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Gratitude to Satguru Dev, Bhagavān Śrī Dīp Nārāyaṇ Mahāprabhujī, Deveśvara Mahādeva, and our beloved Holy Gurujī. Blessings to all of you, dear devotees and bhaktas of Mahāprabhujī. I was thinking the whole day today about the subject for our evening satsaṅg. On the aeroplane from Edinburgh to London, I closed my eyes and meditated on our spiritual lineage. The aeroplane crossed the clouds, came above them, and then was below them again. I began to think, "What should I speak this evening?" I closed my eyes for fifteen or twenty minutes and meditated. When I opened them and looked through the window, I had divine visions—visions of Śrī Ālakpurījī, our Bhagavān Dīp Dhan Mahāprabhujī, Devapurījī, and Gurujī. I saw the entire paramparā, the spiritual lineage. Again, I closed my eyes, took this picture within my chidākāśa, and asked, "What will I speak this evening?" I opened my eyes to a clear sky, then closed them again. Mahāprabhujī smiled and said, "As you like." Holy Gurujī always used to say, "As you like." This matter of 'like' and 'dislike' is a very big question. We have to rise above these feelings of "I like" or "I don't like." I pondered this deeply. Then I remembered the subject of the Hindu spirituality conference in Edinburgh, where I spoke about bhakti yoga and, especially, about achieving human dharma. What is human dharma? First, humans are here as protectors, not destroyers. Second, the mission of human life is self-realization or God-realization—to become one with Brahman, not merely to seek mokṣa. This question was in my mind before landing. About five minutes before, I closed my eyes and asked again, "What will I speak today?" Once, I asked Gurujī how to give satsaṅg. I suggested one should write all the points on paper, write an article, and then read it before the gathering. Gurujī smiled and said, "Don't serve old food." That was all. Each word of Gurudeva was so clear; no further questions were needed. It means if you prepare yourself, write articles, and then come to satsaṅg to read—"Ladies and gentlemen, I am happy to see you. Today's subject is this and that"—that is old food you are serving. Your heart is already in the past. So Gurujī said, "Let it come what it comes." Sab ghaṭ mera sāyā, koī ghaṭ khalī nāy, balhārī us ghaṭ kī jo pragat bole āy. In every heart, God is residing. But we adore, salute, worship, and follow that heart in which God begins to speak. If you write and prepare a program and then speak, that is only your intellect. Before speaking, you must put yourself in the hands of Gurudeva. Then Mahāprabhujī said, "Of course, if you have a political talk or a different dialogue with a protocol, then you should not speak anything other than what is written. You are not free. But a holy man, a spiritual person, when he speaks, there are no boundaries. There is no protocol except one: satya, the ultimate truth." So I began to think again when Mahāprabhujī said, "As you like." This one-hour flight was full of inspiration and experiences. And so I am here. When we arrived in London in the afternoon, I had half an hour for yoga nidrā. Again, I began to think, "What will I serve you today?" I had a darśana of the Divine Lord Śiva, and it became very clear to me what should come for you this evening. I decided to speak to you, to bless you with those divine experiences which are beyond our imagination. Gurujī said, "What is not possible, Gurudeva can make possible. What should happen, Gurudeva can avoid it, or he can protect you from that." Parabrahma Gurudev hai, because Gurudeva is Parabrahma, the Self. After all the research work—in ancient times we called it tapasyā, in modern times we call it research, the hard work to know reality—the final conclusion is: Brahman. Not Brahmā, not Viṣṇu, not Śiva, but Brahman. So the judgment was this: "Guru Brahmā, Guru Viṣṇu, Guru Devo Maheśvara." If you attain mokṣa, after enjoying its fruits, you have to come back. If you go to Svargaloka, you must return to Caurāsī. But if you become one with Brahman, then you are forever in that divine consciousness, one without a