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When we have the darśana of a great saint from the paramparā—the spiritual lineage from the ages, from every Ṛṣi—and when we see our Gurudeva, or when you see a real Guru, then you see there are no dualities. When someone tells you, "You should become my disciple," then it is not a Guru. If you said, "May I become your disciple?" then he will ask, "Do you have any mantra from any Guru?" You may say, "Yes, but I am not happy." And then if he says, "Okay, you can have a mantra from me," that is not right. A real Guru will not say this. You have one child, and this child is from both father and mother. Whenever you have to fill out a document, which name will you write as a parent? Your real parents—what we call the blood relation. They say, "Blood is thicker than water." So we have a deep relation. Of course, you can adopt someone as a father or mother, just like that. Similarly, when you have once accepted a Gurudeva, you should not change. If you change, it will not function; you are lost. After death, you will come to the ancestors' world. They will not let you go in because you have no ancestors. Now you are nowhere, and those ancestors are sad because you broke the line, but still they will try to adopt you, to accept you again. But it is not easy. So there is nothing against choosing any Guru, but it should be: Guru Brahmā, Guru Viṣṇu, Guru Devo Maheśvara, Guru Sākṣāt Parabrahma Tasmai Śrī Guruve Namaḥ. That master, the physical body, is not it. It is like when you buy a sword; it has a cover. Do not value the cover, but the value of that metal, of that sword. So, value the sword, not the cover. Do not ask the Sādhu which country he is from, which family, which caste, or which sect. Push Lījī Gyāna—ask for the knowledge. Do not price the cover of this world, but the matter, the quality of this world. It is said that if you are getting relatives—especially, again I am touching this point because there is a big problem in the world now—you should know the background of the families. Then you choose your husband or your wife. Do you know the background of that boy or that girl? You never ask. And if you ask, you say, "Don't worry, it doesn't matter, let's go." We love each other, but for how long? Therefore, the quality, not the quantity: the quality in our character, the quality in our knowledge, our society, our friends, our families, our ancestors, our culture, our country, our world, etc. Human life is not an easy life as you think now. And you know, humans have as many problems now as they never have been before. No animal has problems like what humans have. And humans, how many animals are they slaughtering? On this earth, blood is flowing. Mother Earth is crying. Blood flows not only from humans but from all animals too. So, where to live? Where to be? What to eat? Where to sit? Where is our satsaṅga community? Kushāṅga and satsaṅga. And we fall very easily into kushāṅga. You try to come out, but you are damaged, and that pain of your disappointment is lifelong. There are many, many things. Therefore, you have to maintain your life. Do not tell anybody, "Please, can you maintain my life? How to live?" Only your mother and your father, your good sister and your good brother can. So let us work in this way to bring the Satya Yuga. So it is said, blood is thicker than water. Similarly, see the quality, the knowledge, the character of the person—not only the physical form, whether it is beautiful or not beautiful. Only humans think in terms of beautiful or not; no animals think it is beautiful or not because they take it as it is. Therefore, one who offers to give you a mantra to become a disciple is 100% sure not a Satguru. Even that master will refuse, will not accept you as a disciple, because it is a test. We will see. That master who does not accept you now, in the next life you will stand at his door. That is it. So, Darśana. That is Gurudeva. Gurudeva Darśana Dhanahā. Mahāprabhujī’s Darśana. Devpurījī’s Darśana. Gurujī’s darśana, and many others. There was a great saint in Rishikesh, Śivānanda Darśana. And there are many, many, many. That was a Sādhu. That was a Guru. Others, they are collecting the Gurus, and this is like the pigeons all coming to eat some corn, grains, and a little like this, all pop, pop... He will only look a little bit. See? So, there is no bunch of swans, but there is a bunch of crows. Where are the Haṃsas? Yes, that is it. It will come. Gurudeva, darśana, dhan ho. So we are searching for that. Mé jīsī dhundu, o kābī milā nejī. Dagar, dagar, gagar, gagar, Mīrābāī said. I am searching through the forest, through the mountains, on the beaches, everywhere—Všude. I do not find that, the Kṛṣṇa, Kṛṣṇu. She was singing a beautiful bhajan. She came from Rajasthan, from the desert—it is sandy hills—and she is sitting under a little thorny bush tree, and she is singing one song. "Kesariya Valma Padaro Maredes" is a beautiful bhajan written by Mīrābāī. It is a very, very