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Sain Bhagavān, Dev Purīṣa Mahādeva, Satguru Svāmī Madhavānandjī Bhagavān, Alakhpurījī Mahādeva, Kī Jai. Welcome once more to everybody, all dear ones. It is a very beautiful evening, and since you have come from different places, we truly welcome you. Today we reflect upon Mahāprabhujī’s Mahāsamādhi. There are different kinds of samādhis—Nirvikalpa Samādhi and Savikalpa Samādhi, or Savijña Samādhi and Nirvijña Samādhi. There are also various samādhis reached through the practice of yoga exercises, but one must undertake proper yoga practices under the guidance of a master who follows the tradition of our ancient masters. For instance, we still have the lineage from Ālakhpurījī. To understand this, consider this example: we are sitting here in Hungary, a land that has seen many kings. For a certain period, even a neighbouring country was joined to it. Yet the descendants of those kings continued, and today you have a minister, prime minister, or president. The president of Hungary represents the first person of the nation, just as there is a first lady. Similarly, the tradition comes down in this way: all our masters, the masters of the masters, the paramparā. In Christianity too there are different higher authorities. For Catholics, it is the Pope. Many Popes have come and gone, but the chair—the seat—is what remains vital. Across the various Christian denominations, each has its masters. In the same way, when we come together, we are on the same path. We follow the origin. The origin is that Svayambhū is Śiva, and Śiva is that one who is not born, with no father and no mother, and who is one with Brahman. And so we descend from that source, all the way down to the present day. Just as there are many levels of position within Christianity, so among us there are many disciples. One is chosen as the successor, but the successor’s brothers also hold a position; yet it is the successor through whom the blessings flow. I gave the example of the kings of Hungary—I do not know how many there were, but I see statues in Budapest. They were great personalities. For a time, even the Austrians united with them and occupied a seat. After the two world wars, the kings gave way to the political system we have now, where every four or five years one can govern, and if good, be re-elected as president. But Hungary remains Hungary. So it is with the paramparā, the roots of the masters: it endures like Alakhpurījī from the Satya Yuga. There were certainly many successors and disciples who possessed the same power and the same Siddhas. When we speak of a Siddha, we mean one who is connected as is God—at that stage, they are perfected. These perfected ones, the Siddhas, came from Śiva’s dynasty known as the Nātha. They wore rings in their ears, and if you observe, Śiva also wears earrings and holds the triśūla. Exactly so. We have that power, that energy; we follow, we walk that path. If you jump out, you are out. One must remain on the path. If you step away, then which country are you in? You do not know. We have a father and a mother; we adore everyone, but there is only one father and one mother. Staying on this path means we are walking the same way. And we do not need too much work—we will arrive there automatically. We are on the train, and the train will bring us to Budapest, but we must sit in the train. If you jump out, it is not the train’s fault. That train is satsaṅg. So we can say that our Mahāprabhujī, Devpurījī, our Gurujīs—they were Siddhas. They are counted among the incarnations. There are many incarnations, as I have spoken many times: the Nitya and Naimittika Avatāras. The Naimittika Avatāras are like the twenty-four Avatars, while the Nitya Avatāras are the holy saints. These holy saints are incarnations. But if one steps off the path, then you are neither here nor there. You may do any sādhanā you like, but you have no passport. Without a passport, you cannot cross the border, because you have given your passport back. So we must remain in our paramparā, and we are very happy and fortunate that we are in Alakhpurījī’s paramparā. Whatever he spoke comes true; many things he said, and what Mahāprabhujī said, have come true. But this is only for those who follow the Guru Vākya, not temporarily. If you follow for a few years and then take another path, you will only go round and round. It is your concentration, your energy, your following—then you will be perfect. There is a story about Swami Vivekānanda and his Gurujī. His master was Paramahaṁsa Rāmakṛṣṇa, who developed cancer. When Vivekānandajī returned from a tour of different parts of the world, he saw that his master’s cancer was an open wound on the skin. He was very sad and thought, “Is this my guru? My guru is God, and if he is God, how can he suffer like this?” Rāmakṛṣṇa, perceiving Vivekānanda’s thoughts without being told directly, said to him, “Viveka, you are still not in that realization. You had a little realization, but now