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I am speaking—I have not even sat down to listen. Such is the glory of Deep Narain Bhagavān. This satsang bhavan and this sacred, pure samādhi place of Babaji have a rule: inside here, no food items are allowed except for prasād; no tea, no cigarettes, no smoking. Once the prasād is lifted, it is not taken outside, so it is arranged inside. Whoever wants to have tea can go and have tea and come back. Water, tea, and food are available. No one is allowed to eat or drink inside here. No one will come inside this hall. This is our Bilāwad Satya Gurujī Sthiti Samādhi place—no drinking. Why rush to enter now? What to do, this will happen, child. Alright, let them have one bhajan first, then what will they sing? Okay, yes, one more bhajan. Are you going? Here, daughter, very good. Here, daughter, very good. The group of young children is like a lump of clay, and the parents are skilled artisans; however they shape it, it will be just like that. This is the truth. Gajānana Jī Mahārāj, padhāro padhāro... Mahārāj, tumhārī māyā anūp haiṁ, bāje sab sadā, lekin dhīre dhīre aur mila ke bajāo. You play and show, Jñānān Jī. Let go of the habit of blaming others. This is a spiritual lecture on Yoga in the Indian tradition. Namo namo Gurudevjī, namo Kabīr Kirpāl, namo Sant śaraṇāgatī. All sins are sown, but through bhakti, the devotee attains Bhagavān’s grace. The name is the shelter; whoever chants it, their bonds are destroyed and their sorrows washed away. The first obeisance is to the feet of the Guru, whose dust is attached to the unfathomable. O Guru, illuminate the lamp of knowledge, open the veil, and reveal the vision. This is a spiritual lecture on Yoga in the Indian tradition. The great souls of the world have tried to explain this world, yet this world does not come close even to the great souls, and they are not ready to take the medicine that would cure our disease. If the senses of the body and mind cannot even maintain their monthly disciplines, if the mind cannot even achieve concentration, then how will we search for that home? The great souls have composed such sayings so that... After listening to the bāṇī, you should reflect a little in your mind about the things you have come across. Many ailments afflict the body, and you may not understand this matter fully. And near the saints, what kind of medicine is there that keeps the saints so blissful? Their ecstasy is boundless, their joy is beyond measure. Yet, there are many severe diseases that continue to worsen in men and women. In illness, men and women are wasting their lives, ruining their existence. They do not understand that the medicine of knowledge, the medicine of wisdom, has been tried in every way, yet no cure has come. Now, if even two, four, ten doses do not work, then their family members have the right to take them to the doctor. If they become incurable, so be it; such is this world, say the great souls. If we get attached to roots, if we go somewhere and spoil the taste, then just as they got attached to such things, they gave up worldly pleasures, and entangled themselves in austerities, becoming sādhus. In this way people lose faith in saints, and those who do not come close do not understand this knowledge or the Vedas. That is why people do not come close to receive this knowledge if they are not inclined towards it. If someone is inclined, you will see them coming; if not, they will not come. This is not a matter of measuring men or women, nor is it about fault or no fault. What use are the Vedas? Who takes medicine from the hands of the Vedas? Just as when a buffalo falls ill, it is treated accordingly. Neither the doctor nor the veterinarian could help; the buffalo was very ill. Oh, what medicine should I give? Veda Ji said, "Give one kilo of ajwain." Veda Ji gave such medicine that my buffalo, which was very sick, got better. Veda Ji asked, "Brother, what did you give it? What did you do to keep it safe?" I thought, "When I go home, I will do this." In the buffalo, I gave ajwain and jaggery, and it got spoiled badly. Similarly, you should not keep the entire parēj; do not trust the words of the false Māpurṣvārī. And those who say that you should not rotate the mālā properly, should not meditate, should not practice āsana—then it is your own doing, which Māpurṣvārī... The entire world has become afflicted, yet no one takes the medicine. Then tell me, who