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Dharam Samrāṭ Madhavānandjī Purī Jī, Bhagavān Kī Jai, Viśvarānandjī Mahārāj Kī Jai, Jaisvarānandjī Purī Jī, Bhavjī Kī Jai. Thank you. Thank you. Would you like to sing? The Dholak Bhajani player is here, yes. Maybe Jaiswāranandjī? No, no. You may sing, please. I would like to hear also. I will play this Dholak. For the last forty-eight hours, we have been in the high atmosphere of celebration, organizing, working, and performing karma yoga for Guru Pūrṇimā. We have not even taken a full rest. Yet we are enjoying this Guru Pūrṇimā so immensely. Where there is joy, there is no fatigue. Mahāprabhujī kī kathā. In the teachings of Mahāprabhujī, the Guru tattva is held in the highest regard. So, to take the name of that Prabhu, to remember that Prabhu—kitnā ānand kī bāt hai. Only the one who knows can truly know. If someone himself says, “I am now a Guru, and I am even beyond Brahmā and Viṣṇu,” then the matter becomes confused. Here, you—I mean, Maheśvarānandajī now—you are becoming a guru. Well, your feeling is there. But if I think in my mind, “I have become a guru; I have become Śiva, Brahmā, Viṣṇu, and Parī,” then it will be like this: “Kāglā, don’t sit in the temple.” The other Kāglā says, “Why don’t you sit? Don’t move up.” He replies, “I don’t want to sit, I don’t want to sit.” “Kāglā, why?” See, I am doing this pūjā, the bells are ringing in the temple. But I am not doing this pūjā for you, Kāglā. God is doing this pūjā in the temple. So, who is this Maheśvarānanda? To say that in this mortal body, which is filled with filth, one is Parabrahma—then what can be the greater ignorance than this? Therefore, you need modesty. Even if you possess the complete knowledge of Brahmā, as long as you have this body, you should believe that you are the soul and not the body. Still, you must consider that you are seated within the body. This body is a walking temple, and Bhagavān resides in this temple. Chela āvey to śrīr bābajī rove to bāt karīje, nī to karīje photo mein dekh bokrā na ke. Bokrā bābajī ke karījo, karo kai bābajī karījo. Karo bābajī, thode kyā kahā? Vo to photo hai, bhāv hamāre hai. Vo bhāv meṁ ham lakṣ jāyegā. Yes or no? In the same way, this Guru tattva is the most supreme of all tattvas. And that Satguru—the Satguru is one who becomes Brahmaleen. Whose name is taken, his blessings, his support, his knowledge, his protection—all remain complete with us. So, as long as our Gurudev is in the body, he is near us; he is with us. But when the Guru gives up the body of the five elements, then he is no longer just with us—he is within us. There is a difference. As long as there is a body, there are two bodies, right? So they walk with us, sit with us, talk with us. But when that body is abandoned, that soul enters us and is with us and within us now. By worshipping and adoring that soul in the name of the Satguru, we strive to advance our spiritual power. When Bhagavān appears, there are several stages. Amar Bhagwān āni khāmī āni ubā vijayai taki vairūpī āyogu ne ākya dī mein Bhagwān ushram Shiv dhaingai saddu kī kaḍā Bhagwān thane shaijīye khāī tharā khāī khāī kare khus bī karege to jāḍū khore ho isliye Bhagwān bhī āte kī thoḍī bhāt aise vichār karte kī kaise jāye. However much Bhagavān’s avatāra has taken place, the world’s great beings have also faced this. Consider Bhagavān Kṛṣṇa. When his avatāra occurred, his birth took place, look at what happened: how much suffering his mother and father had to endure. Us mā kā dard, kyā Bhagavān āyā? Should the pain have been that great? Mahādeva bhayāṅ ke dek mahāraḍī chai je. And when they came, they would take disciples—then there was even more sorrow. After that, even Bhagavān Śrī Kṛṣṇa was not allowed to live with so much bliss and comfort. In the end, he had to leave his home, leave his kingdom, leave his battlefield. Mahāprabhujī is doing, Mahāprabhujī is doing. Bhagavān Himself abandoned the battlefield and left. Theit kahan se kahan Mathura Gokul se jaate jaate, theit samundar ke kinaare, Gujarat Kach