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It is as if it is time for dessert, and it is also a symbol of time for the human heart—time from the beginning of its king, the holy Gurujī. Śrī Madhavānandajī, Gurujī Svāmījī, is like time, like salt; time that is conditionally the heart of hearts. Victory to Viśvāra Mahādeva. Peace and bliss result from satsaṅg. These are the results of satsaṅg: peace, restlessness, bliss, and the blessing of Paramātmā. Satsaṅg is where we meet, and all beings desire it, but satsaṅg is not found in the deceit of the world. Through satsaṅg, one attains true happiness. Just as people are captivated by the six desires, so too do they wander, intoxicated by worldly pleasures. There are many types of biological factors that contribute to the formation of a human being. Restlessness returns, peace returns; peace is found only through satsaṅg, it is found through the saints. O śānti śūpka śādan, satsaṅg, santadarśan, is the śūpke saji śādan ha. One should engage in satsaṅg, have the darśana of saints, and remember Gurudev. The remembrance of Gurudev, which destroys all sins and purifies the antaḥkaraṇa, is indeed for purifying the antaḥkaraṇa. The remembrance of Prabhu, Prajartma, and Gurudev’s grace—only the grace of the Guru, only the grace of the Guru—leads to the supreme bliss of the Self. Upon whom only the grace of Gurudev rests, there arises supreme, infinite bliss and auspiciousness among the people like a shining mirror. Therefore, one should always remember Gurudev. Everything you see is the essence of Veda. Everything you see is śāar Veda. Everything you see is śāar Veda.... Everything you see is the śāar Veda. The liking of the liking of Paśuta is dev, divine life; this should be remembered by Mahāprabhujī and continuously practiced with the arṣa saṅg. Glory to Śrī Dīp Nārāyaṇa Bhagavān, Glory to Deveśvara Mahādeva. Victory to Śrī Dīp Nārāyaṇa Bhagavān, victory to Deveśvara Mahādeva. I am very pleased to have given today’s program. Gurudev’s bhakti is the highest form of bhakti there is. Both Rāma and Kṛṣṇa practiced devotion to Gurudev. There is no god higher than Gurudev. The same, Bhagavān Rām says, that a tree has branches, leaves, fruits, flowers—all are based on one tree; similarly, all the gods, all the avatāras, great sages arise from the foundation of the gurus—there is none higher than the guru. Guru means the remover of darkness, the dispeller of ignorance, the one who removes the darkness of illusion, the one who dispels our mistakes and ignorance, and who brings light, imparts true knowledge, and removes ignorance—that is the true Satguru. The glory of Satguru is extensively written in the Vedas and Śāstras. And this glory is an ocean of grace; those whom Gurudev recognizes as His own, until then in this world, no one has attained true peace and true happiness except through the Gurus. That is why the glory of Gurudev is considered great. Guru Śiva, who taught the knowledge of Śiv Brahma, is none other than Gurudev. Very few devotees truly recognize Gurudev. Gurudev is recognized as the supreme guru form, becoming the embodiment of Paramātmā. It is only by Gurudev’s grace that the self is realized. World upon world becomes known. Without satsaṅg, there is no jñāna, and without jñāna, there is no end to suffering. Without jñāna, the suffering of the jīva does not cease; if one attains forms and powers without jñāna, all that is merely illusion. Jīvarājjī weeps in sorrow, weeping and lamenting, revealing the secret of the three worlds. The one who attains jñāna, their weeping is erased, their sorrow is erased. If one attains the Cintāmaṇi, then every year the body is renewed; the disease and pain of life are removed. Every year, one attains the secret of the three worlds; then even at the end, one is not affected by death. This is the truth, and through this knowledge, one realizes their own true form, which is beyond death. All people are subject to death. They can also join Gurujī. So, Gurujī does not abandon the devotee. Gurujī is the devotee of death. They are the devotee of death. The devotee is the best. Mīrābāī, Bhagavān Buddha, Rāma, and Kṛṣṇa—each one walked the path of devotion to Gurudev. And Gurudev revealed that the wealth accumulated over countless lifetimes does not bring true happiness; happiness comes from knowledge. And that knowledge is attained through Gurudev. Without knowledge, there is no peace even for animals. Therefore, one must seek the attainment of knowledge and always remember the teachings of Gurudev. That is why the soul attains peace and one attains Īśvara. This is why Gurupūrṇimā is a great festival. Our Bhagavān created Gurupūrṇimā as a festival for humans to become pure, for humans to become happy. Every guru has established the festival of Pūrṇimā. When the guru performs pūrṇimā dhyāna, there is no tapasyā equal to it. Muni Śukadeva says, that if one serves Hari and Śiva, serves the Guru with devotion, then there is no equal to the practice of the Vedas. For 16 years, he practiced unbroken tapasyā, then served Gurudev for 4 hours, and for 