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When a person accumulates bad karmas, they experience a certain feeling within—a kind of resistance, a reluctance to go. Remember, you do not go to satsang to see others or to be seen by others; it is for your own benefit. The merit from past lives is indeed present. Our universally worshipped Sadguru, Svāmījī Mādhavarand Jī Mahārāj, says that the merit from past lives belongs to the jīva, and then they attain the fortune of satsang. Tulsīdāsa Jī said in the Rāmāyaṇa, "Śānta samāgama harikatā iz rer." The true Guru comes with the satsang. My eyes fill with tears when the true Guru comes with the satsang. Mother Guru, brothers and sisters, spiritual people, if you say so, I am longing for the satsang for them. When I remember, my eyes are full of tears. But Bhagavān Śrī Dīp Nārāyaṇa Mahāprabhujī said in one of the bhajans: The bhūtas bow their heads and offer gifts to the bards; the sinful ones bow before the Satguru, bearing countless burdens. Without the Guru, no task is accomplished; even if one tries a million methods, without your Gurudev, O ocean of existence, nothing succeeds. The spirits bow their heads... They go down to where there is black magic, where there are ghosts. They go on and on, going down. The beings offer their oblations again and again. The sinful ones bow before the Satguru, but this cannot be brought down or shown. Therefore, the Satguru endures many hardships, many sufferings, and yet continues to bear the pain. Kaṣṭa means troubles—physical, mental, intellectual, emotional, social, political, economical, extra, extra—all kinds of troubles come to their mind. Therefore, the bhūta bows its head, the bards meet, the sinful reside, and before the Sadguru, many hardships are borne by the guru. Without the Divine, nothing is accomplished; then one must return. It is said that the name must be written down. So, in the saintly gatherings, the Hari Kathā and Tulsi are rare and precious for one’s spiritual state. If you use your Gurudev’s āśrama and other centers for some children, then you can use it for pūjā. But if you use it for your family, it will be very childish and impure. You go for Gurudev, you go to the temple, you go to the āśrama, you go for dāna. And if you go to the āśrama for the āśrama... When you desire something about your āśrama, when you desire something about your temple, when you desire something about your sādhus, you may have such desires. Do not be affected by them. But do it for pūjā. Gurujī’s vāda, good vāda, given by devotion. Now we go to their Vaidya. We go to our own Vaidya. Now we go to their Vaidya. They faced many troubles there; they were only hand to mouth, they had a lot before. So, if you take from the temple, from the āśram, or from the saints, and use it only for your ordinary life, then you will experience duḥkha, difficulties will arise. Then, if you worship Śaṅkaṭa-mocana Hanumān-jī, all your troubles will be removed. Then Hanumān Jī says that I will fulfill your desires because when you have that fulfilled, troubles will come. When troubles come, you have to read the Hanumān Chālīsā every day. You have to read the Sadgurū Chālīsā, and then you have to take Hanumān Jī as the fulfiller of your desires, the Manokāmanā Pūrṇa Hanumān. Fulfilling desires of the mind takes years; therefore, without a sattva guru, nothing is accomplished. No matter how many millions of methods one tries, without your Gurudev, nothing works. It is the command of Gurudev. Because the state is eternal for the avatāra who is self-realized. For the state of self-realization, for the eternal incarnation, for the state of self-realization, for the eternal incarnation, for the state of self-realization, for the eternal incarnation, for the state of self-realization eternally. Make me human with qualities that are truly human qualities, and how to awaken those qualities constantly by being aware of the ātman within. I am sohaṁ, ahaṁ brahmāsmi, oṁ sohaṁ, oṁ sohaṁ... Today, Guru Bhagavān Śaṅkarācārya said, "Seed or full, you think this body is yours, this is your skin, this is your flesh, this is your bones, these are impurities in the body; you are not." The enlightened sattva guru constantly reminds: today, remember that I