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Oṁ Namo Śrī Prabhu Dīp Nārāyaṇam. Oṁ Namo Śrī Prabhu Dīp Nārāyaṇam. Haṁsabhādas Prabhuśaraṇa Praṇāmam. Haṁsabhādas Prabhuśaraṇa Parāyaṇam. Oṁ Namaḥ Śrī Prabhudīp Nārāyaṇam. Oṁ Namaḥ Śrī Prabhudīp Nārāyaṇam. Oṁ Namaḥ Śrī Prabhudīpānār. Oṁ Namaḥ Śrī Prabhudīpānār. O Merciful God, Bhagavān Śrī Dīp Nārāyaṇ Mahāprabhujī, we adore Him. Glory to our God, Bhagavān Śrī Dīp Nārāyaṇ Mahāprabhujī. O Lord, we are all Your devotees. Haṁsabhādas Prabhu, we are all Your devotees, singing the glory of Mahāprabhujī, of Bhagavān, of God. Oṁ Namaḥ Śrī Prabhu Dīp Nārāyaṇam. Oṁ Namo Śrī Prabhudīpa Nārāyaṇam. Haṁsabhādas Prabhuśaraṇaparāyaṇam. Om Namo Śrī Prabhudīpā Nārāyaṇam. Om Namaḥ Śrī Prabhude Panarāya. They have different names, different times, and different forms, but it is the same One. As long as we do not recognize what God truly is, we will only run after this body and that body and that body. The Vedas and the words of the Ṛṣis speak of Parabrahma. Christians call this the Holy Father—formless, yet spoken of. Jesus said, “I am not God; I am the son of God. I am like you all.” That Holy Father is what we call Parabrahma, the highest, the supreme. Muslims say, “Allah.” Allah has no form, and therefore they do not adore any image there, though we do. It is important to know about Islam: they know each and every hair of the body, and they adore that Allah. But Allah is not a form. Some can realize this, some cannot. Similarly, many other religions have their own ways. Then it is said in the Bhagavad Gītā, where Arjuna asks Bhagavān Kṛṣṇa, in the twelfth chapter: “What is better—the one with form, called Sākāra, or the formless one, called Nirākāra? Which is best for us? What should we worship?” Bhagavān Kṛṣṇa replied, “Arjuna, both are good, both are equal. But because you still have a physical body, you are limited; you wish to see, otherwise you will not. Therefore we adore God in form, and finally, at the end, we merge into Parabrahma. So both are the same.” It is also said that there are two kinds of God. One is called Nimitta—from time to time, not continuously. When cruelties on earth toward humans, animals, trees, and plants become overwhelming, then He incarnates. God can be Śiva, Viṣṇu, or Brahmā. So it is said: God as Śiva, God as Viṣṇu, God as Brahmā. Śiva is the one who brings us forth. Viṣṇu is the protector. And Brahmā is the creator. Brahmā creates, but how? Viṣṇu said, “Brahmā asked, ‘Who is my creator?’” Viṣṇu told him, “Your creator is Viṣṇu.” From Viṣṇu’s navel a lotus flower emerges. Brahmā was told, “Viṣṇu created you.” But Brahmā said, “No, I want to see for myself.” So he traveled down the stem of the lotus, deep into the ocean, descending for ages, but he did not find Viṣṇu. Even Brahmā was disappointed. Now, even Brahmā was disappointed—who are we? We are often disappointing, and we disappoint others too. When we think, “I am, but you are not,” that is the problem. So Brahmā came out again. Śiva had given Brahmā the lotus to sit upon, so Brahmā is there. Then Bhagavān Śiva said to Viṣṇu—after creating Brahmā, for Śiva created Brahmā, not that Brahmā created Śiva—“Now, Viṣṇu, go deep into the ocean and protect everything.” It is said that Viṣṇu cannot live without water, and water cannot live without fire. In water there is heat, fire; fire needs water, and water needs fire. Viṣṇu is the protector. God said, “Protect all creatures in this world, all vegetation, everything. Viṣṇu, you are the protector.” Śiva said, “Sit on this holy seat.” The Christians speak of the holy chair; it comes from this. Now Brahmā is seated there. Brahmā said, “But I want to know who gave me birth, who protects me.” Viṣṇu said, “I am your creator.” Brahmā disagreed. Then Śiva came again. Bhagavān Śiva said, “Viṣṇu, I created you, and you did not create Brahmā. I created Brahmā, and I am Svayambhū, the self-manifested. Viṣṇu, you go to the milky