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Oṁ Karvindu Sayuktaṁ Nityadāyantayogīna Kaṇḍaṁ Mokṣa Daṁceva Oṁ Karāyanamonāmā Gurur Brahmā, Gurur Viṣṇu, Gurur Devo Maheśvara, Gurur Sākṣāk Param Brahmā, Tasmai Śrī Gurave Namaḥ. Dhyāna Mūlam Guru Mūrti, Pūjā Mūlam Guru Padam, Mantra Mūlam Guru Vākyam, Mokṣa Mūlam Guru Kṛpā. Oṁ Śānti, Śānti, Śānti. Salutations to Śrī Dīp Nārāyaṇa Bhagavān, to Śrī Śrī Dev Puruṣa Mahādeva, to Satguru Svāmī Mādhavānandajī Bhagavān, and to the Satya Sanātana Dharma. Humble prayers to the Cosmic Light, adoration to our spiritual lineage, the Ādhāpurī Jiṣidhu Pīṭha Paramparā, and to Gurudev. Dear brothers, sisters, and spiritual seekers, today is a special day called the Day of the Mother, dedicated to remembering the mother. However, if you remember her only today and not for the other 364 days, it is not good. Therefore, every day is Mother’s Day. The Upaniṣad instructs: "Mātṛ Devo Bhava"—first, God is the mother. "Pitṛ Devo Bhava"—the father is God. "Ācārya Devo Bhava"—the teacher who gives us education and knowledge is God. And "Ṛṣi, Satguru Devo Bhava"—the Guru is God. It is interesting that every year Mother’s Day falls on a Sunday. This reflects people's selfishness. If you want to observe Mother’s Day seriously, it could be on a Monday, Tuesday, Wednesday, or Thursday. If the government were to declare a holiday on that day, it would show true adoration for the mother. Anyhow, in English they say, "It is better than nothing." In our Vedic culture, Sanātana Dharma, it is said that every day you should remember your mother and father with a beautiful prayer: "Tvameva mātā ca pitā tvameva, tvameva bandhuś ca sakhā tvameva, tvameva vidyā draviṇaṁ tvameva, tvameva sarvaṁ mama deva deva." O Lord God, you are my mother and my father. You are my relative and my friend. You are my knowledge and my wealth. O my Lord, you are everything. One should not be afraid of God. In many cultures and religions, people are frightened that God will punish them for being sinners. But in Sanātana Dharma, we see God as merciful. We are fortunate; it is our good karma that God gave us this beautiful human life. You are not born because of sin. So, never be afraid of God. God will not punish you. "Rāma kisī ko māre nahīṁ, nahīṁ harāmī Rāma. Kar kar khota kāma, Rām kisī ko mare nahī." God does not kill anyone. "Naye harāmī Rām." God is not an executioner. People die through their own karma. Feel relaxed. Feel happy. Come near to God. Sit near God. We should accept God not as a stranger, but with intimacy. Therefore, in Vedic culture, it is said what kind of relationship you should have with God. Why do they say first, "Tvameva Mātā"—you are mother? It means you lived in your mother’s body for nine months, and her body nourished you. You had such a close relationship with your mother. After birth, it was your mother who took care of you, sacrificing her own sleep and comfort, and your father too. So, feel close to God and feel that God loves you like a mother loves her child. It doesn’t matter if it is a human mother or an animal mother. A mother is a mother. Do not cause any pain to your father or mother. Nowadays, you see that when an animal is born—a cow, goat, sheep, or pig—they take the baby away. Sometimes they cut or kill the baby in front of the mother. How much pain that mother feels. Do you think the cow does not feel? They feel the separation from their heart. If we separate them in a cruel way, that is a sin. Therefore, act in love. God is like a mother. You are my mother, my father, my brother, sister, relative, and my best