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Śrī Pūjya Dīpā Dayālu Dātā. Lākho praṇām charaṇ meṁ, lākho praṇām. Śrī Dīp Nārāyaṇ Bhagavān kī. Śrī Śrī Devīśvar Mahādev kī. Good morning and good evening to our other dear bhaktas around the world. Today is already the second day of Mahāśivarātri. Śivarātri, which we celebrate once a year, is not only for one day or one night. It should always be. Śiva Abhiṣeka removes all kinds of impurities: physical, mental, emotional, intellectual, social, etc. It is a purification from the ignorance that is stuck in this worldly life. Śiva himself is known as Bholenāth, which means very pure, very clean. And Śiva does not like his bhaktas who have some kind of impurities. First is ego. Ego is one of the most terrible obstacles. Then comes selfishness. Where there is selfishness and where there is ego, everything wrong happens in this world. This world is for us to be here to develop our self, our consciousness towards the highest. Therefore, it is said that if you do everyday abhiṣeka, pūjā, then when we give the water to Śivajī or Śivaliṅga with this mantra: trayambakaṁ yajāmahe sugandhiṁ puṣṭivardhanam, urvārukamiva bandhanān mṛtyormukṣīya māmṛtāt—with this, we purify the karmas from past lives as well as from this life. Like every day, we go to the bathroom and wash ourselves. After washing, we feel very refreshed. Similarly, when we do the pūjā—Guru pūjā or Śiva pūjā or Tulasī pūjā, Gau pūjā, etc.—then all these impurities, which we live with in this world every day, every minute, are cleansed. There is some kind of pollution: mental pollution, sound pollution, smell pollution, word pollution, touch pollution, etc. So when we do the pūjā, abhiṣeka, then this pollution is cleaned. When this is cleaned, then you understand what the guru or guru pūjā means. And then you will understand what the ātmā means. As long as there is ego, liking and disliking, this is the biggest problem. It is sometimes that people are searching for positions, and if you do not treat one according to the position, then one is offended or sad, or ego arises, right? So the position has become a big problem in the world. You see, all the politicians are fighting elections, and everyone would like to become a prime minister or president, or this minister and that minister. For what? Position. This chair, this seat is a power. But the best minister is the one who does not take one dollar from the public. Like Chanakya's story, you know, when he was working for the public, he used the oil lamp which was public money's oil, but when someone came for private consultation or something, then he took the other oil—a lamp from his own private supply, and not public. So not using even one lamp, an oil lamp, from the public money—that kind of minister is really doing service to the world, or to the country, or to the society, and not asking for the position. "Where should I sit? Where should I not sit? Why don't they give me the garland first? Why don't they greet me first?" So this is a problem. This problem removes our spirituality. Immediately, darkness comes. As soon as the thought comes—"Why can't I sit there where Swāmījī is sitting now?"—immediately when you think like this, there is a cloud of darkness. And there comes ego. There comes jealousy. There comes greed, and everything is lost. So spirituality, living in this world today, requires tyāga (renunciation). Without tyāga, we cannot come further. Everything is tyāga; there is a tyāga that has been in the whole world, not only here. So, there is a story I am telling because many Western people are looking. In Italy, there is one place called Assisi. And there was one sādhu, his name was Francis, and he had vairāgya (dispassion). When he left his home, he renounced to the last piece of cloth which he got from that house. He said, "This is also from this house." He told the parents this also. "I renounce, give you." Of course, one thing he could not give. He could not give up, and that is his body. So the body is given by the mother. The body is given by the mother. So he cannot kill his body and say, "I renounce this body to you, Mother." Therefore, that body which is developed through the mother's blood, the mother's body—and therefore, it does not matter how high you are, your mother is always like a god first. But also, no attachment. Because that time when you were born, and you were detached from the navel, that time was already detached. That was tyāga. And mother said, "Now you go in the world and live your life. When you need me, you can come." So this is the first tyāga. But to renounce a dress, renounce money, renounce a house is a burden. You know, there's a big house, cost of electricity, cost of water, cost of work. These, these