TV Channel

Part 1: The Light of Truth: From Darkness to Divine Love Om Śivam Karoti Kalyāṇam Ārogyam Dhanasampada Śatrubuddhi Vināśāya Dīpa Jyotir Namo ’stu Te. Dīpa Jyoti Parabrahma Dīpam Sarve Mohanam, Dīpānāṁ Sajjate Sarvam Sandhyā Dīpam Sarva Satyam. Om Śāntiḥ, Śāntiḥ,... Ravabhatum. Blessed self, dear spiritual seekers here in this hall and in different parts of the world, happy Dīpāvalī. Blessings to all of you. The festival of the light is that which is called Brahma Prakāśa. Brahma Prakāśa is the light of the Brahman, and that light is in every star, moon, sun, and all the planets. That light is in every creature, in vegetation. Light is the truth. Truth is light. Brahma Satyaṁ Jagat Mithyā. That Brahman is the truth. We are swimming in the ocean of ignorance. As long as we are in that ocean, there will be suffering, fear, and anxiety. Out of that arise hate, jealousy, and ego. If there is anxiety or fear, then we have inner resistance. We try to create resistance for self-protection in different forms of our emotions. Emotion means we are in motion, and sometimes the motion is so strong that we cannot master it. That is why it is called emotion. We are in the motion. Therefore, emotion has many forms. It is like one light going through different filters. A green filter will project green light, a red filter will project red light. Similarly, anger is an emotion, jealousy is an emotion, hate is an emotion. All the roots and production of these different kinds of emotions are based, their foundation is in the ignorance of the darkness, or the darkness of the ignorance. It is a big struggle for every creature, but especially for humans, because humans have that intellect through which they are struggling. It is our mind which gives us information, and that information creates anxiety, joy, or happiness. But the joy is not that joy which we think will be enjoyed; it is that joy which will create a little joy and more sorrow. If the joy is out of pure love, meaning the knowledge, vivekā, then that joy becomes paramānanda, supreme bliss. Each and every one is searching day and night for that paramānanda. That paramānanda we can only realize if we find the way to the light of that brahma satyaṁ, jagan mithyā, the truth. What we search, truth or lie or anything, that is our struggle. Therefore, from time to time, that cosmic principle or the Brahman manifests on this planet and gives us the blessings or a glimpse of the joy. It is like when a field is drying and there is no rain, and the whole vegetation is drying out. Each drop of rain has a great meaning for survival. We are in the drought of the Kali Yuga. Kali also means drought. It is a time of such drought that all, even our intellect, is dry. Our feeling is dry, our heart is dry, and we are struggling to replace something which can make us happy for a while. Kali Yuga also means love or devotion. So many people—how many are praying now in this Kali Yuga? Never was before. Because there were so many problems and so many sufferings, especially for human beings, which were not present before in history or in all the ages. Maybe there were also large populations, and the population again was reduced by calamities, and again the population is coming. But in every yuga, in every age, there were mostly people who were practicing, using that knowledge to find the paramānanda. After a long time of drought, again the clouds of hope come, and there comes the rain, the hope of the light, the hope of the dawn. From where? And therefore it is said: "Prakāś puñj amṛt kī śagar, Prakāś puñj amṛt kī śagar śrī dīpa harī mahā dhani hai, sārī viśva mein gūñj rahī prabhu kī amar kahānī hai." Prakāś Puñj. Puñj means the source of the light. Now, there is one bulb that is burning, or this one bulb is giving light. That is the source. And it comes from the powerhouse through the cables, and it gives the light. Prakāś Puñjī is the center of the universe, that Brahman. Amṛt ke sāgar, and that is the ocean of the nectar. Do not think that the ocean of nectar is something you take a liquid out of and drink. Nectar, ambrosia, is that which you can become immortal. But to achieve that immortality means ātma-jñāna, self-realization, to come back to the origin. That is all. But it is said now we have to go through that one principle. We have to come to that house of the Brahman, to that truth, the reality. Therefore, one Mahātma, Achal Rāmjī Mahārāj, said beautifully in his