friend. You are my wealth and my wisdom. O my Lord, you are everything. Thus, we celebrate God. We give everything with happiness. When you make praṇām, you do not do it out of fear. You make praṇām to receive more blessings for the fulfillment of your wishes. So, before going to the holy feet of God, people try to express their wishes: "Please, Mahāprabhujī, help me pass my examination. Please help my son get a job," etc. Mahāprabhujī said, "First, peacefully come and make a praṇām. I know everything." Therefore, Mahāprabhujī is all in one and one in all, as shown by this mudrā. Mahāprabhujī said, "You don’t trust, you don’t think that I know. That is why you are talking to me and asking me again and again. I know what you need. You need not speak, you need not wish. I know the wish of your heart, and I will give it. Your duty is to do sevā, praṇām, devotion, and surrender." Therefore, it is said: "My Lord, Gurudev, I give all the responsibility of my life into thy hands. Whether I will be successful or not, my success or loss, win or defeat, is in Thy hands, Lord." So, our duty, our work, our action should be without any conditions. Without putting conditions, we serve, we make praṇām, we give every tan, mana, dhana—body, mind, and wealth. We renounce and dedicate it all. And that is not enough. But I have nothing more, therefore I fold my hands and bow down to thy lotus feet. Gurudev, you must have a realization. First, you have to realize and understand the Gurudev. Then you can have self-realization; otherwise, not. People come and say, "Svāmījī, can you give me self-realization?" It is not an apple that I can hand to you. First, realize the Gurudev. When you realize the Gurudev, you are already self-realized. But there is doubt. Mahāprabhujī said in one bhajan, or in Vandoha: "Vandoha, pārasa saṅga loha kyā, phir binā palṭā loha. Yato pārasa aslī nahīṁ, yā rahā vichhova, man meṁ vichhova." Pārasa saṅga loha kyā? The precious stone called pārasa, if you touch iron, it turns into gold. But Mahāprabhujī said, "Even if I touched it, why didn’t that iron become gold?" It means the Pārasa is not real, or the Pārasa is real, but you had some doubts; there was a little distance. You did not come to one place. Therefore, there was a separation. There was a disciple of Bhagavān Śrī Dīp Nārāyaṇa Mahāprabhujī. You can read in the Līlā Amṛt, the stories of the life of Svāmī Śivānandajī, how one sees his Gurudev. How do you see your Gurudev? How do you see your God? One saint came to a small village. A king went there for satsaṅga. Many devotees came. The king stayed for two or three days. Some people took mantras. There was a farmer who was not educated. There are many teachers who are smart, and some who are not. This one used to work in the field. He said, "Father, give me a new mantra." So I said, "Okay, I will give you a new mantra." After giving the mantra, Gurujī said, "What do you think of me? Why should I say the truth?" He said, "Bābājī, there is a buffalo in my village." Gurujī said, "Okay, okay, chant this mantra, and later I will tell you more." After one year, Mahārāj came to the satsaṅga and said, "Where should I see Bhagat?" First, you should read it. He said, "No, Bābājī, just eat the food and stay strong. Talk to me and eat the food. I will earn by sweating blood." Mahārāj said, "At least you have made some progress." When the second time came, he said, "Bhagat, how do I look to you?" Mahārāj said, "You talk very well, but please be content with me." Someone else said, "Prabhu, you are very good." Then the words must have had some effect. When