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Śrī Dīp Nārāyaṇ Bhagavān kī, Deveśvara Mahādeva kī, Satguru Svāmī Madhavānandjī Gurudeva kī, Sanātana Dharma kī. Very good evening to all dear devotees of Gurudev, all seekers of spirituality, aspirants, practitioners of yoga in daily life, practitioners of the spiritual path, and those engaged in different techniques around the world. I am very happy to be with you again through this webcast. This blessing comes to you from the holy land, Bhārat—the land of incarnations, the land of great saints, the land of ṛṣis, the land of the divine science of yoga, wisdom, and spirituality. As you know, Bharat, India, has given birth to many different cultures; I would say it has given birth to world culture as well. Bharat is known as a cradle of culture, the guru of the world—Vishwa Guru—the guru of dharma, and the land of great heroes. Today is a special day for all devotees. It is the day of the Mahāsamādhi of our beloved Satguru Dev, Hindu Dharm Samrāṭ Śrī Svāmī Madhavānandjī Mahārāj. Dear brothers and sisters, first of all, Siddhānta Advaitavāda—non-dualism. It is the saints of India who declared there is no duality, there is no difference, and there is no racism. Eko brahma vṛtti nāsti: there is one reality; duality is ignorance, distraction. The highest philosophy, Yoga Vedānta, teaches the philosophy of oneness and declares this material world is not the ultimate reality. This means our body, which is also declared as a mortal body, not an immortal one. This body is created out of the five elements and different tattvas, elements, energies. But among the 8.4 million different creatures, something very special exists in the human body. This does not mean that humans should discriminate against other creatures. It means that the human heart and human intellect, when they are fully developed, give rise to love and compassion towards every creature. Vedānta says, "Viśva prāṇī merī ātmā hai"—every entity is myself. Ātmā sohī Paramātmā. And that Self is the supreme one. If I see that reality, then my intellect, as well as my heart, will not allow me to take any wrong steps towards any creature. These are the two things which, in humans, are very great and most powerful tools to succeed in human life through that universal love—love for every creature—and the intellect, the ability to understand. Animals also have a heart and they also have that feeling of love, but animals are more oriented towards their food only. Yet animals possess a very good quality which humans now lack: when an animal is satisfied, it will not disturb anyone. This means greed resides in humans, not in animals. If humans would think and use their heart and brain to limit their greed, the world's problems would be solved. Therefore, the great saint, the great personality Mahātmā Gāndhījī said, "Mother Earth has enough for everyone's need, but not for everyone's greed." Greed is the cause of suffering. Greed is a kind of desire, and desire is the cause of all problems. Therefore, in Vedānta, everything is given as a tool, but only one thing is very important, and that is the Self, the Ātmā. There is what is called Jīvātmā and Ātmā. Jīva, in English you say, is the soul. The soul is not the Self; the soul is individual existence only. But the Ātmā is universal existence. The soul is content. The different karmas which we create through our desires, through our selfishness, through our ignorance—in order to realize this, certain systems and principles are given in this creation. And Ādiguru Śaṅkarācārya said, "Fortunate is the one that incarnates or is born in a human body." Therefore, it is said, "Know thyself." Through the human body, thereafter, blessed are they who have spiritual parents, who have spiritual consciousness, who have spiritual education, who have love towards all creatures, who have no dualities. Such parents are a great blessing. And third, blessed are they that have met a Satguru Dev. A mother and father one can get in every life; a snake also has a mother and father, other creatures also have a mother and father. But a Satguru Dev comes only in human form. To understand Satguru Dev: five years ago, on the divine Guru Pūrṇimā day—Pūrṇimā means full moon day—there are certain days, twelve to thirteen full moons in one year. According to the moon calendar, there are sometimes thirteen months, thirteen full moons. Out of these, four full moons are very, very important, days a disciple must see the Gurudev. It does not matter in which place Gurudev is residing. For a disciple, there is no other holy place in the universe than at the lotus feet of the Gurudev. Bhagavān Dīp Nārāyaṇ Mahāprabhujī's disciple, Mahāmaṇḍaleśvar Lālanānjī Mahārāj—you see his picture here—and also Svāmī Śivanandjī Mahārāj, who incarnated in Chhotī Khāṭū, said: "Guru caraṇamay arsat tīrath hai, voh veda purāṇa gāte hai." Once you realize your master, then for