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Part 1: The Sanctuary of the Name and the Guru's Medicine Whoever dies with the name of Rāma and Kṛṣṇa, he too becomes a guru. Whoever dies with the name of Rāma and Kṛṣṇa is connected to the three worlds. The true guru’s primal guru is Brahmā, the guru is Viṣṇu, the guru is Mahēśvara, the guru is the direct Paramābrahmā. To that Śrī Guru, I bow. Hail to the true Guru who has come today; my boundless joy is beyond measure. The true Guru has come through awakening, indeed the Guru has come through awakening. Today, my joy is immense, beyond all limits. All sins are seen, all sins are dispelled through awakening, through awakening... Life is transformed at the feet of the true Guru, life is transformed. Since this is a sacred place of samādhi, a rule has been established here: no food is allowed inside except for prasād. Neither tea, cigarettes, nor smoking are permitted. If someone is smoking, they are asked to take it outside. Therefore, eating and drinking inside would compromise its sanctity. Inside here, no eating or drinking is allowed. No one will come in with any kind of drink. In this hall, we are with our beloved Satya Gurujī at the holy samādhi place. No drinking like tea, coffee, or juice is allowed, except a little water. No eating is allowed. Let the child sing a bhajan first, then she will sing. Everyone subscribe to Gurudev. Millions and millions of salutations, moment by moment, to Mahāprabhujī, the ocean of bliss and the giver of life. Victory to Śrīdīpa Narāyaṇa Bhagavān, victory to the true Guru, victory to Paramaguru Svāmījī. My birth has been blessed today in this fading world. O Guru, preserve my honor in this fading world. Preserve my honor, O beloved Guru Svāmījī, who has held me today in this fading world. O Guru, preserve my honor in this fading world. You have kept me steady like a lamp, like fragrant sandalwood, like fragrant sandalwood, the refuge, the essence of the heart, the true Guru, who has transformed my life. Oh, the guru is the protector, the eternal protector. In countless lifetimes, O Mahārāj, the supreme guru has come again to uplift this birth today. O husband, oh Guru, preserve honor; husband, be wise, preserve honor. O disciple, uphold good conduct; companion today, with a voice of authority, Param Guru Dvāmejī, has transformed this birth. Husband, preserve the Guru; husband, awake, preserve honor. All hail, all hail. Awakened intellect, awakened intellect... awakened. Live in the remembrance of Swāminārāyan Bhagavān. Reverence to the Guru: Brahmā the Guru, Viṣṇu the Guru, the Lord of the gods the Guru, the direct Paramātmā the Guru. To that revered Guru, I offer my salutations. Dādū, I bow again and again. Salutations to the Niranjanam, salutations to the Guru Devatam. I offer my respectful obeisances to all, especially to the exalted, the supreme lineage, the pure Soma, the divine Niranjanam, the formless, the spotless. To that Dādū, I bow again. O window, open up, O window, the fairy has come to open; grant me the vision, O life... O window, you have opened like a fairy, revealing the vision of the divine. O Mīrā Bāī, who bestowed this knowledge upon you? The Guru gave it, the Guru gave it. Tell me, O Mīrā, who has taken hold of your hand? O Mīrā Bāī, who has taken hold of your hand? Who has embraced you like a tender branch? The river is indeed the mother; yes, virtues are bound like thorns. Open the window, open my window, the vision has come, O Lord, who has appeared. Ravidāsa Jī says, the river is the mother, and virtues are bound around the neck... O window, you have opened the veil, granting a vision to the living. O Rāṇā’s Mīrā Bāīn, do not quarrel with Mīrā Bāīn and the saints. Saints are like Mīrā Bāīn; saints are like the leather of a tanner’s hide. Do not provoke anger alongside Mīrā Bāīn; saints are like the leather of a tanner’s hide. O window, you have opened the veil, my window. You have come, O fairy, to open the vision, O divine one, who has not seen such a glimpse before. Open the window, my window, you have come, O fairy, to open the vision, O divine one. Mīrā Bāī, Rānā Jī, and Keve Rānā Jī—here there is no caste or creed; Murānā Jī—here there is no caste or creed; regarding the Guru, there is no caste or creed. O window, you have opened like a fairy, revealing the vision of the divine to the living beings. Brother prays to Bhagavān, "O Prabhu, listen at my door, listen at the door of Svāmījī. The caretaker is shy, O beloved, at the door of Svāmījī. Open the door, open the window, O fairy, come and give darśan. Give darśan even without ears, give darśan, O beloved, so that all may rejoice in Mahārāj’s presence." Small children are like a lump of clay, and the parents are skilled artisans; as they shape them, so they will become. This is about Gajjanan Jī Mahārāj, welcome, welcome... Mahārāj, yes, Gajjanan Jī, oh, your wealth is not equal to the drum. Then everyone should play, but play slowly, and play one hārī. Will you play and show us, Jānan Jī? The name Jīvat Jin is the ocean of truth and existence. Jītī Nārāyaṇ Mahāprabhujī is the incarnation of Īśa. When one utters the name Jīvat Jin, it is the ocean of truth and existence. By drinking the dust of the feet of the true guru, one attains the power of existence through the unparalleled strength of the guru, the embodiment of truth and light. Tridhī Narāya Mahāpradvati is the incarnation of Īśa, the Lord of the world and beings. By whose name all doubts are