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Śrī Dīp Nārāyaṇ Bhagavān kī jai. Śrī Śrī Dev Puruṣa Mahādeva kī jai. Hindu Dharma Samrāṭ Satguru Svāmī Madhavānandajī Bhagavān kī jai. Satya Sanātan Dharma kī jai. Blessed Self, dear spiritual seekers, devotees of Śrī Gurudev, welcome. A blessing comes to you from Holy Bhārat, a divine and holy place: Alagpurījī Siddhāpīṭ Paramparā, Jhadan, India, here and there, everywhere, around the world. Many of you have seen and witnessed the divine festival of Diwali. I think in every culture, in every religion, light is very important. When you come to the temple, you see the light. Gurū Nānak said, "If there is a temple and there is no light, that's not a house of God, that is no temple." If one is known as a learned one, what we call the paṇḍit, a scholar, but has no knowledge of the Vedas, is still not a paṇḍit. The body without eyes, night without moon, cow without milk, earth without rain, and trees without fruit. Similarly, the life of a human is meaningless in whose heart there is no name of God. God is light, light is God. That's why the Upaniṣad said, Tamaso mā jyotir gamaya—lead us from the darkness to the light. Darkness means ignorance, and light means knowledge. Not the knowledge of the material world, but the knowledge of the ātmā, the knowledge of the Brahman, the knowledge of God. This knowledge cannot be given to you, but you have to practice in order to achieve it. It takes a long time. It takes a long time if you come in the church. You will find a candle burning; if you went to the synagogue, you will find the light. When you come to the ashram, or wherever the altar is, there is a light. Similarly, during Dīpāvalī, even before that, there was a light, and that light, the fire, has a great meaning. Fire is a fire, but that fire is in different places, has different names and qualities. The first fire is what we call Jāṭharāgni, the digestive fire. When the temple has no light, it is dark. If our digestion doesn't function anymore—the solar plexus doesn't function, pancreas doesn't function, intestines don't function—it doesn't matter how many medicines you will take, we will die, we can't survive. Jāṭharāgni. Before the creation, I think when God begins to create this world, the question came: What kind of world or planet are we creating? A living planet. Our Earth is living. The entire earth, even the stone within, is life. There is a Kriyā; the earth is working, everything is working. But also, it is said this earth is for those souls to get liberation, to come back to the origin from the śūnyakāśa, a void space, dark blue, nothing, no movement, nothing. In that, Veda says, nāda-rūpa-para-brahma. That parabrahma is ananta, endless. In anant, hari-anant, anant-hari-kathā, also, God is endless. And the glory of God is also endless. We are limited ones. How should we know the limitless? We can't go beyond the body, only through divine wisdom, divine guidance. The creation begins from Nāda, resonance. And the first Nāda, resonance, that time this is declared Aum. A-U-M, Akāra, Ukāra, Makāra, out of this Trinity or Trigunas. The time, the first after the nāda, appears in that endless universe: śūnyakaś, nād, resonance. And with that resonance comes the jyoti, Śiva. That is called the Swayambhū. No one has created him. He himself manifests in the form of the light. Can you imagine a beautiful dark night, nothing is visible, and suddenly you see from the sky comes a beautiful blue light. I think when we imagine, I imagine it was that time something wondrous, but no one was there to observe because we were not there. But still the Vedas said, still those great saints, many, many yugas—Satyayuga, Dvāpara Yuga, Tretā Yuga, Kali Yuga—this is just a small time. But that is called one mantra, kalāpa, kei kalāpa vidhi jātāyam. Billions, trillions of billions of years, that time was the Śiva jyoti appeared from that endless universe. This can only be realized, felt, visualized, or seen in your heart and cidākāśa through meditation. Through