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Oṃ Dīpa Jyoti Parabrahma, Dīpam Sarve Mohanam, Dīpānām Sajyate Sarvam Sandhyā, Dīpam Sarva Satyam, Śubham Karoti Kalyāṇam, Ārogyam Dhanasampadā, Śatrubhudh Vinaśāya, Dīpa Jyoti Namostute, Oṃ Śāntiḥ, Śāntiḥ, Śāntiḥ. Śrī Dīpa Nārāyaṇa Bhagavān Kī, Devīśvara Mahādeva Kī, Dharmasamrāṭ Satguru Svāmī Madhavān Jī Bhagavān Kī, Satya Sanātana Dharma Kī blessings itself, dear bhaktas and spiritual seekers. This evening is dedicated to the new happiness following Holi. Holi is a very divine festival, but people often understand it in a different way. If we contemplate Holi, it signifies the Sūrya Śakti ending or transforming into the positive. The playing of Holi was also one of the divine games of Bhagavān Śrī Kṛṣṇa, who played beautifully and organized a beautiful event. Holi means that we try to wean ourselves from, or govern, our vṛttis—our negative energies. We try to give color to our life, and color signifies divine thoughts and divine works in the world. Never forget this colorful day, the colorful time of Holi. The Holikā, which we spoke of last time, could represent our desire. That is our vāsanā. Vāsanā is desires and is the cause of all troubles. If we can overcome this vāsanā, our life becomes truly colorful. Holi has a meaning of the awakening of the divine śakti within our body, what we call the kuṇḍalinī. That kuṇḍalinī is also divine śakti. That divine Śakti in our body, when awakened, tells people in the garden not to talk but to go into the street and play Holī. This is because within our deep consciousness lies dormant our past life, where we have both positive and negative energy; this we do not know. That is called Śakti: Mūla Śakti, Parāśakti, Ādhyā Śakti, Mātṛśakti. Mūla Śakti means the original. Parāśakti means beyond. Ādhyā Śakti means that energy, that Divine Mother which was ever and ever. That Śakti is dwelling in human consciousness, as well as in other creatures and also in nature. That Śakti is in every one of the five elements. You are mostly living here in Australia, on the coast. When you see the map of Australia at night, you see very little light. Otherwise, the whole interior of Australia is dark because there is no water; there is a desert, there is no civilization. So on the coast is this little light, where you have Queensland and other lands. When the hurricane comes, when high waves come, that is that Śakti only. It is only Śakti that can move the entire ocean. It is only that Śakti that can move the earth—what we call an earthquake. It is that Śakti which lets the clouds be in the sky, and it is that Śakti which is the lightning in the sky. That Śakti is our life. Without this Śakti, we cannot walk, we cannot speak. Without Śakti, no flower can blossom; it cannot open every petal. The unfoldment of the petals without śakti is impossible. And it is that śakti which is maintaining, harmonizing, balancing, and letting our heart beat for twenty-four hours without rest. Our heart never asks us, "Can I have a holiday today?" And you also never ask your heart, "Okay, have it. For a few minutes, go for a drink of juice." No. Similarly, all the organs working in the body—that is the Śakti. Therefore, that divine Śakti can protect us, liberate us, save our life, and give us life. The same Śakti can kill us and destroy us. That is a contradiction of Śakti. For example, electricity—what we call power, yes, the powerhouse. This is a power. Power means Śakti. And when you use this Śakti, you are using tools. You connect the tools, and the tool, which has a motor inside, you press the button. If you are not careful, if you do not respect it, then this Śakti can kill us. Therefore, Śakti is everything in our body. Our prāṇa is a Śakti. Thus, Holi is the symbol of Śakti. This Śakti has two poles: one is positive and one is negative. The negative will kill us, and the positive will save our life. So, positive thoughts, respecting others, supporting others, loving others—that is the positive action of our inner Śakti that can save the life of others and make them our best friends, best helpers, and everything that is best. Therefore, every festival in the world—be it spiritual, social, cultural, or for environmental protection—is connected to the well-being of this earth and the well-being of the creatures. Humans should protect this and always distribute happiness, the color of life. To make life colorful means you have colorful thoughts and colorful words. When you lack those colorful words and colorful feelings, your concentration goes to other parts. That is the kuśaṅga. In Mahāprabhujī’s bhajan book, a very beautiful book which Mahāprabhujī himself dictated or wrote, and Holī