will properly take the medicine? When ignorance is properly removed, the affliction is eradicated. When ignorance is properly removed, the affliction is eradicated. One who always dwells in bliss is never touched by disease. Always dwelling in bliss, the whole world has taken the medicine of bliss. In the end, it was given. We sing the praises of the same; say, Sadgurū Bhagavān. The Ram of today’s bliss is the vast Brahman; that Paramātmā is subtler than the subtlest, beyond mind to mind, sat chit ānanda, a pervasive essence incomparable. That Paramātmā is your own. First, consider yourself; take on the ten qualities, hold steadfast, become a swan, strive with effort, and take four means, take four means. Go to the refuge of the Guru, be established in Brahman, be a Brahma devotee, and bow to the Satguru. Listen, the cessation of all sufferings, the infinite bliss of the liberated ones—first, you must understand that sleep comes to the body, sleep comes to oneself; it seems to come to the body, and it seems to come to oneself. They also experience enjoyment, and the mind also enjoys. Sleep comes to the body, and sleep comes to oneself. So, the four states are equally present in the external and the internal, and within the self there are qualities of consciousness. Enmity, attachment, wealth, and the desire for liberation—these are the four means of knowledge. All four means arise from the wave of satsang, through which viveka awakens. Even if you engage in satsang, without knowledge, there is no viveka. Without satsang, viveka does not arise, nor does the grace of Rāma come easily. When viveka awakens through satsang, the faults of body, mind, and speech are abandoned. So, within ourselves, these ten dharmas arise, and these are our ten faults: three of the body, three of the mind, and four of speech. Theft, adultery, and violence belong to the body; envy and arrogance belong to the mind; slander, falsehood, harshness, and gossip belong to speech. When these faults of body, mind, and speech are abandoned, especially through detachment, reconciliation, and devotion, then attachment ceases, and the mind becomes settled. If the obstacles are removed, then let them be removed; I will not cause any disturbance to my mind. When the mind becomes settled, then even if impurities arise, they can be endured. When the intense hunger for mokṣa arises, then prepare to take refuge in the Guru, for you must also become a servant of the Gurumaharāj, to bring about your own welfare. Such Gurumaharāj imparts the knowledge that you are not the body, you are not the body. You are separate; you are the witness of the body. The body is made of the five elements. Suffering and afflictions reside in the body, while the ātman is beyond all modifications. When the Guru imparts such sovereign knowledge, then these elements transform. I am the one who, through the experience of Brahman, is filled with the support of the Vedas, the wisdom of all the scriptures, and the essence of experience and reasoning. Renounce Brahman, then with the śailinga included, do daḍaḍaḍa of all distinctions, and after that contemplate the aveda. That Paramātmā is aveda, He is not visible, yet He is visible. Speak of this, and contemplate that aveda Paramātmā. Speak of the Veda, and contemplate the aveda. Then we... We are that which we are; we are what is. We are the claim, we are the witness beyond that, we are the concern beyond that. Look fully at the knowledge beyond the senses, see it clearly—there is light in all, I am in all. All is our ātman, the head is our ātman, the foundation of all of us. Only existence shines, dear one, sat chit ānanda—only existence. Suddenly, the full light of knowledge dawns; see how it reveals the threefold truth naturally and truly. The Sadguru’s own illumination does not descend heavily like a burden; it is not the intoxication of Brahman. What can be said? Nothing can be spoken. The silent Gurujī smiles within the heart. Whoever accepts this, you yourself remain the standard of life. Brahma-jnāna is natural; life is liberated. Hail to the strength of Sadgurū Bhagavān and the bliss of today! Sharva Santhāṁ kī Bhārat ke riṣṭi mujhe utār mujhse yah ho yah sabtā hai ajar amar ghar merā vahāṁ bas hai ajar amar abināsī birlā santh kuchelā sadvay ajar amar... Gaṭ guṅgā, jaṅgal jāg anherā, ek guāḍ jaṅgal meṁ se āyā aur ek hīrāṁ kī hāṇḍī milī, puñjī milī hāṇḍī meṁ uṭhī nahīṁ bhī se, gharkānā