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O Pūjyādipādayāludhā, Śrī Pūjyādipādayāludhā, O prāṇa, caraṇamelā, prāṇa, Śrī Pūjyādipādayāludhā... Śrī Pūjya Dī Pādayālu Dā. Gaḍī banāne vā. Serī pūje dī pāḍhāyā lū dā, Serī pūje dī pāḍhāyā lū dā, Gaḍī banāne vā. Serī pūje dī padhāya lū dā, Serī pūje dī padhāya lū dā. Welcome, all dear ones. I am very happy to see you today, yesterday, the day before yesterday, and from before—even from four months ago. We are here today to adore the divine glory of Bhagavān Śrī Dīp Nārāyaṇa Mahāprabhujī, who is immortal, who is divine, and who is one with the Supreme. Their glory shines more brightly each day, just as the sun, when it rises, becomes brighter and brighter. This is true for the physical form as well as the astral or nirguṇa form. The physical form is connected with the name, and the astral form is connected with divine energy, with divine quality. It is said: Rām se baḍā Rām kā nām—greater than God Rāma is His name, which is even greater. The physical presence is rare and close to only a limited number of people, but the name is with everyone. It is like our camera, a film camera, multiplying through the machine of video, webcast, and broadcast. As many instruments as there are, you can see this form everywhere. Similarly, when we remember, feel, think, and repeat the name, even without knowing, that name carries immense blessing, energy, and light, which means fulfillment for us all. Therefore, even when one gives up the physical, saguṇa form—of course, for us who have been with and have seen that form, it is difficult. It doesn't matter who it is: a great saint, an incarnation, a family member, even a house pet or others. When we see someone die suddenly, we feel pity. The more nearness we have—what we call attachment—that nearness creates a relation, a connection, and that is like a bridge from one soul to another soul. But the nirguṇa form is connected without a bridge; it doesn't need a physical bridge to walk over. Numerous holy incarnations have come into the world. Some we know and remember; some we do not know. But if you don't know the form, picture, or name, still their presence is in the whole world. Saguṇa is limited. Nirguṇa is limitless. So when a great saint separates from the body, at the time we call Brahmalīna—Brahma means the highest, the Supreme, the Brahman; līna means to become or merge into oneness with Brahman. One can merge into Brahman only who has this quality, who has this devotion, who spent all their time giving blessings and adoring the divine. Because in their awareness, in their memories, in their feelings, and in their wishes dwells the Supreme. Those who do not have these qualities but have more worldly things are also living, but afterwards will go in a different way. The essence of the Supreme is within everyone. Like in every fruit there is juice, but can we get this juice or not? How to get it? Similarly, in everyone's heart or within is the presence of the Supreme, but how to realize that? How to get that? For that, purification of the consciousness is needed—Antaḥkaraṇa purification, of mala, vikṣepa, and āvaraṇa. Otherwise, we will not get this. Dayājyavān bhajan of Mahāprabhujī says: chak lenā mūśā pīr guṇḍ galī. This means: taste that essence of the Supreme. Like gum comes out of a tree, and that is from the tree, so from Brahman comes that spirituality, those blessings. Our paramparā, from Ālakpurījī till Holī Gurujī, is great and divine. Those who understood, or those who understand, those who are longing, they will get. It is not late. Don't worry how many yugas have passed; Śiva, Brahmā, and Viṣṇu are still there, not only in physical form. According to the moon calendar, which you call the Vestana calendar, which is fixed—and according to that, our universal worshipped one, our Ārādhya, our Iṣṭadev, our protector, Bhagavān Śrīdevānand Mahāprabhujī, left this physical form. He packed his physical things, but his divine presence remained. No doubt that Mahāprabhujī was an incarnation of Viṣṇu. But who has realized? Who has not? We can realize him now through his name, the mantra, the sādhanā, the saṅkalpa, or if we had seen him alive. Unfortunately, none of us here met Mahāprabhujī in that form. Mahāprabhujī's just a look upon us was more than enough. He did not give long lectures. When anyone came to Mahāprabhujī, he welcomed them by their name and told them the way was hard or good from where they came. He told everything, so you needed not to ask anything. And then again, his sūtra, his awareness, his consciousness, it was somewhere