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Part 1: The Eternal Path of the Guru Yajñena yajñam ayajanta devās tāni dharmāṇi prathamāny āsan, te ha nākaṃ mahimānaḥ sacanta yatra pūrve sādhyāḥ santi devāḥ, abhyaḥ sambhṛtaḥ prādivyai prasajābhiśvakarmaṇaḥ samavṛttatāgre tasyaitad abhidadat rūpam etat tan mṛtyor yad vāgbhām ajanaṃ agre. Tame vābhidhāvati mṛtyum eti nānyahā panthā abhidhyāte yanayā prajāpatiḥ śarati garbhe antarājāyā mano bahudhābhijāyate tasya yoniṃ paripaśyanti dhīrās tasmin ha tasthur bhuvanāni viśvā jyotir vibhrājate tad etad vanam purohitaḥ purubhūr jyotir vibhrājate jāto namo rucāya brahmaṇe ṛcaṃ brahma janayanto devā agre tadabruvan, yastvaivaṃ brāhmaṇo vidyāt, tasya devā asan vaśe. Śrīśca te lakṣmīśca patnyau, ahorātre pārśve, nakṣatrāṇi rūpam, aśvinau vyāttam. Iṣṭaṃ manīṣāṇa, amuṃ manīṣāṇa, sarvaṃ manīṣāṇa. Prāhapāyāḥ Pradīpyampāyā Okhadī Kupāyo Dīpyantar Kṣepāyo Dahā Payasvatī He Pradiśa Santu Masyambha Viṣṇora Radhā Masiv Viṣṇoha Sraptreṣṭo Viṣṇoha Sūrya Siviṣṇoha Dhruvosi Vaiṣṇava Masiv Viṣṇavitva. Om Sadyo Jātam Prabhudhyāmi Sadyo Jātāya Vai Namo Namaḥ Bhave Bhave Nāti Bhave Bhavasva Mām Bhavodbhavāya Namaḥ. Vāmadevāya Namo Jyeṣṭhāya Namaḥ Śreṣṭhāya Namo Rudrāya Namaḥ Kālāya Namaḥ Kalavikaraṇāya Namo Balavikaraṇāya Namo Balāya Namaḥ Balapramathanāya Sarvabhūtadamanāya Namo Manonmanāya Namaḥ. Agorebhyo Tagorebhyo Tagorakorotarebhyah Saravebhyo Sarvasaravebhyo Namastegas Turdhrupebhyah Tat Purukhaya Vidmahe Mahadeva Yudhimahe Tannoh Rudra Prachodayatam. Ishanasrava Vidyanam Isharasra Bhutanam Brahma Dipter Brahmano Dipter Brahma Me Higuṇsehe nivartayāmya yukinādhyāya prajānanāya rāya spokhāya suprajāstvāya suvirjāya viśvāni deva savidhar turidhāni parasubha jadvadrantana asubha dhyauhu śāntirantharikṣaguṇ śāntiḥ pṛthivī śāntirabha śāntirokhadayāha śāntiribhanaspadayāha śāntir Viśvedevāḥ śāntir brahma śāntiḥ sravaguṇ śāntiḥ śāntireva śāntiḥ sama śāntiredhi nāg udrabhe khamet dabhedana guruseena bhiganjati amṛta bhiṣekostu śānti puṣṭi tuṣhṭi śāstu namakpar om lannamastai gaṇapatai tumhe Vratyakṣam Tattvamasi Tumhe Vakevul Angharatasi Tumhe Vakevul Andharatasi Tumhe Vakevul Amharatasi Tumhe Vasarvam Khalvidam Brahmāsi Tum Sākṣād Ātmāsi Nityam Vratan Vachmi Satyam Vachmi Avat Tammam Avavaktaram Avashrotaram Avadataram Avadataram. Mahāśakti tā Parāśara Purāṇārvāstā Parāśara Parāśutā Tattva Marśilāpurabhūtir Vipaśśī parampantarā Svāmatāprā Parakṣitā Mahāprabhujī dīpa parampantarā Svāmījī Parampanā Vipaśśī parampalāpṛṣṇi Dītā Dhammulā Dharastos Nityam Dhamma Śakti Dhṛyātmā ghaṭvā yog nodhyāyant nithyaṃ dhamma brahmā dhamma viṣṇu dhamma rudra dhamma dhamma agnis dhamma vāyu dhamma sūrya dhamma chindanvas dhamma brahmā pūrpa vasparoam ghanādi ampuram ācārya prāṇādi nandāram nusvara pradharār dendulasitam Edatthaṃ Nusvarūpaṃ Gagāra Pura Rūpaṃ Aghāro Madhyamrūpaṃ Nusvarāśyantarūpaṃ Indurtharā Rūpaṃ Nādasandhānum Sambhidā Sandhiḥ. Raktaśrī Prakṭa Gurudhāraṁ Śorpa Karuṇākaṁ Rakta Vāsāṁ Rakta Gandhālu Iptāṅgaṁ Rakta Piṣpae Sāpūjitaṁ Bhaktānākaṁ Bhṛndhevanaṁ Jagatkāraṇaṁ Bachchidhaṁ Bhavira-Bhūta ThratyAtho Rakta-Ebracha Ebandhyāyati Anityaṁsa YogīYogīnāṁ birAhanamo Vrataputai Namokanaputai Namaprapapatai Namastesita Shri Lampodara Aika Dandayavagina Shivadayashree Varathamurthayai Namaha óbeêmâ Shreelāṁ vadiham dhānu yevaṇā kruṣaṇam jñānī nām agrha-ghaṇyam Sakalaguna Nidhanam Vanaranaam Adisham Raghupati Priyabhaktam Vatajatam Namami. Rāmāya Rāma Bhadrāya Rāma Chandrāya Vedasāya Raghunāthāya Nāthāya Sītāyāḥ Pataye Namaha. Śrī Nārada Vājabhum Praṇamya Sarīśadevam Gaurī Putram Vināyakam Bhaktāvāsam Smare Nityam. Ardham pūjito yeśvarāsurayiḥ sarvagaṇastasmāiṅgana tīrthāyi namaḥ. Sarva-maṅgala-maṅgale śive sarvārtha-sādhike śaraṇye tryambake gaurī nārāyaṇi namaḥ. Sudhe sarvadā suravakāni yeṣāṃ na sudhe śyāmaṅgalaṃ yeṣāmṛtiḥ sto bhagavān maṅgalaṅgita no hariḥ. Tadeva laganam