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Deep Nārāyaṇ Bhagavān kī Jai, Deveśvar Mahādev kī Jai, Satguru Svāmī Madhavānandjī Bhagavān kī Jai, Satkeśanātan Dharma kī Jai. Salutation to the Cosmic Light, Lord of our hearts, Omniscient and Omnipresent, in His Divine Presence. Very good evening, dear brothers and sisters, spiritual seekers, practitioners of the Yogananda life, the aspirants and devotees here in this hall and around the world. Very good evening. This blessing is coming to you from Om Śrī Viśvadīp Gurukul, Holy Bhārat, Jodan, Rajasthan. Just now, you heard about Rakṣā Bandhan by His Holiness Śrī Svāmī Manoranandajī Sarasvatī Jī Mahārāj: what Darakṣābandhan means, when this event took place and why, where and how, from the time of the incarnation of the Bali Rājā, which you have seen in the Mahāśiv Purāṇa. You know all this. There are many other events: the protection of the sisters, culture, traditions, society, and the world, to keep cleanliness, harmony, peace, and mutual understanding in social relations. As you heard yesterday, the most dangerous or most powerful tie is that of ignorance. That Jīvātmā is tied in its own phenomenon, in its body, what we call Pañcakośa: Annamaya, Prāṇamaya, Manomaya, Vijñānamaya, and Ānandamaya. These are the five layers which create the individual phenomena and the so-called Jīvātmā. Jīvātmā is a mixture of ātmā and ātmā. On the day when we free ourselves from those bondages, bandhan, you will not be called anymore as Jīvātmā, but Ātmā. Each and every touch, each and every smell, each and every vision, each and every breath, each and every movement, each and every action—physical, mental, intellectual, emotional, social—and each and every thought, word, and feeling is either liberating us from those ties or creating a stronger thread around this phenomenon. Each and every entity has its own phenomenon. That Jīvātmā which enters through the four different doors, may we say, that door to enter into this mortal world: through the vegetation, so called through the bacteria and the water creatures and the birds, like egg, Uddhvis, Vedas, Jarayus, and Andes, these four. Everywhere, everyone has to go through the cycle of 8.4 million species. Swamiji was telling how many millions, which, how many millions, which—so even I have forgotten how many millions there were, lakhs, which divide into three categories: Jalchara, Thalchara, and Nabhachara. After all this, there is a way to become free: surrender. Finally, he quoted the last śloka of the Bhagavad Gītā from the 18th chapter. After all this, O Arjuna, give up everything and just surrender to me. That’s all. Seek shelter in me. Knowledge. Where there is no ignorance, there is knowledge. And where there is ignorance, there is no knowledge. Parā and Aparā Vidyā. Aparāvidyā, which will give bread and butter. Take your bread and butter, drive the car and leave it, everything. Hari Om. But how long? This bread and butter is only for thy body, for nourishment. But it will create that kind of energy, which you will eat. That will create that kind of mental vibrations, mental waves, the vṛttis in dāhicidakāśa, in the space of your consciousness, that which you will not be able to master. It’s like in the hurricane, the high waves, you can’t control your wind sailing anymore. That time finally lasts. We have to pray only that there is one song: "Mājī O Mājī, Kitnā Dūra Kinārā, Moi Dūra Nagariyā," emotional waves. Darkness of the ignorance, the lightning of your desires and thoughts, and cloudiness of the ignorance, endless ocean of the 8.4 million lives. Finally, oh Lord, where is the mainland? Where is the mainland? Where is the peace? And so... Each and every entity, no matter in which form it is coming, the aim is to come to the origin, and that origin is our supreme, the Brahman. But avidyā is that knowledge which is above, beyond, which you cannot touch, smell, hold, see, and so on, and that is knowledge of that ātmā, ātmā śrī. I am not this body, but also you cannot say, "I am not this body, you can cut my body in pieces," no. At present, we have this. We identify ourselves with the body, though we are not this, but we are in this. It is my house. I