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Śrī Devpurīśa Mahādevakī, Satguru Svāmī Madhavānandjī Bhagavān, Bhagavān Śrī Dīp Nārāyaṇ Mahāprabhujīkī, Alakhpurījī Mahādevakī, Sanātana Dharma. Good evening and blessings of Devpurījī. Truly, there is no inherently bad day. There are only unfortunate events—accidents or other mishaps. My apologies. In different cultures, every day is considered great, every day is worshipped, for eighty years. Certainly, we who love, we feel sadness. When our parents or friends pass away, we grieve. And not only humans—when our houseplants die, we feel sad. Suddenly you return home and your husband is missing; your cat—you know how joyful and welcoming a cat is when you come home, or a dog who embraces you before your wife even does. When you come home to beautiful plants, how lovely they are, and they seem happy. When thirsty, they are joyfully awaiting your watering. In the morning, they surprise you with blossoms. So even plants express happiness. Even your furniture is happy; furniture too needs love and care. This creation holds beauty, and that beauty requires care. When it is gone, we miss it. Of course, you might not be attached to broken plastic chairs. But some chairs carry immense value. And it is asked, ‘Who sat on that chair?’ Indeed, the one who sat on it holds even greater value. Paramahansa Yogananda said, “Anything that has touched your Gurudev, keep it, for one day he or she will no longer be here. But you will treasure that it was her or his blessing.” Yet the pride—that “he said this” or “she used that”—Gandhiji’s shoes, Gandhiji’s glasses—they were sold at great prices. You know Lady Diana? While she was alive, the situation was different. As soon as she died, the perception changed. People saw how generous a person she was, how many flowers came to her grave. Just days before, magazines had printed many allegations. After her death, they forgot all that. Even her dresses ended up in museums, sold for great sums. Similarly, for us too. Whatever was used by Mahāprabhujī, Devpurījī, Holī Gurujī—these precious objects we should know their value, for it is not monetary value, but the value of that personality. So everything in this creation is a manifestation of beauty. Again, Paramahaṃsa Yogānanda shared a teaching: One thing is bad—our thinking. Before we judge negatively, that negativity already awakens within us; it passes through our heart and intellect, and through our mouth that dirt comes out. If you would not judge that as negative, it is beautiful. So first, negative energy and bad thoughts reside within us. Therefore, God save us from this, God protect us from this. Well, we feel sad when something breaks or someone dies. But there are different perspectives. It is said that a wise person does not express sorrow. Why? Because the ātmā is immortal. If you possess ātmā jñāna, you are not sad. If you are attached only to the form and lack ātmā jñāna, then we grieve. So when any saint or sādhu passes away—not dying, but passing away—we do not write “sad news.” But also we do not write “happy news.” Instead, it is said that he or she became one with Brahman. That light merges into the light, ātmā into the Paramātmā. Brahmalīna means “merged in Brahman.” And you would be sad for one who has become Brahman? That is one thing. Second, every religion and culture has its own rituals, and they are correct according to their traditions. In Sannyās or the tradition of Indian sādhus, we celebrate what is called Sorsī Bandhārā. We observe this occasion, which means the sixteenth day. On the sixteenth day, they give bandhārā—a feast invitation—and everyone receives a shawl and a gift. That time is called Puṣpāñjali, so we do not merely express sorrow. Rather, we express our devotion and gratitude, and this is called puṣpāñjali. Puṣpa means flowers, añjali means offering. What is the significance? It is connected to the sixteen siddhis. Those who have attained these sixteen siddhis have truly become Brahman. Sixteen days also marks the lunar phase change. It is the period from the full moon to the dark moon, and again to the new moon. This is called the sixteen kalās. Kalā means unfolding, transformation. The moon waxes day by day. This is called the sixteenth kalā of the moon. The moon holds great significance, as Bhagavān Kṛṣṇa explained. He said, “I enter vegetation as nectar through the moonlight.” The sun gives life and strength, but the sweetness in herbs and plants comes via this gentle moonlight. A subtle sweetness infuses them. These are sixteen distinct hues, representing different kinds of energy and development. Many experts plant seeds when the moon is new and growing. It is said—and some have experimented—that if you plant vegetables, flowers, or crops on the new moon, they suffer fewer pests, because the plant’s immunity develops day by day. Someone told a story: an Austrian farmer cuts his Christmas tree on the new moon, and the needle tree retains its needles far longer. In a documentary, it was shown that he preserved Christmas trees for many years, and they still held their needles. Trees cut after the full moon shed all their needles, filling the room. So this is a science, whether you believe it or not. Everything in nature is balanced by the elements and planets. Similarly, our health is influenced. Our trees and forests are affected exactly like our lives. The four seasons bring changes not just in vegetation but in our bodies as well. Our blood changes, and that is why it is advised that at the juncture of seasons—when one season ends and another begins—you should fast. During the first