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Sain Bhagavān, Dev Purīṣa Mahādeva, Satguru Svāmī Madhvanānjī Bhagavān, Alak Purījī Mahādeva kī. Welcome once more to everybody, all dear ones. It is a very beautiful evening, and you have come from different places, so we truly welcome you. Regarding Mahāprabhujī’s Mahāsamādhi, there are different kinds of samādhis. That is called the Nirvikalpa Samādhi and Savikalpa Samādhi, or Sabīja Samādhi and Nirbīja Samādhi. Also, there are different samādhis during the practice of yoga exercises, but one must practice proper yoga exercises under the guidance of a master who is a follower of their, or our, enlightened masters—like we have from Ālakpurījī still here. For example, we are sitting here in Hungary. In Hungary, there were many kings. For a certain time, the neighboring country also joined this. But they all, the descendants of all kings—what you call your minister, prime minister, or president today—the president of Hungary represents as the first person of Hungary, or what we call the first lady of the president of Hungary. Similarly, the tradition comes like that: all our masters, the masters of the masters, the paramparā. Or what you call in Christianity, there are also some different, higher masters. For the Catholics, it is what you call… not bishop… the Pope. Many Popes have come and gone, but that chair is very important. There are different paramparās; there are different Christianities, and they also have their masters. Similarly, if we come together, then we are on the same path. We are following that origin. It is that the Svayambhū is that Śiva. And Śiva is that one who is not born, has no father, no mother, and so that is one with the Brahman. Like this, we are coming down and down and down till today. So you have many in Christianity, in Catholics; there are many, many levels of their position. And similarly, we have disciples, many, many disciples. One is as the first, which is chosen as what we call the successor. But the successor brothers, they also have position. They are also in that category, but one has to be that as a successor, and that is what is coming. So blessings are coming from the successor. As I gave the example: how many kings were in Hungary? I don’t know, but I see some statues in Budapest. Many, many kings are there. They were great personalities. For certain times, also the Austrians gathered together with them. So for some time, the Austrians also got a chair for a while, and after that, the first and the second war, then the kings gave their place. So now we have this system of politics, and every four years or three years or five years, you are governing, and if you are good, you can go on once more as a president. Most politicians tell you, "Need your TV? Go look at this." Which I know what I could make vast. Nokia, we raise the heads. Need your TV? Gannick, but Hungary remains. Hungary, the module of segment or segment odd, and therefore that paramparā, the roots of the masters, remains so, like Ālakpurījī from the Satya Yuga. And definitely, there were many, many successors there. Or the disciples, they had the same power. They had the same Siddhis. So when we call the Siddha, the Siddha is connected as is a God. That time they are perfect. So the perfected ones are the Siddhas. They were also from Śiva’s dynasty, called the Nāthas. They were having in their ears the rings, and you will see how Śiva also has the rings, triśūla, etc., exactly. So we have that power, we have that energy, we are following, we are on that path. If you jump out, you are out. So one has to follow the path. If you go out, then which country are you in? You don’t know. That’s it. We have a father and we have a mother. We adore everyone, but there is only one father and one mother only. So we have to go on this path. Then it means we are walking on the same path. And we don’t need too much work. We will come there automatically. We are on the train, and the train will bring us to Budapest. But we have to sit in the train. If you jump out, it’s not our mistake. So we are that train. That is satsaṅg. In this way, we can say our Mahāprabhujī, Devapurījī, our Gurujīs, they were Siddhas. Then we count them as the Incarnation. There are many Incarnations. Many times I spoke, there are the Nitya and Nimitta Avatāras. Nimitāvatāras, like we have the 24 avatars and others; Nitya are the holy saints. And these holy saints, they are incarnations. But if it can be that one goes out of the path, then you are neither here nor there. You can do any sādhanā you like, but you don’t