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Sandesa is a message, a beautiful bhajan from Śrī Mahāprabhujī. It concerns how Sadgurudev gives us a message, which can be understood in many ways. Only the disciple with a pure antahkaraṇa (inner instrument) will understand the indications Gurudev gives. Sometimes we think it is too hard, or we do not accept it. That means we lose the chance. Whatever is said by the Guru comes to truth. Sometimes it may seem Gurudev is against us, or doesn’t like us, or is angry with us. No, never. But we possess different qualities. If the quality is good, then spiritual progress and development are quicker. If the disciple does not understand, the problem remains unsolved. There are certain disciples of whom it is said, "Even if we give milk to a cobra, the cobra will produce poison." That person must purify that quality. Conversely, if Gurudev gives you something like poison, you should produce nectar. This is often misunderstood—that Gurudev can give the "poison" of heart instructions. There are different kinds of disease, and we think it will be okay, until finally we must go to the doctor. The doctor gives the medicine that will cure that disease. Perhaps you need an injection—a long, sharp iron needle pushed into your body without mercy. Your heartbeat rises, your blood pressure goes high, but still you surrender your arm to the doctor. After some minutes or an hour, you feel healthy. Different diseases require different medicines, just as different disciples have different qualities. What does "quality" mean? It means the person lacks certain understanding. First, there is no social education. Slowly, in modern life, social education has become little. It is said, "It’s not my coffee. It is your coffee." That means the person has no social education. You must understand: even with an enemy, use proper words because you received a good education from your parents. Your mother and father gave you that education, and it will help you on your future path—in your studies, profession, workplace with colleagues, and with your parents and family. This training turns us toward the positive. Second, we may have a good quality, but we take on a foreign quality—energy from another person, from animals, from different nourishment, from different societies and companies. It depends on where you sit and whom you touch; this energy enters your body. You know it is a cold time, and many people are ill with flu, fever, coughing, and lung problems. Everyone moving in airports, metros, or buses—where there are crowds—uses a mask to avoid inhaling the virus. Similarly, bhaktas, devotees, and spiritual aspirants use the mask of protection against negative activities, negative societies, and negative work. You may take precautions all year and stay healthy, but one person talking to you and coughing is enough. This virus is intelligent; it knows how to multiply, and the best way is through our inhalation via the nose or mouth. These are two jñānendriyas (organs of knowledge). The virus enters through all kinds of skin and tissues. Therefore, we must be very careful. This is what they call Kusaṅga (bad company). Kusaṅga can destroy everything. It creates a disease, and that disease means we then think negatively, think against, and do not accept. For many years you may have been practicing, creating a beautiful inner garden. But you meet one person with infections of blackmailing, black talking towards God, spirituality, and masters. There are many so-called spiritual people, or those called intelligent or intellectual. They call all spiritual people mentally unhealthy. They are ill people, fanatics. They do not know they are fanatics and ill. They have lost God and spirituality. They are nowhere, only a plastic box inside with so many toys of scientific research. They will not come to God, but you will, because you have love for our Creator and for all His creations. We are all brothers and sisters. Everyone needs love and good food. God has given everyone different abilities and different kinds of food. But humans have a very powerful tool: the intellect. Within that intellect, besides awareness, God gave Viveka (discrimination)—the best thinking. We are not born for food; we are not living for eating, but we are eating for living. What is the quality of the food? We know what God is, though we do not see God. But God is with us and gives us hints. Someday, through nature—through hurricanes, floods, earthquakes, and many things—God gives us indications through nature. A small ant knows a flood is coming. What do the ants do? They take their eggs and climb a tree, placing them high. Definitely, rain and water will reach that height. Birds and many reptiles know what will happen in some days. But there is one creature that does not know. You know who they are? We need not humiliate ourselves. We have created instruments, so-called technology. Now we depend on that instrument to tell us hurricanes, floods, heat, or cold will come. We are depending completely. You know this GPS navigator with a voice saying, "Go left. Go right. Go straight." You have to follow. This technology gives instructions; we have become completely dependent. One day, what kind of sundaes we get through technology? We may not even be aware of eating. The machine will say, "Now you should eat," and when it is enough, "Don’t eat anymore." It may tell you to go to the toilet. Who knows? We become independent, trying to understand the indication of nature, which is the indication of God. Similarly, it is said in this bhajan, "Sandesa valo lagesa"—such instructions or orders are very dear to me. Satguru Dev gives me the indication. Some understand, some do not. One thing is the Guruvākya. Many people do not understand what Guruvākya is. All holy books are Guruvākya. Guru means God, so what is written in the Bible is a Vākya. If we follow that, we will be liberated. Or in the Holy Quran, read properly. We