sudhinam. Tadevatara Vlantyandarvalantadeva Vidyavalantadeva Lakṣmīpatendirunasmaramela Bastejamdayaste Samkutaste Śyāmparājayayaśyāmindivrasyamo Pradayastoh Janārdana Yatra Yogeśvara Kṛṣṇoyatrapardhodanodhara Nithyanam Nithyanam... Siddha Buddhi Saitha Śrīmanmahā Gaṇa Dīpti Genamaha. śiva samārambham śaṅkarācārya madhyamam asmatācārya paryantam vande guru paramparām. gurur brahmā gurur viṣṇu gurur devo maheśvaraḥ gurur sākṣāt para brahma tasmai śrī gurave namaḥ. mannātha śrī jagannātha madguru śrī jagadguru mamātmā sarva bhūtātmā tasmai śrī gurave namaḥ. Salutations to the Cosmic Self, salutations to Śrīla Purja Siddha Pīṭha Paramparā Madan Mat. Praṇāms to our beloved Gurudev, His Holiness Viśvaguru Mahāmaṇḍaleśvarānanda Purī Jī. Om Namo Nārāyaṇ to all the sannyāsīs present here. Hari Om and good evening and happy Diwali to all of you who are present here and all of those who are watching on Swamiji TV. Today, not only for us in India but all across the world, it is a day of renewal. It is a day of rejuvenation. It is a day of a restart. Every day for us is a Dīvālī. Every day in the holy presence of the Masters is a divine day. But today, especially for us, it is a very blessed day because this is when Lord Rāma returned back. From Lord Rāma, we can learn many, many, many things. First, we need to understand that within us both reside: Rāma and Rāvaṇa, the negative energy and the positive energy. Both qualities are in every single one of us. It just depends which quality we awaken, when. Sometimes we are evil like Rāvaṇa, or if not us, then at least our inner self, our mind. It comes up with brilliant ideas on how to do stupid things. It comes up with many ideas on how to make things harder than they are. That is all the qualities of Rāvaṇ. But Rāvaṇ did not only have bad qualities. Rāvaṇ was the greatest scholar. He knew all the Śāstras, all the Vedas, all the Purāṇas. This Śiva Tāṇḍav, which we sing, they are all written by Rāvaṇ himself. Rāvaṇ was the greatest bhakta of Śiva. So it is not only that we should not take Rāvaṇ, we should not listen. Mahāprabhujī kī jai! Mahāprabhujī kī jai! He was here because of his karmas on this world, and to destroy him, it had to be only that Lord Rāma. And that is why he did so many bad things, that Rāma would incarnate and liberate him. So in the same way as Rāma shot the arrow and destroyed the negativity of Rāvaṇa, we have to destroy the negativity which is within us. All the toxic energies, all the negativity, all the bad things which are residing inside of us. We throw the trash, we find trash here and there, and we find a trash bin, and we throw it there. But what about the impurities which are within? Who will deal with that? Only with the help and the guidance of a master, we learn how to clean up our own trash. We learn how to remove all the negativities through what? Meditation, sādhanā, bhakti, all of these things. These are all tools. Karmayogī, Rājayogī, Jñānī Yogī, etc. Karmayogī Karata Purī Jī, Siddha Paramparā, nāham karatā Prabhu dīp karatā he kevalam, no? 20 years back? 15 years back? I did not come to India to die in the summer heat, clean the toilets, and sweep the floors. But the reason why, you know the literal meaning of the word āśram, "ā" in Hindi means come and "śram" means work. So it is in the word āśram, come and work. Why? Because when you come to the āśram, when we go to that space, we may be on very different levels in the worldly aspect. We can be in high positions, we can be CEOs, we can be whatever we want. But once we are in the āśhram, we all are equal, we all have sama-dṛiṣhṭi, which means we see each other equally. We treat each other equally. I do not mind sitting on the floor. The only reason I sit up is that you can see me easily. And if I would sit on the floor, I need some back support, so if there is a pillar, no