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Omkāram Bindu Sanyuktam, Nityam Dhyāyanti Yogināh Kāmadam Mokṣadam Chaiva, Omkāraya Namo Namah. Brahm, the Absolute, is the only Truth. Paramātmā is the form of Om. From its triguṇa māyā, the entire universe and world is made. This Brahm is in all, and from Om emerges all that can be seen. That is Paramātmā, that is Brahmā, that is Ātmā, that is Om, and that is the Vishwa Dīp, the divine light of Mahāprabhujī. What is Vishwa Dīp? The moon, the sun, the stars, fire, lightning—everything that illuminates, everything that gives power, from whose power the entire universe operates. It is beyond mind and intellect. Its name is Vishwa Dīp Paramātmā. Tulsidas said: rāma-nāma-mani-dīpa dharu, jīha deharī dvāra tulasī bhītara bāhirau, jau cāhasi ujiyāra Inside us and outside us, in both places, if you wish to see the light of Om—that is Ram, Paramātmā, that is light, Dīp—then with your tongue repeat the divine Name. Through repetition, that light will awaken, Vishwa Dīp, and that is Om. When Om awakens in you, you will become Om. Then birth and death, worldly suffering, and every kind of distress—the threefold afflictions—will cease, and you will become the witnessing intellect, the all-pervading Self. Until one attains that knowledge, the end of sorrows cannot come. Suffering will come to an end when you enter that abode of supreme bliss, that abode of ultimate happiness. You can enter it through sādhanā; without sādhanā, siddhi does not naturally occur. Therefore, the true sādhanā to know that can only be revealed by Gurudev. The capable Guru—Mirabai said that whether in one's own land or abroad, there are many sadhus. One is blessed by seeing them, but it is difficult to reach that state. There are many flocks of crows and herons in this world, but the swan has no flock, no group. Similarly, there are many sadhus who are not self-realized, caught in dogmas. But the one who did real sādhanā of Om and himself became that Om is a great soul, Paramātmā, and is rare among millions and millions. Therefore, it is said: among hundreds of thousands of people, perhaps one or two are found in a crore. If you search arab-karab, billions, you will find only a few. If billions of people come together, one great person will be there. Truly great! In our divine Bhārat, there are 2,325 various mats and panths, and all of them are expounding their own spiritual way. The complete embodiment of Talabar, the witness Gurudev, our Mahāprabhujī, Bhagavān Śrī Dīp Nārāyaṇ Mahāprabhujī, is unbroken and eternal. The Satguru is exceedingly rare in this world. It is said that Babaji is rare, but how rare is Gurudev, in whom Brahmā, Viṣṇu, Śiva, Paramātmā, and Śakti reside? The one who possesses the complete essence of the three powers, the one in whom all three energies reside, that very person is the Satguru Brahmavettā. Even the deities bow to that Brahmavettā, and Lord Śiva desires to have darśana of him. Guru Nanak said that the Brahmājñānī is the true seeker. Mahēśvara Nanak is the Brahmājñānī, the supreme Lord, the Brahmājñānī, the supreme Paramātmā Bhagavān incarnate. Know that you are the Self; know that my soul is the Self. The one who knows this is within me; without my Śiva, there is no existence. That same Satguru Dev, by his compassionate gaze and merely by his glance, the supreme Brahma light, Om Śrūḥ, manifests within my self. Those who touch the supreme being become like gold. In this way, one meets a true Satguru, no matter how sinful one may be, how lowly, how wicked, or how deeply fallen in evil deeds. The perfect Satguru shows compassion and grants everything. Is it as it is, Satguru Śramadātā? No, Jatsak Sisi Saman, that is the treasure of the heart. If Gurudev takes care of it, then what kind of treasure is that? The one whom Mahāprabhujī calls Paramātmā, that is the treasure—Paramātmā, the companion, the supreme wealth—and that is the gift to the disciple from Gurudev. Children, wealth, and possessions—such great gifts are borne by those great donors, the true Sadgurus, in whom resides the great treasure, Ram, or Om, Paramātmā, whom we call the immortal. They receive it entirely as a gift. In every particle of their being, that light is revealed; it itself remains—how could it not remain? Just as the daughter of salt