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Part 1: The Primordial Sound, the Chakras, and the Path to Oneness Sarve bhavantu sukhinaḥ, sarve santu nirāmayāḥ, sarve bhadrāṇi paśyantu, mā kacid duḥkha bhāgbhavet, oṁ śāntiḥ, śāntiḥ, śāntiḥ. We will contemplate a little on Pañca Nāda Yoga, the chakras, and the Kuṇḍalinī. In the last century, the people of our India strayed from the spiritual path and became engrossed in some material pleasures of this physical world. We thought we would find bliss and happiness in this, and we went in that direction. In the olden days, there were not so many ways of happiness, but still the human race was happy. At this time, we have all kinds of ways of happiness. It is hot. Everyone is sitting in the air conditioning. There is a fan, there is a light, there is a car. Everyone is happy. But at this time, the human race is not happy. Śukha, happiness, can only be experienced when there is santuṣṭatā, contentment, within a human being. Gaj Dhan, Baj Dhan, Aur Ratan Dhan Khan, Jab Aay Santosh Dhan, Sab Dhan Dhooḷ Samān. Happiness will come only when there is contentment, santosh. When santosh arrives, then all wealth becomes like dust, like ashes. And santosh, contentment, is awakened only within our hearts, and nowhere else. It is awakened within our minds, and nowhere else. The entire Brahmāṇḍa, which is called the infinite Brahmāṇḍa, the void of space, where there is not a single star or any sound—completely void, darkness—within that void, a complete awakening occurs, which we call dhvanī, nāda, resonance, sound, or āvāj. I am one. That very infinite Brahman-ākāśa, which is the symbol of the Mother, the body of the Mother, and within it is the parabha cetan’ya, that Hiraṇya Garbha. That is the garbha within the Mother. The power that keeps both in balance. Yoga and viyoga. When Bhagavān Kṛṣṇa departed, the gopīs were lamenting and saying to Uddhavjī Mahārāj, "O Uddhav, tell us. O Uddhav, tell us, is the separation from the union with Śrī (Kṛṣṇa) less? In the speech of the yogīs is a dog, and in the heart of the separated ones He resides. When there is union, separation occurs; when one is released, they become one again." But where there is yoga, there is the experience of bliss. Where there is viyoga, there is the experience of sorrow, because yoga is connected with love, connected with knowledge. Viyoga is connected with sorrow, connected with attachment, connected with bondage, connected with desires. And vāsanā is the cause of suffering. If vāsanā is renounced, then one attains peace. That is why the yogī’s heart is in the forest, the solitary place suitable for sādhanā. He dwells in the hearts of those who are fit. Their suffering, now God’s awakening happens within their hearts. I am one and I want to be one in many. This is the beginning of it. How? So there appears a Nāda, which our Ṛṣis and Munis have called Oṁ: Ākāra, Ukāra, and Makāra, and it will come from it, it will live in it, and it will settle in it. That sound, within which is the fire element, which we call the light, that is the light of Śiva. That supreme consciousness, within the infinite, which is the supreme consciousness, that is the light of Śiva, the radiance of Śiva, the power of Śiva. There is no one greater than Śiva in this entire universe. Brahmā, Viṣṇu, these too are manifestations of Śiva. They appear in the form of nāda, in the form of jyoti, and then whatever happens in the future, that is why it is said that Śiva is svayaṃbhu, there is no other svayaṃbhu. And that Svayambhū appears and then disappears. The end of that Jyoti, of that Nāda, is our soul, our Jīvātmā. Along with that Nāda, infinite Brahman, Śāstra, Sūrya, in the number of thousands and crores, the solar system has