problem. But when we come here, we are all equal. When I was with Viśokānandjī, you would think I did not do anything. Three years of beautiful times. But I took it in a way, there are two ways of taking things in life. When you go through a rough period, you can take it in the sense as, what did Swāmījī put me in? Or you can take it in a way that it is a learning curve; it will pass. Karata Mahāprabhujī, Karata Mahāprabhujī, Karata. That shape is given. So in the same way, we disciples have to go through that. It is not for the bad, it is for the good. We think because our mind is very restless. The Vedas, the śāstras call our mind what? Sorry? Monkey. And what do I call our mind? And? That is the first step. Drinking is the first step. Then? Bitten by a scorpion and dancing on thorns, that is my mind at least. I do not know about yours, but our minds are very restless. We can hop on to changing thoughts in the same way as I am hopping and changing topics every two seconds, and then I have to remember what was the last one, and then I have to come back. But that is our mind. It is very, very... very restless. It does not stay in one place. So, where were we? Karma Yoga. Then after Karma Yoga comes which one? Bhakti Yoga. This is what we are doing now, singing bhajans, immersing ourselves into the mantras, into the music, into the sound, and kaboom. There was a firecracker which flew and straight came inside our āśram, so beautiful. Distractions, it happens to all of us. Do not feel bad when you get distracted. You see, I am talking to you and I see a firecracker flying. Bhakti Yoga, now singing bhajans, now prayers, anything, that all is Bhakti Yoga. If we are only bhakti yogīs, then we are always just in la-la land. We cannot come back to the real world. It is hard for us to then enjoy the other things that the world, that this life gives us, because we are too much into that beautiful feeling that we get. But that after a time also feels normal. That is why it has to be neutralized a bit. If you eat all day chocolate, you get bored by it. I tried it. I am saying it by experience. And the fourth one is Rāja Yoga or Kriyā Yoga, you can call it whatever. So whole day you are meditating, then when will you have time to socialize, right? That is why it is said in Kali Yuga, in this modern times, you do not need to go and sit in caves and meditate and invoke a god or goddess and please them first, and after hundreds and thousands of years, then finally they are pleased and they give you what you want. In this Kali Yuga, it is very simple: Bhagavān Nāma Smaraṇ, only the chant of the Lord is important, means Guru Mantra, whatever. Any chant we do, that is remembering God. And on our tongue should be that name all the time. When the last words of Gāndhījī were Rām Rām... Even when we yawn, you know, in India we yawn, we go, "When we are exhaling, we are going Rām Rām..." Why? That not even a single breath of ours is wasted without the chant of the name of the Lord. So, every moment, that is why the first stage is, when we get our mantras, as someone will be getting soon, I do not know who, ready? That is a no, but it is okay. So, the first stage when we get our mālā, when we get our mantras, we are chanting, we are writing down to remember it, we are continuously saying it out loud that we remember it, it is for you, the steps. Mahāprabhujī kī āratī, Mahāprabhujī kī āratī... Darshan of Five Generations. That is the easiest way across. The śāstras, the Vedas, all these complicated mantras, it is hard. But a Guru Mantra is very simple. A Guru Mantra can be one letter, it can be five letters, it can be five words, it can go up to 13 to 14 words. So, that is how long or short it can go. But that is the easiest way, and that is the first step when we step into the world of awakening something which is