have a passport. So you cannot cross the border because you gave your passport back. So we have to remain in our paramparā. And we are very happy and lucky ones that we are in this Ālakpurījī’s paramparā. Mahāprabhujī’s, whatever he spoke, came true. And many things he told, Gurujī told us, and in Līlā Amṛt. And so whatever Mahāprabhujī said, it came true. That’s called Guru Vākya. And Guru Vakya is only for them who follow the Guru Vakya, not temporarily. For a few years you will follow, and then you will take another path. So now you are going only round and round and… round, finished. It is your concentration, it is your energy, it is your following; then you will be perfect. There are many things. There is this story about Swāmī Vivekānanda and his Gurujī. He was a Paramahaṁsa, and he got cancer. Paramahaṁsa Ramakrishna, his name was Paramahaṁsa Ramakrishna. So, when Vivekānandajī came from a tour from different parts of the world, and he comes and he sees that his master, Rāmakṛṣṇa Paramahaṁsa, he had a cancer. It’s like it’s opened from the skin, and Vivekānandajī was very sad, and he was saying, "Is this my guru? I see this, my guru is a God, and if he is God, how is he suffering like this?" Ramakrishna said to Vivekananda—he was thinking; he didn’t say to his Guruji directly—so he said to his disciple, what you call him, Viveka, you are still not in that realization. You had a little realization, but now you don’t see what I am. What is within me is also God’s miracle. What is inside, that’s also God’s miracle. And I have no pain. If I want, I can take everything out. But then I will have to come back again, because this body has karma. And I have to go through this body. I have to go through this body. Otherwise, I will have to be born again. And I have to go through these things. Vivekānanda, you didn’t understand. You didn’t understand the Ātmā, the Jīvātmā. It will take time. So, this is a path, very hard. But if you understand, it’s very beautiful, joyful, relaxed, everything. The Master said, Gurujī said, and many others said, that take one and throw all out. That’s it. But we have so many things. We have so many things. I am talking now very nicely, but myself, I still couldn’t renounce. This body needs, these things need. So either you become a tyāgī. Tyāgī means renounce all, finished. So the Tyāgīs have one little stick and a little water pot made out of a pumpkin, and only a little Laṅgoṭī, like underwear, nothing else. And let’s go. Not afraid of any animals. If food comes or nothing, let’s become one with that. That’s very difficult. But that’s called Tyāgī. That’s Hivyak Tyāgī. If it does not remain, then let it remain. I, the Guru, went to the Śaraṇ, I went to the Śaraṇ, I… went to the Śaraṇ, satsaṅg se jagā tabake dehe. Yasha gane ki lagi dil bhi chame mere, agar chutte to chutane dehe cha chutte dehe dehe. Jab pa pa, jab pa so ham ka karuhu ka liya na? We will be able to do our work. We will be able to do our work. We will be able to do our work. We will be able to do our work. We will be able to do our work. Yes, therefore, but it is said, don’t be in a hurry. Don’t think that you will achieve everything while running. So, man vā dhīre dhīre, chal ge gaṅgā chad nare bahāī, man vā dhīre dhīre, chal ge gaṅgā chad nare bahāī. Ājār nāḍiyān chāle lambī lambī, kai sahasra goṣa ghaṇā ke upar vahā parā herā gurai chāg gandhar charan charanare vahai choṭī rāt andherī raste mein chikanai. Choti raat andheri raste mein, chiknai karche rote paav. Tumara ruge undi kaai, man na dheera. Chadna ghan ghar chadna, Pachi saha beli okāra mohani rāga sunā. Śrī Devapurījī says, "My Guru is not visible to the eyes." Swami Pasañyāsī bole, guru kṛpā se pāī, man chāī. There are so many beautiful bhajans which are from our Guru Paramparā. We have beautiful bhajans from Mahāprabhujī, our holy Gurujī, Lalanānjī, Brahmanānjī, Śivanānjī, Maṅgīlālji, etc. And so, beautiful bhajans—it is awakening the divinity within ourselves through these bhajans. It is said there are many poetries. But in those ones, the Anāhata chakra is active and open, and the Sahasrāra chakra, then their words are to the divinity. Otherwise, the poetry is very good, mostly with… a joke or something more. Of course, they also have good thoughts; it needs from the Anāhat Chakra. But it is said that a Self-realized Master, who is one with the Supreme, is still with the body. And what they say is coming true. So there is one bhajan from the Holy Gurujī, and when you listen to this bhajan of the Holy Gurujī and what he speaks about Mahāprabhujī, this was the day before