dispelled. The gentle breeze of the guru’s grace bestows the guru’s compassion; just as the fierce desert wind does not come near the tender shoots. Jītī Narāyaṇ Mahāprabhujī is the incarnation of Īśa, the Lord of all beings. By the name through which He transcends worldly existence, that is the true Mahāprabhujī, the direct knower. Consider Him the direct manifestation, the incarnation of the Lord of creation. Known as Narāyaṇ Mahāprabhu, He is the direct incarnation who reveals the world and beings. By His name alone, the eternal trade is established; by the grace of the world’s Guru, work is accomplished, and one does not fall into ignorance or delusion. The world is an illusion of māyā, which by grace does not stray far. The river Dindī flows, Narāyaṇa Mahāpadūchi is its incarnation. The beings whose names are of that, they are the ones who worship Bhagavān. The colors of the world’s attachments are heavy with illusion, and this is the trap of the great deluder, whose realm is Īśvara. As long as the soul lives, chanting the name, reciting the land, and immersing in devotion, only the grace of the Guru can remove the darkness from the eyes. Please bestow that grace, Guru, in this humble moment. The soul is the lamp, Narāyaṇa the oil, and the great purifier is the breath; until the soul reaches the realm of Īśvara, by the name of the living soul, the land is pressed and the trade flourishes. If you drink impure water, your gait will never be graceful; the light of the inner self will never manifest. O Rāymā, even the incarnation with matted hair is polluted. The beings who are born in the name of Jina are always beyond worldly existence. The beings who are born in the name of Jina are always beyond worldly existence. Constantly observe the path of Anakṣaṇam; every moment is a companion, O child of the earth, the true Guru and protector. The immortal lineage of the true Guru has come; the sleeping swan has awakened the world. We have crossed over, O children of this land, along with other companions. Look attentively, look attentively. Keep your attention moment by moment, keep your attention moment by moment. This is the message, O children, this is the message, O children, this is the message. The essence of the self has come to the shore, and the face of life has found illumination. Children seem to be with the true Guru’s support; look attentively without blinking, look attentively without blinking. Keep your eyes fixed moment to moment, keep your eyes fixed moment to moment. In this land, children seem to be with the true Guru’s support. Each one has been described in their own form, each one has been described in their own form; once they come, they do not return again. Coming and going did not return again, now we have realized ourselves, now we have realized ourselves. This message feels dear to us, along with Satya Guru Sāhib. Contemplate the five of the infinite Name, contemplate the five of the infinite Name. In every moment of awareness, this message feels dear to us, along with Satya Guru Sāhib... This is the true Guru of the world, the true master of life, whose beginning and end are beyond measure. This is the eternal lamp, the servant of the lotus, the true child who has found the shelter of truth. In this message, the child finds the shelter of the true Guru. Without attachment, without desire, one contemplates the fruits of the earth and the fruits of the sky. In this message, the child finds the shelter of the true Guru. Speak, victory to Sadguru’s compassion, victory to Sanātan Dharma, with body, mind, and wealth devoted at His feet, countless ages have passed, without the Guru, nothing is possible. Life is like a river, constantly flowing and never wavering. If one spends even a single day in the company of the Satguru, life’s burdens are lifted a hundredfold. Not even a thousand suns can extinguish the light that the Guru ignites. Without the Guru, one remains in deep darkness. Who else can dispel this darkness? The true devotees of the Satguru know this well; beyond the Guru, there is only suffering. My Guru has two arms, Gomind’s arms are like Gomind’s shoulders. The Guru is your protector; on the day you meet Him, you find peace. On any day, peace is attained; the lotus of the heart is never closed. When peace dwells in the heart, the lotus blooms; on the day peace is attained, the soul is fulfilled. The day when saints meet, that day is a festival; The day when one immerses in water, that day is a festival; The day when one surrenders, the day when saints meet, that day is a festival. Hari is within me, O saints, within me; O Hari, He is within me, O saints. Taking the saints, giving the saints, O Rāvidāsa, O saintly one; O Rāvidāsa, the saintly one, is within my heart. Mahārāvjī, salutations; Kabīr, compassion; salutations. Peace, surrender—bearing all sins. Nāma—these are the four names whose feet we worship. On the path of devotion, the foremost worship is of the guru’s feet, which are adorned with the dust of the inaccessible. The guru, the lamp of knowledge, illuminates and reveals the scriptures, opening the veil and showing the way. Because of the guru, the ṛṣi and muni attain their realization; through the guru’s grace, we receive it as well. Beyond form and sound, we merge into that essence. Show me your hand, I will give mine, go, I am from Baliyāri, Show me your hand, I will give mine, Baliyāri Gurāyā, They are those Baliyāri Gurāyā, You make a ruckus, go, I am from Baliyāri Gurāyā, They are