4 hours, those 16 years did not seem long at all. Such was the profound and weighty discourse between Muni Vasiṣṭha and Viśvāmitra. Vasiṣṭha Muni was a great jñānī, and Viśvāmitra was a great tapasvī. Vasiṣṭha Muni says that we must become Brahma Ṛṣi. Vasiṣṭha Muni says that I am not Brahma Ṛṣi until you become one. In that meeting, I appeared to your friend. Vasiṣṭha Muni says that we must become Brahma Ṛṣi, until you are. The Kāmadhenu went to the legion. But Vasiṣṭha Muni did not get angry at all. One night of the full moon, a Śarad Pūrṇimā, during satsaṅg, Vasiṣṭha Muni was holding satsaṅg, and the moonlight was very pure, seen with joy. Vasiṣṭha’s wife said, “Oh, how beautiful the moon is, how radiant.” Ah, what profound peace there is; no one else possesses anything comparable. According to Vasiṣṭha, in this very way in the world, the austerity of Viśvāmitra is not equal to anyone else’s austerity. Viśvāmitra took a bow to kill Vasiṣṭha, but some magic quietly intervened. They knew that they were always, always his virgins... To me, it has become complete; my tapasyā of one hundred thousand years, I offer to you, for the mistakes I have made, for the sake of Vasiṣṭha’s words. So, for a moment, in the presence of satsaṅg, I give it to you. Viśvāmitra became angry—how can sixty thousand years of tapasyā be condensed into one second like satsaṅg? Vasiṣṭha said that it is the niyā. Viṣṇu said that tapasyā is great or satsaṅg is great. Bhagavān Viṣṇu said that it is probable. Śaṅkara says that he is the guru of you all, the knower of all, whether it is satsaṅg or tapasyā. Śaṅkara said, "I understood the matter, but I could not prove it to everyone, nor could I manage it myself." My remaining serpent is such that the court gives decisions based on majesty, but my remaining tapasyā is even higher; that decision comes from the heart. Bhagavān, Śaṅkara, Parābdhi, Arudhanti, Vasiṣṭha Muni, Viṣṇu, Lakṣmī, all of them, at the feet of Śeṣī, Śeṣī’s feet, my own garden, bringing forth the offerings of devotion, what gift shall I present to you? There is no need for a gift, but I must make a decision: whether satsaṅg is greater, or tapasyā is greater. This is beyond my understanding. Is there anyone left? This is the fruit of 60,000 years of tapasyā. I give you the support of Viśvāmitra—may the earth bear your weight for a moment. Let Śeṣajī come twice, but due to Vaseṣajī’s tapasyā, the earth did not move. Vaseṣa, through the tapasyā of the munis for countless years, has... Satsaṅg, oh satsaṅg, oh satsaṅg... as the Bhaktī says, apart from satsaṅg, there is no other means of liberation; to offer gratitude to the prāṇī, that is why one must continue to engage in satsaṅg. No matter how much tapasyā you do, it will be destroyed upon hearing. Queen Rāmdevjī Mahārāj did not accept satsaṅg. Rāmapīr says that the goddess, anger is like an elephant filled with diamonds, anger is like a tusked elephant filled with diamonds, the earth is said to be fifty times the size of the yellow earth, anger is measured in kos (a unit of distance), so much earth is consumed by one angry elephant daily. If it were given to the Gaṅgā, it would not be equal to satsaṅg. You see, that is a treasure which may be lost in some time, but the eternal treasure of satsaṅg is never destroyed in any time. This is why satsaṅg is so important; previously, one would rely on the gurus and the faith in Gurudev. Do not lose devotion to Gurudev. Gurudev then begins to bestow grace. There is no other way to calm devotion than this. Therefore, satsaṅg should continue, and devotion should continue. Bhakti was a great person, there was a path, in his house there was satsaṅg, and all the satsaṅgīs were from his house, his wife, children, everyone, Gurudev gave the mantra, gave the meditation; by chanting that mantra and meditating, everyone would meditate. Always, always... At dusk, become the sound of śava and perform pūjā by placing the tāśmīr of Gurudev. The second daughter-in-law comes, seeing this work, she performs a totkā, and the daughter, daughter, seeing this, the Vanar bāprī no longer has any work left. Seeing this, she performs a totkā. Śaśu-jī said, Śaśu-jī, daughter-in-law, perform a new binānī totkā, daughter, daughter. No, Śaśu jī, come on, do some work, otherwise you will starve uselessly. We have the grace of Bhagavān, so eat well, dress well, eat better, wander around, roam freely, but don’t rely on these tricks. You are useless if you don’t work. Brother, say Rām Rām, if you find joy in that. The mind is restless, the thoughts have fallen, the jewels have fallen, the ears are deaf, the guru’s words are unheard, the senses are bound, and one wanders lost. The peaceful dove said, O queen, listen to the child of the warm Gurudev, for my dear, the monkey is restless, without clothes, neither the monkey nor the sorceress feels at ease, nor does the biting cease, again my dear. Tulsīdās jī says, without devotion to Hari Guru, even a queen is like a dog; wherever she goes, she does not find a morsel of true nourishment. So, there was a woman who was about to go to a fair