Gurujī was writing, there is a beautiful bhajan. It was a surprise when I saw it. Mahāprabhujī said, "Rare are they, rare are they who enjoy the poorness." The whole world looks forward to being rich, and in that richness are troubles. So rare are they who enjoy the poorness, and unlucky are they who suffer the richness. Blessed are they who go to the satsaṅg and take each and every word of the satsaṅg or Gurudev’s words. Blessed are they, and unlucky or poor are they; unfortunate are they who go to the kuśaṅga. Divine are they, the holy are they who have awakened or realized the divine consciousness within them, that "Who am I? So am I." Through the āra-urāda—āra means inhalation, and urāda means exhalation, which you can see as the ascending and descending of the prāṇa, the breath—the yogī, through this prāṇa, ārūṛaḍa, awakens in the nābhi, in the navel. Here, the anāhata-nāda, the sound from the nābhi-kamala (kamala means lotus), awakes and comes resonating in the sahasrāra cakra. When you understand the guru’s words, you have to understand satsaṅg; you must know every word. You have understood everything. There is a combination, a combination lock. There are 108 numbers, and Gurudev taught every number in the satsaṅg. But if you missed one number because you were sitting under the mango tree to see if a mango was falling down, though you were sitting in the satsaṅg, your consciousness or awareness went to the other side for one second. One number is missing. So you got 108 or 107? You got 108 numbers, but the ninth one you missed, Sumeru. That is the meaning of the Sumeru in the mālā. Here is the last milestone, but you missed it. That is why you do not go over. When your mālā, as you are repeating, comes to the Sumeru, then you turn back. If you miss it and go through, it means you did not concentrate, and now again you have to go through the whole Caurāsī, all the different lives you have to traverse. It is said that each and every pearl that the swan, the Paramahaṁsa, is waiting to have—each and every pearl. The fish, the crows, and other birds like seagulls or ducks will eat other things. The swan, the real Paramahaṁsa, who lives in the Mānasarovara, is a couple. It is very rare to have darśan of them, and they only eat the pearls, and they do not miss any pearl. That pearl means Guru Vākya. Guru Vākya means Guru Śabda. Guru Śabda means the word of the Gurudev. Therefore, Mahāprabhujī’s disciple Svāmī Śivānanda from Kathu made a song: "My relatives are they, my friends are they, my family are they, mine are they who understand my word, who understand my language." Śab-dra-sa-ne-hi-mā-ri-ja-tā-ra-mā-ri-he-lī. Śab-dra-sa-ne-hi-mā-ri-ja-tā-ra-mā-ri-he-lī. Dhu-ja-nā-ya-ve-mā-ne-dā-i-mā-ri-he-lī. Śab-dra-sa-ne-hi-mā-ri-ja-tā-ra-mā-ri-he-lī. Snehi means my friend. Snehi means my relatives. Those who understand that śabda—śabda means word. If I speak in Hindi, you will listen but may not understand. But if I tell you in English, you understand. So the śabda, my śabda, means my feelings, my spiritual path, my divine consciousness, my divine language. That is a guru. We sit in the satsaṅg, and we are drinking the drops of nectar of the Guru Vākya, called Amṛt Bāṇī. Amṛt means nectar, Bāṇī means the language, the words. The thirsty one will not even miss one drop of that. Oh, my friends, others I do not like—who do not understand my spiritual path, who do not understand my sādhanā, who have only different thoughts and ambitions—are not mine. I do not like them; I neglect them. Because that wisdom gives color to my life. That color colors my heart. There is a song, I think from Mīrā Bāī or Kabīr Dās or Sūr Dās, saying, "O Kṛṣṇa, O Bhagavān, God, please color my cloth, color my shawl." Raṅg de merī chādarīyā. And also Kabīr Dās has this bhajan. Raṅg de merī chādarīyā. O Bhagavāno Kṛṣṇa, do not color it yellow or pink, red or black, but color it in that color that is your color, meaning matching your heart. And color my cloth—meaning my body, my heart—in such a way that the laundry man can wash the cloth of my shawl for many, many lives, but the color does not give out. That color should be colored by you, oh my Lord. That means my bhakti. That bhakti means that color. But that color remains only until vairāgya is there. When vairāgya is lost, everything is lost. And vairāgya will remain as long as you have tyāga, renunciation. Tyāga. Renunciation is very hard, but renunciation is balanced through titikṣā—to endure all desires, endure all pain, endure all situations, to maintain and keep your vairāgya, your tyāga, so that the color of your bhakti will remain. Otherwise, bhakti will suffer. Jñāna will suffer. And in Kali Yuga now, both bhakti and jñāna are