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Śrī Dīp Nārāyaṇa Jī Bhagavān Kī Jaya, Śrī Śrī Dev Purīṣa Mahādeva Kī Jaya, Dharma Samrāṭ Satguru Svāmī Madhavānanda Jī Bhagavān Kī Jaya, Satya Sanātana Dharma Kī Jaya. Oṁ Namaḥ Śrī Prabhudīpa Nārāyaṇam... Hamsabhadas Prabhusaran Parayanam. Hamsabhadas Prabhusaran Parayanam. Om Nam Sri Prabhudip Narayanam. Om Nam Sri Prabhudip Narayanam. Hamsabhadas Prabhu Saranaparayanam. Amma Saranaparayanam. Om Nam O Sri Prabhudi Narayanam. Om Nam O Sri Prabhudi Paranarayanam. Hamsabhadas Prabhu Saranaparanam. Hamsabhadas Das Prabhu Saranapara Nam Om Nam Śrī Prabhudeep Nārāyaṇa Om Nam Śrī Prabhudeep Śrī Dīp Nārāyaṇa Bhagavān Kī Jai. Good evening, dear brothers and sisters, spiritual seekers, practitioners of spirituality, yoga, and life, or other paths. Blessings are coming to you from the holy land of Bhārat, from Jadan, Rājasthān. Our subject is the aim of human life. What is the purpose of human life? Yesterday, we spoke about divine will, or what we call "Eko’haṁ bahusyāmi"—I am one, and now I will multiply myself. We came to the point of how life enters this planet. According to the Upaniṣads, the astral world is that in which the subtle body exists, in which this Jīvātmā is with the subtle body. In that astral world, the subtle body is just like a radiance, or an aura, or the ābhā. Within that is Jīvātmā, which, for us, for the physical body, is not visible. But it is there, and this Jīvātmā with the subtle body, or what you call the astral body, is more connected to our earth. And therefore, they are just traveling around the earth, or their range is until the light of the sun. Our soul, after many times trying, one has to come to this Mother Earth, planet Earth, the living planet. Coming to different other planets where there is a lack of many elements and certain possibilities and facilities for that jīvātmā to develop to come to Brahman. So, it is said, coming to a different planet, this jīvātmā is a kind of punishment. The naraka-loka becomes an accessor of that planet, but there is nothing to eat, there is nothing, only suffering. In the Guru Gītā, it is very clearly spoken that at that time, this Jīvātmā, though it is in astral form, has feelings. There is a feeling of pain and pleasure, a feeling of happiness and unhappiness, fear, anxiety, darkness, or light. This is the process. Through this process, this sūkṣma śarīra, the subtle body, carries the jīvātmā. That is the expression of svarga and naraka. These are two different, in some śāstras, and some people, or some wise people, they also tell, naraka and svarga both are on this planet. There are some people who are very happy, very comfortable, and have everything. For them, it is like a svarga. And there are some people who do not even know what they will eat in the evening, where they will sleep, and so on—many things. So it shows us naraka and svarga, both here. But that kind of naraka which is here, where one is suffering, is very gentle. Some difficulties are coming purposely. To clear the karmas, it is said that when Bhagavān Kṛṣṇa, born in Mathurā, finished his divine service, he went to Dvārikā. Before going, he wanted to greet and ask Kuntī, the mother of the Pāṇḍavas and Arjuna, because Kuntī in some way was his aunt. He went to Kunti’s room, and Kunti was reciting her mantra. Spiritual people, divine souls, always either make a mālā, a mantra, read some grantha, make a satsaṅg, or meditate. Those who have good karma, others, it is said, "Kyā tākat jīv kī Rām nām le, karam de thāp kī muh phir de." This Jīvātmā has no strength. Kyā tākat? Strength. Hai jīv kī. This jīva has no strength. Jokī Rām Nām Le Jog. They can meditate and repeat God’s name or have a satsaṅg. Why? Karam De Thāprī. Because the negative karma gives them a slap on their face. Mufir De. It turns their attention, their feelings toward the negative. Kain Takat Jivri Rām Nām Le Karam De Thapri Namo Phir De. Or, sitting in the satsaṅg, we will begin to sleep, or we will go away, or begin to talk to the people. So we will see, it doesn’t matter who is who, whether it is a swāmī, a priest, a brāhmaṇa, a farmer, or anybody. It is given free to everyone to meditate, to think of God. While