week of a new season, it is recommended to perform Saṅkt Prakṣālan. You may do it at other times, but you will not receive the same benefit. In the same way, when someone passes away, yes, it is natural that we feel sadness. If Devpurījī were here, I think I would somehow bring him to Europe. And if you didn’t like it, he would just step out of the airplane—because he could pass through any material. He would say, “What are you doing?” and then go. We don’t have that siddhi, but he did. Devpurījī possessed immense light, blessings, spiritual powers—whatever you call them. On the day he passed, he appeared simultaneously in several places. He had his samādhi at a few spots around Mount Abu, on the border of Rajasthan and Gujarat. Mount Abu is deeply spiritual, much like the Himalayas. Many Siddhas still reside there, thousands of years old. Their physical bodies have been purified; they now dwell in the Kāñcīra. We cannot see them, but if we are fortunate, they may materialize before us for a moment. They are aware of what I am saying, and they know who is sitting and listening. Yes, we are under their shelter. You sometimes say, “Big brother is watching.” So the big Master is watching. So Devpurījī is here with us. And you know, there is a letter I have mentioned. Holī Gurujī was sitting and doing his mālā, meditating, in Jayā Purāśram. Suddenly Devpurījī appeared before him. Holī Gurujī stood up. He was speechless. If He were to come to us, we would be paralyzed, not knowing what to say. Like when Kṛṣṇa was hungry and went to Vidura’s house. The Kauravas, especially Duryodhana, had prepared many delicious dishes, but Kṛṣṇa did not accept them, because Duryodhana offered selfishly, hoping to win Kṛṣṇa’s favor. Kṛṣṇa was sitting there when Vidura and his wife arrived. Kṛṣṇa said to Vidura’s wife—called sister-in-law—“I am hungry.” She ran and brought bananas. She said, “I will cook, but until then, eat some banana.” Vidura was seated, and she sat near Kṛṣṇa. She started peeling a banana, intending to offer the fruit to Kṛṣṇa, but she was so overwhelmed with love that she became completely flustered. Instead of giving the banana, she ate it and gave the skin to Kṛṣṇa. And Kṛṣṇa ate it. Vidura said, “What are you doing?” She cried, “Oh!” and tried to switch. But Kṛṣṇa said, “No, no, sister. The taste in the banana skin is not even in the fruit. It is so sweet, so delicious, because that is real love, real offering.” That happens many times. So Devpurījī appeared, and Holī Gurujī said, “Lord, how blessed I am that you are here.” Devpurījī replied, “I am going to Mahesh. I am going to Maheshan, to Europe. But on the way, I saw you sitting here, so I stopped just to bless you.” And he left. In that letter, Holī Gurujī writes—I have that letter, black and white. Well, blue and green. A green letter and a blue letter—saying, “I am going to Mahesh to help him.” So I am certain that Devpurījī is with us. I have done nothing. I am not capable. All success is not mine; it is he, Devpurījī, Mahāprabhujī. This is called Guru Kṛpā. But in reality, that flame, that light goes to invite them, though we may not know we are inviting. They see and they come, for God loves us more than we can imagine. However, if you distance yourself, then darkness prevails. So, if it is in nectar—and nectar means amṛta, immortality—then those great saints are immortal. They never die, they never leave. They are here, there, everywhere. Wherever you remember them, they are with us. That is called blessings, that is called divine energy. So, in this way, we do not speak from sadness alone. Yet still, we dwell in a physical body. No matter how much we consider ourselves a brahmajñānī—detached and beyond sorrow—when something happens, this physical heart still harbors love and attachment. So, yes, we do feel sad in some way, but not in the manner that always occupies people’s minds. So when Mahāprabhujī passed away, and Devpurījī passed away—Mahāprabhujī was sitting in the āśram, and he called Holī Gurujī and said, “Now Devpurījī is going to Śivaloka.” And Mahāprabhujī said, “Mādhav, write it down.” Thus the bhajan ‘Satgurukāī Miśriyā Sabhā’ was penned. I will translate it for you one day; it is filled with emotion. Although Mahāprabhujī is Mahāprabhujī, suddenly tears came to his eyes. Jai Bichārya Sama, Jai Bichārya Sama, Jai Bichārya Sama. “O my Gurudev, why have you separated? Why have you disappeared? In this time, Jag Daryā Aṭaṅg Jalbhariyā—this worldly ocean, boundless and overflowing—we are still alive. How will we continue our life without Thee, O my Lord?” And then Mahāprabhujī said, “Take me with you, let me come with you.” A beautiful bhajan. And those souls all dwell in the holy land of India. So, our adoration to our Satguru Dev, our Siddha Pīṭha Paramparā. We are all under the shelter of this gāḍī—the seat of the Siddha Pīṭha Paramparā—and we are sitting in this boat of satsaṅg. Definitely, we will reach that loka. So read the Līlā Amṛt, and you will know who Mahāprabhujī is. And what is Gurujī? All his thoughts were wisdom from Brahmaloka. All his bhajans are beautiful, yet still, there was longing. As long as we have a body, we will have longing, for that love is boundless. Bless you all. And tomorrow our webcast will again be at eleven o’clock. There is vihār, ācār, vicār, and āhār. Tomorrow you will have vihāra. Beautiful. It’s something beautiful. I will give it to you tomorrow; today I cannot. You will say, “Oh, so beautiful, Vihar.” I will tell you tomorrow about Vihar, Ācār, Vicār, and Āhār—these four. All four I give as tomorrow’s presents. Today, prasāda halvā was enough.