the third and fourth time came, he asked, "How do I look to you now?" Mahārāj, I will earn and eat; you go and do the preaching and eat the offerings. When he heard the preaching, he came out again. So he asked, "Bhagat, how do I look to you now?" He stood up and said, "Guru Brahmā, Guru Viṣṇu, Guru Devo Maheśvara, Guru Sākṣāt Para Brahma, Tasmai Śrī Gurudev Namaḥ. Hey Prabhu, you are God, and I am the disciple. You are Parabrahma, Gurudev. By your grace, my life will be improved. Abhyās kartā kartā, abhyās pyārī janmatā hotā, rāsī kī āvatī jāvatī sil par paḍhatā niśāna." So, how does our consciousness change? In a little village, one Mahātma, one sādhu, came. Many people became disciples. There was one farmer who also became a disciple. The sādhu asked him, "What do you think about me? How do you see me?" He said, "Should I tell you the truth?" The sādhu said, "Of course you should tell me." "Oh, Svāmijī, Mahārājī, we have here one strong buffalo. You are also very strong. So I think you are like a buffalo." Mahārāj said, "Oh Rām, Rām, you have made me a buffalo." The next year, when he came, he asked, "What do you think about me now?" "Well, we are working hard to earn our bread. Man, you are giving some talk, and you are getting fed." The sādhu said, "He made me from a buffalo to a human." The next time he came, he asked, "What do you think?" "You are a Gurudev. You are a learned one. You are giving us good inspiration and motivation." The next year, Mahārājī came again. "What do you think about me now, my dear?" He folded his hands and said, "Guru Brahma, Guru Vishnu, Gurudev. You are Brahman. You are Brahmā, Viṣṇu, and Maheśvara, Śiva. Even above that, please accept my praṇām and forgive my ignorance. But Gurudev, you gave me the knowledge." So, Svāmī Śivānandajī of Chhotṭīkaṭṭū came to Mahāprabhujī, and people asked, "What do you think about Mahāprabhujī?" He came and made a prayer to Mahāprabhujī, a beautiful prayer. In the morning, you should do this prayer: "Śivrātri kī bādh meṁ Śrī Guru Ātmā Parama Tama Oṁ Ātmā Puruṣa Tama Sakal Jag ke Antaryāmī, Cāracara kī ātmā, Prabhu cāracara kī ātmā, Śrīguru-ātmā, Paramātmā, Ātmā, Puruṣottamā, Sakal jag ke Antaryāmī. Chara charkī ātmā prabhu, chara charkī ātmā. Nabharūp vyāpo satyayāpo, vimala chetana ātmā prabhu, vimala chetana ātmā. Dhara dhyāna yāge āgama jāge nigama, śanitya yātmā prabhu, nigama śanitya asīrī guru ātmā. Parama mahomātmā puruṣottama. Sakal jag ke yantra, chara, Maa, Prabhu, chara, chara ki Paar se parvaan aage pratīta ho, Adhyātma pratīta ho, niradhār dhār ho. Esah ho avichal ātmā, esah ho avichal ātmā, asīrī guru ātmā paramātmā. Oṁ ātmā puruṣottama, sakal jag ke antra jā, charā charkī ātmā prabhu, charā charkī ātmā alak deva, ajab sevā brahma deva, ātmā prabhu brahma deva. Sun Seho Par Prabhu Jī Sakṣī Sudāyātmā Prabhu Sakṣī Sudāyātmā Śrī Guru Ātmā Paramātmā Omā Sakal Jagyāke Antrajāmī Cha Rāchar Kī Mā Prabhu Cha Rāchar Kī Yātmā Dhar Dhyāna Soham Munī Mohan Swaroopa Sejā Dhyātmā Swaroopa Sejā Dhyātmā Prabhusarasār kī yatmā surat karā, Gurū Dhyānandaras bhavaduk setārī, yatmā bhavaduk setārī, yatmā Śivānanda bol Nagar, Rajasthan." He said, "Śrī Guru Ātmā, Gurudev is Ātmā, not this body, not this mind, not this intellect, not all this. But he is itself, is all in all as Ātmā. We are also Ātmā." But Śrī Guru Ātmā, Paramātmā, because that ātmā of the Gurudev is Paramātmā, the highest one, because of realization. And the disciple has to realize this in consciousness, in feeling, in devotion. Otherwise, you cannot surrender, you cannot pray, you cannot meditate. Śrī Guru Ātmā, Param