many are fed up. So they are happy to go away and live somewhere with some friends—one big this friend and one big that friend—but that is also not a solution. Okay. Material things are easy to renounce. But my dear, renunciation is different. That renounced inner feeling suddenly comes up. Such strong feelings, and no one can see, and no one can tell you, and one who has this feeling does not want to tell, but inside is burning like a coal in the fire. So this is also the disciples, they think, "I am the first one, I am well." This is today's subject of our Ācāryajī. He is going to talk about Master and Disciple, because I always talk about Master and Disciple. And he will say, "Swāmījī tells always the same. Swāmījī tells always this and that." So sometimes it is good to hear from another. What does that mean? Our Ācāryajī here, he is coming from Nepal, Kathmandu, and he is a Sanskrit ācārya, like a professor, and philosophy, karmakāṇḍa, and the Vedas. And one part of the Vedas is called karmakāṇḍa. Means, karmakāṇḍa means do the ceremonies. All kinds of pūjās are a karma kāṇḍa. So that renunciation, you can see suddenly on the face, offended. I find it. Why not? Why didn't I do something to save myself or this? I see the face every day, my bhaktas, you know. I see every day, it's like one chapati is very nicely blown off, and one chapati is burned out and down, and one chapati became a heart. This is the condition of the disciples. So, disciples are like a chapati on the chapati pan, and the master is a cook, so he's looking after the cooking. But the chapati always falls in the wrong direction, then he says, "Okay, let it become hard on this side, other sides will be soft." But the master does not let you burn. So, like you are making some vegetable or halwa, you have to stir, you know, steer, steer, otherwise it will burn. And they say, "Why do you disturb me? Why do you meet the master? Disturb me?" But he says, "Doesn't matter, he's cooking, he's still boiling you." So, ego, offend it. Oṁ Brahmānanda, Oṁ Brahma. Oṁ Brahmānanda, Oṁ Brahma.... Oṁ Adhavānanda, Oṁ Adhavānanda,... Oṁ Adhavānanda,... Oṁ Adhavānanda, Oṁ. Oṁ Śiva Ānanda Oṁ Śiva. Oṁ Śiva Ānanda Oṁ Śiva. Oṁ Sacchidānanda Oṁ Sacchidān. Oṁ Sacchidānanda Oṁ Sacchidānanda ... Sacchidānanda means Sat-Chit-Ānanda, the ultimate truth, Sat. Chitta is a consciousness, that pure consciousness. Where is the bliss dwelling, Ānanda? So bliss, consciousness, and the truth are one; they are the Ātmā. Brahmananda. Therefore, I am the Brahman, the enjoying being, the Brahman as the supreme, the bliss home, Brahmanandam, that we receive through our Guru Dev, Madhava Anandaji, our Satguru Dev, Śrī Swami Madhava Ananda Śiva Ananda Śiva Ananda. Then we have the bliss of Śiva. Oṁ Śiva Ānanda Ānanda... Ānanda, that is, I am Ātmā. I am not this body. I am not this ego. I am not this jealousy. I am not this position. I'm not this intellect. All is just like a layer of the onion. I am the ātmā. That knowledge is the aim of our practice, the aim of human life. If we cannot realize this and we are lost in the positions and expecting this and that, then there is no difference between otherworldly people and the saint. Therefore, you should always have a smile on your face. There is one bhajan: Deh kī tasbīr satguru kī, magan man ho gayā merā. Deh kī tasbīr satguru kī, magan man ho gayā merā. Even when I see the picture of my Gurudev, how happy I am. But not only picture outside in the frame, but see in your heart, think of this. So, inner feelings you cannot hide. Your face is the real mirror, which shows others also. What you are thinking, what you are feeling, what you want, what you do not want. So the face, therefore we said, show me your face. Because the face is reacting to exactly what you feel. When you have a smile on your face, then three or five muscles are occupied. And when you cannot smile and are not friendly, then 72 muscles are in tension. That creates the tension. That is a tension, then it becomes the mental tension. Therefore, sac-cid-ānanda-svarūpaḥ. I am sac-cid-ānanda-svarūpaḥ, which means my form. I am the sac-cid-ānanda. This practice is very important. Do not say, "My disciples and my students and my ashram and my yoga class, come to my class." Those who will come will come. Just be the light. The moths will come, and if moths will not come, that is very good, because the whole room will be full of mosquitoes. But we are waiting for that kind of a moth that becomes the light, jyoti. So, jyoti, so that light of the Gurudeva invites us, attracts us. We come there to the Gurudev, and then it is said, "Through thy divine knowledge and wisdom, please awake in me that knowledge, that Jyoti, the flame of wisdom." So this was the essence