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Gaṇeśa Mahārāja Kī Jai. Om Śrīdīp Nārāyaṁ Bhagavān Kī Jai. Nārohu Gaṅgā Nāmī, Guru Deva, Gaṇeśa Jai. Śrīdīp Nārāyaṁ Bhagavān Kī Jai. Śrīdeva Purīṣa Mahādeva Kī Jai. Śrīdhāraṁ Samrācata Guru Svāmī Mādhvānanda Jī Bhagavān Kī Jai. Viśva Guru Mahāmaṇḍaleśvara Paraha Śrī, Svāmī Maheśvarānanda Jī Guru Deva Kī Jai. Jai Jai... Bariyo neer, aṭhaṅg dukh bari, bich mein aṭki, jahan je hamārī. Pal pal Prabhujī, to pukārī, āp kī nāre karā denā, dayā karī ke pāv, sāgar pār lagā denā. Dev dayā lo, dayā kari ke pāv, sāgar pār lagā denā. Vārio nira thang dukh bārī ich mein aṭkī jahan je humārī. Phal phal Prabhu jī toī pukārī. Āp kī nāre karā de nā, Guru Dev dayālu. Daya kari ke Bhavsagari paar, Bhavsagari paar, Lega de na Bhavsagari paar, De na Guru Dev Dayalu. Yā kari ke bhav sāgar pāde, nīnda avidhyā māhi, svarūpa sūdhi bulāhi. Svarū sūdhi bulāhi pal pal prabhujī toya pukāri ākari, āp chakāde Guru Dev Dayā Lu Dayā Kari Ke Prabhu Kari Pāade Bhavsāgarī Pār Lagade Na. Go sāgarī pār lagādena, Bhav sāgarī pār lagādena, Guru dāyalu yādarike pār lagādena. Bhagavān Dīpanārāya, āpa pīnako pāra lagādena. Bhagavān Dīpanārāya, kona parle gāta vananda caraṇa guṇa gāte, abake moī bachāde na. Gurudev Dayā Ludhyā Karike Bhavsāgarī Parle Gāta. Sada yogī jaṭām namo, sarva api guṇātīta deva Prabhujī, sada charan kī sevā. Tobhīgan haran dharan paras parpār, Pārbati nandan namo charan dhāī jaya. Jaya Jaya Dev Dayāl Śiva Kāran suman dhalāmur, Jaya jayan vīrajya mat, sada raho anu. Hari Om Niranjan Ram Bhajimani Nārāyaṇa... Bhajimānī Nārāyaṇa. Namoh Namoh Gurudev Jī Ne Koti Koti Praṇām. Palak Palak Vinakhi Trusug Sagar Nijānam. Your life is like the wind, O beloved of the bhajans. Saṃsāra bhaya hātha vāru me, yo jo sāñjā paḍene bhīkāra jā, bhajale sāñjīya... Kari umar hawaan jaan, bhajale saanjia. Kari umar hawa juja, bajale saanvaliya. Sanasaar bhaaya makri walo jaaloe. Yo sanasaar bhaaya makri walo jaaloe. bajale saanvaliya. Bhajale sāvaliyā thārī umare havā jujā... Bhajale sāvaliyā sansārabhaya osvarumoti, yo joḍho pāla kene tuṭajā. Bhajale sāvariyā gyāūñjā, bhajale sāvariyā kari umāre hawā jujā... Bhajale sāvariyā, sansār baya retvari machali Ya jo bhariye āve ne khāli jāj, bhajale sāvariyā. Ya jo bhariye āve ne khāli jāj, bhajale sāvariyā. Thari kumāre havāj, bhajale sāvariyā. Thari umare, bhajale sāvariyā. Yoban saar bhaja kagajwari pudhiyan, Bhajale saavariya... Thari umare hawa jujaan, bajale saavariya... Ya jo taloye lage ne put jaaj, Bajale saamariya. Ya jo taloye lagyao put jaaj, Bajale saamariya. Tari umare hawa juja, Bajale saamariya. Tari umare hawa juja. Bajale Saavariya Keta Kabiratunore Bhai, Bajale Saavariya Kari Umar Hawa Jhuja Bajale Saavariya. For the last 48 hours, we have been in a high atmosphere, celebrating, organizing, working, and performing karma yoga for Guru Pūrṇimā. We have not taken complete rest, yet we are enjoying Guru Pūrṇimā so much. Where there is joy, there is no fatigue. Where there is love, we do not take much time. Where there is emotion, there is no sorrow. The bliss of Guru Pūrṇimā is such. It is said: Guru Brahmā, Guru Viṣṇu, Guru Devo Maheśvara, Guru Sākṣāt Parabrahma, Tasmai Śrī Gurubhyaḥ Namaḥ. To take the name of that Prabhu, to remember that Prabhu, is supremely blissful. Only the one who knows can know. But if someone himself says, "I am now a Guru, and I am beyond Brahmā and Viṣṇu," then there is a problem. Why should I become a Guru like Maheśvara Nānak Jī? It is up to you. If I think in my mind that I have become a Guru, that I have become Śiva, Brahmā, Viṣṇu, and Pārvatī, then it would be like sitting in a temple with a piece of paper. If you sit with another piece of paper, why don’t you move up? If you don’t want to get tired, why don’t you sit in the temple with a piece of paper? If you say, "Look at my worship, the bells are ringing in the temple," remember, the worship is not for you; it is for the piece of paper. God is the one who is worshiped in the temple. So who is this Maheśvarānanda? He is the one who is in