with her husband. Her husband was wise and said to her, "Practice guru bhakti; looking at others’ faults is a great sin." The burden of sin of two thousand people was upon her because of her husband’s great love. When the wife was advised to cultivate guru bhakti, the mother-in-law spoke softly. The mother-in-law said, "After all, you must understand this." Do not be attached to the body, do not be attached to the mind, do not be attached to the senses. Do not be entangled in the web of illusion, do not be bound by the monkey mind. Practice a little devotion daily; sing bhajans, engage in jñāna, perform the rituals of the guru with sincerity. Begin with reflection and contemplation; I do not speak to the ego. If Pele feels shy, today’s shyness will not come out; we will pray to Bhagavān, that Bhagavān Himself may come peacefully to my door and be a support to my in-laws. I have provided food in this house; my duty is to be the strength of this household. Bhagavān heard his prayer and gave His blessing. Friends, suddenly be calm now, look carefully, call out, sit on the chair that is set, and sit up, and keep quiet, do not chatter, and now who is in the kitchen, stand and see, oh be quiet, be calm in Bhagavān. There is no difference, the name is just a condition, Ohoho, Rāmajan to me is as if Nārada, Bhagavān, and the saints are one and the same. There, at the door of the Saint’s abode, the Lord Himself is present. My desire has been fulfilled. My respected elders, this morning he came with seven breads, offered vikṣija, bowed down, and touched my feet. The saint’s thoughts are twofold, his own and others’, and the wisdom that we do not possess, I do not speak of it. Whoever I see, I bow to them, whether they are millionaires or billionaires, whether they are gathered in the night or day, I bow to them. Whether it is or not, if it has a true guru, and if he is his disciple, then test it through the saints. If one sits at the feet of a Sant, how many years does it take for Mahārāj to make one a master of the world? The heart has burst open, the country and village are filled with sorrow, and I cannot bear the pain. How many years have passed, those three years, even now, Babjī, oh dear, the in-laws have left no stone unturned, your mother-in-law has been so cruel, the mother-in-law is a burden for years, even now, even now, set. Who is Rām Rām, who is this stranger, how many years have passed, and who is this stranger, I do not know, O Babjī. This is the fate of Kaphūṭa Karma Śuśra’s birth, always wandering like this. Now, do not cry anymore, O Mahārāj, do not be confused. The incarnation has come, understand this clearly. Ask her, Śuśra Janam Nīṭā Ṭukun’s daughter, what is her condition. This young girl is restless, and this marriage is not bringing peace to the family. The saints have spoken about this in the gathering. What is the truth? What, Mahārāj, is the use of speaking so much, if one does not become peaceful? There is no benefit in speaking. What kind of Mahārāj is this? Whether she is a girl of ten years or not, no one marries a girl of ten years, neither is she considered small nor is she considered grown-up. How can you say she is ten? O Mahārāj, I have practiced Gurudev bhakti for 10 years since the birth of this human being. Before that, there was the desire of the minir, the nature of the animal, it was an animal. Three years passed, my husband Dev began to practice devotion, ever since he became human. And, it has been ten years since Śaśu jī began practicing devotion, ever since he became human. And my father-in-law began practicing guru devotion as well. The mind is not a merchant, it is a slave, and it is a son. And see, see, that it is human, but it is not human; it is an animal. If it is human, then why does it behave so ignorantly? They are like Mahārāj, who, without our permission, remain in our presence, and in reality... O animal tamer, today by the grace of Paramātmā, please grant me Your vision and gradually make me human; do not keep me as an animal. So understand this: until there is bhakti, and a guru, and grace, even if one takes human birth, one remains an animal at heart. That is why one must seek grace and practice gurudev bhakti. And if there is no bhakti, then why would Mīrā’s brother awaken? Without bhakti, one is like a tamed animal. Mīrā is like a śamana of the animal nature; what can one say about a human? A mother and a disciple, in the ashram the disciple serves the Mahārāj. There is a fair in a village that I want to go see—what is there to see? If Babjī grants me the grace, I will go and see, and then I will do what is needed there. Just take one leaf from me. From this behavior, one can see how many people are in delusion. I observed from behavior and saw what kind of person he is. There is some kind of gaze, some kind of mind, some kind of body, some kind of ego. There is a certain kind of people. There is a certain kind of people.... We all wish to speak to every gurujī and svāmījī, to see them and to be seen, to begin with them and to be begun by them. This is a friend of Guru Bhakta.