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Mahāprabhujī, Mahāprabhujī,... May God bless you. Ānandadūtā Baladāmā Añjanī Putra Pavanasūttanāmā Mahāvīra Vikramabajaraṃ Kumatīnī Varasumatī Varanābhīrājasuveṣā Kananakuṇḍalakuñcitakeśa Hathabhajara ora dvaja vīraje, Khaṇḍe muñje jama usaje, Saṅkhāra suvanake sarinandam, Teja pratāpa mahā jagabandham, Vidyāvāni guṇīyati cātu, Rāmakāja kāribeko, Prabhucāritra sunive, Rāmanasīyāvasīyā, Shmā rūpa dhāri siyāhi ndhikāvā, Ekata rūpa dhāri nāyārā, Sūra sanhāre rāma-chandrake kāja-sanvāre, Lāyasaṁ jīvanā lakkā na jīyāya, Shri Raghuvīra Kharisha Urala Raghupati Kilhi Bahuta. Tumaiya Bharati Samabai Sahasa Badana, Tumaro Jasa Gaave Asakahi. Shripati Kankala Gaave Sankadika, Brahmadinsa Aradha Saradha Siddhi Tahi Amakubhera Di Gapalajah. Kabhi Sakya Di Shana Maana, Langhe Shwara Bajagajana. Jasa Hastra Jo Jana Parabana, Liyontahi Madhura Palajana. Prabhu muhudrā kā meli jalā dī laṅgī gā, ye uchā gā mā re te te tu nā āgyā bin. Bābā sukhālā he mā, īśvar nā chākhā kā jaisā mā rochā nā se rogā sa bhā pī. Japa ta nirantara, Śaṅkha tateyana churave. Mana, karma, bachana, dhyāna, Japa rarama tapasaka. Japa dosantake jumana rarulare, Aṣṭāśī dino nidi, Sabara dain jana ki. Rasa yāna tu Sada o Raghupati ke dāsa, Bhajana Rāma ko pāve, Janama janama ke dharāve. Tākāha janama karevā? Tachintā nadase samite, Jaya jaya... O Sai, Pāka rahun kīna Satabharapati? Nāsī dasa vāsam suram jaya jaya Rām Bhagavān kī jaya. Machandra Bhagavān kī jaya, Pavansuta Hanumān kī jaya, Meśvaraṇājī Gurudeva kī jaya, Guru Guru Śnu. Sākṣāt Parabrahma Tasmai Śrī Namaḥ Śānti, Śānti,... Śānti. Bhai raho ni shanka kabhi, mātā dharna Dari Satguru rakhe la jinta, mātā karna Matarana Di raksha tartar sisse marna, Jo sumare Satguru na bhavatarna. Tarnā Dī satguru ahinā. Dī sātkarnā Jadīpā dayālana hī sumarna sadhā. Sumārṇā sādhanā jī āpat cālanā. Āpat cālanā Hari sattā garu cintāmātra karanā. Matan niśaṁ sattā mātra karanā. Niśām darāṇā Bodhiā śrīdīp narāṇ bhagavānā kī je Śrī Svāmī Madhavānanda Jī Gurudeva kī je. Good evening to everybody. You have been listening to beautiful bhajans sung by our international bhajan band, including our dear Sangeeta from the Czech Republic. Singing of the bhajan after the prayers is a continuity of the prayers. Bhajan is a blessing, and this blessing is called prasāda. Prasad means blessing. So this is a blessing of the wise words, which are told, wrought, and sung by many holy saints. Many holy saints, when it comes that blessings from their mouth in the form of the Vākyas, Guru Vākyas, become blessings for all of us. There are many different kinds of nourishment, but the nourishment for the Ātmā, the nourishment for our soul, is the blessing. And to receive such blessings, you should bless yourself to be ready to get blessings. You have to become the form of the blessings. That blessing can become one with you. Therefore, after bhajans or before bhajans, we pray to receive the blessings. We do believe. We do believe in holy books. We do believe in the Guru Vākyas, and we do follow the Guru Vākyas. If you don’t follow the Guru Vākya, then you will not receive that benefit or the blessings. You never know in which way these Guru Vakyas can protect you, or how they can destroy if we don’t follow. There is one story in this book, The Path from Darkness to the Light. There are about 150 or 55 stories which were told by different masters, also Mahāprabhujī, Gurujī. And these stories, which I told in my satsaṅgs, there is a beautiful book, beautiful. There are many, many stories. These stories are life guidance. So there was one story that one master and disciple were traveling from village to village through the forest. And they had one principle: wherever there is sunset, they will stay there. Or in a certain village, when there are good and wise people. In the forest, they will stay anywhere, but in villages they had to think if there are really good spiritual people there. One day they arrived in a small village, and the master gave some money to the disciple to go to the market and buy something to eat. So the disciple bought for the master some chapati, flowers, and a little vegetables with half of the money. And with half of the money, he bought something, what he called—nowadays there was no ice cream, but