bhajan: "This is the house of God, it is the house of love." Only through love can you enter the house of God. If you have a little bit of impurity, you cannot enter into it. Your doubts, your anger, your hate, your jealousy, your pride or my pride, my anger, my hate—my jealousy will not let me enter into that house, because that is the house of divine love. This is not a house of playing the theater or the trick, like a magic something, no? You know, you have experienced three years, three days ago, no? From one coin, one, two, three, four, five coins, and then you give one coin more and say, "Thank you, that will be useful for me again." So, khyāla. This is manorañjan, just for a time being, for becoming happy. So it is this bhakti. Bhakti is not a play, and that is what I told yesterday about different kinds of agni, and that agni, viraha. And that Meera said, "So only that one knows who has the love." That love is more than anything in the universe. That is God’s bhakti, devotion. Therefore, it is devotion everywhere. If you say to someone, "please," it is love. "Thank you" is love. Kindness is love. Doing good things for others is love. Protecting someone is love. Or destroying, making, creating troubles and so on—that is hate, that is darkness. That is not love; that is a distraction. You have to take off your head and put it in the feet of God, then you can enter the house. What does that mean? Cut off your ego. Jīvatāhi mūrdhasam rahe, nai siddh nai pīr, svāmī dīp avadhūt avaliyā, mahā vīran kā vīr. Dīvānā satguru nām kā mastāna nahelī, be paravā ho fakīr. Jāt pāt kī śaṅkā māne, śamān pathar hīr. So, in Western culture, or in the Bible, it is said you have to die to live. You have to die to live. It means kill your ego. Swami Sivananda said, "Within you is the ocean of bliss." Mahā Ānanda, Mahā Sāgara is within you, an endless ocean. And within you is a fountain of joy. Which fountain? Your heart is beating the blood, you know? Blood pressure, that is the fountain. You know how much pressure the heart has? With which strength the heart is pressing the water, pumping the blood, I mean? And did you ever think of your heart? Did you say to your heart, "Please rest today, tomorrow you can work"? The heart will do everything that you want, but the heart will not follow one order or command or request from you. That is because if the heart stops, the whole game is stopped. Hari Om Tat Sat. So similarly, the heart is one of your most loyal guardians or servants, who is day and night. It does not matter where you are—under the water, above the water, running, sleeping, flying, aeroplane, anywhere. Your heart has very good principles and discipline. On the same rhythm it is going, even when it is going with a quick rhythm while you are running or jogging, the heart knows the measurement of how much pressure should be there. So, that is a fountain of the joys in your heart, within you. The fountain of joy is within you, and it is an immortal one. That immortal, which is not the body—the body is not immortal—but the Ātmā is immortal, is within you. Kill this little "I" and lead the divine life. And that is why Swāmī Śivānandajī created this one organization called the Divine Life Society. Within you is the ocean of bliss, within you is the fountain of joy, and within you is the immortal one. Kill this little "I" and lead divine life—so, ego. A cowardly mind, a cowardly mind is in doubt. Should I or should I not? Should I go to Swamījī or not? Should I take a mantra or not? Saṅkha, uncertainty, and uncertainties in anything are the most dangerous. And especially, my driving teacher said to me, "When you have a little doubt that you cannot overtake, do not overtake." Even a little doubt can cause that accident. First, you have to be certain one hundred percent, then okay. God said, "No, I will think mantra, and then I will see what is next year. If I have a super consciousness, then I will say, 'Oh, my guru.' If not, then I will say, 'Okay, not like that.'" So, kāyarman’s mane śaṅkare, the coward mind has a doubt inside. Sura deve śiṣa, the heroes are they who give this head, who take off the ego. Sura deve śiṣa arpaṇjankare, what a dedication of them. And these sūras are all divine incarnations, the holy saints and great bhaktas. Sura deve śiṣa arpaṇa jakāre, prema kā mārga baṅkāre. The way of love is very typical, very completely different than what we think. How many times since you followed the spiritual