am the pure conscious Ātman. Gurudev is that one Brahmānandam, the supreme, pure, luminous, embodiment of knowledge, beyond duality, like the sky. I bow to the supreme sattva guru, the bliss of Brahman, the supremely pure Brahmā, the bliss of Brahmā. The bliss of the supreme is Brahmānanda, and material worldly bliss is not permanent; it is just temporary. So it is said, amṛta is like a small poison drop. Will it last longer for the daylight? The jyoti śauriya, jyoti śauriya always—even when we put a little agarbatti and a little mystic fire—always goes down. The fire will go down, wander with the lack of oxygen means the lack of... The flame that is inside that lamp, if that flame is inside that lamp, if that flame is inside that lamp, if that flame is inside that lamp, if that flame is inside that lamp, if that flame is inside that lamp, bhakti, that light then awakes inside. We also said, jalana hoti hai, jealous, a person is jealous, jealous means burning, fire, so we in India said, arj bal jalna hai, to kapūr kī tarah jalo, tumhārā kuch bhī vahāṁ nahīṁ bache, khatam ho jao, chale. So burn like camphor, burn like camphor. Nothing negative remains here; when you go somewhere, to experience the brahmānandam, the bliss of that Brahman, you have to merge and constantly let your light, your jyoti, come forth like the sūrya, in the same way. Your light, the inner light, comes to the Gurudev. Try to merge, try to end bad karma. Bad desires appear again, open end. Oxygen is missing and the flame is suffering slowly, slowly. That flame will be blown out. All the strong helpers become weak helpers. The wind awakens the fire, giving light to the lamp, then extinguishing it. Therefore, when there is no renunciation, no devotion, no vairāgya, not even that much, then the light will increase and increase. Okay, you can think mentally that you are holy, why not? One man was completely intoxicated and he was sitting on the bank of the river in Sabarmati, Ahmedabad. Holy Gurujī was passing by, and that man was eating the dry buffalo’s dung, the dung of the bison, that cow dung made into a lump, and they said it was good. And they said it was good... And they said it was good. When material falls down, that Jyoti becomes weaker, and with the weaker flame, even a slight breath can blow it out. Take care of the flame in your heart, nurture it deeply. Yes, yes, I will do that. From your mouth, air comes like a lamp, so it is your or our karma that we blow off vikāra vikāra... How filled it is inside, that is impurities, desires, mala, mutrā, koḍ, urine, kaph, patth, pitth, so many things are inside, and when that oxygen is going down, then jīvarāj, this soul, will vanish like a flame; when the soul is down, sparkling as... Light is the light, but that will go down, down, and down, the lamp will extinguish. Then it becomes like the temple of Guru Nānak, where there is a lamp but no flame anymore. The mūrti is beyond duality, like the vast sky; such a one does not get entangled in the dualities of the world. Gagana sadṛśyam—because it becomes like the sky, infinite and boundless. Ānanda tasmayādi lakṣaṇam ekam nityam vimalaṃ calaṃ. vimala vimala... vi. And use it for the flow of your faith. Vimalacalama sarvadhī sākṣi bhūtam ekam, Vimalacalama ekam nityam, Vimalacalama sarvadhī sākṣi bhūtam bhāvā ātītam. Abhāva abhāva... abhā... According to this different understanding, tasmāsya dilakṣiyam ekam nityam vimalā calam śarvādhi sākṣi bhūtam... How do you know you were sleeping deeply? How do you know? Because you were the sākṣī, you were the witness of that. Nobody else. Five people sleeping in one room, and everyone has a different dream, and nobody knows each other, but the Satguru knows—all are sleeping. Unconscious, and a big python comes to eat someone, but one who is awakened can awaken all. So we are all sleeping in the sleep of ignorance, but Satguru Dev, look, look... see... Elements and every creature, Bhagavān Kṛṣṇa set Arjuna between you and me—only one difference: I know and you don’t know; Gurudev knows and we don’t know. So don’t look to the body, you and Gurudev don’t look to the... Ask about the caste of the sādhu, ask about the caste of the sādhu, ask about the caste of the sādhu, ask about the caste of the