sleeping. Śrī Dīp Nārāyaṇ Mahāprabhujī, Sutā Haṁsā Jagāve Re. What does that mean? There are many categories. There are 8.4 million creatures in this world. But out of all, what did our great saints decide to call us? Hans, Aśvan, because Aśvan is white. It is pure. And we all who decide to become satsaṅgī, who decide to become a bhakta, we are all holding that pure consciousness. Śrī Siddha Purī Jī, Śrī Siddha Purī Jī, Śrī Mādhavānanda Purī Jī, Śrī Siddha Ātmānanda Purī Jī, Śrī Mādhavānanda Purī Jī, Śrī Siddha Paramparā, Mahānirvāṇī Akhāṛā, Nāhaṃ Kartā Purī Jī, Śrī Siddha Prabhu Dīp Kartā Mahāprabhudīp Kartā He Kevalam. Mahāprabhujī, Holy Gurujī, Gurudev, they incarnate in this world. Why? Not because it is fun. This world is not fun at all. Trust me. They are happier, much happier up there. But still, why do they come? Because Lord Viṣṇu will only incarnate 24 times, out of which 23 are done. Only the last one, Kalkī Avatār, is remaining. There is a specific time in astrology, in Jyotiṣ, where it is already said when he will be born. So that is millions and thousands and thousands of years ahead. So in between, what happens? In between, how will we survive? In between, who will show us the right path? That is why the great saints decide of their own free will to reincarnate in this world, not for themselves, but for us. We all say we found Swamiji. Nah, he found each and every one of us, from each and every different corner of this planet. Many souls were hanging here and there. He brought them. He liberated them. Many souls who came to Him were liberated. Many souls who were somewhere else, He pulled them back to do many things. So that is how it works. It is for us. It is not for them. They are not doing it for themselves; they are doing it only for bhaktas. And where the bhaktas reside, there God automatically is there. And where the bhaktas will be, to become bhaktas, you need to be having a guru. So we have a master, we become bhaktas, and where bhaktas are, God is automatically there. Even where, nowhere, when the Guru will be there, the Gods will come and have their darśan. Why? Guru charaṇome ādāsate tīrthe he. The Vedas and the Purāṇas even say that in the lotus feet of the Gurudev are all the devī devatās, everything, all the gods and goddesses are there. There is one beautiful story in the Līlāmṛta. Anyone remembers it? I told it, I think, a few times. The one where two paṇḍits were going to have a Gaṅgā snān. How many of you remember it? At least some. I am happy. So, we will say it some other day. Oh, you want to hear it now? Now? So they were two very intelligent guys who decided that they wanted to go and have a dip in the holy Ganges. In India, we believe that any sins that we do can be removed by having a dip in the Gaṅgā. That is why Gaṅgājī is always so full. And in Kumbha Melās, we all go together to have a dip. Because that constellation, the nectar from the sky fell while churning the ocean, and that is four spots where the four drops of the nectar fell. That is where Kumbha Melā happens. Prayāgrāj, Haridvār, Ujjain, and Nāsik. Now, Nāsik, Tryambakeśvar is coming now, next in June or July. Then it is Haridwar, then it is, no, first it is Haridwar, then it is Nāsik, then it is Ujjain, Semast. That is where we are going. So, they decided that they want to go and have a dip in the Gaṅgā. It was not at this time when we all have cars and trains. So they were hitchhiking on bull carts and walking, slowly making their way to the Ganga river. Someone very smart came on the way and said, "Oh, where are you guys going?" We are going to have a dip in the Gaṅgā. Very good. Do you want one idea to make it more fruitful, to make the journey more beautiful? Sure. Only eat in those houses where someone has already dipped into the Gaṅgā to keep the food very pure. Very good. Part 2: The