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Dharma Samrāṭ, Satguru, Svāmī Mādhavānandajī, Bhagavān kī, Satya Sanātana Dharma kī. Good evening, brothers and sisters, spiritual seekers. The blessing is coming from the Holy Land, Bhārat, Jādan, Rājasthān. You heard the beautiful bhajans just now. Bhajans, mantras, and kīrtans are all for practicing Bhakti Yoga. Yoga is yoga only. There is only one, and that is called yoga. Yoga means oneness. Yoga means non-duality. Yoga means to become one. That one is one with oneself, meaning one with God, God with one, and one with the Self. When Kṛṣṇa departed from this world, the Gopīs—the Gopīs mean the disciples, the female disciples; Gop means the male disciples; Gopīs also mean the indriyas, the vṛttis—the Gopīs, the disciples, male and female, represent action and thoughts. Kṛṣṇa is the ātmā, Arjuna is the mind, Duryodhana is the ego. Anyhow, when the ātmā, this jīvātmā, goes out of the body, then all the functions stop and become meaningless. It is said that the Gopīs spoke to one of the close disciples of God Kṛṣṇa, Uddhava. The Gopīs were very sad, and they said: "Hai Uddhav, hame batādo, yog se kyā vyog kam hai, Uddhav?" O Uddhav, tell us, what is the difference between yoga and separation? When you are separated, you are again alone, and when you become one, you are also again alone, only one. "Hai Uddhav, hame batādo, yog se kyā vyog kam hai? Yogiyon kī ban me kutiyā, vyogiyon ke hirde vasat hai. Hai Uddhav, hame batādo, yog se kyā vyog kam hai?" Yogīs have their hearts in the forest, but He is living in the heart of the one in separation. Who feels one, or who lost the one, feels in the heart the one. Kṛṣṇa is gone, but He is living in our hearts, in oneness. So what is the difference between unity and separation? Because in both, time and again, it remains one. But unity dwells in happiness, in bliss, and separation dwells in sorrow and the feeling of loss. So Yoga is Yoga. After that, they tried to modify it, including Patañjali, but it was before Patañjali. Different parts and branches of Yoga are spoken about. It is said that in Satyuga, the time was for tapasyā, Rāja Yoga, discipline, very hard discipline. Then came Jñāna Yoga, reading and philosophy, where the Vedas and the Śāstras began to be read; Śruti and Smṛti took place. After that came again the ceremonies, yajñas, prayers, and mantras, which are connected with Bhakti Yoga. And in the Kali Yuga, to purify the pollution, mental and physical pollution, Haṭha Yoga—Haṭha also means unity—bhakti, bhāva, emotion. So Bhakti Yoga, Jñāna Yoga, and Rāja Yoga are the four main branches they talk about. But besides this, there are many other different ones: Nāḍī Yoga, Sahaja Yoga, Śvara Yoga, Kuṇḍalinī Yoga, Kriyā Yoga, Haṭha Yoga, and so on. This all leads to oneness. As Bhagavān Kṛṣṇa tells Arjuna, it does not matter through which way you will go. Finally, you will meet me there, because I am the destination of all. I am everywhere. And so, Arjuna, the easiest way is bhakti, devotion, and karma yoga. "Yoga karmasu kauśalam, Arjuna." Through your karma yoga, your yoga practices will be successful. Karma means whatever we do; good has a good effect, and bad has a bad effect. Plus, besides this, is karma yoga without expectations of any fruits. It is said, sakāma karma and niṣkāma karma. Sakāma karma is selfish, what we do for our existence. We work because we will get money, because we need to eat. This is to survive, but surviving in this material world. Niṣkāma karma is without expectations. While walking on the path, you see one stone lying there. Gently remove it to one side. Purījī, Purījī... You will get nothing from the path. Nobody will pay you money for that. But according to the law of karma, according to the principle of karma, you have removed the thorns, you have removed the stones from your future. Some karmic stones you have removed. You do not see now, but one day you will realize. So it is a little thing, but it is very powerful, very meaningful. That is why more emphasis is placed on karma. "Yoga karmasu kauśalam, O Arjuna, your yoga practice will be successful through doing the karma, niṣkāma karma." Bhagavān Kṛṣṇa said, "Before doing