been formed, the stars have been formed, a lot has been formed about which we have very little knowledge. But what is it? The consciousness of a yogī, fourteen people, twenty-one Brahmins, within twenty-one, a yogī can reach there through his samādhi, if he does Sāchī Sādhanā. After Kīśora Brahmāṇḍa, then he gets addicted to the same body, then the desire to neither come nor go, he becomes Sarvatrā, he becomes Sarvajña. Ekam Nityam Vimalachalam Sarvaddhisaakshi Bhutam Bhava Atitam Tirgun Rahitam Satgurutam. That consciousness is called Guru Tatva. So Brahmā, Viṣṇu, and Śiva are the Guru Tattvas, because Guru Tattvas are the Śiva Tattvas. That same Nāda, I don’t know how many years, yugas, manvantaras, kalpas, how many kalpas must have passed, that Dhvani is present in every part of this earth today. Koi aisa anu nahi milega is pṛthvī pe, jisme vah nāda nahi ho. Isliye kyunki nāda rūpa Parabrahma caurāsī lākh jīva yon bani hai, aur sabhī ke andar vah ek hī hai, Bhagavān. Ādi Guru Bhagavān Śaṅkarācārya gave the teaching of Vedānta, Advaita vāda. When Advaita came to India, society became unhappy. Conflict began, so Bhagavān Śiva takes avatar again, appears in the form of Ādi Guru Śaṅkarācārya. Śaṅkarācārya says that you fill water in five bowls and keep it in the garden. At night, the moon is full. You will see the moon in all the bowls. You will not see two moons in one bowl; you will see only one. Pachās rakh diye, sab mẽ voh ek hī candra kā pratīk hai, usī prakār caurāsī lākh jīva yon, aur unkī saṅkhyā kitnī hogī? Anagaṇit lekin ekko brahma dutte nāsti, voh brahma ek hī hai. Aur jahāṁ agyān hai, jahāṁ dveṭ bhāv hai, voh nāsti hai. Voh istai nahīṁ hai, voh nitya nahīṁ hai. Jyab andhra pratibhim sabhī ke andhar hai, to śrī prakār har ek. Praṇī ke andar vohī param pitā paramātmā śrī prakār har ek samān hai. At the time when the Mahābhārata war occurred and the Pāṇḍavas went to Pitāmaha Bhīṣma to seek his blessings, Pitāmaha Bhīṣma was lying on a bed of arrows. Why? Because he had a boon. What boon? Iccha Mṛtyu. Because he was the son of Gaṅgā, was he not the son of Gaṅgā? And he had this boon that only when he wished would his body be released, otherwise he would not die. How many arrows were embedded in his body? He was sleeping on a bed of arrows. Still, the father's knowledge comes. For the first time, "Ahiṁsā paramo dharmaḥ," who said it? Pitāmaha Bhīṣma said it. So after that, it is said that when all beings become self-realized, Ādi Guru Bhagavān Śaṅkarācārya says that when we talk about self-realization, in English you call it self-realization or enlightenment. The first step of self-knowledge is when you see yourself in all creatures. If you are cutting someone’s throat, then you will feel the pain in your throat. Now, this means that you have taken the trouble of the soul. Otherwise, keep talking, keep talking. It is said in English that tons of theory are nothing compared to a gram of practice. Talk a lot; if you are hungry, eat samosā, eat kachorī, eat jalebī, eat this, eat that, show photos, show pictures, but his stomach does not fill. If you give him only one chana, at least that chana will go in the stomach. That is why he is a Guru. Mukhi, he is fortunate to go towards self-knowledge. There are two types of Janī, one is Lakṣmī, one is Guru Mukhi... Akṣarati aur ek vācarati, vācarati pustak paḍh karke, bhāṣā sīkh karke, granth paḍh karke, vah itnā āge baḍh jātā hai ki uskā hṛday sukha jātā hai. Vah intellectual ban jātā hai, to unke pās mein aisā ahaṅkār yā kuś aisā ā jātā hai. Ki wo yahāṁ se mastiṣk se yā hṛday tak nīce nahīṁ ātā hai, and the person who cannot come here from here, he is lost in the mind. Thoughts come in the mind, but color and taste come in our heart. In the heart, the mother