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Part 1: The Eternal Journey This composition is by Mīrābāī, who was a princess in the Jaipur region about 500 years ago. She developed a close relationship with Śrī Kṛṣṇa from a very young age; she used to play with Kṛṣṇa as a doll and all that. Later on, she was married to a prince, but she still considered Kṛṣṇa as her lover. This was an embarrassment for the royal family, as she was walking around in the streets everywhere calling Kṛṣṇa her lover. In this song, she says, "Who will understand my pain, Dharatī’s pain?" Who will understand my pain? No one will understand. Then, "I am Śyām Devanī." I am crazy after Śyām, who is Kṛṣṇa. I am Krishna-crazy or Śyām-crazy. So no one will understand my pain, what I am going through. Then, in the last answer, she says, "I’ve been walking around in forests and gardens looking for medicine, medicinal plants to cure this illness, this sickness, but I haven’t been able to find it." So she says, "O Śyām, you are my sickness, you are my doctor, and you are my medicine. Only then will I be cured." Bhajans are always very passionate, very passionate devotional songs. Mahāprabhujīp Karatā. Sarve bhavantu sukhinaḥ, sarve santu nirāmayāḥ, sarve bhadrāṇi paśyantu, mā kaścid duḥkha bhāgbhavet, oṁ śāntiḥ, śāntiḥ, śāntiḥ. Salutation to the cosmic light, adoration to the Dīneś. Oṁ Śrī Alakh Purī Jī, Siddha Pīṭh Paramparā. Good evening, dear sisters and brothers. It’s a blessing to be here in this beautiful hall, the center of the Theosophical Society. The mother branch of the Theosophical Society is in Chennai, India. Worldwide branches are there, for the very well-being of humanity, to find mutual understanding among traditions, cultures, philosophies, scientists, and religions. It’s beautiful. I welcome you all. Subject: Eternal Journey. That is something which we are already doing. We are on our eternal journey. On this planet, the creator has created 8.4 million different kinds of creatures, divided into three categories: Jalchar, Thalchar—creatures living in water, living on the earth, and in this space. All this together is, according to Vedic mathematics and the great seers, the ṛṣis, declared 8.4 million. If you have any doubts, you can begin to count and let me know next time if you have a little less or a few more. Anant Brahmāṇḍa, endless universe, Anant. We don’t know where the border is, where the beginning is, where the end is. We, our experiences, and our intellect are limited. How should we know about Ānanda Brahmāṇḍa? The space is like the mother’s body. Within this space is what is called cosmic consciousness. That’s within the space. That cosmic self you may call truth, you may call light, you may call consciousness, or God. That consciousness within the space is like an embryo in the mother’s body. That we call Hiraṇya Garbha, the golden egg. Now, according to Christianity, we are entering the period or the time of Easter, where you have symbolically the Easter egg. That egg for us is that Nāgarbha which has the entire universe again within itself. The space and the consciousness both have a perfect balance. Balance, harmony. Where there is balance, there is harmony. And where there is harmony, there is unity. That energy or Śakti, power, that’s called Yoga Śakti. Bhagavān Kṛṣṇa tells in the Bhagavad Gītā, "Arjuna, time to time I manifested myself here through that yoga." Yoga means uniting, yoga means oneness, yoga means balance. Now, in this endless universe where there is nothing and nothing and nothing exists, all these three—Ādyāśakti, Mother, the consciousness—that is called Śiva. Shiva means consciousness, Shiva means liberation, Shiva means beauty, and Shiva means truth. Satyam Śivam Sundaram. From that consciousness, the first Icchā Śakti, that Yogamāyā, awakens the tendency or a kind of feeling, resonance, that we call in our Śāstras, "Eko’haṁ bahusyāmi." I am one, and now I will multiply myself. There is our origin. There is the origin of all 8.4 million different creatures. What we call, O Lord, "Thy will be done." So it is. Does God have that wish? Yes. That was in the Vedas: "Ekoham," I am one. Now, so the first in this endless universe began, called the sound, resonance, and that is declared Ākār, Ukār, Makār, three letters, A-U-M, creator, protector, and liberator, not a destroyer, liberator. Shiva is not a destroyer, Shiva is a liberator. He is deleting all again. So, one Mahātma gave the explanation