ocean.” There resides Lakṣmī, prosperity. And under the ocean are very precious things—all kinds of gems and treasures—but who can go so deep? No one. Prosperity is there near Viṣṇu. Protect that. Then Śiva said, “Brahmā, your duty is creation.” So it is like this: when someone is making two, two… and air conditioning. Then all sound is gone. There is one other Brahma called Ātampurī. Ātampurī is that which is created now everywhere, even in the lake. And there, it is said, there is some different kind of sound. Always he said: Ātmā, Ātmā, Ātmapurī. He tries all techniques, but there is some unpleasant sound. Therefore, in that abode of Brahmā and Viṣṇu, there is no air-conditioned sound. Put it off, yes, and close this window also. There is Viṣṇu. Viṣṇu is with Lakṣmī. What does Lakṣmī mean? Prosperity. What is prosperity? Australian dollars, Indian rupees, European euros—but for Lakṣmī, this is nothing. Lakṣmī Jī gave me this art. And that, too, is nothing for Lakṣmī. True prosperity means knowledge, knowledge. There is no negativity. So that is immense. From there came Śiva. Śiva said, “I create Viṣṇu, I create you Brahmā, and I am the creator. Now Brahmā, I give you the duty of creation.” And so, from the five elements, from the five prāṇas, from Viṣṇu above Brahmā, sitting on the lotus chariot, from his eyes, nostrils, ears, and mouth, he creates. Then what? Everyone who appeared—Brahmā created sons and told them, “Now you must create, have children, populate the world.” And what did they say? Those sons, dressed like ascetics, replied, “Please, Guru, my father, I do not want to create anything. Let me go to the forest and meditate, please.” Those from the ears also said no. Those from the nostrils and mouth, the same. This was Brahmā’s second disappointment: first, he could not find Viṣṇu; second, all these beings—the Sanat Kumāras and others—refused to create. So what to do? Now, this is like politics in the world. One party rules for five years, then if the public dislikes it, they choose another. So it is with Brahmā, Viṣṇu, and Śiva. What, then, is eternal? Śiva said, “I am here and now. When I appeared, I made myself. Now I have to act.” So then, who is the one highest of all, who brings everything into one name? That is the Guru. That is why I said there are two: Nirākāra and Sākāra. It is written: Guru Brahmā, Guru Viṣṇu, Guru Devo Maheśvara, Guru Sākṣāt Parabrahma, Tasmai Śrī Gurave Namaḥ. Above these three is that Guru power. But you must remain rooted. As long as you are in your body, you act, but still you adore your master, your Guru. Though your Guru is no longer in the body, he is still there. The day you say, “Now my Guru is gone, I am the highest, and I will act,” you get lost. You lose everything. You may do this and that, but there is nothing. Therefore, even if you are the supreme of the supreme of the supreme, you still adore your Guru. So that is why: Guru Brahmā, Guru Viṣṇu, Guru Devo Maheśvara—but Parabrahma, Paramātmā Gurudeva, is the Guru. Dhyāna Mūlaṁ Guru Mūrti, Pūjā Mūlaṁ Guru Pādaṁ, Mantra Mūlaṁ Guru Vākyaṁ, Mokṣa Mūlaṁ Guru Kṛpā. So where to adore? What should I worship? Dhyāna Mūlaṁ Guru Mūrti. Adore the Guru Dev. Through this adoration to that Guru, not this guru running here and there. There are three kinds of guru now, yes. A little child wants to ride a bicycle; the parents teach him. Then you go to school; your teacher teaches you knowledge. Here, in this building, Yogendra is the guru of the electrical systems, yes? Everyone is like this. So everything—now the Western creation, no one can make instructions for the electricity, Purījī, Purījī… Guru Brahmā, Guru Viṣṇu, Guru Devo Maheśvara, Guru Sākṣāt Parabrahma. So that Parabrahma is the Guru. Tasmai Śrī Gurave Namaḥ. Dhyāna Mūlaṁ Guru Mūrti, Pūjā Mūlaṁ Guru Pādaṁ, Mantra Mūlaṁ Guru Vākyaṁ, Mokṣa Mūlaṁ Guru Kṛpā. Mokṣa means liberation from what? From all your karmas, all your debts toward your