second, united with the Supreme. How to become one with that Supreme? This was the thought in my mind. Now, this is not something I will talk about, but something I will remind you of. There is a precious stone called Parāśa. If you touch Parāśa to metal or iron, the iron turns to gold. So the question was asked: "What is the difference between the Guru and the Parāśa stone?" The answer: Parāśa makes iron into gold, but Gurudeva makes the disciple also into Gurudeva. This is different. To become that, you have to unite yourself. Take the example of the holy river Gaṅgā. We all know how divine Mother Gaṅgā is. Only the water flowing within the two banks of the Gaṅgā is declared Gaṅgā water. Even dirty water from streets and drains enters the Gaṅgā; the Gaṅgā immediately makes that water holy. No one will say it is dirty street water; it is Gaṅgā water. The great saint Sūradāsa said in a bhajan: "Prabhujī mere avaguṇa chit na dharo, samadraṣṭi hai nāma tyāro, chāhe to pāra karo, Prabhujī mere avaguṇa chit na dharo." "O Lord, O Gurudeva, please do not mind or see my mistakes, my bad qualities. Because your name is known as the one with equal vision. You see all as equal; you do not make differences." If rain falls directly into the Gaṅgā or dirty water enters it, both become Gaṅgājala. So it does not matter how many sins someone has; when they come to the Gaṅgā of the Holy Lotus Feet of Gurudeva, they become one. But you have to come. The same Gaṅgājala, after flowing in the Gaṅgā, separates into different streams, flows away, and becomes dirty. No one will call it Gaṅgājala then; it becomes street water again. Similarly, if you run away from the shelter of Gurudeva, you lose that quality. You have to give up your own ego. It is said in the Bible: you have to die in order to live. So only that water will be Gaṅgājala which remains in the Gaṅgā. It does not matter how great you are now, how many siddhis you have—even if you can walk on water, fly in the air without wings or an aeroplane, or materialize yourself in many places simultaneously—you are still the disciple of your master. You are within that territory. It does not matter how old you are or how high your social position; you are still that small, naughty child to your parents. Do not tell your mother, "I am the president of the country." What do you think, Mom? Mom will say, "Yes, my son, I think you are my child." That is all. This is called maryādā. Maryādā Puruṣottama Bhagavān Rāma. So, no matter what happens, do not separate your feelings or your concentration. Yesterday, I spoke to a small group about our spiritual lineage, which begins from Lord Śiva. Mahāprabhujī's bhajan says this orange flag of Hindustan is venerable and worshipped at all times because it is from the holy seat of Lord Śiva. Śiva is the first one known as Swayambhū; no one created Him. He manifested Himself. This Sanātana Paramparā—sanātana means ancient, eternal, the origin—exists as long as space, ākāśa, exists. That is why sanātana dharma exists. God Kṛṣṇa said: "Mām evaiṣo jīva loke, jīva bhūtaḥ sanātanaḥ." "I live in the heart of every creature. All are my Self, all are Sanātana." From there, as the svarūpa of Śiva, as Lord Śiva Himself: "I am one, and I will multiply myself endlessly." So it began with Lord Śiva. All sādhanās, mantras, yantras, vidyās, siddhis—everything comes from Lord Śiva. Śiva means consciousness. Śiva means liberation. Śiva means bliss. Śivam is beauty, and Śivam is truth: Satyam Śivam Sundaram. From the very beginning, the spiritual light streaming and flowing on this planet and others, numerous holy saints have incarnated—many, many. Some are still living; some lived many thousands of years. We cannot imagine how they managed without doctors, but that was another yuga. Now, be happy if you can die quickly due to all the troubles—physical, mental, social, political. We ourselves have made this complication. Many siddhas, yogīs, or yatīs live in forests and mountains, not only in the Himalayas but perhaps in many other parts of the world. They move constantly from one planet to another. They are known as Trikāladarśī, knowers of