your mantra and guru kṛpā. Guru-kṛpāhi kevalam. Brahmā, Viṣṇu, Śiva—the creator, the protector and destroyer of the negative and liberator of the positives. Mokṣa, therefore it is said, mokṣa-mūlaṁ guru-kṛpā—only mokṣa can be attained through that guru-kṛpā, but the guru is not a physical form. That is that nāda and light. Go means darkness and ro means the light. So that light which appears through nāda, oṁkāra, bindu, sayuktam, nityadhyanti yogina. Oṁkāra with the dot, akāra, ukāra, makāra. And everyday, yogīs meditate on that. So, guru-vākya means that sound, the mantra, and knowledge, wisdom, is the light. Agni, bāyu, jal, all are present in the space, but not manifested yet. So, first sound, then the light. That light is called Ātmā Jyoti, Śiva Jyoti, Yāna Jyoti, Param Jyoti, Viśva Jyoti, etc., etc. So the first Agni, and Agni, according to the Vedas—Vedas do not speak about any particular religion. There is no name of any incarnation, no. But the tattvas, elements, universe, and nature. O man, live in harmony with nature; it is in your favor. Don't disturb, don't go against nature; otherwise, nature will take revenge. In the Vedic dharma, the Vedic dharma is also not what you call the Hindu dharma. The word Hindu is given by the British; it was given by the English people. Before, there was only Vedic Dharma, Sanātana Dharma, which God Kṛṣṇa declares in the Gītā: "Mamey vaso jīva loke jīva bhūta sanātana." Sanātana means the relative, the part of that, the essence of that. Therefore, Sanātana is a universal principle of all the movement, all the functions of endless sun systems. The consciousness of the yogī can achieve up to 2100 solar systems. Within this, our sun system, which we call the 14 lokas, the 14 lokas, the 21 brahmāṇḍas, all are manifesting in the consciousness of that kind of yogī or that master and the disciple who practice and follow the Guru Vākya. So, which kind of Guru Vakya? That is the Vedas. Therefore, the Guru-tattva is the highest tattva in the universe. Guru-Brahmā, Guru-Viṣṇu, Guru-Devo, Maheśvara, Guru-Sākṣāt, Parabrahma. So Parabrahma is different than Guru-Brahmā, Guru-Viṣṇu, Guru-Devo, Maheśvara. It is that Śiva-jyoti which creates the Viṣṇu. Viṣṇu means the Agni-tattva. Agni-tattva is in oneness with the water-tattva because the water on this planet, the water element, is created through the tapasyā of Viṣṇu and Brahmā. So Bhagavān Śiva, Svayaṃbhu, in jyoti-svarūp, not in the form, Viṣṇu, he creates the Viṣṇu, and Śiva said, "Viṣṇu, ab āp tap kījī, na tapasyā," or us tapasyā se akṣaya jal, amṛta jal—akṣaya jal means which has no end, everlasting. On the beautiful lotus, Shiva is creating Brahma and gives the asana on the lotus. Brahmā, ab āp āsana dhāraṇ kījī, is kamal ke upar, aur śreṣṭhī kī racanā kījī. Before doing this, Brahmā is thinking about the creation. He said, "Who is my creator? Who has created me?" Ya re mera, kartā kohan hai? Brahma dives deep into the stem of the lotus. Yug beet gayi, many, many millions of years. But he couldn't find the origin or end of that lotus. He comes out. That was the first disappointment. So if you are disappointed, don't worry. Even Brahma himself was disappointed immediately. So who are we? Brahma was thinking, "Who is my creator?" Viṣṇu said, "Brahmā, I am your creator. You are manifested from my navel." Brahma said, "No, no." Vishnu said, "Yes." At that time again, Shiva came and said, "Vishnu, I am the creator of Brahma, and I am your creator, Jyoti." That's light, that's agni. Then the world begins, then many, many—these are Kalpas and Manvantaras and Kalpas, past billions, trillions of years, every yuga is just one cycle. Many, many thousands and millions of Brahmās came. Thousand times Vishnu was coming, and also Shiva. So about which Shiva are you talking about? About which Vishnu are you talking about? About which Brahma are you talking? Now, Brahma, Vishnu, and Shiva are in this body also. This is all these complicated things. Modern science cannot research and cannot find, and they will never be able to come to that point, except only those yogīs through meditation. So it is said, Mṛtyuloka, the mortal world, people will, the creature will come. So they said, "Yes, but how will they die? What? How will they survive?" And why should they die? That time, Agnidev, Agnidev, they said, Agnidev. The Agnideva came and took the place in the navel, in the digestive system. Now, Viśvakarmā, Bhagavān Viśvakarmā, the creator of this world, the architect of this world, Viśvakarmā, made this beautiful suggestion, everything. 