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Oṁ bhavantu sukhinaḥ sarve santu nirāmayāḥ sarve bhadrāṇi paśyantu mā kaścid duḥkha bhāg bhavet Oṁ śāntiḥ śāntiḥ... Adoration to our holy lineage, to our Gurudev. Blessings to all of you from the holy seat. It is nice to see you. This morning, we also had satsaṅg about hidden talents. The human body, human life, is a little different from other creatures. Yet, there are no dualities among all creatures, because all life is a light of God. Humans have a talent in their heart which we call mercy, dayā. Dayā means mercy, being merciful. The great Tulsīdāsjī writes in the holy book Rāmāyaṇa: "Dayā dharam kā mūla hai, pāpa mūla abhimāna. Tulsī dayā na chhoḍīye, jab laga ghaṭame prāṇa." The great Tulsīdāsjī, who wrote the holy Rāmāyaṇa, said this to himself. When someone is writing or speaking something, first one is speaking to oneself, writing a poem for oneself. So first, it should reflect on our own life; then, others who understand should also adopt such noble thoughts. Therefore, Tulsīdāsjī says to himself, not to you or me. But we accept that and adopt it because it is beautiful. He says to himself, "Tulsī"—Tulsī is a holy plant. Why holy? Because it has many, many medical values. People would destroy those plants; therefore, we call them holy. He was taking care of a field where these tulsī plants were growing. Tulsīdāsjī came from a small village and his memory was not so good. So when he came, they asked him, "What’s your name?" He said, "I have no name." Mostly, people were calling him Benamī. Benamī means "without name." But then, his master gave him the name Tulasī Dās. Dās means the servant, the servant of God. Dās is servant. Many people abused this title, and they were not calling servants, but slaves. Therefore, a great saint said, "We are all the servants of God. We are not slaves of anyone." Love is the humbleness where one surrenders. We surrender to love. That love is kindness, forgiveness, understanding. So he got the name, the servant of the Tulsī plant, because he was serving, taking care of the field. That is how they said his name came: Tulsī Dās. So Tulsī Dās said to himself, "Tulsī, O Tulsī, Tulsī dayā na chhoḍīye"—never give up your kindness, mercy, dayā. "Tulsī dayā na chhoḍīye, jab lag ghaṭme prāṇa." As long as you have life in your heart, don’t give up this mercy. That mercy is the root, the source of the dharma. Dharma has two meanings: religion, or our obligation, our duty, our responsibilities. "Dayā dharma kā mūla hai." The root of dharma is the mercy in the heart. And the cause or the roots of sin are ego. When ego comes, it doesn’t matter which way, then sin begins. So we should be far away from ego. Some have ego about position, some have ego about money, some have ego of knowledge, etc.—many, many things. When ego comes, development and achievement go down. So, if you would like to proceed further towards God, then keep the dayā, the mercy, in the heart, because God is mercy. Dayā is God. If someone made a mistake and you have daya, you will say, "Okay. It’s okay, forget it, forgive it." Understand others’ mistakes too. Once it happened in the ashram with Khattu Gurujī and Mahāprabhujī. Only the two of them were in the ashram. Around one o’clock in the night, some thief came. There were only two small rooms and one kitchen. No lock, nothing. There was nothing of three parts' worth to take. So he began to collect slowly, slowly, plates and cooking pots to steal. Holy Gurujī heard this. Holy Gurujī went slowly to Mā Prabhujī and said, "Mā Prabhujī, there is one thief stealing." Holy Gurujī said, "Mā Prabhujī said, ‘I know. Be quiet. Don’t disturb him.’ Maybe he needs, and he doesn’t dare to ask us. And maybe we will ask, and maybe don’t give him, so let him take. He needs. We will get against him." So that was a dayā. How can we show that we have the mercy to forgive? Forgiveness is not easy. Ego is so strong. If someone tells you something against you, then ego is like popcorn on a hot fan. When you put a corn on the hot fan, it will pop up. So, what you call the popcorn? This is not easy for humans, especially not to become angry, offended, sad, or in conflict. And God has given such great things. When one is angry or offended, you see it on the face—it’s hanging, you know. And the whole body has a cramp inside, mostly