is the dwelling of the universe, and when the mother of the universe appears, she comes and sits in the lotus. I told you yesterday that there are 72,000 nerves in the human body, and 72,000 nerves are the same number of chakras in our body. The main chakras are divided into different parts, from the soles of our feet to the top of our head, which are called the earth chakras. He keeps us connected to the earth, and our balance remains on the earth. After that, from the age of 80 to the age of 90, this is connected to our age. There is a society from South America called Saman, or Samanism. Did you hear the name Shamanism? Samanism. So then, are you my disciples or not? Do you listen to me? Yes, we do. Now, you also understood. So, just like we don’t have any others here, those who dance on fire—what do you call them? Mañjarā is there, that is there, whatever. So, Shamanism is also a natural science, the science of nature. They have a lot of knowledge of herbs. They can walk on fire. So, he told that one such herb, which is fed to them or smoked, has an animal feeling in it, and then they don’t know what they say in it; it becomes a pig, it becomes this, and goes into the water. With four legs, and tries to catch the fish with its mouth, opens it with its mouth, eats the roots from the ground. Is it human? But, in his mind, those cakras are awakened; his death is the second one, and he becomes an animal. So, those chakras, from the head of the foot to the knees, are connected with nature, not with the animal. So, that happens. Then, from the knees to where the bones of our ribs are finished, the animals are circled around it. So the tendency, the feeling, the desires that remain from the knee to here, their behavior becomes like an animal. But from here, the power of the human being, from the bones of the ribs, from the bottom to the top, from the beginning to the end, what is it called? Mūlādhāra... This is why Lord Śiva’s temple is in Nepal. Where? Kathmandu. And which temple is it? Pāśupatināth... When the jīva becomes Śiva, then within it, that Nāda-rūpa Parabrahma, that very Nāda which is present within every atom of ours, is it not? As is the macrocosm, so is the microcosm. Whatever is within the macrocosm is within this body, and whatever is not within this body is not within the macrocosm. Anu anu ke ander ek brahmāṇḍa samāyā hoā hai. One small drop of our blood has created the entire Brahman. So, the infinite Brahman is in our body. Gurudev says, "Sadamvai Ajab Rath Humara." This body-shaped chariot is amazing. What is it called in English? Wonderful. What is it called? Marvelous. Oh! Wonderful. Marvelous. So this is Ajab, so it is said that this bungalow has been made Ajab Mahārāj, in which Nārāyaṇa spoke, in which Nārāyaṇa and Guru did not open the difference. When this consciousness is awakened, which is known as consciousness, then it is unconscious, subconscious, conscious, higher conscious, super conscious, and cosmic consciousness. Jaḍa, Ar, Chetan, Chetanya, Divya, and then Brahma. In Brahma, it is like Brahma when it goes beyond Turīyā Avasthā. That is why the Mahāpuruṣ, we don’t say that Svargavās Gyā Parās. Svaragvās is a room. If we see the entire Brahmāṇḍa, then Svaragvā is a small room, not five by five. Narak thoda bada hai, narak ke candidate zyada hai. Kaha hai ki Paramātmā, ushī Paramātmā kā śatma, aur vah anātmā jīva ke rūp meṁ koi prāṇī ke andar praveśh kartā hai. When he comes into the human body and does good deeds, does good deeds... Acha karam karke, aur pūrae pāpa karam khatam ho jātā hai, lekin acha karam hai abhī bhī us karmo ke phala bhogane ke liye. Is jīvātmā ko svarga miltā hai, lekin svarga kā sukha bhogane ke bāda, phir unko caurāsī mein ānā paḍegā. That is why