those Baliyāri Gurāyā. You drank the cup, you drank the cup; the strong guru has shown the way. The great ascetics have gathered, the great sages have come together. Today, friendship is made; tomorrow, there will be union and illumination here in Kashi. O compassionate Gurudev, O divine Purīsha Mahādeva, O illuminating Nārāyaṇa Bhagavān. Salutations to Sāmī Mādhavānān Jī Mahārāj, salutations to Sāmī Maiśvarānān Jī Mahārāj, salutations to Sadgurū Baldev Sāmī Jī Mahārāj, the giver of compassion, salutations to Hari, salutations to the Guru, salutations to all saints, salutations to Hari and Rāma. Through the vision of the revered, the heart is attached to Brahman; the jewel of the scriptures is the thread, and in bliss of Rāmānanda, the Guru and Govinda are the foundation. The beautiful Satguru is to be worshipped; that alone is the path of worship. The word "avasad" was given, which removed the affliction; the world of suffering became healed through the word, and the word itself became the medicine. The patient has become such that he takes no medicine, Not even the purest food appears as home, No head seems visible, The entire world has become blind. The patient takes no medicine, The entire world has become blind. The patient takes no medicine. The illness is said to be severe, When will man and woman be cured? What is the medicine? They say illness is heavy, it keeps worsening; men and women keep deteriorating. Men and women do not get proper vision; they do not get proper vision. The whole world has become diseased, yet no one takes medicine. The patient has been cured, no medicine in the world, the patient has been cured immediately, I give the patient sweet medicine, like a remedy, immediately cured. I give the diabetic patient the understanding of the disease; the whole world becomes anxious, but the patient takes the medicine... The yogī takes the medicine. If someone takes even a pinch, it does not serve the old taste. In the past, the world did not serve the beloved; the head desired the world. The entire world became lost, ailing, and no medicine came. If, friends, medicine did come, some would endure it. The entire world became lost, ailing, taking medicine. What use is sorrow, sister, when the medicine itself is not taken? What sorrow now, brother, when the medicine itself is not taken? This medicine causes much suffering to the world; everyone has become ill, yet no one takes the medicine. The entire world has become afflicted with disease; no one takes the medicine, no household consumes it. If one takes the medicine along with it, ignorance will be eradicated. The world has become ill, the medicine for the world... The world has become ill, the medicine for the world... The great souls of Mahārāj have tried to explain this world: this world does not even come close to the saintly great souls, and it is not willing to take the medicine that would cure our disease. So, the saintly great souls have spoken with deep contemplation—this world has become completely diseased, yet no one is willing to take the medicine, O wise ones. There is no body either, the house is not visible, nor the body-mind, nor the senses of the mind, nor the monthly cycles, nor the concentration of the mind—if you cannot even do that, then how will we search for that house? The great souls have composed such bāṇīs so that by listening to these bāṇīs, you reflect a little in your mind about your own things. The common person does not understand this matter, and they ask the saints, "What kind of medicine is it that keeps the saints so blissful?" If life is being wasted away, there are many medicines, but people—men and women—are deteriorating badly. My medicine is of the nature of jair; understand this well. It is not seen, it does not come close. No one has ever come to know this medicine, which is in the form of knowledge. Now, do not mark two, four, ten, one, or five; and do not claim any pride. Go, become asādu; the world is such that men here appear so outwardly. Then say, I give sweet powder to the patient, showing it as bitter. The patient remains, and the world’s desire is for beasts. They show knowledge, but we are rooted somewhere. Go, make it tasty; if spoiled, then it is a burden. As soon as they start saying that one should completely give up worldly pleasures and become a renunciate, people begin to lose faith in the saints. And those who have crossed the ocean of worldly existence say, "I give you a bitter powder, but it tastes sweet to the patient." Those who do not understand the taste of the powder do not come close for this reason. Now, the Vedas do not know this knowledge, and that is why people take this knowledge. Even if someone takes the entire powder, they do not fully consume it; even if they do take it, they have not truly consumed it. Even if someone takes the entire powder, they do not fully consume it. Even if they take it and discard it, what kind of friend is that? The Veda has been removed, the Veda is no longer in the hands; no one takes the medicine. Just as a debate turns sour, it is not for the devotees but for the doctors to intervene. If the debate becomes unhealthy, then no medicine will help. Instead, give one kilo of ajwain, one kilo of jaggery, and one kilo of ghee. When these are mixed, it will be ready. Reflect on this at home; when you sit in contemplation, it becomes clear. But give jaggery and ajwain now, both are hot, so the piles caused more trouble. Why, Ved Jī, did you give such medicine