Ātmā, Ho Mahātmā. And therefore, the sense is known as Mahān Ātmā, a great ātmā. The soul is individual. Ātmā is the universal one. The soul cannot be that; ātmā is different. This is always a problem: people translate soul as ātmā. If you translate ātmā as a soul, then Ādi Guru Bhagavān Śaṅkarācārya does not accept it. As a soul, we are individual. We are all traveling through the whole universe, through 8.4 million different creatures. But as an ātmā, we are not traveling. What is the benefit, embodiment, or attribute of that ātmā? What is the difference between Ātmā and Jīvātmā? We are the Jīvātmā; we are still not realized. And this Jīvātmā is the victim of karma, the victim of desires, because we are lost in darkness. When you enter into darkness, then peace and compassion, śānti aur dayā, within us, which is of the form of light, becomes lost in the darkness. Peace and compassion, therefore, do not remain in the human mind and heart. Śivānandajī makes it more clear: Mahānātmā, Paramātmā, Sakal Jag ke Antaryāmī, Charāchar kī Ātmā. Sakal Jag means the whole world. In this creation, Sakal Jag ke Antaryāmī. Antaryāmī means one who is dwelling within us. The Lord within our self, God within our self, is dwelling in every entity. Therefore, Bhagavān Śrī Dīp Nārāyaṇa Mahāprabhujī says: Love each and every entity. If not more, at least that much, as much as you love thyself. How much you love thyself, that much you should love other creation. Then you have that realization. Then you are a great soul; otherwise, you are a sinful soul. And if you are a sinful soul, your children might say every day, "Papa, you are a dead sinner, go to hell." So, call your father, father. Why do you make your father a sinner? And the mother and father also do not know. They also say, "Yes, son, I am your papa," saying it. So, sakal jag ke antaryāmī, he is the divine light which is within all, sakal jag ke charāchar kī ātmā, and that Paramātmā is the ātmā of charāchar, all the creatures, everyone. Charāchar means that which is movable. Achal is immovable. So, all creatures are moving; therefore, they are chara. And ātmā is achal. So, the soul is chara, but ātmā is achal, because the soul travels, goes out of the body, and into the sūkṣma loka, the subtle world, the astral world. The ātmā is moving, but Gurudev is not moving. That consciousness does not mean, therefore it is said: Nityam śuddham nirākāram nitya hṛdaya cidānandam. Everlasting. It is achal. Śrīguru, ātmā, paramātmā, homātmā. Sakal jag ke antar jami chara chara kī ātmā. One in all, Gurujī kaitā de, one in all and all in one. That divine ātmā’s light. And that is why all are coming to that. Naba Rūpa Vyāpū Satya Vyāpū Vimala Cetan Ātmā Prabhu Vimala Cetan Ātmā. Naba Rūpa Vyāpū. Naba. What is Naba? Sky. The universe, sky is called Naba Rūpa Vyāpū. So, Naba Rūpa is a form. So, if you want to see still what is the form of the Gurudev and Ātmā, thy Ātmā is like the sky. Naba Rūpa Vyāpū, it means the omnipresent in the form of space. That is called Naba Rūpa Vyāpū Satyapū. Naba Rūpa Vyāpu Satyapu Vimala Cetanā. So, nābhārūpa vyāpo satyārūpo. That Ātmā is Satya, Brahma is Satya, Jagat is Mithyā. The final truth, the final reality, that truth which we are searching for is that divine Ātmā. Satyayāpo vimal chetan ātmā. Vimal, mal or vimal. Mal is impurity, and vimal is pure. That is pure consciousness. That is purity. That is ātmā. It has no spot on it. You cannot make a spot on the sky. So, if you try to send dirt or dust into the sky, it will fall back on you. So, that Satguru Dev, that Mahātma, if you try to put some