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Good evening, dear brothers and sisters. This is Bhāratī, from Bhāratīya Saṃskṛti Vālī Poshāk, speaking to you from Bhāratīya Maṇi. We are here for the late Śrī Dīp Nārāyaṇ Bhagavān kī Devpurījī, Mahādev kī... The subject of creation—the myriad lives and forms on this planet—has lasted nearly two weeks, and still we are there. It seems this subject is a lifelong subject, yet it can remain unfulfilled. The theory of this lecture began by explaining from infinity, from the endless universe, how Brahman or consciousness is the only truth, the final reality, God, the Self. Ekobrahma—that is only one, and that is Brahman. We are all part of that Brahman. That Brahman is Pūrṇa, and the entire universe is Pūrṇa. Pūrṇa means complete, completeness. When the complete is realized, when Pūrṇa is realized, then one realizes that oneself is Pūrṇa too. As long as we do not realize Pūrṇa, we are in duality, and that duality means ignorance. Where there is ignorance, there is suffering. Where there is suffering, there is struggling. Where there is struggling, there is fighting, and where there is fighting, there are distractions. Where the One is, there is nothing more left. Everything is pūrṇa. As the verse says: Pūrṇam adaḥ, pūrṇam idam, pūrṇāt pūrṇam udacyate. Pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate. Whatever you take from Pūrṇa remains Pūrṇa. It doesn’t matter how much you take out of the Pūrṇa, it is still Pūrṇa. What comes from the Pūrṇa is Pūrṇa, and what remains is Pūrṇa. This realization becomes one. Consider the endless universe, the space or the ākāśa tattva. We don’t know how far it is—solar system after solar system, galaxies—but still there is no end. That is Pūrṇa. What exists within it is Pūrṇa, and what comes from there is Pūrṇa. Therefore, it is said: a beautiful, colorful bird, a peacock; the egg of that peacock, when the baby comes out, is also colorful. We need not put any color in that egg. If you put color, then there will be no more baby; the life inside will die. In the peacock’s color, there is no need to put color into, or fill, the peacock’s egg. Vaha raṅg viraṅg mayūr kā bachā jo hai, voh bhī raṅg viraṅg hī niklegā. Suppose you want to put color in, then that will die. That color means unreality. That color means manipulation. That color means unnatural. That color means against the cosmic law, the cosmic creation. So when we try to lead our life artificially, we ignore our sādhanās. We collect the color of ignorance, and our life is not complete. Automatically, the entire universe is the purāṇa, and that purāṇa has a purāṇa consciousness, and the glory of that is also purāṇa, or endless. Hari Ananta, Ananta Hari Katha. God is also endless, and glory is also endless. One poet said: Saat Samundar Kī Sāī Karu, Kalam Karu Vanarāī, Pratavī Kā Kāgaj Karu, Tobhī Guru Mahimā Likhi Nahī̃ Jāī. It means: make all the seven oceans' liquid as the ink, and from all the trees of the forest, make the pencils. Make the entire earth as paper and begin to write the glory of the Gurudeva. Still, he said, "I cannot complete it, because glory is more than that. I must use all the liquid from the seven oceans." So many pens are used, and so many branches and trees are cut and stepped on. Lord, how do I describe Thy glory or sing Thy glory? Thy Līlā, Thy Māyā, Thy Wisdom, Thy Being, it is endless. In this Purāṇa, on our planet, the biological creatures from different parts, different kinds, including the humans, belong to only one principle, and that is the supreme, the divine consciousness, the God consciousness. The same consciousness we have; it is ours, but we are in dormant consciousness, existing. Unconscious, subconscious, conscious, higher consciousness, super consciousness, and cosmic consciousness. These are the Aṣṭakamala, eight kinds of lotus flowers. Aṣṭakamalikī Kudrat. Kudrat means the nature, or Kudrat means destiny, or the Kudrat means that energy. Kudrat means that function, and that Kudrat is beyond, and no one can go against that Kudrat. Lord, Thy will will be seen. He Prabho, jo āpkī icchā, vohī hogā. But the Universal One, the Cosmic Self, the Consciousness, already has given us His completeness, Pūrṇa, because