suffering. They are like a fish on the beach. Someone is fishing, catching a fish and throwing it out of the water. How is the fish suffering? Jalābhinamina. Without water, how a fish suffers. So in Kali Yuga, bhakti is suffering exactly like a fish out of water, and jñāna is suffering without air. When there is no prāṇa, no air, jñāna is also suffering for oxygen. So we have created a lot of pollution—not just material or physical pollution, but mental pollution. The mental pollution that we fight each other, we make differences with each other, we are selfish, and we do not have that color of bhakti. So, Raṅg Denā. Lāla Nanjī Mahārāj, the disciple of Mahāprabhujī, Mahāmaṇḍaleśwar Lāla Nanjī, is also speaking about Lālo Lāl Kar Dīnī. Which bhajan is this? That is by Kabīr Dās. So, lālo lāl kar dīnī. Gurudev made my sāl lālo lāl, red into the red. Their red is the color of the śakti, the color of bhakti, and that śakti is the life, the consciousness. So, from the nābhi, from the navel, with that mantra, it awakes. There are nine different nāḍīs: Suṣumṇā, Iḍā, Piṅgalā, Vajrā nāḍī, Brahmā nāḍī, etc. These nine nāḍīs connect our nine doors—which connect to our eyes, nose, ears, mouth, etc. There are nine doors in this body through which the soul goes out. But rare are those who understand the Guru Vākya and follow Gurudev’s words; they reach the tenth door. The tenth door is the Brahma Randhra. Brahma means the supreme. Randhra means a hole, a door. In our hall where we are sitting, there is also a Brahma Randhra, you see. Look up. The many come through the doors and windows, but rare is the one who can go through that Brahma-Randhra. The Brahma-Randhra is on the top, exactly, and Bindu is there. Both the Bindu Cakra and Sahasrāra Cakra represent the whole Brahma-Loka within us. Śabda, śabdasanehī marijā taramārī, śabdasanehī marijā taramārī helī dhujā naya vedāī daimārī helī. Let her sing now. Śabdaon se lāyānā or śabdaon se dāyānā—only through words we can give to someone, and through words we can take from someone. So that is the teaching, the knowledge, the sādhanā of the Gurudev, or knowledge from others to us. Śabdõ se karnī hain bāt, bāt mārī hain lī. And we also have to speak, understand, and dialogue through words. Śabdõ se bhelā—through words we come together, and śabdõ se melā. Through those words, we have many, many bhaktas, like at the Kumbh Melā. No one gives an invitation. Gaṅgā did not send anyone an invitation in Ilāhābād, but millions and millions of people go there. We give invitations to sādhus, mahātmās, and ṛṣis: "Please come to our camp." And we are in Kumbh Melā, but Kumbh Melā itself does not give us an invitation. It is that Śakti of that nectar, ambrosia, which was dropped there. From Satyuga’s time, this Kumbh Melā—millions, billions, trillions of people have gone there and bathed there. Who understands? Now many go only to see the fun. Many go there as pickpockets and the like. But many poor people who have such devotion, you cannot imagine. They walk one hundred, two hundred, three hundred kilometers, slowly walking, having a little chapātī flour, making a little chapātī somewhere on the sleeping roadside. They want to go walking to the holy place, to Gurudev. When the Pāṇḍavas, after the Mahābhārata battle finished, came back to Hastināpur (this was Delhi), Yudhiṣṭhira became Dharmarāja Yudhiṣṭhira, who should have the tilaka of a king, the crown. First, give the crown, and then give the tilak. That means now he is a king. So someone said, "Yudhiṣṭhira, now you have to make a yajña, an Aśvamedha yajña." An Aśvamedha yajña is very difficult to do. In the Aśvamedha, there is a horse. You buy a beautiful, good horse and then leave it free. Until your yajña is complete, no one can or should catch that horse. It involves different things; otherwise, your yajña is not successful. So one ṛṣi, or one paṇḍit, said to Yudhiṣṭhira, "Dharmarāja Yudhiṣṭhira, you are still Yudhiṣṭhira. Dharmarāja will come after the name." He who followed dharma, at the end of his life, was called Dharmarāja. For Dharmarāja came a beautiful big basket, a chariot from the Brahmaloka down, and the messengers of the Brahmaloka came and said, "Yudhiṣṭhira, this chariot came for you, to go with your body into the Brahmaloka." Yudhiṣṭhira had with him one dog, a very loyal dog. So when Dharmarāja, or Yudhiṣṭhira, wanted to sit in that balloon, the dog also was jumping in, coming. They said, "No, no... there is no permission to take a dog." Then Yudhiṣṭhira said, "Then I will also not go. This dog of mine is so loyal, such a friend, and he is my company all the time. I will leave him on the very cold glaciers in the Himalayas, and I will go alone and leave him