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Śrī Dīp Nārāyaṇ Bhagavān Kī Jai, Śrī Śrī Dev Puruṣa Mahādeva Kī Jai, Dharm Samrāṭ Satguru Svāmī Madhvanānjī Bhagavān Kī Jai, Satya Sanātana Dharma Kī Jai. Good evening, dear brothers and sisters around the world and in this hall. Blessings are coming to you from Om Vishwadeep Gurukul Educational Research Center, Jadan Pali, Holi, India. For nearly the last three months, we have been contemplating a beautiful subject: the aim of life. Life has become complicated. Before, it was very good. But now we go deep within ourselves. For the last two and a half months, we were on the surface of life, observing the outer life of every individual. Now we go within and look at what is there: how far we are, what we should follow, what we should avoid, what kind of caution and precaution we should have, and what kind of happiness, joy, and peace we should adopt to lead us to that point. Yes, every life is struggling. Even a grass root is struggling. Each and every seed of the trees, the grass, and the bushes is also struggling. Creatures in the water, on the ground, and in the sky, including humans—we are all struggling to survive. But what does it mean to survive when we know that we are not permanent on this planet? Neither that grass, nor those trees, nor the fish, nor the birds are permanent. If we think deeply, then we are existing. We will live as long as this planet exists. How wonderful. Good news today, no? Yogājī, it means we will exist. We will live on this planet till the planet lives. And not only this, because the planet will live as long as the sun and moon exist. Yes, very good news. But now comes the "but." In which form? In which way? It is said the flower will die, but the fragrance will remain. So there will be two things that will remain from us. First, the generation continuing humanity, or other kinds of vegetation, or any other lives of the animals, will continue. The form changes, but reality doesn't change. The direction changes, but the destination will not change. The river flowing has curves; the curves move to the left and right and sometimes turn ninety degrees. But though it is turning and has many curves, the destination is the same. But is that which is in the river the water? Similarly, the form, the body will change; emotion will change; opinions will change; intellect will change. But that consciousness and the constant struggling of this Jīvātmā will continue its journey towards the Supreme, through the gate of ātmā-jñāna. Therefore, for humans, it is advisable now to look within thyself. Each and every movement, action, thought, and vision has its influence, effect, a layer, a film on your consciousness. We are not this, what we call the body. I am not this cloth; it is my cloth. I am not this body; it is my body. I am not this mind; it is my mind. But then, who am I? This eternal one will exist in the entire universe. Our planet, this planet, our Mother Earth—what we call, compared with the endless universe—is a tiny, tiny thing that you can hardly see with a magnified glass or with telescopes in this universe. But still it is there, and there is a light within. Searching, we humans cause unhappiness or happiness. So it is said: the river has the curves, but not the water. Similarly, we have the many curves of our life. In this, 8.4 million different creatures are coming and going in different ways. Some believe, some don’t believe. But how to believe, or how not to believe? Belief does not change reality. If you don’t believe, okay. And if you believe, it’s okay. But believe one thing: it is that. That’s all. We are struggling within oneself. There was a man in one family, and that family was in a small farmer village—a few family houses, what we call a dhānī, a choṭā sā gāwḍā, dhānī. Dhani mein ek do parivaar, teen parivaar ki dhani. So, at the farmer’s house, they have their land, and a few family members have the few houses set there. One man had to go somewhere to visit a friend, which was about 50 kilometers away from that farmer’s village. No cars, no transportation—desert. Desert, no road. People were walking according to the stars at night and during the day by the sun, according to the direction of the east, west, north, south. So that man began his journey at four o’clock in the morning. In a small hut, there were four or five houses. One person was waking up in the morning and going somewhere 50 kilometers away. There was no road, no car, no train, no truck, nothing. People used to go on foot. At night, they used to look at the stars and go in the direction they wanted to go. And during the day, they used to look at the sun. So that man, he started his journey at 4 o’clock in the morning. His wife gave him food with him, what you call the lunch pocket. At 4 o’clock in the morning, he started his journey. From four to eleven, he walked continuously. Sometimes it was only sand. Walking on the sand was not easy. It’s like you are walking on fresh snow. Sometimes, thorny bushes; little, sometimes stony ways. At eleven o’clock, he saw one beautiful tree. Finally, one tree. He was very happy. Thirsty, hungry, tired, hot—now he is going towards the tree. Saath kar