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Part 1: The Eternal Truth of Vedānta and the Power of Satsaṅg Blessed are they who are here today, and fortunate are they who are with us through this webcast. All dear bhaktas, spiritual seekers, here and there in different continents, satsaṅg is very rare. You can have everything, but satsaṅg is rare. There are thousands of different ways to destroy life, but very rare are those which can make a human a human, and from the human to the holy, the divine. Here, sitting with me, are many great saints and sādhus. They have great knowledge about all the different philosophies, the six philosophies of India, but one of the most highest, perfect, holy, divine is called Yog Vedānta. Vedānta is the father of all philosophies. Vedānta is the wisdom which is given through the Vedas and Upaniṣads. Sanātana Dharma is the eternal truth. Sanātana Dharma is the dharma of the entire universe, each and every element, each and every star, moon, and sun, each and every atom. In this Ananta Brahmāṇḍa, Śūnyakāśa, endless universe, void, space, the space and consciousness, the light and wisdom are the principles of Sanātana Dharma, which means Vedānta. Vedānta is that truth which declares finally, gives the judgment through that viveka, that I am nothing but one. One Supreme, One Brahman, Eko Brahma, Dvitīyona asti. Finally after what remains, that is the final truth, Brahma Satya, Jagat Mithyā, but we do not accept this. We see, we touch, we smell, we feel, but this is a temporary bubble on the water; it is not permanent. We are sitting here, many of us. Suddenly, one dies today; it will be buried or cremated. Nowhere on this earth can we find that one. Where has it gone? What is the mind? They did not know. In many philosophies, there is a rare explanation of the mind. How can we come further from the mind, then to the soul? Jīvātmā, ātmā, is the mixture of the ātmā, jīvātmā, but we did not know what the soul is. Still, they don’t know, and we also don’t know. Through study, meditation, abhyāsa, and manana, we can go within ourselves. It is the great saints of Bhārata who could go beyond this solar system; the Indian ṛṣis were capable of going beyond 2100 solar systems, which we can only call galaxies. Chauda Loka Ikṣu Brahmāṇḍa Bethe Barambara Vivek Mantrī Rehe, Sātme Anuvkarat Vichāra Rājā, Ātam Betha Ratmahai. So, there are fourteen worlds: seven below and seven above within this solar system. But a yogī who really wants to know—because there are two kinds of knowledge, vācārthī and lakṣārthī—therefore, some Western philosophers said… tons of theories. The tons of theories. Tons of theory is nothing. Vākśuddhi. Compare it with the grain of practice. In this modern world, in the Western world, at the present time, everything is based on the intellect, the dry intellect. Which knowledge is temporary? When a doctor dies, in the next life he will not become a doctor. When a king dies, in the next life he will not become a king. A professor dies; the next life will not become a professor. But if a saint, a holy saint, passes away or dies, in the next life he will be born as a saint. Because of that practice, the spiritualities will not get lost; they will remain with us. Therefore, they say, "Chaudalok Ikisho Brahmanda," 2100 Brahmāṇḍas, this sun system—they could go beyond through the practice of the practical experiences of Vedānta. As long as you are in duality, you cannot go further. Therefore, Bhagavān