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It is said that all souls, whatever body they acquire, achieve something wonderful. In the form of a lion, wherever there is a living being, there is a leader. And where there is a non-living being, even there a sage or a saint can be found. In that lion-form, where there is life, where there is a saint, there is leadership. Gurujī then recited: Magarbhan ke dil meṁ chāroṁ bād nahīṁ honī chāhī, kām krodh madh lobh yeh nā narak ke panth. Yeh chār vastu jī śarīr mein hai, wo kadē bhī nahīṁ tirs ke gurān nahīṁ būndā kyun lagā vyeh. Bhai bheg mein rahī, aur guru kā doṣī bane. Guru kā doṣī bane, Bhagavān kā doṣī to vyeh imāste. Mahārāj harj karnā hoyī hai, ke bhai bhed yato mat rakho mat, aur rakho, to ācāryaṁ cījaṁ durro. Guru kī śobhā baḍhāo, nīca guru kā doṣī holā. Hari Om, Om, Om. (Chai maṅgāyī dī, chār pān gilaasī āyī. Bhāī lāo Swāmī ko chai, chai pilāo. Dīptān Bhagavān kī jai! Chai pilāo Swāmī ko, Maṇi pilāo. ‘Tea for me’ – bol bhāī, Hari Om. Someone got up to open something. Hari Om.) Then he said: Sankat Karo Ni Nirmal Sadhu Ki Jansu Awa Gaman Mit Jai. Janm Aur Maran Ko Chakkar Hai Chaurasi Ko Chakkar, Lak Chaurasi Ji Ajun Chaurasi Kain Cheez Hai Chaurasi Hai Motamoti Char Khan. Beṭhu Mahārāj, Beṭhu, Kāṭo, Kasāīḍ Mo. He explained the types of birth: Jarāyuj – those who take birth from a womb, all creatures of the womb-born category. Those born of eggs are the egg-born. Those born of Sveda (moisture) – not of Sveda, but of Sveda, or of Bhāpa, or of Sveda… those born of moisture. Śvet, those born of Śvet… (He wandered on for a moment.) Nāhaṁ Karatā Prabhu Dīpa Karatā Mahāprabhujī Dīpa Karatā He Kevalam He Kevalam… Then a beautiful illustration: Chandan ugyo ek bāvano, ek chhoṭo so chandan ko rūkh uge, to saro hī van, saro hī jaṅgal, jo ko hai bo khus we. Hāṁ, chandan ugyo ek bāvano, jān siyo khuśī bhai ban rāī, bī ek chandan ke karan hai, yānī ek mahāpuruṣ ke karan hai. Just as a single sandalwood tree, though small, fills the entire forest and jungle with its fragrance, so does one great soul. Today, if we take the name of Dīpa Nārāyaṇa or Kāśī Purījī Bābājī, it is because of one great being. See how many are listening to me, how many are followers, how many are devotees – all these people, owing to one sandalwood, one saint, one form, themselves become fragrant like sandalwood. If you lack sandalwood, you might buy sandalwood wood. But truly, the pure sandalwood is cut off. Bighā āspā candan ke rukhne āspās kā jakā peḍh hai nī, baṅgī lagdiyāṁ hāṭā hoī āpne to lekin bighā mā āspās kā jakā peḍh paḍā hoī, baṅgā mainī bhī candan kī khuśbū ho jāyā hoī. Ī vastāī ke candan ugayo ek bāvanō jānśo khuśī bhaī ban. Rai, bhi ek chandan ke karan hai, sab hī chandan ho jāya pache? Another image followed: Parvat ugyo ek mās udo, ab ek mās kā rukhne ugyo, parvat ugyo ek mās udo. Jansho dukhī bhai ban rai puro juṅgal dukhī ho giyo, kyuṁ? Karan? Āp jalai saṅg oraṇe jalai māns jathai, māns ko bāghīco ve vade māns āpas mẽ bhid ṭakrār ragḍī zag ragḍī zag maṭṭe āg lag jāve to khud bhī jalai aur āspās mẽ aur jaka peḍh paḍh ban bhī jalai ban