in the Mūlādhāra Cakra and Svādhiṣṭhāna Cakra. These two, because there are a lot of negative qualities. So forgiveness is the mercy; there is love. If it is like that, then they say that when Jesus was crucified, he said to the Holy Father, the Brahma, the Brahman—we call Brahman and you call Holy Father. There is no difference. He is Prabhu, He is Bhagavān, God. So the difference is language, and all fighting is because of language. So we call in Hindi or Sanskrit, Param Pitā Parātmā. Yes? Param Pitā Parātmā. Param means highest. Pitā means the father. Parātmā, the supreme one. Param Pitā Parātmā. So you call Holy Father. So we will say, O Param Pittā, Param Ātmā, give them good thoughts and forgive them, please. Holy Father, they don’t know what they do, and therefore don’t punish them. It’s out of ignorance. So, dayā, when dayā is one of the strongest powers in us, the talent—sometimes it is not possible to forgive. Afterward, you are sorry about that. I was just, a few weeks ago, in Mexico City. One family, Bhaktas, came. His wife had both hands here, plastered. So, she was making parināma like this, couldn’t bring her hands together. So I said, "What happened to your hands?" She had tears, and her husband said it was because of her anger and pride. They had some kind of argument, and she was so angry, she was going through the glass windows and doors, bleeding everywhere, but still more and more. That is the ignorance. Because she could not endure the words of her husband, or whatever—they didn’t tell me further. So I said, "Now you should get a lesson out of it. As long as your hands are like this, every day when you look, you should know this was your wrong temperament and nervousness." So, talent—the best talent which can make us happy and free without fear—is to be merciful. So Tulsīdāsjī: "Dayā dharm kā mūl hai, pāp mūl hai abhimān." And the roots of sin are ego and pride. "O Tulsīdās, Tulsīdās, never give up your kindness, your mercy. Jab lag ghaṭme prāṇa"—as long as you have life in your heart. After that, you don’t know what will happen through your body or with your body. If we master this, we are already at a high level of spirituality and consciousness. So those talents which are called kṣamā, forgiveness; dayā, the mercy; karuṇā—karuṇā is more than mercy. Karuṇā is to forgive or support those who are suffering. Upon that, karuṇā, dayā... and the opposite talent which we have inside is krodha, anger. And it is such strong anger. The result of anger is bitter, and the result of karuṇā is sweet—sweet fruits. So anger, jealousy, and pride, ego, lifelong will torture us, torturing. We don’t need to awake those talents which make miracles and this and that. You will have a restless life. If you have some miracles, that you have powers in your hand, some healing powers, all the time people will come, all the time people will come. Okay, it’s good, at least that you can help them. But healing—the best healing remedy is kind, humble words to someone who is suffering because of something that happened and you were acting negatively. Awakening of certain talents... Therefore, out of 8.4 million different creatures, God created this human body. God wanted to have some helpers or to give all His powers to a successor. So He begins to create and create, and all creatures. It was not correct. No, this is not good. No, this is not good. 8.4 million different creatures. They are all parking in the park place of this earth. One is the human. And humans have that dayā. Humans have that wisdom, the intellect. And intellect needs proper education. Education makes the human divine, wise, and capable—knowledge. So through knowledge, we have that kind of siddhi or talent that you can do it. Practice. Practice, practice, O Kaunteya, practice. The Kaunteya is, what you call, Arjuna, the son of Kuntī. "Abhyāsa, abhyāsa, o kaunteya, abhyāsa." Practice, practice, practice. There is one person who has six tennis balls in his hands. And then he is throwing like this, and he is so nicely going from one hand to the other hand. And it looks so easy, good, but it’s not easy. Even we can’t hold two balls at once. And even with one, we have a problem to throw like this and catch it. But abhyāsa, practice. So practice "dayā dharm kā mūla hai." Other, leave it on the Gurudev. That talent and success comes through