went to find the river, and by mixing she became the form of the river, similarly, when Brahmā, the Paramātmā, is sought by the seeker, that seeker becomes Brahmā, and likewise becomes Īśvara Puruṣa. This is the true Sadguru, the laborer of the world's welfare. Whatever kingdom, whatever realm, all are under his control. Even the realms themselves are subject to his command. He grants all pilgrimage sites their significance; all sacred places and all people honor him in this way. Such a Sadguru is the direct manifestation of Bhagavān. Will he come to us? Will he make us successful? Beloved, even the one who witnesses such vibhūti is considered a universal being. When I awaken, that inquisitive pure soul arises. Swāmījī, you have seen the direct, undeniable Paramātmā in this body, and we have seen you as our noble soul. The darśana of Gurudev eradicates the deep-rooted suffering accumulated over countless lifetimes, dissolving the pain of 84 lakh births. Blessed is the moment, blessed is the place, to behold the darśan of Sadgurudev. How does Swāmījī Mahāprabhujī, the beloved child of Koṭi Brahmāṇḍakī, the all-pervading Paramātmā, explain this? In one bhajan, you say: The radiant sun travels thousands of yojanas, illuminating Hari's abode; the divine consciousness awakens, O Gurudev, gently awakening the soul. When tapasyā does not create yoga, yoga is not formed; have mercy on the sage, have mercy on the sage. The vessel is new, precious, pure white—I am pure white. O Lord, I am utterly devoted; the wicked are defeated by the grace of Śrī Dev, and Ram's name is the treasure that bestows wealth. Swāmījī, you must remain in the state of Divya Prakāśa, Śrī Divya Prakāśa. All kinds of visions arise, all kinds of sights appear before the eyes, and those visions—that darkness weaves a net within you. The worldly visions, the impure visions, that net weaves within you. Gurudev is the only support, and so it is. Fear is like a sail in the water, but one's own light, one's own power, one's own bliss—therefore, the true devotee, the true saint, is truly the living form of Gurudev. Who can deny this truth? The doubt that arises within jñāna, and the perspective that forms, is māyā. O Māyā Sundartar, Svar, you play and tease, you are enchanting, deceptive, you are the creator, and you bind. You are sweet, yet filled with poisonous fruit, bitter and very troublesome, birth after birth. This life is an enemy, which you keep turning over and over again. The pair of birth and death, anger, pride, illusion, and the terrible enemies of the soul—yet the Divine Powers of Sadgurudev burn them all away. Everything burns away. This is the true work of a realized soul. All are realized, and all shall be realized. All victory. Just as the thorn is attached to the thorn bush, and the flower blooms on the tree, from one sādhaka, all sādhakas attain perfection in their own way. Everything that you do not know, you do not know. If the root is sharp, when it takes root in any foreign object, its form manifests within it. In this way, by meditating on the form of the Sadguru, the very Sadguru manifests. The essence of all worship is to honor their feet. In this very scripture, it is said: "In the dust of the guru's feet lies the ocean of compassion; it is the great delusion's binding, from which one is saved by the power of His words." That Gurudev, to whom I offer my humble salutations, who is the refuge of men and gods alike, and who is witnessed by Guru Nanak—as the moon rises and the sun ascends, thousands of such moons arise, yet without the Guru, there is profound darkness in the heart. Even if the sun and moon were to vanish a hundred times, the darkness of the heart would not be dispelled. The darkness of the heart is only dispelled by the sun that is the Guru. Therefore, only those who truly accept Gurudev's words can realize this. Without Gurudev, no matter how much effort you make, nothing will happen. That is why, to Śrī Dīp Nārāyaṇ Bhagavān, to Nārāyaṇ Bhagavān, one should offer countless prayers, countless praises. Without bhāva and sevā, without devotion and service, what is the use of living? Without this, where will you go? To Kashi? To Mathura? Where will you go? Chāro Dhām phirā, Chāro Dhām phirā... At the very beginning, the restless mind does not find a way to