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Śāsana kartā viśva bhartā, Śāsana kartā viśva bhartā, Gata gata vāsakāreva, Sumero nānāmi gurudeva, Sumero ghanānāmi gurudeva, Saba se sheṣa gaṇeśa gaṇādika, Saba se sheṣa gaṇeśa gaṇādika, Karo cāra sevā, Sumero ghana nāmī gurudeva, Sumero ghana nāmī gurudeva, Jo jana nāme āpako sumare gyāna bhanā pragatevā, जननामे आपको सुमाने, ज्ञान, भान प्रगटेवा। जननामे आपको सुमाने, ज्ञान, भान प्रगटेवा। जननामे आपको सुमाने, ज्ञान, भान प्रगटेवा। Ghananāmi Ghanādiśa Ghaṇeśa Ghaṇapati Ghanādiśa Ghaṇeśa Ghaṇapati Ṛddhi Siddhi Śukadeva Sumero Ghananāmi Gurudeva Ghananāmi Gurudeva. Śrī Deva Purīṣa Nirguṇa Nārāyaṇa Sarvētara Vyāpēva Śrī Svāmī Dīpā Sata Sab Mahī Ghanānāmī Gurudeva Ghanānāmī Sabase Śeṣa Neṣa Ghanānika Sabase Śeṣa Ghanesha Ghanānika Karacharaṇa Kī Sevā Sumero Ghanānāmī Gurudeva Ghananāmī Gurudeva, God bless you, God bless you,... God bless you. We are called Bhāratīya by being Bhāratīya of Bhāratīya Saṃskṛti. Śrīdīp Nārāyaṇ Bhagavān Kī Devpurījī Mahādev Kī Kids, don’t you say this? Who hasn’t eaten bread? Dharma Samrāṭ Satguru Svāmī Madhavānandajī Bhagavān Kī. Come, let’s eat bread. Satya Sanātana Dharma Kī. Good evening, dear brothers, sisters, and bhaktas around the world and here in this Bhakti Sāgara Jadana. Blessings are coming to you from Holy Bhārat, Rajasthan, Jādan. Welcome, you all, this evening. The aim of human life, the purpose of human life—why did the creator create so many different lives and forms on this planet? This subject has lasted nearly two weeks, and still we are there. It seems this subject is a lifelong subject, but still, it can happen that it is not fulfilled. The beginning in the theory of this lecture was explained from the infinity, from the endless universe: how the Brahman or the consciousness, which is now only the truth, the final, the God, the Self. Eko-Brahma, that’s only one, and that’s Brahman, but 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, Pūrṇa is realized, then one realizes that one’s self is Pūrṇa too. As long as we have not realized the 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. Where there is fighting, there are distractions. Where the One is, there is nothing more left. Everything is pūrṇa, madaḥ, pūrṇa, midaṁ, pūrṇa, pūrṇa, mudācyati. Pūrṇaṁ śyā, pūrṇaṁ madhyā, pūrṇaṁ mevāva, śiṣyate. Whatever you take from Pūrṇa, remains Pūrṇa. Doesn’t matter how much you take out of the Pūrṇa, still Pūrṇa. And what comes from Purāṇa is the Purāṇa. And what remains is Purāṇa. This realization becomes one. Now, for example, the endless universe, the space or the Ākāśa Tattva, we don’t know how far it is. One after another, solar systems, galaxies, but still there is no end. That is a Pūrṇa, and what is coming all within there is existing is a Pūrṇa. And what comes from there is Pūrṇa, and therefore it is said: A beautiful, colorful bird, the 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. It will die, that life inside. Mayur ke raṅga mein, mayur ke aṇḍa mein raṅg ḍālne kī, bharne kī āvaśyaktā nahīṁ hai. Vaha raṅg viraṅga mayūr kā bachā jo hai, vah bhī raṅg viraṅga hī niklegā. Suppose you want to put color in, then that will die, and that color means unreality, that color means manipulation, that color means unnatural, and 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 completed. So 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 Anant, Anant Hari Katha. God is also endless, and glory is also endless. One poet said: It means all the seven oceans’ liquid, he makes as the ink. And from all the trees of the forest, he makes the pencils, and he makes the entire earth as paper and begins to write the glory of the Gurudev. Still, he said, "I cannot complete it, because glory is more than that much ink." All the liquid was used from seven oceans, and so many pens are used, and cut its steps, so many branches, trees, and the entire planet or the earth, but still the glory is not written. Lord, how can I describe thy glory or sing thy glory? Thy Leelā, your Māyā, your wisdom, your being, it is the endless. In this Purāṇa, on our planet, what we call biological creatures from different parts, different kinds, including the humans, belongs 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 aṣṭa kamal, eight kinds of lotus flowers. Aṣṭa kamal kī kudrat, kudrat means the nature, or kudrat means destiny, or the kudrat means that energy, the kudrat means that function, and that kudrat is beyond, and no one can go against that kudrat. Lord, thy will be done. He Prabho, jo āpkī icchā, vohī hogā. But the universal one, cosmic self, the consciousness, already has given us its