Guru’s Grace and the Path of Rāma So every place they stopped, or wherever they wanted to eat, they asked, “Did you have a dip in the Gaṅgā?” If the answer was yes, then they ate. Sometimes they did not eat for one or two days. Sometimes they skipped a few meals and continued on their way. Finally, they reached a point five or ten kilometers before the river Gaṅgā. There they saw a beautiful āśram, and they decided, “Okay, tomorrow morning—now it is dark—tomorrow morning we will go and have a dip in the Gaṅgā.” They said, “It is an āśram. An āśram is a holy place. Surely the Mahārāj, the saint who is in the āśram, must have had a dip in the Gaṅgā. So why ask? Why bother?” They went, they stayed, and they ate food. After eating, they saw Gurujī was outside. They came and made praṇām, and they asked, “How far is the Gaṅgā from here?” He replied, “How do you not know? You never had the need to go?” They said, “Your āśram is so near to the Gaṅgā, and you do not know how far it is?” They became completely depressed and sat outside their rooms with their heads down, thinking, “We spoiled our whole trip. Every single place we stopped, we asked. We only ate in those places where someone had dipped in the Gaṅgā, and now everything is spoiled.” After some time of contemplating, they saw two women dressed in complete black. Their complexion was completely dark, and they were entering the āśram. One of them went and cleaned and swept outside the cottage of the master. The second one went into the kitchen and cleaned that. Before leaving, they went and touched—not even Guru Dev himself, but the dust particles near him—and as they touched, they immediately transformed into beautiful goddesses. The visitors were also thinking, “Something is wrong. We entered somewhere where there is black magic here. There are transformations happening. Something is wrong. We have to run.” But then they said, “Okay, let us just ask them who they are.” There were three, sorry. One was sweeping, one was cleaning the kitchen, and one was cleaning the temple. So they asked, “Who are you all?” They said, “This is Gaṅgā, this is Yamunā, and this is Sarasvatī. The three holiest rivers are cleaning and preparing the āśram for the morning.” And the visitors were like, “What is going on?” “Why are you here? Everyone comes to you,” they asked. The goddesses said, “Exactly. All the dirt, all the negativity from all the people, all the sins they have done—they all come and dump it in us. And we come and purify ourselves in the lotus feet of the guru.” Then the visitors saw that Lord Śiva, all the gods—Gaṇeśa, Kārtikeya, Brahmā, Viṣṇu—all came and one by one did the same touch and went. That is why it is said, “Guru charaṇom me ādasat tīrthai.” We do not need to go anywhere. Coming back to Rāma and Rāvaṇa, what can we learn from Lord Rāma? It is how to walk on the path of righteousness, how to be truthful in our life, how to not judge people for what we see. You know, there is a famous saying: do not judge a book by its cover. You do not know what is inside. We do not know how things really are. But we see, we hear—that is the problem. Our senses are wild horses that run in every possible direction. Our ears will hear something, and we will conclude and make a judgment about something else entirely. Our eyes, our ears, every one of our senses are wild horses trying to run in different directions. But this buddhi, this mind, is the reins, and the viveka and the self is the charioteer who has control of it. So your senses, our senses, are in our control. Our mind is in our control, and the charioteer is the viveka. Without viveka, buddhi is incomplete. Without the power of discrimination to distinguish between what is right and what is wrong, this mind is useless. The Kārāta Paramparā Culture Kāma, Krodha, Mada, Lobha, Ahaṅkāra—desire, anger, pride, greed, ego. They