doing your mantra meditation, you should support yourself to proceed. Otherwise, you start your car, you put it in gear, and you put the full brake on. Accelerating the car will not help; you will destroy your tires. So Kṛṣṇa went to Kuntī. Kunti was meditating, having her mālā in her hand. She heard that Kṛṣṇa is going. She was a little bit sad. But he came and said, "Kuntī, I am going to Dvārikā. And I thought, before I go, I should give you something. Have you any wish?" And Kuntī said, Yes, Kṛṣṇa. If you want to give, then give me the blessing that my wish comes true. He said, "Yes. Give the troubles to the bhaktas and comfort and a good life to non-bhaktas for the time being, in this life." Krishna was smiling and said, "Why did you tell this? I think you are nervous. You should tell the happiness and pleasantness to the bhaktas, and the troubles to the others." Kunti said, "No, I am not nervous, Kṛṣṇa, and I know what I said." So he said, "Once more, please repeat what you will. What is your wish, or what is your prayer request? Your bhaktas, or any bhaktas of God who are on the spiritual path, should get some troubles. And those who are nāstik, atheist, they should have a different life." Again, Krishna did not say "Tatastu." He didn’t say, "I bless you. It will be like that." He didn’t say it. He asked again, "Kuntī, why? Can you explain to me?" Kuntī said, "Yes, Krishna." Kunti said in one poem, "Sukh Par Sila Pare, Nām Hṛdaye Se Bisurai, Balihārī Us Dukh Ko, Pal Pal Nām Lirai." O Kṛṣṇa, I throw a big rock on that pleasure, that happiness, which lets or takes away the name of God from my heart. Kyā tā kiyā sab bakvaj hai, kyā Bhagavān hai? When the person tries to celebrate something and some material pleasure is there, then he says there is no God, there is no spirituality, there is no Guru, there is nothing, all is just blah blah. Because one is blinded by material pleasure or wealth, he becomes blinded by material pleasure, he forgets Bhagavān. Therefore, I don’t want such a happiness; I don’t want to wish for my fellow person’s means. That’s why I wish for troubles. Why? Balihārī us dukh ko, pal pal nām lirai. I surrender to those troubles which, every second, pal pal, Bhagavān kā nām le rahā hai, remind you of God. Akhrī, last, what remains only, O God, God. Like Mahatma Gandhi said the last word, but so kyā bolā Mahātmā Gāndhī nā? Akhrī śabda? "He Rāma." After all this, what has he done? Finally, he said, "Hey Rām." So, finally we have to come. Therefore, one poet said, Dukhme sumiran sab kare, or sukhme kare na koi, jo sukhme sumiran kare, to dukh kāye kā ho. Sukhme sumiran, dukhme sumiran sab kare. When the trouble is plain, then everyone remembers God and mantra quickly, quickly, "Om Gurudev, Om Gurudev,... Mahāprabhujī, Mahāprabhujī, Mahāprabhujī." Because now you have very big pain, and this and that. Dukhme śumāran sab kare, śukme kare ne koī. When there is something, happiness and this and that, you put your mālā around your neck and you just forget Mahāprabhujī. In happiness, there is happiness. Whoever remembers God in a happy situation, then there is no trouble. And if there is trouble, then that is just the rest of the dust, karmic dust, that has to be purified in it. Therefore, Svarga and Naraka are compared on this planet temporarily. What is temporary? A few years, a few decades. Everyone has a different length of life, a different span of life. Some children die immediately after birth. Some die in one year, two years, five years, ten years, twenty years, thirty years, forty years, fifty years, sixty years, seventy, eighty, ninety, ninety-five, ninety-two, one. That is temporary. Then, in Naraka, the Jīvātmā said, "Please, God, quickly." But this is only temporary. But at this time, śvaragha or apvaragha, where you would like to go, you have—God has given you opportunity, ability, facilities, and possibilities. Now, that is called, the human body is called that tool, sādhanā rūp hai mānavaka śarīra, that is a sādhanā through which you can do the sādhanā. Now, when we get out of this temporary happiness or unhappiness, in the Śāstras it is said, "Ye sansār śan baṅgur hai." This life, this world, is śan baṅgur, just like that, that’s