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Śrī Dīp Nārāyaṇ Bhagavān kī jai, devā dī devā, devā purīṣya, Mahādev kī jai, Mahādevānandjī Bhagavān kī jai, alak purījī Mahādev kī jai, oṁ, śānti, śānti, śānti. We have all gathered on the holy occasion of the puṇya tithi of Ārādhi Bhagavān Śrī Dīp Nārāyaṇ Mahāprabhujī. His presence pervades the entire universe through our Bābājī Mahāprabhujī and Devpurījī. You have just heard the beautiful bhajan from Gyāneśwar Mahī Mahārāj jī and Bhajanānand jī. As I was sitting and singing, I saw that so many people have joined from various countries. I know you are all aware that today is the day of our Bhagavān Śrī Nārāyaṇa Mahāprabhujī. He is this university. Across the whole world, everyone is offering their respects to Mahāprabhujī’s Devpurījī, to Mahāprabhujī, and to all of you here—my dear ones from America, China, Australia, New Zealand, Fiji, Canada, and elsewhere. I extend my wishes to you all. People are here from other nations on Mahāprabhujī’s day. Tomorrow is also significant for Christians as the day of Jesus, and there will be ceremonies. This convergence is very great for all of us together. We must understand this. There are great saints in all countries. We see different names and forms, different kinds of realism about who is who among humans. But we know that when we all leave the body, we are all one. Our holy Gurujī, Swami Madhavānandjī Bhagavān, was like that. On the day he merged with Parabrahma Paramātmā, Mahāprabhujī said of him: "One in all and all in one. One in all and all in one." Holy Gurujī, Swāmī Madhavānandjī Gurudev, said, "I am one in all." In the same way, Bābājī, Gurujī, came to us from our Śrī Priyant Paramātmā, Madhavānandjī Bhagavān. You know that Gurujī’s presence is not confined to where we sit now in Jordan, nor only to Jordan or Rajasthan, but extends throughout India and all other countries: China, the Americas, Australia, the Netherlands, Fiji, Canada, etc. This is the blessing. Who is it that brought this holy Gurujī, Swāmī Madhavānandjī? Madhavānandjī Bhagavān gave this to me; he sent me. When I went to another country once, Bābājī, Madhavānandjī Bābājī, was going to my abode. He did not know someone had taken me there, but Gurujī knew. Bābājī said he would send me there with his thoughts. When I arrived, Gurujī, Mahādvanāndjī, his father, thought about it. Gurujī said, "Mārā chelo, Mārō bēṭō, where did he go? But he is with me." Similarly, when my father’s God, Devpurījī, went there, he asked Mahādvanāndjī and Mahāprabhujī, "Where are they?" One day, I was abroad. At one o’clock in the afternoon, Mahāprabhujī, Madhavānandjī, and Bhagavān were sitting in prayer at the Jaipur Ashram. At that same moment, a voice came. To tell you the truth, Mahāprabhujī himself has written this. He wrote on paper that from Kailash village, Bhagavān Devapurījī came to him. When Devapurījī was leaving, he said to Madhavānandjī, "How shall I call you, Madhavānand? I will call you Bhagavān." But Bābājī said, "Bābājī, your coming is enough." I am telling you the truth; it is written in the book. I would not say a word incorrectly. So what did he say? Devapurījī Bhagavān said, "I am going abroad for my mother’s sake, in my name. I am perhaps in trouble," Gurujī said. Devapurījī Bhagavān says, "I am going to him to protect him." The one who came, Mahāprabhujī, was just like this, roaming around. I am telling you the truth; I will not lie. It is written there in Bābājī’s account. When a devotee is a disciple, he is at the feet. He says, "God is my God. My parents are the same." Such a sādhu, guru and disciple, are both one. As it is said that Lord Śiva and Viṣṇu are the same. Viṣṇu and Śiva are the same. They come and go in the same way. A disciple and a Guru are the same. Both are the same. But they know how I am walking and from where I am walking. So, like this, it is already established that guru and disciple are two only in words, not in the body we talk about. But in reality, we are both as guru and disciples, and they are taking on all such a guru’s role. There are many who are playing a part; that is of course. But Satguru, Satkā means Satya, Ānanda—that is one. Like a child born in the mother’s lap belongs to the mother, and the mother belongs to the child. The father is born, but how much of the mother is born? And when a mother gives her child, even then, how much she adores him. Even the father is very happy. But if we talk about the mother, she is the same. A drop of water is small, and the cloud is vast. Secondly, what you say is that our entire sea and a small drop of water are equal. Where fire has come, fire has come, and this spark is small, yet both are