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Śrī Dīp Nārāyaṇ Bhagavān kī Jai, Devādhī Deva, Deveśvara Mahādeva kī Jai, Satguru Svāmī Madhvalānjī Bhagavān kī Jai, Alakpurījī Mahādeva kī Jai. Good evening. It is a beautiful evening under a beautiful sky. Sometimes it is cold, with many, many stars; sometimes there are clouds, sometimes it is nice and cool. And again, God bestows upon us beautiful white snow. We go to sleep and there is no snow, nothing. All the trees have lost their leaves. In the morning we wake up, and the entire forest is beautiful, like silver. Unbelievable. That is God’s blessing. Each and every tree, bush, and blade of grass is beautiful. The next day, again, there is beautiful sunshine and a very nice dripping of water, like light pearls. Suddenly a good breeze comes, and another thing appears. All twelve months, every month, presents a different form for us to see. Sometimes flowers, sometimes different kinds of vegetables, many fruits on the ground, and so on. So it is not that we somehow become tired. God always gives us beauty, like a dance, a song, everything. And that is also how we can sit in meditation. We open our eyes and see in front of us what God has opened like a book. That sight goes through our eyes and into our whole body. We are within ourselves; the clouds come through, and we are in the temple of our bodies. In those minutes or hours when we are meditating within ourselves—not outside, because we are tired and cannot go there quickly—we say to God, "Please, you bring it. Come to me." Yes, come to me. And God awakens within our consciousness, into God’s feelings. It is something like very beautiful pearls which we are swallowing. Certainly, we also receive this. God gives us beauty, and so it is. Now I enter into the yoga, into my happiness, my joy, my light, everything. There is no "I’m hungry" or "thirsty" or "cold" or "hot." Inside, everything is there. God is taking everything and has given it many, many different forms. God is in the heart, and Śiva is on the head. And Brahmā is everything—creation—and what we see, we are just enjoying. That is meditation. But that kind of meditation goes deep into the nābhi, and that Guru. He can give you something. There are no long, long mantras. He will only give it to you within, and there will appear your Guru’s likeness, the feeling of the Guru, the mantra of the Guru, everything. And it becomes like Brahmā, or God. That time is called the joy of joys, a joy which rises above everything in our heart. No, no. For us to have something, we need to get more. It is said that when there is a little child, it is just like a little bird—one month old, or half, four days, two months, three months. Sometimes the child is crying and moving, but when the mother gives milk from her breast, at that time, the child, while drinking the mother’s milk, falls asleep while drinking. The mother will bring him to his bed, and the child is as if in divine consciousness. That means God is still with them. And God tells them, "Yes, I will take care of you. You will be... don’t worry. Sleep, enjoy the mother’s water, milk, everything." And so we project ourselves more and more. Similarly, after some years, we come to the outer world. We open our eyes, and whatever we see, we say, "Oh." For example, for a little child, a little toy is more than anything. Everything for this child is everything. But after certain years, they put the toys aside and begin playing with our children, their children, and that is beautiful and happy. They are running and playing, etc. And again, they leave the children behind. Yes, they don’t like the toys, they don’t like that milk. Friends are okay, but not so much. Then we begin searching. The girl searches for a boy, and the boy searches for a girl, you see. Because God has given this. God said, "Come on, go ahead, because you have to have your children again." Working well, eating good things, but again, then we grow tired of this. You have other children, then we say, "I have done everything, I enjoyed everything in my life now, but now my knees, my back, my shoulders..." My neck, etc. Sometimes my neck is turning my head, and what is it doing? The head and what it did, the neck, and they all... so many people, they are old and they say while walking, what do they say? "My head? I lost everything. All that I did, it was not for me to use. All the mother’s milk from the mother’s body, learning to walk, and what I told... but at the end, I said nothing remains." It is like we have some fruit, let’s say a very beautiful cherry or mango, etc. We take a sweet cherry, beautiful and red. And the