yesterday, also I translated a little bit. This Gurujī’s saying: Prakāś is the light. Punj is the source of the light, for example, the sun. So the sun is the source of the light, but that is beyond even this. And that light is like the immortality of the ocean. That divine light, and it is the ocean of the Amṛta. And so Gurujī said, "The Bhagavān Śrīdīp Nārāyaṇa Mahāprabhujī is the giver." He is the giver. Everything He is giving. Then what? Gurujī said long ago, how did he know? Gurujī said, "Viśva means the whole world." In the whole world, the glory of Mahāprabhujī is how to call the sound, the resonance. Now, at that time, there was no instrument, nothing. But how did Gurujī know that someone would come to the Western countries and to the other countries, and there would be the resonance, the glory of Mahāprabhujī? Do you understand this? So how the Holy Gurujī knows that we will sit here in Hungary, and how many people from many different countries, and through this our website and webcast, the whole world is listening. That’s called Guru Vākya. And that Guru Vakya comes true. So just wait. He knew Guruji, and he just wrote down, and what he wrote comes the truth. So how beautiful this is, he put together these words. These are not only some words, it is something real, divine, glorious. So, that is the story, the histories of Mahāprabhujī forever and ever. So this bhajan, give me the text. Are you tired? Yes. Amar Kani Amrit Sāgar’s a bottle aya, so ocean of the immortality, ha ha, touch on Shago Tanya came the clouds of the immortality, a yata, ha ha, touch on Shack fell via Amrit Sāgar’s a bottle aya from the ocean of the immortality, the clouds came. And we know, you know how much water is in the sky? From here to America, you go, and all is clouds and clouds. If all the clouds are in, then the whole world will just go down. What will happen? So what comes from Amṛtā, what goes up in the clouds is also Amṛtā. The cow’s milk we drink, it came from that mother. Milk is the Amṛta. Everything, the beautiful tree gives such beautiful, sweet fruits. Maybe trees are bitter, yes, but how came the sweetness? That’s it. So our spirituality, the blessings, what we get in the satsaṅg, this is like the heavy clouds coming from the immortality. Amrit Sāgar se Amrit Āyā, Barse Amrit Bānī. And that cloud is now raining. And what is raining here? Our beautiful words. Amrit Bani, that your talk, your words are like nectar. We say, "Oh, how sweet words one speaks." Yes. So that nectar you also have, but sometimes you are angry. Jealous? To whom you love, that’s okay. But to others, they are stupid people. I don’t like them. Then, in your ocean, the immortality is not in you. And that was not in your thoughts, and to the thoughts come the words. And these words, if that is not good, then it is poison. So try not to destroy something or someone. But try to bring in that ocean of immortality, help, support. Time over, so Amṛt Sāgar says, "Badal āyā baras se." Amṛt Vānī, sorry, wish you may, but as her, I have a bookie, you know, top niśānī hai. So sorry, wish you may, but us… In the whole world here, it is raining, what? The sweet words, good things. And what happens through this? So, three tapas, all three tapas are purified. This is three tapas. What is ādhibhautik, ādhidaivik, and ādhyātmik? This is within us, and that is giving us troubles, that’s giving the desires, that is bringing the attachment, that is bringing the cruelties, anger, hate, jealousy. So these three tapas, tapa means heat, and this heat is so strong, it’s burning you. Yes, nowadays, people are threatening from one country to other countries. They want to explode the bombs, and they say, "How many thousand kilometers can burn everything, destroy everything?" Frightening one country to other countries. So this is the truth of the words of the yogīs, and that’s called Tṛtāpa. This all can be purified, cleaned by this Gurudev’s Vākya. That’s a beautiful thing Gurujī said. And on whom the rain of the nectar was falling, yes? When the rain is coming, then don’t immediately close your head. There may be nectar falling on you, yes. Without water, there is nothing there. So it is said that, so on whom this rain of the blessings, what? Rain of our mercy. The mercy, the blessings, the kindness, the humbleness, this is called when that blessing came. Then everything is beautiful and great. So that is a great person, a lucky one, this, who got this amṛta nectar. That you are the lucky one. Now, so let it come. We will get the blessing, no? You just got the blessing now. You got