path, how many times are you going up and down, up and down? Sometimes love, and sometimes hate, and sometimes doubt, sometimes crying, sometimes emotion, sometimes motion, sometimes no motion, you know. And when you have no motion, then you have to take some tablets; it will be motion. Then it is too much motion, then you have to read something different, emotion. Therefore, that light—that is what prakāś puñj amṛt ke sāgar—that prakāś puñj jñāna, is the source of the entire universe’s light. Amṛt kā Sāgar, that is the ocean of the bliss or ocean of the immortality, the knowledge. And that knowledge we are drinking. What you drink now is knowledge. And there is a beautiful bhajan, holy Gurujī is writing: "Prem kā pyālā hari kabh merā bhar se. Prem kā pyālā hari kabh merā bhar se." Adna Bhikari Hum Khade Khade Tarse Prem Ka Pyala Hari Kab Mera Deep Narayana Bhagwan ki. Holy Guru, they say, "Prem ka pyaala." This is a pyaala, the bowl, the katori. This is, but this is a katorī of the love. Only love can remain in it; others cannot. So this Prem kā pyālā, but it is empty. Prem kā pyālā harī kab merā bāhar se. This only you can fill with devotion. Only bhakti can remain here. It is saying, "I did not try, but the milk of the tiger, all you can preserve or keep in the golden pot, no other metal, only gold." That is why we said golden heart. Know something, yeah? Maybe you know, my dear golden heart, most red say that is latke? No, no, that is it. So, prema kaha? Piala harry kaba marabhar say, "Oh Lord, when will you fill my pot or bowl of the love?" Adna bhikariham. I am a beggar, a poor beggar, beggar, but poor beggar more. Khade khade tarse on your door, how many lives or ages I am standing, and I am longing and longing, when will you fill my bowl of love. That bhajan, if you can really understand the words, immediately the love will flow from your eyes. You are overflowing, but that can only come from that heart which has a real longing. Therefore, it is said: "Kapaṭakī bhakti prabhu nāhi māne, kapaṭakī bhakti prabhu nāhi māne." Then what is next? "Sācē rācē madana-gopāla, sācē rācē madana-gopāla, sābhakus devedādi padāyāla, sābhakus devedādi padāyāla, janam janam kā dhārī dharmī." Mahā-dhanna-deta-visāla, mahā-dhanna-deta-visāla, sabha-kuśadeva-dātā-dīpa-dāyā. So you know this bhajan, "Deep nayan, bhagavān kī jayam, kapaṭ kī bhakti prabhu nahīṁ mane." A tricky devotion God does not like. I will try. Naya. Okay, if you say praśim. Pomali, pomali. Praśim. Nāme, nāme, nāme. Anu. Dobriye. Tak tak. Ye tak tak. The tabla language? So, Czech language, Slovak language is a tabla language. Beautiful. I always want to learn the Czech language. Though I am 39, moving in Czech-Slovak. But always I have good luck, because always somebody is translating. But there is bad luck that I still cannot speak the language. That is a little bit, but anyhow, okay. God knows, and we do not know. Bhagavān Kṛṣṇa said in the Bhagavad Gītā, "Arjuna," because Arjuna asked the question to God, Krishna. My friend Krishna, you must have a relation to God as a friend. And you can tell your friend even strict things. Not only, oh God, oh God. God said, "Why are you afraid? You feel to God like a little baby, which anytime can run and sit on the lap of the parents without fear." Krishna said, "Arjuna, yes, you want to know." Arjuna said, "Yes, I want to know. You are saying that you are this and this, but how should I know? Show me your, that reality." Bhagavān Kṛṣṇa said to Arjuna, "Arjuna, yes, you and me, we are the same, but there is one difference. What is that? I know, and you do not know." So God knows everything, we do not know anything. In here, Rajasthani and in India, we say, "Pata nahi palka aur baat karta hai kalka." You do not know what will happen in one second, but you are talking about tomorrow, and therefore we said, "Man is a proposal, and God is disposal." But, it is said, the impossible Gurudev can make possible, and what is possible, he can also remove. We are all disciples struggling, you know, we are struggling, tackling, tickling. That is Amṛt. So, prema kā pyālā, the bowl is our heart, which has a longing for immortality. Anything which you have a good feeling in the heart—happiness, joy, love—that means you are longing for that amṛta. And that amṛta is a jñāna, it is not some drops falling. Prakāśa puñja amṛta ke sāgara śrī dīpa harī mahā dhani hai. Therefore, Mahāprabhujī is the Hari, Viṣṇu, Mahādānī, a