something like that. He came back. Master said, "You brought only two, four, two, three chapatis flour." He said, "Yes, half the money I bought for you, and from half the money I bought for me." "What did you buy?" "I bought a little ice cream." So he said, "You got that much ice cream from little money?" Said yes, and that little from this, that was money, other food said yes. In this village, whatever you buy, the same price. If you buy butter or sugar, it is the same price. Master said, "There’s no difference." He said, "No, everything is the same price." Then master... Said, "Okay, we will not stay here tonight where there is no difference between the darkness and light, wisdom and knowledge, and no knowledge, ignorance. There is no value. Let’s go." Start the fan, and we will stay somewhere in the forest far. A few kilometers we will walk. The disciple said, "No, Master, I am tired. Always you decide to go somewhere and sleep and this. I want to stay here." Tomorrow I will join you. Master said, "Well, it is your decision. If you want to stay, I would suggest not to stay." He said, "No, but I want to." Master closed his eyes for a minute and said, "Okay, I am going, but take care. Any time anyone comes and asks you, 'Is this yours?' don’t say yes. It doesn’t matter if it is yours. Anyone asks, 'Is it yours?' Don’t say yes." And the Master went away. In the night, the disciple was very tired, as usual. From walking the whole day, he just slept deeply. And one thief came, one thief came, and he put his shoes there where the disciple was sleeping. And he took the shoes of the disciples and went to some rich man’s house to steal. That rich man had only one child, one young boy, about 18-19 years old, and he saw the thief stealing something. So, that time there was no electricity. So, the thief went into a dark corner, and that young boy came to see where he was, and he, with a knife, killed him and ran away. Morning, early morning, they found that the son of that businessman was killed, murdered. So, they called the police, or whatever, that time, which shows what kind of people they were. And they followed the footprints, and this footprint laid there where this disciple was still sleeping, because the master was not there; otherwise, the master would wake him up in Brahmamuhūrta. He was happy today, Guruji is not here, so he can finally sleep a few hours more. So the man who came, he walked there at night, he put the shoes back again there, and took his shoes and went away. And when the police came, they followed the footsteps and saw the shoes were there, having some blood drops on them. They kicked the disciple and woke him up. He said, "Why did you kick me?" He got set up and said, "Is this your shoes?" "Yes, my shoes." Okay, come with. They took him to prison. The businessman was a very powerful, very influential person. And he told that whoever killed his son should be killed. And all the village people, emotionally, they were so... they wanted to hang him up. They asked him, "What is your last wish, boy, the disciple?" Say, I want to see my Gurujī. You have Gurujī? Said, yes. And you did this thing? Said, no, I did not. They said, "No, but you said it’s yours." So I said, "Yes, it’s my shoes, but I did not." They called him Gurujī. Gurujī came to his disciple and Gurujī asked him, "What happened? What have you done?" He said, "I did nothing, but I told, yes, it’s my shoes, and they brought me here." Master said, "I told you, don’t tell anything. If they ask, it is yours." But I would lie. He said, "Yes, in that case you would have saved your life." You didn’t follow Guru Vakya, and you said, "Yes, it’s my suit," so now they will hang you up. This, I did not think that Guru Vakya is valid so far. He said, "Guru Vakya is valid till the entire universe." If the Guru tells you, "Don’t do this, don’t do that," and you do it, you are in trouble. So what to do now, Master? Master said, "Well, I have to save you, and I have to save myself, and I have to save the king too, the businessman." Master said, "I will tell, please hang me up." And you will say, "No, Master, I want." And I will say, "No, I want to be hanged." And he said, "No, Master, always you have a right. You want to do it? Let it be by me." So, now they are fighting. They push