am not this house, but it is my house. I will fight till the last minute to protect my house. And that’s, you see, we are fighting till the last minutes of our lives, now through the modern way of the technologies, the medicine, and so on. No one wants to die. Maybe birth is easier, or maybe not. But death, everyone is afraid of death. Maybe we are not afraid of death, but of how it will take place. How, where, when, that we will not be able to move even a single finger, the pain. So we are afraid of the pain, not of the death. How will it be? How long will we suffer? Or just seconds? Heart attack or brain attack? Hari Om Tat Sat, Baaki Sab Gap Sab. Lucky are they who will not suffer, but we will be sad about that. Oh God, suddenly he just got in the car to drive, and he turned the key and remained with his hand on the key, and Hari Om. Some are suffering on the road, so the pain, this pain has been experienced by this Jīvātmā in many, many lives. Finally, we got the human life. The difference is this: humans have a mighty intellect, buddhi. According to the capacity of the other creature, they also have a buddhi, or feelings. You know, they declare the most intelligent creature being in this world is the bacteria. Yes? The flu. When you have the flu, you go to the airport. And that flu will arrive before you in Singapore, because some person got it from you, and that person’s flight was two hours before your flight. True? They know how to find. Very intelligent, and they know how to survive. Okay, you give the antibiotic, you give this and that. But they said, "We are living." You know the story of Dracula? Vampires? Before he or she dies, someone is already there who has the blood that is flowing in the veins. So all the negative qualities around this globe are dormant in the human consciousness. And also, of course, divine qualities, the divine is dormant also in the human. Through the practicing of Kriya Yoga, practicing of what they call Kundalini Yoga, chakras, Mūlādhāra, Svādhiṣṭhāna, Maṇipūra, what is the next one, Svādhiṣṭhāna, okay, thank you very much, like these disciples are very good, can help the master, Maṇipūra, Anāhata, Vishuddhi, Agnya, Bindu, Sahasrara, but these are the major centers, but there are thousands of centers. Each and every blood cell has its own phenomenon. What is in the entire universe, God has filled in the body of the human. What is not in you is not there. The system is the same. You will say, "Swamiji, it is good that you are speaking. We like that you talk." But the universe is endless, and its body is so small. Yes. It will take time to understand. I give you one example. Before around 15 years, not long ago, one and a half decade, it was introduced a telephone called cellulophone. What you call the mobile, now they call "handy" because it is very handy. And that telephone, which was introduced, had four kilos. And you could carry in your handbag or on your shoulder a four-kilo big telephone. And someone was saying, "Oh, technique will come, and it will be so little telephone." And I said, "Stupid, it cannot." And they said it will be a computer, one stick like this, only three centimeters. We can record in it a whole library. I said, "Okay, you can make me stupid, but so stupid I am not, that the whole library, where there are thousands of pages, hundreds and thousands of books, that you can just record it in so small a piece." He said, "Yes." I said, "Okay, which Kundalinī science is this, that there is everything there? And now, it’s nothing new." It is there. Similarly, we have to understand, yathā brahmaṇḍa, yathā pīṇḍa, what is in the universe is in this small human computer, but also in animals too. Who are we to judge the animals, or who are we to discriminate against the other creatures? No, do you know? I have no rights. You can’t give life, you have no right to take life. And that’s why there is a major point of the sin. So there is a fuse and sin, these two. And the sin is there because where the pain is connected, the pain is related to that one, that body, that thing. And therefore, first to develop in the heart is called the mercy. That Tulsidās is writing, "Dayā dharam kā mūl hai," the