that you write in English with the three letters, God, G-O-D. He said, "The G is as a generator, that is Brahmā, the creator." O is the operator, who is protecting, as Viṣṇu. And D is a deleter, who deletes again this mind. So operator, generator, operator, and deleter. That this Nātha Rūpa Parabrahma in Veda says, "Nātha Rūpa Parabrahma." Nātha is now the resonance, Rūpa is the form, and Parabrahma is the supreme. If you would like to know the form of God after this empty space and consciousness, then it is the resonance. You heard the music, a beautiful singing voice. There is nothing other than that Self, the Supreme. And that sound is still resonating in the endless universe. Out of that sound, it manifests, called Svayambhū. Swayambhū. No one has created him. No father, no mother, nothing. The one who manifests itself from nothing. After the sound, jyoti begins, the fire, flame, light. That’s called Śivajyoti, and that’s why Śiva is the first one. Śivajyoti, Jīvanjyoti. Jīvanjyoti means the light of our life. In your heart, there is a beautiful flame; that’s life. In the Upaniṣad, in your heart there is a tiny cave, and in that tiny cave there is a beautiful blue light. That’s yourself. That’s your Ātmā. From that Śiva Jyoti, life began. It means. Then it is said, ananta brahmāṇḍa śāstra sūryas, endless universes and thousands of sun systems, millions of sun systems, created out of that jyoti, and we are included, we are that one, all the different sun systems, stars, planets, and all this, and that sound "Om" is still there, and that Om, that nāda, is balancing. On the day when the nāda will stop, everything will collapse. But it will not. It will not. That sound is within your body also. Each gland, each organ, each blood cell, everything has its own resonance. And the whole body, which is created out of five elements, is brought together through this resonance. In every solar system there is life, but not like the system we have. Every planet has a different kind of system. The astral body can travel anywhere, so it is said. In this anant, endless universe, on the waves of time, this soul is fluttering. Coming to the darkness, to the light, happiness, unhappiness, experiencing pain, pleasure, and suddenly the journey stops. And when it stops, the quality begins to develop. Pāni to calatā bhalā, paḍā gandā hoī. The water should flow. If water remains standing, it becomes dirty, it becomes polluted. Similarly, when the individual soul stops somewhere, then all this kāma, krodha, moha, lobha—all this begins to collect: anger, hate, jealousy, greediness, attachment, emotions. And this all comes and occupies us. Now, this sound, this resonance, has a taraṅg. Taraṅg means like one way, one beautiful resonance coming. Like you have a sitar, which has 18 strings inside, and each string has its own resonance. Similarly, now there are numerous souls created. Soul is not ātmā. Soul is individual. Ātmā is universal. So, when we talk about self-realization, ātmā jñāna, then you and me, we are all one. We are all one. One in all, and all in one. But as soon as we come to the individual, then we are the soul. And the soul, where it begins to manifest in different forms, the qualities come, action begins, good or bad. It happens every day with us, good and bad. That’s called karma. So karma is cause, action, and result. Each karma is coming individually. You are in Australia, and you know there is one tool called Vumaringa. And when you throw the Vumāriṅga, if you are the master, then it goes and comes to you. Similarly, the great master Paramahaṃsa Yogānanda said, each thought which goes from the human brain will, sooner or later, come back to that person. And therefore, in very short, it is said, Catur Veda Śāstra, the four Vedas, the most ancient literature, scriptures, the four Vedas, they were written perhaps, let’s say, years before. Before that, it was given from master to disciple vocally. That’s called Śruti and Smṛti. Śruti means what I heard from you. The master is talking, telling the disciple. Now, that disciple will one day become the master. And that one, smṛti, means the memory. Now, what the master spoke, how much you remember, you will give her. So, slowly, slowly, it’s getting lost. This, Śruti, Smṛti, we are coming back. So it is said, four Vedas, there are four Vedas, Ṣaṭśāstras, the six philosophies. In India, there are six main philosophies. Char veda se śāstra mein bāt likhī hai, do main