past, present, and future. They are known as Antaryāmī, the inner Self. Their bodies are beyond the elements; no element can attack or hinder their willpower. One of those great ones, as Śiva Himself who has manifested in many forms, is Śrī Ālakpurījī. Ālak means indescribable, beyond our imagination and capacity. We only have to accept it. The holy seat of Śrī Ālakpurījī is somewhere between Kedārnāth and Badrīnāth in the Himalayas. Ālakpurījī is still living there in a light body, a body of only light. Very rarely does He appear or give darśana. Sometimes you can see between the hills at the peak of the Himālaya a big flame moving—not a helicopter. People may say, "Oh, it was a helicopter." No. There are two kinds of light: one is material light from electricity or fire; another is Brahmajyoti, which not everyone can see. Once, the Rāṇā, the husband of Mīrābāī, was angry, dispirited, and jealous because Mīrā did not accept him as a husband. She said, "My consciousness is married to Kṛṣṇa consciousness. Only one bhakti, one devotion, only one Gurudeva." Her husband, the prince, did not understand. He put guards at Mīrā's door, changing them every hour and a half, with strict orders to inform him if they heard her talking to someone in her room, no matter the time. One night around 2:30 or 3 AM, Mīrā was talking to someone—laughing, talking, dancing. The soldier heard through the door and immediately went to the Rāṇā. The Rāṇā, angry and jealous, got up, took his sword, went to Mīrā's door, broke it with his shoulder, and entered. Mīrā was sitting on her bed, having a dialogue. He said, "Mīrā!" She stood up and said, "Rāṇājī, you are here now?" "Yes, with whom are you talking?" "With my beloved one." "Who is your beloved?" "Kṛṣṇa." "Where is He?" "He is sitting here beside me, but you cannot see Him." "Yes, Rāṇājī, you cannot see Him with physical eyes. You need other eyes to see Him." He said, "She is completely schizophrenic, ill beyond my capacity. Mīrā, I will kill you." She said, "Okay, do it." She stood in front of him. He raised his sword, and what happened? He saw not one Mīrā, but many. A voice came: "Rāṇā, be careful. Kill only the Mīrā which belongs to you." His sword fell from his hands. He said, "Excuse me, but I do not understand." He went out. Mīrā said, "I am sorry for you that you do not understand. You have to create that wisdom to understand." That Brahmajyoti, not everyone can see. You cannot see it through intellectual knowledge. You must open your inner eyes. Therefore, Holy Gurujī said in a bhajan: "Dīpanī Rañjanā Śabadukā Bhañjanā, Dīpanī Rañjanā Isī Mantra Se Hove Mana Mañjanā, Isī Mantra Mañjanā Śrī Dīpanī Rañjanā Śabadukā Mañjanā Isī Mantra Se Hove Mana Mañjanā, Śrī Dīpanī Rañjanā..." "Through this mantra, the mind is cleansed, and the eyes of the heart-lotus open." Jo dale nita nema kaya añjana, jo dale nita nāma japa se... Dīpanīrañjana, Dīp Nīrañjana. Dīp Nīrañjana. Mahāprabhujī is that pure light, Nīrañjana—spotless. Dīp Nīrañjana, sab dukha bhañjana. It removes all troubles: ādhibhautika, ādhidaivika, ādhyātmika. All three kinds of tāpas and all sins can be removed if you let this indescribable, pure, crystal-clear, spotless light enter. How to purify the mind? Which soap should we use? Which water? Which washing machine? You can wash your mind for many lives, but the spot is so thick you cannot remove it. But through this mantra, your mind will be purified and begin to shine radiantly. Hṛdayakamala kī āṅkheṁ khul jāveṁ. Then the eyes of your heart will open. Nītā dale jo dale, nīta nemaka añjana. If you practice daily discipline, applying the ointment of this name, this mantra, to your heart, then these eyes will open. O Rāṇājī, you cannot see God Kṛṣṇa with physical eyes. Similarly, you cannot see that Brahmajyoti with physical eyes. You need to have opened the inner eyes. Ālakpurījī is Brahmajyoti, and that Jyoti is also in Devapurījī and Mahāprabhujī. So Gurujī said, Prakāśa puñja—full of light, not only light but the source of light. Śrī Dīp Harī Mahādānī is the giver, the great giver, Mahāprabhujī. From Śrī Ālakpurījī, that light was sent again to this planet, and