that worsened the piles? Ved Jī asked, "Brother, what did you do with it?" "I thought to take it home, brother, but it contains ghee, and ghee causes heat in the piles, so I..." So when ajavān and jaggery were given, the condition worsened. Similarly, do not trust the entire process blindly, do not trust the pure thoughts of Māṁ Puruṣvārī Bāṇik, and they say that if you do not properly recite the mālā, do not meditate, do not practice āsana, then what will happen to you is Māṁ Puruṣvārī. No medicine will work if one only takes pills; even if someone takes powder, it does not fully cure. Friends, then what is the use of giving the Vedas? The world has become diseased, the world has become ill. No one takes the proper medicine. Then tell me, if one takes the medicine properly, ignorance will be removed. If one takes the medicine properly, ignorance will be removed. Obstacles vanish, always dwelling in bliss, no illness ever afflicts, always dwelling in bliss. The world has become afflicted, no one takes medicine, nor is there any awareness. The body has no home visible. The medicine given by Dīp Sahiba Dīnī Mādhvānanda has been taken. Now, in the end, let us speak of it and sing its praises. Chant the victory of Sadguru Dayāl, the Sadguru Bhagavān, the Mahārāj! The smile of the universe is the smile of the Sadguru. Salutations to the revered saint who transcends time; daily, I bow with the hope that all auspiciousness may flourish abundantly, dispelling all inauspiciousness by turning the south of misfortune towards the south of auspiciousness. By keeping good company and practicing discrimination, one enhances mastery; through the brilliance of Brahma jñāna, life becomes liberated. The Vedas and other scriptures all proclaim the supreme; all affirm the same. Through Brahma jñāna, life becomes liberated. The desire for longevity does not arise; now only the supreme bliss is deeply felt. O friend, one who takes refuge in the qualities attains the seat of Brahma-jñāna and becomes free in life. O revered saints of the scriptures, all are immersed in love, all are immersed in love. Through the wisdom of Brahman, life becomes liberated. The essence remains above, no faults are kept, no faults are kept. Firmly established in Brahman, the thread of compassion is drawn. Firmly established in Brahman, the thread of compassion is drawn. Let us embrace the new path with devotion. He teaches the six limbs, he teaches Brahma jñāna; through Brahma jñāna, life becomes liberated. Through Brahma jñāna, life becomes liberated. He lets go of attachments; all saints declare this, all declare this. Through Brahma jñāna, life becomes blissful. Then, after the distinction, he contemplates on non-duality; he makes one contemplate that. Then we say, we say, we say, we say, we say, we claim again, we say, we say, we say, we say, we say, we claim throughout the inn, throughout the inn, with Brahma jñāna, life becomes free. Give this to the scriptures, let all be established. With Brahma jñāna, life becomes free. In the assembly, there was illumination, there was illumination in Garupūra; the essence was spoken, Brahman was described. The light of Brahman comes; with the knowledge of Brahman, life becomes liberated. The Vedas and scriptures are all supreme; all are supreme. With the knowledge of Brahman, life becomes liberated. Through the knowledge of Brahman, life becomes liberated; the true Guru Bhagavān’s immortal blissful Mahārāj’s joy of today is Ram. That Paramātmā is subtler than the subtlest, beyond measure, the essence of sat chit ānanda, an all-pervading, ever-new rasa. That Paramātmā is within and also beyond. The knowledge of that all-pervading Paramātmā is called Brahma jñāna. Brahma jñāna naturally liberates life; this is what the Vedas, scriptures, and saints all declare. So what should be the first practice? First, become a mānava. Take on the ten characteristics and become a swan by making efforts. Establish the four practices. First, become a mānava and take on the ten characteristics. Those who embody the ten characteristics of mānatā are characterized by sleep, food, enjoyment, and behaving like animals. A man without knowledge is like an animal. That four functions are performed by animals, and four functions are performed by ourselves. Sleep comes to them, sleep comes to us; thirst affects them, thirst affects us; they eat food, and we eat food; sleep comes to them, and sleep comes to us. So, in these four functions, animals and ourselves are equal, and within ourselves lies the quality of humanity. These are the four means of knowledge. Holding these four means firmly, through satsang, viveka awakens. Engage deeply in satsang, and you will attain knowledge. Without satsang, there is no viveka; without the grace of Rāma, nothing is resolved. Through satsang, viveka awakens; when the faults of body, mind, and speech are completely renounced, then these ten virtues arise within oneself. Our ten faults are three of the body, three of the mind, and four of speech. Stealing and violence belong to the body; envy and arrogance belong to the mind; slander, falsehood, bitterness, and harsh speech belong to speech. When these faults of body, mind, and speech are resolved, the consciousness becomes pure. Then, even if impurities arise, you can remain steadfast. Then arises the intense hunger for mokṣa, and one prepares to take refuge in the Guru. Part 2: The Essence of the Guru's Word To make oneself a Gurumukha is to ensure one's own welfare. What