you do not see what I am. What is within me is also God’s miracle. I have no pain. If I want, I can remove all this, but then I would have to come back again, because this body has karma. I must go through this body; otherwise I would have to be born again and undergo these things once more. You did not understand the Ātmā, the Jīvātmā. It will take time.” This path is very hard, but if you understand, it is very beautiful, joyful, relaxed—everything. The Master, Gurujī, and many others said, “Take one and throw all out.” That is it. But we have so many pretensions, so many things. I am speaking very nicely now, but myself, I still have not been able to renounce. This body needs, these things need. So either you become a Tyāgī—renounce all, finished. The Tyāgī has one little stick and a water pot made from a pumpkin, wears only a small laṅgoṭī like underwear, nothing else, and walks on, unafraid of any animals. Whether food comes or not, he becomes one with that. It is very difficult, but that is called Tyāgī. “Desī vyakti ghinak hame kam satsaṅg se jagat bakh bakh ne de hame kam satsaṅg se jagat.” Therefore it is said, “Manva dhīre dhīre chalāk.” Do not be in a hurry. Do not think you will achieve everything by running. Satguru Svāmī Mādhavānandjī Bhagavān, Kī Jai. Satya Sanātana, Kī Jai. There are so many beautiful bhajans from our guru-paramparā. We have beautiful bhajans from Mahāprabhujī, our holy Gurujī, Gurujī Lalanandjī, Brahmanandjī, Śivanandjī, Maṅgīlālji, and others. These bhajans awaken the divinity within us. It is said that in those whose Anāhata Cakra is open and active, and whose Sahasrāra Cakra is awakened, their words flow from Divinity. Otherwise, ordinary poetries often mix in jest or something else. Of course, good thoughts can also come from the Anāhata Cakra. But it is said that a self-realized master, who is one with the Supreme while still in the body, speaks words that come true. One such bhajan is by the Holy Gurujī. When you listen to it, and to what he speaks about Mahāprabhujī—I translated a little of it the day before yesterday—Gurujī’s words are: “Prakāśa Puñja Amṛta Ke Sāgara” — Prakāśa is the light, Puñja is the source of light. For example, the sun is the source of light, but the light spoken of here is beyond that. “Prakāśa Puñja Amṛta Ke Sāgara” — that divine light is the ocean of Amṛta, the nectar of immortality. “Prakāśa Puñja Amṛta Ke Sāgara, Śrī Dīpa Harī Mahādhānī Hai. Sare Viśva Meṁ Gūñj Rahī Prabhu Kī Amara Kahānī Hai.” Thus Gurujī says: Bhagavān Śrī Dīpa Nārāyaṇa Mahāprabhujī is the great giver—He gives everything. Gurujī then sang: “Sare Viśva Meṁ Gūñj Rahī Prabhu Kī Amara Kahānī Hai.” — In the whole world, the glory of Mahāprabhujī resounds. How did Gurujī know then, long before these instruments, that someone would come to Western countries, to many other countries, and there would be a resonance—the glory of Mahāprabhujī? Do you understand? How did the Holy Gurujī know that we would be sitting here in Hungary, with people from many different countries, and through our website and webcast the whole world is listening? That is called Guru Vākya, and Guru Vākya is truth. So just wait. He knew, and he wrote it down. What he writes becomes truth. How beautiful this is—he put together these words. They are not mere words; they are reality, divinities, glory: “Prakāśa Puñja Amṛta Ke Sāgara, Śrī Dīpa Harī Mahādhānī Hai. Sare Viśva Meṁ Gūñj Rahī Prabhu Kī Amara Kahānī Hai.” This is the story, the history of Mahāprabhujī, forever and ever. Now let us look at the remaining lines of the bhajan: “Amṛta Sāgara Se Badalā Āyā, Barase Amṛta Vāṇī, Sāre Viśva Meṁ Barasa Rahe, Prabhu Kī Sīno Tāpa Niśānī Hai.” From the ocean of immortality came the clouds; from the ocean of Amṛta, the clouds arose. You know how much water is in the sky—from here to America, all is clouds. If all the clouds in the world were to descend, what would happen? What rises from Amṛta, what comes up in the clouds, is also Amṛta. The milk we drink from the cow came from that mother; that milk is Amṛta. Everything—the beautiful tree that gives such sweet fruits—even if the tree is bitter, how does the sweetness come? That is it. Our spirituality, the blessings we receive in satsaṅg, are like heavy clouds coming from immortality. “Amṛta Sāgara Se Badalā Āyā” — from the ocean of Amṛta the clouds came and now they rain. And what is raining here? Beautiful words. Amṛtavāṇī — your talk, your words are like nectar. We say, “O, how sweet are the words one speaks.” That nectar you also have, but sometimes you are angry, jealous. When you love someone, that is fine, but towards others you may think, “They are stupid people, I don’t like them.” Then in your ocean, the immortality is absent. And that was not in your thoughts, and from thoughts come words. If your words are not good, they are poison. So try—try not to destroy something or someone. Try to bring forth that ocean of immortality: help, support. “Amṛta Sāgara Se Badalā Āyā, Barase Amṛta