great giver. He can give, and therefore his name is also Dīp Dayāl. And Dayāl means merciful. It is the good karma. It is many years’ sādhanā, many years carrying the truth in body and mind. Such a parent and such a mother is the blessed one and fortunate one. That Prakāś Puñj can enter in the body of such a mother. And therefore, Holy Gurujī is writing, "My adoration, not only to Mahāprabhujī, but to the mother and father of Mahāprabhujī, and to the brother and sister of Mahāprabhujī." We love all, even we love the place where he was born, everything. But you have to realize this: if you are in doubt, it means out, no waiting list. No waiting list. Without you going out, there is no waiting list for you. That is it. So we always have doubt. Many times we are saying, "My Bābājī, Mahāprabhujī, Praśna, Praśna, Mahāprabhujī." And then things did not happen. Oh God, Swamiji, even Mahāprabhujī cannot help me. I say, how do you know he cannot help you? Prayer, prayer, more and more prayer. So on the night of Śivarātri, that is a night where the Lord Śiva blessed one hunter. Can you imagine? We are saying the hunter, a hunter who is killing animals, is considered a sinner. But you know, Śiva, in his consciousness, he has such a divine, and he is most, what we call, innocent, not stupid, innocent. We are stupid. Because, no matter what mistake children do, when little children are saying sorry or crying or requesting, our heart melts and we fulfill the wish. On that night, even Śiva came and protected, blessed, and liberated the hunter. And that is Śivarātri. In the Mahāśivapurāṇa, you have seen this very beautiful. If not, then you should buy the Mahāśivapurāṇa and see. It is completely beautiful. It is beautiful. So on one day, on Śivarātri, usually all people are fasting, and Holy Mother Chandandevījī, mother of our Bhagavān Dīpṇāyā Mahāprabhujī, she sat in meditation. And this particular caste, or particular families and traditions, are called Goswāmīs, like Ādiguru Śaṅkarācārya and so on. These Goswāmīs, they have ten names also. So they are considered as sannyāsīs, though they are married, okay. The marriage does not make you an obstacle. If marriage, your wife is happy with you, and one day she will not tell you, "My dear, I think we do not understand. Therefore, goodbye." Goodbye and jai, jai. Jai. You know what jai means? Going. Part 2: The Sacred Bond: Marriage, Motherhood, and Divine Grace Nowadays, in many metropolitan or big cities, when a husband or wife goes to the office to work, one of them is not sure if, by evening, their partner will still be there or not. Many times it happens that one of them, either husband or wife, writes a letter: "I’m sorry, but that was our last meeting, and I wish you all the best. If there’s anything, here is my post box address; you can contact me there." What a terrible feeling to come home and find your husband has written you only a two-line sentence and is gone. That kind of marriage is an obstacle. Otherwise, pati patnī kā ek mātā, ho svarg mein satā. Husband and wife, they have mutual understanding and one destination. Then they have governing power in the heavens. So the obstacle is not whether you are married or not married. The obstacles are there when one wants to go this side and the other wants to go that side. There is a story. One man had two donkeys. He had two donkeys but one rope. How to tie them? So, one end of the rope he tied to one donkey's neck, and from the other end of the rope he tied the other donkey. Now that man came and put nice grass on one side and on the other side for the other donkey—equal green grass for both. Now, in front of each donkey, about one meter away, grass was there, and each wanted to go and eat. But the rope was not long enough. So this donkey is pulling that side, the other is pulling this side. Both of them are standing with their legs braced, looking at the grass, but they can’t move because one force is pulling back, and the second force is pulling the other side. They are standing there, looking at the grass, but no one gives up. Their strong legs could break. One man came passing by, and he was a nice, wise man. Only the wise can give advice. A wise man came, and the donkeys had been standing for two days, hungry, looking this side and that. The donkeys asked the wise man what to do: "She doesn’t let me eat, and he doesn’t let me eat." He said, "My dear donkeys, it’s very easy." They said, "Very easy? For two days