kind of guru is he who, though established in Brahman and a knower of the Brahma-sūtras, merely waters the feet? This body is made of the five elements; it is full of sorrow and affliction, while the ātman is free from all affliction. If the Gurunāth imparts such knowledge, he transforms the disciple at the elemental level. Then, O Bharmāsmīk, I... I am Brahman. Speak without hesitation. Remove the veil of existence, then experience the five types of methods fully. I am Brahman. Renounce all, then with complete clarity, what remains is the essence of all. Contemplate beyond differentiation and ignorance. That Paramātmā is beyond ignorance; it is not visible, yet it exists. Do not focus on its visibility, and that is the ignorant Paramātmā. All is our ātman, all is our ātman—the foundation of all of us. Only asti bhāti priya, sat chitoranana asti bhāti and priya. In the asti bhāti priya ocean, the boat takes the form of entanglement; the tilaka is the form of the self, becoming the maiden. Three belong to Brahman and two belong to māyā—the boat and the form. What can I say? Nothing can be said. Life is like mute jaggery; the mind wanders. Whoever takes refuge in the true Guru remains carefree in the world. Then the cycle of birth and death is broken. The true nature is liberation and bliss. This is the complete message of the Guru. Accept it fully, and you will naturally receive the light of Om Prakāśa from the revered Hājurā Sāmī. The Guru’s full presence shines brightly, beloved. Brahma revealed the light, then the standard of life—thus you live. Brahma-jñāna is natural; life is liberated. Speak of the Sadguru Bhagavān; this is the bliss of today, the bliss of the Sadguru Bhagavān. In this world, which is like a vast ocean of saṃsāra, the great sovereigns of the eternal dharma are like the true Gurus who guide us. The humble servant, out of reverence, has conveyed to you the word Soham; by hearing this word, all doubts are dispelled. In the depths of the netherworld, the vow of the gods is upheld; the true Guru’s work is sovereign in the world. Wearing the crown of the true Guru’s head, Gurudev is glorified. By hearing the word, all obstacles are removed. When the darkness of ignorance is dispelled, it is called Brahmabhāna. Then, the mind becomes pleasing, and the worship of the divine becomes beautiful. The saintly call is heard, and Dādu, the compassionate one, is constantly present. In the ocean of worldly existence, he swims effortlessly, removing doubts with his own hands. The sound of the sacred word resonates like a melody. The complete Brahmā manifested and illuminated everything; many debated intensely. Such compassion was bestowed upon us, connecting us beautifully above. The revered Guru and Dādī, with utmost respect, are like the rising fire. By the grace of such a Guru, one becomes pure and eternal. My home is eternal and immortal; my home is eternal and immortal. From those radiant faces, the light never fades away. My home is eternal and immortal; what glory do those other homes have when compared to the radiance that rises from those faces? If I try to describe it, it cannot be done; it is such a great place, full of splendor and brilliance. So what splendor of Ungar should I describe, what should I say? A mute army, countless in number, a dense forest awakened from darkness. From a dense forest came forth, and a treasure pot of diamonds was found; the treasure was gathered, but it could not be lifted from the pot. What the reality is saying is this: no one has listened to your other silent ones. You have been taken along with them. Today, take and accept what has come. That has gone, Arabhika is dividing into two parts. Both of yours have been taken; five have been made. The heat is very intense, the heat continues, the heat does not subside, it is not written otherwise. In a way, the ātman, this capital in the form of the self, has been lost elsewhere; it is not residing within itself. Yes, someone took the goods, sold them in Delhi, and when the capital came, it was accompanied by companions—some robbers appeared, thinking what to do with the capital. And they also realized it would be with them, so what else? If you do it, it becomes effortless; it is like gathering the scattered grains into a sack and sealing it. Then remain calm and free. Now, thoroughly examine what you have received; not everything is perfect, some are flawed. In the end, reflect in your mind that these flaws must have occurred. Ultimately, when the mind remains attentive, why does it become distracted at that time? That is the question. There were five parts in the five, and then you took them back, so... I do not have it, you do not have it; therefore, this capital in the form of the self is not with you. You search for others and do not search for yourself, and keep searching for others. That is why I will say: the army is silent, the group is silent, the forest is not awake, the ascetic is immortal in the home. My place here is eternal, immortal, indestructible. In the house of the Birla saint of Punchhela, no one dares to ask for knowledge of the world. Knowledge is taken by their sword. There, one earns honor in battle; whether a hero or a brave warrior enters the battle and defeats all five, then that is not a war. Forgetting everyone, forgetting everything, that is how the war is waged. This is also the work of great souls, the work of brave heroes; it is not for everyone. Therefore, only a brave hero can lose his wealth