Devatās also say, "O Param Pitā Parātmā, when our happiness is fulfilled, then if we are born again, give birth as a human being, so that we may worship the Satguru, Guru, and Nirguṇa, and we become formless in that Brahma." Kya andar samāṭ jai, dusra devtā? Ek amare mahātmā ne kahā, "Puruṣārtha binā na pāve duniya me cheez koī. Puruṣārtha binā na pāve duniya me cheez koī. Dharma, artha, kāma aur mukti, puruṣārtha karne se hoī. Ārchī na kāyī ko nī mile, sa padīyo re." I have bought one more car, and I have put it in the wrong place in my house. It is too big. It is too small. It is too big. It is too big. It is too big. It is too big. And by doing it, it was proved. Karma is also called God. When Mahārāja Bhāratī became a sādhu, he said that I should bow to the devī devatās. Then he thought that all of them are bound in karma. Then he thought, "I should bow to them." Then he said that Bhagavān is also bound in karma. He said that Bhagavān is saying that the Śaśī is falling, the time is passing, Lakṣmaṇa kī prāṇa jā rahā, Arjuna kab, Hanumān kab āhoge, na jāne mere kis janma ke karma, chāhi Kṛṣṇa, Hanumān, Rāma ho. Ya koī avatār ho, unkī bhī karam hai, karam meṅ bande hue haiṅ, vachan meṅ bande hue. Hanumān, Kṛṣṇa, Kuśmī ke, Kṛṣṇa kehte haiṅ ki sampūrṇa brahmāṇḍ meṅ mujhe koī vastu aprāpya nahīṅ hai, lekin maiṅ karam kartā hūṅ. He, Arjun, tu karm kar. Kyo karm sabse baḍā hai? Mahārājā Bhartṛi kehte, "To me karmon ko kyo ne pranām karoon?" Puruṣārth nām, wo hai karm ko puruṣārth kā hai. Is prakār se jo āpne hṛday me niraṇe leke pūch karke acchā karm kartā, to phal to milegā. But if you go to heaven, you will certainly return from heaven. So it is said that we are equal in that Brahman. Therefore, when the Mahāpuruṣas leave the body, it is not said that they went to Śrī Rāmajī’s abode or went to heaven; it is said that they have become Brahmalīna. What happened? Brahmalīna. Purusharat kiyā, aur akṣaṣa ne paśina, sab ne bāyā, to ye āyā unko de diyā, ye āyā unko de diyā. Vastrik vastu mil gaī, to Dev kahte, "Ham nī rakhenge, tum jāo." That is not a correct. Tabī se aur jagaḍā cālu ho gayā, to Ādi Guru Bhagavān Śaṅkarācārya ne dvaita vāda mitha karke. Ye Kobra Muditya Naasti Kah Karke Ye Samaj Ko Ek Sutra Me Jor Diya Tha, but today, again, such a politics has come that it has broken everyone into sects and divided them and created a duality. What did they say? This is a party, that is a party. Party. There was a tea; they made it a part. Take that part and beat that part. They made one into many again. But that is Śiva-Śakti. He made one into many. If you keep quiet and walk, you will see if your foot is on an ant or not. I am not hurting any animal. Those who call themselves Buddha today are not sages. If you are Buddha and eating flesh and soil, then you are not worthy of being called Buddha. Now, Lord Buddha has become a stamp of God. What was Lord Buddha? When Buddha reached his consciousness while doing his practice, he went to the root and consciousness, consciousness, param consciousness, then he saw that there is nothing here. Lord Buddha goes back to where he started. So they come to the stone. There are stones, there are coals, there are water creatures, there are plants, there are birds, there are animals, there are humans. They said, "I have seen my soul, my consciousness in all of them, from where I started." And how far I went, now after coming there, they have disappeared, they have become one. Part 2: The Chariot of the Human Body Then Bhagavān Buddha says that there is no one else. When he came back, he could not come back with the knowledge that this rebirth and Brahma is gone. So, what was the name of Buddha? Buddha is known as Buddhi. When there is knowledge, then there is Buddha. That is