of Śivarātri and Śiva Pūjā. So Brahmā, Viṣṇu, Śiva—all adore the Gurudev, the Guru principle. Now, those who do not understand, they do not understand Śiva either. They do not understand Brahmā or Viṣṇu, etc. Because there are layers and layers of desires and karma, and such karma, so many karmas, and these are still like needles inside, always awakening you and reminding you of certain karmas that we have to delete from our memories and come to the good karma. Otherwise, do not expect that you will have brahma jñāna and you will go again as you came. Renunciation, forget, even not a memory in that side. Then we can proceed deep, Nārāyaṇa. Bhagavan, a key now we have our ācārya from Nepal, and he did, many of you have seen him on our Mahāśivarātri Abhiṣeka, we did many nice pūjās, and so he is living today in Sydney, and this morning we had a pūjā and a charity, so he is going to speak something, and good. Subject is who spoke, the master and disciple. So I think it was Citrapurī, no? You told, yes? That's it. So, Ācāryajī, the floor is yours. Many blessings, and bless with your wisdom to all the audience. They are everywhere. In Nepal also, looking, you know, Pokhara. Yes, you can greet them in Nepalese. Oṁ Guru Devāya Namaḥ. Oṁ Śrī Gaṇeśāya Namaḥ. Oṁ Sarasvatī Namaḥ. With only Guru's permission, I salute everyone, all devotees from around the world, and all the souls who are seeking liberation. I have a deep respect to all of you, and thank you for giving me this opportunity to share in my words. We just celebrated Śivarātri, and whatever our scripture says, whatever the voice of sages, saints, gurus, and masters that I have read, that I am going to deliver a little words. First of all, I would like to remind you that we just celebrated Śivarātri, and as Gurujī just told, that Śivarātri is the Mahāśivarātri that comes only one day. So if you pray, if you forget to pray the whole year, but if you offer your prayer on Śivarātri, you will fulfill your spiritual desires and accomplishments. And the other thing is, the important thing is, Śiva is the world's guru. He manifested himself, so he was the first person who taught us yoga. He is a great yogī, a great master. And when he disappeared, it says that Śiva never disappears, that is within. You, within me, there is a Goswāmī Tulsīdās. He is a great swāmī, and he wrote in the Rāmāyaṇa. So that means when Śiva disappears, he sent the many gurus as a form of Śaṅkara. So that is why Śaṅkara is also the form of Guru and Śiva is a symbol of devotion. And when we go to the Guru and disciple's relationship, Śivarātri has got great meaning, and why we worship, and what is the significance of that, and how we show the gratitude. When we are born, whatever we learn to speak in this world, our mom and dad teach us. But after that, whatever we have grown up, the little material or worldly knowledge we gain comes from school. But after that, whatever knowledge that purifies our soul, that we got from the guru, and that knowledge, because of that knowledge we cross the river, we cross the ocean, so that is why we all, all of us, have to show gratitude towards the Guru towards the Śiva and guru, what is the meaning? The guru is not the physical entity. The guru is the devotional entity. The guru is the spiritual entity. If you see with the eye of the physical entity, you might find the gurus. A lot of physical things, sensations, everything. When you see the devotional eyes, then you will see everything as pure. Everything is pure. That is why I would like to go to one little story in that, in the Gorakṣanāth. Gorakṣanāth was a great yogī, and in Gorakṣanāth, he used to always tell everyone, "He is a great guru." Yes, Gorakṣanāth was a great guru, and then he had got a lot of idea about yoga. He could lift his body this much with the power of his tapasyā, and Yoga Bala, and he thought, "Now my teaching is perfect. Whatever I was supposed to learn from my guru, I have learned everything." And he manifested one day in front of Gurujī, "Whatever you taught, I have completely followed everything, and now I am perfect." And Guru, the Guru Gaurākṣya Nāth, Guru is Makṣandranāth, and Makṣandranāth told, "Well, you learn everything, but still there is one thing left." "Oh, then Gurujī, please teach me. What is that one thing? I want to learn everything, whatever you have." But Makhśandranāth told that, "Well, I cannot teach this thing. You have to go to another great guru, and then you will complete my lessons." "And where is the great guru?" And he sent him to a lady who lives in a village, very poor. Lady and Gorakṣanāth went there. "Oh, how come this poor lady can be a guru, and then I can learn everything?" And he had a lot of doubt, and he went to the poor lady. She