Śaṅkarācārya gave this knowledge again because there were a lot of dualities. Dvaitavāda and Advaitavāda. Dvaita, there is no reality. Advaita, there is no duality, only oneness. But the Dvaitavāda, Madhvācārya’s philosophy, according to the hymn, is also a kind of reality, but temporary. We are so many people sitting. All will say hundreds of people are here, but Advaita Vāda, that self-realized, will see only one. One in all and all in one, Gurujī used to say often. So there are many saints sitting, and they will sing their bhajans. You enjoy, and from time to time we will have English words. Swami Jasarath Purījī, Mahāmaṇḍaleśvarjī will also give you, from time to time, a five- or ten-minute talk in English, so it doesn’t become boring for you all the time with only Hindi speaking. But if they speak Hindi or Gujarati, Marathi or German, Bengali or Urdu or Japanese, the truth is only one. Bhagavān Śaṅkarācārya said, "You put water in ten cups, you see in the night, every cup one moon, you don’t see two moons." Kapsā are ten, you see ten moons, but in reality there is only one moon, Eko Brahma Dvitīya Nāsti. Therefore, it is thanks to the yogīs and the research and knowledge of Vedānta that we have practical knowledge of the body, emotion, mind, intellect, viveka, jīva, ātmā, consciousness, unconscious, subconscious, and conscious, which is Vedanta they say, sraṣupti, jāgratya, svapna. Beyond that, at a higher level, our aim is completed at that time. Therefore, this life is a journey, not a destination. We will reach our destination in the last minutes of life. Your whole life you do something good, and just a few minutes before death you do stupid things, then everything is gone. Hiradhājī Mahārāj was just telling, one man thought of his poverty, and he brought one brass plate. One Mahātmā said, "Whole night, play this plate like a drum and tell, ‘Become gold, become gold.’ After 24 hours, the brass will become gold." So he was doing "become gold, become gold," and he was tired. Only two or three minutes were left, and he was so tired and so angry. If not gold, then become iron. In the last minute, become iron. So your whole life you do good things, and in the last minute you do stupid things, and everything is spoiled. Therefore, one Mahatma said, "Be alert, be alert. Never let in your mind a negative thought. Whole day you practice good things, and the last minute you think something negative towards your Gurujī." There are many disciples who do not always think positively about Gurujī, or their father, or mother, or others. One thought is like one drop of lemon in the milk. Doodh mein ek boond phat jaye nimbu kī, to doodh pūrā phat jaye. Phatne ke bāḍ iske andar ghī rehtā hī nahīṁ hai. Kaansi phūṭī jaṅkar kahāṅ gaī, dūdh phaṭā kahāṅ gayā, gṛt. Dipak bujh gayā, loo kahā̃ calī gaī. Man phaṭakā gayā, preet isīlī hoṅsyār rahne, bandā mat jānā bhūl thagā ke ye nagarī hai, thagā kī paḍaro cakḍī hai, dham pīlāke. So, in Europe, it’s evening, a good time. Everybody is listening. Many blessings. Australia, early morning, also they are looking, many blessings. Bhagavān, Śrī Dīp Nārāyaṇ, Mahāprabhujī, and I will come again on the webcast. And now in India, it is half past midnight or one o’clock. Yes, 10 to 20 minutes after midnight. So they will sing very nicely what we call the Pakīṛī. And I am especially waiting today for those bhajans, but I want to listen also to one bhajan, "Kholo Bhajad Kawar," its good recording to make, so