all. We think, "Oh my God, 40 years, 20 years, 30 years, oh God, no." But in reality, it’s just like this. But then your karma is collecting and brings you to some planets where there are no facilities, possibilities, and no abilities. There is a jīvātmā with this subtle body that is suffering because of pain, pleasure, happiness, unhappiness, and memory. Everything is there, but sādhanā is not there. Everything is there. You lost something, but it is a very dark night, and there is bushy land and stones. You can’t find what you thought it was. But it is there. What is missing? The torchlight. You press the one button, and you say, "Oh, it is here." Therefore, Gurujī said, "Sādhava khoje binā khabar nahī̃ paḍatī." Without searching, but searching with what? The instrument. So, all our manas, vācā, karmāṇa—through the words, through the mind, and through the body—what you do, what you help, what you do not help, what pain you cause to any creatures, humans, or these physical, mental, emotional, social, political, and so on. On, that will be collected, and at that time you will again get this. This is why. And that’s why when you get corruption, you are now very happy, but the result will be very, very bad. Though the ṛṣis and munis said, though the śāstras said, though our culture said, we don’t mind, we don’t care about this. Then you will say, janam janam dukha pāyegā, śāna bāṅgura śukāke liye, you are destroying, wasting your human life. Therefore, there is one old song, it is said, "Jyotā se jyotā jagāte calo, premā kī Gaṅgā bahāte calo, jyotī se jyotī jagāte calo." On every step, you should light the candle, light the flame. That is the flame of the knowledge, the flame of love, not of fear, disappointment, and ignorance. Wherever you are going, with you is flowing the Gaṅgā of love, Prem Gaṅgā. There are many, many, many names of the Gaṅgā, and one of them is called Prem Gaṅgā. And what is Gaṅgā doing? Gaṅgā doesn’t see the dirt of anyone, but she is purifying. That is Gaṅgā. Nothing remains on the Gaṅgā, any dirt. And because she is here from Brahmaloka, here to take the dirt away, but she is untouched by that. That’s important. Like a lotus flower in dirty water, it remains untouched by the water. So is the Gaṅgā in this saṃsāra and flowing Prem Gaṅgā, Ānanda Gaṅgā, Gyāna Gaṅgā. Rahame Jo Aayi Deen Dukhi, who comes on your way, maybe someone is a meek one, one is a troubled one, Hug everyone with that love, with that kindness, with that happiness. That will minimize our karmas. So the Upaniṣad said, "This Jīvātmā, which is in the sūkṣma śarīra, But see everything that is on the planet, but can’t enter. There is one cage, and in the cage, inside is lying very nice mohanbhog, chakki, but the lock is on. You are struggling and remaining hungry from all sides, but the cage is so big, you can neither shake it nor open it, the lock is on, nor can you eat that chakki. So inside is sweet, but you are moving hungry round and round, and you can’t reach it; it’s locked. Similarly, the jīvātmā, anant kī yātrā, anant, is traveling and traveling but can’t come to this planet. After certain karma, God is merciful. Dharamrāj has the final decision on where this all should go. 8.4 million different creatures, and each creature has trillions and trillions of members. Living planet, anywhere you stand on the earth and then look through the microscope, there are millions of creatures in the earth. Even in dry earth, there is moisture hidden, and within it, there are so many living beings, they cannot be counted. This is why it is called Jīvit. Our earth is Jīvit. Then it comes to the atmosphere and comes to the water. And this atmosphere is below, after the sun, where we call it the ozone. And when it comes to the territory of the ozone, then one gets the release. Little bit, you can breathe. Have hope that you are coming down. And then, through the rain, through the water, through the humidity, this jīva, as the Upaniṣad has said, reaches this planet and then it goes to the vegetation. First, water, and then to the vegetation, and then to the other life, seeds and other lives. So yesterday I was talking about Cār Khaṇ Uḍhvīj, that Uḍhvīj was not a bark, I must correct