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Good evening and welcome to all. Our subject, which we have been exploring for the last two weeks, is "Gurudev Darśan Dhar Ho." There is a good darśana and a bad darśana. When you see something good—beautiful objects, flowers in a garden, a beautiful forest, a waterfall, and so on—it gives a good feeling to our eyes. It makes us happy. We look at mountains, clouds, the moon, the sun, and the stars, and it brings us happiness. Conversely, sometimes there are negative visions that frighten us, causing fear. Or seeing someone who is angry constitutes a bad darśana. It is said: "Jasī dṛṣṭi, vasī sṛṣṭi." The kind of vision you see through your eyes is how creation appears within you. Consider dṛṣṭi versus sṛṣṭi. You perceive creation according to your feelings and perceptions. There was a question: what is the difference between self-respect and ego? Self-respect means we should appear in proper dress, properly cleaned. Why do you wear nice clothes? Why do you apply makeup? It is not that you want to see yourself, but you feel that others will respect you, so you wish to present yourself well. Clean dress, good hair, being dressed nicely—this is to make others happy, not out of the ego that says, "I have nice makeup, I have nice shoes, I have a nice dress." No. This, too, is darśana. That darśana which makes you happy is an attraction towards that friend, a pleasant feeling. Similarly, when we go to a park, different kinds of flowers evoke good feelings. So, to live in the world with respect—through our behavior, our way of dressing, our way of talking, our humbleness and kindness—that is darśana. Others are happy, and we are happy when we see beautiful stars. Though they are very far, and we do not know how it would be if they were very close to us, we still see the beauty from afar. When you see your mother or father from your childhood, how happy you are. Also, your brothers, sisters, and your children. That creates happiness. It is said that when four meet together, then four times four—sixty-four blood gems. When four meet, then sixty-four blood gems. This means when these four eyes meet each other—my eyes and your eyes—and if you are positive, if you are good, if you are a very deep, dear friend, then whenever both pairs of eyes meet (four eyes meeting), then sixty-four blossoms. Generally, we have thirty-two teeth in our mouth. So, thirty-two are our teeth and thirty-two are from the other person. Thirty-two and thirty-two is sixty-four, so you are smiling. Yes. So these are the sixty-four. That makes us happy. When these thirty blossoms, then thousands are happy and further bless him. And that is our cells in the body, our hair on the body. How happy. That is also their sun. To see your mother, your father, your grandfathers—elderly people to the left and right—it makes us happy, and they are happy. The elderly people, sometimes sitting on a bench, many with a walking stick, holding it like this. Another one is sitting there, looking and saying, "Oh, how nice these young people are, yes." That is happiness; that is darśana. And that darśana is in our heart, in our ātmā. So, in the heart is such a feeling, divine feelings. We go further. We see nice flowing water, a waterfall, good rocks, birds, and suddenly a cobra comes. And then one says, "Oh, hello, Cobra G," and says, "Please, your darśana is good from a far distance." Well, otherwise, they are also good. A few days ago, there was a day of worshipping the cobra. It is called Nāg Pañcamī, and there are certain places where, on that day only, a cobra comes and drinks milk. People go and give the milk, and it is not frightening anyone, is not aggressive, so we call it Nāg Dev. Nāga is a cobra; Dev is God. There are many things to say. After it comes, when we walk somewhere—and according to Christian culture, you see somewhere a cross—you see it as a darśana. Similarly, we call