once had an inter-religion conference where a Muslim said, "In the Quran it is written, if you kill one human, you kill the whole humanity." So now, do you follow this or not? Do you understand or not? You respect, adore, and follow the Quran because of what is written. If you do not follow this, you do the opposite and are in trouble. Similarly, in the Rāmāyaṇa, the holy Vedas, the Bhagavad Gītā, or the literature of holy saints like our Līlā Amṛt, instructions are given very clearly. If not, then consider what your parents told you when you were very small—two or two-and-a-half years old—wanting to cook with mother and touch the fire. Mother said, "No, don’t touch fire." Don’t you know this? Why did Mother say that? Similarly, why does Gurudev say, "Don’t do this?" That is a mother Vākya, a father Vākya. The advice from brothers, sisters, and best friends makes us alert. Human life is great, but at the same time, very poor because we have too many temptations and do not know what it really is. We receive energy that comes to our brain, just as the flu comes to your lungs through the respiratory system, into your lungs and whole body. The virus is so strong it can throw down a mighty elephant. Do not think this virus is nothing. It is something, but the virus has fear; it runs away when it sees the doctor. The doctor runs behind with a syringe, and the virus runs away. When you meet a spiritual person from the satsaṅg, their words and suggestions hunt out negative energies. How much negative or foreign energy is in your body? Day by day, you may feel this energy more. How will you be spiritual? Spirituality means purity. What is amṛt and what is poison? This knowledge and wisdom come after complete purification. Then you need training so this virus does not come to you. The virus knows one thing: the person with weakness and lower immunity is a good residence. So, "sandeśovalo Lāgeśā Sadguru Sāhebko, anant janam kā panth niyaru dharu dhyān pal pal kā." Anant janam means many, many lives—that path from many lives. Think of the past. How was yesterday? The day before? The 22nd of December 2015? What breakfast did you have? What was lunch? In which shop were you standing? With whom did you speak, and what talk did you have? Similarly, what was it when you were 22 years old on the 15th of August? Everything is stored in our body, intellect, and memories, but we do not know what is inside. Therefore, it is said: anant janamkā, endless births. Anant janamkā panth nihāru—panth means the path, niharu means looking, analyzing, making everything clear. What mistake did I make, and what good thing? Dharu dhyāna pālpāl ku: I meditate on this. Palpal means every second, every minute. Be aware of the past—what was good and what was not. So, "Sandeśavāṇo Lagīsa, Satguru Sāhyabhgu." Second, "Amar Loka is Satguru Aya." Satguru Dev came from the immortal world, Amar Loka. "And the sleeping swan"—it is a symbolic word, very nice. That swan which was sleeping, Gurudev awoke. That swan of our ātmā, our awareness, our jīvātmā. "O jīvātmā, now wake up." Who said it? Gurudeva. And who is Gurudeva? He is from immortality. These are the indications, these are the words. "And then he let me cross this worldly ocean." The saints come for that Dharma. Saints come for everyone—not only humans, but all creatures. They come and do good for all. "Paramaharatā ke kāran āyā, jīvan mukta vidhey padpāyā"—they give us liberation from life. Through their satsaṅg, words, wisdom, and blessings, they make us vidhey. Vidhey means though we are still physically living, we are ātma-jñānī. "Ab saṅka nahī̃ yam kā"—now I am not afraid of death. That Yama can never take me back. My path is very clear. "Āpo āpaḥ svarūpa lakṣyā." Āpo means yourself. Your self is in yourself. Āpo, āp—this is you and yours. "Apo Apsaurupa Lakṣaya" now explains who you are. I am not the body. I am not the mind. I am not fear. I am not this intellect. But my Svarūpa is ātmā, Svarūpānanda. So, be Svarūpānanda. It is not easy to be Svarūpānanda. Svarūpānanda means you have realized you are ātmā. Merely having the name Svarūpa is not enough; you must realize thyself. Through this Sandesha, these instructions of Gurudeva, "apau aap saurup lakhaya, hava gaman phir nahi aya"—then there will be no more coming and going, no birth and death. You may come like an incarnation. No one will realize you are incarnated, but your kindness, humbleness, mercy, clarity, devotion, bhakti, and knowledge—all this is a blessing. This means this person has incarnated to come and perform seva for all. "Ava gaman firni aya, abham jan liya hamko"—now I realize myself. "Śrī Dev Purīṣya Satguru Pāya"—I, God, I met. I realize my Satguru Dev, Devpurījī. I have met, attained, and realized my Satguru Devpurījī. But I could not realize his beginning and end. In the Mahāśivapurāṇa, Brahmā was sitting on the lotus. He wanted to know who his creator was. He went through the stem of the lotus for yugas and yugas—not only one or two days. There was no beginning. He was disappointed and came back after yugas. Sitting on the lotus, he said, "Who is my creator?" Viṣṇu came. Brahmājī said, "No, you are not." My creator is somebody else. Then Śiva came. No, Viṣṇu, you did not create Brahmā. "I am the creator of Brahmā, and I am the creator of Viṣṇu. I am Śiva. I am the beginning, I am the end, and I am that which has created. I am not only the God, but I am the God of the God. I am not the Shiva, but I am Mahāśiva." So, Mahāprabhujī said Devapurījī is like that. It is only one day; it is like the whole sky. Swami Deepa had asked Kadamku, and Mahāprabhujī said, "I am the servant of Śrī Devapurījī’s holy lotus feet." Sandeso balo lagesa Satguru Sāheb ko. Satguru Sāheb ko. Sandeso balo lagesa Satguru Sāheb ko. Deep Nayan Bhagavān. Devīśvara Mahādevan. Satguru Svāmī Madhavānandjī Bhagavān. Alag Purījī Mahādevan. Om Śānti Śānti Śānti. Viśva Guru Mamandaleśvara Paramahaṁsa Svāmī Maheśvarānandajī Gurudeva.