will go to the kids. Then the next day, the kid will go to school and take it out on a friend. And like this, we spread the virus of anger, and it spreads and spreads throughout and infects many, many people. One person’s anger can ruin the day of at least ten people, minimum. Then, finally, that first person’s anger will come down. To control our anger—I also had anger issues. We all have many problems. No one is perfect. If we were perfect, we would be gods. So obviously, we are not perfect. But we can perfect ourselves. That is self-discovery, self-inquiry. And once we are done with self-discovery and self-inquiry, then we are on the path of self-realization. And once we are self-realized, then we will see. I will let you know when I know that part. But self-discovery and self-inquiry are very important. We need to inquire about ourselves. We need to look into ourselves and question ourselves, and find answers to the questions by ourselves. Because most of the problems we surround ourselves with are problems created by us. What is the quality of Rāma? To see everyone equally, everything equally. Maryādā Puruṣottam—the one who is full of righteousness, who gives and shows the right path without any discrimination, or there was one more word—who cares—duality, but same thing, synonyms. So, even when a dog—because Rāmjī was famous for having his darbār, there used to be a darbār hall where they were all sitting. In the darbār hall, everyone who wanted any type of justice—do not worry kids, we are shortly finishing up, I will not take too long, ten minutes more, okay. Purī Jī, Purī Jī... Rāmjī came out, and there was a dog, hurt, bleeding. So he asked, “You?” “Yes, I came here also for justice.” Rāmjī gives justice to everyone. So why not? So the dog was in there. Rāmjī said, “What happened?” He said, “There was one priest in the temple, and I was entering the temple, and he was throwing stones and hitting me and showing me off.” Rāmjī said, “Call the priest.” The priest came into the court. “So, what punishment do you want us to give him?” “Nothing, no punishment. I want to praise him, because he is such a great priest.” And everyone was looking at him and saying, “What are you doing?” Even Rāmjī was looking at the dog and saying, “We were trying to give justice, right?” So the dog said, “Yes, we are giving justice. Then just give him higher praise, higher pride. Whenever he goes from his home to the temple, he should be seated on a horse, on an elephant. And go on the elephant and be welcomed by all the villagers.” Even Lakṣmaṇ was confused, but Rāmjī was smiling. So later, after everything finished, Lakṣmaṇjī asked Rāmjī, “Why in the world did you give this decision?” He said, “You will see.” That is what Gurudev always says, you know—you will see. Swāmījī tells us something to do, and we are in our heads thinking, “Why did he say that? That is the exact opposite of what I asked him. That is the exact opposite of what I want.” He just says, “You will see.” So, after a few days, a few months, his ego boosted up like crazy. That is the problem. We get appreciation, we get acknowledgement, and immediately our ego goes up. And what is that harming? All trips are good—we can go on Himalaya trips, we can go to Kailash trips. But ego trips is one trip which I do not want to go on. All other trips are amazing. But once we go on the ego trip, it is a never-ending trip. It will just extend itself. It is a never-ending trip. And to control our ego, what do we do? We become satisfied and accept ourselves for who we are, how we are, because we are the best versions of ourselves. Sahaja Yoga. So Gurudev enlightened, or opened up, or whatever you want to call it—then we become like Gurudev and merge into that, and the Haṃsa becomes Paramahaṃsa. That is why it is Paramahaṁs Swāmī