why Buddha is known as Buddha. His intellect, his consciousness became Buddha at the time of enlightenment. So, Buddha, Bhagavān, he was our Hindu, he was a Rājput. And his knowledge, his light, is divine. But people divided him into different parts and created Dvaitabhāva. When Dvaitabhāva was created, then Ādi Guru Śaṅkara again came and destroyed all of them and made them. So this consciousness, supreme consciousness, the power of the Jīvā and the power of the Ātmā both work together in the human being in the form of a conscious man. So it is said, O disciples, that this is our amazing chariot in which we have been sitting for twelve times. Oh, I have traveled in this chariot many times. Which chariot? The chariot in the form of a human body. Deśh ghoḍā cale israt meṁ, aur ajab cāl apara. What is the meaning of ajab? Have I not told you in the kabar? Sadhavai ajab rat, wonderful, israt meṁ. Deśh Ghoḍa, which are the Deśh Ghoḍa? Deśh means the senses: the five karmendriyā and the five jñānendriyā. Sadhavai ajab rat amara. Deśh Ghoḍa cale israt meṁ, Deśh Ghoḍa—these are the ten senses. If we do not control them, then these horses will become mad and will destroy this chariot. So today I give an example: we all have so many illnesses, and the first main cause of those illnesses is if we... If we control our food, then we will remain healthy, and our age will also increase. But the sense of taste is such that it asks the stomach, "If you will accept this, then I will chew it." The tongue says, "I will send it forward, from here to here." It goes later, then it goes to the bottom. Where will it go inside? We don’t care. In English, it is said, "use and throw." It is about the environment. In the olden days, people used to throw things in the ground, but where to throw? Use and throw, but where to throw? Whatever you throw, it will go back to the earth, and it will come back into the air, water, vegetables, and will come back into our body. That is why in our olden days, we used to use banana leaves or such utensils, which we used to clean and keep at home. Now, there is a small vessel. Put the powder inside and wash it; that powder will again go into the stomach. How many people are there in Jaipur today? Fifty-five lakhs, fifty-five lakhs, fifty-five lakhs. Okay, say fifty lakhs. I have to read it; I just said fifty-five lakhs. Fifty-five lakhs, fifty-five lakhs of people have come from outside. They are sitting in the train, they are sitting in the bus. This poison goes daily. How much in 365 days? Tell me, Yogījī, 5-3-15? Don’t you see Ādivāda? He Kevalam He Kevalam... He Kevalam He Kevalam... Mahāprabhujī kī Karatā Mahāprabhujī kī Karatā... We used to wash utensils with water, and we used to bring water and use it. So, in the Vedic culture of India, in order to make this environment balanced and to achieve sustainability, if our knowledge of ṛṣis and munis goes according to Vedic culture and Vedic tradition, then the world will be peaceful. We say and talk in India also that we are working for development and sustainability. Kapurchand Kulījī kehte, jeetay building banāe na cement ke, RCC ke, Lakṣmī ke, simbal kahāṁ hai? Ek tabtā makān banāe, dusre tabte pahāṛ toḍh reo. Agar pahāṛoṁ ko, prakṛti ko naṣṭ karke āp makān banāe reo, ye āp vikās mānte ho? Āp ye sabhī toḍh karke. Highway, road banāte, isko āp development mānte ho. Kyā āpke highway kī umar, ek pahāṛ ke barābar hogī? Pahāṛ hame kyā jatā hai? Kyā hamāre paryāvaraṇ ko nirantar me? But we are thinking just for the present time, we don’t know what will happen next. So this is not a sustainable path. Education, in that, in their fourteen resolutions, there is education too. Is this the education of today’s schools? Is it the education that people have