we are suffering, and we can’t get even a little blade of grass." He said, "It’s very easy. How? Communicate. Talk to each other. Have mutual understanding." He said, "Go to the other donkey and go together." So both donkeys, one turned back, and both went to the grass, and they both were eating. They were happy. When that was finished, they both walked to the other heap of grass and ate. And they were walking all the time together, though they were tied with one rope. So husband and wife are tied with one rope. But there should be continuous, complete hope that the rope doesn’t break. Otherwise, no one can help you at all in the world. Therefore, marriage is not an obstacle. Marriage is only an obstacle when ego stands in conflict. Solve the conflict. And so, divine mothers—which mother is not a divine mother? Every mother is a divine mother. Every father is a good father. But I think it is a mother who can manifest a baby in her body. So that father, that mother, they are blessed ones. Can we imagine and think of the mother and father of Jesus? Can we feel and understand the mother and father of Kṛṣṇa? And how difficult it all had been. Mother Mary and Joseph, they did not have an easy life. As soon as they came to know that Mary was pregnant, she and he and all the others had a very difficult life. We humans don’t understand. Kṛṣṇa’s mother and father were in prison. You know these stories; every holy person’s mother had to suffer. To carry that divine light is not easy. The bulb is only for 100 volts, but we want to have 1,008 volts inside. Now, 99% of all bulbs will explode, but maybe there is one which will be able to hold it. So light is everyone. Every soul is a light. But that light, which is in thousands, eight percent or more thousands, that is that mother who can resist and hold in her divine womb. So, adoration to such mothers. And therefore, Mahāvalī Gurujī said on the first page—you will see the prayers and adoration to Mahāprabhujī and mother and father and so on. Yesterday, Dr. Śāntī wanted to sing, but then it was too late, about Mahāprabhujī. Fortunate is that country where the Satguru is incarnated. There is a beautiful bhajan of, I think, Lāla Nañjī or Brāhmaṇa Nañjī. There is one other beautiful bhajan, and it talks about it very nicely. So on the day, Śivarātri day, Mātājī Candan Devī jī, she sat in meditation, praying to Śiva. God, you know, for what? Blessing, liberation. There are few who are praying for others for the benefit and well-being of the entire world, and there are many who do not wish for everyone. It is those ṛṣis who said all, including humans and all, should be happy. Read the Bhagavad-gītā, 12th chapter, very clearly. Kṛṣṇa tells whom he loves mostly. And so Arjuna, the difference between you and me, Kṛṣṇa said, is this: that I know and you don’t know, but still you doubt. You see, Kṛṣṇa is very easy to say, "I know and you don’t know." You think I’m stupid? Kṛṣṇa said, "I…" He didn’t say that you are stupid. Kṛṣṇa didn’t have an easy life with his disciples. Every master has very hard work, but sometimes this hard work finds something. The diver has to dive very deep to see where the pearls are. Sometimes you have to dive, then sometimes you find it. To find one small diamond piece, how many tons of earth do you have to bring out, and how many stones do you have to break into powder? Then you get a little diamond somewhere, or maybe not. That’s it. So Arjuna said, "So stupid I am, not you. You said, 'I don’t know,' and you know everything. Show me." Bhagavān Kṛṣṇa said, "Arjuna, it will not be easy for you to see me. Who am I?" He said, "Ah, it means either you are not that, or you don’t want to show me. And when you want to show me, then you think that I will be liberated. I hope that you show me." Kṛṣṇa said, "If you want to know my truth, you will not digest it." Is it? "I will," and then the Virāṭ Darśan, Virāṭ Darśan. And that’s why we call Kṛṣṇa that Viṣṇu incarnation. The entire universe is in him: all the fires, earthquakes, volcanoes, storms, wind, rākṣasas, devas, goddesses, divine. Everything in him, and Arjuna was frightened. "Oh God, that cannot be Kṛṣṇa, that cannot be Kṛṣṇa." Kṛṣṇa came like this. "No, no, you are not Kṛṣṇa. Please, hey Prabhu, hey Kṛṣṇa, hey Govind, hey Gopāl, hey Karuṇānāth, hey Dayāl, O Kṛṣṇa, please come in your beautiful, again human form." Again, Kṛṣṇa said, "Arjuna, are you okay?" Arjuna said, "As far as I know, it was