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Oṁ namo śrī prabhu dīpa nārāyaṇam. Oṁ namo śrī prabhu dīpa nārāyaṇam. Haṁ sabdhās prabhu-saraṇa parāyaṇam... Oṁ namo śrī prabhu-dīpanā. Haṁsabhādas Prabhusaraṇ Parāyaṇam... Oṁ Namaḥ Śrī Prabhudeepa Nārāyaṇam. Oṁ Namaḥ Śrī Prabhudeepa Bhakt Prabhu Śaraṇ Parāyaṇam. Oṁ Namaḥ Śrī Prabhudeepa Nārāyaṇam. Haṁsabha Bhakt Prabhu Śaraṇ Parāyaṇam. Haṁsabha Śaraṇ Parāyaṇam. Oṁ Namaḥ Prabhudeepa Nārāyaṇam. Oṁ Namaḥ Śrī Prabhudeepa Nārāyaṇam. Śrī Dīp Nārāyaṇ Bhagavān kī blessed selves, dear bhaktas of Satguru Dev, good evening. Life is the life that is the life of every creature. In every creature is that life which is the light of one eternal truth, eternal consciousness, or Brahman, or what we call God. As long as the light of God is there, everything is alive. It is that light of the Brahman which is illuminating all the sun systems. Ānanda, Brahmaṇḍa, Śāstra, Sūrya, millions of suns in the endless universe, including planets and stars, they are all illuminated by one Prakāśa, one Jñāna, one light of the Supreme. Therefore, our beloved Satguru Dev, Indra Dharam Sambharat Śrī Svāmī Madhavānand Purī Jī said: Prakāś puñj amṛt ke śagar, Śrī Dīpā Harī Mahādānī hai. Shaare vishru me guñj rahī, Prabhu kī amar kahānī hai. Anant Brahmāṇḍa, Anant Hari, Anant Hari Kathā, Prakāś puñj. Puñj is the source. Puñj is the concentrated. The puñj is that endless source, and prakāś is that light which is nirākār nirañjan nitya-bodhanī. Nirākār, it is not that kind of light which we see with our physical eyes. It is not that material light. That is prakāśa as a jñāna, as wisdom. And that’s why when life goes out of the body, our physical eyes can’t see how life enters into creation or vegetation, or how the light goes away. Through this bhautika śarīra, through this material body, we can’t see. Because that is beyond our indriyas. Therefore it is above the emotion, bhāva, and above the guṇas. Satguru tām namām yam. And therefore we adore, salute this Satguru Dev. Prakāś puñj. That Prakāś puñj is Guru. Therefore, it is said, the good is the ignorance, the darkness, and the good is the light. It is that light which exists and removes the darkness in the entire universe. That light is the light of the Ātmā, and that is like Amṛit Sāgar, immortality. When we realize that ātmā-jñāna, the self-realization, or what we call enlightenment, is misunderstood, wrongly interpreted, when you close your eyes and you see the immensity of light that you cannot see with this bhautika, śarīra-cakṣu, but that is the darśana of the ātmā to the ātmā. That light is the light of immortality. Prakāś puñj amṛt ke sāgar. Sāgar is ocean. Sāgar is an ocean, and for us, that ocean is like an endless one. Days. It is said more than 85% of this earth is water. Who flies with an aeroplane overseas? Hours and hours, the aeroplane is flying over the water. You take off in Los Angeles and you land in New Zealand at the Auckland airport. For 12 hours, you are flying all the time over the water, no? There are a few islands: Tahiti, Fiji, Samoa, Hawaii, and a few others, but the rest is all water. When you have a lid over your cooking pot, and there is something, a button to hold, that button holding that is earth, and the rest all is water. So, Sāgar, that is also endless, amṛta ke sāgara. That light is the endless ocean of immortality. Saare vishrume goonj rahi, in the entire universe resonating prabhu kī amar kahānī, the glory of the Lord, harī ānand, ānand harī kathā. The holy scriptures in this world, it doesn’t matter from which culture or religion, ancient or modern literature, who is singing the glory is the endless. So that endless glory is within every creature. That light. Know thyself. The first level of Adi Guru Bhagavān Śaṅkarācārya said the first step of enlightenment or ātma-jñāna is that you see thyself in every creature. And therefore Mahāprabhujī said, "Love each and every entity, if not more, then at least that much, as much as you love thyself." Do we have such a consciousness? No. Still, we are very far away from that. But nothing is impossible. And therefore