studied often? Our Indian government wants that no finger will be left in our country. But what did they do? They said that there will be no exam until the 10th. Aaj Mukha Man Tari... That is not a Śikṣā. First Śikṣā is the lap of the mother and father, as I said yesterday. And the education in the school should be proper. The country where there is no education of spirituality and spirituality, the people there can never become such educated people. The prayers in the schools have been stopped. You go, the schools of your Christians are going on, there the prayers of the fathers are being done, Mahāprabhujīp Karatā Mahām Karatā Mahām... Karata Akṣa Bina Do, Hindwa Kī Bhī Parīkṣā Do, Pratīkṣā To Hone Do, Kyoṅ Hāṅ Ye Ājak Bittā Huā Deś Se Nikāl Dī Gaye, Kahāṁ Lī Jānā Cāhte Ho, Ye Bhārat Ke Javānoṅ Ko, Kyā Hamāre Deś Kā Hāl Ho Rāhā Hai, And seven, seven, one caste, then it becomes casteism, they said, whose big casteism will give a tough fight, not to others, and then they say, inter-culture marriage, Prabhu Dip does, Mahāprabhujī does, only what is lineage? Hum do, amare do, ye kī tām, chhoro bhi ho hai accidental, margiyā nī, wo to khatam yegī. Kul ṭok bāhar se khatam ho gayā. Kul nāsak āj kī sanskṛti bal naīye. Kul nāsak to hum sochte nahīṁ. Uśī prakār hamāre śarīr ke andar kyā khān-pān ho rahā hai, hamāre svād indriyo ko dekar ke. Hum śarīr ke andar kyā kyā ḍāl rahā hai? Āpke pās mein skūṭar hai, agar uske andar be pānī ḍāl do to chalegā. To ye śarīr rūpī skūṭar banāyā Bhagvān ne, śuddh dūdh har pānī pīne ke liye. Ab āg ek boṭal andar ḍāl do to koī śarīr nīrog rahe. Bhagavān ne itnī kā ki ek bottle pīlo roj ki hum soshte nahīṁ pīṭh, pīṭh kī aur jībh kī svād kī liye sadām vahē ajab rat amārā jisme behte baram bara das goḍe cale is rat me ajab cālā parā. Arre vāh! Wondrous feelings in our senses. Pañca Jñānendriyā, pañca Karmendriyā, those senses have become horses, what do they say, jaṅglī, pāgal ho gaye, wild horses. Why have they become wild? Someone said, Ki patta sadā kyo, ghoḍa aṛdā kyo, santan bigṛā kyo, aur rotī jalā kyo, there is only one answer, it was not turned. If we turn the roti, it does not burn from the bottom. So, in the form of a horse, it means that our senses, if we control our senses a little bit, then our life can be happy. You are the mind, the senses; these are your subjects. You do not be its slave; you are the king of the universe. So, you are the king of the body, of the mind. See, the problem is that the mind is controlling us, the mind is ruling over us, the mind does what the mind says, but we don’t even see it. We don’t even know in our body that the mind is sitting outside, that the mind has come to meet us outside. There is no mind, but it is there. The mind is somewhere. What is its form? But the mind is giving us pain; it is giving us pain inside us. He said, "Babjī, what to do? The mind is not dead." The mind is not in control, Bābajī. Kabīr Dājī said clearly that the mind is not dead, because the mind is dead because of love. O human, your love has not died yet. Love. And love is the cause of bondage, and bondage is the cause of pain. And where there is bondage, there is no love. Where there is bondage, there is hell. And where there is love, there is heaven. Man Maran Mamta Mari, the body is dead, it will die, the whole body will be finished. Why? So that āśā and tṛṣṇā do not die. There is still āśā, Bābājī. Shall I tell you a story? The story means that the food is good, but keep some chutney. Keep some good food. The crows will go to the orchard. Chaitānī kānī dṛṣṭānta kedī śrotāgandha jagrat ho jāte chalo, ek kānī kedū mārvāḍī aur kain. Rastai mein koi ek kisan uska khet uski dhani Mahārāj vāge pānī pīne ke liye haṁ, to pānī pīne gayā Mahārāj bāṭe jagyā bai kisan