things are two written in it. This takes up from when you read all, then you find two things. Char veda se śāstra mein bāt likhī hai, do. Śuk diyan śuk hotā hai aur dukh diyan dukh hotā hai. Ultimately, these śāstras say, if you give trouble to someone, you will get trouble. And if you give happiness and support, and help to someone, then you will get happiness. That depends on you. This is, in very short, the explanation of the entire philosophy of karma. Again, consciously or unconsciously. You drink poison. Now, poison will not tell you, "Don’t drink, I am poison." But the dharma, the principle of the poison, is to kill or affect the body. Poison can kill, but poison can also save your life. Only the doctor knows that. So, if you do any karma, consciously or unconsciously, that is counted as your karma, and that is written in the book, and that book is called the book of your destiny, the book of your destiny, good or bad karma, good luck or bad luck. Now, where is good luck and bad luck stored? Nowhere in the universe. Sometimes I am flying in an aeroplane, and I am looking, maybe I find something there in the sky, but there is nothing. So, good and bad, our soul is carrying, like you carry a backpack or rucksack on your body, through the entire universe. So, we are travelers, traveling, traveling, on an eternal journey. But our aim is to come back to our origin. Now you are living here in Adelaide, there is an ocean. Sometimes, when you stand somewhere on the beach or in a high building, you see at the beach, from the water, there is steam coming up. Ocean now becomes steam. Now we call it steam. It goes a little higher, and it becomes clouds. And clouds are taken by the wind of destiny’s fire. And now the clouds, the rain comes. Now we don’t call the cloud, we call the rain. And then it drops, and many, many drops unite together. It becomes a little stream of water, then becomes a creek, and then comes to the river. And ultimately, all these drops, the destination of the aim, come to the origin. So every drop makes its way to the origin, to the ocean. Now, you take any kind of piece, let’s say this chocolate. I throw it, but it comes back. We call it different. This material, whatever it is in the form, chocolate or anything, is coming from this earth, and the earth is bigger than this one, and this is a part of the earth. How far it goes, ultimately, one would like to come back to the origin. Now, similarly, it doesn’t matter in which part of the universe, on which planet, or where you are; your destination is to come again to that Śiva Jyoti. That Ānand, that universal consciousness, that’s called self-realization. At that time, all your karmas and everything are deleted. Otherwise, all our karmas are written in the book of destiny, and that book is taken care of by Dharmarāja. So there is Yamarāja and Dharmarāja. Dharmarāja is the king or the god of justice, Dharma. And Yama Rāja is the god of death. Dharma Rāja gives the order to Yama Rāja, "Now this creature, or this one, has to be brought. His time is over." And he will give the judgment. Now, this is his destiny. He has to go in that life, that form of life. So whatever we get now in this life is our past deeds or our destiny. If we believe or we don’t believe, belief does not change that reality. That reality, if one says, "I don’t believe that the sun rises," okay, don’t believe, but the sun will rise. Someone says, "I don’t believe there is a God," okay, no problem. God has no problem if you believe or not, but there is a God. So, there is oneness in the universe. Now, on this planet, this old soul which is here, we are related to here, and our ultimate eternal journey is to come back. There are many, many techniques, no doubt. Humans have developed a lot. Humans have got a powerful tool, and this powerful tool is intellect. And intellect needs education, and intellect can be harmful, can be beautiful, helpful, but it depends on how your intellect is educated. The best education, the best education you can get is the lap of, when the child goes the first day to kindergarten or nursery school, forget it. Now you gave this child and this intellect to feed, blackmailing or whatever mailing you said outside. You will be surprised one day, being in the kindergarten, a child comes with different feelings. Yes? So, your children don’t need your money. They need your wisdom, and your children don’t need your toys. They need... So, that education which we