equal. This spark can also burn completely. They throw him out of the fire, just like your mother and father. In both of them, when we walk and go, that is why it is said that the Guru and the disciple should be one. No matter where the child goes, I see that I have taken birth here, I am sitting here, but I have gone ahead now. The parents, the mother and father of the Guru, are far away, but they are the same. As you can see, if you look at your telephone, if I look here, then my Gurujī is there, where you can find a Guru in another country. But I am talking to you. I am seeing it. See this too. If you see a doctor, science is great. But there are two kinds of science. One science is physical, and this is what all doctors and scientists are doing. But God is beyond that. Everybody, no one can understand like this. That’s why today, this part of Bhagavān Śrī Svāmī Madhavānandjī Bhagavān, that song of Bābājī, "One in all and all in one," ek aur anek, ek aur anek mein, ek ohi anek. In the same way, when you, like Bābājī, think of Mahāprabhujī, then Mahāprabhujī is sitting. Do not say they are not here. Bābājī is sitting here. This is not a photo. He himself is sitting here. You and I, all of us are here. So our Gurudev came here. Our parents told us to do this work. We are doing it, and you can see his family, his father, they all left, and his disciples, Gurujī, they all left, and the disciples are there. Please sit down. I will tell you one thing. God has given me this. I do not know why I am telling you this. I am telling you the truth. God has given me this. Please sit down. I am happy with everything. I am telling you the truth. But you may know that in some time, something may happen that God will take it away from me. Because an animal knows that a human being is the same, whether a woman or a man. So when the body is going to know that now I have no desire or anything, that I am going today or I am going now, now nothing can happen, that is it. In that, our union with Him will take place. Otherwise, they will say that our Gurujī has gone to old age. We have a lot of money. Why are you doing this and that? It is not like that. This is not Gāḍī. Gāḍī is different. In it, as much as it is said that now it is given to me, now I am... very... sometimes I get scared. Sometimes I say, what will I do? How am I doing it? Listen to this. Have you all listened? And I am also sitting. If this happens to any other person, they will say, "Oh, Bābā, what have you done?" Then I will not be proud. That is why the Guru is called the Sanātan Guru. He is not in the body. But he is saying that he is my disciple, my son, and I am protecting him. I am protecting him, but while protecting, we say, "Where are they?" I do not know. See, some sages are like this, that we have to go to Gurudwara, where are they? You say, one Rāvaṇa said, "We will do that." Okay. Oh brother, this does not happen. One saint is there, and the disciple of the saint is there. So they are both one. So I said that Viṣṇu is there, Śiva is there. Both are not separate. Sometimes Lord Śiva and Viṣṇu are called, and when Viṣṇu wakes up, he goes there. All such places are like that. So, where have you come from? Because all of you, in your heart, you do not care about money, you do not care about the shop. You do not care that you are good-looking or that you wear a lot of clothes; you do not care about that. You care about the fact that you are with God. And you see, we should not kill animals, we should not eat them, because all the creatures known in the 84 lakhs of life forms, they all eat. The dog eats the buffalo, the buffalo eats the goat, the goat eats the animal. These are there. But God said, they said, "The animals, they said, 'Something has happened inside them, so where will we go? How will we go?'" So then God said, "Bring humans." And God said to the humans, "I will not live with you anymore; I have given you everything." I have given everything to my father. My father has given everything to me. God has given to me everything that you are as a human, and you know that. So, okay, I go. God said that I go. I give you, my dear. Now I will not do anything. You do because you are a human, and I give you everything in the body. Everything. And with this, if you can, you will be like a God coming with me to what? So there will be two Satyug or Noor Kirgam? In this, you will have to go back, or you will have to go to God. Either we go back again, or we go into the heaven above the heaven. Heaven is not very big, but... That is why God has said, "I have given everything to you, my son, but this is the thing: now you give to the society. Whether you will do good or bad, that