behind? No." So he jumped out. He said, "No, I am not going." So they went back to the god, Dharmarāja, the king of justice, and said, "What to do?" Then Dharmarāja said, "Let him come also, with the dog." Now they said, "Yes, your dog can go with," but there was no dog. The place of the dog was taken by Dharamarāja, the king of justice in heaven, who had become, for a time, a dog. This was to say that if Yudhiṣṭhira, in the last minute of his life, for his own benefit—that he was going to the Brahmaloka with the chariot—thought, "It doesn’t matter, let the dog be here," then he would not have followed his dharma. Then that Dharmarāja Yudhiṣṭhira said, "Dharmarāja said, ‘Yudhiṣṭhira, you are the Dharmarāja.’ You know, I am the Dharmarāja; I took the form of the dog. But I justified this, that you are really Dharmarāja." So it is not easy to follow the discipline. The words which are given: selfish. All four brothers and Draupadī all died in the glaciers because it was so cold. Yudhiṣṭhira went and made a praṇām to Alagpurījī, and Alagpurījī blessed him. One side is the place called Alagpurījī Tal, and the other side is called Svargārohiṇī, the steps to heaven. So he went. It is not easy. We change our words every time. We change our feelings every time. We are thinking, speaking something, and planning something different. That is the consciousness of the Gurudev, which is the Dharmarāja. He or she sees everything you are planning. After the end of the Mahābhārata, someone told Yudhiṣṭhira, "You should have this yajña." But this yajña can only be fulfilled, can only be completed. We have completed our Shiva temple, you know, but still not. The saṅkalpa—we all made a saṅkalpa. Now, how good is our saṅkalpa? To finish the Shiva temple, and not only to finish, but for this entire Shiva parivāra, the Shiva family, to come and sit, and we will have pūjā, and everyone will be welcome in this temple, and pūjā will be every day. Then we will be successful. It becomes Śiva-loka. It becomes Kailāśa-nagarī. Kailāś is the place of Lord Śiva—mountain Kailāś, or Kailāś in Kathu, Nepal, Jadan, everywhere. So they said, "Yudhiṣṭhira, the yajña can only be successful if you do this yajña, but you must invite that Ṛṣi, a holy..." I have forgotten the saint’s name. If he comes for the Pūrṇā Ahūti, or if he becomes a witness of your yajña, and he comes there, your yajña will be successful. Otherwise, you may do everything you want, but it will not be successful. The key is somewhere else. Success is somewhere else. Never hesitate, never have a doubt about how it will be. Who are you to decide how it will be? Someone else decides. So when that Ṛṣi comes, it will be done. So Yudhiṣṭhira sends his brothers Nakula, Sahadeva, Arjuna, and Bhīma. One brother went to request that ṛṣi to come to their palace and be the main guest and witness of their yajña. "It is an honor for us, please come." He said, "No problem, but if you have done one thousand such yajñas, then I can come; otherwise not." They said they had not done that. Then he said, "Sorry, I cannot." Another brother came, Arjuna came, Bhīma came. Finally, Dharmarāja Yudhiṣṭhira went and said humbly, "Gurudev, I request, please come to my yajña to make it successful." When you do some program, when you do some ceremonies, when you organize satsaṅg, then you open your heart completely. Do not hesitate. Do not feel that this is not good and that is not good. No. You have to open your heart. Your lotus should completely open. The ṛṣi, the yogī, the Mahātmā, the Gurujī said, "I cannot. I told you, Yudhiṣṭhira. I told you, you are all brothers. Do not disturb me again and again with your requests and your emotion. Do not show me emotion." Yudhiṣṭhira and all five brothers failed. Now Draupadī. Look at the power of the woman. In that yoga and this yoga, a woman’s power is ruling. So today is a day of the woman—the rights of the woman. You know that? That is why the woman got the ice cream. They were all surprised by Swamījī ordering ice cream. Yes. But anyhow, tomorrow is the day of men. Yes. That was the respect. First comes Rādhā, then Kṛṣṇa; Sītā and then Rāma; Lakṣmī and then Nārāyaṇa. So Draupadī said, "I will go and request Gurudev to come." And Yudhiṣṭhira said, "We all felt, ‘I do not know if you will be successful, but please go.’" We should do all whatever we can. She went to the ṛṣi and made a praṇām. The ṛṣi said, "Yes, my daughter." We always say "daughter." "What brought you here?" She introduced herself, "I am Draupadī. My husband came, and they said you did not accept the invitation to our yajña. I come as your daughter, and I invite you." He said, "Yes, but I told them very clearly: if you have done a thousand