the jīvā, the jīvātmā, jīvātmā is a mixture of ātmā and ātmā, the reality and non-reality. The reality of our life is the light, love, happiness, knowledge, etc. And the unreality of our life, self, is the body, the material body, the desires, the ignorance, the anger, the hate, the jealousy. Therefore, it is said, a great saint... Swami Śivānandjī of Ṛṣikeśa, he said, "Within you is the fountain of the joy. If you search the joy outside of you, that joy is not that kind of joy which you would like to enjoy. If you try to enjoy the joy," that joy is less joy than the disappointment of that enjoyment. But if you search within thyself, that fountain of joy in the heart is you who can give. Don’t accept that someone can give you. We all search for one object where we can project our love, our feelings. That’s why in the twelfth chapter, in the beginning, Bhagavān Kṛṣṇa was asked by Arjuna, Lord, what is better, personal or impersonal God to worship? Of course, Krishna. Bhagavān Kṛṣṇa said, both is good, but as long as you are in this material body, your experiences, your knowledge, your imagination, your abilities are limited. Therefore, you will not understand the Nirākāra. Therefore, for the sake of the Bhaktas, Bhagavān Kṛṣṇa said, Whenever my Bhaktas or religion is suppressed, Time to time, I manifest it myself through my Yogśakti to protect bhaktas and destroy the asuras. Nimitāvatāra and nityāvatāra. The nimitāvatāra is yuge yuge sambhavai. In every yuga, but Nārada is asking Viṣṇu, "Then who are these sādhus or the saints, what we call?" O Lord Viṣṇu, you are here in the Kṣīr Sāgara, in the Milky Ocean. You are residing, but what is that? Bhagavān Viṣṇu said, "Nārada, śāntātmā aham, śāntātmā dehi." Bhagavān Viṣṇu, the real ātmā, the self of Viṣṇu, he said, "Śāntātmā aham," I am the ātmā of the saints, or the saints are my ātmā. If you want to see me as a God, or the universal one, or the light, that is the saint. Sant, merī ātmā, or maiṁ santon kī dehe. And the body of the saint is myself. Now, Arjuna is confused, completely confused. Yes? And so you are also confused. You don’t know what to say, what to do, how to imagine. But this can only be realized when one thing is moved. And that, Sivanandaji said, within you is the fountain of joy. And within you is the ocean of bliss. You have that bliss, the ānanda, paramānanda, endless sāgara, endless ocean. Don’t feel that you are tired. Don’t feel you are exhausted. Don’t feel you are in stress, no. Don’t say that you are happy or unhappy in this way, because again Swāmījī said, at the end, within you is the fountain of the joy, within you is the ocean of the bliss. To experience this, he said, kill this little "I" and lead the divine life. Mera, tera, hi tu problem hai. Moya toya is a problem, that’s it. So who are I? As long as we will say that "my" and "yours," we are not united to that one. And as long as we will not realize this, we shall work on our spiritual path. Śāntam ātmā, may śāntam kī de. So Nārada said. Where are they then? Everywhere. So many. There is one Gurujī sitting there, one Gurujī sitting in the train, another goes in an aeroplane, another is near the bank of the river, one is in the cave, another is there. I mean, wherever I look, there are so many Gurujīs. Vishnu smiles. Vishnu God smiles and says, "Nārada, it will take time to know. Still, you did not realize the unity." Can I say something more to you? He said, "Yes, Prabhu." Shant hamari ātmā me santan kī de, Rom Rom me Rām rahā. In my each and every hair, in each and every atom of my body, the saints are playing the glory, the divine play. My body is nothing but the glory and divine play of the saints. How they exist in me. Like rain in the clouds, heavy clouds, and it begins to rain. How many drops are there? When there is fog, how many drops are in the fog? And the clouds are like a fog. If you think that an aeroplane will fly into the clouds, will it crash? No, because that fog becomes like a gas. But when it comes to the different changes of atmosphere, then it again turns into the parā, that into the drops, into the water. And