else. People were sitting beside him; they got immense knowledge, answers to many things, without speech. All their questions were answered; any problem was solved. To be near him is like when it is very cold and we sit near a fire. The fire doesn't talk to us, and we don't ask the fire, "Please give us warmth." But that warmth automatically comes to everyone, not only to one person. And so are the blessings of Bhagavān Śrī Dīpnārāyaṇa Mahāprabhujī. According to this date, today is the 5th of December, 1963. The moon calendar, which is actual and very exact, does not match every year with this calendar. So, Bhagavān Dīpnārāyaṇa and Mahāprabhujī's glory is adored and worshipped on the fourth night after this full moon. Many of you have experienced; many of you have mantras: Mahāprabhujī's name, Devpurījī's name, Gurujī's name. Many of you have had experiences; many of you have solved some problems. This is your personal thing, your personal feelings. Those feelings you cannot tell someone exactly how they are. It's like when you see visions and try to explain to someone, but still you cannot explain exactly because you have not seen. These eyes have seen, but the mouth has not seen. The mouth cannot describe; that's why it is indescribable. I know, I told you also last half year or more, that three times I got a vision of Alagpurījī, but my dilemma is I can't explain it to you. I know it's very clear what I saw, but more in the clouds, a glimpse of a face in the clouds. And Śāntī also told me that from the direction of the Svarga Rohiṇī or their mountains, but she also can't explain, though it was similar to what she thought. But she also cannot. So that is something very personal—our feelings, experiences, and receiving that. That subtle energy is not so easy. My entire life and my experiences are blessings of Devapurījī and Mahāprabhujī. And physically, from the raw material, Holī Gurujī made a model out of that material, and that is me. Yes, it is not easy to be molded from a raw stone. The statue we have of Gurujī, for us, is not a statue; it is he, Mahāprabhujī, himself. That's why we pray. That's why we bow down. But one day, this piece of wood or stone was in the mines. They were blasting to bring out the stone, loaded it in a truck, and it came to the sculptors. They were sitting on the stone, working with the hammer and chisel. I saw with my own eyes how they are making statues, sitting and ordering one cup of tea, drinking tea and putting it there, and smoking, and then working on the same stone. But the same artist, when the statue was finished and when it was inaugurated—that prāṇa pratiṣṭhā, on that day the prāṇa came in during that pūjā—that time, that person who was sitting with his shoes on that rock, he himself bowed down in front of the statue as a god. That's called a masterpiece. Even the master admires it. But ask him how many hammer blows were struck? Uncountable, but in such a way that it would not break the ear or the nose. This is very sensitive. If the nose is broken, the whole statue, they will throw it away. And so, is that master's work on a disciple? It is only that one understands; the other will be rejected. That's called rejected material. And that rejected material goes where? Into the garbage, or into the walls or the foundation of the home. That's why few people get complete realization. But it can be that at one step, many are realized. We don't know. We don't know who is who. Recently, when I was in India, I went to a function I was invited to, for the inauguration of a samādhi of one farmer. He was working all the time on his farm; he had a small hut, living in the farmhouse and working very hard. He had few children, was always happily married. Two of them went to Mumbai, worked there, and became business people. One day, the father sent a message to his daughters and sons and relatives and all, and said, "Today we should do the satsaṅg." And he told his children, his sons, "Here, dig my samādhi, this exact measurement, this and that, and where the face should be and everything." They said, "Okay, father, but why do you tell that? We should do it one day, but we wish that you live long." He said, "Yes, but make it so." They did. You see, children should never deny or say no to the parents. You don't know why parents ask you, and you say, "No, I don't want it." It is stupid. Similarly, also with the master. It's not easy. It is that rock, sitting on it and repeating, "My God." So there they had a satsaṅg. He was singing bhajans. They were making good food, and there were about a few hundred