ke aage paani ke samundar ke tapu thode te Vajag ke vishram kya vahe Rukmani jī lare chali jaku vahe kati bichhar gine vih bichhar gya. Then gradually we came to know that on that island there was Rukmiṇī, as well as Bhagavān Kṛṣṇa. So today it is called Bheṭ Dvārakā. Don’t you understand? So Dwarka did not buy any Bhet. Who did not buy Bhet? That means Bhagavān got back the meeting of Kṛṣṇa and Rukmiṇī. Then Bhagavān left that place for peace, as the people of Abhīra and Kāba were after him. Now we don’t know how he hurt Bhagavān with arrows. Or they say that just a little arrow on the feet of Bhagavān, then Bhagavān destroyed his līlā. So they say, “I believe that God has seen me in Kabīrāś, I am complete, I have done what I had to do, but I am a non-religious person.” See, I am not doing anything for your sake, not for your glory; I am just speaking. If someone is sitting in the middle of the room, why are you speaking like this? Yes, laugh like this. Very good, very good. Gyānī, koī dekho andar meṁ kyā bhāv chal rahā hai. To vo śuddha ātmā hotā hai, aur nahī̃ to mukh me Rām, bagal me vāṇī, bāt kabhī nahī̃ re purī. So in every way, one who has no deceit within—no kapaṭ, no kuśur—is free. Some adhārmīs say that a Bhīl was lying by the side of Lord Kṛṣṇa, running, and then the Bhīl injured him, hit him, shot him. They call them adhārmīs; we don’t say that. We say, Bhagavān has said, “Now it is time to go.” That is what happened. Bhagavān Rām, Maryādā Puruṣottam, how much he had to bear. Karṇa pada kyā? What Kaikeyī did first—she even loved him more than her own son. Through the bad association of Mantharā, that poor woman went astray—by the words of Mantharā. Mantharā’s words made her falter. Just see, what she said to Bhagavān Rām. Bhagavān Rāma couldn’t go to any village, any city, couldn’t live with anyone. There used to be huge forests in Ushram, but today no forest is left. And they were going barefoot—Bhagavān Rām, Sītā Jī, and Lakṣmaṇ Jī. Was this a small thing? Sītājī kā aparādha ho gayā, Bhagavān Rāma bhī vilāpa rahe, kitnā kaṣṭa huā. He went to Laṅkā, Lakṣmaṇa was struck by a śakti bāṇa, and Bhagavān Rāma wept and was grieving. Dekho Bhagavān bhī, śaśī dharā, same talā, Lakṣmaṇa kī prāṇa jā rahā. Hanumān kab āogī, na jāne kis janma kī phala, karma phala. Bhagavān too did not know which birth’s karma was bearing fruit now. Mere prāṇa pyārā bhāī Lakṣmaṇa—he would die as soon as the sun rose. And I had promised my mother that I would bring my brother Lakṣmaṇ back with me. Now he was to die in a few hours. Sītā is scared. The moon is going down, time is passing, and Lakṣmaṇa’s life is ebbing away. When will the future unfold? I do not know which birth’s karma phala is manifesting. Not only that. After that, about Sati Sītā, people have also spoken. Agni ke praveś meṁ—what things they said to innocent people! Āj kāl to chhorī dhanirā ṭhoke kalaṭ ne kāya koī nī yā bāt eh? I will go, or Dhani says, “You go and stay at your home.” Earlier, Maryādā Puruṣottama used to be called Maryādā. Even after all this, there are many people who have not happened—like those who grew up in anger and jealousy. Afterwards, they spoke words against Mother Sītā. Now, see how much pain God Rāma must have suffered. Lakṣmaṇ, go—he was ordered to leave Sītā in the ṛṣi’s āśrama. Kaun se ṛṣi ke āśram meṁ? In the āśrama of ṛṣi Vālmīki. Would that pregnant woman not have felt pain, brother? Did Lakṣmaṇa not feel sorrow? Did Sītā Jī not feel sorrow? Arre, He is Bhagavān, Viṣṇu Himself; all is possible. But the world shows us that such things happen in life too. Yet the one who does not leave his true path is the one who is victorious. Not only that—after that, time was given for Lakṣmaṇa to die. Mahāprabhujīp Karatā, Mahāprabhujīp Karatā. And now, what is happening, Gurudev? And now, Lakṣmaṇa—I consider my brother more dear than my own life. Should I have to punish him to death? Gurujī says, “Look, if you are a sādhu, then you will have to speak the truth. Whether it is anyone, truth is truth. O Rām, till today you have fulfilled