get in the lap of the parents has a great meaning. And that’s why we always call, "What is your mother language?" Because mostly the mother is talking for nine months. And then she is the first one who is always talking while feeding the child and looking at this and that. Father also does, but the father has little time. When the child makes the nappy, wait, then the father said to his wife, "Go, go, quickly, quickly, please, can you change the nappy?" Now, what happens in this modern world? Children are poor because now you have a different laptop. The laptop which you have here was for your children. On your lap, sitting now, a different one. So the laptop has made humans individuals again. Education. That education which should go lifelong with us. And that we call it going in the blood. Now, this in modern education—school, college, and this—this education is only till here, intellect. Doesn’t go till the heart, and education of mother and father goes directly into the heart. As long as we do not open our heart, it does not matter how many books you read or how many times you meditate, it will not help you. So, love unites. Hate or ignorance divides. As soon as hate, jealousy, conflict, anger, greed, and ego enter our brain, then your brain is boiling in the fire. But if you put all this in your heart, then your heart is an ocean. All this will be calmed down. Touch the heart. Touch the heart. Great Swami Sivanandaji of Rishikesh said, "Within you is the fountain of joy." The joy which you are searching for outside is little joy compared to the sorrows of death. But awake the joy which is within you. Within you is the fountain of joy, and within you is the ocean of bliss. Ānanda, Mahānanda, bliss, divine bliss. What we are looking for—the divine peace, joy, happiness, and whatever we call it—is within you, nowhere else. And within you is the immortal one, Ātmā. Kill this little "I" and live the divine life. Swamiji said, "Sivanandaji, love, serve, love and meditate." Similarly, my grandmaster Bhagavān Dīp Nār Mahāprabhujī, and in this Līlā Amṛt book, he is writing. Duality between religion means relation, and that relation means Sanātana. So Bhagavān Kṛṣṇa in the Bhagavad Gītā said in the 15th chapter, Arjuna, mame vāso jīva loke. In this mortal world, where there are many, many souls, creatures—it doesn’t matter, human or any other—mame vāso jīva loke, I am in everyone on this planet. Jīva bhūta sanātana, each and every entity is my relative, myself. They are not different from me, and that is the universal, the supreme. How to realize that? And for that, many religions, cultures, traditions, and mentalities have a beautiful way. But one of those is again the science of yoga. Yoga is the science of body, mind, consciousness, and soul. And yoga, the science of yoga, is given by Lord Śiva. Lord Śiva is known as the Lord of Mantras, the Lord of Wisdom, and the Lord of Yoga. All Vidyā, all the knowledge, comes from Śiva. In India, we used to say, "Oh my brother, what are you teaching mantras to Śiva? He is the lord of mantras." So it’s coming from him. So, yoga. Now, yoga means union. When you practice yoga, that means reunion. We are, we were one with, we are one with, but we lost or forgotten that we are one with God. So, through those practices, take any belief, any god, any way—that’s good. But belief is like that; there is no distance anymore. And when you have love for thyself, then you will do. If you don’t love thyself, you cannot do. We heard a beautiful bhajan from Mīrābāī. Kṛṣṇa, is that your ātmā? And what Mīrābāī said, in India we say, "Lagi Lagi Sab Koī Kahe Lagi Nahī̃ Lagar Aur Lagi Uske Aisī Lagāī Ho Gaī Arampar." Everyone said, "Oh, I caught it, I caught it, I was hurt." But those who were hurt by the bullet, that bullet went through and through. Our intellect didn’t let the goblets through. And that bullet of the Samīra, because people, you know, all great personalities in the world, we humans give troubles, and when they are gone, then we cry, "Oh God, how nice they were." Now we pray to Jesus when we see him on the cross, "Forgive our sins." That time, no one was saying, "Oh Lord." They crucified him. Good Friday is coming very soon. We’ll see what happens. So it doesn’t matter, even Kṛṣṇa didn’t have an easy life. We are listening to very beautiful stories of Kṛṣṇa, but also of Rāma. Part 2: The Eternal Journey: Love, Suffering, and the Quest for God The holy Francis of Assisi, all the