roots, the source, the fundament of the mercy is the mercy. Dayā dharm kā mūl hai, the cause, the roots, the source of dharma. And dharma is only that one dharma called the universal dharma, sanātana dharma. Not man-made, it is a universal principle. Between moon and sun, the balancing, that dharma is a sanātana dharma. Bringing nice rain and going, and this entire, the seasons are balanced and everything, the growth of body or vegetation is by that. That’s called sanātana dharma. And that’s what it is said, that without that God’s energy, power, even a leaf of the grass, the blade of the grass or the leaf of the tree cannot move. And you know, the moon is the biggest balancing force for the sun and for our planet. One of the scientists brought this one scientific work and said, "There is Earth, and there is Sun, and the Moon is between, which is balancing." Let’s say this is Earth, and this is the Sun. If I pull this out more, then it will keep down. So between the Earth and the Sun, this is the balancing point. That doesn’t let you keep it, and that’s moving around like this, in this way. Similarly, between emotion and intellect, there is a balancing power that is called viveka. That intellect needs that kind of education, saṃskāra. Through the saṃskāras, the education, the events, all kinds of social and spiritual events where you learn positive things, through that you create that culture. Culture is the life of humans. Where there are humans, there is culture, and where there is culture, there are humans. And every human is bringing the culture with them. When I went to Europe, I brought a touch of Indian culture there. Now you are here, it doesn’t matter how hard you try to live according to the Indian culture, but still from you is reflecting the European culture. It’s okay. European culture is not bad; it’s very good. But many of you don’t follow even the European culture. Because nowadays all cultures are hybridized and manipulated. And among all the cultures of the world, from all the cultures of the world, the best culture is one said, agriculture. Isn’t it? So, out of all cultures, there is one culture; the best is called agriculture. Then, human became aware, "Oh, I spoiled everything. All cultures, I spoiled it." But how? This fellow said to me that one culture, which is the best of all cultures, is agriculture. Now I will destroy this. And now you see, all around the world, the human begins to... Destroyed the agriculture: hybrid, pesticides. All these chemicals, which have destroyed agriculture too. The day when your nourishment will be manipulated, the entire system of the body, feelings, and mind will be manipulated. Jaisa khai an, vaisa rahe man, jaisa kare sang, vaisa lage rang, or jaisa piye pani. What kind of nourishment you take, like that your body will give the signal to your mind. The mental activities, the emotional activities, the ego, where is beside this standing, is depending on the strength of the body. The desires. In Pañcakośa, Ānandamaya Kośa is not the level of bliss, but the body of desires. That ānanda which will not last long, that you can also say the current sārī, the cause of everything. The causes are lying there in the actions far in the past. And so the past karmas from the past life are dormant in the micro system in the Mūlādhāra Chakra. That which we call the Kuṇḍalinī Śakti. If negative energy awakens, you will become crazy. If you practice wrong, if you practice without devotion, if you practice without understanding, if your ego, ambition, greed, and so on are guiding you, following you, accompanying you, then those Mūlādhāra energies will go through. And it will touch your Agñā Chakra, and it will make you completely stupid. You know, there is one dog, doggy, very big. He is very nice, I love that dog. But that dog one day will get such a brain disease that he will attack the owner or the master. Similarly, because that dog had a love, had a master bhakti, we call it svāmī bhakti. So either your horse, you know, the horse is very, very loyal to the master. Elephants also, dogs are also. But the same elephant can get crazy and kill the master. In Austria, just before, I think, six or seven years