negative thoughts, they will attack you back. Only for some time you are happy that you threw the dust. At that time you are happy that you have thrown the dust, but then you will not be happy. Everything, that dirt will come on you, because that which is of the nature of impurity, and the ātmā, the great being, Gurudev, is pure. Śrī guru ātmā vimala. Dun jaana aage agam jaage—when you meditate on that, Dhyāna Mūlam Guru Mūrti. When you meditate in such a way on that Ātmā, "Dhar Dhyāna Āge Āgam Jāge," then through meditation you will realize; your consciousness will awaken. "Jāge" means awakening. The dormant consciousness within thy own consciousness, or in your own phenomenon, will make you very pure, very conscious. Dhārā, dhyāna, āge, agam, jagāya. Then you become known as Trikāladṛṣṭi, seeing the past, present, and future. Like yesterday, we had a prayer, and I translated it. Do you remember which bhajan it was yesterday? "O śaraṇ meṅ jāra unkī jagānā Ho to yasā ho jagānā Ho to yasā ho hua guru devakā darśan Jagānā ho to yasā ho." So, dhyāna, dhar dhyāna āge agam jagāy. Āgama-nigama, present and future. Naba-rūpa-vyāpo, satya-yāpo, vimala-chalad-ātmā, dhun-dhyāna-āge, āgama-jāge, nigama-se-nitya-ātmā. And ātmā is beyond all this. It is not bound to the past, present, or future, but is present everywhere. Oh, that is a call, one without a second, one with you. You cannot separate anymore. What you can separate is duality. So, in worldly life, worldly things, you are separating. You are getting divorced; you are separated. But that divine consciousness, when ātmā to ātmā, you cannot separate, because there is no form, there is nothing; there is oneness. Adhyātma, per se, is beyond our limitation, beyond the border. Par se parivāra paramātmā, par means parivāra paramātmā also. Par se parivāra nahīṁ, beyond our examples; we cannot compare. Similarly, that one is called alak, indescribable. And we are limited; how can we describe the indescribable? Only then can you describe through your experiences, anubhava, through your meditation and sādhanā, guru-kṛpāhi kevalam. So, you have to come to become one. A little distance means doubt. If there is doubt, then you are out of Brahma-loka without any delay. Then go away, delay, delay. What will happen to you? Nothing. Pratit ho ātmā niradhar ho ādhar ho, aisa ho avichal. Ātmā niradhar, which has no foundation, no base, is ādhar. Where is the sky? The earth is hanging, the sun is hanging, the moon is hanging, all the planets are hanging, all the stars are hanging, everything. But where is the sky hanging? The sky, where is it supporting the sky itself? There is no support. It is non-existent. There is no basis for it. He himself is going to give to everyone. What are you trying to give to them? Even if it is seen like that, they do not need anyone’s help. God, that Brahman, does not need anyone’s help because Brahman itself is paripūrṇa, pūrṇam adaḥ, pūrṇam idaṁ, pūrṇāt pūrṇam udacyate, pūrṇasya pūrṇam ādāya, pūrṇam evāvaśiṣyate. Pūrṇa, what you take is pūrṇa, and what remains is also pūrṇa. That is the pūrṇa consciousness for humans to achieve. This is the structure of the world. In this structure, you all went away. You all sank in the river. You all went away in the garbage. Whether it is non-existent or existent, this is how it is. Avichal ātmā chal and avichal. Before, I have already translated. Chal means movable. Achal means not movable. So, the ātmā does not move, and the ātmā has no sorrow, no suffering. It is not indifferent; it has no sorrow or happiness. It is beyond both. I am such a