Kabir Daji Maharaj’s one śiṣyā, what was her name, she was Kabir Daji’s śiṣyā, right? To Kholo Bhajad Kawar, to badiya Prabhati gaani hai, so there will be many, many people sitting, and now comes the best time of bhajans, because those who have tamas guṇa, wo to so gaye, wo to neend me aage, neend aage na, to Wo kai kīā to ānī kī, kabhī wo yā to so jāyegā, yā ūṭ ke calā jāyegā, kai do ānī tulsī dādājī ko, nahīṁ nahīṁ, aisā hī hai, acchā hai, isne jo ṭhokoṛā āyā nī lai hai, gunā nīnd āve to huī gayā, ab kyā kī wo jagrat. Jagrat rege, sant sipai pehra dete, grasti gafil, sote hai. So, thank you, everybody. I will come back to you again. Remain online. Listen to the bhajan, "Deep Nayan Bhagavānkī." So, who will sing now? Kamlā Ben. Bholā Śatguru Bhagvānkī, Svāmī Dīp Nārāyaṇ Bhagvānkī, Svāmī Viśvaguru, Meśvarānandajī Mahārāj. Guru samān dātā nahī̃, jānchak śiṣye samān, Tīn lokrī samprdā guru phal mein dīnī dān. Pahlī dātā śiṣ bhai tan manar pāsīs, Pīche dātā guru bhai gyān diyā bhagsis. Jo tum āyā jagat mein, sāī kar let kar sahāyab, kī bandgī bhūkhe kho kachu det. Avigati, agamaya, parayor, sabadhi, sevaji, padpadbhed, kiteb, bhulga, pandat, orkaji. Mahāprabhujī kā raktā, Mahāprabhujī kā raktā, dhan kā nuksān ho jāye, koī nuksān nahī̃ huā, vāpas mehnat mazdūrī karke dhani khaṭṭā kar sakte haĩ. Agar swastha kharab ho jāve, to kuch nuksān huā, vapas niyam-siyam rakha kar apnā swastha sudhār sakte hain. Lekin apnā caritra bigar jāye, to māno duniyā me uskā sab kuch lūṭ gayā, o insān kisī kām kā nahī rahtā hai. Hamāre Mewāḍī kavi, Bhewarāj Śaṅkar jī bhī likh rahe hain, kī pānī bin hīrā, pukhraj, lalmaṇī, pānī bin motiyan kī kīmat chalkā nī hai. Pānī bin sukh jāt, khalak mulak, tamām pānī bin āharī jaise machlī jindagānī hai, kahat Mukund Lāl, chhoḍiye nadānī bal, utar jāt pānī jiskā janam dhūl dhānī hai. Swami Vivekānanda Jī Mahārāj, śikṣāṅgan meṁ gaye, to dhotī aur śāpā dekh kar ke kisī ne vyang kāsā, "Oh, gentleman is going." Swāmījī has given a very good answer, "You make a gentleman out of these clothes, but I represent that country where a gentleman is made out of character." I am from that Indian country where a gentleman is made out of character. I did satsaṅg. At night, a Vaishya also came to his room. He said, "Mother, how did you come so late at night?" Vaishya ne kaha, "Mujhe aapke jaisā ladkā chāhiye." To Svāmījī ne badā acchā uttar diyā ki, "Mātājī, mere jaisā to maiṁ ho saktā hūṁ." Aaj se aap mujhe apna putra mān lījiye. Ye charitra kī bāt hai. Hamārā deś, hamāre Svāmījī deś vidvānõ meṁ jākar ke apnā charitra ujjval banāyā, aur āp jaisā mahāpuruṣ ko ūñcā rakhā. To satsaṅg ek mahān hai. Satsaṅg ke viṣay meṁ ek pad sunātā hūṁ. Satsaṅgat se prīt lagāte raho, satsaṅgat se prīt lagāte raho. Satya binā sansār mein duḥkh bhogate hai, darī narā choḍke apnā dharam, dharam... Aapas Sat Gurudev Sat Saṅgat Se Preet Lagate Raho. Koti Saṅgat Se Man Ko Bacchate Re. Satya Ko Paicharne Kā Nām Hai Satsaṅg. In Mahāpuruṣon Kā Saṅg Karne Kā Nām Hai Satsaṅg. Satsaṅg Ek Vichāranī Viṣay So. Satsaṅgat Se Preet Lagate Re. Koti Saṅgat Se Man Ko Bacchate Re. Koti Saṅgat Kyā Hai? In which the Vedas, Purāṇas, Śāstras, Upaniṣads, and great beings are denied, for which there are countless assemblies, what are they? Gambling, meat-eating, liquor, theft, adultery, and serving others’ wives—these seven subjects are considered terrible in the world; they lead to terrible hell: gambling, liquor, meat, prostitution, theft, adultery, and serving others’ wives. Ye