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Welcome, all of you. Today we have a subject you have not heard from me before, yet we are all thinking, praying, remembering, and adoring our universally worshipped Bhagavān Śrī Dīptār and Mahāprabhujī. This is the anniversary of Mahāprabhujī’s Mahāsamādhi Day, which we call Brahmalīna. Brahma is the endless universe, God. That incarnation, that yogī, realized Self-realization. So we remember and worship Bhagavān Śrī Dīptā and Mahāprabhujī. There are some who came back as incarnations—Nitya Avatāra—who possess the qualities of Viṣṇu, Śiva, or Brahman. Then there are those who attained human life. We call them the fortunate ones, the lucky ones. Who is this Jīvātmā that came into the human body? For these human-born beings, it is not so easy to come to Self-realization or to Brahman, because the life of animals and humans is different. First, we adore, worship, salute, and bow down to the Holy Lotus Feet of Bhagavān Śrī Dīptārā and Mahāprabhujī. There is a reason why we remember and what we worship. We worship the entire being of that supreme Ātmā. We learn how they lived life. They also had to go through certain situations in nature, like rain, cold, and heat. Life in human society is not easy to navigate, yet they were untouchable. Their consciousness, their Jīvātmā, their inner being, is untouchable. But they have the five tattva elements in this body, and that has to live with nature. Illness is there; pain and pleasure are also there—hunger, thirst, cold, etc. But that Ātmā is untouchable. They know, and we do not know. They come to help and guide us from near or far. Their touch, their energy, their light… lucky are those who can be near. But do not think you will get liberation in one month, one year, twenty years, or a hundred years. Your—our—salvation to Brahman will be the last second of life. Because karma is constantly following us. Like the prāṇa flows through our body, the breath in and out, each heartbeat is a pulse beat; it is also karma, action. Like inhalation and exhalation, it is action and reaction. So liberation can happen in the second when Sadgurudev touches us. In that second, you are liberated. But as you breathe again, some karmas return. From the five indriyas and vṛttis, many principles are given in Vedānta and yoga philosophy. It is very clear and easier to understand if you read Patañjali’s Yoga Sūtras; they are explained very nicely and simply. So when a divine, holy soul or holy ātmā—ātmā is inherently holy, but we can still say this—comes, they feel and act as we do, but they are untouchable. That is the incarnation of Nitya Avatāra or Nimit Avatāra. So Mahāprabhujī, Gurujī, Devapurījī, Alagpurījī, etc., lived life. They went through nature, but they were untouchable. Swami Vivekānanda traveled around India and, I think, was in America at a time. He became famous—not as famous as I am, yes, he did not travel so much, you know. Swami Vivekananda, of course, everyone is proud. Pride comes so quickly, and if someone humiliates our pride, then we have anger and negative thoughts—ego, etc. When you are young, you study, then you get a profession, some money. You are physically strong, full of desires and ambition. To change the whole world? No, these teenagers, children, think the parents do not know. "I will change; I will do something." Everyone goes through this path. So Vivekānandajī, after his world tour or India tour, went for darśan to see his Gurujī, Paramahaṁsa Rāmakṛṣṇa. When Paramahaṁsa Rāmakṛṣṇa attained that state, then many began to write about the Paramahaṁsa. Otherwise, the title ‘Paramahaṁsa’ was not so commonly used. Paramahaṁsa is a state of consciousness, but this is a different subject. Everyone has an ego; everyone wants to be a doctor or have some title. But Jesus did not fight for a title—only Jesus. Krishna also did not ask to be like a professor—no, just Krishna. Rama also did not say, "I want to be a doctor." And Patañjali also did not say, "I am an engineer"—only Patañjali. Rama, Krishna, Jesus, etc.