forget; it does not wish to calm the ocean of existence. It burns in the body, it wanders in error, it does not move forward on the true path. The potter knows the pain, yet the pot itself suffers hunger, it suffers hunger in error. Without knowledge, there is no liberation; without knowledge, there is no liberation. All remain peaceful, those who have tasted the essence of the cow. Those whose minds and bodies have arrived, seek the light of Hari; immersed in the feet of the Guru, those whose minds and bodies take refuge, contemplate the bonds of attachment. Bhagavān Śrī Kṛṣṇa, the essence of the Gītā, beloved of all dharmas, the one moon, beyond the imagination of dharma—I surrender myself, free from all ego, take refuge, liberated from all sins. Bhagavān Śrī Kṛṣṇa, the great spiritual Guru of divine powers. The Guru of Arjuna, Lord Krishna, was a great spiritual guru of divine powers, whose disciples were called Gopīs and his devotees were called Gopikās. Gopī was not his queen, but his discipleship, and Arjuna was one of them. Bhagavān Śrī Kṛṣṇa said, "You will become complete by taking refuge in me, meditate on me, always be devoted to me, be devoted as I am to you, as I am to my devotees, as Kṛṣṇa is to his śiṣyas, as the guru is to the sacred teachings of the Upaniṣads." What it has become, you already know—the essence of all Upaniṣads, the essence of all knowledge given, the songs sung, that is the Gītā, the supreme, the essence of all Upaniṣads, the supreme of all Upaniṣads. Beloved of all, the essence of all, listen to this, O Satī Paramātmā Om. Without whom, how many seasons have you endured, how many times have you blossomed and withered, and how many times have your eyes dimmed in sorrow. Take refuge in the Sadguru and once again become the wealth of the Sadguru. Go to Kashi, go to Mathura, wander through the four dhāms, but do not be attached to anger, sadness, or ignorance, for they scatter the wealth of the door. Go to Kashi, go to Mathura, then visit the Chāro Dhām, adorn yourself, drink from the many rivers of the Ganga, but the thirst of the jewel will not be quenched. Become a sadhu, become a renunciate, become detached. The Chāro Dhām, everywhere awake, inside and outside the home, forgetting wealth, wandering about. In the end, only despair touches them; in the end, they are met only with deception, in rooms, somewhere in the world. It happened that a devotee said, "Maharaj, sadhu, sadhu, sadhu sadhu..." Mahāprabhu Dīpa Karatā, Mahāprabhu Dīpa Karatā. Eat nothing, drink nothing, ask for nothing, take nothing, give nothing—this is the name of a true sadhu. Our bread is yours, our words are yours, our sleep is for the Guru. O dear sadhu, what harm can the Guru do? Maharaj, those who eat and drink, do they have to take anything or not? Please explain, Guru. Mother, if I speak now, tell me, Maharaj, then I said: do not eat, do not drink, do not ask—māyā, such a thing as guruji, then it does not turn to stone. Māyā does not become stone; it neither drinks, nor asks, nor takes or gives anything. Your oṣadhi is beyond that. Look, if you keep tea here, and if the beloved does not pay attention, washes it, and every day only puts a cover on top, it will say nothing. So, dear ones, for that very reason, almost our people—truth, service to humanity, service to saints, truth—have become entangled in sins by forgetting these. What is attained is attained. There are four puruṣārthas, through which a woman can conceive and give birth to a child. If not attained, then by meeting a true Sadguru, he descends, listens, speaks, gives, fears, sins, removes—the Sadguru acts, hardship, many times. Those who are sinful will not offer salutations to the saints; they will criticize them, speak ill of them, and go to the newspapers to defame them. This is the way—they become victims of many kinds of suffering and pain, yet their burden is never fully lifted. Then he said, "Maharaj, what will you do? You must not wander in our home. I am very, very, very small, Maharaj." Oil—only a few know about it, but it is used in every household. That alone does not work without the service of the saint, the guru, and devotion. If the fire is there, if the wind blows, if the smoke rises, without a home, the saints can still be there. Jāne, practice santoṣī mātrā, practice