sādhu, ask about the caste of the sādhu, ask about the caste of the sādhu, ask about the caste of the sādhu, ask about the caste of the sādhu. Instead, ask the sādhus for knowledge; now inquire about the value of knowledge, like the worth of a sword. If you seek knowledge, ask the sādhus; if you seek knowledge, ask the sādhus. Aṣṭāvakra’s body looked like this—wisdom knowledge manifested, becoming the master of King Janaka. Janaka, the Videha, while living in the body; Janaka, while liberated by Gurudev, became Aṣṭāvakra. To watch, Aṣṭāvakra Gītā is very, very good. You should definitely go to watch it. This light is darkness, and if you go, you will hit your head against the wall. Therefore, when Bhagavān Śrī Dīpanārāyaṇa and Mahāprabhujī are present, then only Dev Purījī and Mahāprabhujī are there. But what a beautiful weight Mahāprabhujī and Dev Purījī carry—if you want to have the darśana of Gurudev, it happens like this. If you want to have the darśana of Gurudev, then go to such a place of refuge; if you want to awaken him, then go to such a place of refuge. If you want to awaken him, then go to such a place. Oh, if you want to have the darśana of Gurudev, then this is how it happens—oh, if you want to have the darśana of Gurudev. From the past life, my good karmas have awakened; my destiny, my fortune have awakened from the good karmas of the past life. It happened that I had the darśana of Gurudev—that I could have the darśana of Gurudev—and how I have the darśana that I have the darśana of Gurudev, that I have the darśana of Gurudev, that I have the darśana of Gurudev, that I have the darśana of Gurudev... And Gurudev, you, you, you... ah. Open the curtain of the heart and see, the swan is dancing, the swan is dancing... The ocean is vast and wide; if you wish to hoist the flag, it should be like this. The ocean is vast and wide; if you wish to have the darśana of Gurudev, it should be like this. If you wish to awaken in the refuge of His feet, it should be like this. If you want to awaken a little in surrender, let it be like this; if you want to awaken, let it be like this. When you have the darśana of Gurudev, open the hiraḍe paṭ of Bhagavān’s heart—paṭ means like the petals of a lotus flower. Open that petal of your heart, open the heart, and look inside. Be like a swan. The swan acts as the soul; the swan is enjoying that beautiful essence in your heart, as beautifully described in the Virdārṇī Upaniṣad. The light of the ātman inside, that ātman light, Śiva light, Brahman light, Sūrya light, Jyotir light—these are many different kinds of light. Open the heart, open your heart, don’t judge your Gurudev from your mind, don’t judge from the mind. Open the heart, open the heart and see, Hans vāṅ keḷ. He grants, O Gurudev’s darśana and Gurudev’s blessings and Gurudev... Enjoying, playing, divine playing—devotion is a part of it. The ocean is vast, the ocean of ignorance, the ocean of... For the jīvātman, the greatest for the jīvātman, the greatest for the jīvātman... the greatest for the jīvātman... the greatest ji Bhagavānjī, peace and compassion have disappeared, brother. Inside the form and the body, there is delay for Gurudev’s set. Do not worry about the honor of your true Gururā. Do not worry, remain fearless, never be afraid. You should never have any doubt or hesitation about Bhagavān or Gurudev protecting you. Don’t have any doubt, don’t worry, don’t be scared. The ocean is vast and heavy, the waves may be strong, but Gurudev is there. Let him dive and swim through without any troubles from the ocean of worldly existence to Brahman. Within, Brahma merges light into light, light into light; from light to light, awaken the world—come, from light to light, awaken the world. O river of love, flow forth; come, on the path of the river of love, embrace all the poor and sorrowful who come your way—come, on the river of love. Flow from light to light. Awaken, arise from the light, O light, awaken from light to light, awaken from light to... light,... Blackmail and you create the doubt. Blackmail means you have blown the spiritual light of their heart, but it can be a great sin. Keep awakening light with light, keep flowing the Gaṅgā of love. Let flow the Gaṅgā of love for those who come, the poor