8.4 million charaśilāk jīva jūna, they will come, but who will go back? Nobody wants to go back, nobody wants to die, and why should they go? And no one will work. Therefore, agnī means the hunger. Even the laziest of the laziest person, when he is hungry, will stand up and search for food. The question came: what will they eat? These charaśilāk jīva, juna animals, when they come, then it is said, "Jīva jīva bhakṣate"—life will eat life. Then, this is a great pity. It is a sin. It is a big sin. Then, again, it was said in that Cosmic Parliament, "That's what we want, that this world becomes sustainable." It comes and goes automatically, then you don't want to bother about anything. Because of sin, sin and good things, bad things and good things. So, jīva jīva bhakṣate, life will eat life, but that is a sin, because the voice came, ahiṃsā paramo dharma—non-violence is the highest principle, the highest dharma, violence is a sin, and non-violence is a pure dharma. Then, He said, "We shall create one more, and that should be known as a human. Humans have the freedom to do the karmas, but have no choice to get the fruits according to their wish." So again, the fire... Now, I am coming to the human life. When you are born, that time, the sound... And the light, both is there, comes Yajña. After Jāṭharāgni, Yajña Agni. Whenever you see the Yajña Agni, you make the praṇām. From the Yajña Agni, the divine incarnation came. Mata Sītā, she came from Yajña Agni. Yajña Agni, she came from Sītā. Or Vahalsī Bhi, they say, well... After Yajña Agni, comes to the humans again. After the Jāṭharāgni, Krodhāgni. Krodhāgni tries to extinguish the fire of Yajña. It has started, the union of demons and demons. Krodha Agni is a terrible fire. Krodha Agni, Kāma Agni, Jñāna Agni, Yoga Agni, Yoga Karma Śukauśalam, or yoga agni, karma dagdhani—through the yogic fire, you can burn all the seeds of your karma. Lava agni, the lava agni, what we call the volcano, that's a very hidden fire in the earth. Dava agni, and you know, in which place does the lava agni live? In the cold. Does the lava agni live or not in the cold? So, it is in the water and in the cold. So, dava-agni is proof that fire is living in the water and in the cold. Many different kinds of agni. Finally, there is the untasty ceremony, the fire of the Vardha Krimitari, when the body is burned. That time also we make the prāṇām, the prāṇām. Different kinds of the fire we adore, and that same fire, the same fire which is the fire of a bīḍī, so after drinking bīḍī we throw it down and crush it with our feet, isn't it? Why? Because it has such a fire, such a fire with other qualities. So Deep Jyoti Par Brahma. Deep Jyoti then becomes Par Brahma, Nādarūpa Par Brahma. Deep Jyoti Par Brahma, deepaṁ sarve mohanaṁ. Everywhere, Daṇḍakāra, the darkness is removed. Dīpana sajate sarvaṁ, sandhyā deepaṁ sarva satyam. And everywhere the truth is that light: Brahma satya, jagat mithyā. So light begins from that time, and that is how we begin from the many yugas, the Dīpāvalī festival. Deep human life is a light. Human is a tree, a living tree, full of light. Means good qualities. Bad qualities make the darkness, sadness, wars, suffering, disturbing, and destroying. That is the darkness, because when you hold the Deepak in your hand, down is dark. Deepak ke nīche andherā. So light always takes us above, and where there is no light, it is going down and down. So Deepāvalī, it means that we make a saṅkalpa in our life, our each and every