the karma, you should know the form of the karma." And when you know the forms of the karma, then you will know the fruits. And when you know the fruits, then your viveka will support you in doing or not doing. You try to remove something from the path, but it is a big snake. So maybe this snake will remove you. Therefore, you should know if it is a rope or a snake. Ādi Guru Śaṅkarācārya gives many examples of how a person can be mistaken, how a person can fall into illusion and get fear. He said, suppose you are walking now, in the evening, with the battery you have in hand, or you are walking and a few meters away you see a rope and suddenly you say, "Oh, snake!" Then you look properly; it is a rope. From where did this snake come? How was it threatened? And now you laugh at yourself; it is only a rope. Similarly, out of ignorance, many visions, many things, many thoughts come. But this is not reality; it is only your illusion. So, while doing Karma Yoga, do not expect anything. Do your duty, at least do it with the feeling that you are doing good for others. Then your yoga sādhanā—it is called yoga agni, karma dagdha—through that fire of the yoga practice, the seeds of the karmas will be burned. And that is how a practitioner, a sādhaka, can become free from the karmas. When seeds are burned, they cannot sprout. Similarly, if you do karma with some expectations and say, "Yeah, I am doing sevā, I am doing service, I want this, I want that," many people are saying that they do not give me money, they do not pay me, they do not give this. And that, then, is not good. I heard that some karma yogīs here, here in Kailāsh Āśram and somewhere else, when a group comes complaining, "I have no money, I have no money for medicine," they never ask me, they never ask the āśram. But they want to get money from others. And that is not good. That means you are not doing karma yoga; you are working. You are asking for money. That is it. Devpurījī said, "God takes upon himself the destiny of the devotees." Do you not think Mahāprabhujī will take care of our destiny? You will get everything when you require it, but you lose the consciousness, the feeling of sevā. Then, when you begin to beg from someone for this and that, your sevā is gone. You are not doing Śiva; you are doing some kind of work because you ask something to get back something. So the philosophy of karma, the principles of karma, the law of karma is the greatest, strongest, mightiest in the universe. Even God Himself—it does not matter which, Brahmā, Viṣṇu, or Śiva, or any—they also are bound to karma. Therefore, it is said, you need not be afraid of anything but of karma. And when you do selfless service, then your many selfish karmas will become weaker and less. Śiva, and therefore it is said, one great ātmā: "Bhagatīro dhan data dījī, yo māre guru devara deva janam dāra visro nahī." O my Lord, O giver, give me the blessing of devotion. "Janamadhar visharung nahi, bhulu nahi." For many, many lives I will never forget you, Lord. Give me the bhakti. I am not asking for wealth, I am not asking for children, I am not asking for anything, nor am I asking for the kingdom of heaven and this, but only I ask you, O Lord, for bhakti. And Bhakti means niṣkāma sevā. And so in every religion, in every culture, in spirituality, the main thing is Sevā. They are doing sevā, they are praying, and prayer is also sevā. If you clean the temple, if you clean the mosque, if you clean the church, if you clean the holy places, the āśramas, that means you are cleaning your karma away. Not that someone told you to do it. So yoga is yoga, only one yoga, but it has many forms. There is only one God, but He has many names and many forms. God has no name, God has no form, and God you cannot touch, you cannot smell, and you cannot see with these physical things. And if you could see physically, you would not believe that this is God. So there is another problem; that is another problem. Therefore, it is inner feelings. And so yoga is that which a human, first of all, the human needs, and that means to purify your antaḥkaraṇa—mana, buddhi, citta, ahaṅkāra—to become one. As long as you feel two, you are separated. Therefore, it is said, "The