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Part 1: Nādarūpa Parabrahma: The Supreme Resonance Śānti. Nādarūpa Parabrahma. Nāda means sound. Where we are, we exist eternally as sound. When we dissolve our body and the soul departs, it is like a resonance. In that resonance, we are singing. It depends on what kind of song you are singing; it is always good. In that resonance, you are singing a wedding song, or a song about the forest, or the sound of water, and so on. But we are in the oneness of that sound, Nādarūpa Parabrahma. Therefore, that Nāda, that sound, is the resonance which is supreme, the highest. That sound brings us into harmony if it is divine, spiritual; the language does not matter. Whether you sing in Indian, English, Japanese, or any country's language, it is their language, but the resonance is the same. So, we return to this bhajan. The song from yesterday, what we were singing, I spoke only one word. What I told you yesterday was only one word, which I explained to you all through the night and day. Now we go further. It can take a whole year just to enter into the resonance and let it come into ourselves, into the resonance and the resonance within us. Then there is no duality; it is one. Where there is duality, there is still negativity, and when there is no duality, it is oneness. It is said: the river has curves, but not the water. So, this river is our body, but all these sounds, this resonance, it is the supreme. Come to your bhajan. Bhagavān Kī Jai, Satguru Dev Kī Jai. Nādarūpa Parabrahma, Nāda resonance. When the resonance is there, there is no duality. We do not need an explanation. It does not matter whose language it is—Chinese, Mexican, German, French, Hindi, or Sanskrit, etc. But there is within our self, in our heart. In the Upaniṣad, the Kaṭha Upaniṣad, it is said that in the heart there is a little cave. A doctor will not understand; all will not understand, but it is. In the heart, there is a cave. In the cave, there is a blue, a very fine blue color. That is the Ātmā, which is within our self. The Ātmā is in the whole body, but the point is in the heart. Our life, our body is great, but whenever something happens, suddenly in the heart—negative or positive, painful or pleasant—anything is felt in that heart. We also believe it is in the brain. The brain is a great power. For example, take an elephant. An elephant has a big body, no? And how big is the head of the elephant? Just like this. Or a python, a snake, a python—big, it can be two, three meters or more, and so thick. But its head is very little, and that small brain at the head of this python, this brain is leading you, pulling you everywhere. The elephant is also there, but the heart is in everyone, in every creature; there is a heart. A very tiny, very tiny ant also has a brain, a heart, everything. Let us go deeper than the ant. In Australia, there is a little, little fly. What do you call that fly? A sand fly. We cannot see it with our eyes. We cannot see it with our body, but it has the power to bite and suck your blood, and afterward we feel itching. So, that prāṇa, that power, that energy, is within everyone. Now we talk about some plants. Yes, it is a life. Exactly as a human has a life, similarly the plant also has one. We take a branch out; after a while the leaves will become... how do you call it? If we chip off the trunk of the tree, all the leaves and everything will go down. A human: we cut your hand, our finger is gone, and it will become blue or something, the whole body. So, life—what we are calling life—is not only my life as a human, but all creatures, every plant, and everything is that life. That is called resonance, and that resonance is that life. Now, the resonance is in the feeling, in our body, of our desires. We think, "I want to enjoy this," but that is not enjoyment. Enjoyment is a joy, not an enjoyment which is a painful joy. After a while, you will say, "That is not the joy." When we are old, very old, then everything that we enjoy—our eating, our drinking, our families, our friends, everything—is again going away. Why not before? Why not before? And those who have the feeling that it is an enemy of us... There is a very good drink, the color is good, the taste is very good, maybe very sweet, but there is poison. And after that, even if it was good taste, slowly, slowly that poison will kill us. This is what they call the slow poison. In five years, that sleeping snake, or we call it a cobra—but all snakes—as it is sleeping, it is sleeping. But then, when it awakes, it awakens that poison inside. And so, even that silence, that one, is