the body of this mortal frame, filled with all impurities. Even if we say he is in Parabrahma, what can be the ignorance? We need humility. Even if you have the complete evidence of Brahma Jñāna, as long as this body exists, you must remember: I am the Ātmā, not the body. I am sitting in the body. This is a walking temple. And in this temple only, God is in conversation. If you are a disciple, then talk to the body. If not, talk to it. Look at the photo of Bhogra. Bhogra, what should I do with Bhavjī? I am not saying he is a fool. He is our feeling. We will get into that feeling, yes or no. In the same way, this Guru Tattva is the most sacred Tattva. That Satguru—and Satguru is one who becomes Brahmaleena—his name is taken, his blessings, his support, his knowledge, his protection is complete with us. So, till the time our Gurudev is in the body, will the vehicles stop? Okay, go in peace in the monsoon. He is going to Kāśī. As long as our Gurū-Dev is in our body, he is with us. But when Gurū-Dev abandons the five elements of the body, then he is not with us, he is within us. There is a difference. Till the time there is a body, there are two bodies, so they are with us, they walk with us, they sit with us, they talk with us. But when that body is abandoned, then that soul enters us and is with us, now it is inside us. In the name of the Satguru, we try to increase our spiritual strength by worshipping Him. When Bhagavān appears, there are many stages. If I, Bhagavān, come here, I will come up. So He will come in formless form. And the next day, I will be Bhagavān, Śrī Rām, Śiva. I will be like a dove, so why should Bhagavān come here? If you do anything, then you are losing your magic. That is why Bhagavān also comes and thinks a little about how to go. As much as Bhagavān’s avatāra has been in the world, even of great men, then he suffered a lot. This human being is such a demon. He suffered a lot. If you look at the birth of Bhagavān Kṛṣṇa’s avatāra, you can see how much pain his mother and father went through. The pain of that mother—did God come and that pain should be this much? Mother said, "Look, I want half of it." But how much pain others had to endure, and when they came, they left. Then there was more sorrow. After that, Lord Kṛṣṇa himself did not let anyone live in peace and joy. In the end, he was defeated by Rāṁśodā. What is the name of Rāṁśodā? What does Ranshoda mean? He was able to leave Ranshoda. He fought too. First, the Mahābhārata war took place. At that time, Krishna and Arjuna were the heroes of today. Tulsi Nara’s time was long. Kaba Luti, Gopiyan, Arjun has done the same thing. In the Mahābhārata war, Kurukshetra used to have a lot of diamonds. In those times, Bhagwānī herself left the battlefield and started running. While running, running... Bhagwan Krishna also, today he is called as Bhet Dwarka. Have you not done yoga? So Dwarka has not bought any Bhet. Who has not bought Bhet? That means Bhagwān Kṛṣṇa Rukmiṇī’s Bhet, which was to be found, that Bhet was broken. Then Bhagwān from there... All these Kabas, these Abhakaras, all these Bheel were after Bhagavān. So Bhagavān left the place for peace. Now we don’t know how he hurt God with his arrows. Or he says, just a little arrow on the foot of God’s feet, then God has ended his Līlā. We say, we believe that God has seen my time. It is over. I have done what I had to do, but you are unethical. See, you don’t have to be so proud of yourself. If someone is sitting and speaking, why are you speaking like this? If someone is sitting and laughing in your mind, yes, that’s good. I don’t think anyone has gone anywhere. See, what is going on inside? If there is only one feeling inside and outside, then that is a pure soul. Or else, in the face of Rāma, in the side of him, there will never be any talk of purī. He will go to hell. So, both of them, in every way, the one who does not have kapaṭ, the one who does not have kura kapaṭ, the one who does not see kura and kapaṭ, they call him an illiterate. They say that he is