we come from that Pūrṇa. Bhagavān Kṛṣṇa said in the Gītā: "Mame vāso jīva loke," O Arjuna, "I live in all creatures." Jīva Loka, this saṃsāra, this pṛthvī par jān, jīva rehte hai. Aava Gaman Bhi Yahī Hai, Sukh Dukh Bhi Yahī Se Utpann Hote Hai, Aur Bhagya Ya Durbhagya Bhi Yahī Se Inkī Śurūāt Hotī Hai, Aur Vahī Jīva Jo Hai, Apne Karma Ke Anusār, Us Anand Ke Andar Chalā Jātā Hai. Meaning, as soon as you leave your body, think that you have entered an infinite space. You have entered an infinite space, but where will you go? There is no water, there is no rock, there is nothing. It is going, it is going, it is going to the ages and ages. So God gave completeness to everyone, and He said to God Kṛṣṇa, "Kṛṣṇa, Mame Vaso Jīva Loka." I live in every creature, in every life, or Jīva Loka. This is this planet, which is Mṛti Loka, also the mortal world. Birth and death are here bound; coming and going is beginning. Here, good and bad karma begin here; the good destiny or bad destiny, the destiny begins from here. Happiness and unhappiness, the feeling of pain or pleasure begins from here. Though the physical body remains here, the soul is guided or accompanied by the subtle body, which is actually the form of destiny. When the soul goes out of the body, it’s like jumping into nothingness. You are searching for solid ground, but there is no solid ground. You are going through the rocks. In one of the siddhis, it is said the yogī can go through the rock, through the water. No element can create an obstacle. No barriers that go through and through; only the physical body is limited, and that, of course, cannot manage to go through. Therefore, the time of death, or the time when the soul goes out, is like jumping into darkness, into nothing. You are going and going and... going. Neither left nor right, nor above, nor below, nor beyond, and not in front. Everywhere is only the darkness and thyself. Experiencing cold, hunger, thirst—these, that, all. It is like experiencing a dream. Though your body is somewhere sleeping in your sleeping room, you are dreaming that you are in the forest collecting wild fruits, wild cherries. You are eating ḍhālūs... You are eating the wild berries, enjoying them full of taste, and you think, "Now my stomach is full enough," and you come out of the jungle. Suddenly you wake up, and what is happening? There is not any berry, not a cherry; that’s only your sleeping place. Who was there collecting and eating and enjoying the berries and cherries, which you couldn’t carry with you anymore? Such a body is gone, but it remains in the intellect, in the memory. Similarly, when the soul goes from the body, all your relations are finished, all your worldly material things are finished, and you jump into the endless nothingness. Ages and ages traveling through nothingness. Who is going to look after you, or look after me, or them, or their family? Because Brahman is nirguṇa. Chetan ke toh ichchhā nahīṁ, aur jad se kush nahīṁ hotā. Jot Chetanya Hai, which is a complete consciousness, the Brahman, Ichhāyā Nahī, no desires, or Jatse Kush Nihot, this body is Jat, just like a dead material, can’t do anything. How does creation take place in this? That’s called Ichhāśakti, Śakti, the energy, the Mātṛ Śakti, the Mother Śakti, Divine Śakti. Yā Devī Sarva Bhūteṣu, Icchā Śakti, Namaste, Namastashe, Namastashe, Namo Namaḥ Yā Devī Sarva Bhūteṣu, Dayā Rūpeṇa Saṁsthitā, Namastashe, Namastashe,... Namo Namaha, yā devī sarva bhūteṣu buddhirūpeṇa saṃsthitā, namastase, namastase... namonama. Icchā Śakti, on feeling, desires, longing, expectations, we are on Icchā. Then, according to destinies, you come there. Mamevaśo Jīva Loke, Jīva Bhūta Sanātana. Every creature is myself. Sanātana means eternal, everlasting, the relation, the oneness. Religion means the relation, so relation, realized, becomes religion. Realize your relation with that supreme, the cosmic Self. Self is called religion. Religion is not the dogma, nor to criticize mine and thine, but religion is the oneness. And that is, between this all is Guru Tattva. It doesn’t matter how clever you are, how wise you are, how many siddhis you have or not, how angry you are, or how much you practice. You can’t go through; you will be continuously