that drops, which are again the saints, are coming here. Therefore, it is said, Gurudev darśan dhan ho, we are blessed. Dhan means money, dhan means prosperity, dhan means wealth, and dhan means the blessing, the fortunate one. So here means not the material, but that the blessed one, that happiest one. Gurudev darśan dhan ho, ānand ghan ho. That is the endless bliss. Ghan means now like a cloud, a very big, heavy cloud from India to Europe, to America, and back to Australia. About that one cloud covers 70% of the earth, or maybe beyond, and when such a cloud comes, the people who have little rain, they pray and they expect, "Oh God, now rain will come, now rain will come," and then the cloud just moves away, nothing is there. We are disappointed. So, darśan, therefore Gurujī said, "Darśan means blessing. Darśan means to see." But through which eye you will see, that is very important. If you look to someone kindly, that will also be kind. And if you look to someone angry, you will also be angry. When you look to your father, you have the love of a father. And when you look to your mother, you have the love of the mother. And when you look at your dog, you have a love for your dog. So that is to project in your consciousness, and in your intellect, through your visions. Therefore, jñāna-indriyas, the five jñāna-indriyas, how they approach this external world, that will create the inner world. And when you see with the negative eyes, then vāsanā utpann hotī hai. Then these jñāna-indriyas become vikāra, and the karma-indriyas take over. Vāsana hi duḥkhāṅka kāraṇa hai. Anyone have any troubles? Then you should know, these troubles are born out of your vāsanās, desires. Whenever you have happiness and good, you should know, this happiness has come out of your positive desires. Bas, dono tumhāre hāth meṅ hai. In one hand you have a laḍḍū. And in the other hand, you have a gun. What do you want? Guṇ is the vāsanā, negative, and laḍḍū is a positive. The Maharishi Patañjali said in the Patañjali Sūtra, "Kliṣṭa vṛtti" is that kind of thought, the thinking, the waves of your thinking; the "kliṣṭa" is the troubles. A kliṣṭa is without troubles. And Kliṣṭra, Kliṣṭra, they have, he just gives the main points: how you see, how you think, how it gets. So that ātmā and that our being and the control in ṛṣis, that’s why in the Jñāna Yoga it is said, six treasures. You have six kinds of treasure in your inner self, not your gold or silver or diamonds, and whatever you are searching for that, no. Endless Jñāna Yoga, four main principles: Viveka, to know what is the truth. So the final truth is that Brahma śakti jagat mithyā. That truth we are all searching for and practicing to realize. But where are you searching? How funny! The self would like to know the self. That is something of a mental problem. So search that Brahma-śakti within you, the Ātmā. And when you concentrate and you turn yourself a little bit more to the anātmā, then the troubles are there. It’s not easy, but also not impossible. After that, when you come to know—now, still, you came to know—you don’t know; you did not realize practically. That’s why some philosophers said, tons of theory is nothing compared with a grain of practice. So now we know we are ātmā, okay. What should I do with you? One man came to Gurujī. Gurujī was sitting here, and he said, he came and he said, "Gurujī, what is your name?" He said, "I am Soham. Ahaṁ Brahmāsmi." Gurujī said, "Go, sit outside, put on your clothes, and then come. What?" Put on your clothes, brother. How can you say that to me? How can you say to me? Gurujī said, "Go and sweep the garden a little bit." He said, "I?" Gurujī said, "You are not Brahmāśmī." You are not Soham. Sit down. So, only thinking, "I am Ātmā, I am Ātmā," that is not to realize that. That’s why a great one never speaks greatness about himself. Like a diamond doesn’t price itself. So there are many who said, "I can do this, I will do this, I will do this, I can do." Then you can say, when the pot is full, there is no movement of the water. Water will not spill out. But if the pot is half and you carry