cherry says, "Yes, you can enjoy me." And then what we do is we spit out the seed again. Similarly, lifelong, from there we spit that out. All it was, this is only like a seed. Where was my joy there? Others say, "I enjoyed my life, good friends, everything. And I pray, I meditate, everything for many people. I gave people so many things, I was helping them with everything." And at the same time, I had prayer before going to sleep. I was thinking of my God, my Gurudeva, and a dream comes, and that dream is the reality. Only in the dream, and they will tell, "Yes, this is like that." And so we come there, we wake up. And immediately when we are waking up, what are you thinking? Or what have you got? Just a very second after it, there are many things. But that awakening from the sleep, from the dream, comes again to sleep. And then it is said, something between memories, someone’s, after everything. So it means, now, in how many years, you meditate and concentrate, and do āsanas and prāṇāyāma, and running and jumping and swimming and everything. Good dream, this dress, everything. Oh, my dear, my youth. I thought I am one, like a God, but that will go down. The sun is going slowly, slowly down. So, there are two things: one is only trying to think, "I enjoy, I feel, I this and that." The other says, "I have my duty, but my life is there for God, O Lord, O Gurudev. Please lead me, lead me." So it is said that one man was walking, going, and there was no car, nothing. Maybe horses or buffaloes, donkeys or other animals, or you walk yourself. So one man was going to another village, about 100 kilometers away. At that time, for people, 100 kilometers was nothing for walking. And now we, from here, our home, to go to the farm to bring the vegetables—this is just one and a half kilometers, and we take the car to go. But that time was nothing; you had to walk. So one bhakta, one yogī, everything, he was spiritual. My guru, but he was walking, going somewhere, going to the hills and down, and like this. So, there was a very nice path, nice and green, and very good, and suddenly, bushes and thorns and stones. So when he was going with someone who was very comfortable, then someone was walking with him. He didn’t see, also no shadow, but he knows that someone is walking with him, and he’s with you, and he’s very happy, like look. My Gurudev, or you say my God, is with me, and talking and speaking, mentally talking, and laughing. And he is going also, and he is going also, and climbing on the hills. Tarnibuses and stones, little stones, many. No proper path, very hot midday, and suddenly, what happens? Who was going with you? He stopped there. But he is going further. He said, "When the wood, comfortable path, comfortable, he was with me all the time, and now I am sweating and he is not at all. My thorns, my stones, suddenly a snake is going, scorpion going." And he said, "God is not for me, or my good name is not." So he was walking about two hours, and then he was going from the hill down slowly, slowly. Climbing up was easy; going down is more difficult because we are already tired. And suddenly came beautiful, flat, and very nice sand, no stones, no thorns, nothing, very nice. And then again, his father was walking with him, so he was a little bit angry. And there was a very beautiful, beautiful lake and good water, and on the beach of that beautiful tree, and he was going towards that tree, and his friend or his guru or a god was going with him, and then he sat under the tree, and he is also sitting beside him. He said, "My God, Gurudev, when you are always comfortable with me, and when you are in a very uncomfortable situation, a not-good situation, and you go—you don’t go or be with me here—if you don’t want to help me." God said, "My son, I was walking when it was a comfortable place. But when there were the thorns and the stones, and the heat, and animals, and scorpions, and so on—my son, at that time, I was holding you in my hands, in my palm. And I was walking through the thorns and this. It was difficult. But when again, very nice, then I left you down, and I walked beside you. I did not let you fall down. No thorns inside. No animals, no scorpions, no cobras. I was protecting you. And now it is very nice, so I am again walking with you." This was one beautiful story, and it is said also somewhere in the Bible. Or, in other words, that Jesus told these stories. Similarly, my dears, there are some, when good things are in this, and we tell them, "Yeah, Swamiji is very good." And if there is something you think is difficult, or this or that, then say, "I don’t want it," and I will go away. So in