attainment; I am beyond all, beyond that, beyond that. That is the knowledge, like Ādi Guru Bhagavān Śaṅkarācārya is teaching. Advaitavāda and Advaitavāda kā Mādhavācārya jī is proving there is dualism. But Śaṅkarācārya jī said there is no duality. He gave the example: Take five bowls of water, milk, or oil, and keep them in the garden. The moon of Pūrṇimā is one, only one moon. But the moon is visible in the five bowls. So, it is one, but due to the form, due to the utensils, it appears divided. So, my soul, your soul, his soul—they are not the same. They are the same moon. They are the same sun. They are the same naba. They are the same Parabrahma, Brahma, Ātmā, Svarūpa. We have only one goal: that we reach that goal. Alakha Deva, Yajña Seva, Brahma Seva, Ātmā, Prabhu, Brahma Seva. Sun se ho par prabhu jī, sakse sud ātmā. I have already translated it before. What can I write about you? You are separate. So separate, God and His soul, the same God, is indescribable. No matter how much we say, His glory cannot be written. The seven seas, the earth, the pen is being made. The paper of the earth, the glory of the Guru cannot be written. That is different. Alakadeva, that is the Divine, the Supreme, the God. And when you do sevā to such a Mahān, Īśvarīya Vibhūti, such an Ātmā, each sevā, whatever you do, is ajab. Ajab gajab. Ajab is also indescribable. We cannot say ajab. What is ajab in English? Unique. One is done. You cannot divide anything, so Alaka Deva, Ajab Śeva, Brahma Deva, Ātmā. Because that Ātmā is one with Brahman, that is a realization. So, that realization we are searching for. Sunse par Prabhujī, aisā ho śākṣī śuddha ātmā. Sunse par, śūnyākāś, wo unse bhi par hai, beyond the empty space, beyond and beyond, it is like a horizon. We say, what is the origin? They say the sun is rising. Maa Takṣimā has come. What is the origin? The origin is, as close as you go, that far it goes. It will stay ahead. Mahāprabhujī said, "If you are five meters far from me, then I am also five meters far from you." Distance, I get it? So, distance, that distance you cannot bring, but it is all in one. Kā hai, sehar se bāra kutiyā hamārī derā merā svāsa me, dūṅdoge to abhī mil jāūṅgā pal balkī talāś me. Where are you searching for me? I am with you. My heart is in the forest, and my camping is in the breath. If you search for me within no time, you will find me, but search in reality. People keep meditating, thinking, "My God, I have to go quickly, I am tired, I have to earn money, I have to do this." The vṛttis keep going, vṛtti, yoga chitta vṛtti nirodha. Just dedicate five minutes at the feet of Bhagavān. Dhāra dhyāna, so’ham muni mohana, dhāra dhyāna, meditate on the so’ham, that "I am, I am that." Mohan, Mohan. Moha means ignorance, Haran means to remove. Mohan, that Mohan that attracts my mind there. So, because there is no more ignorance of the darkness, there was no darkness of ignorance. Moha ko harne wala. Oṁ deep jyoti parabrahma deepam. Sarve mohanam. Sarve mohanam means it is everywhere. For everywhere this deep, the light will remove the darkness. Moha, that is illusion, is the cause of bondage. So, when will moha be released? The matter is difficult, but it is after meeting the Satguru Dev. Such is the grace of Guru Dev. My bond of moha is then broken. "Ya aisi kari Guru Dev dayā, mera moh kā bandhan toḍ diyā. Mere moh kā bandhan toḍ diyā, moh kā bandhan toḍ diyā. Mere chanchal chit ko moḍ, āyā sikhārī Guru dayā, mere moh kā. Udadi āyai sikhārī guhādayā, koī tīratha bharata bāṭā eṭhe koī nīma dharama sikhālā." The pure of the pure, ātmā, that is