completeness, pūrṇa. Because we come from that pūrṇa. Bhagavān Kṛṣṇa said in the Gītā: Mame vaso jīva loke, O Arjuna, I live in entire creatures, jīva loka. This saṁsāra, this prathvī par jān, jīva rehte haiṅ, aur isko mūrti loka bhī kehte haiṅ. Āvāgaman bhī yahī hai, sukha dukha bhī yahī se utpanna hote haiṅ, aur bhāgya yā durbhāgya. Bhi, yahī se in kī śurū’āt hotī hai, aur vahī jīva jo hai apne karmo ke anusār he goes into that bliss. He doesn’t know where he will go, what will happen, how much pain he will be in. Even after leaving the physical body, he lives with the subtle body. Hotness, hunger, thirst, joy, sorrow, attachment, bliss, everything is experienced, but nothing can be done, i.e. As soon as you leave the body, you have entered a state of eternal life. You have entered a state of eternal life, but where will you go and stay? There is no water, there is no rock, there is nothing. It is going on and on and on. It is going on and on and on. So God gave completeness to everyone. And if he said to God, "Kṛṣṇa, I live in every creature, in every life," or Jīva Loka, this planet, which is Mṛti Loka, also, the mortal world, birth and death are here, bounded. Coming and going is beginning here. Good and bad karma begins here. The good destiny or bad 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 salt goes out of the body, it is like jumping into the 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 that a yogī can go through the rock, through the water. No element can create an object. No barriers that go through and through, only the physical body that is limited and that, of course, cannot manage to go through. And therefore, the time of death, or the time when the soul goes out, is like jumping into the dark, into nothing. You are going and going and going and 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. Like you experience in the dream, though your body is somewhere sleeping in your sleeping room, you are dreaming that you are in the forest and collecting the wild fruits, wild cherries. Pillū khā rahe hain, dhālū khā rahe hain. Kha jungle mein dhālu pillu khā rahe hain, khān wo gutte khā rahe hain. Pet bhar jātā haiṁ, āg khultī hai to, khān to ḍhalū hai, khān āp soye huī ho. Kishne dhalu kha rahe, kishne pillu kha rahe, kishne bear kha rahe hain, aur kitna swaad dha? So when you dream and that your body is in your sleeping room and you are in the forest and collecting the wild berries, you are eating the wild berries, you are enjoying the wild berries, full of the 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? That there is no berry, nor a cherry. No, 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 being is gone, but 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 theirs? Because the Brahman is the nirguṇa. Chetan ke toh ichchhā nahīṁ, aur jad se kush nahīṁ hotā. Jo chetanya hai, which is a complete consciousness, the Brahman. Ichha hai nahi, no desires. Aur jad se kush nahi hota. This body is jaḍa, just like dead material. Can’t do anything. What is, how is the creation takes place in this? That’s called it’s a Śakti, Śakti, the energy, the mātrī Śakti, the mother Śakti, divine Śakti. Yā devī sarva bhūteṣu... It’s a Śakti. Namaste, namaste... Namo namaha. Yā devī sarvabhūteṣu dayā rūpeṇa saṃsthitā, namaste, namaste... Namo namaha. Yā devī sarvabhūteṣu buddhirūpeṇa saṃsthitā, namaste namaste... namo namaha. Ichchhāśakti, on feeling, desires, longing, expectations, we are on ichchhā. Then, according to destinies, you come there. Mame vaso 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 is called religion. Religion is not the dogma, not 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 may be between you, get some kind of life, but that is a different life than the human. Therefore, manuṣya kā śarīra sādhanā ke rūpa meṁ, hameṁ ye milā hai. Aur yehī sādhanā, sādhanā ke liye, jis sādhanā ke dvārā, hum, ātmā, paramātmā, vaishvāra kā jñāna prāpt kar sakte hai. Toh ishī liye, it is said, that this human body is an instrument. 