guru kṛpā hi kevalam. And therefore Mahāprabhujī wrote a beautiful bhajan about what his master, Devapurījī, gave him and how it lifted his consciousness. Chetan means that soul, ātmā, consciousness, awareness, carefulness—chetan, awakened. The other part is achetan. When an accident happens, what we call a micro-sleep—what does that mean? At that time, you were not cetan, not awakened. You were in the sleep of ignorance, so you slept. You lost your awareness. So the intellect is that which needs education. And the best part from the intellect is awareness. Awake the awareness in the consciousness. Awake the awareness in the consciousness. So awareness is greater than consciousness. Consciousness is a space, and intellect is an empty bag. But the activities and what we have learned, that is intellect filled with those talents. Any technology which you have, you learned in your intellect, with interest, with awareness, concentration, and you achieve. Many people are sitting day and night at computers or in research centers, trying to make our mobile telephones better and better. You know, this is a human talent. And where was that talent? Within them. And we have not learned that, so we don’t know. We can’t do it. So, everything you have, but you don’t know. You are hungry, and you’ve forgotten that in your backpack, there is food. And you are hungry and hungry. You are carrying food on your back, but you don’t know. So we have that spirituality, the blessings, but we are not aware of that. Aware. There is another beautiful song, bhajan: "Kaha, jo sovat, jo sovat hai wo khovat hai. Jo jagat hai wo pavat hai. Ut jagam sa fir bor bhai, abren kaha, jo sovat hai ye preet aisee kaisee hai, Prabhu? Jagat hai to sovat hai. Ut jag, musāfir." "Ut" means wake up. Wake up, musāfir, oh traveller, tourist. So we are travelling around the whole universe. So "ut jag"—wake up, oh traveller. "Bhor bhaiya, vṛnda kahā?" Now the dawn has risen, and the dark night is gone. It means the darkness, sleep of ignorance, and awakening inside is dawn. So don’t sleep now; it is already dawn, has risen. Get up and continue your journey. This is not a way to love your beloved, God. He is awakened, and you are sleeping. That’s not a way of love to God, to your ātmā, to yourself. Wake up. So inner talents, which are within us, are to go to the masters and wise ones and learn. Practice, practice... Practice. Experience again and again, again and again. Don’t give up. Who will give up will not achieve. And to become perfect, to get a perfection in that, you have to try again and again. If this or that, or that or this and that, try, try... So the hidden talents are given in the yoga philosophy and in every divine path’s religion. I hope all religions are talking mercy, kindness. Kṛūra—one should not be kṛūra. Where is the kṛūra? There is no kindness. Karuṇā—karuṇā means great love, forgiveness. And cruelty, that is very bad, very bad. Now all in this is hidden point, pain. Someone has pain and you cause more pain, that is bad. So when you take fish out of the water—many people are fishing, so they throw a hook, and the innocent fish thinks that you have given it something to eat. So this is already the first, biggest mistake and sin. That you give someone something, and I hear you are disappointing. It goes in the mouth and then pulls you out of the water. Can you imagine when you have something in your throat? You eat a good coconut, but you chew too long, and some piece of coconut is in the vocal cord somewhere, this parent or in the elementary channel. Now you’re coughing. Can you imagine if someone puts a hook in your mouth and then with the lift takes you up? That fish did not die immediately, but was dying every second. And it comes out of the water, and you just curl. You just pull out the hook. And now this fish is rolling and wants to speak to you: "Please, human, don’t do this to me. Let me be in my kingdom in the water." And the fish is suffering, turning, opening its mouth. But we humans don’t see this living creature, how it is suffering. Better that you immediately kill it. So we have some second pain, but such a pain—that’s called cruelty. And fruits, the action of that, it will come, it will come back. The sin is there, and other creatures, so who are we to destroy or kill them? It will come back. We have a tire in the