myself, please, Purījī, Purījī... Śrī Śrī... Ātmā will go, and again, śāśnik dukh ya śāśnik sukh usme bhī bhogna padegā. Blessed are they, lucky are they, happy are they who get the human body. But still, you came to the human body, but there are no saṃskāras. Saṃskāra se saṃskṛti banti hai, saṃskṛti se mānav ko śikṣā banti hai, So through those saṃskāras, the culture is created, and through the culture, the education is given, and through the education, a human becomes the divine or God, or a human becomes like the devil. When the Āsurī Śakti becomes active, then humans become blind, and ego comes and thinks, "What I say is right, and this is right. There is no spirituality, there is no God, there is not this." Nowadays, there are humans in some different places of the world. When you ask them, "Please be kind," they say, "Why should I be kind?" And when you say to them, "Thank you," they don’t say, "You’re welcome." They say, "Uh-huh." Often, I go into the shop or come, and I say, "Thank you." They say, "Uh-huh." Even they are not so far that they reply back to you with "thank you" or "please, I appreciate." So they’ve interviewed me once, and they asked, "What do you say? Nowadays, people are saying, ’Why should I be kind?’" So far, because the Sanskrit is missing, that culture is missing, in which culture there is education. And that education, so you have a fixed mind, you think only this is the truth, the rest is nothing. It is what in India we call a small frog in a small pond. And that frog is thinking, "My world is that old, biggest world." And some schoolboys took that little frog and went for holidays. And throwing the big, big sweet lake, the frog jumped in, swimming, swimming, swimming through, came out, and looked everywhere. Oh, this is bigger than my, in my pond I could swim three seconds and I was at the end. Similarly, people think what I am saying is the truth, and that’s all. This is not all, my dear. That means narrow mind, narrow thinking; you are closing your borders. Therefore, think far, think far. Śaṇa bhaṅgur saṃsār, mānav kā śarīr melā hai, sādhanā karne ke liye sādhanā hai śarīr. To yatnā karke śarīra ko nīrog rakhnā cāhiye, So God gave us a human body to practice, and the body is an instrument. Yatnā karke, we shall practice, we shall try to keep the body healthy, for what? To achieve that liberation, that Brahmaloka, that Mokṣa, we can come through. And that Mr. Gattani, who wrote this little book, his letters are all written inside, once said that Mahāprabhujī is sitting there where you have to come to Brahmaloka, where Devpurījī is, and that is the door of the sun. It is his writing, with his hands, this book, all his experiences of how Mahāprabhujī appears to him, and these are not my words. With his own handwritten letters, I printed that little booklet. Everyone can read it, and we have translated it, I think, into English too. Therefore, this is the time when you can utilize your golden chance. So the human aim, we will continue tomorrow. Today’s, that’s all. I have some other work also, and I am going to other duty. My dear brothers and sisters, I will come to you tomorrow. So, we will speak more about the eternal journey of the soul and achieving its final destination. How happy you are when, after months and months of traveling, you come to your destination. How happy you are. That happiness is indescribable. All your tiredness, you forget. When you go to Mount Kailash, there are lakes, oxygen, there is a tiresome journey, very slow progress, tiredness, cold, thirst, and many things. But as soon as you see Kailāśa, holy Mount Kailāśa, and you come to the Mānasarovara, you forget all the steps which were so hard. Similarly, many, many times traveling, many steps of life we have to go, many patterns of life. But as soon as you come to the Brahma Loka or in Brahma Jñāna, then you are Me Parvao Pakeer Divāna Satguru Nāmka Mastāna Heli Dīp Nārāyaṇa Bhagavān Kī, Deveśvara Mahādeva Kī, Mādhav Kṛṣṇa Bhagavān Kī Jai. Om Sarve Bhavantu Sukhinaḥ, Sarve Santu Nirmayāḥ, Sarve Bhadrāṇi Paśyantu, Mā Kaścid Duhkhabhāg Bhavet. Om Śānti Śānti... Om Śubhaṁ Karoti Kalyāṇam Ārogyaṁ Dhana Sampadā Śatru Buddhi Vināśāya Dīpa Jyotir Namaḥstu.