great Śaṅkarācāryas—it is the task of a holy saint to enter into this mortal world and go through this wild life, with its many crocodiles and dangers. So Mīrā said, "Mīrā dardana jāne ko"—nobody knows my pain. That was her lament: nobody knows my pain. Everyone said, "Oh, this lady, this princess, her husband was against her, her father-in-law was against her, her mother-in-law was against her, her sister-in-law was all against her." They gave her a beautiful present box; inside was a poisonous snake, and they said, "This is Kṛṣṇa’s gift," or, "the idol of Kṛṣṇa." She opened the box, and inside was Kṛṣṇa’s beautiful medallion. In reality, it was a snake. Then they gave her a bowl full of poison and said, "This is the holy water of your master’s feet. Drink." She said, "Oh," and she took it. They thought, "Oh, she will drink now," and it was gone. But she drank, and she began to dance. Nothing happened. The poison didn’t affect her. They tried to give her a lot of trouble. They were torturing her. And she said, even at the end she said, "Oh, my Lord, while loving you, there will be troubles and suffering. I would have drummed throughout the whole city." Purījī, nobody should love him, but they don’t understand. So when such a burning desire arises—that’s called viraha, "vīrā kī marī, banu banu dolu"—I’m looking for my beloved. There is one little story. Stories are like a refreshment, okay? So there was one man who was asking everyone, "I want to see God. My aim is to see God." Someone told him, some sādhu, "You will not see God. The God here in the city, you will see only the lord, the Lord of the house, Lord of this, Lord of that, you know. But the God you want to see is only in the forest. Go into the forest." So he went somewhere in the desert, far away from Adelaide. A dry forest, nothing to eat, nothing to drink. True? No eating, no drinking, very hot night, cold, no energy. One day, he was lying somewhere. No trees. Suddenly, a big crow came. The crow thought, "This man is dying." He was waiting. He was waiting, but that man was still breathing. And the animal will not attack these birds as long as you are alive. He waited. Again, sunset. The next day, again, the crow came. That man was nearly like... His eyes were wide open with one hope: I will see my beloved, I will see my beloved. The crow thought, "No, I will not wait anymore." And he flew, sat on his hips, looking at that man, and the man is looking at him. He had no power to move his hands. The crow bit the stomach with its beak and took the skin away. The crow said, painfully, that the man didn’t say anything. Again, he took a piece of flesh and rose. Now, the man is telling the crow. So the writer, the poet, who is writing this, the man is saying to the crow: "Kāgā sab tan khāyo, ar chun chun khāyo mā." O crow, eat my whole body, each and every flesh, eat. My friend, look, even he said, "My friend, but my friend, one request: don’t eat my two eyeballs, because still I have a desire, a wish to see my beloved with these eyes." The crow was thinking, "I am sorry." But the crow said, "Are you crazy? Who is your beloved? Give up. There are many who can love them. Why do you suffer so much for him? Who is he? He may be—I don’t know. Leave it. Find someone." Now again, the man’s eyes are saying, his eyes speaking, "Oh, my friend. My friend, if it’s a letter, I can read it to you. Why? But I can’t read to you my destiny, my kismet. If it is a piece of wood, I can break it, but love, I cannot." He jumped, flew in front of the man, changed into the form of the God Viṣṇu, Caturbhuja Bhagavān Viṣṇu, Sudarśana Cakra, and giving blessing, "My son, it was a very hard test for you, you are." They gave the blessing again, and that man became healthy and good, stood up, and said, "Lord, my God, finally you came into me." So, my dear, the path of self-realization, love in the heart, that is the right way. With intellect, you cannot. Many are confused with intellect, those who are stuck in this. If it is intellect, then should we call it positive intellect? So, intellect and heart, both have to be balanced in one place. That’s called yoga. Well, you practice your yoga, heart yoga, rāja yoga, karma yoga, bhakti yoga, kriyā yoga—very, very good for your health and everything. Very good. But, no matter how much you take care of your body, one day you will return to the earth. One man, one potter, was making pots out of clay, mud, and he was putting water and squeezing