ago, there was a beautiful zoo, and one elephant gave birth to one calf, a beautiful baby elephant. And the man there who was working in the zoo, he loved that elephant and the baby very much, and the baby loved him. And then, I think it was only a few months old, or one year, I don’t know exactly. One day, the man who was loving very much the master, or whatever you call him, came, and his baby head with the trunk towards the wall, and he died on this bed spot. Is it true? Is there any Austrian who knows here? Where was it? Not St. Brun, not St. Brun. St. Brun in the St. Brun? So, is that a practitioner? Doesn’t matter, just bhakti yoga, karma yoga, jñāna yoga, kriyā yoga, nāda yoga, śayaj yoga, any kind of yoga you practice, any kind of, even your study in the school, if you have the confidence in your teacher, in your master, and you learn with love, then you will be first number in the school, in the class, and you will come through good. You have a doubt in your master, then you will lose the interest. Because your master is giving you the motivation, but you will lose the interest, and that losing of the abilities to learn, your brain will get back to those ancient qualities. You will get crazy. Therefore, Holy Gurujī said, "Sandhyā, Sandhyā Vandana." Like you clean every day your teeth, one is "tooth" and two is "teeth." So, do you use every day a toothbrush or a teeth brush? This is the question I’m asking all the time. Why do they mix this? One is "tooth" and two is "teeth." Have you always? They bring me the toothpaste. I say, "I need a teeth paste because I am not brushing only my one teeth." But anyhow, okay. So every day we need to clean. Every day you need to clean your kitchen, your bathroom, your toilet, your floor. That means cleaning. Clean. Similarly, every day we have to clean our antaḥkaraṇa, manas, buddhi, citta, ahaṅkāras, through the practicing of mantra, prayers, sandhyā, vandanā. Make your saṅkalpas. Patañjali said very clearly to the yoga experience, Atha yogānuśāsanam. Yoga begins with discipline. Human life begins with discipline, and that discipline makes the best disciple. That disciple follows the master. So, who follows the master and discipline? There are three followers. One is a disciple who is radiating wisdom, that’s called a flower, like a flower. Second, that who will follow the instructions of the master, that is called a follower. And on the way, who we see or he will change the—who will change the opinion and the path—then it’s called follower. Flower, follower, and follower. So I wish that you are that follower who becomes a flower and not a follower. When you begin to fall over, then in your consciousness, the past and this life’s craziness, or all this, called the mental vṛttis, are confused because you did not control citta vṛtti nirodha. You were not capable of controlling and purifying your negative energy from the depth of your Mūlādhāra Chakra. It takes a long time to come out, but it is said, "Yoga Agni, Karma Dagdhani." Through the practice of Yoga, Yoga Agni, there are many different kinds of Agnis. Yoga Agni, Jāṭhara Agni, Kāma Agni, Krodha Agni. So many jñāna-agni, so many fires. But this agni will be influenced by the saṅgha. Uthan and pathan, development and destruction, begin from one point, one seed. That’s called saṅgha. If you write in the front of the sangha, ku becomes kushaṅg. And if you write sat, it becomes satsaṅg. Sat sudhare sat saṅga pahi. Even the stupid one can become a great wise person through satsaṅg, and even a great one can become stupid through kuṣaṅga. So, there is a havanāgni in havan kuṇḍ, karmakāṇḍ. Swāmījī was talking about the mantras, the ślokas. The majority in the Vedas is Karmakāṇḍa, that in Havanāgni we are giving the Āhutis. In Jatharāgni, we are giving out the "Brahmārpaṇaṁ Brahmahaviḥ, Brahmāgnau Brahmanā Hutam, Brahmaiva Tena Gantavyaṁ, Brahma Karma Samādhinā." That same Agni in our kitchen, chulā, where everyone, it is said Agni is the form of Viṣṇu, and where Viṣṇu is, there is Lakṣmī. So bhaśmī ho jātīye, to the bhaśmī is called Lakṣmī. As long as the fire is Viṣṇu and the ash is Lakṣmī. Don’t throw it here and there. Every household keeps it on