ārkhiyoṁ ke yān kī chīz hai, cālo marsād le raho. Look, you are mad, looking at the wood as a boat; this is like fire, it has taken both of you. The intense heat of the fire cannot be endured, the wood does not remain. Similarly, the soul-like treasure is lost, it is elsewhere, not within itself. It is like a set that has taken away the essence. There is wealth, and if you know it will be with you, then what to do? So, that wealth was entrusted to Thelobī’s care, and you are free and pure. Now, you have searched thoroughly but have not found it; nothing is sold out. In the end, you have seen in your mind, so count what is right, why not gather the threads, the knots. So, without asking, even a brother does not take the relationship a hundredfold, nor does a mother. Then tell me, how is it that you have not tied the rakṣī? Then tell me, that you are near, but I am not. My immortal, eternal home is there, where no immortal, eternal, indestructible seed exists. Rarely does anyone ask or explain. Having gone there, then both doors... From there, the sādhvī went to the immortal, imperishable home; my home here is also immortal, imperishable, indestructible. Rarely does anyone ask about that home. If someone asks and tries to understand, then there is no conflict or war. Forgetting everything, by forgetting, one creates that war. Similarly, this is also the work of great souls, the work of brave heroes; it is not for everyone. Therefore, only those who are worthy attain it. The one who is the brave sun there, in that house, only that cluster where the cycle of coming and going will not be destroyed; and when one realizes the self, then the cycle of coming and going will be destroyed. And this is exactly what Mahāprabhujī says, this is what Mahāprabhujī teaches. Therefore, this is satsang—this is what satsang means: to know the sat and the asat, to know the sat and the asat, and the nature of the world. What is sattvastu? It is that which does not perish in the three times. Who is beyond the three times? That is the Paramātmā, who is the supreme soul. There is only one Paramātmā; by uniting with that one, resolve your doubts. When the mind is resolved, liberation is attained; otherwise, one repeatedly dies and is reborn in them. Therefore, there is no duality there; from the door of invitation, all emotions are encompassed. Beloved, the ocean of the great heart shines; now Swāmījī Maharāj says, beloved, there is no other form. This māyā has two parts, and beloved, what exists is the pure essence of buddhi, the śāvarī of true consciousness, as the Guru like Rām has shown us. What is there in the abode of Kesuk Rām? Listen, brother sādhus, now always remain like the flowing water, without any obstruction. There is no confusion of any kind, dear brothers; my immortal, imperishable home resides there. The immortal, indestructible Birla treasury is established there. Speak, O Sachidānand Sadguru Bhagavān. This is a spiritual lecture about Yoga in the Indian tradition. Victory to you! Arvaśoka is indeed the dharma of the mind, but I have driven it far away; what is enjoyed and experienced is merely an illusion. So why attach yourself to it? I am that complete, perfect ignorance; from beginning to end, my Sadgurujī has revealed this to me. What is the use of God and the soul? Maya has come now; the senses themselves are demons within me. O Vya Dī, I am indeed the complete creation of Birmānā Dī, and by the grace of the revered Sadgurū, Kilān Bhāratī Sadgurū, I have received true companionship and understanding. Now, through eternal bliss, the lamp of knowledge shines, guiding the mind and dharma towards the supreme. Chant the victory of Sadgar Jī Mārāj, chant the victory of Sadgar Jī Mārāj... I am not merely the observer, the witness, or consciousness; our body remains. I am eternal, immortal, and imperishable—I do not take on a mortal form. It is said that the five elements reside in the body: ākāśa, vāyu, tejaḥ, jala, and pṛthvī—these are the bodies of the five elements. The senses come and go, eating and drinking—these are the duties of the body, arising, sitting, and moving about. Sleeping is disease, the body is healthy; I am the witness, not the consciousness of our body. So do not say my name, nor mine, nor any belonging to me. There is no beginning or end in me; I am eternal, immortal, beyond birth and death. There is no beginning or end in me; I am infinite, immortal. I am the witness, not