—the titles came afterward. So we are a little proud of our title, anyhow. Paramahaṁsa Rāmakṛṣṇa had cancer here on the throat. At that time, it was not well known that it was cancer, and there were not many treatments. So the patch used to come out of his neck; liquid flowed from the cancer. It was winter, a little cold, so Ramakrishna was lying in the ashram garden. He turned to one side, covered himself, and was lying like this. Vivek Purī came—very young, full of energy, pride, having become famous and strong. Yes, they were ‘purī’. You know how? When Paramahaṁsa Rāmakṛṣṇa worshipped, he worshipped Kālī Devī very much. It is a big, famous temple in Calcutta. He was a devotee of Kālī, crying day and night, worshipping, saying, "I want to see the Mother, see the Mother." Yes, Divine Mother Kālī appeared. You read the biography of Paramahaṁsa Rāmakṛṣṇa. She came and said, "My child, what do you wish? I give you everything, even mokṣa." Mokṣa and liberation are different, but he said, "Yes, I want that mokṣa of brahmajñāna, to the Brahman." She said, "My son, I can give, but it is not… in my law, you can say that only the Satguru can give that. I can give many siddhis, many powers, everything that you want, but this mokṣa, this liberation, only the Gurudev can do. Go to your guru." The name of Paramahaṁsa Rāmakṛṣṇa’s guru was Totāpurī. "Go to Tathāpurī. He will give you that ātmajñāna." That is why it is said: "Guru Brahmā, Guru Viṣṇu, Guru Devo Maheśvara, Guru Sākṣāt Parabrahma, Tasmai Śrī Gurave Namaḥ." That is why we say this. Dhyāna mūlama gurumūrti. Therefore, meditate on Gurudev in your Gurudev. Meditate, become one, melt it inside. Jyota se jyota jagat. Sattva guru jyota se jyota jagat. So, jyot se jyot—with the fire, we can light another light. With that flame, we can light another. There are two candles: one is lit, the other is not. Both candles have the capacity to give light, but one is not lit. So the lit candle must come, or this one must come together. Then the light will come to the other flame. Jyot se jyot jagāvo. There is a very beautiful old song: "Jyot se jyot jagate chalo, prem ki ganga bahate chalo." Light, light, flame to flame, light candles. On every step of your life, light the light. And let flow with you the Gaṅgā of love. Wherever you go, bring love, bring happiness, bring joy. Do not bring negative thoughts. Do not let even for one second a negative thought or anything toward anyone come into your brain. Otherwise, that will pollute your consciousness, your awareness. It is not easy, but if one wants, it can be easy. So he was called Totāpurī. Tottapurījī was the guru of Paramahaṁsa Rāmakṛṣṇa. He was the disciple of the Purī. So Vivekānanda was Vivekānanda Purī. But after, someone gave him the name Sarasvatī. There was no ‘Vivekananda’ name before; there was another name. One of the kings of Rajasthan gave the name to Swami Vivekananda. I am not going to give the whole biography. That is why we have sitting here one Vivekānanda Purī, no? That’s it. So Vivekananda came, and many friends, his bhaktas—he had many bhaktas then—accompanied him. He had a nice walking stick. He saw his Gurujī lying in the garden, sunbathing, with the cancer open. Gurujī was old. Suddenly, Vivekananda changed. Something changed in him. For some seconds, he thought, "Around the whole world, I was preaching, ‘My Gurudev, he is Bhagavān,’ but he is suffering here. How can I believe now that my Gurudev is like my God?" Only thinking, just some seconds. Again, he changed; he closed his eyes, opened them, and bowed down to Gurudev. Paramahaṁsa Rāmakṛṣṇa said, "Vivek, if I want, I can put my hand on this cancer and it will immediately disappear. But if I do this, I have to get back into another life to go through this cancer karma, so let it be. I do not feel anything. I have no pain. I am not the body, Vivek. But how did you change your thoughts toward your Guru?" Vivekananda said, "Please forgive me. Forgive me for these thoughts. I do not know how long it will take to purify this negative thinking of mine toward my Gurudev." Paramahaṁsa Rāmakṛṣṇa said, "My son Vivek, think always carefully before you send your thoughts and your feelings. You should know how heavy they are. It