satkāram karane vālā brāhmaṇ ho, veśyā ho, śūdra ho, o jīva naraka se āyā, o naraka meṁ jāyā kisī ne kyā? Hum koī kareṁ? O kyā āge bhī koī gayā? Tamātmā likh rahā, jūā khelat hārī gayā. Paancho Bhai Dekhtar Bigdhanalagi Laj, Bigdhanalagi Laj Jua Mekoravjita, Khinchanalaga Cheer Droop Dikavya Phajita. Jua ke piche achche achche garo ki phajiti ho gai to jua kharab hai, nai khelna chai. Śrāv, Śrāv Khoṭī Jān Ke, Mat Pīyo Nār Nār, Chappan Kroḍa Yādav Viyaj, Ḍūbā Kālī Dhār, Ḍūbā Kālī Dhār, Bagdāvat Pī Matvālā, Gharme Kone Dhān Pī Pī Viyad Ḍīvālā, Bodhānandīyu Kehte Pakḍo Satt Kī Sār, Śrāv Khoṭī Jān Ke Mat Pīyo Nār Nār. There were a lot of people who were drunk because of alcohol. 56 crore Yadavs died because of alcohol. And the beggars also lost everything because of alcohol. Alcohol is also bad. Mhans. Mhans khāyā mo jahā kare. Bhare peṭ bhaṇḍār. Jamnār kāme dāl sīr. Upar pad sīmar. Upar pad, seemar pet aado nahi aave. Mānasā, khayā, mojā, kare bharē pīta bhaṇḍāra. For the flesh, he was born from his father and mother, but after performing the Daśa Saṃskāra, he comes back after taking a bath. And the goat and buffalo keep his flesh and his cremation in their stomachs. Mahātma Kabīr is saying, "Tilbhār mahatī khaṭ hai, krodh gau de dān, Kāśī mele krot mare, phir bhī narak nī dān." This is also wrong, so "Paranārī, paranārī sab nāś kare tan, tan, joban, jān, mariyan jāve narak me, jīvat khove mān, jīvat khove mān, sāk āge." Ki dekho, Indar, Chandar, Bali, Vegya, Ravan, sunlo, lekho, Bodhanandiv kehte, in pakkili jo mahan par nari, sab naas kare tan, dhan, jo ban jaan bidi, ukko sulpo bidiyan, yaa se moti haan phir. Phir jāve narak mein jab lagśaśī aur bhān, jab lagśaśī aur bhān, ananta janama na chūṭe, nīche kīṛā khāye, upara kāgala chūṭe, ukko sulpo biḍiyāṁ yā se moṭī hān. He is also going to take you to hell, so you should also beware of them. Tulsi Dās Jī is also saying, "Sāt Din Janam, Dwādaś Maran, Rajaswala Din Chār, Tulsī Sutak Hai Sadā, Hukkā Chilam Dwār." Those who smoke, and smoke, and smoke, their sūtak never dies. Seventh is theft. Chori mat karre mana, kiyo Ved ko mān? Koi le jāwe jehal mein, koi khichāwe kān. Koi khichāwe kān, janam par bhaṭkā māre, Jā satsaṅg mein baiṭh, durveśan chūṭe sab dhāre. Bodhānandīyu kahte, "Tu Satguru se le gyān, Chori mat karre mana, kiyo Ved ko mān?" Arvishu, main jab se bane hain, janam se Varnaur Ashram, tav se patan hone laga. Aran Veer Hinduon ka dharm, Mahabharat ke baad Hindu ko muda ban gaye. Kod ke Chandra Vidyatana phooti so gaye. Satsaṅgat se prīt lagāte raho, khotī saṅgat se man ko bachāte raho. Bolo Swāmījī Mahārāj kī jaya. First, it was not from birth, it was from karma. And after the Mahābhārata, it was believed from birth. Brahman of Brahmans, Rajput of Rajputs. First, it was from karma. It was said that in the universe, the ṛṣis were expanded. The ṛṣis created the whole world; this was determined in the Vedas. Everyone followed whatever was in the Vedas. Everyone did a meditation on Om continuously. In one fire, there was one garland, Nārnārī. Ek Varaṇ Se Cār Varaṇ Phir Guṇa Karmo Se Svīkār Hue. And in eighteen thousand castes, among Hindus, the residence of division occurred, therefore, friends, look at religion and action, truth was destroyed, no, no, not in creed, not in caste, the branch of destruction was planted. Part 2: The Glory of Satsaṅg: Awakening Through Divine Company If you only desire, you can become immortal—be proud of your mother’s caste! Fill with well‑being, and