parents, toward your wife, toward your husband, toward your children, neighbors, everything. Who will liberate us? Brahmā is there, Viṣṇu is there, Śiva is there, but they too are now bound. They are bound, and therefore the fourth is that Guru. So one guru is that Nirākāra, as I said before: Parabrahma or Allah or Holy Father. The Holy Father has no form, nowhere. Similarly, our guru, who has physically left, is now that. So hold onto him. If you try to do something without having been given permission, you cannot sit in that place. If a proper guru is not there, no one will say, “Let me sit on this chair.” You know, when the Pope leaves, they choose—how long, how much, with the holy word they confer the chair. Paramparā, and that chair is the holy chair. Individuals come and go, but the chair remains. Understand? Similarly, the paramparā from Śiva himself until today is the guru paramparā. But if you say, “I am a guru,” where are your roots? From which chair do you come? Now in Kali Yuga, there are many who do not adore or even have a guru, yet they declare themselves a guru, and disciples come, but they have nothing. They will have no more children. What does “children” mean? It means you have everything—knowledge, surface—but further there will be nothing. You remain on the same path. Dhyānamūlaṁ guru kṛpā, dhyānamūlaṁ gurumūrti. What are you going to meditate on? Dhyānamūlaṁ gurumūrti. Now you should meditate on your Gurudev, on his form. And what are all these teachers, many gurus, doing? They say: sit down, close your eyes, look at the sun rising, a beautiful light. Feel the ocean. Where are you meditating? Where is your Guru? Where are you? Where is the sun? Where is the light? Where is the ocean? Where are these beautiful flowers? Are you searching for these, or for that Guru? And do you have your Guru? So that is dhyāna mūlaṁ guru mūrti, pūjā mūlaṁ guru pādam. Dhyāna mūlaṁ guru mūrti. Meditate on that Gurudev’s form completely, completely. Everything is there. Dhyāna Mūlaṁ Guru Mūrti, Pūjā Mūlaṁ Guru Pādam. Pādam means the feet, both feet. And the nails, the toes, both big toes—they are for the Guru’s worship. You can worship all five, ten, but from those toes there is light, and whatever is further, you can see. Dhyāna mūlaṁ guru mūrti, pūjā mūlaṁ guru padam. Whom to worship? The Guru. There is a source that will lead to Brahman. Dhyāna mūlaṁ guru mūrti, pūjā mūlaṁ guru padam, mantra mūlaṁ guru vākya. Which mantra are you practicing now? Do not adopt just any mantra. Mantra Mūlaṁ Guru Vākyam. Vākyam means the word. What Gurudev tells you to do, that is your mantra. It means you must walk the right path. Sometimes, even if you dislike it, Gurudev is strict and has a big, nice stick. But in Kali Yuga, you cannot even say the word “chapati.” It is like the wind, pavan. Guru Vakya. That is why it is said, “Guru Vakya.” If you have not learned and understood, sometimes here and sometimes there, then you are confused, and all your disciples are confused. Sometimes people are heading in a direction that is not exactly correct. There was a house for the mentally ill. About a hundred people were there, and the government would look for them if they ran away. How to recognize them? They cut the residents’ hair in a certain way, like this. So if someone escaped, they would ask, “Have you seen a mentally ill person?” because the hair was like that. But a barber played a joke: he gave that same haircut to everyone. Now, in the whole world, even pilots have hair like this. It does not look beautiful at all. So the snake is gone, and you are beating only the sign of the snake, thinking it is the snake. People should know what reality is. So do not cut your hair like this, Pundam, okay? You also, do not do it. Otherwise, I will not let you sit here or there, because you are not normal anymore. He was also cutting—he is a doctor, and he cut his hair! Anyhow. Namaḥ Śivāya, Oṁ Namaḥ Śivāya, Oṁ… Om