the heart and nose of Jumakhanda." It was a hard nut, my God. "Kṛṣṇa, I love you as you are beautiful now." So that is that Prakāśa, Puṇya, Amṛta, Keśāgāra; when it comes, that mother, you know how many troubles they had to go to carry you in her body as such a divine, spiritual soul, Śiva sitting. And in her meditation on Śivarātri, she said, "I will not eat, I will not drink." So it is said, on Śivarātri’s early morning, Brahma Mūrta, Śiva came to Mātājī, Cāndanā Devījī, and blessed her. She said, "Śiva, I want you to come into this world again." He said, "Mother, I came to you." And she said, "Come again." He said, "Yes, I will come again. I came to give you one message." She said, "What?" "Viṣṇu, he will incarnate. He will come to you now. He is here. And I will come again to have his darśan, to meet him. There is no difference." And he disappeared. After, when she came out of her meditation, or whatever you call it, a very pure, innocent heart has such pure feelings. "I was thinking, 'Who will come? What will come? Who will see? Whom will I see?'" And that was after nine months, from the Śivarātri till the Dīvālī. And therefore, on the Diwali morning, Brahmamūrta, Hari Vāsānī Har Pragatiyā Ho Īśvar kī Avatāra Tahin Caraṇ Merī Vandana Ho Bāram Bār Lākho Bār, and so Mahāprabhujī. And this dīpak, what we related today on Diwali, yesterday also, after some time when oil is finished, they have gone. But until Brahma-mūrta, until Mahāprabhujī was born or incarnated again, all lamps were burning. And you know, in this desert there are not such flowers, but it seems that flowers are falling. Milk rain. I had a little doubt about how is milk rain and all. Saffron. This we experienced once. Many of you know. One of our guru brothers, one family, what they call that, Mr. and Mrs. Gattani, who were in Vienna for five, six years, they opened one, they bought one factory where they were taking oil out of the oil seeds. So there was an opening. First, they went to show me if they should buy or not. And some of you may have been with me, and we went there, and I said, "Yes, good," and so Mahāprabhujī, Devapurījī will do everything. I went, and Mr. Gattani and other people who were there said it was raining with a white liquid. Like when you make a whitewash with very fine water, which still has some kind of calcium inside or a color, the roof of the tin shed was becoming white, and it was like somebody was spraying something. They told me after a certain time, not at the same time. I said, "Yes, possible." In Nīla Amṛta it is written. The second time, when they made an opening ceremony of that factory, they had a saffron rain. So one drop, two drops, five drops can be from some birds, but everyone had yellow points on their dress. I don’t know. I wanted to see, but I came and I went, and then I came. So I don’t know, they didn’t like me. So I went away and then came. So it was the presence of Devpurījī moving with us. So then I said, "Yes, Mahāprabhujī, I had a little doubt about this rain, but I do believe now it is you when incarnated, Mahāprabhujī, it was like that." And so, from a very little time of Mahāprabhujī’s life, months, there were many, many indescribable memories and miracles, or whatever you call siddhis, but not using them, happening by themselves. Luckily, we know there are some people who are still living who saw Mahāprabhujī, and they heard from their grandparents and great-grandparents. And so, I want to tell you today, this is the divine day for us also, not only what we call the Deepāvalī, which is also great, but Mahāprabhujī’s incarnation day. We can only pray to Mahāprabhujī to forgive our mistakes and bless us. Therefore, Surdhājī Mahārāj said in one of the bhajans: Prabhujī mere, Prabhujī mere, avaguṇa citta na dharo. Prabhujī mere, avaguṇa citta na dharo. Samadraṣṭi hai nām tihāro, samadraṣṭi hai, chahe to par karo. Prabhujī mere, avaguṇa citta na dharo. Surdhājī said, "O Prabhu, O God, O Kṛṣṇa, please do not notice or see my mistakes in your vṛttis. Sam drasṭī hai nām tyāro. You are known as one with equal vision. Good and bad in your vision are equal. What we call good and bad is only in this mortal world. That’s why you are mortal. You are above, so your spirituality, your self-realization, or whatever you want to achieve, you have to come above everything. That’s why the lotus, in order to unfold, the petals have to come out of this dirty water, muddy water, above to open. So, complete