this light manifested in the embodiment of Devapurījī. You know a little about Devapurījī through the book Līlāmṛta. Once, Devapurījī was going somewhere when a hunter came by with a basket full of killed birds. Seeing Devapurījī, the hunter hid the basket behind a bush. Devapurījī asked him, "What did you hide there?" He said, "Gurudeva, nothing." Devapurījī said, "Why do you say nothing? In front of Gurudeva, always speak the truth. Even if you say yes or no, I know." "Yes, Gurudeva, you are right. But my children are hungry. I am a poor man, so I hunted some birds." Devapurījī said, "That is your ignorance. You think only of your children, but not of the children of those birds you killed, sitting hungry in their nest waiting for their mother or father to bring something. You are a human; that is not a human act. If a human cannot help suffering creatures, they are not human. You have no right to kill them if you cannot give them life." Devapurījī kicked the basket, and all the dead birds flew away. What would you say about this? We cannot make a life, even of one small ant, again. That is the light, the śakti of Śrī Devapurījī. One man came and said to Devapurījī, "My adoration to thee, O Lord." Devapurījī said, "Yes, in three weeks you will be married." "How quickly? In three weeks? Gurudeva, I have had enough of marriage. I have two small children and a wife. I do not intend to marry a second time." Devapurījī said, "Yes, that I know. Your wife will die very soon, this evening. You have small children, so I have organized for them a mother who will take care of them." "But she is very healthy, Gurudeva." "Yes, that I know too." The man went home. In the evening, after cooking and eating, his wife suddenly died. Everyone began to cry. He said, "I know, I am sad, but I knew it would happen because Devapurījī said so." Nothing is hidden from him. "I know there will be someone to take care of my house and children." Indeed, in three weeks, he was married to a very good wife who took care of the children. This means knowing the hour of the future. And what about us? We do not know what will happen even one second from now. That is the difference between those enlightened, self-realized holy incarnations and us. Therefore, only one thing remains for us: we shall hold on to them tightly. That is all. In one bhajan, Mahāprabhujī said you have to make shoes from your own skin for Gurudeva. Then why worry about crossing the ocean? Because Gurudeva will walk over the ocean, and you are already on the other side. Take an iron nail and throw it in water; what happens? It sinks. Take the same nail, put it in a piece of wood, and throw it in water; what happens? It floats. Similarly, we are the iron nails. At every step, there is danger for us. But if we hook ourselves to the divine name of Gurudeva, we will be liberated. We will already be there. One day, Mahāprabhujī was sitting in the Khaṭṭū Āśrama. A few bhaktas were playing harmonium and singing bhajan, kīrtana. Bhajan is better than kīrtana. Kīrtana is continuous, in one rāga; it is the name of God, which is also very good. But bhajan contains knowledge, wisdom, questions and answers, teachings, and the name of God. Therefore, singing bhajan is better than just kīrtana. Suddenly, a strong, peculiar wind came, moving round and round the āśrama. No dust entered the āśrama, but outside the wind was whistling. Everyone asked, "Mahāprabhujī, what is this?" Mahāprabhujī stood up and said, "Devapurījī is coming. Today he is coming in his Rudra form. Be calm. When the waves are high, do not dive to get pearls." Suddenly, they saw lightning. After a few minutes, a horse without a rider ran around the āśrama. Then Devapurījī walked into the āśrama and said to Mahāprabhujī, "Dīpa, what are you doing here? All this..." "Say nothing, Lord. Your miracles, your name—we are singing your name, Lord." "No, throw it away, everything." He was so angry that everyone ran away. There was a banyan tree leaf on which Mahāprabhujī had once written something. He placed it in the sand of the desert, and for many long years, that leaf remained as fresh as ever. People