it, waves will create and split everything out, so therefore Gurujī said, "As humble you are, that great you are." If you think that I am great and this, you are millions of kilometers far from that divine or greatness. It is not easy. It is very nice to speak, very easy to speak. And it is very sweet to listen to, but very difficult to put into practice. So, tons of theory is nothing but a game of practice. So we came to know now: Brahma, Satya; Jagat, Mithyā. But we only came to know intellectually, not practically. Theory only. Then it is said, to realize that, you have to practice the second step. That’s Vairāgya. And Vairagya is that, Dujā sadan Vairāgya kāyīye. Until your realization of Brahman, all kinds of joy, if you want the joy of your desires, then you should know it is all asāra. Whatever you are doing is asār. Sār, asār. Sar means it has a sense. Asar is senseless. Sar, asar. Therefore, this world, this mortal world we call saṃsāra, saṃsāra, we call the world, or worldly, saṃsāra, ishme koi sār nahī, no sense in it. Come, utilize this platform of the earth, do your work and go, bye bye. So this is a common ground for every creature, the soul which is in the astral world. God gives the possibilities; you come and do your karma work and go. Do not depend on anyone. And so, all creatures, the life is that life which has a life in every creature; that is the life of the divine light. Today I read one nice sentence, which was written in one Skype while I had a satsaṅg with some others from some countries. Afternoon, that’s why I came half an hour late, between 4 and 5:30 I had a satsaṅg. There was written, I think, if I remember, otherwise maybe Jasraj or someone can tell, Before we search for life on other planets, we should not kill the life on this planet. Before we search for life, then maybe the time comes that you have to search. And this has been taught by some great, famous people, and one of them comes very often in the films, called Superman, you know, who is flying. He is standing and holding that poster. So that life, so come and enjoy, do it the correct way. So after all this, finally, is that human life and humans have the chance and intellect. Śānt amārī ātmā me śāntān kī de, rom rom me rām rahā, jīyo badal me me. Lekin badal bhi chala jayega, kabhi kehte hain, sometimes we say, the clouds come and cover the sun, but that cloud cannot remain ever. Clouds will go away, and the sun is again shining. The sun is there. We do have a natural life. We do have desires. We do have feelings. We do have hunger. We have thirst. We feel cold, hot, everything, but we should be beyond this. This should not be the only aim of your life. Don’t think of your comfort too much. Don’t think of your liking or not liking. But of course, it is also our prime duty to take care of this body, because this body is the most powerful tool which God gave us as human beings. When? Then it is said, okay, when I get vairāgya, now I know. Again, I know. In Marwad, we say here in Hindi, Gurujī, you are doing sādhanā. Gurujī said, "My body knows how long I am sitting and what I am doing." And we, after five minutes, we go like this. After three minutes, after four minutes, then we again meditate straight. Then we do, again, meditate. That is not a meditation. Chitta, vṛtti, nirodha, ha. As much as you concentrate on the body, the body will reflect back and the body will complain. When you are meditating and you want to move your neck, it means your body is complaining. You are the slave of the body. You feel a little stiff in the back, and you are moving it. It means you are a slave of the body. You pay too much attention to your body, and when you pay too much attention to your body, you will be more anxious, more fearful, more afraid. "Oh, I will die, I will break." It will happen. Be sure you will die only once. Doesn’t matter how. Maybe out of billions or millions, or some, when after death will come again, little bit in the body. So that’s why Vairāgya. That is again, it’s called Rudivād. You are forcing yourself? No. You think you go away from your parents? From