with love and affection uplift India. Leave your son aside; you must adopt satsaṅg. What is written next? Ah, the effort of awakening again and again: satsaṅg, from beginningless time, if you keep practicing, O men and women, you will be released from the entanglement of sorrow. Satsaṅg kīje, satya jñāna ho, avaguṇa vidyā kā nāśa ho, bhrama kā pardā phaṭe, aura Brahma kā prakāśa ho. Yate sat–saṅga meṃ āte jāte raho, khoṭī saṅgati se mana ko bacāte raho, sat–saṅgati se prīta lagāte raho. Bacate raho, bacate raho, bacate raho. What is the effort in awakening the world? Satsaṅg, anādi kāla se aisā hai, ki bīja se zurū hai, pūrṇimā se zurū hai, jaba se sṛṣṭi racī taba se Māpūra sone kṛpā karake. In the Bhagavad Gītā the Lord says, “He Arjuna, yaha jñāna sṛṣṭi ke ādi meṃ maine Sūrya ko diyā, Sūrya ne apane putra Vivasvān ko diyā, usane Ikṣvāku ko diyā. Phira usake bāda yaha jñāna prāyaḥ lupta ho gayā. Vahī jñāna maiṃ tujhe āja de rahā hūṃ.” Arjuna replied, “Āpakā to janma abhī kā hai, Sūrya kā janma purāṇā kaise māna lūṃ?” Bhagavān says, “Arjuna, you and I have been born many times, but you do not know. I know them all because you are under the influence of nature, whereas I know. That is why nature is under My control.” That is why, since infinite time, satsaṅg has been organized by the Protector Mother and Father. Whoever does satsaṅg, one hundred and one generations are saved from that hell. Isaliye satsaṅga mahāna hai, satsaṅga karanā cāhie. Āge kyā likhā? Are, bāla–vṛddha anamela śādī, becanā kanyā burā, dīna‑dukhiyoṃ ke gale para kyoṃ calāte ho churā? Chalana, svadeśī tajadīlā, Bhārata ke pūta kapūta bana, ye khoṭā rasa mārī vājāya, mīṭhā terā māna. Khoṭā rasa mārī, khoṭī saṅgati se mana ko pacchāto. Sat–saṅgati se prīta lagāte raho. Bacate raho, bacate raho. Bāla Sat Gurudeva Bhagavāna kī sat–saṅgati se sudhare, naiva kā poṭā bhāga kusaṅga se bigaṛe nahīṃ, vāna kā moṭā bhāga bāla–vrata anamela śādī. Yaha bhī khoṭā rasm‑rivāja hai, yaha bhī khoṭā rasm‑rivāja hai. Bāla–vrata anamela śādī, becanā kanyā burā. Isaliye satsaṅgī sajjanoṃ ko paisā nahīṃ lenā cāhie. Are, Ḍhūma‑bhaṅgī, aura Julāhā, Bhīla, Camāra, jo ina the, satsaṅga aura saṅvarga se pravīṇa the. Nābhā, Svapaca, Kabīra, Vālmīki aura Vidura, jinakā nāma thā, rutabā baṛā saṃsāra meṃ, Hari nāma āṭho yāma thā. Unake sadṛśa jīvana banāte raho. Khoṭī saṅgati se mana ko bacāte raho, sata saṅgati se prīta lagāte raho. Khoṭī saṅgati se mana ko bacāte raho, bacāte raho, bacāte raho. Ajave paundā āṭa, to maiṃ ajaūṃ paundā sāṭa, ara tu rahe kaladā kāṭa, to phira maiṃ lohā kī lāṭa. Jo Bhagavāna ke bana jāte, to Bhagavāna, viśva unakā ho jātā hai. To unake sadṛśa apanā jīvana banānā cāhie. Are, viśva kī bhakti meṃ kula–jāti abhimāna najara ātā. Nahīṃ! Bhakta‑mahala ko khola dekho, to bhrama raha pātā nahīṃ. Prema‑vāsa Bhīlanī ke jhūṭhe bera rakhaye Rāma ne. Santana unakī abhipati te, ye kyā‑kyā vartamāna ne bichano ko gale se lagāte rāva, bichano ko gale se lagāte rāva. Khoṭī saṅgati se mana ko pacchāte rāva, khoṭī saṅgati se mana ko pacchāte rāva. Sat–saṅgati se prīta lagāte raho, khoṭī saṅgati se mana ko bacāte raho. Bolā Dīpa Nārāyaṇa Bhagavāna kī, with 88,000 ṛṣis on Pampā Sarovara. A villain named Śabarī also did penance, but Bhagavān went to Śabarī’s hut. He did not go to the 88,000 ṛṣis. Why? What is the pride of someone? Someone has eight types of intoxicants: first mada, kula mada—this is the intoxication of “my family is high”; second mada, śīla‑jñāna mada; third, dhana