there. In that house, only the soul and the world’s dust are destroyed, and one nurtures one’s own true nature. Such is the matter when we both go there. Both delusions will be dispelled. Until the duality is removed, the coming and going will continue; as long as it persists, the cycle of worldly existence will not end. But when one realizes the Self, the cycle of coming and going will cease. This is precisely what the great souls teach; this is why this is called satsaṅg. Know the śata and aśata, know the śata and aśata, and be separate from the objects of the world. What is sattva? Sattva is that which does not perish in the three times. Who is beyond the three times? That is the Paramātmā, who is the Ātman. There is only one Paramātmā; unify them and resolve their knot. When the thought is resolved, liberation is attained; otherwise, the cycles of birth and death will continue to weigh heavily, endlessly revolving through the eighty-four nāḍīs. There will be no escape in any realm. It is the duty of this human body to attain its own liberation. Therefore, one must go there; there is no other way. The feeling of invitation surrounds all sides. Beloved, the ocean of the great heart shines; right now, Svāmījī Mārāj says this: Beloved, there is no other form. This māyā has two parts, and it exists. Beloved, what it is, is the pure, conscious bliss of the intellect. Guru Jaśirām Jī showed us the way, where the camp of Keśukrām is. Listen, brothers, friends, now always remain like the flowing water—there is no obstruction of any kind. Friends, my home is immortal and eternal; there resides the immortal, indestructible seal. When asked, speak of the true, conscious, eternal Satguru Bhagavān; I know the names of the great souls. Speak of the Satguru, the Lord of Bhagavān, the Master. To Dīpur Jī Mahārāj, Mādvānan Jī Mahārāj, Sāmi Śrī Meśvarān Jī Mahārāj, and the revered mother, father, and Gurudev, Salutations to the Supreme Brahman, salutations to the Supreme Brahman, obeisance to the Satguru, salutations to the venerable saints at all times, day and night, day and night. Bowing removes obstacles, brings abundant auspiciousness, and dispels inauspiciousness. Salutations to the Hari Guru of the mind, the peaceful one who bestows auspiciousness and happiness. I bow to my Satguru, the eternal, immortal, indestructible one who does not let time consume me. O eternal, immortal, indestructible one, time does not touch me... I have no mother or father; I have come solely by my own will. Consider me a living army; I die among people, yet I am immortal, eternal, and indestructible. Time cannot consume me... O embodiment of action, from Your door I seek refuge; by Your grace, O Hari, all knots are undone. O Hari, all knots are undone; all these knots dissolve, and I am absorbed in the Self—immortal, imperishable. I am not subject to time; immortal, I am not subject to time. I am not empty; I am not subject to time, I am not empty. Ageless, immortal, indestructible—I am not subject to time. I am part of the eternal cycle. O beloved, like the lotus that blooms in water, I am part of the eternal cycle. This lotus blooming in water never withers or fades; always, continuously, I am ageless, immortal, indestructible. O, time cannot consume me... Oh, dear ones, look, that outsider does not know the inner self. Yes, dear ones, that outsider does not know the inner self. Yes, dear ones, this is very ancient. Yes, dear ones, this is very ancient. I have been crying all my life, immortal, imperishable—I do not know death. Speak of the grace of the venerable Bhagavān. In the bhajan of Primeshrānan Jī Mahārāj, Dānārām Jī Mahārāj has said, "O I am eternal, immortal, indestructible; time does not affect me. The ātman, which is eternal, immortal, and indestructible, never perishes, and it is not consumed by time. It is the body that is born and consumed by time. The ātman is eternal and immortal, so then..." I have said, I do not suffer from separation; I have come by my own will. Separation is not caused by birth, nor does this body give the soul birth. Separation does not happen to me; I do not suffer separation. I have come by my own will. Understand this, dear ones: if you are born and then die, today you belong to the army of the Sadguru. The young girl appeared restless, and the elder sister kept consoling her gently. The disciple then asked, "If one meets a Sadguru Mahārāj who is established in Brahman, will he reveal his true form and explain why he is who he is?" The mother advised, "Do not try to understand him with your own limited intellect; just surrender." Janameśa may die, but I am immortal and imperishable. Time cannot consume me. Then how can the form perish? The form is visible, but tell me, what can be grasped? The soul is not something to be grasped. In the second chapter of the Gītā, it is said that this soul can neither be cut by weapons nor burned by fire. The soul cannot be dried up; it is indestructible. It is not affected by any harm or injury. It is free from any kind of blemish or impurity. It is not something that can be heard or grasped with the senses. Just as you cannot hold a form in your hand, similarly, the soul pervades all bodies. In this way, the Supreme Father, Paramātmā, who is the soul, is present and pervasive in all beings. If you increase ten measures by a quarter, the sun remains one; similarly, in ten measures, each is distinct because that is the nature of the measure. The sky does not appear divided; when we