car. So one part of the tire is on the earth down, and the other is on the upper side. The upper one thinks, "Oh, I am free and I am good." Oh, no, no. It will turn. You will be down, and that will be up. So this is a cycle of coming, going, coming, going, coming. So if you cause the pain, then you will have the pain. There is dayā, mercy, kindness, humbleness—all these different talents. When you have the mercy with you, then your consciousness is uplifted. What happens? So there is a bhajan, a beautiful bhajan. And that is how the techniques or blessings of Gurudev can bring our consciousness to that level. It is indescribable. And that bhajan, perhaps you can give it to me from your book, I will translate. And that bhajan is called... what is that bhajan, can you tell me? "Hua Guru Dev kā darśan milanā ho to aisā, ho Guru Dev kā darśan milanā ho to aisā. Śaraṇ meṁ jā rahā un kī jagāṁ ho to aisā ho." Now I had a darśan. I see my Gurudev. Thanks to the one who introduced me to my Gurudev. Or milanā, eyes to eyes, you look eyes to eyes. That time, that karuṇā draṣṭi, the merciful look upon us. So, when I saw it, it was such divine blessings and feelings. "Śaraṇ meṁ jahara unkī"—now I am going towards him, a shelter to him. "Jagana ho to aisa ho." Now he has awakened me. What is awakening? It means inwardly awakened. Chetan. Beautiful. When the talent, the inner talent of love and wisdom awakens, so it is said, when you are a friend of the Gurudev, when you meet there, then open, open your heart. Hṛdaya padma, unfoldment of the lotus. Open your heart, don’t close it, your heart. Hṛde means heart. "Hirde kamal khol kar dekhō"—open this lotus of the heart. What is there? There, that swan, supreme swan, is residing, happy, happy, happy. Yes, our soul is in the heart. In the Vṛndāraṇya Upaniṣad, it is said, in the heart, there is a little cave, blue, and that in the blueness inside is the light of God, that light. It is very tiny, but that is entire. Vṛndāraṇya Upaniṣad. "Shamundar hai bhaari." That ocean of love is so big. And now this swan would like to cross this ocean without any troubles. With joy and happiness, one can cross this ocean of māyā, ignorance in this world. And you are swimming in the mercy, the blessing, the love of God. Love feeling is here. Where the cruelty is, the heart is closed. The heart is closed, and you are doing such things. Can you imagine now? Do it? Oh, my God. Cramps are there. And this cramp begins from here, to your hands and your power. What you do, how much energy goes out. It’s not easy, but also not good. When your heart is relaxed, you can’t do anything. You will give love, forgiveness, kindness. So, "hṛdaya pāṭa khol kar dekho"—look within thy heart. "Haṃsa mahā līlā kartā hai." The swan is enjoying, beautifully enjoying, swimming, doing, happy. Our soul is so happy in our heart. The ocean is very big. But what a Guru Kṛpā that lets you comfortably cross the ocean of the māyā, or ocean of these worldly problems. But how? Meeting with the Gurudev. Without Gurudev, without getting blessings, we are lost. The color, the quality, the color of the diamond, all the jeweler knows. And who is the jeweler? It is Gurudev, who can, or who knows, the color of that hīrā, the diamond, the diamond of our soul, the sant, the saint. Who achieved this higher consciousness, they can see how beautiful the color of the diamond is. For us, we can get some crystal or glass, nicely polished and diamond-cut. It’s a big piece of glass. And we say, oh, it’s very expensive, very expensive. But in reality, it’s not a diamond. But who knows the differences and persistence can immediately say which quality the diamond is. So when the saint sees the people, we’ll see who is the best disciple, who is a good diamond, and if not, then Gurudev will polish in such a way, will make it as a diamond. Joy, you have to go under the polishing, Dhoni kā. "Dhoni kā dhyāna hai, bhārī dhāraṇā ho to aisā ho. Dhoni kā dhyāna hai, bhārī dhāraṇā." The dhuni have different meanings. One is dhuni, which is called a fireplace. A fireplace we call dhuni. But in these bhajans, this means not the fireplace. Dhuni means your concentration, your intention, your awareness, that again and again you are there. Your eyes, your feelings always go there. That is the Dhūnī. "Dhuni kā dhyāna hai bhārī." So when you meditate with