more killing us slowly, slowly, slowly. Why were we not aware of this before? So, kill, die, everyone. But someone who is going into the supreme, the highest... I do not know now, and therefore, it is given for the humans. O human, from the beginning of your birth, if you had from the past life... You are awakened in that, then you are awakened. Because it cannot be... maybe not that... how many lives we need until we will complete it. We give up our body, but our karmas, our sādhanās, our spiritualities, our master or our guru, whatever, how is continuously, continuously following us like a river, like a river. And you know, even if you block the river, but when there is lots and lots of rain, then again this water will go to that, or the river will go to the ocean. Sooner or later, like any animals, they are. That is why when we are going on the highway, then there is written about some cobra—not a cobra—the kangaroos, or the deer, or the devils, or many things, or camels. These are all animals because they have the path of their ancestors. And so, our spiritual soul from our heart... and you think that I am now too young and I do not know. Let us say your guru is old, you came late; it does not matter. When he touches you, he gives you a mantra. Do not say, "Now my master will very soon go away, but what will I do then?" No. The seed will be there. The plant will die, and that seed is in the earth, and that again will come and give further to the other seed, and you will be continuous. So, who knows what that is? Therefore, from the beginning of birth, one is a holy saint, and it will turn. Though you do not know, something is there: our consciousness is still there, but inside it is there. And therefore, in the song, it says... O Gurudev, give me darśan. Darśan means, see, I want to see you, I will come to you. So, there are many questions about this to come. As soon as possible, please do not give me only the darśans, maybe from the other different ways, okay? So now again, the resonance, the sound. Now one sound is very good. In such a hall like this, we are sitting here. In the hall, we can do something, but we do not want to do anything. So, if we open the windows on both sides, then we have nice air, okay? Open this window, yeah? Now, also the net, yeah. Now, that is it. And also, the curtain, the curtain of ignorance. Yes, and that is also a good idea. So, this is called the curtain, the curtain of ignorance. The curtain of this, our lid of our eye, there is a vision, there is everything. But this eyelid is there, it is there. Light is there, everything is there, but you did not open your lid. Similarly, we have in us that light of God, who gave us resonance. We are on the resonance. That is very clear. Someone will tell you... I tell you a lot of times in the last years when I was here in Canada or in Australia, and I was giving a lecture and I was telling about this, and it came to me again. And so the sound. When someone tells you how, and one tells you, there is an example. This example is that one person goes to... He came close to one office of some government or anything, and you had to go very urgently, and you were coming from a far distance from Dangong, you know, because the office is here, and there was much traffic and rain. This, and the officer or the person who is working there in his office is going to close the gate, and he wants to go, and one. Like Lakṣmaṇ Purī, he is always last, but he comes, so he came, "Sir, sir..." He said, "What, please? Please, it is very important for me. I came late, but it was traffic and so." He said, "Come tomorrow." "Please, tomorrow my life is finished. I need this, please. Thank you, sir." He said, "Okay." The person was so kind, he said, "Okay, come." So he gave the signature and everything, and said, "Next time, please come at the right time. Thank you." He gave you the signature and everything. That is how the sound of kindness—"please, kindly, can you do this, please"—your heart is melting. How is a person good? That is a good resonance. Another one comes there, and this person is locking his office, and he said, "Hey, stupid one, stop. I need something, blind one." He said, "What? Nothing, what? You know I am this." Then he said, "What will happen? What will he tell you then?" So, he will not give anything, and maybe begin fighting. Sound. Which is the sound? From our mouth and our tongue. "Please, sir, kindly excuse me, but I was late." That is the sweetness. That is the sound. And the same tongue, the same mouth, the same voice, but the words are different. "Hey, bloody man, do it." So what happens to this? So