mada; fourth, rūpa mada; fifth, yauvana mada; sixth, vidyā mada; seventh, tapa mada; eighth, rājvikārī mada. He Kevalam, He Kevalam… I used to do sevā, so I used to bless my Gurudeva that one day Rāma would come to you. So Bhagavān went to her hut. Sat–saṅgati se mana ko bacāte raho, khoṭī saṅgati se mana ko pacchāte raho, khoṭī saṅgati se mana ko pacchāte raho. Sat–saṅgati se prīta lagāte raho, sat–saṅgati se prīta lagāte raho, khoṭī saṅgati se mana ko pacchāte raho, khoṭī saṅgati se mana ko pacchāte raho. Bholī Svāmījī Mahārāja kī jaya! Isaliye satsaṅga karake apanā jīvana sudhāranā cāhie. Inhīṃ śabda ke sātha merī vāṇī. Koī Rāma Saccidānanda Bhagavāna kī jaya. Paratama lābha manuṣatana miliyo motī padavīpai sadubhai motī padavīpai… Lākha corāsī kā bandhana chūṭe. Isī janma ke maiṃ jāgī marī purabalī punī āī. Puraṇa bhāga purabalo, puraṇa bhāga purabalo jaiyo. Hari cara chāṃ maṅga bhāī, jāgī marī purabalī punī āī, Jāgī marī purabalī punī āī. Satya jñāna Sāheba Jī kī carcā, satya jñāna Sāheba Jī kī sadā rahe manamahī. Jāgī mārī purabalī punnī āī, jāgī mārī purabalī punnī āī. Bhuranā bhāgā purabalo, cyokurā bhāgā baloha paricāra āī. Jāgī mārī purabalī punnī āī, jāgī mārī purabalī punnī āī. Jo labha sata kī saṅgati yāhī hai sukhadāī, sadubhāī yāhī hai sukhadāī… Sata kī kāna sukhī sukha darśe, sukha kī kāna sukhī sukha. Sabake maiṃ jāgī, marī pūrabalī punnī āī, jāgī marī pūrabalī punnī āī. Jāgī mārī purabālī punnī āī… Purījī, Purījī… Purī Rāmadriyāva Yogeśvara miliyā, ālasa ninda uḍāī, sadubhāī ālasa ninda uḍāī. Bhīkama Siṃha ne ceta kī nābhī, Bhīkama Siṃha ne ceta kyā ne sunāī. Jāgī marī purā balī pūrṇī āī. Sadguru Bhagavāna, Veda Bhagavāna kī, Pūjya Svāmī Dīpa Nārāyaṇa Jī Mahārāja Bhagavāna kī, Pūjya Svāmī Mādhavānandajī Mahārāja kī, Pūjya Svāmī Maheśvarānandajī Mahārāja kī—jaya ho! Dātā Dayāla kī, jaya ho! Mahāpuruṣa Paramātmā—jisa dina hameṃ santa mahāpuruṣoṃ ke darśana ho jāyeṃ, aise mahāna puruṣoṃ ke darśana ho jāyeṃ, to samajho ki āpakā koī acchā bhāgya hai. Daryāvajī Mahārāja kyā kahate haiṃ? “Darśana āḍhā ajāra pāpa, praśna āḍhā lākha, samajha āḍhā kroṛa pāpa, jana dariyā kī śānta.” Are, mahāpuruṣoṃ ke darśana karane ke liye jāte ho, lekina hazāroṃ pāpa āpa ke pīche dauṛate haiṃ, isaliye vāpisa moṛa dete haiṃ, isa mārga para āne na dete haiṃ. Jinakā koī acchā bhāgya ho, unake liye Pūjya Svāmī Achala Rāma Jī Mahārāja kahate haiṃ: “Ananta janma kā puṇya ho, merī saṅgati karasī, vacana amolaka jāna ke hṛdaya meṃ dhārasī,” aise mahāpuruṣoṃ kā. Saṅgata, āpakā koī acchā bhāgya hai, eka janma kā nahīṃ, ananta janma kā puṇya ho. Pūjya Svāmī Achala Rāma Jī Mahārāja kahate haiṃ: “Ananta janma kā puṇya ho. Merī saṅgati karasī, vacana amolaka jāna ke hṛdaya meṃ dhārasī.” Aise mahāpuruṣoṃ kī saṅgati—āpakā koī acchā bhāgya. Pūraṇa bhāga pūraba lo ācyo, jo Hari carcā mana bhāī. Jinakā acchā puṇya hotā hai, unako bhagavā carcā acchī lagatī hai. Tulsī pūrava ke pāpa se Hari carcā na suhāī, jaise jvara ke jora se bhoga bidā ho jāye. Kisī prāṇī ko bukhāra ā gayā, tīvra bukhāra ho. Why? Because they have a disease, so they can’t digest food. Those who don’t have a healthy spiritual diet are called by sins. But you people are fortunate to be sitting in the caraṇāravindas of the Pūjya Bhagavāna and getting the opportunity to attend this satsaṅg. So you and I are blessed to be here. We are very blessed. Svāmījī told us that the first benefit was that we got a human body, a fit body. Puraī pāī, yaha caurāsī lākha yoniyoṃ meṃ bhramaṇa karate hue, jīvarāja