favorite and very well-known bhajan. People use it like a folk song. Kesariya is Bhagavān Kṛṣṇa, who has the yellow, like a saffron, cloth. This flame, what you see and what I make, this flame also will be the same color. Any kind of fire you make has the same color. So this color is the color of Kṛṣṇa's cloth, or Gaṇeśa, or the color of the Sādhu; this is orange. Bhagavad gandha, Bhagavad gandha hai nishān. Anyhow, therefore, we search for that darśana. So what happens is that one day, Mīrābāī went to Benares, where Tulsī Dāsjī was residing on the bank of the river Gaṅgā. Then Mīrā went to see the darśana of Tulsīdāsjī. The people were sitting; Tulsīdasjī was in his hut, and she sent a message to write down that, "Tulsīdās, now I am Mīrā, coming from Rajasthan." And so he writes two lines, or two words—I am sorry—"I do not see the woman's face." Mīrābāī sent him the letter again. Because he sees it, who is that? Like that? So Mīrābāī writes again two sentences: "I thought there is only one Puruṣa." Puruṣa means the male. I thought there is only one male, the Kṛṣṇa. Who is the second one? I want to see him. Tulsīdās was running barefoot. He went and touched the lotus feet of Mīrābāī. He said, "I am in ignorance. Divine sister, divine holy Mīrā." So they went to satsaṅga and further. There was one sweeper, one lady, and she was cleaning. She said, "Oh, Tulsī Dāsī bows down to someone whose name is Mīrā." The next day, when Tulsīdāsjī was going for bathing in the Gaṅgā, that sweeper lady stood in front of Tulsīdāsjī. And he said, "Sister, please go. Give me path." She said, "My name is Mīrā." Very nice. He said that Tulsī, the Mīrā, is that Mīrā who could drink the poison, and the poison become the nectar? And, oh Mīrā, if you drink one drop, you will die. Please, move away. That is a darśana. Darśana is a person. Any happiness, our heart is melting. So there were many, many, many. Lucky are they, fortunate are they, those who have had a darśana of great sense, or they will have the great darśana of sense—rare and rare. Therefore, I am not telling because of the ego, but we have our paramparā: Ālak Purījī, Devpurījī, Mahāprabhujī, and Holī Gurujī, and we all. So I do not know who is holy from you all. I am sitting here every day, looking, "Who is the holy?" So Darśana Dhanāhu, it is that day. It is said—I think Mīrābāī said, or who said that? Sorry, I have forgotten—that day will be counted as a human day, on that day when you see the saint. That is it. Darśana. And when you have devotion and power, even they will come to you. Yes, so it is a story from the Mahābhārata about the five Pāṇḍavas. When, after the end of the battlefield of the Mahābhārata, they came back, they began to take care of the kingdom. Some saints and Ṛṣis came to make pūjā because so many people died, and they had to do some kind of pūjā ceremony, yajña. So he said to Yudhiṣṭhira—Yudhiṣṭhira got Dharmarāja Yudhiṣṭhira at the end of his life, not before, because when you are not at the end of your life, and we declare to you that glory, who knows what next karma will happen? So that title cannot be given to you. Bhagavān Rāma, also known as Maryādā Puruṣottama, so Maryādā Puruṣottama means that the great person who has the ethics, morals, all the qualities, spiritualities, is the incarnation of Viṣṇu. But at the end of his life, his Guru, Vāśiṣṭha Muni, at the end he said, "Rāma, if you are not following this point, you will not be called Puruṣottama." Then you will not be called a Puruṣottama, Bhagavān Puruṣottama. That is it. And that was the end time of the life of Maryādā Puruṣottama. Yes, there is no Balarāma. What about Balgāyā? Balgāyā or Jalgāyā? Talgaya. Anyhow, so Maryādā is that he who knows not to cause pain to anyone. And how are we doing? "Oh, I do not like him. Oh, she is a stupid one." No. From Bhagavān Rāma's mouth always came very sweet words. Even Rāvaṇa, who kidnapped Sītā and was torturing her, was always respectfully addressed by Bhagavān Rāma. Become like that. We are all waiting with a bunch of flowers for you. So, whom should I give this? We are looking. So now from today onwards, do not think anyone is a bad person or a stupid person, but jealous, angry, liking, disliking—anything, many, many things. It is not easy to become Maryādā Puruṣottama. I am searching for that one. Yes. So, the truth and the good are finished. So, I want to give you one flower, oh God. But I could not find that flower which I want to offer you, O my Lord. Dugger, dugger, nugger, nugger, on the beach, on the ocean, near the lake, everywhere in the whole world I traveled. But I could not find that flower which I wanted to give you, my Lord. But, Lord, I am sure that flower is existing. Only my mistake that I could not search, I could not find that. So we are in this saṃsāra, and we are searching for that flower which I can offer to God. Well, the Pāṇḍavas, the last minute in Svargārohiṇī in the Himalayas. All the Pāṇḍavas were going to the Himalayas to do tapasyā. So the four brothers