lost in nothingness, gone in nothingness. Maybe between you, you get some kind of life, but that is a different life than the human. Therefore, the human body is given to us in the form of sādhanā, and this very sādhanā, through which we can attain knowledge of the ātmā, Paramātmā, and Īśvara, is for sādhanā. Therefore, it is said that this human body is an instrument; kriyā is the principal, the human body is just a means. Like you have a car to drive to your destination or your cycle to your destination, but you have to drive. Similarly, you have to drive, you do your karma. Bhagavān Kṛṣṇa says to Arjuna, "Nothing is impossible for me." The entire universe, but still I am doing karma, because karma is the pradhāna, kriyā is the pradhāna. When God, from that infinity, manifests and comes or incarnates, that is also karma, following the karma, the principles in higher planets in the cosmos or the universe. Finally, when we are in a human body, we should not lose our faith. We should not lose our path. We should not stop our practice or have any interval in it, because every second is gone, every second is past, and what is past will never come again. It means if we are sleeping in ignorance, then this human body will never come again. Do something, do the bhakti. There was one nice bhajan of Maṅgīlāl Jī, Jīvan Mukta Maṅgīlāl Jī, Bhagavān Dīp Nārāyaṇ Mahāprabhujī’s bhakta. He said some beautiful bhajan. I will not chant all, but: "Jag Mūsā Phir Dekh Vo, Kāl Kī Motar Jāy Rahī Voh!" Did you understand? Who understood? Today’s education of this generation is based on the roots of humanity. There is no education at all. Wake up, O Mūsā! Then, where is the light of dawn? The one who is asleep is lost. Jo jagat hai, so pāvat hai, ut jag musāfir, ab rāin kahān jo sovat dīp nārāyaṇ bhagavān kī. Therefore, Maṅgīlāl Jī said, "Jag musāfir dek, wo o traveler, you are sleeping in sleep of ignorance." In ignorance we are sleeping, in ignorance we are running in the dark to earn money, to eat, we are running here and there, but in ignorance we never run towards ourselves. The traveler is sleeping in the sleep of ignorance, meaning they are only concentrated on material things. We are running and running, flying and going, but we don’t know where we are going. And where are they running towards themselves? Means self-inquiry: who am I? Ko’ham, katam idaṁ jātam, ko ve katiś ca vidyate? Therefore, jag musāpur dekhu. O my traveler, friend, brother, get up from your ignorant sleep. Look there, look, look,... look. Dekale wo, oh, look, dekale means "look at that." See that. Kaal ki motor aare hi, arai wah. One car, the motor, engine, one car, one vehicle is coming. Kaal ki motor aare hi, arai wah. Kaal means death. Kāla means end. Kāla means ignorance, and Kāla means darkness. So, that Kāla is coming, already Mṛtyu Ā Rahī Hai, that Kāla of death is coming. It means it’s for you, coming my dear. It will carry you in darkness, in nothingness. Jag Musha Phir Dekh Le Vo, Kala Ki Motor Aayi Rahi Kis Malik Ka Naukar Thaar, Kis Kichad Mein Aayi Phasa. Do you know which Lord’s servant you were? You were a servant of the Lord. Before you were born, you stayed there and prayed to the Lord. Please give me the human body; let me go there. Baar baar vardān yehī māṅgū, janam janam Haridās rakhī jo. So, who servant bhakta you were, and in which dirt now you are stuck in, went in this saṁsāra. Jag musāfir dekho, vo kāl kī motor ā rahī hai. Kya jawaab devegā, kya jawaab āge devegā, nainā nīnd samay rahī? Arre, my dear friend, what answer will you give to God there, when you will come? Because you don’t know what answer you will give, because you are sleeping, "Naina neend samay rahi," meaning, "Arre, tumhari āṅkhoṅ ke andar nindrā," it means in your vision, in your view, in your aim, in your work was the nindrā, the sleep of ignorance. Kya jawāb degā wahāṁ? What kind of answer will you give? Kya jawaab dega? Kya jawaab aage dega? Naina, neend samāyī rahī? Jo kuchh karnā hai so karle. Oh my friend, whatever you have to do, do it now. Kāl kare so, aur āj kare so, Palme parle ho jāyegā, Bahurī karegā, Kab. Whatever you have to do tomorrow, do it today, and what today you have to do, do it just now. Pralaya ho jāyegā within the