this is the inner life. If we are kind, to whom? To God. "Oh, my Lord, please." We say, "please." And if you say, "Hey, come, bloody God, there is no God," but we say something, that will give the negative. Therefore, this is in that: jaldī darśan denā, oh my Lord, oh my Gurudev, give me darśan as quickly as possible. And itinato darśana denā, tumāre darśana hai pāvana, because to see thyself into thy lotus feet, your body, everything, darśana hai pāvana. Pāvana means we are receiving a positive, divine, kind resonance into our body from that Gurudev. If you have positive thinking, you will never go to negative thinking. If they are negative, but still, Gurudev will not do anything. But constantly you think like that, then okay, you will turn after some time again back to the other life. Maybe become a pig, why not? Or a cobra, or a kangaroo. They are very... kangaroos are very good, but you know how many bugs are here and there, and they are trying, but there are many, many bugs round and round and round, anyhow. So, God gave that to humans, that brain, that thinking, but one is still in the norm, not the right, and one is on the highest level. He died, but again gave birth, and very young, but still beginning, beginning. So it is a very nice tree, a fruit tree, and the tree is old, it dies, but the seeds are there. It is growing, it is growing like this. So, Tumaṛe Darśan hai Pāvana. Pāvana, there is also a word; you can say drinking water, nectar. But Pāvana means liberation. Pāvana means divine. Pāvana means free of all negativity, or what we call impure. Lord, or our... what we did some wrong thing, mistake is little. Sin, my sin, O Lord, my all sin will be gone when I have your darśan, O Gurudev. This is Swamijī and Achala Rāmjī from Jodhpur. He is not here anymore. He has beautiful bhajans and books. And this, when you sing and you understand... Many, many sādhus or people are singing, they are singing so beautifully, but at the same time, the tears are flowing, that is it. And who can sing and who can write such a song, such a bhoj bhajan or a poem? It is not easy. You are, you study, you are in college, you are in university, you have everything, but in the heart, there is nothing opened. And when it will open, it is like, how to say, the water comes out, you know. Part 2: The Inner Awakening and the Guru's Grace When you take a lemon and squeeze it, what comes out? It comes from within, not from the skin. Similarly, when we awaken and cleanse our heart, then what comes out? Gurudev. Otherwise, you do not understand the Gurudev. You will go back again. You think, "I want something different," and then it means you will go again. O human, your life, you lost. You lost in your lust. That’s it. Sabhāpāpa kṣaṇāsana, pāpa and puṇya. Yesterday I was talking. Pāpa and puṇya. Pāpa means sin and puṇya means virtue. So, pāpa and puṇya both are running with us together. Like Śaṅkarācārya said, beside him is life and beside him is death. Life and death. So one side is our light side, and the other side is the darkness. And darkness, that for those people or those ones who are that, again and again want to attack your feelings, that negative side, you will be lost. And so, sabhapāpako niśāna, because Gurudev, tumāre darśan hai pāvan, while being or getting your darśan, O my Gurudev, Sab pāp ko niśāna. All my sins, all my negatives will be deleted. How do you delete? We are deleted like in your computer. One month you are doing work and work, and you did not save. And mistakenly, this one little finger was there, and, oh God, one month is okay. One month is okay. But now you will not get those words or these things. Something you will miss, something will be different. So this is how that mistake, therefore it is said, sab pāp hai niśāna. Pāvan means I got it, pure. Dil kā hamāre bhavan, that’s for, oh my Gurudev, who said, this person, the Achalānandjī. He said, not me. I am not. I am only telling what it is, yes. So it is not me who is writing this. I am only telling what he is doing, what he did, what he gave. So, sab pāp kā hai niśāna. So, all my sins are cleared up. And therefore, my heart, my heart is telling me. And I love that. I like that. But you said, "I am so happy that I get that." Your blessing. Gurudev, your blessing. You did, you give me. Darśan jaldī denā, darśan jaldī denā. Therefore, please, don’t go away from me. Do not neglect me. Be always with me. Darshan denā, I want to see your darśan day and night. Day and night, there is one yogī, and he was from India. He has very great masters, many masters. A master is a master, the master is a master. Don’t think