the soldiers away. "Don’t hang him up, hang me up." They say, "No, hang me up." Always, my master wants to have everything. I want to have this time. So, why are you fighting for dying? Disciples said, "Don’t ask questions, don’t delay the time." He said, "What do you mean?" This is just a constellation, that the throne, the holy chair of the heaven, is empty. Anyone who dies in this constellation will immediately become king of heaven. So I want to become a master. He said he wants to become. Businessmen tell, tell, "Hunt away these both crazy people, hang me up." So they went away. And they said, "Should we give up?" He said, "Yes, don’t delay." But they said, "No, Master, we cannot. No, man, we can’t do." His wife came, and children came, and there was one hour delayed. The constellation, the Pandit says, sorry, the constellation is gone. The chair is already occupied. The chair is already occupied, so all three were saved following the Guru Vakya, Śabda. So sometimes you think, "No, doesn’t matter what it is, I will tell." Yes, you can tell, that’s okay. There is nothing. But then you will be in trouble. Brahma satya, jagat mithyā. The final truth is that when you can see someone, the final is Brahman. There is one story in the Upaniṣad. In some place, Gurujī told this story. One yogī who had a hut was sitting in the forest and meditating. And one deer ran by, and behind the deer was a hunter. Hunter was running with an arrow and a bow to kill the deer. When the hunter came near that yogi, he asked the yogi, "Which direction did the deer run? Can you tell me?" Now the yogi was thinking, "If I said I don’t know, I lie." If I said, "Yes, I know," then I will also cause the sin because the deer will be killed. So the yogī said, "Yes, my dear friend, what can I tell you? It is a very funny thing." He said, "What?" Just tell me, where is the deer? Which direction did the deer run? He said, "Yes, that’s what I’m thinking over." He said, "Don’t think over, tell me." He said, "That’s my problem." He said, "What do you mean? Let me think over to decide where is the truth." He said, "Truth is this. Tell me which side the deer, and that’s all." He said, "That is my problem. Who saw the deer cannot speak, and who can speak cannot see. My mouth will tell, 'Yes, I saw the deer went this side,' but my mouth cannot see." All you make blah, blah, blah. My eyes can tell that yes, I saw, but eyes cannot speak. So when I tell according to the eyes, I lie. If I speak according to the mouth, I lie. Therefore, my dear friend, sit down and let me think what is correct. The hunter said, "Screws are loose. I will not waste the time. I will find this or that other." So this is called deśa and kāla. Deśa and kāla. Deśa means the time, the situation, the place. And kāla means the time, situation. You are very hungry or thirsty, and you buy the water, and the train is going. You will say, "I am so thirsty. After drinking water, I will run and catch the train." You can’t run. You will jump first into the train, even if you are very thirsty. Because you have to take the chance, the time that you catch the train, and not only because of the water you miss your train. So meditation, practice, svādhyāya, śiva, everything needs the viveka. Through vivekā you can get this realization. Viveka is the religion. What we call dharma is that intelligence. Intelligence is that spirituality, that dharma, that you can save the life of anyone, you can save situations, you can create peace, you can create love, you can understand. That is dharma-rakṣita-rakṣitaḥ. In that way, you can protect the dharma. Dharma means not a religion in that way which we think. Dharma means the human dharma. A mother, when the father is angry and he wants to slap the child’s head or face, immediately the mother will put her hand like that. Protection. Dharma. Or mother is angry, she wants to pull the ears, the father will immediately take it to one side. Dharma. A dharma of protective nature, so it has its time to practice, time to chant, time to meditate, time to sleep. That’s called Dinacaryā. Dinacaryā means daily schedule. And when you can’t follow your scheduled time, then what we call it is you are suffering, like you have a jet lag. Now you came from Europe, and you are still not tired. Because