the mud, like you make a chapati dough or bread dough. And one saint was going by, and he stood and thought, "What is this man doing?" He was throwing the earth down here and down here and boxing the earth. The man who was looking made a poem again. The poem, the painting, the singing, the music, and the story—these are the best sources of teachings and learning. So that clay, black mud, is telling that man, the clay says to the potter, "My dear, why are you torturing me? Ek din aisā āegā"—one day will come—"merā undhā gī toye"—I will torture you in my... One day we have to go to this. Therefore, this human life, out of 8.4 million different creatures, finally, by God, or our good luck, or through our destiny, whatever you believe, He gave us, He put all this into the human body. For what? Now is the time for him to get liberation. But as soon as we came into this world, we begin with "my," "thy," "their," "our"—these dualities—and we forget for what we came to this world. Bhagavān Śaṅkarācārya said, "Ko’ham? Katham idaṁ jātaṁ? Ko vā kartā? Asya vidyate?" Who am I? And from where do I come? Why did I come? And what am I doing? Where will I go after this? I ask you all, my dear brothers and sisters, do you know from where you come? From past life? I don’t know. And do you know what? Where will you go after you close your eyes, forever? We hope we come to God, we come to heaven. But I haven’t seen heaven. Where is heaven? Where is Swarga? Where is Naraka? So heaven and hell both are here with us. It’s like you close your eyes and you jump into nothingness. So there is another beautiful poem. One man was sitting and writing some poems, and a strong wind came, and from the big tree, one leaf fell down, and the wind blew the leaf away, taking it far away. Now he is writing: "Pattā ṭūṭā dāl se." The leaf broke from the branch of the tree. "Ar legāyī pavan uḍāī." The wind has taken away. That’s the wind of destiny. "Ab vichāre, kab mileṅge?" Now this separation, when will come together again? "Dur padenge, ja." We will fall somewhere far away. We will not be able to come back to this branch of the tree. So human life is a very precious diamond. Do not lose it. You will not get it again and again. Who knows what will happen? And therefore, the great master Guru Nānakjī from the Sikh religion said, "Teri Biti Umar Hari Nām." Nārāyaṇa Bhagavān kī, Nānak Sāhib said, "Sumiraṇa karale mere manā." O my mind, now life is gone, little bit left, don’t lose it, at least begin now to repeat the name of God, your mantra, your prayer, whatever your guru gave you, or your priest gave you, or your paṇḍitjī gave you, come. Come to the spiritual path; don’t hesitate. There was a great saint in Supik, Saint Mavelanā. He said, "Come to me as you are." It doesn’t matter if you are a murderer, a good man, or a bad man. It doesn’t matter. Come to me as you are. I accept you. My door is open for you forever. Door of my heart, open wide I keep for thee. Wilt thou come? Wilt thou come, O my Lord, wilt thou come? Once, please come once to me. Night and day, night and day, I look for thee. Wilt thou come? Invite God in that form in which you believe; that will make your eternal journey into the complete name. When you practice your āsanas, your body is healthy. When you practice prāṇāyāma, your prāṇas, your energy, is very pure. When you concentrate, your intellect is balanced. When you meditate, then you have communication with the intellect and the heart. When you go deeper, then you are one with God. You are sitting on the lap of your Lord. And when you pray, you have personal consultation with God. You can see God in a little stone. So don’t think that, oh, which God should I believe in, which religion should I believe in. Believe in thyself, believe in thyself that you are, and you would like to come this way. Otherwise, there is a lot of temptation in the world, a lot of pollution in the world, a lot of vikṣepas, kleśas. Any God, Bhagavān Kṛṣṇa said, "Finally, Arjuna, it doesn’t matter through which path you will go, finally you will find me there. I am there." So it doesn’t matter through which way you go, God is there, but you have to have bhakti. In Kali Yuga, Keval Nām Ādhāra, in the Kali Yuga, God’s name, bhakti, is pradhāna, the main thing is there. So, yoga has many, many branches: Kriyā Yoga, Japa Yoga, Sahaja Yoga, Nāda Yoga, Rāja Yoga, Karma Yoga, Jñāna Yoga—many, many different kinds of yoga, if we speak. You should take Chakra