you there is no other holy place than where your Gurudev is residing, or has resided. Arsat Tīrtha: sixty-eight holy places were given by Indian philosophy, mythology, religions, or beliefs. All these sixty-eight holy places are contained in one place, reside as one place, and that is at Gurudeva's holy feet. So, on Pūrṇimā: first is Guru Pūrṇimā. Disciples should make it possible to come to Gurudeva on Guru Pūrṇimā. Liberated are they, liberated souls are they, who can be physically with or near Gurudeva on that Guru Pūrṇimā day, on that special day, under that constellation. And lucky are they who can at least remember, and have Gurudev dwelling in their consciousness, in their heart, the whole day. Lost and unlucky are they who forget and begin to do different things, forgetting the Gurudev. The second most important full moon we call Śraddhā Pūrṇimā, which marks the turning from summer to winter. The last Pūrṇimā was Śraddhā Pūrṇimā. The third is Rakṣābandhan and the fourth is Māgha Pūrṇimā. These four Pūrṇimā occasions for a spiritual aspirant, for the spiritual sādhaka, and especially for a disciple, are very important. They are a direct connection, a direct line to the path of immortality. Once you find the holy place of your Gurudev, then you have to know where to go to seek anything. If you do otherwise, you are lost. Therefore, it is said my Gurudev was so merciful; he broke the bondage of my moha—attachment—and ignorance. Some people said, "Go there, it is a holy place. Go to that river to bathe. Go to that holy place. Fast on this day." Many, many things. But my Gurudev destroyed all my blind beliefs. Chanchal chitta ko mod diya. Chanchal means restlessness, chitta. That is why the great saint Patañjali Ṛṣi said, "Yogaḥ chitta vṛtti nirodhaḥ." So long as the practitioner, so long as the sādhaka, has a spirit with different interests running here and there, they cannot be successful in spirituality or in yoga. It is not that through yoga you can control your chitta vṛtti, but it also means that without controlling chitta vṛtti, you cannot be successful. And controlling chitta vṛtti needs discipline. If you will not practice discipline, if you will not follow the Guru Vākya, you are lost. Today, it was very nicely said by one of our Mahātmājī in a discourse: "Do not walk in front of the Gurudev, do not walk on his left side, do not walk on his right side, and do not walk behind him." What is said? Don't walk in front of Gurudev. Don't walk on the left side; you are lost. Don't walk on the right side; you are lost. And also don't walk behind; you are lost behind. So then, where to walk? Walk on the path which Gurudev shows you. Follow the instructions of the Gurudev, the guru's word. If your Gurudev doesn't wish that you do this, you are lost. That was an indication which Holy Gurujī was following, and therefore was born. Every jīvātmā is born, and the spiritual word for this is incarnation. You can say this is an incarnation of a dog, this is an incarnation of a snake, this is an incarnation of a mosquito, or this is an incarnation of a human, or an incarnation of God. It means born. Now, there is one holy guru who used to tell a story. A policeman caught a thief and brought him to jail. People walking by said, "Oh, today there is one man in the jail." The next day, they caught three and brought them to jail. The people said, "There are four people in the jail." On the third day, they caught two more. Likewise, they caught ten prisoners. Another day, one man brought the prisoners food. They said, "Oh, now it's eleven prisoners inside." So they were talking. And another day, another man came—a lawyer or some messenger—and said, "Now you are free, you can go." But people saw that and said, "Now there are twelve people in prison." All are in one prison, all in the same room under the same roof, but the cause of their being there, the reason why they are in that room, is different. Ten of them came into the prison because of their karma, and two came as a messenger or a helper with free will. In the same way, all different jīvās, jīvātmās in this saṃsāra, are in the prison of karma. We have to get the punishment of our karmas. But those incarnations of holy saints are not coming because of their karma. They are coming through free will, and that is why we do not understand who is an incarnation and who is not. Similarly, Holy Gurujī said in his last speech five years ago at Guru Pūrṇimā: "Those who will realize and understand their guru, they will become the same. They will become a guru." The water which will enter into the Gaṅgā will be known as Gaṅgā water. But as soon as the water makes a different link, nobody will call it Gaṅgā water; it is lost. So, the first thing is to try to enter into the Gaṅgā, the Jñāna Gaṅgā of Gurudev. And then, remain in this stream of the Gaṅgā to come to the Gaṅgā Sāgar till the end. If you flow into different canals, it