according to European time, it is maybe 6 o’clock in the afternoon, or 4 or 5 o’clock. So, still you are not going to sleep. But when in Indian time, when we get up, you are still sleeping because you have the European time. So that is, everything is in our biorhythm, so-called the daylight, day-saving light. We are changing time, summer time and winter time, one hour different. But Indians did not change this. Indians said, "No, this is very harmful for human emotion, for the human brain." For animals, for nature, for everything, it’s very bad. And we see that now, in those Western countries, they change the summer time, winter time. It takes two or three weeks for the animals to get used to it. And especially suffering are the cattle farms, milk dairy farms, because they have that particular time, milking time, a particular time for the feeding. And this is everything, and the cows, they are screaming because of the milk. It’s like you are in a hurry to go to the toilet, but the aeroplane said, "Pass on the belt, safety belt, don’t get up." And you have pressure, your gallbladders or whatever bladders, they are exploding. And you say, "Can I run away?" They say, "Sorry, no." I know, and we don’t have the bedpan. Bedpan, we don’t have something. In that case, aeroplane, they should provide us something that we can do. So you know how hard it is? Similarly, for animals, either it is milk or urine or code or any kind of troubles in the body, when you are used to do that time, it’s a lot of changes. And that is, entire consciousness on this planet is suffering. Therefore it is said, "O man, do not go against nature, otherwise nature will take revenge." So do not go against the time. But humans try to go against time, and the consequences are there. Therefore, do not practice one day in the morning, one day at noon, and one day in the evening, or one day like this, "Oh, when I have time I will do it." No, not at all. Try to keep your discipline, Din Charya. And those who follow the Din Charya, in the story you can see, those people are mostly the healthiest people. And those who make the compromises, they are not healthy. The humans are mostly unhealthy, and the pets which live with the humans, they are also unhealthy. But the people, what we call the tribes in the mountains, like American Indians, the Maoris, the Aborigines, Australian Aborigines, and all those who are living in the countryside, in the forests and mountains, they are coming towards civilization, they have two kinds of energy. One is the energy to endure the circumstances: hunger, thirst, comfort, discomfort, tired, relaxed, sleep, no sleep, hot, cold, rain, storm. These they have, the abilities to endure the circumstances, and we do not. And second, Their immunity is very strong, so they don’t get ill so quickly. Also, the wildlife, they have an immense energy to endure the circumstances, and they have the immunity. Any time they can get up and run and jump. So this is because they follow Dinacharya, they follow the schedule, the timetable by nature. And so, it is a time when you wake up and make your mantras. Morning, when you wake up, have good thoughts. Think of God, think of your mantra, see the divine pictures, greet the Holy Mother Earth, and so on. When you come first time to the water bathroom, touching water, say, "Thank you, God, that I can have water." Know what is the water? When you open your eyes and you can see everything, thank you God, thank you, thank you that I can still see everything. You know, there are sometimes some accidents. Some people, they sleep in the night, and in the morning they wake up and they are completely blind. Unfortunately, such cases happen. We don’t know the value of our eyes. So when we get up, we should thank God, Sūrya Nārāyaṇa, the sun, the light, and thank God that we can hear the sweet sound of someone who wakes you up or your alarm. Though you are angry with your alarm, but still, because inside are both Allāh and Rām, that’s called alarm. They wake you up. How lucky you are, yes? So it is that he said, "Oh, the alarm, warning alarm," yeah? Allah and Ram both are warning us, oh man, don’t do bad karmas, oh man, give way to others, the ambulance is coming, the fire brigade is coming. So this is a very important part of our body, very. If