Vāṇī, Sāre Viśva Meṁ Barasa Rahe, Prabhu Kī Sīno Tāpa Niśānī Hai.” In the whole world, sweet words and good things are raining. And what happens through this? The three tāpas are purified. What are these three tāpas? Ādhibhautika, Ādhidaivika, and Ādhyātmika. They are within us, and they bring us troubles—they give rise to desires, attachments, cruelties like anger, hate, jealousy. Tāpa means heat, and this heat is so strong it burns you. Nowadays, countries threaten one another; they want to explode bombs that can burn and destroy for thousands of kilometres. This is the reality expressed in the yogis’ words, and it is called Tṛtāpa. The Ādhibhautika, Ādhidaivika, and Ādhyātmika tāpas can all be purified, cleaned, by the words of Gurudev. How beautiful what Gurujī said next: “Jisapara Amṛta Varṣā Barasī, So Baḍabhāgī Jānī Hai.” On whom the rain of nectar falls, that one is truly fortunate. When the rain comes, do not immediately cover your head. Let the nectar flow through you. Without water there is nothing. So it is said, “On whom the rain of blessings falls,” what is this rain? Mercy. Mercy, blessings, kindness, humbleness—when that blessing comes, everything becomes beautiful and great. That person is truly great and fortunate to receive this amṛta nectar. You are the lucky one. Now, let it come. We receive the blessing, do we not? You have just been blessed now. You have got it. Because this is the day of Gurujī’s and Mahāprabhujī’s Mahāsamādhi. Long ago, Gurujī spoke these words of blessing. So here, his voice is present, his words are present, his blessings are present. We cannot see him, but he is here, and Mahāprabhujī is here. All are here, yet we cannot see with these eyes and this physical body, for we are caught by the five elements—space, fire, air, water, and earth. We are coated and closed by these five elements. But when these elements dissolve, then you are everywhere. Now you are only somewhere; later you will be everywhere. That is the difference between us and them: they are the whole universe, omniscient and omnipresent. If you can understand or not—receive that nectar. “Amṛta Ke Sāgara, Jisane Pīyā Amṛta Mana Bharake, Āvāgamana Niśānī Hai.” Those who drank that nectar fully—with a full mind and full feeling—the nectar of wisdom, nectar of blessings, nectar of humbleness and kindness, there remains no more sign of coming and going; you are immortal. But you may think, “I will do it tomorrow.” No, it takes time, a lifetime. Be strong. After this life, I do not know—it depends on your karma. But if you are on this amṛta, the nectar of immortality, it will certainly enter your whole being unto immortality. “Kaṇa Kaṇa Meṁ Prakāśa Prabhu Kā, Jānata Hai Brahmajñānī Hai.” In each and every atom, in each and every cell of the body, there is the light of Mahāprabhujī. That is a disciple. How does he see everything in the master? Can you imagine how Gurujī sat near Mahāprabhujī and how much Mahāprabhujī gave him such beautiful, divine words and blessings? In Kaṭhū, there is a big banyan tree in our āśrama where Mahāprabhujī stayed. Gurujī, with his eyes full of tears, told me, “Mahesh, no one understood, but only this tree is my witness that Mahāprabhujī was God.” Only that tree is the witness. So even Gurujī realized Mahāprabhujī in each and every thing—he became one with Mahāprabhujī. Others did not. “Kaṇa Kaṇa Meṁ Prakāśa Prabhu Kā, Jānata Hai Brahmajñānī Hai.” Only those who possess that knowledge, that wisdom, can understand and see; they know what it is. When your third eye opens within you, then you will attain the destination of that immortality, to come there. “Śrī Līlāmṛta Kī Samarāṭa, Bhaktoṁ Ke Mana Bhānī Hai.” That is why Gurujī created the book Līlāmṛta—for devotees to continue their sādhanās. Indeed, Līlāmṛta is a great scripture. “Nema Se Dhyāve, Saba Kucha Pāve, Koī Rahe Nahī̃ Khānī Hai.” Those who practice discipline every day will achieve everything; no seeker remains empty. “Śrī Dīpa Dayālu Paramakṛpālu, Sabameṁ Sattā Samānī Hai.” Therefore, Mahāprabhujī is the greatest, most merciful God; His blessings are equal in everyone. The Holy Gurujī said, “It is not only in me.” My master is light, blessings, energy—everything equal with all. He does not give only to me alone. It is like sitting in a meadow where the sun shines; you sit there, and I sit there, both in the same sunlight. It is equal for everyone. Therefore, we should always repeat the name of Gurudev. Go to sleep with “Gurujī, Gurujī…” and you will have beautiful dreams. Oh, Gurujī told me, “You are a dreamer.” I said, “Yes, Gurujī, I always enjoy that. I see you. I go to sleep, and that’s it.” “Śrī Dīpa Dayālu Paramakṛpālu, Sabameṁ Sattā Samānī Hai. Mādhvānanda Kahe Mahimābharī, Varaṇana Āve Mukhānī Hoi.” Gurujī said that the glory of Mahāprabhujī cannot be fully expressed; though I have spoken so much, He is beyond that. Mahāprabhujī is beyond all description. And who is that? Devpurījī. Śrī Devpurījī, Śrī Devpurījī, Śrī Alakhpurījī, Śrī Caitaṅka… Śrī…