and the distressed, those who you meet on... The way, those who are troublesome, have troubles and very meek, embrace everyone, hug them, hug them mentally, love them, feed them, do not consume them, isn’t it? Oh, how unfortunate the hen is, it loses a leg, it keeps sitting and sitting, ah, and then it drinks the liquor, madly its bottle wobbles, showing how unaware the world is, they keep consuming dead honor, the ocean is vast, if you want to wave a flag... The color of diamonds is unique, beloved by every saintly soul. The color of diamonds is unique, beloved by every saintly soul. The focus of the world is on love; if you want to attach, if you want to hold, this is the support. The focus of the world is on love; if you want to hold, this is the support. Oh, this is the vision of the Guru’s grace. The color of a diamond is unique, the color of uniqueness is unique, as some saint has described uniqueness. The best jeweler who understands precious stones is the heart. It is this, it is that, it is this or that... If we see something as completely or absolutely genuine for someone, we say, "Oh, oh, this is good." People add about artificial things, but the diamond is real. But artificial is not so; people barely see it, it will go, it will go, but that one will also be a diamond. That is why. We set our children like diamonds, like a mine of diamonds. The world is focused; if you want to concentrate, it should be like this. The world is captivated—dunī means world. Are you in which world? The world is captivated, just captivated. Some are absorbed in one thing, some in another. Whoever is devoted, they are absorbed right there. Some are absorbed in one thing, some in another. Whoever is devoted, they are absorbed right there—yours. The fire has been kindled, in the refuge of Gurudev, your melody is fixed, at the feet of Gurudev, you have been completely transformed, dhunī, dhunī means concentration, love, like a person who is addicted to drugs, and when the effect is gone, he or she desires nothing else, only that—where is that, where is that, to attain that. Similarly, in dunī meditation, you are with your ātmā. The focus on dunī is profound, the attention on dunī is deep. If you want to practice concentration, let it be like this. Dharāṇā means practicing—that is the best kind of practice. Here it is dharāṇā, not garāṇā. In this, you must apply yourself with dedication, dear ones. To have the vision of Gurudev be such that it awakens you in surrender; if it is to awaken in surrender, let it be so. You have had the darśana of Gurudev; whether you stay or go, go or stay, you have had the darśana of Dev. Whether you stay or go, you have had the darśana of Dev. I have also given money; the devotee is fervent. I will give the prasāda later, yes, just the sāryog, blessings, prasāda will be given later. Just, son, blessings, auspiciousness—this child has become so. So what happens when you really, when you are meditating, is the dhūne kā dhyāna. If it is to be heavy, it should be like this: then it is said, within you, you create a spiritual garden, where there are beautiful flowers, beautiful flowers. But when you create a spiritual garden, it takes many, many years, many years of ādhāna, yet one negative thought enters. A yogī or a yatī puts in effort to cultivate the garden of bhajan, yet this mind is like a mischievous monkey, a great rogue, spoiling everything in a moment. O sādhav, this mind is very immature; no matter how much you try to explain, it does not understand. Such a foolish, lowly creature! O sādhav, this mind is very immature. A yogī or a yatī puts in effort, a yogī or a yatī puts in effort, yet this mind is so restless. They say. Yatti kāmabad they say... yat. Beautiful garden, you two are beautiful garden, many flowers, many fruits. This is a monkey, a big monkey, and this mind is a monkey. This big monkey is very... this monkey is very cruel, one very stupid one, sometimes very spoiled. Your viśvaṁ, your viśvaṁ,... your viśvaṁ. What power does the jīva have, what power does the jīva have? Take the Rāma nāma, perform the deed with rhythm, and then receive the fruit. The jīva is not strength, so meditate and sing bhajans to God Rāma, Jadarām Bhagavān. Perform the deed with rhythm; your