your promise. Nibhaya aur itna toda se karne ke vāste, Lakṣmaṇa ke prati thārā jo ye lagāv hai, prem hai, tu tere satyatā ko chhoṛ degā. If Maryādā Puruṣottam is appropriate for Lakṣmaṇa, otherwise no one will call you Bhagavān Rām, Maryādā Puruṣottam. Ye tere jīvan kī pūrī tapasyā par pānī phir jāyegā.” See, no matter how much spiritual practice you do, how much bhajan, how much scripture reading, how much meditation, how much pūjā, how much vrat, if in the end you commit a fault, the water will flow away. This is the case. So, O Lakṣmaṇa, you will have to do it. O Rāma: Raghukula rīti sadā chalāyī, prāṇa jāye para bachana na jāye. Rāma gave his word. Ask yourself. You had said that you would do it. Tell me that you will not do it. Tell me. So, what will Bhagavān say? Even then, Bhagavān was sad. Bhagavān Viṣṇu’s avatāra saw sorrow. Dekha, phir kyā vindamānā āyī ki Bhagavān Sarayū nadī ke andar meṁ jala samādhi le lī, praveśa karke jala samādhi le lī. Āpo kaun? Kona ke main bheedharmī ke hai ke pānī meṁ paḍne ātmā jai karī, Mariā Mā, koī muṇḍā ate, āvāz āp deje kī nahī, kehne vālā kahegā. Sītā Jī ko bhī akṣaya bhī lagā diyā thā; lekin Mātā Sītā hai—vo to śuddha thī, uskā koī nī hai. So what is the cause of all this? Jab tak akhīrī samay nahī̃ ātā hai. Main to bas ātmā hū̃. Jab tak sūrya asta nahī̃ hotā, tab tak sandhyā kī pūjā nahī̃ hotī. Jab tak sūrya hai, tab tak sandhyā nahī̃ hai. Similarly, as long as this body exists, do not sit in the mind thinking, “I am the Supreme Soul.” Par ho, nī pata nahī̃ kis meṁ kyā hotā hai. So what is written? Gurudev. Prabhu hī hamārī lāj rakhtā hai. Darśan jaldi denā, itanā to karnā Prabhujī, darśan jaldi denā. O Lord, please bless us and grant us this darśana as soon as possible. So, whether it is Bhagavān, a devotee, or a Nāgā, everyone faces difficulties. But for Bhagavān, that is His līlā; He does not feel sad. What does Bhagwān know? He is a witness. If you are a witness, then you are also Bhagwān—but here, you are not a witness. So I did not ask, “Bābājī, are you a witness here?” Why should I say, “I am a witness”? Take that knife. Mahārāj says, “Bring the rice and take it out.” Oh, you will not get it. Injection. Dev is wise. It is easy to say, but it is not easy to live. Bhagavān Śrī Dīp Nārāyaṇ Mahāprabhujī had an eye operation in Ajmer, and the doctor said, “We will give an injection so that you do not feel pain, Bābājī.” Hearing this, Devā knew that Mahāprabhujī absolutely would not need the injection. Kitnā time lagā? Kyā do ghanṭe? Ke bādil koī bād suī huī deve, jarūd ko nī. Āṅg we āṅg operation kareeyo ākh meṅ, dhāī guṇṭā lagiyā. He asked, “When did it happen, Bābajī?” Mahāprabhujī did not feel at all that the operation was going on. When Mahāprabhujī smiled after two and a half hours and said to the doctor, “Doctor, if you were here, you should have given him half an hour or two and a half hours”—see, he has control over his body. And apart from that, Kwanjire Bhai, ke to dwān jurur, ke hatha rani re, par lagi lagi, sab koi kahe, aur lagi nahi, lagi uske aisi laggai ho gaya, aram par, tu laggi, jis kī laggan laggai, uski bhi aram par Prabhu ke andar ho gaya. That is why Gurudev is Gurudev. We are worldly beings, abiding in this body, filled with jaṣmal, mūtra, vikār—but only the conscious soul is in us. On the basis of that, we are living, and that is the new form of our life: that Gurudev is with us. He will never leave us; He will always be with us. Kar ke dayā dayālu bedā tu pār lagāde... Gurudev Śaraṇ Tumah... Mātā Pitāra Bandhu Koī Nahī̃, Mātā Pitāra Bandhu Koī Nahī̃. Māyākā Jala Barī Inse Prabhu Chhoṛā, Māyākā Jala Barī Inse Prabhu. He Tuḍe Śaraṇa Tuma Cintāme, Sharan tuma chin. Such inner souls always bow down to the Guru with humble devotion and repeatedly pray, “May my worry be removed.” So worry, anxiety, anger, ego, greed, attachment—these are the enemies of the human being. There was much talk: one in all and all in one. The last point is this: it does not matter who is who. It may be that you have achieved many high levels of consciousness, but