Gurudev darśan dhan ho. What is the meaning of seeing the Gurudeva? We have our Gurudeva: Devpurījī, Alagpurījī, Mahāprabhujī, Holī Gurujī. And finally, then, we see each other. I have your darśana and you have mine, so you see me. Not my darśana, but okay. That's it. So darśana is something very high, pleasant. So: Gurudev, darśan dhan ho, cetana ānanda ghan ho. This bhajan, which is Gurujī's writing, I have already translated more than half of it over the last two weeks. And so it is said... The Ṛṣis, all holy saints—Ṛṣi means hermits who live in the forest; Munis who are keeping Mauna—more and more they are going within themselves to meditate, repeat mantras, try to imagine or see God. Sumeran, you know, the Sumeran. So those who are day and night remembering God. Sumrī. Who? Avatāra. Who is Avatāra? The twenty-four Avatāras. Now, the Avatāra is meditating on other avatāras. Once, Śiva comes, and Viṣṇu comes in the service of Śiva. And once Viṣṇu comes, and Śiva comes in his service. It is like this. They are friends. Yeah, that's it. So, ṛṣi-munis, even avatāras, cannot attain the Vedas. And you can read and read and read from the Vedas; you will be tired. But there is no end to the glory of the Gurudeva. Ved, Ved—take, there is no end of this glory of the Gurudeva. Then how can I glorify the dignity of the Gurudeva? But not this physical Gurudeva. We are all mortal bodies. May you have two million years of living, but the end is there. After two million years of life, there's an end; only that one ṛṣi who is still living is said to be so. So it is said: everything that is visible has a limitation. There is an anta (end), but that Guru principle has no anta, no end. So that Guru Tattva, and that Guru Tattva is in all of us. We shall try to awaken and purify it. But when you begin to perform miracles—"I can give you this, and I can give you that, and this"—there is a seed. What are those called? Such gurus, they are showing miracles, so it is said. There are two kinds of māyā. There is one bhajan: "Māyā mahā thaganī, hum jānī re. Māyā mahā thaganī, hum jānī re. Triguna phāsa liyā karadole, bolata madhurī bānī re." Bolata madhurī bānī re. Māyā is the greatest cheater. She is moving, walking behind us and with us: the three guṇas. And this māyā has in its hand a rope, and that will hang you one day to death. So there are two kinds of māyā: one is worldly māyā; one is desire māyā, emotional māyā. But if you are above that, maybe then the second māyā comes, which is stronger, when you cannot manage. Then, when Yama cannot manage the death, then comes Mahā Yama, the greatest one. So, the second māyā is a miracle. And if you perform miracles, this means you have lost. Yes, you will be in this life, OK? You can give this thing, or you can give that thing and this. And we don't know if it's a trick or real. That I don't know. A trick is a māyā, or a siddhi is māyā for a yogī or a spiritual person. Therefore, be careful. If you have power, leave it. Let it be. So, if you use the māyā, you have lost everything, and that māyā has attacked you. And when you don't care, that māyā will serve you, though you don't want it. But it's okay. So darśana—that Gurudev's darśana—with which Gurudev does not perform the māyā, but they have Siddha Bāṇī. Siddha Bāṇī means in their words, in their voice, is the blessing. So sometimes it can happen, like when that woman came with a dead child, her child, and she was crying and came to Devapurījī, and then, okay, Devapurījī blessed it. The same thing with Mahāprabhujī and that grandchild of that person who died when he was small, and Mahāprabhujī gave him life. And that village, a small village, is just three kilometers far from our Mahāprabhujī's ashram, the place where Mahāprabhujī's samādhi is, Duna. But not that he said, "Okay, you come, I will give life." This is different. So for a yogī or sannyāsī or anyone, māyā is a siddhi, a miracle. So even if you have