you can’t hear, you can’t speak. Your tongue is okay, your mouth is okay, you can move, everything. But these jñānendriyas don’t help you for this jñāna. And with these jñānendriyas you can see everything, but you can’t express anything. These jñānendriyas give you the ability to discern whether it is a good smell or a bad smell, but you cannot hear, and you cannot explain anything. So this is the part where the jñāna-indriyas are located, in this part of the body. And they have the best qualities, and that’s called jñāna is brāhmaṇa. Brahmana is not a caste, not this body. But in the Bhagavad Gītā, it is said, this is a brāhmaṇa, brahma. Brāhmaṇa means the knowledge, the brahma. Brahmā jānate brāhmaṇa. Those who know the brahma, they are called brāhmaṇa. And these are jñāna indriyas. One, that’s called the skin, the tauta, that is covering the whole body. But jñāna-indriyas also cannot survive if there are no karma-indriyas. And karma-indriyas and jñāna-indriyas have no more power if the ten prāṇas are not there. Prāṇa, apāna, samāna, vyāna, udāna, pañca prāṇas and pañca upa prāṇas, the sub-prāṇas. And when the prāṇas are there but the different organs do not function, then again everything is there but you can’t do anything. So this is a combination of the entire body, and this is a work of the supreme engineer, the cosmic engineer. There are no engineers in this world till today who can create this brain. To put such a memory in the brain, where is the memory? How did memory register? How is memory taken away? How is memory put back? And how do we lose it? Where do we lose? So this body is a miracle. So this part is called Brāhmaṇa, and the arms, where we can help, serve, and do, is called Kṣatriya, the protector. And this is called Vaiśya, the farmer who is supplying all kinds of good nourishment. Like our dear Pushpa, working day and night and supplying us with organic, very, very good food. You can’t imagine what organic vegetables mean nowadays. The people who live in Jardin Ashram, if they would buy the vegetables from Pali every day, they would be more ill than anything. And every day, traveling and buying petrol and this and that, it will become more expensive. So, we can proudly say that in our ashram, we have organic milk; our cows don’t get artificial feed, and we have organic vegetables. We have organic corn, wheat, and so on. Everything is organic, except some people who are constantly taking some injections and this, that’s it. So, this is a pollution-free spot here in Pali district. People, when they enter the Jodhana Ashram’s boundary, the door in, then they see the beauty of the trees, the beauty of how clean it is, and the animals and so many birds. People come here to study for their brain. There is, how do you call it, so much different wildlife. So this is something beautiful because you people are so beautiful and thinking so beautifully and supporting each other, and that’s what a work of yoga in daily life is, that’s the work I try to do with all of you. Around the world to bring peace, the peace conferences, the peace works, the plantation of trees, and this and that. So, what we do is amazing. Value. What we are doing is something great for the world and is acknowledged by all. But do with discipline, use your vivekā, dharma. What is my dharma? That’s it. Sometimes dharmaśaṅkaratā. That dharmaśāstrata, you don’t know what to do. In that time, there was one man who, every day, wanted to eat meat, and his wife did not want him to. She was not eating and had only one child, who also was not eating. But her husband wanted to eat and was very aggressive. One day, his wife couldn’t get meat from anywhere. And she found if she would not cook the meat, he would kill her. So aggressive. So she found a two-day-old dog that had died on the road. She was afraid, so she bought it or she got it, and she took some piece of meat from the body of the dog and she cooked it. Now the son saw this. Now the child was in conflict. If I tell Father, "It is three days old," or two or three days old, dogs meet from the street. The father will kill my mother, and if I don’t tell, then my father is eating that kind of meat. I see that’s not good, so what to do in this dharma saṅkaṭa? So the father came to sit and eat, and this young