does not matter for what cause, you are lost. Therefore, the realization in human life is the Gurudev's. Follow the instructions of the Gurudev. Your chitta vṛttis, searching, longing—this all is temptation. Running here and there is confusion. If you celebrate or believe in one, you can master everything. And if you run here and there, you will lose everything. Therefore, Holy Gurujī said, "One in all and all in one." So today is the day of our beloved Gurudev, Satguru Svāmī Madhavānandjī Mahārāj. He went to Mahāsamādhi. Now, why do we celebrate, or why do we gather all together and think and sing? Well, when prisoners run away, they will be searched for and brought back into the prison sooner or later. So when a person who has bad karmas runs away from human life, runs away from the Gurudev, hides somewhere, they will be the victim of mṛtyu, death. And that soul—the individual soul—will again be born in some form. Because according to your karma, your destiny will lead you to different forms. If you realize Self-realization through sevā, Guru Seva, then you do not go to heaven. Because heaven is not permanent; it is limited to some duration, and it does not matter if it is for billions of years. After this, again you have to come to Chaurāsī (the cycle of 8.4 million lives). But the Mahatmas, the self-realized souls, the Ātmā Jñānīs, through Self-realization, become one with Brahman. And therefore, for a holy saint, they do not write Swaragvāso Gaya (gone to heaven), but they write Brahmalīna. Brahmalīna: merged in Brahman, the highest, the supreme, one without second, omniscient, omnipresent, everywhere. That Ātmā is omniscient, omnipresent, eternal, unborn, and immortal. But that soul which made a long, long journey through this endless universe, collected many, many karmas and destinies—and some who collected a lot of good karmas and good destinies—finally that soul dissolves also into Brahman. And that is the aim of human life. That is the aim of practicing the divine science of body, mind, consciousness, and soul: yoga. Without this, you are lost. Therefore, Bhagavān Dīp Nārāyaṇa Mahāprabhujī said, without Gurudev, nothing will be successful. You can do thousands of different techniques, you can make thousands of pilgrimages, but you cannot cross the ocean of ignorance—meaning the ocean of this mortality that you are traveling as an individual from one life to another life. And life on this planet is not pleasant; it is changing. Sometimes happy, joyful, enjoying. Sometimes unhappy, painful, suffering. Birth is not happy. Birth is not so easy for the mother nor for the child. And life in the mother's womb is also not easy. Who knows how you will be born? Existence on this planet is also not easy. How many disappointments, how much pain, how much suffering, for either human or animal—it is not easy. Now, humans have imprisoned all the animals, especially for the meat industries. It is not so easy. Can you imagine being caught in one room for a few years, fed and fed in a dark room, and then brought to the slaughterhouse? Can you imagine? We are not able to stay one whole day in one room. But animals, they have some karma. They are suffering. Humans cause this karma. It means they will come back there again. Those who know karma, those who know rebirth and death, those who know this reality, they can understand; others will be lost and suffer in this world. Therefore, it is said, lucky are they—Ādi Guru Śaṅkarācārya said—that they meet the Satguru Dev, and more liberated are they who will follow the path of Guru Dev, the Guru Vākya. Therefore, it is said: "Dhyāna-mūlaṁ gurumūrti"—meditate on Gurudeva's form. "Pūjā-mūlaṁ gurupādam"—the roots of worship are the guru's feet. In the śāstras there are very great, divine explanations about the holy feet of the holy saint. "Mantra-mūlaṁ guruvākya"—the roots of the mantra, the roots of the siddhis, the roots of perfections, the root of your power, everything is in the words of Gurudeva. And "mokṣa-mūlaṁ guru-kṛpā"—liberation is rooted in the guru's grace. Without Gurudeva's kṛpā, forget it. And therefore, Lālanānjī Mahārāj, Mahāmaṇḍaleśvar, said: "Gurū Dev, I do not ask you for mukti, mokṣa." Because mukti itself is a servant of Gurū Dev's faith. Then why should I not go there directly? Why should I run away? You lose Guru Vakya, you lose everything. As a spiritual seeker, as a spiritual practitioner, as a human who has awakened that consciousness and controlled vṛtti, cañcalatā—restlessness—do not go here, go there, try this, try that. No. Mahāprabhujī said in one bhajan: "They are going down to the ghosts, to magic, to miracles, such things, the spirit. Bhata bhet hai, and giving food and donations, everything, where the stones are. Papi nive nai, Satguru aage." A sinner has no capacity, no power to bow down to Satguru Dev. "Kaṣṭa anek bhare"—that is why they are suffering many, many kaṣṭa. Kaṣṭa means