it. Yeah, because it is Gurujī, Mahāprabhujī’s Mahāsamādhi day. And Gurujī, long ago, he spoke these words, the blessings. So, it is Gurujī’s here. His voice is here. His words are here. His blessings are here. We can’t see him, but he is here. And Mahāprabhujī is here. All are there. But we cannot see with these eyes and this physical body. So we are caught by the five elements. The space, fire, air, water, earth. And earth. We are coated and we are closed by these five elements. But when these elements also will dissolve, then you are everywhere. Now you are somewhere, but after, you will be everywhere. That is the difference between us and them. They are throughout the whole universe. They are omniscient and omnipresent. But if you can understand or not, get that nectar. Amṛt Kisāgar. Jisne pīyā amṛt man bhar ke, Ava gaman nisānī he. Those who drank that nectar, those who drank full of his mind, full of his feelings, that nectar of the wisdom, nectar of the blessings, nectar of the humbleness, kindness, this one. There is no more sign that you are here again. You are immortal. But you think tomorrow you will do? No, no, no. It will take time. It takes time, life long. Be strong, life long. After that, after this life, I don’t know, it’s your karma. Oh yeah, yeah, yeah. Oh God. No, no. If you are on these clouds of immortality, of course, that will come into your whole being, into immortality. If you are on the clouds of immortality, of course, that will come into your whole being, into immortality. That’s it. In each and every atom, there is the light of Mahāprabhujī. That is a disciple. How he sees everything in the Master’s each and every cell of the body. Can you imagine how Gurujī was sitting near Mahāprabhujī and how Mahāprabhujī was giving him such beautiful divine words and divine blessings? In Kathu, there is a big banyan tree in our ashram where Mahāprabhujī was. So Gurujī said to me, and Gurujī was full of tears, and he said to me, Mahesh, no one understood, but only this tree is my witness. That Mahāprabhujī was God. Only this tree is the witness. So even Gurujī was realizing in each and every thing the Mahāprabhujī, that became one with Mahāprabhujī. Others, not others. So in each and every atom, corn, and cell of the body, only they understand who have that knowledge. That wise person can understand, he can see, he knows what it is. Under akkhuli, in within you, when your third eye will open, Then we’ll get the destination of that immortality to come there. Śrī Līlā Amṛt kinī samrāt bhakton ke mandbhānī hai. And that’s why Gurujī created the Līlā Amṛt book for the bhaktas to further continue their sādhanās. Yes, Līlā Amṛt is great. But those who every day discipline will practice, then that one will achieve Śrī Dīp Dayālu Paramakṛpālu. Therefore, Mahāprabhujī is the greatest merciful. The God Mahāprabhujī’s blessing is equal in everyone. Holy Gurujī said, "It’s not only in me." My master is light, blessings, energy, everything equal with all. He’s not giving only to me alone. Like you sit in the meadow, we sit in the meadow, and the sun is shining. I am sitting there, and you are also sitting there. That sunlight is equal to everyone. Therefore, we should always repeat Gurudev’s name: "Oh Gurudev, Gurudev,… Gurudev." Go to sleep like this. You will have beautiful, what you call, what you see in sleeping dreams. Oh my God. Gurujī said to me, "You are a dreamer." I said, "Yes, Gurujī, I enjoy always." What is that? I see you go and sleep. Yes, that’s it. Holy Gurujī said that the glory of Mahāprabhujī I cannot put into the glories. Though I spoke so many, it is beyond that. Mahāprabhujī is beyond that. And who is that? Devpurījī. And who is Devpurījī? Alakpurījī. Devpurījī kī choṭā, who is Alakpurījī? Chetan ka chil ka Swami dikhla diya Devapuri. Chetan ka chil ka Swami dikhla diya Devapuri. Upadesha bhajan ka dekar ke chetadiya Devapurisa ne. Upadesha bhajan ka dekar ke chetadiya Devapurisa ne. Chetan ka chil ka Swami ne dikhla diya Devapuri sahane. Dil par māyaka paṇḍātā, Bīgar jñāna me āndātā. Vilakul bhūl me pirthātā la diya Devapurī sadhe umbat la diya Devapurī sadhe. Chetan ka chil ka Swāmī ne dik la diya Devapurī, lakami ne dik la diya Devapurī. Ajaan jal bheetar chand, dil dekh vyaa. Anand najaraun se noor miland, najaraun se noor miland. God of the universe, God of the universe,… God of the universe. Adhako sunthaata Kabdhari, adhaki sunthaata Dashavara. Pedhya nadaram thaata Dashavara, nadaram samjhaatiya Devapurījī Swāmī ne tiklaatiya de. Chilaka Swāmī nikh laadiya Devapurījī, saadiya Devapurījī, saadiya Devapurījī…