this, no. Why? But not in that way. Then what to do? How to realize the vairāgya? Control thyself. Don’t control your parents. Don’t control your wife or your husband or your children. Control thyself. What myself? What should I control? I am hungry, I will eat. I am thirsty, I will drink. I will walk. No, not this body. Be master of that. Like a turtle, anytime limbs can go out or withdraw the limbs. Samādhaṁ, śraddhā, or titikṣā, that is very hard. Titikṣā. And we all, including myself, we are very weak. We can’t practice the titikṣā. Little bit hunger, we say, "Bhai, bhojan lao nahi, jaldi bhūk lagī." A little bit of hunger, and we ask, "Please, can you give me something to eat? I am very hungry now." Wait, wait half an hour, one hour, it will be prepared. Okay, but you buy the chocolate, you buy the nuts, you buy the fruits. Always, can you imagine how many bites you have per day, with anything, either chewing gum or the nuts, or this or that. The times, and how many times your jaw is moving for "Aum, Aum,... Gurudev, Gurudev, Rām, Rām,... Kṛṣṇa, Kṛṣṇa, Kṛṣṇa." So tomorrow, count it. How many times your jaw is moving for chewing something? How many times is your jaw moving for the name of God? And how many times is your jaw moving for the glory of God and satsaṅg? And how many times your jaw is moving for gossiping, and how many times your jaw is moving for criticizing. Tomorrow, count it, okay? That’s it. Then in the evening, you should make the calculation: what is your income and what are your expenditures? What is the gain and what is the loss? Nārāyaṇa, Nārāyaṇa. And the fourth is called aspirant, seeker, bhakta, mumukṣutva. O Bhagavān, O my God, O Lord, Gurudev, when will I be free from this duḥkha of the saṃsāra, the trouble of the saṃsāra? So, therefore, try to put from your heart, As Sivanandajī said, Within you is the fountain of joy and the ocean of bliss. Within you, when such a great saint tells us, why don’t we utilize that? And that is a Prakāśa Pañcāmṛta Kī Sāgara, endless. But if you think, "I am sad, I am tired, I am afraid, I am lonely," I cannot. There are so many problems. This is a kind of weakness. The black clouds will overtake your light of the sun and again will pull you more and more and more down. As soon as Prakāś Puñj will awaken you, the light will penetrate through black clouds. Face reading. Everything one can read on your face. And when he is offended, suddenly he looks like this. We call it in Europe the dry, sweaty skin, yes? So someone said when you smile, three muscles are active; they are in tension, three muscles, this. And when you don’t smile, 64 muscles are in tension. I am angry, I am thirsty, I am unhappy, I am cold, I am… You know how much tension is in the body. The life is that life is in every creature’s life, but the life which is blessed by the Supreme gave you the human life that will realize that you are a divine life, to achieve the divine consciousness, and for that, sādhanā, meditation, even. For five minutes, think positive and sit down. All the tensions will release. Meditation is that. Like in a computer, there is a button. You delete everything. All the tension is deleted. But there are some who, even doing pūjā and meditation... Thinking about money or thinking about this and that, that is not a meditation. Therefore, all the times think, "I am the bliss, ānandoham, ānandoham, ānandam, brahmānandam, ānandoham, ānando." Ānandam brahmānandam, ānandoham, ānando, ānandam brahmānandam. Yā mam rādhoṣṭhya, yā mam rādhoṣṭh, rādhoṣṭh. I am bliss, I am bliss... Bliss am I, ānando, ānando, ānandam, brahmanandam, ānandoham, ānandam, brahmanandam. Om Satchidānanda! Om Satchidānanda!... Om Satchi!... Deep Narayan Bhagwanaki, I am Sat Chit Anand, Brahma Anand, that is the bliss of the Supreme. So it is the life in you, that is this, but it is not. It is a hard nut to be opened. We try our best, but try, try... it will be one day. So, I wish you all the best. Many blessings. Śrī Dīp Nārāyaṇ Bhagavānkī Śrī Śrī Dev Puruṣa Mahādevkī Dharm Samrāṭ Satguru Svāmī Madhavānandjī Bhagavānkī Satya Sanātan Dharmkī Oṁ Śānti Śānti...