unfoldment of your spiritual consciousness occurs when you stand above. If you are below, then below means low, and low means go. Where? In Naraka. So, if you want, you can let me cross this ocean of suffering or māyā or ignorance." Like, sing, śānti. Avalokiteśvara, Avalokiteśvara, Avalokiteśvara. Chitta nāthāro samadarśīye nāma tyāro samadarśīye nāma tyāro chāṭṭo parakāro prabhujī me avaguṇa chitnā daro dayā lumere abhā guṇa chitnā daro. Oh God, when we meet, let us not be sad, let us not be sad, let us not be sad. Prabhujī, mere abhaguna cittanna dhāro. Dayālu, mere abhaguna cittanna dhāro. Samādhārasya namati aro. Samādhārasya namati aro. Caitopahāra karo. Prabhujī, mere abhaguna cittanna dhāro. Dayālu, mere abhaguna cittanna dhāro. Eka jīva eka brahma kahāvata sūryasya jāgaro. Yotā bhakti-vermaipātāro naipraṇjātattāro prabhujī, mere avaguṇā chittana dāro dhāyālu, mere avaguṇā chittana dāro. Samantrasya nāma tyāro, samantrasya nāma tyāro, chayato parakāro. Kṛpālu mere avaguṇa chittana dharo, dayālu mere avaguṇa chittana dharo. Vipanārāyaṇa Bhagavān. That Surdhājī said—a great saint, he was blind completely, and he was a great bhakta of Kṛṣṇa, and a great poet. And he said, "I told you before, that Lord, please do not," in English you will say, "mind my bad qualities." Sam drashti nāma tyāro, you are known as the equal-visioned one. Chahe tu pāra karo, you can let me cross, only you can let me cross the ocean of suffering or whatever you call. He is giving an example, the Surdhasī, that from this piece of iron, two instruments or tools are made. One iron dīpak or something on the altar, and another, a knife at the butcher’s house, what you call the fly swatter. But there is one stone called pāras. And the quality of the pāras is that when any kind of metal, like iron, touches it, it will turn into gold. So Śūrda said, "The Pāras does not make differences if this piece of iron is from an altar or the knife at the butcher’s house, because the dharma, the dharma of the Pāras, is to turn the iron into gold." Similarly, the dharma of the Gurudev is no differences—culture, religion, countries, and so on—because the Gurudev has equal love for all. Don’t think that Swamiji loves this person more and not us. This is a doubt in you, and that doubt is the cause of your suffering. So, Pāras, the dharma of the Pāras is to turn iron into gold. Similarly, the dharma of the Gurudev is different from Pāras. The Pāras can make the iron only gold, but Gurudev makes the disciple Gurudev. But it’s not so easy. Long times, long times. Like he said, one river, the Sursarī River, where the God Rāma incarnated, or Kṛṣṇa nearby, or let’s say the Gaṅgā, there is one canal which is full of dirty water. But as soon as that channel enters into that river, it becomes the Gaṅgā water or Sursarī. Similarly, Lord, he said, maybe I am that canal water, but I enter into the river of love, the Gaṅgā, and it is you who will turn me into the Gaṅgā. Some call there is Jīva and one called the Brahma. Jīva and Brahma. Surdhaji said, "This is a fight in this world. This is a struggle in this world. How the jīva can become Śiva, jīva and Brahma. Only Lord, you can do. Oh Lord, this time in my life, maybe many lives, I lost it. Ab ki baar, this time please. Maybe it’s the last. Please, I’m coming again and again, again and again. Please, this time do it. Ab kī bār pār karo, nahīṁ to... What is the word I didn’t understand? Nai prāṇa jāta karo. I don’t know what she’s talking about. Can you tell somebody else? No. Okay, then talk dialect. Okay. Okay. Okay. Lord, this time let me cross this ocean. Otherwise, I am dying again. All you can see in my life is that this life will be successful." So tomorrow, unfortunately, there will be no webcast because we are going to Khattu. We will be there for two nights. So we will try to do a webcast in three nights. After three nights, different programs. Maybe we will film something. Or Jasrāj Purījī and Yogeś, and they are here. Dr. Śāntī. They will make a nice webcasting lecture, okay? Very good. So at 7:30, there will be one lecture on the Master and Disciple. Who will say? Yogīs or Śāntī or Haripurī? Haripurī, okay? Okay, Master and Disciple. Deepnā and Bhagvānakī. Tomorrow, 7:30, one of our Siddha, Peter, Sanyāsīs, will speak: "Master and disciple." So we are all disciples, okay? I am a disciple like you. So, Master is sitting here. So, let’s see how much we have trust. Om Śāntiḥ Śāntiḥ Śāntiḥ.