look at the sky, the sun is one. In the same way, in all the realms—animate and inanimate, living beings, creatures, and animals—the same supreme father, Paramātmā, is one and the same. For this reason, Sundardā Jī Mārāj says that an indivisible jīva, a vast jīva, is pervading the sky, pervading all vessels; it is pervasive everywhere, and no one can say that the sky is not so. In the same way, the supreme father, Paramātmā, is the essence of the sky, all-pervading, an indivisible jīva, vast and all-encompassing. Inside, the essence is that in all directions, in the forms of fists, lines, white, yellow—only a few people understand this matter. Not everyone is aware of this subtle truth. Then why is it that brothers are included, yet not everyone is close? Subscribe, subscribe... Subscribe and subscribe and... subscribe and... See, the subscribers and the buyers do not look inside; the jata itself is manifesting. The qualities break the jata—break, indeed break. There is great affection in breaking; see, break everywhere, break indeed. In the same way, the Pramāpita Paramātmā is present in all vessels equally, pervading everywhere. The karma does not decrease or increase. It does not go; see, the grains are outside, not inside. The grains have been very old; there is no concept of time now. There is no time now. The ātman has existed since infinite time. Time is attached to the body, an insubstantial thing. Speak of the eternal truth of Sanātana Dharma, of the sages and seers of Bhārata, of Bhārata Mātā, of Gov Mātā, of the countless great saints and mahāpuruṣas, of Swāmī Śrī Mādhavānān Jī Mahārāj, of Swāmī Śrī Maisrānān Jī Mahārāj, Brahma’s treasure, Marashup, there are three people today who will unlock the essence of every Yātāla word, the secret of Brahma. Come, understand some words with discernment, as if setting things in order. Come, the penance continues, the water flows upward. The five sages gain the rising light; how does the world burn and reveal itself? How can it be once again? As one comes, the power of adhesion diminishes; the true form of the soul appears beyond the cover of nature. O noble brothers, the ātman is immovable and infinite; no word can truly comprehend it, nor can all the wisdom in the world understand it. So, what is the ātman? The ātman is immovable; the ātman governs, the mind does not prevail. The ātman is present everywhere, all-pervading, pervading every particle. Just as the sky is vast, the ātman is all-pervading; ātman and Paramātmā are essentially one and the same. But due to upādhi, they appear different, like wells located in different places. The world keeps moving and calling out, yet the water remains in one place. This is the language of the world; the world says the water is moving. Just as a well remains fixed in one place while the world moves around it, calling out and flowing with water, yet the well itself does not move; the water flows, but the well stays in one spot. Similarly, the ātman is like that—it remains in one place. The ātman is never empty or absent from any place; there is no single spot where the ātman is not present. The ātman is never absent anywhere. So the world says it will go, the song will go. Oh, what a confused mind! The world says the song is moving, but the song is in one place only. What is moving are the oxen that the herder is driving. It is said that the oxen are moving, and it is said that the one driving the oxen is moving. The spider weaves its web, but who truly understands it? O sādhus, the self is the immovable shore—how can any word grasp it? What can intellect know of the vast world? Only those who have realized it can understand. The lamp burns and reveals the world—how does this happen? The world says the lamp is burning, but the lamp itself is not burning; it is the oil that burns. Consider the burning oil as the cotton wick, beloved Guru is the one who understands this. Only those who dwell in the refuge of the Guru truly comprehend these matters. Kalyāṇ Bārtī, having attained such mastery, was given this sign. Understanding the pure form of supreme bliss, renounce all impurities. Chant the victory of Satguru Dev! Satguru Jī Maharāj’s Sughanand Vaḍvān’s words and within them is a treasure filled with consciousness. Victory, victory, victory! I have revealed that the ātman is boundless and indivisible; it is the one, the complete, the eternal, without beginning or end. My Sadgurujī is here to tell you this. The body and mind are transient; they cannot be truly explained. The body and mind are subject to change. What is this but a subtle means to satisfy hunger and thirst? To endure this is the path of dharma. I have no fault in this. I am indeed the complete, the eternal, without beginning or end. My Sadgurujī has revealed this to me. Earlier, the mind was bound by dharma, but I have long since transcended that. I have renounced enjoyment and suffering alike; all is but an illusion. Whatever comes, I remain untouched. I am that very completeness, the eternal without beginning or end—this my Sadgurujī has shown me. So it is said that God is the means for the soul; the world of illusion and other sensory experiences are like demons within oneself. I have been given the key to this by the complete creation. I met the true Sadgurū who, with the right companionship, explained everything. Supreme bliss in its own form sweetened all the paths. I am indeed that complete creation. O body of the bee, O matted hair, the form is the abode of the