that now I am a guru, I had no other gurus, but I am a guru. Okay. That is just empty. It is empty. Even at least football has the air inside, but other ones have not, like this. So, Guru, our Guru, I will tell you this evening or after, from our Alakhpurījī. And I think I did not tell you all. Why did I not tell you? Because I did not find him still, I am searching. Searching. My Guru is the best. My Guru’s Guru is the supreme. The Guru’s Guru is God. And God’s God. But where are the roots of that? That I want to see. And you see this photo here, that is our Devpurījī. I found a cave of Devpurījī in the Himalayas, at nearly 5,000 meters in altitude. And there is his cave, and his master is Alakhpurījī. I even, we will talk about it this evening. So, there are some people who have one guru, get knowledge and everything, and then finish from the guru. He is only himself, that I am the guru. You have thrown it out? Like what? You have one fruit, or you can say this olive, very nice, and a seed. But the seed is the master. The seed is the guru. The seed of the seed of the seed. But you don’t, we don’t understand. We think, "I am everything." You think I am, but you are not. You were at university. There was a professor. He gave the knowledge. Now you said, "But I know, and I have." Yes, it is he who put it in your brain. He put the seed in your brain, yes. So it is he, not you. That’s it. Following in that way. And there, students have a little jealousy. That is a very big problem. She thinks that he is my best master, and I am very close to him, but why is he sitting near me? And she said, "I am bringing a glass of water, you sit down." Yeah, there is a brother, children, they are all having the, how to call it, jealousy. But as long as there is ignorance, there is jealousy, and when there is knowledge, then there is no jealousy. It is one man. When he was in America, he had many disciples, good disciples, and they did not have so many. So again, jealousy. To me also, my Gurujī is there, I am here, now you have more disciples than me. And the other said, "Why don’t I have so many disciples? Gurujī has given all knowledge to me." They said, "Gurujī gave everything to me." But Guruji did not give equally to everyone. The Gurujī gave you the seeds in this field, and he gave to me also in this field. I take care of my field so that it grows the seeds and everything. Others did not do anything; it doesn’t matter. If rain comes, it will grow and everything. But there was no rain, and before that, it ends everything. So take care of that. Then it is said, "Now Gurujī loves him or her more," and to this, the Guru will never say, and he will never say, "I love only this." I love everyone. You have your five children, and you love every one of them, your mother and your father both. But these five children, they think with jealousy. That is always. But when it will come, Nara is there, then it’s gone. So, what is that? So, his master said, "Gurujī, you are this disciple, Yogananda." He is there, he is there, and he is enjoying, good eating, good this and that, and he will not come anymore, and like this. They tried to humiliate him. Yes, always, and always, and always. So, what happens? He is writing. He is writing this letter, and Gurujī is writing this, but Gurujī is always writing, "My heart, my dear," but people are also jealous of the master, that is it. And so they said, "He will not come anymore, and he is not yours." And there is one song, you know that song, yes? Yeah, and this is which song? Let’s come. Gurudev, I will be Thine, Gurudev, I will be Thine, always, when I go till the stars, but still I will be Thine. So, sing. Thank you. And so, my heart is longing for thee, and I want, as quickly as possible, please give me the darśan. Tumāre vachan suhānā. Oh my God, oh my Lord, oh my Gurudev. Your words are so sweet to me, very precious to me. Tumāre vachan suhānā. Your words are so pleasant for me to hear, what you are talking about, what you are giving. So that’s what the satsaṅg is; this is a satsaṅg. So if you are a bhakta, then you feel that the whole body is vibrating, the whole body, whole thoughts, everything. Brahma Rūpa ko lakhe and Brahma Loka, your words are written by the highest God, the Supreme, the Brahman. The Brahma Rūp Ko Lakha Ne. In this word, Triya Tāp Ko Buja Ne, and Triya Tāp: there are three different kinds of fire—jealousy, anger, hate. This is a fire inside. But thy words, O my Lord, it calms down. Buja Ne means like a flame. We blow off, and what is that? Just one negative thought, and the flame is gone. Darkness. So it is that Gurujī said, Gurujī