skin, but not my money. So look, he has everything here, but there is nothing. Then he brought one mahātma, a sādhu, who was meditating all the time, doing sevā, serving ashrams here and there. "Look, he has no money, no properties, nothing. But he does so much seva, he has a kingdom there. After this death, he has a kingdom, everything." Then he brought one beggar, a hunter. "Look, he’s hunting poor animals and eating them and such. He has nothing here, and there also will be nothing." Therefore, die binā devu nahī̃ deva, janam janam karo sevā. Without giving, without doing, even God will not give to you. It is said, even without crying, your own mother will not feed you with milk. The child has to cry, then the mother will come, take it in her lap, and feed it. That’s right. Instead, we have to ask God. So today, my dear ones, is the day of the incarnation of the divine consciousness, the universal light, Bhagavān Kṛṣṇa. And we pray to Bhagavān Kṛṣṇa to be in our body. We should all become Kṛṣṇamaya. Kṛṣṇamaya means we are also Kṛṣṇa. That’s why it is Śivo'ham, Śivo'ham... I am Śiva. Śiva means Ātmā. Śiva means Consciousness. Śiva means the Highest. Śivo'ham, Śivo'ham... Vahī Ātmā Saccidānandamehu, Vahī Ātmā Saccidānandamehu. Sat-cit-ānanda: Sat means the Truth, Cit means the Consciousness, and Ānanda means the Bliss. And what did he say then? Akhil Viśvakā Jo Paramātmā He, Akhil Viśvakā Jo Paramātmā, Sabhī Prāṇiyoṅ Kā Vahī Ātmā He. Sabhī Prāṇī Vahī Ātmā, Saccidānanda Ve Ho. Akhila Viśva, the whole world—I am the Ātmā of the whole world, and that Ātmā is also the Ātmā of every entity. Vahī Ātmā, Saccidānanda Mehu, Śivo'ham, Śivo'ham. When you get self-realization, this bhajan will come in your heart, in your consciousness, and in your blood circulation. Ātmā, what he said further: Amar ātmā hai maraṇ śīla kāyā, sabhī prāṇiyoṁ ke jo bhītar samaya, vahī ātmā saccidānanda meṁ ho. Amar ātmā hai maraṇ śīla kāyā—the Ātmā is immortal, the dying is body. Amar ātmā hai maraṇ śīla kāyā, sabhī prāṇiyoṁ ke jo bhītar samaya—in every living being that Ātmā is in them, vahī ātmā saccidānanda meṁ hum. Jise śāstra kāṭe na agni jalāve, bujhāve na pānī, na mṛtyu miṭāve, vahī ātmā saccidānanda amarātmā. And so Bhagavān Kṛṣṇa also said in the Gītā, no weapon can cut or destroy that Ātmā. Fire cannot burn, and no elements can destroy. Air cannot dry, and death cannot take away, because that is the Ātmā. Mahāprabhujī said, "Kāla nikaṭ na āye, vo kare kāla kā āhār." Even death doesn’t dare to come near that one, because he will digest that death also. Kāla kā bhī āhār karte haiṁ vo. In the stars, in the planets, everywhere is His brightness, His light, His sparkling. Also, the moon and sun are lighted by that Ātmā, which is you. Even you give light to the sun. Ātmā. Not this body, yes. Not this Mr. Mohan and Divya Purī and this Gajānanda and Pajānanda and Gyānānanda and Dhyānānanda, Ānanda and Paṇḍa. Ānanda ke khaṇḍa ko kyā ho gayā daṇḍa, kyā karte ho kaṇḍa? Not this, but Ātmā. That’s why all ṛṣis are giving more concentration to get realization of the Ātmā. Arre, you are Ātmā, why are you afraid? Have dhyāna of the Ātmā, and if you have some illness, put your hand there. I am the Ātmā, Prabhudīp Nirañjan, Śabduk Bhañjan. He removes your illnesses. Swami Vivekananda, after traveling around the world, came and went for darśana of his Gurudev, Paramahaṁsa Ramakrishna in Calcutta. It was wintertime, and Ramakrishna was lying in the sun, and he had cancer here on his neck. And the cancer was oozing, mucus coming out. Vivekananda, young son, young blood, you know—he