child, about eight or nine years old, he runs and says, "Father, father, I want to serve you." And he was quickly running, and he was playing like he didn’t know. And the pot where the meat was cooked was a clay pot, mṛttikā. So he ran, and he fell on the hot meat pot. It broke, and all the meat and everything was in the sand, the earth. Hari Om, nothing left, finished. The mother was saved, and the father was saved, and the boy, he a little bit. He burned his leg because the hot meat cooked, and the meat fell on his body. But everything was in the sand; he kicked in such a way, so it was Hari Om Tassa. That’s it, Vivekā, use your Vivekā. In German, in the German language, we say vernünftig sein. Sei vernünftig. Und so, for your sādhanā, your yoga sādhanā, do not delay this because of that, because of no. Follow the dinacaryā. Follow your timetable and practice. You know, every airport has got a prayer room around the world. But you will see very few people go to the prayer room, except the Islams. And the Islams, they are very disciplined, very correct. It doesn’t matter where they are, on the time of their prayers they will put their āsan cloth, āsan, and they will make their prayer. Don’t think about what people will think, that you are doing prayer now. They are correct, and if you are sitting at an airport and you make your prayer. And you will say, "Oh my God, what will people think?" So many people put the whole Gurujī’s picture under the... You are uncertain. Why are you uncertain? You pray to God. That’s it. That’s the difference between who is certain, sure, And you are people who respect when some Muslim stands in one corner, one side, and stands up and makes his prayers. People respect and adore that. So this you have to create the situation within thyself and within others. That is your sādhanā. That’s your practice. Don’t think, "Oh God, what will people say?" Oh God, oh God. What will people say? People will always say the opposite. Always. Pārvatī and Śiva. They were going village to village because Shiva lived in the Himalayas, so they had this ox, but they call it a yak, a yak. And that’s why Shivjī, now we have Nandi, but that type is a different Nandi. So they were walking, and they had Nandi with them. And both were walking beside, and people said, "Funny people, crazy couple," for what? They have this animal with them; one of them can sit. So Pārvatī told Lord Śiva, "Please, Lord, you sit on it." Okay? Śiva was sitting, and she was walking beside. He came to the next village, like Jadan. They said, "This is Kali Yuga." This is Kali Yuga, no emancipation. Such a beautiful young lady, she had to walk. And this old man, who knows, he will die very soon, and he is sitting on the ox. So all were saying, "Oh God, oh God, he can walk, she should sit." They went out of the village. Śiva said, "Pārvatī, did you hear about this?" They said, "Yes, Lord." Okay, then we do like this: that next village, Parvati, you will sit and I will walk. They went, came to the next village. People said, "This is the end of Kali Yuga." This young girl, she’s sitting on this ox, and poor old men, no respect towards the old people. You know, that’s why they create the old homes and this and that. She could walk, she is young. These poor old men have to sit. Well, next, Śiva said, "We will sit both." So both sat on the Nandi, and people said, "No Ahimsa. No Ahimsa. Poor animal. No mercy. One of them can walk. Why both are?" Therefore, people will always say different than what you say. Therefore, do it yourself, what you like to do, how you like to do. Of course, good things, not bad things. And practice, practice, practice. People who tell you this is bad, this and that, they will not give you good things. People tell you, "Don’t do this sādhanā, this and that. They will not give you liberation if you don’t do it, or if you do different things." Therefore, you should use your viveka for your life. It is your life, it is your decisions, it is your deeds that will help you. So, niñjriya, the day is scheduled, the day program, the sādhanās, you should, we should do it at the right time, in the right place, and without any hesitation. For today, that’s all. Bless you all, my dear brothers and sisters, and see you tomorrow again in the webcast, this time.