suffering, problems. Therefore, our holy Gurujī, from very childhood, was a great spiritual seeker. Who is a great spiritual seeker? Who is taking opium? He is searching for opium. Who is an alcoholic? He is searching for a liquor shop. And who is hungry is searching for the food store where he can buy something to eat. So a spiritual soul, which is born as a liberated soul, cannot exist without searching for another spiritual soul; it searches for the divine soul. It meets many, many spiritual souls, but still is not perfect. When you get fake alcohol, your body will not accept it. When you get artificial opium, just jala huā gud, nasā nahī̃ āegā—the intoxication will not come. Like this, likewise, if you will not find that Gurudev, your inner self will not be satisfied. So, Holy Gurujī was, from childhood, searching. He knew the great divine incarnation, a cosmic consciousness full of God—Kṛṣṇa, Rāma. Holy Gurujī wanted to meet Kṛṣṇa, and then Kṛṣṇa came to his meditation and told him, "On this and this day, I will meet you there and there at this time," and finished, gone. Sometimes dreams or visions in meditations or in dreams are an indication for the future, and something is related to the past. Holy Gurujī came out of the meditation, and Kṛṣṇa had said, "I will meet you there and there, but where, what?" Finished. But very soon, Holy Gurujī came to know about Bhagavān Śrī Dīp Nārāyaṇa Mahāprabhujī, who was having four months of Chāturmāsa in Jodhpur, at the place of the Jainists in Raikabāgh. Holy Gurujī went there. As soon as Gurujī saw Mahāprabhujī, Mahāprabhujī's entire form changed into Kṛṣṇa, complete. Holy Gurujī then realized that, yes, this is the one, and now I have found it. Ab mera nasa pura ho jayega—now my searching is finished. Holy Gurujī touched Mahāprabhujī's feet, and Mahāprabhujī told him, "Remember the day I told you, the time and day, is it not that one?" Then Mahāprabhujī blessed Holy Gurujī. And Holy Gurujī realized, "That is my Gurudev." After that, forever and ever, Gurujī became a lover of Mahāprabhujī, an admirer of Mahāprabhujī, a devotee of Mahāprabhujī, one with him. And therefore, Gurujī said in one vājan: Satguru charno me laagi, Deepa daya luke charan kamal. Shri Deepa daya charan kamal me, meri surat samagai. Meri surat samagai aakiyan, Satguru charno me laagi. "Now my look, my eyes fell on the holy feet of my Gurudev." The result? In Mahāprabhujī's charno me, merī surat samā gai. Surat means my consciousness. Surat means my intention. Surat means my vṛttis, my thoughts. Surat means that individual existence merged into the cosmic Self. Palakan ho aagi: now, not even for a second does my look, my eye, my concentration want to go away. Jab se charan kamala ko dekha, tab se bhaiya vairāgī: on the day when I saw the holy lotus feet of Mahāprabhujī, I became the vairāgī (detached one). Rāga, dveṣa, kāma, krodha—these are the machar, these are the crocodiles. Rāga means attachment. Rāga means desires. Unless this searching is not stopped, you are a victim of those crocodiles: kāma, krodha, moha, lobha, ahaṅkāra, rāga. From that day, Gurujī followed the footsteps of Mahāprabhujī. Neither in front, nor behind, nor left, nor right, but on his footsteps, his instructions. Once, Holy Gurujī told that Mahāprabhujī called him. Mahāprabhujī was sleeping somewhere, woke up, called Gurujī, and Mahāprabhujī again slept. It was a test of the master to the disciple. After several hours, Mahāprabhujī opened his eyes and asked, "You are still standing here?" Gurujī said, "Yes, Lord, you said stand here, I am standing." He did not sit down. Mahāprabhujī is sleeping—"I can lie down a little bit, I will wake up, or I can sit outside, I will come back." No. He said, "Here, here," that's all. Even there were times when Mahāprabhujī said, "Stay there outside," even if it was a very hot sun or very cold. Gurujī, with folded hands, stayed there. That great saint, that Gurudev, is our beloved Gurudev, Hindu Dharm Samrāṭ, Svāmī Madhavānandjī Mahārāj. He attained the Brahmalīna Mahāsamādhi today, five years ago. So, we are happy when someone attains the Brahmalīna consciousness, to become one with Brahman. We do not only remember who was born and died, but we worship that Divine Day. Though He is no more an individual somewhere, still He is in individual form in memory with us. Therefore, nowhere to run, nowhere to search. Make one thing: serve Gurudev. Follow the guru vākya, guru sevā, guru vākya, or guru kṛpā. This is the final instruction for the disciple, and this is what holy Gurujī has been teaching his disciples, and that is what all his disciples around the world are teaching. Very simple. Very easy. Otherwise, run where you like. After a few years, finished. Hari Om. Lost. You entered the Ganges, but you follow again the dirty channels. Therefore, give up everything and take one thing: Guru Vākya. That's all. Only one, and one, and only the one.