that awareness, that is the great. "Dhuni kā dhyāna hai bhārī. Dhāraṇā ho to aisā ho." And here is written gharānā. Please make changes on your bhajans, book 123. Not a gharana. Gharana means the family. And dhāraṇā means practice. So you see how much difference this is? Dhāraṇā means your families? And dhāraṇā means concentration, dhāraṇā. Āsana, prāṇāyāma, pratyāhāra, dhāraṇā, dhyāna and samādhi. So not G but D, here must be D, okay? What is it? When you meditate and these inner talents awaken, you feel very relaxed, rich, and have a colorful life. How? Like a beautiful garden with so many beautiful flowers and all creatures, the bees, the butterflies, the bugs, all are happy, including ourselves. Flowers. So the flowers, the plants, give us the lesson. They say, "Look how happy I am and how happy you are." It makes us happy. So be like a flower. Don’t be like a thorn. But sometimes when the thorn is in your hand, stuck in, you cannot take out the thorn with the flower. Only the thorn you can take out of the thorn with the thorn. So sometimes you have to be strict with children so that they are not spoiled. When all the times you give like a gentle flower, then maybe the child is spoiled. So parents have to be very strict. Yes, that child will be successful, will be happy. And it will come out of the thorny bush of the kuśāṅga. When one is caught in the kuśaṅga, then parents have to use the thorns to bring out. Rāmānanda, understand or not? You agree? Okay. So it is a Bāg. Bāg means a park or a garden, but a park, a beautiful park. And you have here so many beautiful parks in this area, so many blossoms and flowers and trees, and it’s really beautiful. What can be heaven? Have you seen the heaven? Heaven means haven. So this is, I admire this Alachandria, and this part of the DC really is so beautiful, peaceful, green, flowers, birds. It is what you call the paradise, and that heaven is in us. So look, when you open the eyes, you have a beautiful view. And when you close your eyes, you have inside your heaven. So, what is the glory, what is the beauty of this park where beautiful flowers are opening? Beautiful bunch of the flowers. Nice. That is the beauty of the park. If there are only thorns, nobody will go for a walk there. "Bāg kī śobhā hai bhārī." Śobhā means glory. Śobhā means beauty. "Sechati hai sūrat pyārī." But how did these flowers come? How did it become a beautiful park? The sūtra, our love, our concentration, our attention, our feelings. We were śichanā, which means giving water. Give the water of love to your heart. Then these flowers, the beautiful flowers, will open in our hearts, in our visions. "Sādhanā ho to aisā ho." What a care, what a care to look after that park so that everyone can enjoy. So when this in our consciousness, in our awareness, in our intellect, in our feelings, and in our heart, such flowers of love open, it is beautiful, indescribable. O my friend, be in love with Brahman, with the Supreme. Look, all this saṃsāra, dunyā, this world, how many troubles are there. But when you look towards God, love that. And that’s why we call God love, and love God. What does that mean? This flower is love. It’s God’s flower. This plant is love because it’s a creation of God. Oh, it’s plastic. No, no. It’s real. So, finally we have to surrender and devote ourselves to God, Brahmā. "Keval kār Brahma se yārī." That Brahma, Holy Father, love their prayer there. "Dhyāna dekale sārī." Oh, confused one, look at everything. What is the beauty of this park? "Sadā vahan, guñjatā bhārī śabdavān, guñjatā bhārī guñjanā, ho to yasā ho." Beautiful words are there. What kind of words? Bees, hummingbirds, other birds. The nature, when you sit in the beautiful park, where there are many, many flowers, and you sit, oh my God, there is a beautiful resonance of many, many creatures. How happy! That is an Āḍha Śabda. Inside you, there is the knowledge that is awakened, and you listen to yourself, your knowledge, without any words, and that is your happiness, that is our joy, our happiness, when you sit and say, "Oh, good," without speaking. You have a joy, you enjoy that’s God’s creation, that’s God’s beauty, that’s God made this all. Everything is the divine śabd. "Vaha guñjatā bharī guñjanā ho to aisā ho." So such a resonance there. What a beautiful resonance in this garden or in our