the consciousness of our body. Who is the master of the body, the limited upādhi? Say, the supreme upādhi is māyā’s master. Renouncing both the supreme and the limited, I am but a lowly śūdra, yet I have received the highest status. I have been completely bestowed with amṛta. The intellect has been freed from errors, the yogic attitudes and feelings have been abandoned. I am the seer, the witness; I am not the conscious one. This is what is said about the beginning and the end. I am not in the middle; I am the firm form established within. Speak, O Samij Mārāj, the one and only Samij Mārāj. Fakīrī is not about doing any trivial work; it is about renouncing false speech, false pride, and all worries. Every day, one should sit in the shelter of Rāma, in complete solitude. What is the use of worldly possessions or attachments? Keep your mind focused. If anyone tries to harm you, just observe calmly. See how the one who wore the lion’s skin has come out victorious. The Jains say, “Speak what you want,” but the lion replies, “I will bring the sword.” The worthless are equal, the differences are equal; the barber’s scale is equal, the scissors are equal. Kabīr’s value is equal; the barber’s scale is equal. Names and bowing are equal; everything is weighed equally. The worthless meet the worthless, but the virtues are few. Giving and taking, the merchants read and weigh; the scales are balanced. Whether it is the fruit or the fruit-bearer, the method and wisdom are the same. This is the work of the fakīr; whatever devotion is brought, that much is taken. Do not hide anywhere; give the body rest by placing a piece. First, let us see what salt is in the plate. Salt, salt—oh, is there any salt in this? Is there any strength in it? It is dry and stale. Feel it with the air and see; it needs some salt, bring some salt, bring some salt, otherwise it cannot be eaten. Just as the fortitude of a soldier is tested in battle, so too is the fortitude of a seeker tested in the midst of worldly attachments. True fortitude arises from vairāgya and satsampatti, leading one to the third samādhi, the supreme state of truth. Without understanding this fortitude, one repeatedly falters. Those who hold onto complaints and grievances cannot attain this state. Such qualities must be transcended, for only then does the essence of life become clear, and one realizes the true nature of existence, receiving the blessings of wisdom and understanding. If you receive even a fraction of this blessing, it is like receiving a hundredfold; those who have hidden their pride, who have counted the faults of others, and who have borne the burden of worldly ties—fakīrī is to grasp this firmly, to meet the complete grace of Sadguru alone. With the dust of Dānārām’s feet on your forehead, your face will shine brightly; fakīrī is to grasp this firmly. The path of fakiri is indeed a sharp edge of discernment. The path of fakiri is indeed a sharp edge of discernment... Cowards cannot proceed; the brave move forward together. Even the brave, if they become senseless, can falter. But no coward can ever become senseless. My enemies are very fierce; they do not allow me to practice bhakti. They listen to my desires of lust, anger, pride, and greed. When I remember this, my enemies, I recall that they are great foes, formidable enemies. So first, on the twenty-fifth of April, I am determined not to die. Take it, these five are connected to the lower self; they themselves do not die. And the sound of killing, in its subtle form, cannot be allowed to manifest. These five are immense and cannot be crossed. On the path, five types of people are robbed in the city of the sky. These five desires cannot be overcome; if they are not transcended, then all is lost, and if all is lost, then there is ruin. They do not leave; and if you let go of the rush, the form does not leave either. When you renounce form, attachments arise—each one is a subject of attachment. The path of renunciation is like a sharp edge that cannot be stitched or mended. The wine flows in one stream, and thoughts come along; without thought, renunciation cannot be achieved. The root of the feet is thought; without thought, the feet do not leave. The path of renunciation is like a sharp edge that cannot be mended. The breath does not move; the sound moves as one essence. When attachment is renounced, happiness arises, and sorrow no longer remains. It is said by Mojī Dāś Sadg.