Devrī leke gayā thā. Pehle yeh plastic rī botle nahīṁ hotī thī. He was thinking, "I will now have my eating there." And he had his own water with him, and his own food. Gaye, the tree was beautiful. A huge tree, wide like this, our meditation hall. And the shade of the tree was nice, and it felt cool, and fine, nice sand. He sat there. It was a very big tree with a cool shade of greenery. He went and sat there. He was thinking in his mind that he wanted to eat roti. He thought about eating roti and said that it is such a beautiful tree. It would be good if we could get some good food here. My family members are making makkī and bajrā. They are tying their hands and ears everywhere. But they are making onion and bajra. There is no food like chapati. It is nutritious. He said there, and he was thinking, "My wife has given me maybe dry chapatis made out of the bajra or corn and one onion. This is such a pleasant atmosphere, it will be good to have a nice food here as soon." As he began to think that it would be good to have some nice food, suddenly beautiful food came. Sabse pehle āyā parāṭhā, nīnd āgāī, good night karo, jāo, ariyom, roṭī khāo, jāo ro, so jāo. It came with many different kinds of vegetables, and chapatis, and pizza, and spaghetti, and my God, what not. Olive oil and the Greek, he says, "Cheese, a salad, and olives, my God, everything, oh." Lasagna, and, but all, but halus ki he surprised, "What am I thinking? Everything is coming here." Us ko kya? Paratha, samosa, jalebi, ghevar, puri, seviyan, halwa, kya kya ā gayā? Sab mil gayā. Man mein vichār kartā hai ki ho kaim koī? After that, when he began to eat, his water was warm. He said, "Well, with this, at least I could have some nice, cool water from the freezer." And suddenly, there is the silver glass, big and full of nice, cool water. After eating, he was thinking, "Now I should rest, sand, bistar." A good bed would be very good. Then after eating, he thought that if there was cold water, then it would be good. In Devīdī, the water was hot, so water came. In a big silver glass, cold water came. He drank and ate. And his sleep started coming, his tāmas guṇa started coming. And here I will rest a little. But if there is a bed like a house, then it is fine. A first-class palaṅg came. Now he’s thinking, "The sand and the thorns and the stones, how will I sleep at home? I have a good bed. It would be good if I can get a good bed here." Suddenly, he sees in front of him a nice bed, a nice pillow, a nice bed seat, and a nice bed, and it is very pleasant. But he said, "Loo baj rahi hai." You know what is a loo? Hot air. In the month of May and June, you are an expert in what is a loo. Cooler jaisī ṭhaṇḍī havā air condition—the whole tree begins to produce cool air. And now he is sleeping, now he is sleeping. Ab sūte sūte man mein vichār karke, now he is thinking, he is tired, very tired, walking since 4 o’clock till 11. If someone is there who can massage me a little bit, so one good massager came from the rehabilitation center and gave a nice Abhyaṅga, Āyurveda Abhyaṅga, nicely. He felt sleepy and that. Now he is looking at the tree, and he thinks, "But what is this all? I am getting everything. What I am thinking, is this not magic? Similarly, what is a miracle? I hope there is no ghost in this tree who tries to take me under control and will kill and eat me." In that minute, the ghost is there and looking at him and says, "Yes, I will eat you now." He got up from the bed and ran away, but the ghost caught him and said, "No, no, I will not let you go." He ran and grabbed his leg and pulled it back. I won’t let you go. I will eat you. Bhupendra, go and sleep. Go, children. Go to the first class. All of you go. All of you go. Little children, go. Wake up. Hari Om. Little children, go because they are sleeping. Go. Those who are sleepy, those who are tired, they can go. If you want to go, go. Those who are sleepy, go. Hari Om. Go. Now, a ghost came and caught him. This story means we are the traveler, and our family, that farming family, is our planet, where the Jīvātmā came in five kośas: Annamaya kośa, Prāṇamaya kośa, Manomaya kośa, Vijñānamaya kośa, and Ānandamaya kośa. Annamaya Kośa is the body of nourishment, Prāṇamaya Kośa is the body of the Prāṇa, Manomaya Kośa is the body of the mind—the mental body, Vijñānamaya Kośa is our intellect and knowledge, and Ānandamaya Kośa is the current Śarīra, meaning the body of desires, our wishes, searching for happiness. Within that is param-ānanda, that is the ātmā. Now we came to this world, and this world is a desert. Sometimes thorny bushes, sometimes stone, sometimes good, sometimes bad, and we are in this body, traveling here and there. But that tree is known as a kalpavṛkṣa. What is it? Kalapabraksha. Kalap has two meanings. One means kalpa means our saṅkalpa, our wishes, our desires—whatever we think we would like to fulfill. Another kalpa is according to the times, like yugas, manvantaras, kalpas, and so on. And kalpanā, that means constantly desiring, seeking to achieve. Finally, in this human life, which we are on the journey of—maybe 50 kilometers or 100 kilometers, meaning 50 years of life, or 70 years of life, or 100 years of life—this