illiterate. He kept on running and running, till there and then Bhīla injured him. They say he was illiterate. We don’t say that. We say that it was time for God to leave. This is what happened, isn’t it? Bhagavān Rāma, Maryādā Puruṣottama, had to endure so much. Kekai used to love Kushaṅga more than her own son. Because of Kushaṅgā, like Mantharā, she got hurt by the words of Mathurā Mahāmukhī. She got hurt by the words of Mantharā because of blackmail. And see what she said to Bhagwān Rām: send Bhagwān Rām into the forest, don’t let Rājyā Mahā Laḍkā go. What did she say? What happened? Not only that, Bhagavān Rāma could not go to anyone’s village, could not go to any city, could not live with anyone. In those days, there used to be many big forests, but there is no forest left. And they too were going barefoot—Bhagavān Rāma, Sītā jī and Lakṣmaṇa jī. Was this difficulty less? And it was not only that; Sītā jī was kidnapped, and Bhagavān Rāma was also being kidnapped. And how much difficulty there was: they went to Lanka, Lakṣmaṇ got a mūrchā band. Bhagavān Rāma is feeling sad. See, Bhagavān is also feeling sad. The time is passing by. Lakṣmaṇa’s life is passing by. When will Hanuman come? God doesn’t know what the fruit of his birth is. Bhagwan also says, "I don’t know what is the fruit of my birth. My dear brother Lakṣmaṇ, he is going to die as soon as the sun rises, and I had told my mother that I will bring brother Lakṣmaṇ back with me, and now he is going to die in a few hours." So Śaśī is scared. The moon is going down, Śaśī is scared, time is passing, and Lakṣmaṇ’s life is going. When will the prediction come? I don’t know what kind of karma I was born with. Not only that, after that, people also said about Sītā, Satī Sītā, that she had to go into the fire. Nowadays, they say, "You are a very strong woman, you are very strong." Nowadays, girls are very brave. They say, "No problem, I will go." Or Dhani says, "You go and stay at your home." Earlier, Mariyada Purushottam used to be called Mariyada. Even after all this, there are many people who have not been saved. Like the mother who grew up in anger and jealousy. After talking, she was speaking words against Mother Sītā. Now see how much pain Lord Rāma must have suffered, that Lakṣmaṇa told Sītā to leave Sītā in the āśrama of Vālmīki. In the ashram of Vālmīki Ṛṣi, Garbhavatī Mahilā, would Rāma not have been in pain? Would Lakṣmaṇ not have been in pain? Would Sītā not have been in pain? God is there, Viṣṇu is there, everything is there. But the world tells us that something like this also happens in life. But the one who does not leave his true path is the winner. Satyameva Vijyate. Not only that, after that, I gave time to Lakṣmaṇa to die. Rāma is getting angry, going to Vasiṣṭha Muni, saying, "Gurudev, what is all this happening while you are here? Maa Kekai, how angry Maa Kekai was. We had to go to the jungle. Pitā Śrī left us alive. We were not among the four brothers, and Sītā became Araṇya, and Lakṣmaṇa got a Mṛṣa Bāṇa, and I got a Nāga Bāṇa, Nāga Pāśa. And now what is happening, Gurudev? And now Lakṣmaṇa... I consider my brother to be more than life and death." Gurujī says that if you are a sādhu, then you will have to speak the truth. No matter who you are, the truth is always the truth. "O Ram, till today you have fulfilled your promise. And after doing so little, your attachment towards Lakṣmaṇa, your attachment towards Lakṣmaṇa, your love towards him, will you leave your truthfulness? Mariyādā Puruṣottam, it is right to punish Lakṣmaṇa. Otherwise, no one will be able to call you as God, Rāma, Mārīḍha, Puruṣottama. Your whole life’s penance will be filled with water." See, no matter how much you do spiritual practice, how much you do bhajan, how much you read the scriptures, how much you meditate, how much you do pūjā, how much you do vrat, but if you do all these things in the end, then the water will be filled with water. This is the fact. God entered the river and took a bath in the water. Who said that? The seer said that