was keeping a lot of cows, very poor, and he went there and, "Oh, the Bṛḍā Māṭājī, namaskār." And she said, "Oh, the great guru, namaskār." Oh, he came to learn knowledge, but she is saluting him, and such a surprising, "And my great guru send you towards you, that if you have some knowledge, then you can teach me. That is the final knowledge." And the lady says, "Well, I do not have any knowledge. How come? I am a simple person." And, "No, you must have something, otherwise the Guru will not send me." And, "Well, I do not know anything, but I always cry for my Gurudev." So, how come you cry? Because I always ask from Gurudev. I ask, "Fulfill my blessing. Oh, Gurudev, bless me to fulfill this desire of mine. Oh, Gurujī, fulfill my desire." Every time we ask and ask and ask Gurudev. And we find this priceless knowledge, that to cross this ocean of life, to find out the liberation, the final destination, and we find the great knowledge that finding a guru is the luckiest thing. Being a human being is a lucky thing, and finding a right guru, and to find to know yourself, are the luckiest things, and we got this priceless knowledge, but we never cry for the gurus. We always ask, we ask for money, we ask for power, we ask for the position. "Oh guru, make me the great senior disciple. Oh Guru, make me the, uh, the higher position. Oh Guru, put me in the front. Oh Guru, do this one, do that one." So we never cry for Him. So we are such a selfishness, so our devotion is not selfless. That means when your devotion is not selfless, then you are making karmic bondage again, so it is saying that, "Oh Guru, I want peace." That means first you need to catch the "I," the ego. So if you ask the Guru, "Dev, Guru Dev, I want peace," again, "want" is desire. Desire is also the cause of suffering, so just ask. Peace, Guru Dev, peace. So then we will have peace. Otherwise, still, we are dragging. We are trying to free from the karmic bondage, material bondage, but still dragging a lot of chain in it. So that is why, whatever those things learned from the old lady, village lady, she is very simple, but she had the devotion towards the guru, and that much in the natural. Oh, that is the thing I had missing. I learned a lot of things. I can lift my body with the yoga power, and I can learn everything. I can perform everything, but that was missing so much in the natural. So that means, like, the devotion is the great thing, and while you perform the devotion, then you will find the reality of the gurus, and you will be free from the karmic bondage. Many of us know that our guru is that much distance. He lives in India, or he lives in Europe, or he lives in Australia. How can we have direct contact, and how can we liberate from him? But it is saying that, you know, that guru is the master of devotion. He does not need the close contact. If you see in the universe, nature is teaching us. In nature, the lotus flower is here, but the sun is so far away in distance. But when the lotus flower beholds the morning sun rays, it rejoices and it comes up, so the sun is so distant. And similarly, if you see the cloud, the cloud is far away. When the cloud comes, the peacock starts to dance with joy. So that is a lot of distance still. And if you see in the lake, that is saying that lady on the lake. The flower, when the moon comes, starts to blossom. That means it does not need that. So, directly or indirectly, the guru can guide from a distance and close by. And so, you can receive that knowledge from everywhere, and the guru can draw you towards the door of mokṣa, which is really, really, really important in our life, that, and guru teaches you. Practice in Bhagavad Gītā, the Bhagavad Gītā. The Kṛṣṇa, um, the Lord Kṛṣṇa is telling to Arjuna, "Oh, the Kṛṣṇa, I have got a lot of delusion." Ego and I, whatever you told, I cannot change myself. So many of us also, we have the same problem: that we want to live meat, we want to live drug, we want to live alcohol, we want to free from the egos, we do not want to discriminate, but still we cannot. So, the same confusion was with Arjuna, and Arjuna asked, "Oh, Kṛṣṇa, please tell me, I know the information, knowledge, but how can I change myself?" And Kṛṣṇa says that that means practice and practice and practice one day, you will have. So that means, is Gurudev always you teach the practice? And many of us told, many people showed that, "Oh, why need guru's direction? The guru is inside, and we can find ourselves. Follow yourself." Many of the people says that, but you can see that that is also on one side. If you see truly, you have the coals, and to ignite the coals, it needs a fire. And if you put fire and coals together, still it does not ignite. It takes time, but if you put the