also wrote many, many books like this, bhajans, many beautiful bhajans of Gurujī. And it is said, "Kāsā Phūṭā Jānkar Kahā Gayā?" So you think, "Can I have this pot? This pot? Yes?" Okay. So, this metal, and this have a beautiful resonance in this. Yes? This is a beautiful resonance. And now look, it is our heart, our brain, our meaning, our understanding. Everything, everything is resonance within and out, okay? But, when negativity comes to the disciple, when he thinks it is nothing and he wants to have different things, he is going here and there, then it is said, "Kaṅsī phūṭī jānkar kahāṁ gaī?" This Kansi, this kind of this milk, the Kansi Phuti Jankar Kahan Gai? When this is broken, then where has this resonance gone? That resonance is gone. Now it will go like this. That is broken, broken. No resonance, beautiful in the heart. When you love someone, when you understand someone, when you want someone, in the heart is a beautiful resonance, my heart, we call it my heart, yes, my heart. But when our heart, when someone says, "You are a stupid man," and this and that, then you are with it, but it is broken, there is nothing. That’s Kānsī Phūṭī, which is correct. Jankar kahā gai, where the resonance is gone. There is no more resonance. Doodh phaṭak ghi kahā cal gai. Now it is said, when the milk is split, milk is split, yeah. It’s like you put a lemon inside. Yes. Then there is no more butter inside. So quickly, milk is there. And we put two drops or one drop of the lemon, and split it. No more butter, where is the butter? Doodh phaṭā kahā gayā grit. So, where has the ghee, the butter, gone? This is very clear in our heart. And the third point, and that is called dīpak bhujā gayā kahā gaī. These are the three points. When the flame is in the room and suddenly it goes out, where has it gone? We blow off the flame, the window is closed, the door is closed, there is nowhere to go. Where has the flame gone? Where? So similarly, when we get negativity, something towards your husband, towards your wife, towards your boss, towards your friends, towards anything, or your master or anything, then these three things are righted on your door, righted on your window, righted in your bathroom. Kānsī phūṭī jhīṅkar kahā gaī, dūdh phūṭ gayā kahā girat, dīpak bhujā gayā kahā gaī, lok āgai so where this is gone. And so in this, what he said: "Tumāre Vachan Svāhā, Baham Rūp Kā Lakhawe, Triyā Tāp Bhujawe." So this Triyā Tāp, which is the fire in our body, which I told, and this darśan jaldī denā. The flame is going out quickly, please. So please come and let my flame in my heart, the flame of positivity, the flame of love, the flame of harmony, everything, everything. Sumiranadumāra Nika, and therefore, oh my Lord, your name, your mantra, that we should constantly chant our mantras, which the master has given; the master’s name should be there. Sumiranādumāra Nītā, so purity is coming, Nīkā, the clarity, purity. Because my Master, my Lord, all about this, Sarva Dhyānaka Hai Ṭikkā. So this is that there is no anything better than this ṭikkā. Ṭikkā means like tilaka, for example, beauty, clarity. And for me, the whole world is tasteless. No more taste. No chocolate, no ice cream, no this, no that. All is nothing. That, if I understood, I understood my master, I understood that. Then, that is all Gurujī always saying, you know the Gurujī’s, if Gurujī will be here today, coming and he will give the satsaṅg, you can’t imagine how divine it is. So what I am telling you is what he said, not me. And I try to go further, and I try to keep myself in that. Sab jagat lāge fīkā, darśan jaldī denā. Everything is tasteless. Tasteless, there is no more taste. Please come quickly, oh my lord. Darśan jaldi dhyāna, satsaṅg ke guṇ ko gāve. Those who will go to the satsaṅg and sing the satsaṅg, so Satguru ke gān jo gāve, so those who are singing the song, the name of the Gurudev, Bhave Sindhu Bo Na Āve. That one will not come anymore in the ocean of this world of completeness. We will not come more into this world, this ocean. Not the water of the ocean, but all whose life, living, birth, coming, and going—this is an ocean of negativity. Bhave Sindhuvo Aave Achal Ram Moksha Pave. Because that Swāmījī, Achal Rāmjī, who wrote this bhajan, "Achal Ram Moksha Pave," said, "I will get mokṣa." You know mokṣa, everybody? Liberation. Liberation means being one with God. That’s all. I am not an individual anymore. I am not coming and going. I am, "Darshan jaldī denā," please, Gurudev, come quickly and give me the darśan. Śrī Dīp Nārāyaṇ Bhagavān Kī, Achal Rāmjī Mahārāj Kī, Dev Purīśamadeva Kī, Sadguru Sant Kī, Jaya Ho Āryo.