Yoga, Kundalini Yoga, and Hidden Powers in the Human. Did you see this book here? If you read this, then you will see what is within you. If you don’t believe in thyself, you cannot believe in God. So Mahāprabhujī said in one bhajan, "Hame ha kaam satsaṅg se jagat bake to bakne de." I have to do the satsaṅg. Satsaṅg means to be with good people. Where there is spoken about love, harmony, understanding, unity, joy, and peace. And kushaṅga, where it is criticizing, talking negative, then you are lost. You lost whatever you had. That means you lost. And what happened to you? You fell deep into nothingness. Don’t know what will happen. Therefore, as long as you have time, practice. Abhyāsa, abhyāsa, O Kunti, abhyāsa, O son of Kunti, Arjuna, practice, practice, practice. Practice makes a master. Even five minutes when you get up in the morning, you may sit, remain seated in your bed, and meditate or repeat your mantra. Now, the best meditation is, you know what is the best meditation? Best meditation is to do nothing. Just sit peacefully and repeat your mantra, or concentrate on your breath, and feel the presence of the Lord. That’s all. All the monks in the monasteries, all the sādhus in the āśrams, all the yogīs in the caves, what are they doing? They just sit in peace and repeat their name. Japa karte, japa karte... Mantra Hari Om Tat Sat Hari Om. "Yahe Mahāmantra tum japākar japākar." Hari Om Tat Sat. The Mahāmantra is known as Hari Om Tat Sat. Hari hi Om. Hari Om means Hari hi Om. That Kṛṣṇa, that Lord, that Viṣṇu, that Śiva, whatever you call, that is the Om. Nothing is above that. Hari Hi Om Tat Sat. That is the truth. And so we have to come to that truth. Don’t say that this person was not good and that person was not good. But I am saying the truth, and they are saying lies. This is "saṃsār ke parpañch hai, bhai. Iske andar to chala jaoge, kuch bhī nahīṃ milegā." This is just disturbing in the world. You will get nothing. Concentrate on your life’s aim. Lead your life as you are living. Very good. Work how you are working. Take care of your children, take care of your husband, take care of your wife, take care of your friends. Work. "Mukh me Rām, ar hat me kām." In the mouth you should have God’s name, and the hands should be for the work. Help, the helping hands have more value than the work. So, my dear, we are now on the eternal journey, and now we have received the message of yoga that will bring the... And we hope that Dharmarāja, the king of justice, will open only that chapter which is a good one. Other chapters he should keep closed. And then we come suddenly to liberation. So there are a lot of things to speak about. Someone was talking, maybe I will speak, which is good, Padmāsana or the Śīrṣāsana or the head standing or the sitting on the bed. Om Om... God may bless us with peace, with happiness, with clear understanding, love, and divine light. So, once Arjuna asked God Kṛṣṇa, "Kṛṣṇa, yes, I always have problems with you, Lord. I believe you, oh, I trust you, everything, but sometimes I have doubts." Always you said, "Kṛṣṇa, I, I..." But what are you? What is the difference between you and me? Bhagavān said, "Arjuna, the difference between you and me is that I know and you do not know." He said, "It is very easy to say this. How should I know that you know? So me, so me, or how are you, Kṛṣṇa? What are you?" Bhagavān Kṛṣṇa, the very merciful one, said, "Arjuna, do not ask me this. It will be very hard. Don’t go deep into me in that way. Just merge into my divine love. That’s all." He said, "Yes, it’s very easy, but you know my mind, the intellect doesn’t accept, you know. Show me Krishna." Then Krishna said, "Okay, I fulfill your wish." And Bhagavān Kṛṣṇa showed his universal form. Suddenly, volcanoes in him, fire, storms, hurricanes, rākṣasas, devas—Arjuna was trembling. He said, "God, God, I cannot please. Merciful Lord, come again to the beautiful form of the Lord." Again, Bhagavān’s līlā. So, God, what līlā He plays. Don’t go beyond that direction; just accept. Then Arjuna said, O Lord, you are my mother, you are my father, you are my brother, my sister, my relative, you are my wealth, you are my wisdom. O Lord, you are everything for me. In that time, one bhakta—I will finish with this last example. Then that bhakta said, "You can tell Arjuna, but because Arjuna was still living and Kṛṣṇa was..." So Kṛṣṇa was going from Vṛndāvana to Dvārakā, and Arjuna’s mother was Kṛṣṇa’s aunt. So he