ko tīna vastu durlabha batāī. Tīna vastu durlabha jaga meṃ: śruti kā ādeśa, manuṣya janma aura mumukṣutā, aura sataguru kā upadeśa. Sataguru kā upadeśa dhāraṇa kare koī baḍabhāgī, are, bhrama kā pardā de toṛa, mohana indriya se. Jāgī, Bodhānandī uktā hai, Bodhānandī saṃsāra meṃ durlabha vastu tīna. These three things are very unique, but when did it become easy for you to be blessed with the first blessing of Parama Pitā Parameśvara? When Parampitā Paramātmā, by His grace, gave you such a beautiful body, giving a body is not the ultimate divine grace. But even after coming into this body, you attained right understanding, you came into the proximity of the great saints—this is the supreme fruit of divine grace. Gosvāmījī Mahārāja says, when Hanumāna reaches the house of Vibhīṣaṇa, Vibhīṣaṇa Jī says, “Aba mo ibha paro sahano mantā, bina Hari kī dayā mileo naī santā.” Without the grace of Hari, we do not get to meet the Mahāpuruṣas. We are not even Mahāpuruṣas; we say that only God has come for us. Siddhārtha Purījī, Siddhārtha Purījī… Guru dhāma hai isa āśrama meṃ; āpako baiṭhane kā sva usāra melā, yaha bhī āpakā koī acchā puṇya hai. Koī acchā puṇya ke pratāpa se īśa sva usāra milatā hai. Isaliye bhagavata kṛpā se nara tanu milā, aura nara tanu milane ke bāda meṃ bhī, hameṃ aise pūjya bhagavāna kā sānnidhya prāpta honā, pūrṇa kṛpā kā phala hai. Aba huma yahāṃ para āye, lekina hamāre andara? Are, duniyā meṃ manuṣa bahuta hai, parantu jina meṃ mānavatā ke guṇa haiṃ, aise mānava milanā bahuta durlabha hai. Aura phira mānava milane ke bāda bhī, āpa jaise sājanoṃ kā milanā ati durlabha hai. Aura sājana bhī mila jāyeṃ, jijñāsā bhī kisī ko ho jāye, lekina dātā aise mahāna puruṣa milanā—granthi ko kholane vāle, yoga, bhakti, jñāna, vairāgya ke dvārā usa parama dhāma para pahucāne vāle—ye jīva, kahāṃ ulajhā huā hai? Jisa jagaha se soye hue ko jagāne vāle, aise pūjya bhagavāna kā darśana to ati durlabha hai. Isase batāyā, dūjā lābha, mārā ante. Kṛṣṇa meṃ śubha icchā pratipāditā, satya jñāna, Sāhebajī kī carcā, sadā rahe manamahī, jāgī mārī purabalī puṇyāī. Bhagavad Gītā ke andara, Pūjya Bhagavāna Paramātmā kahate haiṃ: bahūnāṃ janmanām ante jñānavān māṃ prapadyate | vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ || Svayam Ātmā—sudurlabha, ati durlabha nahīṃ kahā, sudurlabha, ati durlabha hai. Aise Mahāprabhujī, sudurlabha, sudurlabha… Mahāprabhujī karatā, Mahāprabhujī karatā… He is the one who is going to explain all these things in different ways. Jāgrat, svapna, suṣupti, these three states, the five senses—by explaining all these things in different ways, you all have hidden your own self‑shaped diamond in this body. By showing that diamond, just as the āmalā in your hand is visible, just like that, these great men are the ones who make you visible in that form. Gautolabha guru jñāna sunāyo, pada chota darśaī, tīna loka ke andara byārā, sat cit ānanda hai. Are, āpa satya svarūpa haiṃ, caitanya svarūpa haiṃ, ānanda svarūpa haiṃ, advaita svarūpa haiṃ. Yaha bodha dātā ke dvārā hotā hai. If you consider the body to be “me,” then this is the greatest sin. To consider the body as “me” is the greatest sin. All other sins are its offspring. This is the sin of sins. You are not this physical body. You are the dweller within the body, the master of the body, and within all three types of people… Vyāpaka Paramātmā hai, Śruti Bhagavatī kā pramāṇa hai. “Satyaṃ jñānam anantaṃ brahma”—jo satya‑svarūpa, jñāna‑svarūpa, caitanya‑svarūpa, ānanda‑svarūpa, advaita‑svarūpa, akhaṇḍa