the seer is the mother of the dead. Will a boy say that? The seer will say that. Sītājī was also given an example, but the mother is Sītā. She was pure. There is no one like her. So the meaning of this saying is that until the last moment comes, we cannot say, "I am just a Mahātma," no. Until the sun sets, there is no worship of the evening. So until this body is there, they say, send a big Mahātma in your mind. But it doesn’t happen. I don’t know what happens at what time. So, how is it written? "O Gurudev, keep our honor." Only Gurudev can keep our honor. Only God can keep our honor. At least do this, Gurujī. Don’t give me water for darśan. O Lord, please bless us and give us this darśan as soon as possible. So, whether it is Bhagavān, whether it is a devotee, whether it is a Nāgara, everyone faces difficulties. But Bhagavān, it is Bhagavān’s līlā. He does not feel sad. He is a witness. If you are a witness, then you are also a God. But where is the witness? I didn’t ask him, Bābājī, where is the witness? Why should I say, "I am the witness"? The one who took the knife, when the king came back, he said, "Where is the knife? Didn’t you get it?" Injection. God knows. It is easy to say but not easy to tell. So, Śrī Deep Nārāyaṇ Mahāprabhujī had an eye operation in Ajmer. The doctor said, "We will give you an injection so that you don’t get any pain." I told him to listen to me. Mahāprabhujī said, "You don’t need an injection." How long did it take? He said two hours. He said, "You don’t need anything after that." He had an eye operation. It took two and a half hours. After two and a half hours of operation, Mahāprabhujī did not feel that the operation was going on. After two and a half hours, Mahāprabhujī smiled and said to the doctor, "Doctor, if you were here, you should have given him half an hour to two and a half hours." See, he has control over his body. And the one who is on the other side says that he will definitely pray. He says that he will not stay away, but the one who is on the other side, everyone says that he is on the other side. But the one who is on the other side, he is on the other side. So he is on the other side. The one who is on the other side, he is also on the other side. That is why Gurudev is Gurudev. We are worldly beings; we are inside the body. We are filled with the jaḍamūtra vikāra. We are filled with vikāra. Lekin śuddha cetanā ātmā hamāre andar mein hai. Usi ke ādhār par ham jī rahe haiṅ. Aur vahī hamāre jīvan kī naīyā kā khevaiyā jo hai. Gurudev is with us. He will never leave us. He will always be with us. śaraṇ tumhārī, cintā merī miṭāde. Gurudev, śaraṇ tumhārī, cintā merī miṭāde. Kar ke dayā dayālu, bedā tū pār lagāde. Gurudev, śaraṇ tumhārī, cintā merī miṭāde. Gurudev, śaraṇ tuma, mātā, pitā, bandhu koī nahī̃. Mātā, pitā, bandhu koī nahī̃, māyā kā jāl baṛī. Inse Prabhu chhoṛā de, māyā kā jāl baṛī. Inse Prabhu chhoṛā de, tude śaraṇ tuma cintā me. Kar ke dayā dayā lo bedā, tu par lagā Tudeh śaraṇ tuma chen. So, such anantra-ātmā, always bow down to the Guru with pious devotion and pray repeatedly that my worry may save me from this worry. So, there were many, many talks: one in all and all in one. The last is this: it doesn’t matter who is who. It can be that you have achieved many high levels of consciousness, but still you have life, and there will be many occasions, events, and things where things will happen through the body, senses, and thoughts. Who is responsible for that? Therefore, we say, don’t celebrate the day too early; let the sun set. But the Gurudev, Satguru Dev, is always with us. When he is with us, then there is a duality: he and me, or me and he. But when Gurudev gives up this body, that time is called the Satgurudev, generally Satguru, that one who gave up the body. But we can say my Satgurudev, my Gurudev, okay? So at that time, what means Satgurudev? The truth. So when he was as embodiment, he was with us. But now he is within us, so this is the difference. Now he is within us. Aisā merā Satguru andar bole. So that was the