street of love is so narrow, two cannot walk together." If one has to walk together, then two have to become one. And becoming one means one opinion, one thought, one feeling, one destination, one direction, one guru, one sādhanā, everything one. Beautiful life, tolerance, respect, modesty—that is the beauty of life, whether you are married or not married. That is how you can demonstrate your spirituality and your power. That makes the family happy, that makes society happy. Otherwise, as soon as you get the dualities, then your ego is exploding. So, exploding, your entire brain is exploding. And God said, "I made a mistake to give such a good brain to this soul." Now he spoiled everything. All this is very important for the development of our spirituality and for clarity. Therefore, with this, I wish you all the best. The programs will be as explained: morning 5:30 Śivarātri, and then... Āsanas are the physical exercises that influence the entire body. They influence the gland systems, which means they influence the hormones. They influence our nervous system, tranquilizing the nervous system, harmonizing, balancing. They create flexibility in our ligaments and muscles, and they also create more movement in the joint systems. The result of all this is that each and every tissue in the body is filled with positive vibration and positive energy, what we call happiness. The happiness that we call is indescribable happiness. How will you describe happiness? You get a chocolate, now you are happy? No, that is not happiness. Or you get ice cream, are you happy? No, it is also not happiness. Where is happiness in this body? What becomes happy inside? And there is everything: the entire human body, human mind, consciousness, intellect, emotions, feelings, everything. So when we practice the āsanas slowly, balanced, and gradually, it creates in the body that kind of hormones which awaken each and every cell and tissue in the body with balance and harmony, and happiness comes. But it can also be destroyed with one bad sentence, with one bad word. But these bad words are coming from that bad person who has bad things inside. First, whenever you want to talk about good things, you have to think good to tell the good. So it means first you are good, then others. And if you are telling bad, then first you are the bad, because you have to think bad. You have to feel bad, and then you tell it is bad. So first it is you who is bad, and now what you only told, spoke, creates negative, bad energy; it means you are the store, the source of the bad energy. And if you are a source of this bad energy, then it means you have darkness in the future. You are lost in nothingness. It is gone, it is gone forever. Oh my darling, lost and gone forever. Therefore, yoga āsanas are not only physical exercises for your good figure, that your muscles are stronger, or this and that. This is not only this, because it does not matter how much you take care of your body, you will still feel that one day it is gone. At the same time, breathing, the prāṇāyāmas, the oxygen, and many other things, which are very important for our life, we will talk about tomorrow. And then we will have the Guru Pūrṇimā program, the preparation for Guru Pūrṇimā. I will have a meeting with you tomorrow night, and we will talk about this. Now, I will not keep you sitting long. You are tired and waiting for when Svāmījī will stop so that you can go. So I can stop, and you can continue. Oṁ Namaḥ Śrī Prabhudī Amma Śabdhas Prabhu Śaraṇa Inam Amma Śabdhas Prabhu Śaraṇa Inam Oṁ Namaḥ Śrī Prabhudī Nārāyaṇam Oṁ Namaḥ Śrī Prabhu Śaraṇa Amma Śabdhas Prabhu Śaraṇa Ayinām. Amma Śabdhasa Prabhuśara Ayinām. Oṁ Namaḥ Śrī Prabhudī Par Nārāyaṇam. Oṁ Namaḥ Śrī Prabhudī Par Nārāyaṇam.... Oṁ Namaḥ Śrī Prabhudī Par. Nārāyaṇam Oṁ Nam Śrī Prabhudī Par Nārāyaṇam Oṁ Nam Śrī Prabhudī Par Nārāyaṇam Oṁ Nam Śrī Prabhudī Par Nārāyaṇam Oṁ Nam Śrī Prabhudī Par Nārāyaṇam Oṁ Nam Śrī Prabhudī Oṁ Namaḥ Śrī Prabhudeep, Namaḥ Sabdhāsa Prabhusāra, Namah Sabdhasa Prabhusara, Namah Oṁ. Namah Śrī Prabhudeep Kainam Omanam. O Śrī Prabhu Dīp Nārāyaṇa Bhagavān Kī. Śrī Śrī Deveśvara Mahādeva Satguru Svāmī Mādhavānandajī Bhagavān Kī Jai. Sat Sanātana Dharma Kī Jai.