gunpowder, gunpowder, then it ignites quickly. So guru is the gunpowder that you have, that guru. You have that intelligence, you have that realization inside. You have that potentiality, that potentiality to awake. The master works that potentiality. But it has got, the guru does not have any interest to come to teach, to come here, because normally they live for selflessly. The guru has got the quality. In our scripture, it says there is a three, with prasanna, three with. Prasanna, the guru are free. The guru does not have any desire to give property to his son, to daughter, to dowry for daughter, to property for the uh bombsauce. That bombsauce means heritage, that son on the grandson and the other grandson, so he does not have? They are free. They are not living for the family. And the second thing: the property, guru does not need millions and billions, property not. They do not want to be the Steve Jobs or the Bill Gates or anything. They are free from that collection, and they also have fame. They do not need to put their name in the Guinness Book or that world popularity, or the cine star, or Michael Jackson, or Amitābha. They do not need the fame as well. So the three qualities: they are free, so they are living for selflessly, only the selfless people can give us the pure knowledge, and the knowledge can be different according to our knowledge and our intention. There was a great story again in our scripture that one guru was sitting in his Vyāsāsana and the man, like, like this, there was a satsaṅg, and in the morning one man came from far away, and he asked the Gurujī, "Oh Gurudev, is there God? Does God exist?" And Gurudev said, "Yes, there is God. God exists." The disciple was there, everyone is listening, and again in the afternoon, there was another guy, very curious, came from far away and asked to Gurū Dev that same question, "Oh Gurū Dev, is there God?" Gurū Dev said, "No." Then all the disciples were surprised, and in the morning there was another satsaṅg, and another, then a stranger comes and asks to Gurudev, "Oh Gurudev, is there God? Can you give evidence? Do you have any proof?" Then the Guru says, silent. The Guru remains silent, and the disciple remains confused. Oh, my God. This same question, but three different reactions. So what sort of guru am I? I was really confused. Then there was a lot of doubt between the disciples, and the next day they asked the guru, "Oh Gurudev, you gave three different reactions." So, how do we know there is God or not? And Gurudev told, "Okay, when the time comes, I'll tell you." And when the time came, the Gurudev told, "Well, the person who came in the morning, he has, um, that he does not believe in God, so that is why." He was gnostic. Gnostic means does not want to believe anymore. God, and if Gurudev says yes, then he will not search for God, and he feels maybe this is the going everything. And when he says that, "Oh, there is, is there a God?" He says, "No." And He was a gnostic, that means, oh, even this guru said there is no God. That must be the mystery, and he will start to journey to search for God. That is why he said no. And another guy came, he was fully devoted towards God, and when the Gurudev says that is there is a God. Then he said, "No." That means, like, he is in confusion, and he will start another journey to start. And in the morning, there was a guy, and he was in confusion whether there is God or not. And if Gurudev replied that, "Oh, yes," or no, he will stop his searching. Things so that is why he remained silent, so that means he is inspiring him to search more for God. So that means, like, the different disciples have got different intentions, and the guru always judges if somebody he asks the question, "What is the instant intention behind the questions?" Sometimes they want to know really with pure devotion. Sometimes they want to mock around, just for the taste. Sometimes they just ask for the fun, for the seeking of acts. So that is why do they always have the sense? Why are they asking these questions? So that means that every disciple sometimes thinks, "Oh, Guru, they give me priority, or they do not." He is the good senior disciple, not only that one organization. Now, there is a many guru-śiṣya paramparā in our Bhārata. So, in many of the āśramas, they have got the problem with the disciples, and they think, "Oh, he's not the right disciple. He's this... I'm the senior one because I took initiation earlier than that." So that means if we are asking that he's not the right disciple, he has still got ego, and he could not see that all souls are equal. No matter if somebody starts only today, somebody tomorrow, but they are all on the same path when you know this realization, and you will not have any problem.