Mādhavānanda Purī Jī, Paramahaṁs Swāmī Maheśvarānanda Purī Jī. Because that haṃsa becomes Paramahaṃsa, and that is what he is trying to achieve with all of us. So after many, many times, when everything was done, he came back to the court and said, “Please Lord Rāma, put me down, put me down.” Then the dog was also called, and he said, “How did you know?” He said, “Because in the previous life, I was also a priest.” So in the previous life, he hid the priest exchange offer. So whatever we do inside, if we harm anything, harm anyone, it will come back—this life or next life. Until all our things are cleared off, we are free from that, then finally. That is why we got this human birth. That means we did good karmas, that is why we are born in this human birth, finally. And then in this human birth, if it is done with ignorance, without knowing, no problem. But once we know what is dharma, what is adharma, once we know what is right, what is not right, what is satsaṅga, what is kusaṅga, and still if we associate ourselves with that path, then that is what we are going to get in return. And when we are walking on the path of dharma, when we follow the path of dharma, when we see the right path by the grace and the blessings and the guidance of a spiritual master, then we finally are somewhat complete. And Rāmjī, finally, after coming back from his fourteen years of exile, he finally returned to Ayodhyā. So Gurudev finally returned back from Nepal, came here, and we decorated the whole place. Rāmjī at that time came back to Ayodhyā, to his kingdom, and all places were lit with candles, with dīpaks, dīpas, jyotas. That is what Gurudev is doing. He is connecting these dīpas, these jyotis, placing them in each and every one of our hearts, and saying, “Now you go and spread that further.” And that is what we do. We spread that love, we spread that divine joy, we spread that kindness, that compassion, and we become one. We merge ourselves into that Guru Tattva. We become one. When this śiṣya tattva and that guru tattva become one, that is the union which helps us on the path of uniting this ātmā and paramātmā. But first, before the ātmā and Paramātmā—this soul and that divine consciousness—can come together, first this discipleship and the mastership have to come together. That Guru Tattva and Śiṣya Tattva have to come together. We need to accept ourselves. We need to accept the Guru Vākya, because Guru Vākya is avicāraṇīya. Do not try to find the logic behind what they say, because they are the ones who see past, present, future. It might not seem logical at the moment, but it will be logical when the time comes. So, follow your heart, follow the Guru Vākya, because the Guru is residing in our hearts. Physically, if he is in India or if he is in Jadan, anywhere—wherever we are, he is always within our hearts. That is why he is always taking care. You might have seen nowadays, when you see him, he might be with his closed eyes, just sitting on the bed for a few hours. We say he is sleeping. He is inside, working with each and every one of us. He does many miracles. Recently, I mean, through mediums—we all are mediums, and many things happen. But a recent one: I never forced our dear Samādhi ever to do anything. She forced me to eat food and do many things, but that is motherly love. But I never forced her to go anywhere. This time, I do not know what happened. I said, “Come with me to Europe.” “No, no, I need to take care of the ashram’s people. You all were coming.” And I said, “No, come with.” I booked her tickets, we forced her to come, she came, she saw the mother, everything, and she peacefully—the mother passed away. So that is the kṛpā of Gurudev. She could have been stuck in Delhi doing kitchen and cooking for all of us, but she still went, she saw the mother. So this is the divine līlās, which are the