subject, and the subject was this: that every holy saint and incarnation who had a hard life—Life of Kṛṣṇa, life of Rāma, aur dekhi Bhagavān Īśā Masīh ko bhī, Kis prakār se cross pe laṭkāyā, jind jīt ko hātho meṁ khilā ṭhokā, kā kālī ke andar meṁ bhujyā meṁ ṭhokā, doī pāgho ne bhelā karne khilā ṭhokā, kī kāl jā meṁ khilo ṭhokyo, māā thāre māā ṭhokā, jītā jīv ke apartho koī injection deyato chillāmon. Kya ye itna anivārya thā ki Bhagavān ko, us mahā puruṣ ko ye kaṣṭa sahana paṛā? It was not his responsibility. But it happens. Even after so much has happened, he did not leave these truths. So, he would not have felt sad. Krishna did not feel sad. Neither Rāma nor anyone else did. But he tells us that, despite so much suffering, we should not leave our path. We should not leave our religion. If you leave it, then everything is gone. Don’t leave it. Listen to everyone’s advice. Pray to all the Gods. But whoever you are worshiping, the one who is your Satgurū Dev, if you keep on following him, then you will not be able to cross it. Otherwise, keep wandering. Eat a guchal in the water. Then a fat fish will come. Oh, that fat fish will say, "Oh, the food is good. The water animals will eat us." The ocean of the world is ready to eat animals. That is why devotion is not easy. There was the age of Yajña, Yajña was the age of knowledge, now it is the age of devotion. But devotion is not that easy. Bhakti ke liye kaha ki bhukhe maru, bhushwaru, nakshe chiru khal, Thoda śūnya par bharitā hai, tu betā kyā? Bah, hain, ye bāt hai. Guru kush dete toh, andar me baat jaane, aag lag gayi uske andar, woh nahi hai. That is why Mahāprabhujī says that the body will have to be made. Then what? It is difficult for me to travel. If my body makes my shoes, then there is no need to worry that I will travel to Bhāvasāgara, Tirunelak, or I will go to Phāyala. You are in the middle of it all. This is the matter. If I sell, then I will have to sell, and if you sell, then I will sell. So, we hear these things. Even if we get hurt, even if we get hurt, but when we get hurt, then we get scared. We say, "Oh God," the old man will say, "Oh God, I am in pain." ... no one will go. There is a difference between saying and saying. Therefore, be a grace of God and live your life with devotion. Travel, and don’t try to give me self-knowledge today. If you give me self-knowledge today, then tomorrow I will have to leave the body. And if I don’t leave the body tomorrow, then the day after tomorrow I will have to go back to hell. Say it. There are three things: past, present, and future. The past is gone, the present is there, and the future has not come. That’s why, O Lord, I took shelter at 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 to give birth to her child. Can you see it or not? So what will be the condition of that woman? Only she knows the pain of that woman. No one else knows it. So God took the incarnation. But the mother and father’s test was very close. Oh God, why does this happen? But it happens. That’s why God said, "Father, I am not playing fast. You have given me four days. You have seen what is happening to me. I will come to you. I want you to enjoy your life, see the world, and make your name." That’s it. That’s enough. The name of Satguru Dev is Bhakti. Vishru Nahi Karu Charanori Seva Dhar. Janam Janam Vishru Nahi. Your Amar Naam should remain in our hearts. The Guru Mantra is the same instrument, the same tantra, the same mantra. With the same mantra, we will get the art of going to that Param Pitā Paramatmā. Therefore, the last 40, more than 40, 53 hours, 52 hours, or 49 hours, yes. No, 40, 50 hours already we are celebrating Guru Pūrṇimā. Now Purnima is gone, midnight, all right. It means now, good night. So, wish you all the best, and see you tomorrow. Thank you all, dear brothers and sisters around the world who are with us on the webcast. Message coming from Alak Purījī Siddha Pīṭ Paramparā, Holy Land in Bhārat. And bless you on the occasion of the Guru Pūrṇimā. Om Śānti, Śānti, Śānti. Om Śānti Śānti...