self; the body is not born anew. O body of the demoness, many illusions were shown, many illusions were shown; the charioteer did not awaken, this dharma was ours but we could not hear it. Awake was Vijaraṇī, awake the witnessing consciousness, the conscious body; the witness of the lower limbs, awake the witness—hail to that, victory to Vananajāmī, victory! So, not only is the hand a witness, consciousness is not just that; our body remains immortal and imperishable. I am not merely a form of the body. The five elements reside in the body—ākāśa, vāyu, tejaḥ, jala, and pṛthvī. These are the bodies of the five elements. By mastering the senses through āsana, I have manifested in many forms. I am the draṣṭā, the witness; our body is not conscious. It comes and goes, eats and drinks—this is the nature of the body. Listen, O beloved, rising, sitting, walking, sleeping, illness, the ailing body—I am the draṣṭā, the witness; our body is not conscious. So do not say, "I am this," nor claim any ownership; there is no need to go anywhere. I am neither the beginning, nor the end, nor the middle; I am infinite, unborn. I am the witness, not the conscious body of ours. Say the body is subject to vāsanā, the mind is subject to māyā; both are to be renounced. I am the pure, unblemished, the highest; I have attained the supreme guru, and have been bestowed immortality. Do not confuse intellect with error, nor lose the second state of yoga; I am the seer, truly conscious, not just the body. There is no beginning or end within me; I remain steadfast in my true form. Speak, O wise one, understand this play, understand this play. Abandon all worries of body and mind, destroy worldly desires—understand what you see. Hail to the forest, what a village it adorns, the beginning is endless. Whatever the senses try to stop, all is fakīrī, the pride remains. The senses try to stop, yet the senses wander restlessly, roaming through nights and pains, playing and observing colors as they go. Speed is equal, the Vedas are not equal, the balance is not equal, the dagger and Kabīr’s value are not equal, the balance of names and bowing is equalized. Speed is speed, it is attained, but qualities are like thorns; hiding and drying, the body is given a fragment to rest. In the first plate, see how the salt is sprinkled, sprinkled—oh Ajay, if someone is seated in salt, if someone is strong, then the body will be affected by the air; observe carefully, a little salt is sprinkled today. Why can’t you eat? Why don’t you say tṛtiṣkṣā? You should say tṛtiṣkṣā, your army, O Yuvaka, is vairāgya, wealth, and strength; steadfastness, faith, and auspicious samādhi. When the mind is truly free from envy and jealousy, it constantly chants the Name without interruption. Those who harbor complaints and grievances show these signs. When the mind is free, complaints vanish, and the friend within is recognized as the life itself. One who understands this truth knows the essence of the scriptures. God is found within, and those who listen carefully perceive this. The skin may be dark, and the relatives may be many, but the true measure is in the heart. This is the essence of fakīrī. Hold on firmly, only then will you fully meet the Sadguru’s essence; at the feet of Dānārām, I bow with reverence, my face glowing with devotion. This is the steadfastness of the fakīr. The battle was fierce, fought with sharpness, and there were countless soldiers. Alas, the village turned upside down, village after village. Beyond renunciation and illusion, beyond the worldly attachments, if one seeks the soul, search through the Vedas. On the path and the way, by the justice of my own word, grant your hand. By the justice of the word, those who climb the two and a half will cross over; do not wet your hand. Who is the friend of the servant who turns away? Cross beyond the ocean of existence then, O friend, do not die, no, no. The path of fakīrī is one of sharp discernment. A coward cannot move forward; only the brave advance together. Even the brave, if they are influenced by senses, can falter. But a coward has no control over the senses and is truly terrifying. My greatest enemy is devotion, yet I am bound by desire, anger, and pride. I do not listen to anyone. At the time of association, I am entangled in desire, anger, pride, greed, and ego. This reminds me that the enemy is indeed a great adversary. So first, five, twenty-five, the unbroken connection does not die, it does not take death. On the path, five cities are looted; if you do not cross all five, then everything is abandoned. If you abandon with attachment, then the noose is not released; and if you leave the noose, form is not broken. Form is known by the senses; one who sees the world through the senses is bound by attachment. The path of renunciation is like a sharp edge that cannot be stitched with any thread. Neither wine nor the five senses can be renounced by any wise person without deep knowledge and contemplation. Two moments—pause for a moment, night and day—pause for that moment, just two moments. Try to chant, endure the suffering, and cross over. The wise ones have renounced, having become enlightened, without engaging in knowledge or contemplation. A lover is not found by seeking a lover; lovers meet only when they are destined to meet. Friends or foes, whether they give or take, are all part of the play of destiny. Do it only with the one who is detached, who has shed the crowd and is not separated from the truth of Sāyab.