karma comes and gives you a slap on your cheek, turns your mother. O Kuṣaṅga, to the Lord, Śrī Dīpadayāla, the compassionate one, taking from Dīpadayāla, the compassionate one, does not destroy the rajas. So, what happens? What happens when you meditate? Now you have a beautiful garden. What? Knowledge is like cleaning your park, cleaning your garden, cleaning your inner vṛttis. There are layers and layers of impurities. Every day you have to brush your teeth; no, every day you have to clean your face. And if you don’t brush your teeth for one day, the next day nobody dares to stand near you. So there are many vikāras, many layers of the karmas inside. Gurudev gives the technique like a garden; the garden’s beauty becomes heavy with blooming flowers. The garden’s beauty becomes heavy with blooming flowers, and the flowers bloom. The beloved consciousness waters them; this watering is necessary for it to happen. The beloved consciousness nurtures, nurturing means meeting Gurudev’s darśana. The garden’s splendor is abundant, the garden’s splendor is abundant. The beloved consciousness nurtures, so the beginning nurtures, the beginning nurtures,... beloved, if nurturing is to happen, it should be like this. That water means bhakti—put your suratā, your awareness, your concentration, your attention, your longing. That is a suratā constantly. Wherever your mind goes, suratā goes. If suratā leaves, there is sleep; if suratā leaves, there is no bhakti. If suratā leaves, there is sleep; if suratā leaves, there is no bhakti. Two cannot sleep, two cannot sleep. Whether a yogī or a patient, the yogī does not sleep. The yogī only practices yoga nidrā. Very few saints know the yoga nidrā of the yogī. Mahāprabhujī, who sings bhajans, does not sleep; the yogī practices yoga nidrā. The ill person in the hospital the whole night—oh dear doctor, when are you coming, dear doctor? Oh dear, there is no sleep. And that one sleeps, the one who enjoys, the one who experiences. The one who happens to be, sleeps; whose attention drifts into kuśa grass, nurturing the attention, dear one, this dear one, this. Suratā gives the water of love, the bhakti, devotion. How did it happen? By the darśana of Gurudev, may Gurudev darśana become wealth, may conscious bliss increase; Gurudev darśana becomes wealth, not just blessed, but true wealth. By the darśana of Gurudev, may conscious bliss increase. To unite with Gurudev, this is how it happens; to go into the refuge of Gurudev, to awaken them, this is how it happens—Gurudev. The vision of the Dev is only through the hand of Brahm; the devotee is madly devoted, see all, only through the hand of Brahm; the devotee is madly devoted. Giving oneself over, the words resonate repeatedly; if there is to be resonance, it happens like this. To receive the vision of the Guru, to receive the vision of the Guru, to receive the vision of the Guru, to receive the vision of the Guru, to receive the vision of the Guru... Meeting is the essence of vision, meeting is the essence of vision... Then the Ātman within tells you that Jyotirviṣa is inside you. Only tomorrow will come from Brahman. O my dear, love Brahman not here. What does the ignorant seek? If you want to eat, then eat the nectar of knowledge. But how will that knowledge arise? What kind of knowledge? If there is something immortal that tastes like sweetness when consumed, then let it be such; and if it can instantly dissolve the bitterness of the mind’s desires, then let it be such. If there is something immortal that tastes like sweetness when consumed, then meditate on Brahman. The true brahmacārī is one whose thoughts dwell within Brahman, who takes refuge in Gurudev—that alone is the brahmacārī. The other is the vyavicārī, who says, "Today I want this." Today, what I need—that is called vyavicāra, contemplation. Contemplation in various places, that contemplation, the contemplative one has surrendered to Bhagavān. It is not just that; it is friendship with Brahman, the mad one—see all are mad, see all. The sound resonates, if it is to resonate, let it resonate like this, the sound resonates, if it is to resonate, let it resonate like this, all. If there is to be an echoing sound, let it be like this—everything echoing in resonance. If you