is for you. I have given." So how can we eat humans and animals and then say, "Now your sin is done. Now you will go back to the dead"? One thing is that I do not know if I stepped on an animal or not. That is my mistake. That is why we pray for an animal that we have killed or harmed. In the evening we say Śubha Āratī. When we wake up in the morning, we open our eyes. We should say that I am a human being. When we wake up in the evening, we open our eyes and say, "I am a human being." So if I am a human being, then I do not have to do this to animals. And then he says, "Mother, may I put my feet down?" Which mother? Mother, mother earth, mother earth. One is the mother, and the other is Mother Earth. I put my feet on it, Mother. So if someone kills an animal, forgive me, mother. And then he goes and looks at the water. One drop of water is given to the body. There is a whole ocean below. One drop is here. So what happens in this drop? As soon as you wake up in the morning, what happens in the universe? That it is so much, what happens? That water comes into the whole body. So what is this? When you wake up in the morning and look at the water, as soon as a drop falls into the ocean, it goes into the entire body. So we have to take it, and it is only one drop. As soon as the drop falls into the ocean, the ocean remains. There is no drop. That is why he is the Satguru. He is the mother. He is the father. And he is the brother, and he is the child. The one who is going to be with you is a true Guru. Otherwise, many people come and say, "He will come, he will say, he will say. After that, he will say, he will say." That is why all of you are coming. My Gurudev, I am just like you. I always say this. I am not saying that I am above you, I am your Guru, I am your this and that. I always say that I am my Gurudev. I say no, I have never said that I am your Guru. Till now, I have not said that. It is the same: your Guru is the Guru. And then, when they will go inside the Guru, when they will become one, then the second one will come, and they will also be the same. Satsaṅg is the same. Sat and Saṅg. This is Sat, Satya. Satya Sanātan Dharma. Shat dharma, this dharma, shat dharma, so they have come, you are all coming. I consider you all very blessed that you have come. Your father God is listening; do not listen to this. You tell that everyone sees in the temple, worships in the temple, everything is done. It is not like a baṭā. Until the time he is sitting on the path and growing, but when he looks at it and worships it, then he falls at his feet. Otherwise, sit, sit, one hand is like a bottle of tobacco, one hand is like a bottle. He says, "Do not sit, give me your legs." But when he will make it, then he will say, "Oh God, my God." And how many people go inside the temples? How many people come? So we have to become such that we make the stone human, make God. We will go ahead. It is very good that you sang bhajan. I took more time from you. Mahārāj was about to do bhajan, so now we will do more bhajan. We will enjoy. Keep on drinking tea. Give tea to everyone. I was hungry, so I had rabri and lentils. The lentils were so big. I said, "Where are they? Oh, the lentils are there." I said, "Cut them there." But when I put it in my mouth, oh, I ate a lot. I did not have rabri; I had made some other vegetable. They say, "No, I am from Marwari, Gujarati," I forget. Papadi, papad, rab, no, rabdi, rabodi, rabodi sabzi, that is a little bit, but the other one is good. But when there is a good place, when it comes to bhajan, when it comes to bhāvan, when it comes to mandir, when it comes to āśram, so there it becomes very tasty. In our India, we go a little ahead of Jodhpur. There is a very great God of Mahātma Jī, very, very good. So, what they say there is that He said, "What are you doing?" What is the matter? They are just pulling. I have not gone to Vata till now. Where is the Ashram? Shikarpura. Is it Shikarpura? No, I have not gone to Vata from Raja Ram. This is my Vāta. In front of Jodhpur, there is Kharadā Pā. Yes, Kharadā Pā. See how God is there. Gurujī was there. Everyone says, "I will go there." And I do not know how it tastes, what taste comes. Because it is of God. He gives blessings. If there is blessing, then everything goes on. Bol śānatān dharma kī dīp Nārāyaṇa Bhagavānā kī, Mahādvanāndjī Bhagavānā kī. Look, people are sitting from far away. So what do they say? Look at me. What do they say to me? Praṇām Swāmījī, dearest Swāmījī, praṇām. Such a beautiful start and after end, Swāmījī. Aul prāṇāyām bhol Sanātan Dharmakī deep Nārāyaṇ Bhagavānkī satya Sanātan Dharmakī Bhajanānandjī Mahārāj kī aur dūsrī bhayam bhai sabhī ko jai jai ho.