is the span of our life. When we got the buddhi, jab hame buddhi kā gyān hone lagā, this human body, we are walking in this body, in this world. That Kalabhrakṣa is such that whatever thoughts are in the mind, it becomes clear. But when you are sitting under the Kalpavṛkṣa, as soon as you come out of the Kalpavṛkṣa, then all the vision is finished. That Kalpavṛkṣa, that tree which fulfills our wishes, only as long as you are under this tree. When you go out of the tree, then your wishes cannot be fulfilled. So remain under this Āryog. Jau. Kaha sa aaye? Rūpa wasa aaye ho. So, judge bhi. Bāto pañc minute. Band kare. So that tree. Now, this Kalapa tree is our Satguru Dev, Mitgai Manari Kalapana, All Kalapana, all my wishes, desires are fulfilled. Now you wish, and you fulfill everything. I want to have this, I want to have this, as long as you are the shelter of the Gurudev. But then... ego comes. Then desires come. Do not cross the border. Do not go beyond your capacity. Keep your wishes in limit. Remain and be content with what you have. As soon as you want to have more and more, the complications will come. It is our own thoughts, it is our own intellect that will produce the negative vibration, negative thoughts, and these thoughts will kill you. And that ghost in our body, that is the mind, when you go out of... the guru bhakti you think, "Now I have everything, and I go." Yes, you are welcome, and you are free to go. But when you go out of this range of the kalpa vṛkṣa, nothing is there. He comes out, there is nothing. Again, thorny way, no comfort, nothing. So, similarly, in this way, it is Guru Bhakti. Therefore, it is said, Gurudev, janam janam yahī māṅgu charaṇakā dāsa rakhī jo. Guru Bhakti, Gurudev, our Gurujī said to Mahāprabhujī, "Lord, my only wish is that I have your darśan and your bhakti throughout my whole life. Whenever I incarnate, whenever I am born and come on this planet, I need thy protection, thy shelter, thy blessings, thy kṛpā, thy mercy." When you try to go out, then you are lost. And this is called kalpa-vṛkṣa. Therefore, each saṅkalpa and vikalpa which happens through our mind—manas-dharma, saṅkalpa-vikalpa, manas-devatā, chandra, chandra kabhī ek sarīkā nahīṁ ubaṭāhe. So the principle of the mind, the dharma of the mind, is saṅkalpa and vikalpa: thinking, and again making resolution, dissolving the resolution, making. This is the mind, and the lord of the mind is the moon. And the moon is never equal; every day is different. Similarly, every day the mind is different. Therefore, it is in man maraṇa mamatā mari—you cannot kill or control your mind. Man maraṇa mamatā mari, because your mamatā, your wishes, your saṅkalpa is stronger and stronger, going to negative world sides or positive. Man maraṅ, mamatā marī, marmar gayā śarīra. Mamata is our wishes, desires, attachment. Mamata vahī bandhan kā kāraṇ hai. Mamat vahe bandhan kā kāraṇ hai. Desires are the cause of the attachment, the bondage of the attachment. Many, many times one was born and died, born and died, the body. But two things did not die, again. Āśā, hope, hope. What we call in English, hope, is a walking stick from cradle to grave. And tṛṣṇā, that kind of burning desire, that kind of longing, in such a way that this should be fulfilled, this should be fulfilled. So Kabīr Dāsī said, "My dear practitioners, aspirants, bhaktas, you have to purify and control mamatā, attachment; āśā, the hope; tṛṣṇā, longing for that. These three, if they go towards the negative qualities, then it is negative." If you are thinking with the positive qualities, with sāttvic vṛttis, then it leads us to salvation or to peace. So this world is that jungle, this world is that desert, but this world is also that pleasure tree where we can sit under the shelter of the Satguru Dev and listen to the satsaṅg. And therefore, Mahāprabhujī said, Holy Gurujī said... So, my dear, let’s look within ourselves. I will come to you again after two days, tomorrow and the day after tomorrow. I’m not here in Jadan, but Dr. Sādhvī Śāntījī will have a webcast and bhajans tomorrow, and Śrīmān Premānājī will have one the day after tomorrow, and you are here for bhajans and this. I will come in your seva, in your service, after two days. And you know, on the 13th is Rakṣā Bandhan, a celebration, a festival between brother and sister. There is hardly anywhere a festival which binds together brother and sister. That brother acts as a protector for his sister, a helper in every aspect, and the sister also acts as a protector for him and helps him. It depends on the elder sister or younger sister, brother or the elder brother who can give you a blessing. A sister can give you a blessing, or a brother can give you the blessing. That’s called a Rakṣā Bandhan, and in three days we will give you more light on the Rakṣā Bandhan, all my dear devotees, bhaktas, practitioners of yoga, and their life who have started, last three decades, to celebrate the day of happiness and protection of the brother and sister as a Rakṣabandhan. Wish you all the best and many, many blessings of Mahāprabhujī, Devapurījī, Gurujī, and my good wishes and much love to you. For today, that’s all. Om Śānti, Śānti, Śānti. Om Śānti Śānti...