and Draupadī, they all were frozen. After Badrinath, they could not go any further. There were so many glaciers. Only Yudhiṣṭhira could go, very high. And his very loyal dog, a black dog, also followed Yudhiṣṭhira. They came to the Svargārohiṇī; there was the coming end of Yudhiṣṭhira. And from the sky came one chariot, and two guards came and told Yudhiṣṭhira, "This chariot is for you to go to the heaven, Svarga." So Yudhiṣṭhira was jumping in, stepping in, and his dog also. God said, "No, Yudhiṣṭhira, no. A dog has no right to come to heaven." Then he said, "In that case, I do not have the right either. My so dear and so loyal dog served me until today. And I will leave him alone here on these glaciers? I will not go." Yudhiṣṭhira came out. The dog was moving his tail. And the dog went, so the tail—he told these two people to walk away a little bit. And the dog went a little bit behind Yudhiṣṭhira. And on the other side came Dharmarāja, the lord of justice, Dharmarāja, king of the dharmas. With folded hands, he said, "Yudhiṣṭhira, Dharmarāja Yudhiṣṭhira." At that time, the word came after so long fighting and everything. "I was that, not the dog. In the form of the dog, Dharmarāja was following your whole life. You did all the right things all the time. Hey, Yudhiṣṭhira, Dharmarāja Yudhiṣṭhira, please step into this chariot." And Dharmarāja Yudhiṣṭhira was also inside, and it went into the sky, heaven. That area in the Himalayas, no one can enter that area. No one. They will die. Even the shepherds cannot go there. And I have also heard that airplanes cannot fly over that area. And once the Chinese tried, and their flight fell down because that is called the way to heaven. Anyhow, the story is different, but I want to tell the whole situation. So when they came back after they won the battle, it is said, "Now you have to make that yajña." Some name of the yajña I have forgotten, but it does not matter for you. It can be the Sannyāsa Yajña. Or eating, yajña, Brahma, Brahma... everything, all is yajña. So one Ṛṣi, one Brāhmaṇa Paṇḍit, his name was Kapil, he said, "If that Ṛṣi, that Guru, who is in the forest somewhere, doing tapasyā, if he comes for the auti, then your yajña will be successful." So Yudhiṣṭhira sent his brother to the Ṛṣi: "Please come to our yajña." Yudhiṣṭhira, the emperor, sent a message. The Ṛṣi said, "I can only go to that yajña which has done one hundred yajñas." Our Paṇḍitjī have done only two, three weeks of yajña. That is still not a hundred; many are still missing. He went back, then he sent the second brother, then sent Bhīma, then sent Arjuna, then Yudhiṣṭhira himself went, said, "Gurudeva, Ṛṣi, please be merciful and come to our Yajña." He said, "Yes, Yudhiṣṭhira, I know what you want, but my saṅkalpa is that I only go there where a hundred Yajñas were, so please do not force me. I wish you all the best." Yudhiṣṭhira went back. Yudhiṣṭhira was unhappy; the other four brothers were unhappy. Our yajña will not be successful. Rules are rules. Principle is principle. Draupadī came and told the Pāṇḍavas, "Why are you so unhappy? What happened?" So Yudhiṣṭhira told the story, that Ṛṣi said, "I cannot come if we have a hundred yajñas." She said, "Do not worry. That is not a reason that you are sad. I will go and bring him. That Ṛṣi is great. You should know how to invite him. Sometimes women are greater than men. That is why they are always successful." Well, she goes there, makes praṇāma. Gurudeva darśaṇa daṇḍaho, yes, she is making praṇāma and said, "Gurudeva, for Yajña you have to come." He said, "My daughter, your husband came, they all came, they were humbly asking me, but my daughter, I have my saṅkalpa." She said, "Yes, Gurū Deva, I also have my saṅkalpa. What do you mean? I tell you only your words, your principles, your satsaṅga, what you are saying. What do you mean? What do you think?" She said, "Gurudev." And she said, "Gurudev, you should come now. Come with humility. And those who come with this—you said in the satsaṅga one day—each step you walk towards the saint is like one thousand yajñas. So, how long have I been here? I came barefoot, I have plaster on my foot, I am very tired, Gurudev, but I do not feel any pain, because for me it is like a thousand yajñas per step. And not only this much, Gurudev. Sant mile itna tāle kāl, jāl, jam, choṭ." Kāla, death, tricks, and Yama will not come. Kāla, jāla, jam, choṭ, chhī, namāyā, gīrpade—and when you will bow down your head to the holy feet of that saint, then the thousands of the bundles of the bad karmas will fall down. Gurudeva, now you can come. "Yes, my daughter, I will come." That is it. That is it. That is Saṅkalpa, that is purity. Gurudev darśan dhan ho, Gurudev darśan dhan ho, Chetanāya nandgan ho, Chetanāya nandgan ho, Gurudev darśan dhan ho, Gurudev darśan dhan ho, Dīp Nārāyaṇ Bhagavān kī jay, Alak Purījī Mahādeva kī jay, Devādidev Deveśvar Mahādeva kī jay. Sadguru Swami Madhavānandjī Bhagavān kī jay, Dīp Nārāyaṇ Bhagavān kī jay, Satya Sanātana Dharma kī jay.