people. They had the satsaṅg and sang the whole night. The next day, they had a celebration for the satsaṅg. All got meetings and prasāda. All the family members, like daughters and the children of the daughters, always got some presents; this is a tradition. And then he sat down and said, "Now everyone has eaten, everybody okay?" They said, "Yes." So he said, "Now I am going," and finished. Which sādhanā he did, that's it. So he had a master who gave him a mantra once. He was not living with a master, but he followed the mantra, the techniques, whatever, very simply. I wish we all get samādhi like this, no? Without going to the hospital, and injections, and operations, and this and that, and fear. Oh God, I will. There are people like this. There are, so why cannot we then? But our Antaḥkaraṇa is not clean. Guru Vakya. When Guru Vakya is denied, you are rejected. That's it. Again, it goes into the garbage. How much negative energy do we have? Different kinds of energy are in our body. First, to purify that energy, then we can proceed further. So, we are mortal beings; we have to exist, everything we do. But what should we do so that we cannot go back again to that rebirth and death? It is the guru-vakya, the mantra. And kindness, mercy, humbleness; don't show your anger. Don't be suddenly proud and move away. So you are gone away, that's it. So I can tell you, and you know all, many that whenever any kind of situation I face, Mahāprabhujī takes care. He did, he is doing, and he will do. Devapurījī is there all the time. When something is more heavy, then I ask Devapurījī, and Mahāprabhujī said, "Why did you disturb Devapurījī?" Yes, and Gurujī. So it is a story. So many stories I have, which I will dictate. I tried to dictate to someone, but unfortunately, it was not that situation and that time that I could fulfill my wish to write about Mahāprabhujī. So, Mahāprabhujī is with us, Devapurījī is with us, and don't think, "Oh, it is Swāmījī's Gurujī, that's why he's saying." You can say, think, that's your subject, but for us, we are all happy. Many of you came out of drugs, many of you came out of bad company (kuśaṅgas), many of you came out of alcohol, and many, many troubles. Otherwise, what would have happened? You are a completely different personality because you are awakened, Chetan. So we are awakened, so you are awakened. Now more problems will be, because if you are sleeping, then okay, you don't know what happened, but when you are Chetan (conscious), then you will see, and then the karma will attack or karma will go away. It is said negative karma and positive karma both have to be balanced. If you have more positive, then you have to come back again into the world for what? To help others. And when you have more bad karma, then you have to come again to be reborn and suffer. So it is like our society: minus and plus is zero. So when we have our meeting here, then we said that the money was this, and we spend this and that, and said, "Oh, it was so much money," and then our cashier begins to explain, and then it comes that what we spend and what we got, and what remains is five euros. And that is good. No problem. No tax, nothing. So we should manage minus and plus in such a way: try to go down with the negative, and try to come up positive, positive. Negative multiplies quickly, and positive multiplies slowly. Like clouds rising in the sky, you know, but the dust rises quickly. So Mahāprabhujī's Līlāmṛta, what we have, but I'm still not 100 percent content, neither with Hindi, nor English, nor German, how it is written. So I need someone who's really... my one word, which I don't know properly how to explain, but say something like this, and that one brings a very clear picture. Like I wished for one lotus flower with an 1800 on one beautiful painting. Now, 1,800 pencils, all how to come is not easy, but who is an artist, he can do it. The sitar has 18 strings, and when we hold somewhere to have you make some sound, and when they ask us, "Can we play?" Okay, we will do, but when the master has just taken it, all he does is like this, and the whole audience awakens. That's called master work. That's called the master's words. That's called the master work. And so, you all should become that master. Our breath, the ascending and descending breath, is those strings, those wires. Our breath has such a beautiful resonance. This means when we speak, and when we quickly speak badly and so on, and have your own willpower, then it is destroyed. You are not a master. That's it. So, harmonium master, sitar, guitar, cello, all need a