still you have life, and there will be many occasions, events, and satsaṅgs with the Satguru—the one who gave up the body. Yet we can still say, “My Satguru Dev, my Guru Dev.” At that time, what does “Satguru Dev” mean? It means the truth. When He was embodied, He was with us; but now He is within us. This is the difference. Now He is within us. Aisā merā Satguru andar bole. So the subject was this: every holy saint and incarnation had a hard life—the life of Kṛṣṇa, the life of Brahmā—and see how Jesus Christ was hanged on the cross. Jesus Christ was crucified on the cross. Jesus Christ was hanged on the cross. Kyā ye itnā anivārya thā ki bhagavān ko, us mahāpuruṣ ko ye kaṣṭ sahan karnā paḍā? Anivārya nahī̃ thā, lekin hai, hotā hai. In spite of all this, they did not abandon the truth. They did not feel sorrow. Kṛṣṇa did not feel sorrow, Rām did not feel sorrow, nobody felt sorrow. Yet they show us that despite all that suffering, we should not give up our path; we should not give up our dharma. If we give up, then everything is gone. Do not give up. Listen to everyone, worship all the gods, but the one whom you worship, the one who is your Satguru Dev—if you keep on following Him, then new paths will be crossed. Otherwise, keep wandering, eat gujjal in water. Motī Machhī, Motī Machhī Ke Agī, khāwārī cīz hai acchī, jo koī niyam pīchhī, pachāī pachāī to ye jo pahanī ke jānvar hai, wo khā jāyeṅge hameṁ. Sañcar rūpī sāgar, iske andar meṁ kaī prakār ke jānvar khāne kī liye tyār baiṭhe hai. Isse liye bhakti bhī āsan nahī̃ hai. Yagya thā, yug thā, yagya hotā thā, gyān yug thā. He Kevalam, He Kevalam... When we listen to these things, we may get scared. But when we get scared, then we get scared. We will say, “O Bhagavān!” The old man will say, “O Dada, Dada, take me away, I don’t want to stay here. Let me go.” Then Bhagavān will say, “O Ḍokrā, have you called me?” “Yes, Bāpūjī.” No, no... no. And do not try to get Self-knowledge given to you today. Bolo, teen cheeze hai: past, present, and future. To past gayā, present hai, future āyā hī nahī̃ hai. Isliye śaraṇ tumhārī, cintā merī, miṭhā de, O Prabhu. I took the shelter of Thy lotus feet. Remove all my worries and my sufferings. That’s it. So, the life of Jesus was not easy. Nor did the mother of Jesus have an easy life. We don’t know how her life was. Even she didn’t have a room in which to give birth to her child. Ātā ṭakke kamro ko nī āṭāo, citabar ne janam de vāre vāste gayo bāṁśiyā bantī dī nā uṭe unne kā unbadā re māyā janam dī doe to us mailā kī kyā istitī hogī; us kā dard vohī jāntī hain aur koī ne jāntā hain. So, Bhagavān avatār lyā mā bābrī parīkṣā to jabrī karee vā revā Bhagavān. Why does this happen? But it happens. That is why Bhagavān says, “Bābajī, I am not playing the game of hurry. Give me four days and see what is happening, and then I will come to you. Okay? Give me happiness and food. See the world, and take your boat. Okay? That’s it.” That is enough. Let us recite the name of the devotion of Satguru Dev: Mar Devara Dev Janamdhar Bisaru Nahi Karu Charanori Seva Dhar Bhagatiro Dhan Data Di Ji Yo Janam Janam Vishru Nahi Aapka Amar Naam Jo Hai, Wo Hamare Hirde Mein Rahe Hain. The Guru Mantra is itself the Yantra, it is the Tantra, it is the Mantra. Through that very Mantra, we will attain the art of going to the feet of our Supreme Father, Paramātmā. Therefore, for the last more than forty—fifty-three hours, fifty-two hours, or forty-nine hours, yes, no, forty to fifty hours—we have been celebrating Guru Pūrṇimā. Now Pūrṇimā has passed, midnight has come. That means now, good night. So I wish you all the best, and I will see you tomorrow. Thank you all, dear brothers and sisters around the world, who are with us on the webcast. A message coming from Alakh Purījī, Siddha Pīṭh Paramparā, the Holy Land in Bharat, blesses you on the occasion of Guru Pūrṇimā. Om Śānti, Śānti, Śānti. Dīp Nārāyaṇa Bhagavān, Devī Īśvara Mahādeva, Mādhav Kṛṣṇa Bhagavān. Nāhaṁ Karatā, Prabhudīp Karatā, Mahāprabhudīp Karatā, He Kevalam. Oṁ Śāntiḥ, Śāntiḥ, Śāntiḥ.