is not so easy for a human to lead life in that way, to become a holy saint. We are far, far from that." That is why we said they are rare; there are rare beings. Many people we know practice a few years and then say, "I did not get anything. I practiced this yoga, I practiced this kriyā, nothing happened." Thanks to God nothing happened. It would have happened—very bad things—but that was protected. So nothing happened. But many people are so greedy; they want to become a master first. No. There is no mother, and when Jīva says, "I want to be born now," but there is no mother, so you still become a mother; you become a female. Then you will get a child. So, the child of that Viveka—Viveka means you are intelligent—as Gurujī said in one bhajan on the Jñāna Yoga sādhanā chāra: Karo hari pyāra sādhanā chāra, karo hari jīvan se hove mokṣa tumhāra. Jīvan se hove mokṣa tumhāra, sādhanā chāra karo hari. Sādhanā chāra, pahalā sādhanā viveka vichāra. Pahalā sādhanā viveka vichāra. Satyāya satyakāro nyāra nyāra, satyāya satyakāro nyāra nyāra, sādhanācārakāro. Jinn se hokṣa tumhārā, Jinn se mokṣa tumhārā, Sādhanā cāra karohārī, Sādhanā cāra karohārī, Dojā sādhanā vairāgya kai, Dojā sādhanā vairāgya kai, Brahmalok tak sārā. Brahmaloka tak sāra Mokṣa tumhārā Sadan chara jina se moksha tumara, Sadan chara chota sadan hai, moksha ki ichha chota sādhanā hai. Moksha ki ichha kab hove, jag dukh chut kara? Sādhana jāra karo pyāhā, sādhana jānā karo hari piyāhā. Jina se ho mokṣa tumhārā, jina se ho mokṣa tumhārā. Sādhana jānā karo hari piyāhā. Sādhānā jānā karo, hari piyāhā. Yai sādhana jānā kareko tab hī ho, tab se ho. God bless you. God bless you. So, tomorrow we will continue. But it is like this: do not search for anything too early. When a mother becomes pregnant, if the husband says, "I want the child already tomorrow," it cannot be. It will take nine months. Similarly, you can go to any guru, any saint, even Brahmā, Viṣṇu, Śiva—they will also not do this. So we have to work on ourselves. Do not be in a hurry. Lead a very normal life, but antaḥkaraṇa—take care of your antaḥkaraṇa. And how is your karma? What are you doing? There is a call, Dev. That is called deva-vidyā, the divine culture. Then comes the human culture, then the animal culture, and then prakṛti, nature. So do not behave like an animal. You are above the animal culture. We should know how we shall lead life. So many changes, many paths, nothing—you will get nothing, lost. It means we lost the human life. We lost the human life. Just… you got it. You got your mantra. You got your master. You got your sādhanā. That is all. Go ahead. Go ahead. You will come there. There is a road to Budapest. Some are walking, some are riding horses, some are going by bike, some by car, helicopter, aeroplane, etc. But you have to go on that path. If you want to go to Budapest and you are driving toward Čakovec, or what they call the capital city… So you should continue your journey toward Zagreb and not Budapest. So neither is there Pest nor is there Buda. You are lost in between, divided by a river. So we have to go on our path. Others also have their own path; all are different. Ātmā is one. And so everything is different, but what you got, you should hold it. Then you will be happy when you marry and remain for a whole life. Then your family will be happy, and your children will also be happy. Otherwise, the children know, "My parents do not do like this, so I will also do like this." Why is family life so complicated nowadays? Because the parents did not give social education, because the parents also did not have social education—paśu saṃskāra, the animal saṃskāras, and human saṃskāra are different. So you are not born to do that kind of action as animals. We will talk tomorrow about others. Now you will say, "Swāmījī is talking and talking; it is already one hour, and you will not remember what I say." So we change the subject, okay? Namaḥ Śivāya. Om Namaḥ. Om Namaḥ. Śivāya Oṁ Namaḥ Śivāya Oṁ Namaḥ... Śivāya Oṁ Har Har Boṁ Namaḥ Śivāya Oṁ Bhava Dev Nārāyaṇ Bhagavān Devādī Dev Deveśvar Mahādev Satguru Svāmī Madhavānandjī Bhagavān Satya Sanātana Dharma Jai