gayā bai pānī pāv Marvāḍī kī ek śekhā vāṭī, Jodhpurī, voī koi problem hai dā. But now Marvāḍī has kept it on the table. So they gave him water and said, "Babjī, food?" He said, "Yes, today I have to give alms." They said, "Bābajī, wait here. I will make rotī for you. After that, I will cook for you: guar phalī, kacharī, sabjī, Mahārāj, bhaīs, ghee." Mahārāj said, "Why?" Mahārāj said, "I will go to Bhagat." They said, "Bābjī, today you have to do satsaṅg." He said, "Okay." Now Mahārāj Jī is not a fixed program. Mahārāj Jī has a long jāṭṭā. The wind is coming from behind. When the jāṭā comes, we turn like this. Mahārāj Jī does it like this. When the wind comes, we do it like this. Baba Jī has troubled us with the jāṭā. Baba Jī said, "I will not go alone to play the flute. Where will I go?" That’s it. This māj pakīā is burning. So I will go there. I will not go anywhere. Those saints, earlier their lives were like this. They were being killed, they were being imprisoned for minutes. I also got imprisoned, but let’s go, it’s for service. Two days have passed, five days, ten days, twenty days. Do the turmas, do the chamas. Satguru Chāre Mahīnāro Chāma So Dātā Rahī O Garimāre Vandau Thā Vandana. Bapujī, where are you? I have brought them here. Maharaj said, "Bring them to me." I said, "I have the documents." Bring them to me. Gurujī, what is my mind? I said, I have the documents. I said, I have the documents. Ke theek hai bai, Mahārāj chalegay. Do sāl ke bādh āye, do tīn sāl ke bādh to dekā ki buddā mar gayā. Mahārāj bale pitā jī ke bābājī, abra bhagat hatā ānīwe to gyā parā. Mahārāj antar draṣṭi se dhyān lagāte, do karārī ātmā kāṭī ne gyī. To dekhe ki gu gayare togriyo vyodh ugo. Maharaj spoke to the body in a subtle way, saying that people are worshipping me. He said, "Bābājī, I am very happy to see you. I am very happy to see you." I am very happy to see you. I am very happy to see you. Adho Jhoro Mohtar Thakar Viyo, Har Kharta Toh Mare Bina Kiyo. Toh Daud Toh Ek Baar Woh Gadi Ke Andar Mein, Amne Bajan Daal Diya. Toh Woh Daud Riyo, Toh Daud Toh Gir Gaya, Toh Mar Gaya. Kher Bhai Ram, Ame Vichar Kare Ke, Daukara Ro Jeev Kathe Giyo. Maharaj Dhyan Kare, Toh Daukara Ro Jeev Giyo Kutta Re Mahe. Kata Giyo Mahārāj dekhe, guh kuttu kukriyo betho. Mahārāj Śukhra śarīr gayā ke ḍokrā, "Ame to āl nāo, Bābjī. Ame to koī dūjā ras to isko nī. Āpre hāthe āl nāo parne, Bābjī." Ḍāṭā Gānī mushkunu me chamayo hu dhandra. Kothar bari oḍā hai, o Rāmudarā. Ni Bhutto Kati Para Jaye Dhyani Ko Ni Rake Babji Mene Puri Doti Ko Ni Kawade Toi Raat Var Aankhya Baare Kadu Phodo Tukdo Neke Ne Koi Chor To He was a little angry. Then he said, "You stay here, Mahārāj will kill you." Anyway, Mahārāj left. Once a thief came. The thief said, "I will not go home. I am in a hut. I have to steal." The dog woke him up. He was hungry all night. There was a thief who had a gun. He shot him with three bullets. Quietly, three years later, Bābājī came to the office. He said, "Rāmujī, if there is a dog in your grave, why don’t you kill it?" Mahārāj said, "Bābjī, if there is a dog in your grave, why don’t you kill it?" He said, "Why don’t you kill it?" He said, "Why don’t you kill it?"... Maharaj said, "Why don’t you kill it?" Mahārāj said, "Why don’t you kill it?" He said, "Hap, Dādū, Dokro, in the form of Hap, my grandson will weep." He said, "My grandson will weep when Hap comes. The wind will come, the sun will come, and he will sit like this." He agreed, he said, "My grandson, my grandson." He said, "My grandson, my grandson, my grandson." See, the farmer’s wife came there and saw the man. She was shaking, and she started to shout, "You are running, you are running..." He is the one who will bless us. Why are you hesitating? Mahārāj said to Dukhārā, "Look, where