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, do your karma. Bhagavān Kṛṣṇa says that, Arjuna, nothing is impossible for me in the entire universe. But still, I am doing karma because karma is the pradhāna. Kriya is a pradhāna. When the God, that from that infinity, manifests and comes or incarnates, that is also a 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, and he said some beautiful bhajan. I will not chant all, but "Jag musāfir dekh, wo kāl kī motor motor yāy rahī." Wow, did you understand? Who understood? Just one, only one, very good. Jag musafir, dekh le, wo kaal ki motor yaay rahi. Oh traveller, we are musafir. Ut jag musafir ab rain, Abhiren kahaan jo sovat hai. Tum kis school se aayon, beta? Amarē śikṣālon kī āj-kāl kī śikṣā tū mānavtā kī jāḍ ke dimāg lagā dī. Hai nahi śikṣā hai nahi. Ut jag musā phir bhor. Abhiren kahāṁ jo sovat hai. hai, jo jagat hai, jo pavat hai, ut jag musāpir, abhren kahāṁ jo sovat. Deep Nālan Bhagavān kī. Therefore, Maṅgīlāl Jī said: Sleep of the ignorance means only concentrated towards the material things. We are running and running and flying and going, but we don’t know where we are going. And where are they running towards themselves? It means self-inquiry: who am I? Therefore, Jag Musāpur, dekho. Oh, 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." Kāl kī motor ā rahī hai. Arre, wah. One car, the motor, engine. One car, one vehicle is coming. Kāla kī motor ārehī. Arre, vāh. Kaal means death, Kaal means end, Kaal means ignorance, and Kaal means darkness. So, that car is coming, already mṛtyu ā rahī haiṁ, that car of death is coming. It means it’s for you, coming, my dear. It will carry you in darkness, in nothingness. Jaag, musha phir dekha levo, kaal ki motor aay rahi. 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. Do you know which Lord’s servant you were? Do you know which Lord’s servant you were? And in which dirt now you are stuck? You went into the saṃsāra. Jāg musāfir, dekho woh kāl kī motor ā rahī. Kya jabāb āge devegā nainā neend 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. Nainā nīnd sahī rahī. Arre, tumhārī āṅkhoṁ ke andar nidrā. It means in your vision, in your view. In your aim, in your work, was the nidrā, the sleep of ignorance. Kyā jawāb dega wahāṁ? What kind of answer will you give? Kyā jawāb dega? Kyā jawāb āge dega? Nainā nindu samay rahī jo kush karnā hai so karle. Oh my friend, whatever you have to do, do it now. bahuri karega kab? Whatever you have to do tomorrow, do it today, and what today you have to do, do it just now. Within the second, everything will end, then you can’t do anything. Otherwise, you finally will be sorry for that. You will be sad that you missed it. You will be sorry for that. Therefore, it is said, after that, "All Gurudev, forgive me and give me thy shelter." Gurudev, śaraṇ tumhārī, Cintāmere Mithāde. Gurudev, śaraṇa tumhārī, Cintāmere Mithāde. Dīpanām Bhagavān kī. Gurudev, I came to this holy field. I took this shelter. Chintamere Mithade, how many worries you have, how many doubts you have, how many troubles you have, how much suffering you have, how much sorrow you have, how much darkness you have, how much joy you have, and what all sorrows and joys you are going through. That can be solved only by going to the refuge of the one God. Only by going to the refuge of the one God can you be saved. His answer, His solution is only by the grace of the Guru. What answer will you give to your boss? Who is the boss? God. Bhagavān. What answer will you give to your boss? Bhagavān. He is the master of all. What answer will you give to your boss? Every second is getting out. You think the second is very little. But you know, after 60 seconds, it becomes one minute. And after 60 minutes, it becomes an hour, and after 24 hours, a day. And so, after 12 months, a year, jaara hai, jaara hai, to mālik ko kyā javāb dega? What will you answer thy boss? Pal pal bitti jā rahī hai, every second your life is getting lost. Jo kust lehna hai, so leh leh, whatever you want to take from this world, good things are, bad things nahi. Why are you in lazy ways, O Ignorant One? Again and again, I am explaining to you, for the last 40–50 years, my dear. 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 me, arey man, tujhe baar baar samjātā hū. I am, baar baar Maṅgilāl jī kahtā hai, mind, I am telling you, baar baar me samjāo. Terī bhūl bhulāī rahī, but your bhūl, mistakes, or you lost the memory, and that’s why you don’t have the memory. Bhūl gayā. Laike kyun aayake hum bhool gay? So, you went for something. And you’ve forgotten to bring or take that with you. 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. At the end of your life, on the last In minutes, you will see the world is going out of your hand, and you are again nothingness in dark 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, in honor of our Holy Mother, Mātajī. So you are all invited on the webcast, most welcome. I 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 swāmīs? He is doing nothing now." So he showed the bhajan people because they are bhajan. Who does that gets, who criticizes will get criticized. Who talks better will take something better, so till tomorrow, Deep Nārāyaṇ Bhagavān Kī.