second, everything will end, then you can’t do anything. Jo kush karna hai so karle, nai to phir pistana hoga. Otherwise, you will finally be sorry for that. You will be sad that you missed it; you will be sorry for that. Therefore, it is said, after all that, Gurudev, forgive me and give me thy shelter. Deep Nayan Bhagwan Ne Ki Gurudev, I came to this holy field, I took this shelter. Chinta Meri Mita De. How many worries you have, how many doubts you have, how many troubles you have, how much suffering you have. Kitna Dukh Hai, Kitna Anand Hai. And what, what sorrow and joy is happening? Its answer, its solution is only upon the grace of the Guru, upon the Guru principle. Whatever you have to do, do it. Otherwise, you will be crushed. What answer will you give to the Master? Who is the Master? God, Bhagavān. What answer will you give to the Master? Malik also means Khuda, Malik means boss, Bhagavān, He is the master of all. Kya jawaab dega mālik ko? Kya jawaab dega pal-pal biti jaa rahī? Aye, terī every pal pal bītī rahī hai, tu Bhagavān nām tā lai kunī? Atī atī kāin dekhā rahī, bāko kāin phaḍhā rahī? Pal, pal, every second is getting out. You think a second is very little, but you know, after 60 seconds, it becomes one minute. And after 60 minutes, it becomes? And after 24 hours? A day. And so, after 12 months, a year. Jāra hai, jāra hai, to mālik ko kyā javāb dega? What will you answer your boss? Pal pal bitti jaye riyate. Every second you are getting lost. Jo kuch lenā hai so lele, whatever you want to take from this world, good things are, bad things are not. Alas, kyo karta nādan? Why are you in lazy knees, O ignorant one? Bar bar mein may samjāo, again and again I am explaining you, last 40–50 years, my dear. Again and again, again and again, what did you learn from me? Thirty years, forty years, twenty years, ten years, five years, two years, one year, one month, what did you learn from me? Baar baar samjāo, mein, arre man tuje baar baar samjātā ho. Baar baar Maṅgīlāl jī kehte hai, "Mind, I am telling you, baar baar mein samjāo." Terī bhūl bhulāī rahī, but your bhūl, mistakes, or you lost the memory, and that’s why you don’t have the memory. But everyone brought something, but he didn’t bring the bitter gourd, oh brother, I forgot the bitter gourd, why? Because your mind was in the jalebī, kachorī, and pakorī, that’s where it was. Gurujī’s bitter gourd got spoiled. So, you went for something and you forgot to bring it or take it with you. Ah, Gabrata hain tun man mein, pehle naina neend dahi. Now you are scared within thyself, but all the times you had sleep in your eyes. Your eyes were completely full of the sleep of ignorance. So, Maṅgīlāl Jī says, Ab ghabrātā hai tū man mein, pehle nainā neend lahi, Maṅgīlāl. Phir ant samay mein duniyā yūn hī jāī rahī. Maṅgīlāl Jī, Mahāprabhujī’s disciple. See that photo, he is sitting there wearing a black coat near Devpurījī. Mangīlāl, phir ant samay mein, he said, "O Mangīlāl, at the end of your life, in the last minutes, duniya yahī jā rahī, you will see the world is going out of your hand." And you are again nothingness in darkness and dark. Therefore, wake up and know the aim of human life. Otherwise, whatever you are working and doing, that is just for the stomach. So all have the knowledge only till the stomach; it doesn’t come to the heart, and then it doesn’t come up. And if it comes quickly up, then the ego begins to vomit, criticize, and see the mistake in others, not in thyself. So, my dear brothers and sisters, that’s all, and after one hour or forty minutes, there will again be nice, beautiful Rajasthani bhajans, the folk bhajans, and honor to our Holy Mother, Māṭājī, so you are all invited on the webcast. Most welcome, wish you all the best, and today my speech is completed as Mahāprabhujī’s divine will. I will see you again tomorrow. I will come for bhajans, but I don’t know, you don’t see me. The cameraman is a very particular man. He said, "Why should he show the Swamis? He is doing nothing now." So he showed the bhajan people, because they are bhajans. Jo kartā hai, usī ko to miltā hai, nā? Who does, gets. Who criticizes will get criticized, and who talks better will take something better. So, till tomorrow, Dīp Nārāyaṇ Bhagavān kī.