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Om Namah Śrī Prabhu Dīpanārāyaṇam, Haṁsabdhās prabhu śaraṇaparaṇam. Haṁsabdhās prabhu śaraṇaparaṇam, Śrī-prābhūdhi, Śrī-prābhūdhi. Haṁsabdhās prabhu śaraṇaparaṇam, Haṁsabdhās śaraṇaparaṇam. With this mantra, we shall concentrate on the Kelāś Āśram, which is the Dūna of Śrī Alak Purījī. Whenever I have to give a lecture or teaching, I see in my forehead and feel in my heart this great trinity: Bhagavān Śiva, Deveśvara Mahādeva; Ārādya Bhagavān Śrī Dīpa Nārāyaṇa Mahāprabhujī; and Ārādya Satguru Swāmī Madhavānandajī Bhagavān. At such times, I surrender to our trinities, O Gurudev, in your heart, in your intellect, and in my devotion. These are the three things: the devotion in the heart, the feeling and balance attained within the heart. Bhagavān Devpurījī, Bhagavān Dīp Nārāyaṇa Mahāprabhujī, please be with us in my whole body, in my mind, in my thoughts. There are short mantras: Devpurījī Mahārāj, Devādidev, Devpurījī Mahādev, Bhagavān Dīp Nārāyaṇa Mahāprabhujī, and Holy Guru. Please remain with me. Bless me and speak thyself. I will merely use my body and voice, but you are giving the discourse. This devotion, offered morning and evening, is real bhakti, the real devotion that brings increasing blessings. Therefore, we create a beautiful picture, for that is real. We envision Devapurījī’s beautiful neem tree with its glorious shade, and sitting there are Devapurījī, Mahāprabhujī, and Haripurījī. This is the way I proceed, the way we do. Prabhu śaraṇ parāyaṇam, Haṁsabhādas Prabhu śaraṇ parāyaṇam. Om Naseerī Prabhudī, Naseerī Prabhudī, Haṁsabhādas Prabhu śaraṇ parāyaṇam. It is all within ourselves. Whatever we possess is within. Even our body is within ourselves. All the beauty of our body is within, bestowed by God according to His blessings. Thus, whatever is within us, we give out; we do not draw it from outside. Whenever we speak or lecture, we are giving from our inside to the outside. A student studies, and that knowledge goes within that person, and then he gives it out. So everything first comes from outside. When a teacher speaks to us, it first enters our self, and then we express something. For example, you go to Lakṣmaṇjī in the office with a message. If Swamiji asks you, "Please turn off the lights," I tell you, and you tell Lakṣmaṇjī. But Lakṣmaṇjī will process it within himself, and then from within, he gives the instruction to turn off the lights. This means everything is within us. When someone—a teacher, master, parent, or friend—tells us something, we receive it within ourselves. Then we ask, "What do we have inside?" We do have something inside. You might say, "No, we are driving towards Pālī, not Marwar Junction." Indeed, the route to Jodhpur here is via Pālī. Of course, one could go to Marwar Junction repeatedly, but that is the opposite direction. So, what I am thinking, I give to you. That is what you receive: more knowledge on a subject. You may agree, but it is like that. We give what is within us. This is true when we practice meditation, prāṇāyāma, or āsanas; when we clean our kitchen, prepare vegetables, cook our meal, and clean again. This all comes from inside. That is the inside. We bring the outside into our inside, and then we speak. Understand that the light of Parabrahma, Paramātmā, is within us. It is not that one person can fly an aeroplane while another can only drive a car. If someone says, "I can also drive, let's go," and you sit in an aeroplane with three or four hundred people and all their luggage, the pilot is not foolish. He would not let you take control simply because you drive a bus or truck. The aeroplane would tremble. The pilot, who may be of small stature, knows what to do. When trainees learn, they have a black screen in front. They are told, "Start, take off." We might ask, "Is there nothing there?" But there is something. The instructor says, "Pilot, don't look forward, don't look right. Everything is here. You see buildings here, but they are on the screen." Similarly, when landing, they look at the screen. In the same way, on the screen of my brain or your brain, we act according to our knowledge. I do my yoga, my kriyās, many things. You may not have that knowledge yet. You have many other things. It is like that. It is unbelievable. Recently, I was standing at my window. There were many honey bees, and they were flying about with hundreds of other flies. They were landing on the bees and taking off. I had never considered this. I looked out and saw so many flies, yet none were colliding. Could you suddenly jump from here out the window? Humans cannot. Yet the little bee can see, and so many are coming and going. How do they do it? Perhaps there is a kind of magnet; we try to come near, and the magnet automatically pulls. I do not know. Similarly, one day I was sitting on the beach. There were thousands of tiny fish, all swimming together, and none were