yajñas, I will come." She said, "What? Only thousands?" He said, "What do you mean? Only thousands? What do you mean? Have you done more?" She said, "Yes." Then she said, in a beautiful poem: "Gurudev, you are asking only for thousands of yajñas. But when one goes to Gurudev or to a saint, two things you have to renounce: your proudness, your ego of your wealth—tāj māyā abhimān—all your material wealth, renounce it, and renounce your ego. Then each step towards Gurudev is like one thousand yajñas. Please count: I am coming from how many kilometers far from my home to here, to the forest, to the jungle. My each step, how many? Gurudev counted. How many thousand? One step is one thousand kilometers. If I go on the sands with pure devotion, and you know, Gurudev, you always tell us, ‘It is not my poem,’ she said. When you meet a saint, so many things will be avoided: Kāla (accident, death, tragedy), Jaal (a trick—in the satsaṅg, no one is cheating you), and Yama, the god of death, these Yamas, Rākṣasas, who will catch you and beat you and take you, so that all your sins will be justified there. But those who go to the satsaṅg and to the shelter of the Gurudev or the saints, these three will not come near to you. And one thing more, Gurudev, you said, ‘And when I will bow down my head to your lotus feet, thousands and thousands of sins, the bundle which I have on my head, when I bow down, it falls down to your lotus feet. Nothing remains for me. I am free from that.’ So, the decision is yours, Gurudev. If you come or not, your daughter is requesting. Now, the decision is yours." He said, "I will." He took his shawl. "Let’s go." And he came there. So this is a beautiful poem. Sant milan ko jāye—go to the ashram, go to meet a sādhu, a saint, with what? Tyaj māyā abhimān—renounce your pride in your wealth and your ego. Go very pure. Then, as much as you step towards Gurudev, that is thousands and thousands of yajñas, like thousands of yajñas. So, you see, when the two ragas, one side is milk and the other side is yogurt or lemon, you cannot mix them. So, satsaṅg is the king of all sādhanās. And the final last step towards heaven is the satsaṅg. So lucky are we all that we had this beautiful weekend, what they call a retreat. We were treating, but again retreated. You treat, and again we retreat, like our dear Prakash making the Shiva temple from beautiful timber. It was treated timber, but he retreated timber. So it has become the Śiva temple. Thank you all the best, and tomorrow will be—I hope I see tomorrow—maybe evening will be satsaṅg. Tomorrow is the last evening for me to be here on this beautiful, big island. New Zealand, Australia—Australia is the biggest island. Everywhere water, only Australia. That is why it is an island, a beautiful island. Thank you for the hospitality. Thank you for all your care. I am very happy that the Devīśvara Mahādeva temple is going to be finished. Still, one needs the techniques. Today in the class, one lady asked me a question: "Why can we not achieve our self-realization immediately, quickly?" So I said, a seed to grow into a large tree, a huge tree, takes time. When the season comes, then fruits come. So, between what will come, that is very important. Take care that the seed is not eaten by a bird. That the sprouts are not eaten by some ants, but they are eaten by others. And with a little bit, it grows, and somebody steps on it. My dear, ask that tree which is thousands of years old, or the thousand-year-old tree. How many different atmospheres and situations that tree has seen. So, how to say that many people nowadays have a new fashion. They are old, about seventy or eighty years, and they make their beard and mustache black. It means black karma. That is a dark karma. It is very hard to get the white color, white hair. It was not white immediately the next day when I was born, and my mother said, "Oh, jeez." In these decades and decades past, these knees and these feet—how many places they have walked and what they have experienced. But Gurudev always protected. So the white, the gray hair—they are not gray, they are white, snow white. It is not oldness; it is purity and spirituality. It is a symbol of the wisdom, how much wisdom you have earned in your life. That is important. So do not be jealous; I will give you, wait, time comes. So, I wish you all the best. I do not know if tomorrow we will have time for a webcast. Otherwise, from India, I wish you all the best, many blessings, and pray to Devpurījī, Mahāprabhujī, and Holy Gurujī to bless you with good health, a happy, healthy, long life, and spiritual development. Namaḥ Karata Prabhu, Dīpa Karata Mahā Prabhu, Dīpa Karata Hi Kevalam. Oṃ Śāntiḥ Śāntiḥ...