Paramātmā hai. He is your soul. There is no difference between the soul and God. This knowledge is found in the court of the Dātā. But listening to knowledge is a different thing. If you want to reach that goal, then you will have to practice. It is easy to talk about agriculture, but to cultivate agriculture for six months, one has to work. Now you have to practice to reach that goal. Koī sādhaka eka janma kā hai, koī sādhaka kaī janmoṃ kī sādhanā karate āye. Yaha bāta ko kevala māpura samajhate haiṃ. Kauna sādhaka kī istati kahāṃ para hai, aura inako kaunasā injection cāhie, yaha to marīja ko dekha kara, ḍākṭara hī jānatā hai, ki kaunase marīja ke kaunasī davā lagegī, jaba yaha se bīmārī miṭegī. Aise dātā hī jānatā hai, ki kaunase sādhaka ke liye, kaunasī golī kāma āyegī, kaunasā sādhana kāma āyegī, tāki yaha āpanā kalyāṇa ke lakṣya para pahuca pāye. Aisā to operation karane vāle āpa jaise bīṛā koī mahāprabhūta hai, aura vaha sadguru janma janma ke pāpoṃ ko dhotā hai. Āge batāyā: Rāma Duryava Yogeśvara miliyā, ālāsa ninda uḍāī. Bhīkama Siṃha ne cetana kī nābhī, ātmā jñāna sunāī. Ye ātmā tattva kī carcā, ātmā jñāna kī carcā sunane ko mile. Ye baḍe ācārya kī bāta batāī Mahāprabhujī ne. Are, vaha jo tattva manvānī kā viṣaya nahīṃ hai, usa tattva ko… Koī āśrayavād Mahāpuruṣa hī samajhatā hai, āśrayavād koī śrotā hī isako sunatā hai. Bhagavāna Kaṭhopaniṣad ke andara Naciketā kahatā, jaba Yamarāja ke pāsa pūchatā hai, to Yamarāja jī kahate haiṃ, “He bhaiyā, āpa saba ko sāja le lo, but don’t ask for one thing—Brahma Jñāna. Take all the sages of the world, but don’t ask for this. What is it? This Brahma Jñāna is a very subtle thing. Why? Because yoga, dhyāna, bhagavad‑upāsanā—these have the defect of vikṣepa (distraction). The sādhaka comes after passing beyond both mala and vikṣepa, where there is neither impurity nor distraction, and where there are the four means of realization: Viveka, Vairāgya, Śamādi‑ṣaṭ‑saṃpatti, and Mumukṣutā. Such means of realization, like a Tattva‑vettā or Brahma‑vettā, come to the shelter of the Mahāprabhujīs. They understand this Tattva themselves. Bhagavān Nārāyaṇa says: tad viddhi praṇipātena paripraśnena sevayā | upadekṣyanti te jñānaṃ jñāninas tattvadarśinaḥ || “Hey Arjuna, go to the shelter of such a tattva‑darśī Mahāpuruṣa, and by serving with a guileless heart and asking questions, those knowers of truth will impart that knowledge to you.” But you will become eligible only when you become eligible; becoming eligible is to be attained. Without being eligible, things do not come into understanding. For this, it is said in a single line: “Ki vaha bāta hamāre samajha meṃ kaba āye, Mahāprabhujī? Karatā, Mahāprabhujī karatā…” Bhadīgaṛha kā koī kārya dūsarā hai, to mahāpuruṣoṃ kā kāma koī dūsarā hai. Gānā bajānā to Bhadīgaṛha kā hai, jaisā prathama śabda ko joḍane kā sādhanā hai. Bākī vedanā to vicārane viṣaya hai. Vicāra kareṃge, tab Oṃkāra to samajha meṃ āegā. Bākī samajha meṃ ānevālā nahīṃ hai. Aura vicāra kā svarūpa batāyā, ki vaha jama, hamāre samajha meṃ kaba āe, kaise āe—isake liye mahāpuruṣa saṅketa karane. Brahma‑śrotriya Brahma‑niṣṭha Jñātā Sarva Mahāna Paramadeva Kalyāṇa‑hītī dete ṣaṭ vyākhyāna parahita tanvā sunda dhāryo kiyo bhavonī dīpāra vacana sudhā māyā apaka nijapada mora juhāra jagat vibhūti śaṅkala duḥkha śānti pare naimo vacana sudhā maya āpaka sunata moda uro terata sadguru dayā kari, maho ninda śauvanta, jāgyo jñāna locana khilā, svapna bharama viśvārana.