colliding. On another day, I saw something like a very large bush rising from the water, pushing up here and there. I later realized these were fish—thousands, millions of little fish rising from the bottom of the water. It is unbelievable. If these creatures also have this ability within them, not from outside, then we should learn. We are learning, and everyone has different knowledge. One person gives knowledge to another. Often, knowledge is given to you, but you may not accept it, understand it, or you may forget. When will you remember? On the day of the examination. During exams, you see the result. I can tell you, many girls and boys, before an exam, go to the temple at home—to Hanumanjī, Gaṇeśjī, Kṛṣṇa, Buddha, Śaṅkar Bhagavān, Śiva Bhagavān—and pray, "Please grant me success. I will pass." Once the exam is over, they often do not go to the temple. Others may say, "No, we still have faith," but otherwise, they neglect it. If someone then says, "Your marks were low; you have failed," they may say to God, "I don't want you. God, you did not help me. I know you will not give me anything. I don't want you, my God." They claim this God was not good. This is our mistake. We try to correct others' mistakes. One person may be right, but the other is not. The pilot has that knowledge; a bicycle rider has his; a pedestrian has another. This is knowledge. So what is the source? What is within you? That is your knowledge, but it originates from the outer world. Yet what do you have in your body? God has already given it in the mother's womb. From the first day you arrived, everything was already there. From there, we are learning. That is it. We have all within ourselves. It is the best. Do not blame others. Do not say you are the best. All are best, and yet all are not best, but inside they are. When we look inside, we know what it is. We are digging in the mind. I was in Australia, traveling somewhere. There were stones there—not precious bronze, but another kind, like brilliant white diamonds. People dig in many places, a little here and a little there. It is very hot, and they have made houses underground, where they live. I was there, so I am speaking from experience. Underground, they even have a church. This is how they go inside to bring out the diamond. Where is that diamond? In one of the Upaniṣads, it is written that a yogī—I think from Germany, Austria, or England—who studied deeply with a master, said his master taught him that in his heart there is a little cave containing a blue, blue light. That is the ātmā or something similar. I have undergone angiography five times and never saw any such thing. The first time I saw something, Gurujī was also present. Gurujī asked me, "Did you see God or something?" I said, "Yes." Gurujī said, "Tell me." I said, "You are in front of me." He said, "No, no, inside." Then I asked Gurujī, "Did you see a tiny blue light or something?" Gurujī said, "No." Gurujī explained, "That is not visible to our physical eyes. The light we always think of—light, light—is not this light, not sunlight. These are all fire lights. That light is within the inner eye; it is the cosmic light. The cosmic light is not like this." Therefore, yoga practice is not easy, and yet it is very easy. But what happens? We practice for half an hour, one hour, two hours, and then for twenty-two hours we do nothing but other things. Therefore, this is too little. Even while working, we should learn and practice. There is a story of Bhagavān Rāma. After returning from Śrī Laṅkā, Bhagavān Rāma was seated. Hanumanjī was there, Mīrā was there, Arjuna was there, Lakṣmaṇa was there, and all. Bhagavān Rāma sat on his throne. On his left side sat Sītā jī, and Lakṣmaṇa stood behind as a guard. Hanumān jī sat near Bhagavān Rām’s feet. Hanumanjī sat, looking only at the holy feet of Bhagavān Rāma, and all the time he was silently repeating, "Rām, Rām, Rām." Let it be like that for us. Let it ring like a bell in our heart and brain. Rām Rām... Hanumanjī sat silently with folded hands. Bhagavān Rāma looked at Hanumanjī. Bhagavān Rāma looked at all present, of course, including Sītā, but mostly at Hanuman. Sītā, Māyā Sītā, felt a little offended. Sītā thought, "Why is God Rāma so much in love with that monkey? Why does he not look to my side?" She thought this mentally, not aloud. Bhagavān Rāma also looked at Sītā. What did Bhagavān Rāma see in Hanumān? He took a single hair from near Hanuman’s ear. He pulled out this hair and realized, "I am not little." Sītā watched as Bhagavān Rāma, with the hair in his left hand, brought it to Sītā’s ear. From that single hair of Hanumanjī, a tiny hair, Bhagavān Rāma brought it near to Sītā’s hair. What vibration did it carry? What did you hear? Rām Rām... Do not think I do wrong, or that I will not love or respect you anymore. Balance is there. Sītā asked, "What do you mean, my lord?" He said, "Because balance is there. Hanumānjī