thought, "I will go to Kunti, wish her all the best, and ask her if she has any wish." Look, it’s a very, very important point you must understand. Many of you may have already done so. Bhagavān Kṛṣṇa goes to Kuntī’s room, and Kuntī was sitting like this with the mālā. He said, "Oh Kṛṣṇa, you are here, welcome." He said, "Kuntī, I am going now. Where? I am going to Dvārakā. I finished my duty, my karma, all that had to be done. Now I go to Dvārakā. Varika is in the western part of India, on the Gujarat border. Ask anything you have wished, any wish." Kuntī said, "Kṛṣṇa, if you want to give me something, then give me one blessing." Say, yes, that’s why I came. Yes, give trouble to your devotees and happiness to those who don’t believe in you. Bhagavān Kṛṣṇa knew everything, and he is speaking, I think, in her. But he said, "Kuntī, you are nervous. You spoke opposite. You should say happiness to the devotees and troubles to those who do not believe." She said, "No, no, Krishna, I am very aware, very conscious, I am not nervous. I know I am asking what I am asking you." He said, "Then repeat once more." So she said, "Troubles to your bhaktas, devotees, and happiness to those who don’t believe in you." Krishna said, "Explain to me why, why do you ask for the devotees like this?" So, Kuntī’s tale in the form of a poem. "Śuk par śilā paḍe, O Kṛṣṇa, Śuk par śilā paḍe, Nām hirde se visarai, Balihārī us dukkho, Pal pal nām alirai." Yes, I throw a big rock on that happiness, O Kṛṣṇa, which removes thy name from the heart. When we are very happy, we don’t remember God, no? You are going to that club and this club and that party and that society and that high society, and I don’t know what is gambling, pebbling. You don’t remember God there, because you think, "I am happy." She said that I don’t ask you, God. "Sukh par śilā paḍe"—I throw the big rock on that happiness which takes away thy name from my heart. "Balihāri us dukh ko"—I surrender to those problems. "Pal Pal Naam Nirai"—every second reminds thy name, O my Lord. And that’s why, my dear ones, all, if you still believe in God or in some master and you have troubles, that is not, I am saying, that was Kuntījī. She got a blessing from God Kṛṣṇa. O Krishna, that time when Bhagavān went back to Kurtham, then one bhakta is singing, O Kṛṣṇa, this is my prayer to Thee, Govinda, that I should never forget Thy name. "Karata gāvu Govind, dhāmo dharmadhāvet." My Lord, Thy name I should sing day and night. Govind, Gopāla, Mahādvaitī, and so on, and something more, my Lord. He said, "What? Dehānt Kāle Tum Samāne Ho, my Lord, one wish." At the time of the end of my life, that you are in front of me, not my money in my bank account, and my friend, or the husband or the wife, or this and house, and my beautiful car, or my cat or the dog or the mouse, but Lord, now finally, at the end of that, I... That you play your sweet flute, O Lord Kṛṣṇa, and the sound of that flute attracts my mind, my heart, myself into that resonance. Which resonates? The first universal sound evoked in Ananta in the Brahman. O Lord, while singing Thy name, may I give up my body. Which name? Govinda Dhāmo Dharma, the way. What a beauty of yoga! What a beauty of the divine love! What a beauty of human life, and human intellect and heart! Human himself is like a god when God incarnates, incarnating the human body. But it does not mean that we discriminate against other animals. God has sent the human here as a protector, not a distractor. Yes, it is said, "Jīva bhakṣate"—life will eat life. But, O human, I gave you something between these small two years. No one has as much as you have. Utilize this part. And that I connected directly to that one, which many little animals have such a heart like you. And that’s why I bless you with that love, that you will love all my children. All my creatures are my children. You will love them. I give this key to you, my son, my daughter, but we don’t understand. That’s why we are suffering, and we are causing troubles for ourselves. So, my dear, this is the eternal journey. We can talk and talk. But I wish that you will finally merge into the cosmic. That I pray for you, and I ask the blessing of Mahāprabhujī. Oṁ Tryambakaṁ yajāmahe sugandhiṁ puṣṭivardhanam, urvārukamiva bandhanān mṛtyormukṣīya māmṛtāt. Oṁ śāntiḥ, hari oṁ. Dīp Nārāyaṇa Bhagavān Devpurījī Mahārāja, Dharmasamrāṭ Satguru Svāmī Madhavānandajī Bhagavān, Satya Sanātana Dharma kī. Sāvarṣi Muni Mahātmā, Mātā Pitā Guru.