park. Yes. "Nirantara dekhalo aisa brahma kī jyotāhe bhārī." Every day, always in your meditation or without meditation, see the divine light of God. Nirantara. Nirantara means constantly, without any kind of interference or interruptions. That is called, now you have achieved a higher level of consciousness, and now your journey begins. Now the journey begins. You have prepared your highway, and now let us go. Suffering. And Mahāprabhujī is doing something. I told him, please, and he’s doing. Yes? Mahāprabhujī listened to me sometimes. Many times he said, "No, I’m not your servant." But sometimes Mahāprabhujī... The light of Brahman is great. That is the light of God. And that... We can see if we are doing that sādhanā, that kind of practice. "Ramevaha apāyavināśī ramaṇa hotāyasa ho." And there is playing, there is residing, there is dwelling, avināśī. Avināśī means undestroyable, everlasting, unborn, immortal. That is called avināśī. Nāśī, which can be destroyed. Avināśī cannot be destroyed. And that’s your ātmā. When you go through this sādhanā, through this bhajan, what Mahāprabhujī is describing is very great. "Agam kī jyot hai bhārī, Brahma kī hot vatārī. Then the agam kī khul gaī bhārī." People are always writing corrections I have to make. "Agam kī khul rahī bhārī Brahmā kī ṭūṭ gaī tārī agam." Then you have the vision, trikāl darśī. "Khul gayi bari." Now the window has opened. We are sitting in the prison of this body. We can’t see anything, but now through this sādhanā, the window opened and you can see everything. Now, what happened? The thread of our doubt is broken. The thread of our doubt is broken. Now this Jīvātmā is free. It will go to the Brahman, to the divine light. "Samajh kara dekhale lālā, akhaṇḍī ho to yasya ho." O my dear one, listen, understand, listen, understand. Such a great yogī who realized this is indescribable. And that you are all yogīs sitting here. So, I am coming to see you always. Understand? You will ask, "Why is Swāmījī always coming to Washington?" To see you all. You are great. Just open the window, and you will see how great you are. But if you don’t open the window of the heart, you are in darkness. Mahāprabhujī, I met my Gurudeva, Śrī Devapurījī, whose paripūraṇ is complete. Nijananda—nijananda means ever bliss. Noora means his divine energy, auras, his light. Jilmile, like when you have a flame, the light is moving like this. So we can see the difference. When this light is burning in the house, it’s only like this all the time. But when there are flames, then we see nice waves and different things. That is a real light. This is electrical, artificial light. Similarly, our intellect is just like this. But that one is something, the reality, the real flame. And fire always has the same color. Either the wooden fire, oil lamp, or candle, etc. All is like the same color. Did you see the difference? But this we can manipulate with some different colors, but that, our inner light in you, in me, in others, is the same: the divine, the great. "Deepa yaba dekhalo, dipta dipana ho to yasa ho." Mahāprabhujī said to himself, "Deep, now you look how the divine light is within you." That is the talent, the inner talents which awaken. Then you can see everything, and everything is in your hands. But practice, practice, practice. "Abhyāsa, abhyāsa, o Kaunteya, abhyāsa." Without sādhanā, without real practice, you will remain only on the surface. Lakṣārti and Puruṣārti. Lakṣārāti is that which has the aim to realize this. And Puruṣārathi have to practice. So, Vāchak, one is only reading and talking, and others have got realization like that. So, for today, that is enough. Wish you all the best. Bless you in the name of the Ālag Purījī Siddhapīṭ Paramparā. And again, we will also be on the webcast tomorrow morning at 10 o’clock A.M. Washington time. Deep Nārāyaṇ Bhagavān. Deveśvara Mahādeva. Mādhava Kṛṣṇa Bhagavān. Sanātandha. So this is a difference between bhajan and kīrtan. Kirtan is emotional. That’s called bhāva. Bhāva means emotion. Bhajan is teaching, guiding, inspiring, and leading. So bhajan, singing, has more energy, and it opens our consciousness and our heart together. Okay? Understand? Otherwise, you are in a trance for a while. Then it’s gone. Gītā Purī. Clear? You understand? Hari Om Deep Nārāyaṇ Bhagavān Devīśvar Mahādev Mādhava Kṛṣṇa Bhagavān Satya Sanātana Brahma.