unsaid līlās, which Gurudev does not need to tell us or warn us or anything. If we go through that, it is his responsibility to make sure we are okay. It is a compulsion. After he gives us mantra, it is his responsibility to take care of us. He accepted us as disciples, we accepted him as our—you are my father, you are my friend, you are my family. You are the one who gives us knowledge. You are the one who are all the gods and goddesses residing within me. So he is everything for us, our master is everything. Everything else is perishable. This world, this body, these parents, everything. But even if the masters—Holy Gurujī, Mahāprabhujī—they all pass, Guru Tattva remains. The same way, how we should hold for each and every one of us. We all have good qualities, we all have bad qualities. It is his job to see them, it is his job to cure them, it is his job to show us the right path. And it is our job—our legs, our spiritual journey, it is our hands that will do the mālā, it is our mind that will repeat the mantra, and it is our heart that will believe in that mantra. He can give you a mantra, and you do not do it—still he will take care of you. You do not follow the path—he will still take care of you, because it is his job. Does not matter if he is physically here, not here, anywhere. Once you accepted him, that sense of trust, that sense of devotion, and that sense of surrender should be there. Because, “Abhā Sobhādiyā, Abhā Sobhādiyā, Īśa Jīvanakāsa, Abhā Bhārā Tumare Hātu Mein”—that we all remember, many Indians remember this line. “Now I offer everything to Thee.” But the second line is the most important one, which we do not remember. “Ye jeetā bhī tumhārī, ye hārā bhī tumhārā.” My success is also yours, and my failure is also yours. When we are successful, when we achieve something in our lives, we say, “Oh, I did it.” When something bad happens, “Guru Dev, why did you make this happen? God, why did you do this to me?” Or whatever. We will always find someone else to blame for the bad happenings. Good happenings? “Oh, I did it. I was the best one in my team. I was the one. I should get promoted. I, I... I.” What is this I? Ego. What happens with ego? As fast as you rise, that fast you will fall down. Very simple. That is a very simple way of thinking. And first of all, what is this I? What is I? When you look above it, you will notice that this “I” is just nothing. This is a perishable body. We are just the observer who is observing everything happening. We are the medium through which things are happening, but we are just observing things. We are not the one who is doing things, because this “I” does not exist. So on this Diwali, I would wish you all a very blessed, prosperous, and happy Diwali. May this Diwali bring happiness, may this Diwali bring compassion, may this Diwali bring devotion, Guru Bhakti, Śakti, Bhakti and Vairāgya—which means Śakti, strength; Bhakti means devotion; and Vairāgya means detachment. Detachment. Detachment’s translation for me is very simple: do not let the possessions that you possess one day possess you. That is detachment. Detachment does not mean that you need to renounce everything and sit in a cave. The possessions that you possess should not possess you one day. Very simple as that. Otherwise, may Gurudev’s kṛpā, His divya dṛṣṭi, His blessings always be upon all of us. May we all live by the morals of Lord Rāma. May we remove the negativity from within us, may Gurudev remove every aspect of the bad things from us, and may we shine and may we help people shine, and may we help them grow and come closer to the path which we are on. With this, I would like to end this beautiful evening. Everyone, much love and many blessings of Gurudev. Brahmanebhyo śubhamastu nityaṃ, lokāḥ samastāḥ sukhino bhavantu. Om śāntiḥ śāntiḥ... Sadgurudev Bhagavān kī jai. Om.