is sitting there, so I must lean a little to that side for balance. Sītā, do not worry." This is how we proceed. Sītā then spoke. Bhagavān Rāma said, "Sītā, you should also look to Hanumān. Hanumān also respects you. You know how much Hanumānjī did in Śrī Laṅkā." What does this mean? I wish to convey our inner things, which are hidden, sometimes even painful. But if you are happy and in the Self, you are happy. It does not matter what it is; it is like that. I surrender to O Eśitā, I surrender to Darjunā and Manumanjī and Hanumanjī. There are many beautiful stories Hari Guruji tells about Hanumanjī. Tomorrow I will tell more. Therefore, our Bhagavān, Tripudyamare Devapurījī or Mahāprabhujī, and our dear holy Gurujī, our Swāmī Madhavānandajī Bhagavān, let it be that we all somehow become one. Now, what are we? We are fluttering in the ocean. We are in the ocean, with our hand out, holding one drop of water from the ocean. But this drop says, "I am alone. I am alone." The water of the river, when it reaches the sea, merges. My sweat is on my hands, but my sweat is also of the ocean. By simply turning my palm, it drips and falls into the ocean. When it goes into the ocean, then I am not there anymore. No one is; we are all in the ocean. Where are you? Just now, I was here, but I cannot see anymore. That is it. So become one with That. But if the water remains and does not drip down, then it... Om Namah Śrī Prabhu Dīpa Nārāyaṇam. Om Namah Śrī Prabhu Dīpa Nārāyaṇam. Haṁsabhādas Prabhu Śaraṇaparāyaṇam. Haṁsabhādas Prabhu Śaraṇaparāyaṇam. Om Namah Śrī Prabhu Śrī Prabhu Deva. Ham sabdhasa prabhu śaraṇa parāyaṇa. Ham sabdhasa prabhu śaraṇa parāyaṇa. Ham namaḥ śrī prabhu deva. That is why Sanātana Dharma exists. Sanātana Dharma is that which is in the universe as well as in everyone. Therefore, this dharma, sanātana dharma, will remain. Many other things will fail—many different political systems will fail—but sanātana dharma will not. Bhagavān is within everyone. Once someone asked the gopīs, "Where is Kṛṣṇa? Where is he sleeping?" They said, "We are sleeping here, and Kṛṣṇa is sleeping in that room." The person went and knocked on the door; inside, Kṛṣṇa was sleeping. He closed the door, went to the next room, and knocked. There was one Kṛṣṇa performing pūjā. He went to another room, for he had heard, "He is everywhere." At every door he opened, Kṛṣṇa was engaged in a different activity: eating, dressing immediately. How quickly he moved, and from where did he come? It is said, "He is not in this form; he is in the feeling." So we are all together in feeling, in oneness. That is it. When that feeling is present, the gopīs may have jealousy or anticipation. One knocks; she waits, wondering, "When will he come? Will he come? No, he does not come." Anything? Yes. Prem kā pyālā, Hari kā bā, merā bāre se. Ad nā bhikariyā makare kare se, Ad kā pyālā, Hari kā bā, merā bāre se. Prem kā pyālā hari kā, ba mere bāre se tere dharm kā pyālā hari kā, vikāriyam kare kāriyam. Satguru Swami Madhavānandjī Bhagwāne kī jay, Vishwaguru Mahāmandaleśwar Swami Maheśwarānandjī Yogī Rāj kī jay. So, which you wanted to sing, okay. Dharma, Bhagavāne kī chāyā, kyā pūcho? Keśava dī padāyalā satya kahu, eṣā parama kṛpālā. Kyā pūchā Keśava dī padāyalā? Brahma samāna Vedokta avakta. Viṣṇu samāna kare kya, pucca kesa dīpatāyāla? Śiva samāna mahāyogī avadhūta, Kya pucho gai sādhi padayala? Satya kahu, aisa paramakṛpāla. Kya pucho gai sadhi padayala maryada purushottama siri rāma jesā śīlavanta prabhu parmatayala? Śīlavanta prabhu parmatayala kya puchkeśa dīpatayala? Śrī Kṛṣṇa sam sab kālaṁ purāṇa. Anupamā līlā kar kyā pūcho, kai sādhī patāyalā? Satya kahu, aisā parama satya kahu. Kyā pūcho, kesā dī paḍāyalā? Kyā pūcho, kesā dī paḍāyalā? Hariścandra-sam-mahādānī-dātā, Jīvanamukha janaka-sam-viṣāla, janaka-cokāyalā. Kya pucho kai sādhi patāyalā? Sathya kahu aisa param sathya. Pucho kai sādhi patāyalā? Buddha, Mahāvīrasa mahimā, kepālakā aparṇā rūp sakh mein pañca kaiśādipatāyalām. Satya kahu aisa parama kṛpālā. Kya pucho kaisa deepa dayala Bala brahmachari muni śukadeva samāna satya jñāna kā mūrdhā, satya jñāna kā kya puch kaisadi padayala mahābalatari anumāna jesa Gaṇeśa, what do you ask the Satipatthayala? O Dhruva Samāna, the eight-fold devotee, Sabhī loko me rachyā viśāla, Kyā pucho kaisā dī padāyāla? Śaṅkarācārya samvedānta ke dātā, Pakhaṇḍa, Panta, Khaṇḍa, Nārada, Indrasam, Barṣhe, Amṛta, Dāra. Chandrasam, Sukha, Chandrasam Keśa, Dīpā, Dayāla Śrī Dīpadayāl Sarveśvaradatta Śrī Dīpadayāl Sarveśvaradatta. Karo ro surya se adhika uchala, kya pucho kaisa dī pā dayāla? Śrīmad Avanand jī pāne ko de kā, ajñāna kā parṇa pāne. Kya pucho kesā jīva dayāla? Satya kahun aisa Parama Satya, Kasa Parama Pāla. Kya Pucho Kesa Deepa Dayala, Kya Pucho Kesa Deepa Dayala Bumbali Siddhi Tanayam Bhagwane Ki Jai. Sat Gurudeva Ki Jai. Vishwaguru Mahāmaṇḍaleśvara Swami Maheśwarānandjī Yogī Rājī Ki Jai. Satyāsana Tandharam Ki Jai.