one side, and then they put it somewhere on the trees or somewhere. Then it’s called the jyotī, the dīpak, darśan, darśanāgni. We take a resolution. And then it is called the Chitāgiṇī. The last ceremony is to culminate with the burning of the body in the crematorium. Everyone who sees the Chitāginī makes praṇām. No one will humiliate the Chitāginī. If someone’s body is burning, everyone will join their hands and remember God. No one will step on it. No one can step on it. Do you have respect? Very high respect. Because that is finally where you are, where you will be, where you have to go. Or you have to go into the earth. When this fire was with the dead body, it became Citāgni. Came into the temple, became a dīpak, jyoti. When it came into the havan kund, it became havan agni. And the same agni came to some smoker who put the fire, bidi, smoked it, and then threw it down, and with the sooja, he was crushed under his feet. Look at that fire. What has happened to it? The one who was crushed under his feet, why? Because he had accompanied the Lord. The essence of the satsaṅg, there are different kinds of fruits, and therefore in the satsaṅg we have that kind of brahma jñāna satsaṅg. When we go through our spiritual sādhanā, through satsaṅg, then the best qualities which are dormant from the past life, as Bhagavān Kṛṣṇa said to Arjuna, Arjuna practiced yoga. After explaining many things, Arjuna asks, "Lord, what will happen if I die before self-realization? I practiced perhaps 80 years, and 3 years were left for self-realization, and I died. What is the use of this?" God said, "Nothing is lost." Each and every step will be counted. You will be born again as a good husband or wife, in a good household, in spirituality, and from childhood your spiritual energy will awaken you. So, it is very clear that every individual carries with them, in their own phenomenon, their karma. So, it is no wonder that science has made a very small stick, a very small plug, where the entire library is recorded. But that cosmic self is more clever than this, that we don’t know how many trillions of creatures on this planet and around the planet. Everyone has their own rucksack and carries their own śikṣā, carrying their bhāgya, their karma. Karma. And you never know where this, your śikṣā, will lead you, or your karma, your bhāgya, will lead you. Patta tūṭā ḍāl se legāy pavan udāy, ab vicāre kab mileṅgī? Dūr paḍeṅgī jāy. The leaf fell from the branch of the tree, and the wind of destiny took you away to the other side of the hill. The leaf is saying, "Who knows when I will come again to this, my branch? Beautiful, forget it, my dear. Gone and gone." Therefore, this viveka, which the human has, the intellect which the human has, needs that kind of education. And very carefully, you can awaken all the best qualities. When the negative qualities are awakened in the aspirant, that person becomes one of the most restless, unhappy persons. Can’t sleep, jealous, anger, hate, greed, fear. As a lost, lost in darkness. As soon as love and devotion awake, it is like a dawn has risen in front of you. Therefore, say, Holy Gurujī said, "Don’t worry about your true Guru’s dignity. Don’t be fearless, don’t fear. Don’t be fearless, don’t fear. Don’t worry about your true Guru’s dignity. Don’t worry. Be fearless, don’t be afraid." Be fearless. Put camera there. Sakarta Ram, kisi se marna, kisi se nahi. Nandaliya Guru sarna, Karna nirbhaya raho, karna tum nirbhaya nishchint mat dharana. Jo sumire sattva guru rāma, sacchā bhāva tarana, sacchā bhāva tarana. Antima mukti pāyā hari jise milanā. Teri Satguru Rakelaaj Chint Karna, Chint Mat Karna. Nirvairaho nishankh, kabhi mat dharanam. Tum nirvairaho nishankh, kabhi mat dharanam. Fir nāhi āve, bhāvam āya, janam nāhi dharanam. Yéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéhéh. Sada īsumāraṇa Śrīmādhavānanda jīyānanda Sathya pata chalana Teri Satguru Rāke Vaj Chintāmat Karna Ho Niśaṅg Bhīmat Dharaṇam. So, therefore, it is said, in all these ages, from all different kinds of yugas, we are passing now through the Kali Yuga, and in Kali Yuga it is said humans will have no discipline. Humans will have no discipline. Human will be very