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Śrī Dīp Nārāyaṇ Bhagavān Kī Jai! Śrī Śrī Dev Puruṣa Mahādeva Kī Jai! Dharm Samrāṭ Satguru Svāmī Madhavānandjī Bhagavān Kī Jai! Sat Tiṣṇātan Dharma Kī Jai! Oṃ Śāntiḥ Śāntiḥ Śāntiḥ! Blessed selves, dear spiritual seekers, practitioners of yoga and life, the blessing comes to you from the holy land of India, from Jāṛdhān Pālī, Rajasthan. For the last four days, our subject has been the aim or purpose of human life. That aim is singular: Ātmā-Jñāna, Sākṣāt-Kāra. The path to it is through seva, bhakti, tyāga, tapasyā, and vairāgya. This requires dedication and an understanding of the jñānendriyas, karmendriyas, and the mind. The mind is mighty. Many complain they cannot control it, and it is true—the mind often does not follow our instructions. That is why we must practice yoga in daily life, so the mind may become our best friend. The mind is compared to a monkey. As our beloved Holy Gurujī said in a bhajan: "Oh, my brothers, this mind is very stupid. This mind is uneducated. Anādi means having no talents and not being educated. Samājayoṁ samājat nahīṁ. Very often I try to explain to my mind, but it does not understand." Contrarily, "Yogī, yatī, kohī mehnat karke bove, bhajan kī badī." Yogīs and yatīs—a yatī is not a bear or an animal. Some years ago, an Austrian mountaineer claimed to have seen a Yeti in the Annapurna mountains, describing it as a bear. The world's media concentrated on this story. Five years later, he admitted it was a joke to become famous. I once told Austrian television at a Round Table: "Mr., Yeti is not an animal. It is a human." A Yatī is a Yogī. "Yatana" means one who is trying, practicing, often engaged in a kind of Tāntric sādhana. Tantric sādhana is deeply misunderstood in the West. It is not what many think. Tantra is also knowing how to cook, clean your plates, clean your body, eat, or plant your garden. "Tan" means to expand, and "tra" means liberation. Thus, Tantra is to expand your consciousness and liberate yourself. But your consciousness cannot expand if you are a narrow, one-sided thinker. Therefore, the practice requires you to be open-minded and think freely. Where the sunlight of knowledge reaches, where the heart is pure and consciousness is clear, that is the beautiful point. But so-called yogīs with high ambitions and narrow, polluted consciousness often fail. They become confused and ill, like the fox that danced around a grapevine, tried for days to reach the grapes, and then declared them sour when it could not. Similarly, those with high ambition but a narrow mind and polluted consciousness cannot achieve liberation. There is Yantra, Mantra, Tantra, Jantra, and the concepts of Chakras and Kuṇḍalinī. A yantra is a precise geometric design; through its exact angles, energies are influenced, as in Vāstu Śāstra. There are Gāyatrī Yantra, Śrī Yantra, Mahāyantra, Lakṣmī Yantra, Kuberī Yantra, and many more. The yantra purifies energy. Without yantra, there is no tantra and mantra; without mantra, there is no tantra. Yantra, mantra, tantra, jantra, and then the practice. So, yatīs exist, particularly in Jain traditions, where practitioners are known as yatīs. It was a joke to call a yeti a bear. The verse says: "Yogī, yatī, koi mehnat karke"—they try very hard, they do great work—"bove bhajan ki badī"—they create a beautiful garden of spirituality, of bhajans. Many devotees enjoy this garden through singing, meditating, and coming together. The yogī turns the human into the divine. But this mind is a monkey, a very cruel harāmī. "Palame badi bigadi"—within no time, it destroys the beautiful spiritual garden. That is your mind. If you do not practice daily, if you have great ambition and ego but no achievement, you destroy your own spiritual work. To destroy others, you must first destroy yourself, like a bomb that must explode itself first. In the Bhagavad Gītā, on the battlefield of Kurukṣetra, Bhagavān Kṛṣṇa told Arjuna, who argued that killing sinners would incur sin, that to remove sin is not a sin. Kṛṣṇa said it did not matter if Arjuna killed them, for they had already killed themselves. Their inner viveka, knowledge, love, and existence were dead; their bodies were merely running. It was better they die at Arjuna's hands for a chance at a better next life. This is the mind. Our ten indriyas—five jñānendriyas and five karmendriyas—are like ten horses, and the mind is a mighty elephant. Like Rāvaṇa, who could hold ten elephants in his hands, the mind, if not controlled, will use all your energies and senses to pull you here and there and destroy you. How to control it? There is a story of a king who loved a beautiful but wild horse. No rider could train it; many were injured trying. The king offered a reward. One wise, friendly man came forward, asking for no award but only the pleasure of making the king happy. People laughed, but the king gave him time. The man simply followed the horse everywhere, at a distance, accompanying it without touching it. Slowly, he came closer. He would sit under a tree, and the horse would graze nearby. He offered it green grass from his hand. Over two months, they became friends. The horse would sleep beside him. The man cleaned and massaged it, eventually placing his cloth on its back. Finally, he rode it gently to the king. The king asked how he had trained it. The man replied, "I did nothing. Only I loved him. I was there for him." That horse is your mind. The king is your ātmā. The one who trained it is your viveka, your buddhi, which can control the mind. Similarly, observe your mind. Do not force it. Look upon it with kindness. Do not feed it negativity. Do not let it force you or be forced by others. The verse says: "Yogī, yatī, koi mehnat karke bove bhajan ki badī." Yogīs and sādhakas, through discipline, create an inner spiritual garden. But this stupid mind can suddenly bring negative thinking and destroy all that spiritual work. "O siyāra rehnabande"—oh myself, be careful—"na jānā bhūl thakā ke"—do not forget. Do not go away from this life cheated, meaning do not fall into negativity, blackmail, backbiting, criticism, or sin. Do not fall into darkness. "Hosea rena savdhān, kabardhār"—be alert, pay attention. To what? To your mind and your senses. This body is a city of cheaters. We are stuck because we have lost the aim of human life. You are the king (nagarika rājā) of this city. The treasury is your wealth, but your mind and senses are your citizens. Will you be their king or their slave? Realize the ātmā; that is the purpose of this precious human life. Do not let the body and senses cheat you. We often get caught in parpañca: "I am right, you are wrong," or "He is lazy, she shouted at me." You were not born for this. If you are inside, give up all liking and disliking, then become nirāvaheda—undisturbed. When an elephant walks through the streets and dogs bark, the elephant is not frightened like a rabbit. The dogs bark but dare not come near. Let the dogs bark; do not be a fearful rabbit. In German, there is a word "Angsthase." Be without enmity, without fear. "Nirvairā ho, niśaṅkh, kabhī mat darā." One whose protector is Rāma has no fear of anyone. "Sadā rahe ānand liyā guru śaraṇa." Always remain in bliss, having taken refuge in the Guru. It is said that a person eating something sweet knows carefully what he is tasting. Similarly, we should know our aim and destination: the spiritual purpose of life, which encompasses the beginning, the end, and life after life. We will continue this in the next webcast. Please visit and join us tomorrow at the same time. For today, this is enough. I wish you all the best and the blessings of Guru Dev. Aum Aum. Śānti, Śānti,... Hari Om, Dīp Nārāyaṇ Bhagavān Kī Jai.