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The next mantra states: tasye syādeśo yade tad vidyato vidyatādha itinayam itim sadhā ityadhidevatam. When a burning desire to know Brahman awakens in the heart of the aspirant, the sādhaka, the Supreme Lord takes note of this genuine longing. To nurture that longing further, through His grace (kripa), God grants certain experiences. These are something like a brief flash of lightning in the sky or the blink of an eye. Sometimes God reveals His form to devotees (bhaktas)—through a dream, in meditation, through the beauty of nature, or through inner feelings. It is such experiences that have brought you all here. Indeed, I would say you have such experiences here every day, though sometimes you do not recognize them, and by changing your mood, you destroy everything. The person who has such experiences always wears a sweet smile (madhur muskān). It does not matter what happens—whether events are good or bad, whether someone is friendly or not, respectful or not—nothing disturbs you. You have a madhur moṣkan, and this sweet smile signifies that God, Brahman, is present within. If you lack this sweet smile, then your face becomes like… what can I say? A spoiled fish, perhaps. How are you then? Because there is a sadness inside, and rightly so, you are sad. A sorrowful atmosphere may arise; sad things can happen, but they should not touch your inner Self. Madhuram—it is sweetness. In the Līlā Amṛt, right at the beginning, Holy Gurujī sings a beautiful Sanskrit poem: "Madhuram." How sweet (madhur) is Mahāprabhujī! His smile is sweet, His glance is sweet, His movement is sweet. Parents are sweet—such is madhurī, madhuram. Madhuradī pate madhuram. Therefore, always be happy. This means they have had a glimpse of Brahman. God desires that their enthusiasm, their love and longing for God, does not diminish even if He does not appear again for many days, months, or years. That mood should not change—Madhuram. Thus, it is said here that God shows a little glance and then hides again. You know how, when playing with small children, you show your face and then hide to the other side? This hiding makes them so happy. That is it. And then it is said: is that coming, even for one second, already a union? It is as if he is already within. Suppose you see something happen in the sky for just a second, and you tell people, "Look, look!" They say, "Where? What? What?" There is nothing. You say it was there, but now they see nothing, and now you also see nothing. Yet, what you saw penetrated your consciousness completely, and anytime you look at the sky, you will remember it because it is within you. So, when you are once happy and receive that glimpse, you become one with it. Therefore, God plays with His devotees; He comes and then hides again. Thus, Devṛṣi Nārada suddenly remembered his past life, and God showed him all these divine plays (līlās) and suddenly withdrew again. This story is beautifully repeated and explained in the Śrīmad Bhāgavatam. One can read there how, before the eyes of the sādhaka or in the space of the heart (hṛdayākāśa), the practitioner sees for the first time the form with attributes (sākāra) of the One who is without attributes (nirākāravān). At that time, the practitioner, the experiencer, the aspirant, the bhakta, the seeker, dives into bliss (ānanda). You know, when you enter a swimming pool or deep water, you are already in the water, but it is not enough—you go deeper. That is it. That ānanda is a special ānanda. Up to here, you are in water up to your neck or shoulders, but that is still not ānanda, so you go under the water. Oh, then everything is inside. That is union. Thus, when the first experience comes, the sādhaka is so joyful. Afterwards, no matter how much water people pour on your head, it cannot compare to the water when you dive in. What we get from worldly things is only that water someone throws on you—even a bucket can be thrown. But that ānanda is a different ānanda. If you do not know that ānanda, we will experience it today because we are going swimming, so you can experience that ānanda today. That ānanda is so blissful that the aspirant becomes completely, as it were, intoxicated. And that is when you realize it: suddenly you see God before you, and it is gone. That ānanda can appear during meditation, during a dream, while eating, walking, or discussing with someone. Then you become… always, you are searching for that ānanda. Divāna Satguru Nāmakā Mastānā. Heli, now I am divāna, divāna Satguru Nāmakā. After that, in the heart of that bhakti, his worshipped deity (ārādyadev), his chosen ideal (iṣṭa devatā), gains a special place forever and ever. Always, the bhaktas wish to see Him again and feel Him more and more in the heart. And such desires are always reawakened, expressing themselves through the physical body as well: happiness, wisdom, clarity—not confusion, not anger, not hatred, not jealousy, not loneliness—but it is always beautiful. And when one feels lonely, one closes the eyes and meditates, or takes the light of the sun. You sit facing the sun, close your eyes, and see the sunlight shining through your eyeballs, your eyelids. You see the entire light, beautiful, recharging the light within you. So there are many, many different ways. Sometimes the love is so strong that one does not feel peaceful inside, because even for a second, "I want to see Him, feel Him through energy, through vision, through thought, through memory." It is like that song: "Will Thou come, will Thou come? Just for once, come, will Thou come? Will Thou come just for once, come to me? Door of mine, open wide I keep, door of mine, open wide I keep. Will Thou come, will Thou come, just for once come to me, Thou come, will Thou come?" Thus, sometimes bhaktas have such a strong longing because with good things we are never satisfied; with pleasant feelings we do not have enough. But pleasant feelings do not last long. And the feeling of pain—we have enough of it for only a second. Unfortunately, painful things last long, and pleasant things last only a little. So it is with divine feelings and longing. This has been explained in brief forms as indications. Only the Mahāpuruṣas, the Mahātmās, the wise ones, will understand this Brahma-tattva. Or the Mahātmās can explain it to us beautifully. Otherwise, words can be translated in different ways. Everyone translates words according to their feelings and their understanding. Language is spoken as you feel and as you understand.