a siddhi, you should not demonstrate it; you should not tell that you have a siddhi. Māyā mahā thaganī ham jānī re, Māyā mahā thaganī ham jānī. Triguna phāsa liyā karadole, Bolata madhurī bānī re. It's called the morning rāga. Holy Gurujī was singing, and that's what I was sometimes listening to, and sometimes I remember how Gurujī was singing. I'm not a good singer like Gajanan. But that rāga, morning rāga, is called Prabhāti. So, then it is said: Rambaraṇamana ho Gurudeva darśana dāna, Gurudeva darśana dāna. Cetanā ānandagana ho, Cetanā ānandagana ho. Gurudeva darśana dāna ho. I have no strength. I have no abilities. I cannot japa the mantras. I cannot do the tapasyā. I cannot do yoga properly. This all I cannot manage. Karuṇā nidhi, dayā karvā. But the merciful Lord, He is so blissful that He blessed us. Whatever we can do, this good He will complete for us. Therefore, again and again, my salutation to my Gurudeva. When I see him, my darśana to him. I have the darśana of him. Gurudeva darśan dāna ho, Guru Deva Darśan Dhan, Chetan Anand Ghan, Chetan Anand Ghan, Guru Deva Darśan Dhan, Guru Deva Darśan Dhan, Dīp Nārāyaṇ Bhagavān Satguru Darśan Tīrthasāra. When you have a darśana of Gurudeva, then all holy pilgrim places... are done. So you have the Gurudeva Darśana, and this is before we have heard about this. So Gurudeva Satguru Darśana Tīrthasāra—all the holy places are in one, in Gurudeva: one in all, all in one. Yogānā Bhagya, Yogānā Bhagya, Yogānā Bhagya Sitārā, and when you have a Darśana of the Gurudeva... and when you have Darśana Gurudeva, then sitāra—you know what is sitāra? Not the sitar, not the guitar. Sitāra means the star, but not these stars. Your luck, your luck—that's it. So we said, oh, that's your sitārā. So you are so lucky. All sitārā, beautiful stars and all the constellations are in your favor. Japa, tap, yog nahī banh avi. Japa karunā nidhi dayā karvāve, karunā nidhi dayā kare. Merī baram bar namah ho. Merī Gurū Deva Darśan dānā ho. Gurū Deva Darśan, Satgurū Darśan, Tīrath Sārā Satgurū Darśan, Tīrath Sārā. Jo jan pāve bhagya sitārā. Haribhava bhanjana bhagavāna... Gurudeva, jarāsana dhana... Chetana ānanda gana, so Satgurudev Darśana is included in all the holy places. That one who has this darśana, all your luck will be awakened. Hari Bhava Bhanjan Bhagavān—that he is a God, and he bhāva. This is bhāva, is the saṃsāra that we are in, this worldly ocean. Prabhu Hari Bhava Bhanjan Bhagavān Satguru se merī, Satguru se merī, Satguru se merī. Kato Kala Bhavaka Prabhu Mujhapara Ho Prasanna Ho. Prabhu Mujhapara Ho Prasanna Ho. O Chaitanya Anand Gana. O Chaitanya Anand Gana. O Guru Deva, darśana dāna O Guru Deva. Satguru se merī yahī vandanā, therefore this is my request, this is my salutation, this is my humbleness to Gurudev. Satguru se merī yahī vandanā, and therefore I pray to Satguru Dev for this. O Gurudeva, cut off the bandage of all my karmas of the dead. Kato kal—kal means the dead. Bhava karma—from all the complications, all the problems, all these karmas, please liberate me from this bhavasāgara, from this saṃsāra. A to kāle bhava karma phaṇḍana Prabhu mudyapara ho prasanna ho Prabhu mudyapara ho prasanna ho Guru Dev, Guru Dev. O merciful Guru Dev, O milostivý Guru Dev, be gracious to me, O Prabhu, be merciful to me. Shri Swami Deepyāp Kīchāraṇ Ho, Shri Swami Deepyāp Kīchāraṇ Ho, Gurudeva Darśan Dhan Ho, Gurudeva Chetan Ānand Ghan Ho. Bhagavān Shri Narendra Mahāprabhujī said to his Gurudev, Satguru Sāhib Śrī Dev Purījī, that Satguru Sāhib means Lord, God for the sake of the Dharma. He is incarnating; he is coming. Śrī Svāmī Dīpāpakīśaran, whom Mahāprabhujī said, "I am in your holy lotus feet." Let me have your darśana always. Oh Guru Deva Darśan Dhan, Oh Cetan Ānand Ghan, Oh Guru Deva Darśan Dhan, Oh Guru Deva Dhan. Dīp Nārāyaṇ Bhagavān, Devādhi Dev, Deveśvar, Mahādev, Dīp Nārāyaṇ Bhagavān, Satguru Svāmī Madhavānandjī Bhagavān, Alakpurījī Mahādev, Hari Om.