śānti, śānti, śānti. Brahmā, Viṣṇu, and Śiva have beautiful meetings and conversations. When the three are talking together, there is another master. When Śiva, Brahmā, and Viṣṇu discuss, they look to the other side for blessings, so that they may proceed. Similarly, this happens with me: when I look somewhere, my master should turn the camera that way. It is like a parliament sitting; the president is there, and when he has to ask someone, the camera turns to that person. So when your master moves a hand, a leg, or looks here or there, immediately you attend to that side. This is called teaching. Alright? Now, regarding Nimit: Incarnation of God. When everything becomes too intense, Viṣṇu brings it all down. But finally, it returns to Śiva. Śiva is the giver, and he will also dissolve. I have projected, and then it is finished. Shresti, that is called Śreṣṭī. And what is Śreṣṭī? The whole sṛṣṭi, everything we see in this world, will all be finished. Only the ocean will remain. Then new creation will come. After many, many yugas, this happens. So that is Nimit—time to time. That is the first. I want to look at how Mahāprabhujī appears in this beautiful photo. How is it that the whole world is turned? That is the master’s work. Second is Nitya Avatāra. One is Nimit Avatāra—time to time. And then Nitya Avatāra, meaning every day God incarnates. That one is called the Guru. The Guru guides the whole world. For example, I was sitting in New Delhi, and my flight took off to Bangkok, then to Perth, and from there to Sydney. For me, that master, Nityānanda, was guiding everyone directly and brought the airplane safely down. The guru is like a pilot. You cannot just go and sit there and say, “Take off.” There are a hundred people, or three hundred, on a very big plane, and you tell the pilot, “Sit down, I am the boss, I will do it.” The pilot says no. Or if he lets you try, you realize you cannot. “Pilot, please, you come here!” That is it. Understand what I mean. The complete master: you may have read a very nice book about how to operate the liver; everything is written there. Then you tell your wife, “Lie down, I know, I will do it.” But you cannot master it. So mastery means there are two kinds of gurus. One is the guru in worldly life, in science, etc. And the second is the Guru, Nitya, the Satguru belonging to the beyond. Now, about this, Guruji said here that I will translate the bhajan. Prem kā pyālā hari kab merā varse? When will my bowl be filled with prema, love or bliss? Ananta Bhikārī Ham Khaḍe Khaḍe Tarse. I am a beggar at Your door, yearning; please give me Your grace. In Your house, there is no lack for anyone. Why do I go empty with my bowl? Whoever came to Your door received everything; none went empty-handed. Jismar prem kī naraj bhikārī, On whom, O Lord, Your glance of love falls, everyone receives. Prem Amṛt Hari Behad Barse. The nectar of love rains abundantly, like a rare shower, for Gurujī. Main hu swa laya. I am asking, calling, begging—merā pyālā, when will my bowl be full? Kabito Dayālu Dātā Dayā Hampar Kī Che. But I know, my Lord, one day You will be merciful; You will also fill my cup. Meera, Narasī, Kashi, Kabir, Tulsī—there were great saints. Meera was a great saint. Narsī was a great saint. Kabīrdās was a very great saint. And Tulsīdās, all great saints were there. Ananta Bhakta, Sant Pyālā Pī Pī… See, all such saints had their bowls full of nectar, and they were drinking. Merī Śrīdīp Dayālu Dātā, Kyō̃ Nahī̃ Sun Se? O my glorious, my Gurudev, why are You not listening to me? Akhil Khazānā Terā Kyā Hote Khaḍ Khar Se? You have endless, endless wisdom and treasures. If You give something to fill my cup, nothing will be lacking. Śrī Mādhavānanda Ke Prem Ānand Barso Holy Guruji said, “Please give me the blessing of Your blessing as bliss, that I may feel happy.” Jabhi Merī Ātmā Harṣhey, And then my ātmā, my soul, will be happy and complete. Thank you, all the best.