realization, that ātmā. Dhar dhyāna, sohaṁ muni mohana. Meditate, sohaṁ ema. "I am that I am," that will remove the darkness of ignorance and purify thy mind. Savāroopa sahajāt ātmā. And that is Gurudeva, savāroopa sahajāt. Spontaneously, you will come to that Divine Consciousness. Try, try, kuch kar ke to dekh le. Dhar, dhyāna, sva-muni-mohan-svarūp-sejā-dyātma gurudeep ho praṇām sayār, āp hī paramātmā. Therefore, Śivānandajī Mahārāj said to his Gurudeva: "O my Gurudev, Śrī Dīpa ho, Bhagavān Dīpa Nārāyaṇa Mahāprabhujī, Guru. Deepa ho, Parāṇam Sair, Āp hī Paramātmā. Bhatījī, Sair ko kyā kāoge?" So, Bhagavān Śrī Dīpa Nārāyaṇa Mahāprabhujī, you are the purest one, you are the merciful one, you are the kind one, and you are the divine one because you are the Paramātmā itself. Śivānandjī Mahārāj said, therefore Śivānandjī said: "Suratkār, guru dhyāna darshī, bhavad dukkha setarī, ātmā." Suratkar means to concentrate all your thoughts. Surata means nidrā. Nindra ausgār jaiye, jisgār Hari bhakti nahī hoī, surat surat marīheli. Our concentration, our attention, our awareness, all we are concentrating, surat kar guru dhyāna dhār. So, with one mind, a concentrated mind, meditate, dhār dhyāna. Those who will meditate with oneness, without any vṛttis, what will happen? Bhava means this world, this māyā, this saṃsāra, to cross beyond the ocean of existence. Lekhin Mīrā Bāī kaiti hain, guru kripa se kya hua? And realization about Gurudev. Otherwise, many disciples are waiting for when Gurujī will die, so I can become a successor and occupy all the properties. And then they are giving big lectures. No one puts a Gurujī’s picture on the altar. Many, many great ones are coming and giving big lectures, and they don’t even say, "Jai Āpūṅke Gurudev kī." They don’t have a picture of Gurudev, nor do they say "Jai" to Gurudev. They say, "Where is Gurudev? He is dead." They say, "Where is Gurudev? He is dead." They say, "Where is Gurudev? He is dead." They say, "Where is Gurudev? He is dead." They say, "Where is Gurudev? He is dead." But like Mīrā Bāī, Mīrā Bāī said that such a mantra was given by my Gurudev, "Pīḍā miti bhava maraṇa kī." By the grace of my Gurudev, "Surat kar dhyāna darśī bhav dukh se tarī ātmā." Then this ātmā which we are telling is jīvātmā. The mixture of ātmā and anātmā is called jīvātmā. But when self-realization happens, then jīvātmā and ātmā separate. Then that Jīvātmā melts. In the same way, the soul leaves the non-soul. This is why it is said that Gurudev is the supreme grace. Svāmijī Mahārāj said that he is singing this prayer to Gurudev. Gurudev, nirguṇā ātmā, nirguṇa or saguṇa. Nirguṇa is formless. Saguṇa means with these qualities, guṇas. So, it says: "So the one who has self-realization, that is a Satguru." That is, though living in the body, it is beyond the body. It is already somewhere as if a shop has been opened; the shopkeeper has left, and the Paramātmā has entered inside. Dīp Nārāyaṇ Bhagavān kī, Śiva Nānjī Mahārāj kī, Devā Dī Dev Deveśwar Mahādev, Hindu Dharm Sambharat. Satguru Svāmī Mādhavānandajī Bhagavān. Oṁ Namaḥ Śrī Prabhu Dīpa Nārāyaṇa. Oṁ Namaḥ Śrī Prabhu Dīpa Nārāyaṇa. Oṁ Namaḥ Śrī Prabhu Dīpa Nārāyaṇa. Oṁ Namaḥ Śrī Prabhu Dīpa Nārāyaṇa. Oṁ Namaḥ. Oṁ Namaḥ Śrī Prabhu Dīpa Nārāyaṇam. Oṁ Namaḥ Śrī Prabhu Dīpa Nārāyaṇam Namaḥ. Aham Sabā Bhakta Prabhu Śaraṇam Parāyaṇam. Ham Sabā Bhakta Prabhu Śaraṇam. Namo Namo Śrī Prabhu Dīpanārāya. Namo Namo Mahāprabhu Dīpanārāya. Dīpanārāya Bhagavān. Oṁ Śāntiḥ Śāntiḥ... The next webcast will be tomorrow again, Jaipur time, 8 p.m. Till then, I wish you all the best. Hare Oṁ. Dīp Dhan Bhagavān Kī Jai.