master. The flute. Otherwise, we can make a sound, to make a fire, that's also. But when the master takes the flute, oh, that's a practice, abhyāsa, abhyāsa, kānta abhyāsa. So Mahāprabhujī gave us so much in each bhajan, immense wisdom inside, and very clear instruction how to walk, how to come to Brahman. Many times in Vienna, I had many experiences with Mahāprabhujī. Twice he came and gave me darśan in the Vienna Woods long ago. It was in 1976. I was going alone in the Vienna Woods and sitting in the meadow at night, 11 o'clock, 12 o'clock. And suddenly I hear something coming, like through the bushes, a sound. I thought, my son, today is the end of your life. Yes, life is very dear to everyone. Then my hairs were standing. I tried to make my hair stand, but they don't. But in that situation when the hair stands, and it was Mahāprabhujī, then of course I was... that he will shout, or I don't know what he will tell: "What are you doing here?" But he blessed. And once Mahāprabhujī gave me a beautiful vision in meditation. Visions, wherever our Bibi—B-I-B-I, yeah, it's Bibi—yeah. Art is, no, what is she? She is a, no, no, art is a film, a heroine, or the heroine, yes, we call her, yes, we called the hero—oh my god, hero means a diamond, yeah, and look, money—so exactly where their house, they bought it, and beside there was another house. So that house was not there at that time; still it was like a big little meadow, and there was one satsaṅg. In the satsaṅg, I was sitting, and Mahāprabhujī came. About 20 people were sitting, not more. I stood up and I put my shawl on the bed. Mahāprabhujī was sitting, I was sitting down. I had so clear a vision, but it was in meditation. And then, Mahāprabhujī took a big Rudrākṣa mālā, and he broke the mālā and gave pearls, and he said, "Give everybody prasāda, one each," beautiful, nice Rudrākṣa. I gave everybody one each, and I thought I would like this mālā, so I put something before giving to others in my pocket, in case nothing remains. And Mahāprabhujī said, "Ah, don't be meek, you know. Don't be greedy. Give it all." I said, "Yes, yes..." I gave everything and then sat down, and I had sat there, and suddenly on my lap fell so many beautiful rudrākṣas, and Mahāprabhujī smiled, and I said, "Yes, Mahāprabhujī, I have satsaṅg here." He said, "Now you sit down peacefully. I give the satsaṅg for you," and that was great. That place, still I remember, very, very nice. There were also a few times in the Sikandagasi when I was living there. So many times, Mahāprabhujī gave many blessings and saved many situations, fulfilled many wishes. So which is, I give you all that you should—you should do this practice and follow the Guru Vakya, and practice, practice. Be more humble. Don't try to play tricks. There are many in our group who are just playing tricks, and I know. So, tricks means there will be many tricks in the next life with you, then. That's it. So, it is the day that Mahāprabhujī was one incarnation of Viṣṇu, but after this day, he multiplied endlessly. Ekoham bhavasyam: I am one, and I multiply. And so is the multiplication of Śravaṃbhu, Śiva. But we don't understand, and if he shows us his forms, we will not understand. Arjuna forced Krishna, "I want to see you. You always said, 'You are this, and you are this, and you are this.' Can you show me, please, a little bit? What is your reality?" Bhagavān Krishna said, "Arjuna, you will not endure this. By all forms, better you see me as I am." Arjuna said yes, but how should I know? I want to know. And then came the Virāṭa Rūpa. You know what Virāṭa is? What is Virāt Gopāl? Virāt. Virat means unbelievable, infinite, huge; even the Rakṣasas and everything were inside. Devas, and these are multiplying and multiplying. Arjuna was, "Hey Krishna, hey Madhava, hey Govinda, please show me your beautiful form." Where before that? Bhagavān Kṛṣṇa again came to a normal physical human body. I told you that, don't ask me for that much, so is that. So Mahāprabhujī has many, many forms, many, many forms, and this is only a bhakta knows. So I pray to Mahāprabhujī, I pray to Devapurījī, Alagpurījī, and Gurujī to bless all of us, because I am not saying that I... I pray that he gives you blessings, and what about me? So that I always say, "He bless us all and forgive us our whole mistakes, whatever we did." And as Surdhājī said, "Prabhujī mere avaguṇa chit na dharo. Sam draṣṭī hai nāma tyāro. Chahe to par karo, Prabhuji mere. Avagun chit na dharo." Śrī Dīp Nārāyaṇ Bhagavān, Dev Puruṣa Mahādeva, Satguru Svāmī Madhavānandjī Bhagavān, Alak Puruṣa Mahādeva, Sanātana Dharma.