came and he looked at his Gurujī. And the doubt came, "My Gurudev, lying like this, helpless? I was thinking he is my God, he is the God, he can do everything." But still, he made a praṇām. Paramahamsa Ramakrishna came to know what he was thinking. Ramakrishna opened his eyes, smiled, and said, "Vivek, beṭā, my son, bahut achchhā, kyā tum āge?" It is very nice, good that you came. Yukteśvar wrote one letter to Paramahaṁsa Yogānanda, "Mere Hṛdaya Ke Dulāre"—what do you say in English? "Mere Hṛdaya Ke Dulāre," O my dear son, my heart is a cradle for you. That is the love of the Gurudev. You have to realize, Paramahaṁsa Rāmakṛṣṇa said, "Vivek, you lost your vivek. Itanā bhī viśvās nahī̃ tere par—you don't even have that much faith." Dīp Nārāyaṇa Bhagavānakī, Dev Purīṣa Mahādeva, Kṛṣṇa Kanayālālākī, Ajara aur Amara anajanmā—who did not take birth and will not die. Who is not born cannot die. Ajara aur Amara, jisko Vedone bhī gāyā—which is explained and glorified in the Vedas, and this is it. Gyan, this knowledge, Krishna taught to Arjuna. What? Vahī Ātmā Saccidānandame Hum. Vahī Kṛṣṇa hai, and vahī hum āp sabhī hai. Humārī Ātmā Ko Soco, Ātmā Kā Darśan Karo. Try to get realization of the Ātmā, and don’t fall into the dirt of this worldly māyā. For what are you born as a human, my dear? So, on the divine occasion of Janmāṣṭamī, Bhagavān Kṛṣṇa’s śubhāvatāra, the incarnation day, and this week, I pray to Lord Bhagavān Dīp Nārāyaṇa, Mahāprabhujī, Kṛṣṇa Svarūpa, Devpurījī, and Holy Gurujī also. Because Mahāprabhujī gave the Krishna light into the Holy Gurujī’s name, and therefore Madhav is also a name of Krishna. So it is called Madhava Kṛṣṇa Namaḥ. Madhav Krishna Namaha is this mantra. Mahāmantra. Oṁ Prabhu Mādhava Kṛṣṇa Namaḥ. Oṁ Prabhudīp Mādhava Kṛṣṇa Namaḥ. I have put it in front. Oṁ Prabhudīp Mādhava Kṛṣṇa Namaḥ. Oṁ Prabhudīp Mādhava Kṛṣṇa Namaḥ. Oṁ Śānti, Śānti, Śānti. All my dear ones, therefore Bhagavān Kṛṣṇa said, "Arjuna, get up." Arjuna said, "Lord, I can’t, I am paralyzed, I have pain in my whole body, I can’t stand up." Krishna said, "Get up, take the Gāṇḍīva and do your duty." Dharmo rakṣita rakṣita, Arjuna. When you concentrate on your duty, all your pain disappears. But when you think of yourself, then what do you do? Therefore, Bhagavān Devpurījī said, "Guru Dev takes upon himself the destiny of the devotee." Om Śāntiḥ Śāntiḥ. Dīp Nārāyaṇa Bhagavānakī. Śrī Kṛṣṇa Govinda Hare Murāri, He Natanārāyaṇa Vasu Gau, Hari Rām, Hari Hari, Hari Sītā Rām, Hari Sītā Rām, Rām Rām, Hari Hari, Bhagavān Rām, Sītā Rām. Otherwise, it becomes one-sided. They are singing only Kṛṣṇa and Balarām, then they should say Balarām, but they don’t say it. So all people think—all Hindus and Indians think—meaning Sītā Rām, Bhagavān Rām, but in the Kṛṣṇa movement they don’t believe in Bhagavān Rām. Bhagavān Rāma and Sītā. They call Balarāma as Bhagavān. So therefore this kīrtana is: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare, Hare Sītā Rām, Hare Sītā Rām, Sītā Sītā Rām, Hare Hare. Develop this, okay? Thank you. So, our program is over today with the webcast. All my dear ones, once more, blessings of Bhagavān Śrī Kṛṣṇa, Bhagavān Śrī Sītārām, Lakṣmī Nārāyaṇ, and Devpurījī, Mahāprabhujī, and Holy Gurujī. Next webcast, I think, will be from India, and maybe tomorrow evening, and the day after tomorrow in Oakland. We will announce otherwise. On the 15th of August, the webcast program will come from Jadan, from the Independence Day of India. Program from our college and school, Jadan Ashram. Bless you all. Thank you, and all the best. Dīp Nārāyaṇ Bhagavān Kī Jai.