asked Gurudeva, "What is this?" He said, "A patta." Patta means leaf, and also address. Mahāprabhujī said, "The address of God Rāma is written on this leaf. If you have eyes, you can read it." Devapurījī said, "What is this?" He took the leaf and threw it away. The leaf floated in the air, looking and looking, and disappeared somewhere. I remember something about a leaf. Last December, someone brought me flowers with a big leaf from some plant. Four years ago, an Austrian lady gave me a nice glass vase, oval and low like a dish, with stones inside. She said to add water and put plants or flowers in it; they would last long. I did so. Flowers you cut and put in a vase last a day, three days, a week, two weeks, then die. But these flowers remained fresh for one or two months. To my surprise, this leaf grew roots. I have never seen a leaf grow roots. I said, "Well, this is that miraculous leaf of Mahāprabhujī." I remembered the story from the Līlāmṛta. When I returned from India at the end of February or beginning of March, I saw the roots. I went on a world trip and returned in May or June; the leaf was still there. No one dared remove it. I said, "Now what will happen? I am going to India again in the summer." Mānasadevī said, "We can put it in a flower pot." So we put it in a flower pot. Now, it has been ten months since the end of November or beginning of December last year. The leaves are as fresh as ever. It has no node, so no branches grow, but it is still there. That is something miraculous. Some bhaktas gave donations to Mahāprabhujī. At that time, there was no paper money, only coins. Devapurījī said, "What is this māyā here?" He cut the coins into many pieces and threw them around the āśrama. Those were mostly silver coins from British rule. Bhaktas said, "Gurudeva, what are you doing?" He said, "I am harvesting, seeding for the bhaktas of Dīpa, the bhaktas of Mahāprabhujī. Those who come to him or meditate will get all this money. They will never be poor; they will get immensely." And so it is true. Around the world, all devotees who have truly surrendered their hearts to our spiritual lineage have everything. Therefore, Gurujī said in a bhajan: "Sabha kucha vivedātā Dīpadāyā..." Mahāprabhujī gives everything. He will remove all your troubles and poverty from many lives. He will give you enough. What is Mahādhana, the greatest prosperity? Is it gold, diamonds, money? No, not only that. Mahādhana is bhakti, devotion, mantra. "Pāyo jī pāyo mene, Rāma ratana dhana pāyo. Kharcheṅ khuṭe, coraṅ luṭe, dina dina baḍata savaīyo. Śrīgurū mehara karī mujha upara, kara kṛpā apnāyo." That is Mahādhana. Who is the beggar and who is the rich? A beggar is one who wants more and more. The richest one is one who has no desire for more. When it was raining, if Devapurījī wished not to get wet, about five meters around him was like an umbrella; no raindrop fell on him. That is called Gurudeva. That is called Parabrahma. We are nothing. We are nothing, but we are the devotees. Therefore, God Kṛṣṇa said, "I am free from everything, all bondage. But I owe to the gopīs. I do not know how many lives or incarnations I must take to pay back their devotion and love for me." So Gurudeva has a thousand times more love for you than you have for Him. Mahāprabhujī said, "If you are five meters away from me, then be sure I am also five meters away from you. It depends on you." So, Guru Bhakti and spiritual lineage. You should know the background of everything, not just listen to someone speak about śāstras, feel inspired, and say, "You are my Gurudeva." What is the beginning? A real Guru bhakta, a real Gurudeva, will never forget his Gurudeva. But now in Kaliyuga, many self-made gurus give big lectures and programs but never speak about their Guru. They have big pictures of themselves, but nowhere a picture of their Gurudeva. You can realize: what is this? How many thousands of kilometers long is the river Gaṅgā? I do not know; that is why I am asking you. But still, the Gaṅgā is connected to Gaumukh, Gaṅgotrī. Until the Gaṅgā Sāgara merges into the ocean, from beginning to end, it is connected. Dīp Nārāyaṇa Bhagavān.