want to know the qualities, then see all this, O Dīpanār Bhagavān, O beloved, beloved. When you are confused, you can see everything in the world and look into the Brahman. The qualities are vast, the resonance is constant: Oṁ, Oṁ... The yoginīs, united with the karavindu, constantly bestow both kāma and mokṣa. Oṁkāra, the sound of namo nama, resonates deeply—may it be such a beautiful resonance, not a form, but the supreme Parabrahman. When will Hari fill the cup of love of mine? When will Hari fill the cup of love of mine? When the beggar stands yearning, when the beggar stands yearning, the cup of love, the cup, the cup... cup. Constantly observe such a light of Brahman, constantly observe such a light of Brahman. If you wish to be absorbed in that supreme state, then be so. If you wish to be absorbed there, then be so. The light must meet the light. All I am That, I am That, Śivaḥ ohaṁ, Śivaḥ ohaṁ... I am that Ātmā, conscious and blissful; I am the imperishable Ātmā, conscious and blissful. I am Śivo’haṁ, Śivo’haṁ. The door of the inaccessible has opened, the cage of illusion has been broken. Observe society, dear Lālā; if it is steadfast, understand it as such, dear Lālā. If it is wavering, then so be it. Continuously behold the darśana of Gurudev. The light of Brahman is immense; there you dwell as the imperishable. If you want to be immortal like Avināśī Jī, it should be like this—what a beautiful play, what a beautiful game, what a beautiful way. The door to the inaccessible has opened, the illusion has been shattered, so each to their own... Understand and see, Lālā, if it is akhaṇḍī, then consider this as togetherness. Understand and see, Lālā, if it is akhaṇḍī, then this is togetherness. It happened that Gurudev’s darśana was to be received, so this is togetherness. Therefore, each one’s own... own... The deeper you look, if the Brahma-jyoti is unbroken, then it becomes indestructible, unbreakable, everlasting Brahman. Go deeper, go deeper, don’t get stuck in this mud and dirt of saṃsāra. Come out, otherwise only Gurudev, Set Ma, Mahāprabhujī comes and brings the honey. Another fly goes to enjoy, but she does not know how to enjoy. The bee will sit on one side and eat, while the foolish little fly lands on the honey and starts eating, enjoying itself and fluttering its wings like this, getting stuck in the honey, and remains trapped there. It will take just a little time, then it’s finished. Therefore, the crowd, the crowd... the crowd. If there is no harm in serving you, it is very funny. No one is too late to serve you, that’s it. The illumination of Bhagavān is continuous; see, if it is continuous, it happens like this. When there is the darśana of Gurudev, this is what happens. The illumination of Gurudev is the union with Bhagavān. Gurudev is complete, perfect, blissful; meeting him is like meeting the light. Gurudev is complete, perfect, blissful; meeting him is like meeting the light. When you see the light, the lamp shining, oh, then the lamp truly shines; when you see the light, the lamp shining, oh, then it is as if you have received the vision of Gurudev; when you see the light, the lamp shining, oh, then it is as if you have received the vision of Gurudev. This is an experience for Bhagavān Śrī Dīp Nārāyaṇa Mahāprabhujī, this is an experience, this... experience. Bliss, you are the soul-giving Self, the light and joy in my heart. Devpurī Jī, Nijananda, shimmering radiance—and this light, this lightning light, we are ever holy. Behind the shimmering is light, a beautiful light coming forth. Dīpṭā and Nāmā, Mahāprabhujī set to immerse. Dīp, do you see? Dīpṭā light, this light becomes Brahma light. See now, if you want to illuminate, let it be like this. If you want to illuminate, let it be like this. If you want to illuminate, let it be like this.... If it is to be illuminated, then let it be illuminated in this way. To illuminate like this, how do we complete for this light? To illuminate this light, we... To light it, for lighting this, we... May auspiciousness bring welfare, health, wealth, and the destruction of enemies. Salutations to the lamp’s light, to Śrī Dīp Nārāyaṇa Bhagavān, Śrī Dev Purīśāmādev, the true guru Svāmījī Mādhvan Jī Bhagavān. Victory to the true eternal dharma!