jāpa, practice, practice... then the deity will be pleased, and the deity is itself a devotee; it will depart in 84. The gods long for the human body. The devas say, by not doing, you will become devas; one thing ends, then 84 lakh births. May the ātmā have mercy, so that the mind and body unite, and when the storehouse of knowledge powers in the mind and body increases, through those powers the ātmā and paramātmā will be firmly united. Then we will no longer be subject to birth and death. Come, even the gods of the mind and heart long for this; grasping this supreme, priceless diamond of the mind and heart, one who does not have the desire to know the ātman and paramātmā, that very self perishes. This is one's own... Now on the chā... Worship is a practice, not attachment. Worship is a practice, not desire; what is the practice of enjoyment? Liberation is from you, bondage is also from you. The practitioner is the wealth of spiritual power. What is practiced is what becomes the practitioner, and joy is the result. Samādhi sādhanā, ārati dīkṣā, samādhi sādhanā, ārati dīkṣā, with hands in samādhi above the manīṣā, samādhi is the practice—this is the path to mokṣa, the four practices. How does the world become? Does sorrow leave or not? Practice, whatever practice—without doing vāsāgre pa, it does not happen, O Śrī Pūjya Bhagavān. Pānā Rā says: Neither sādhanā nor charaṇa nor Hari's love alone suffices; without sādhanā, it does not happen. O Buglā, grant your vision; the union of visions spans many lifetimes. It is not enough to merely study, to study... Some are hungry for power, some are hungry for wealth, some are hungry for a son. Some are hungry for shelter, some are hungry for wealth. The body is the temple, the abode of the living soul. The ancient knowledge is immortal, and the true mantra and śrī; by drinking this nectar, all hunger is quenched. In this way, which is the immortal mantra? It is this one. Is it not so, that by giving me this mantra, the siddhi I have attained, the bliss I have received, the universal vision I have gained—this is the mantra of Prabhu Vip Niranjana Svaptu Ho Svaptu Bhanjan Sajnao. Regarding this mantra, the essence of Vedānta is contained. Everyone—great world teachers, scholars, saints, learned people—who among them has such a mantra that grants all siddhis? Someone asked me about the treatment of tuberculosis. Do they have a mantra for that? Wherever they go, they wander around, stuck in the cycle of birth and death, caught up in classes, work, motors, telephones—all distractions that come through the ears. By the power of which mantra? Manifest the mantra before everyone. And what all did you receive, please tell the mantra. What can I say? One who lies in front of the saints is a murderer of their own soul. In front of these saints, with an open heart and clear sincerity, I am telling you. And the mantra through which I have attained siddhi—listen to that mantra with complete bliss; I keep it secret. He reveals the truth before the saint. Orsa Sridipana, śaukha pān, with this mantra, Oje mana manjana, with this mantra, Oje mana manjana, Sridipani dan Sajanam, abhakṣavi sādhak—to purify the mind, to calm the mind, to bring joy to the mind, may the mind always remain happy, never sorrowful, everything that is always, always... Namaḥ Kāñjana, Śrī Vīpa Nizāma Jana Sa. Every path, all paths, all the paths... So, what shall I tell you? The Nāmakvalis thought there would be no site because it would be booked. So, she offered the nāmaka dhjela into the hand and extended it into the hand. They say Nāma is like a seed given into the hand, and it is given into the hand; Nāma is that which dispels the flock of doubts within, and in that pain, there is no difference at all. Like sugar crystals in sunlight, your face—see inside, there is a lump of salt; remove it, then cleanse and purify your face. Then see, inside you, bliss will arise. Then take it out and add sugar, add sugar crystals, and great bliss will come. Aha, aha, in the same way, the hair and ears... Upāsanā, the second joint, a grain of salt will enter inside, O Satyamṛtni, it is attached to this, only by being under it in a state of non-existence. When you do it, what happens is this: with this mantra, the universal lamp's light awakens, and the fearless path is attained.