bhī balai, ī māns te? Yes, the mountain was there, and the month of Jyeṣṭha was intensely hot. You were burning, the forest was burning, the deceitful crow was burning, the pigeon was burning, the trees were burning – and even the sandalwood tree was burning. Āg lagī aun to saglā hī baḍe, āg meṁ to ālār, sūkhā, gīlā, sarā jalē, to dhūāṁ lagī, chandan jalē, aur jal rahī ban raī, rūsev uḍ chalāyā, jā ka kāgalā jī ān gā, jā kā to uḍ gayā, aur pankeru sab uḍ gayā. Yet a swan came and settled on the burning sandalwood tree. The swan sat on that branch. The sandalwood seemed to say, “Chandan, what are you saying? Chandan, why are you laughing? You have wings everywhere; you can fly. Why are you laughing?” And the sandalwood answered: “I am flying without wings. I have no wings, yet I fly.” Ke sohrā riyār sukh pāviyā mei athe e vanme riyār aur thare uppar kathe e kanai e dāl par betheā, kanai e dāl par betheā thare par bīṭ kari tovī, paṭṭa kharab kariyā tovī tum hane kaḍī koī sikhāī ko nī karī to kain kave? Ke Sohra Riyaar Sukh Paaviya Aur Ramya Daalo Daal The To Jalo Mei Ubra Jad Aaj Thare Me Vipat Padiye Aaj The Jal Ria Ho Puri Ji Puri Ji… Satguru Bhagavān Kī Jai, Swāmījī Mahārāj. (The light was adjusted.) Purījī, Purījī, Purījī… Now came the essence of the teaching: the eternal Self. Param Ānandjī Mahārāj says, “Saints, I am a great fakīra. Half of my life is not finished, I do not have a body. The soul is not finished, the soul is eternal. It never gets destroyed. Na to unhe agni gila kar sake, na unhe agni jala sake. Na Bāyu Sukha Sake, Na Jal Gilo Kar Sake, Na Śastar Kār Sake – To Ātmā Ajīrā Mare. Unnī Ādhār Śrī Mā Puruṣa Ne Kahā, Ki Mein Hum Mustā Fakīrā, Ādi Anta Hoe Nahī̃ Merā. Ātam Bhāv Śrī Brahmā Kar Vartī Mein Jākar Kev Kaite Hain.” And so he continued: “What should I do? No, no… Darta Dheeraa In Mahae Satta Chumukh Jī, Mairī Maito Sadāe Sāthī Rahe. In Pā Jindarā Sāth Ho Lekin Er Bheelō Nī Bheelū. Main Main Humast Fakīra Adi Ant Hove Naī. Mairā Main Darōn Sarīra: Jāgrath, Sapana, Suṣupti – tino mujhbīn kā kareerā. I am the knower of all three; I am the witness of all three. Jāgrat, Svapna, Suṣupti – all three play their games without me; I am their witness, the Ātmā, unmoving, immortal. Saints, I am a great Fakīra. Neither beginning nor end belongs to me; I am the whole body.” Tinu kāla ekras bhartu sab mein main basirā. Sūkṣma siyati sūkṣma darśu main hūn ger gambhīra… Sab jad jagat vibhu mein chetan, nirādhār nij pīhara. Vibhu means like the sky, I am vast. Vibhu means the sky. Satsaṅg Ādhyātmī Śabd ujhyāro sadā rahet hai, crore bhān ughe se, biniśat guru pave nahī, chāy raṅk ho chāy nares. ‘I am poor,’ he says. No, I am not poor. I am a king. I am a king… Hare Kṛṣṇa Gaṇeśa, Amṛta Bindu Har Dam Barṣe, Sadā Hariyo Phūle He Phaleśa, Satguru Dātā Dikha Yo Dīvānu Deśa, Meśrā Nānak Guru Kṛpākār Dīnī, De Dīno Upadeśa, Satya Rāma Deśa Me Retā, Ānanda Rahe Hameśa, Satguru Dātā Dikha Yo Dīvānu Deśa. Mahāprabhujī kī Karatā Mahāprabhujī kī Karatā… Samādhi Motī Iśā deśe ajaba nīrāḷā, arvīneśī śivaṁ rahe ujāḷā. Thus, the fragrance of truth and the light of the Self were shared.