are the alwārīs?" I have been worshipping them all day. Mahārāj said to Dukhārā, "Dukhārā, in the last four months, I have been eating hogarā and dhokarā." Why did you have to bring them here? Did your father eat them? You killed them. Why did you have to bring them here? Mahārāj left. Anaya Mari, Ke Ge Das Kabhi, So this is the reason for our inner suffering in the human world. So ten horses ride in this chariot; they put their mind on it, they put their mind on it. A strange move goes on in it, a strange move goes on, and the mind becomes intelligent. Vivek Mantrī Rehe Sātme, Anubhav Karatā Vichāra, Rājā Ātam Bethā, Nay Pāyā Kast Digarā, Gyān Kī Bhaṭṭī Ratme Lagāī, Anubhav, Anhad Bhayā Ujārā, Gyān Kī Bhaṭṭī Se Asā Anhad, Uskā Koī Pār Nī Itnā Prakāś, Uskī Andar Me Kyā Khultā Hai, Kā Hai Kī Chaudā Lok Ikīśo Brahman, Is Rat Ke Andar. Sakal pasāra, sabhī isī rat ke andar, mein aur kahīṁ nahīṁ hai. Through this, when our yoga sādhanā, through the chakras, if we do sādhanā, then our chariot, our body, our life can become successful. So the knowledge of the ṛṣis and munis is Ātmā Jñāna. It is Mokṣa, otherwise it is jīvadā, then you will get sorrow. Living in the womb of a jackal, living in the womb of a dog, living in the womb of a beast. There is the experience of happiness and sorrow, therefore do not say that the body is small, everything is gone, do not die. Bāpjī, it's okay, let this worldly attachment be finished. Let this worldly attachment be finished, but the sorrow of the world is the shadow of your body, is it not? It is like this, you can never be far from Īśvara. Kyao Mida Havai Jaaj Mein Bait Ke Chala Jau Bangalore, Achaya Ate Re Jai Havai Endi Utre Toh Chhaya Khata Toh Chale Ute Ji. Unki Speed Toh Tumhare Se Bhi Jada Hai. Therefore, by doing sādhanā, by doing devotion to Bhagavān, by walking on the path shown by the Guru, by serving the suffering, by protecting Mother Water, by protecting the beloved environment, and by praying for peace within the country and the entire world. Our ṛṣis and munis have said that "Oṁ, dhyoga śānti, antarikṣa śānti, pṛthvī śānti, viśva śānti" has been said for the welfare of all. Our ṛṣis and munis have said for everyone, "Vasudeva kuṭumbakam," the whole world is our family, Bhagavān's. He is God, He is the same soul, He is the same dharma soul. If you do bad deeds, then you are a sinner. So your children will scold you in the morning and say, "O sinner, you did not get a place in hell." So why did you call yourself a sinner? You called your mother a dead body. I feel that in a few years, or in one or two generations, Taringa Jhanda, Jai Hind, Bharat Mātā, Bharat Mātā Kī Jai. This country is so great and holy, just like you are Bharat Mātā, our mother should also be called Mātā. Will Gandhi Jī be called Rāṣṭrapitā? Who is this child from the fifth grade of school? He is our Rāṣṭrapitā. Rāṣṭra Pīṭha hai ke nahīṁ? Toh Bhārat Mātā, Rāṣṭra Pīṭha agar āpke Pīṭha jī ko pīṭha kehte. Give education to your children, if you do not give education, then the culture of our country will become extinct. And when it becomes extinct, the rays of hope that are shining will be destroyed. Mahāprabhujī kī Karatā, Mahāprabhujī kī Karatā... Darśan haṅge sabhī ke aur phir āyeṅge pravacan kareṅgī āp sabhī ke liye, āp parivār ke liye, samāj ke liye. There is a prayer to Parampitā Paramātmā that you remain healthy, remain happy, may happiness and peace remain. Oṁ Asato Mā Sadgamaya, Tamaso Mā Jyotir Gamaya, Mṛtyormā Amṛtaṁ Gamaya. Sarveśāṁ Svastir Bhavatu, Sarveśāṁ Śāntir Bhavatu, Sarveśāṁ Pūrṇaṁ Bhavatu, Sarveśāṁ Maṅgalaṁ Bhavatu. Lokaḥ Samastāḥ Sukhino Bhavantu. Oṁ. Tryambakam yajāmahe sugandhiṃ puṣṭi-vardhanam Urvārukam iva bandhanān mṛtyor mukṣīya mā ’mṛtāt Oṃ śāntiḥ śāntiḥ...