that way, we don’t know when God is bringing up and giving a test. But He will not leave us. He will be with us all the time. Even if you go away physically, he knows that sooner or later, he has lost a day or something, he will come to my path. Like the young children now, they are 20, 25, 17, 18, 19. They are running away and coming, but one day they will come back. You have got torrents. So we have to come again to the mother. Similarly, if you are on the path of yoga, on the path of the Gurudeva, you know that once He has given it to you, it is all there with you. You know what they say in Kṛṣṇa? Now, vaccine, injections. And you will go a long time. But when the time will come, you will turn again and again; injection will come. In that way, prayer is one of the greatest. Guru Kripa. We have today one beautiful cinema, or whatever this is called. And it is like Brahmā, Viṣṇu, and Śiva, and now they are playing, also showing us beautifully. So in that way, we have to be strong. And when you will lose it and say, "Don’t go, and I will not do," then you are cutting something. So, that means when we are trying to go away, it means we are gone in the thorn. But sooner or later, again, Gurudev will get the thorn out. If not this year, in this life, in this life it will come. Tomorrow, I will tell you another one, how it is. Therefore, we know we have this vaccine already inside. A little bit will be one, two days, a little bit of pain, but you will be very healthy and good. We hope that it will be good. But sooner or later, we will go with that path of the Gurudeva. Therefore, it is said, Gurudev, in this body, visibility, this is a tree, a bush, there are thorns, and those thorns are like poison. This is climbing on the trees. So our bodies are now like a poison. If somebody tells you something, if you say, "No, you are, I don’t want to take it," and then again, oh, and slowly, slowly, when the injection is going down, "Gurudev, I’m sorry, yes." Say to Gurudev, "It’s not good, this and that." But then again it comes. I am sorry. So it is said, yetān viścibeldi, this body is, what is called climbing, no, no... Which is, we see in the tree, many, many trees climbing up. So this veil, veil means that covering. This is poisonous. And what is that poison? We all. We are angry, we are this, we are this, sometimes good, sometimes this. So Gurudev said, well, he said, we tell them, we are, it’s like the poisons. But Gurudev is amṛt, nectar, and in that nectar is a very big mountain or big water well or something. Sorry. Mile, we give our head, sorry, śīṣa diye, śīṣa means the head, diye means give, satguru mile, then you will get the gurudeva. So what means that give the head? It means we bow down, and many, many religions, everywhere, to their God or whatever, they do, they bow down. So, what does it mean to bow down? It is said, "O Lord, I give you my whole head." Even if it is not very expensive, it is very cheap; it is not so much money or anything. Such a head which we pour down to the God, we have also not enough, not enough. You have to give one more. When we are digging for coal or gold or diamond, etc., yes. This is called the khān. We get everything. We get everything, Guru Amṛt kī khān. Amṛt. And Amṛt means when we have the Amṛt, then we are liberated. When we give our head there to Satguru, there is too little. Not enough. Okay, thank you. Still, we don’t know. Sokha Gurudeva is like a beautiful moon. New moon and a full moon today, and sevak, disciple, he looks into his eyes. And looking at the moon. Tonight is a full moon. Even many animals are looking at the moon, and some are speaking, and some are only looking, and so on. 24 hours, I look to my that God Guru Caraṇ Kamal, or to the lotus feet of the Gurudev, all the times I am, because there is candra for us. Gurudev jī, tīna loka ke dev, suranar muni sab santa jana, nitya uṭh karte sev. Sadguru samdātā nahī, sab jag māṅgan har, kyā rājā, kyā bahādśa, sabhī khaḍā rahe dvār. Rām Kṛṣṇa se kaun baṛe, usne bhī guru kī, tīn lok ke nāt hai. Satguru ke ādhī satguru pūrṇ brahma hai. Jo ve sur, nar, vāt, nugra, nīch jāne nahī̃, yuga yuga gehli tāt. Ye tanaviṣ kī velḍī, guruyamrat kī khān. Sīśa diye sat guru mile to bhī sastā jān, Guru mūrtī muk candramā, sevak nain cakor. Aṣṭapahar nṛkat rao, guru caraṇ kamal kī or. Siyāvar Rāmacandra kī jai, Pavan sūt Hanumān kī jai, Satguru Bhagavān kī jai, Alakpurī Samādeva kī jai. Devadī deva deveśvara kī je, Param Satguru Bhagavān Dīpa Nārāyaṇa kī je, Satguru Svāmī Mādhava-ānandajī kī je, Śrāvaka Sanātana Dharma kī je, Oṁ Hari Oṁ Viśva Guru Mahāmaṇḍaleśvara Parama Śrī Svāmī Maheśvarānandajī Gurudeva kī je.