action, each and... Every thought, each and every step, should become the light. Every word should be enlightening. If you speak nice, beautiful, wise words, kind words, humble words, then you are giving a light to someone. And when you speak negative, then you are giving the darkness, the suffering. There is one very, very old song. I think it was in one film called Mother India. There is one song: "Jyoti se jyoti jagāte chalo, aur premā kī Gaṅgā bahāte chalo. Raha mein jo aaye, deen dukhi, usse gale lagāte chalo." Jyoti se jyoti jagāte chalo. Like we are lighting now the lamps, oil lamps, from one to the second to the third. Similarly, each of your steps should be like a light. You are going towards the light, and who follows you is also going towards light. Dīpas jyoti se jyoti jagāte calo, or prem kī Gaṅgā bahāte calo. Like a Gaṅgā, the river is flowing. Like that, it should flow. The river of that love means kindness, humbleness, purities, like Gaṅgā Mātā, removes and purifies not only other things, but also our body, our mind, and our consciousness. If you meet someone on the way who is a very suffering one, a poor one, a needy one, embrace them, give to them. "Embrace" means hug them, but it does not mean that you just go and hug them. Your kindness, your attention is towards such a person. That is the meaning of the Dīvālī festival. So this is a festival of the light and love, wisdom and liberation. That's called Guru Kṛpā, Guru Vākya. Therefore, it is Dhyāna Mūlam Guru Mūrti. Pūjā mūlaṁ guru pādaṁ, mantra mūlaṁ guru vākyaṁ, mokṣa-mūlaṁ gurur-kṛpā. In this way, we understand the guru-vākya. Don't think, say, "Swamijī said, 'Who am I?'" Whatever I am telling is not me. It is only Mahāprabhujī's words, Gurujī's words, and their words are the Vedas' words, the Upaniṣads' words. Otherwise, you will make a mistake. You are misunderstanding. It means, now you put all on me, and now you will blame me again. So what the words of the wisdom, Guru Vakya, are not from that person who is speaking, but it is said, "Aisa mera Satguru andar bole, bhed bharamana sab khole, aisa mera Satguru andar bole." Like this, Gurudev is talking in me, means you also, bheda-bhramana khole, all the dualities and doubts are removed. Guru Nānak Sāhib said, Finally, the Guru Granth, the holy book, is not a piece of paper printed on paper, no. Then you don't understand. That book itself is the embodiment of the Gurudev. All words are written inside. They are not written words, but the knowledge, the vāṇīs of gurus, that all holy books, you may take a Qur'ān, you may take a Rāmāyaṇa, you may take the Bible, or you may take the other Rāmāyaṇas, etc., and Upaniṣads, and the Purāṇas, these are the words of those great saints. And they took all from the Vedas, the source of everything. But there are the Vedas. Every Hindu should have in their house the Vedas, the Upaniṣads, and the Purāṇas. There are many videos, many films, and many things. There are many magazines. What do you call it? Upaniṣads? Do people read Upaniṣads? Do you call it Upaniṣads? Everyone had Upaniṣads in their pockets. They would read them while sitting. Rama and Gita, no book was in their hands. Only the window of holy divine books are in our house. Even if you don't read, there is a protection, there is a light. So one should keep these holy books, and if you can read, you should read. So Diwali now has gone into our consciousness. In our mind, in our heart, you became yourself as a Dīvālī because you have this light, and you can give this light furthermore. So light is very, very important. So today we are on the day of greetings, celebrating the Diwali and also Mahāprabhujī's incarnation today, and you have witnessed many lights. I wish you light. Sarve sām śāntir bhavatu, sarve sām maṅgalam bhavatu, sarve sām pūrṇam bhavatu. Loka samastā sukhino bhavantu. Nāhaṁ kartā, Prabhu dīpa kartā, Mahāprabhu dīpa kartā, hi kevalam. Oṁ śāntiḥ, śāntiḥ... Bolśanātan dharma kī dīp Nārāyaṇa Bhagavān kī, Mādhav Kṛṣṇa Bhagavān kī, Devaiśvara Mahādeva kī jaya. Om.