weak, and human will lose the jñāna, dhyāna, and vairāgya. Therefore, God made easier for humans bhakti yoga. Kali yuga keval nāma ādhāra, sumira sumira nara ho’ī bhava pāra. O humans, in Kali Yuga, the major thing is the name of God, your mantra. Sumir sumir nar hoi bhava para, sumiran. And it is said, it doesn’t matter where you are, "ot jibyā alai nai bin japyā jap hoi," what is called ajapā japa. So constantly, all the time, this mantra goes with you. And that’s why Guru Nānak said, Teri vithi umara hari nama bina, Summaranna kale mere mana. Pakṣi panta binna hastidanta binna anarikanta binna. Pakṣi panta binna hastidanta binna anarikanta binna. My father, your name is Abhinav, your name is Summaranakale, my heart is your son, your name is Summaranakale, my My heart is Sumeranakale, my heart is Paneerubinna. Denū kṣīra vinnū dharatī meha vinnah, pānīrū vinnū denū kṣīra vinnū dharatī meha vinnah. Sumbharana kale mere maana, Teri viti ummaara summa kaana. Sumbharana nena bina rena, chanda bina Summa Terī Vīṭī Summa Rannakāle Mere Mana Terī Vīṭī Hari Nāma Binā Summa Rannakāle Mere Mana Amakro Dhammadālo Baniyāro Īṣā Choro Santajana Kāma Krodham Maddhalo Vaniyāro Īrṣā Choro Śakta Jana Rakṣasun Bhagavanta Rakṣasuṁ Bhagavanta Jagme Nahiko Sumbharam Nakal Sumbharam Nakal... Siddip Naram Bhagwanak. He has a lot for you to see, but I’m... but I’m... He’s a me? Should have a room? I’m a little extra, but I’m not some image. But I’m going to do that. He’s seen and actually said he to show me that I got a name, a remand, not the DBP. You might have been... I’m being... I’ll my mind killed today. Young life, he’s passed away. You lost so many years here in your life. Now, at least, begin our Sūmeran mantra practice. Without this, dayā naina bina, raina chandra bina, mandira dīpa bina, body without eyes, night without moon, temple without the light, like a tree without fruits, what kind of tree is that? Similarly, O human, your life is without God. If an elephant had no teeth, how would he eat with such a big body and a soft mouth? The birds, if they have no wings, they can’t escape; they can’t fly. Finally, he said, "O dear bhaktas, devotees, give up īrṣā, īrṣāgni." Is īrṣāgni also there, Mahārāj? The biggest one. This is a terrible one. The most dangerous fire in us is īrṣā, jālas. Jālas, the fire, that’s why also in jālan. Jālas kā matlab, jālan. It’s a Sanskrit word. Jalan kā means burning. Īrṣā agni, Jalan, Jalās. Irṣā chhodo, bhakt jana, not sant jana. If there is irṣā, then there is no sant, and if it is a sant, you need not to say, "Give up irṣā." So, jealousy is one of the greatest enemies and one of the most dangerous fires. Which attacks the humans and other creatures. So, my dear, I wish you a very good evening. Today we had a very interesting subject. I will come back again tomorrow to you on the subject of the fire. Yes, that is a very great subject, that we ourselves put on the fire. There was a mad person in the village who was doing so many bad things. All the village people were very fed up with that person. One day, someone told him, "You are so mad, but don’t put the fire in the village." He said, "Oh, that I forgot. I did so many things." The next day, he took the mess stick and burned the village. Similarly, someone tells you something, your gyānendriya, or... Karminriyas, or your kushanga friends, and irṣā comes, and with the irṣā, with the jealousy, can destroy the whole world. Tomorrow, tomorrow is the 15th of August. It is the national day of India. It is celebrating the independence of India. And the Constitution was begun to be written and was accepted on the 26th of January, no? That’s right. So, in India, this day is celebrated with great joy, like a festival. The message of the Indian President, the celebration at the front of the President’s House in New Delhi, in every school, in every government office. So we have also here school, college, and we will also have tomorrow the celebration of the independent day of India. As well, tomorrow is for the Christianity also a very holy day, Maria Himmelfahrt. So the Holy Mother Maria, she went to heaven, no? Someone must come. If Mother went to heaven, what would the earth do? So then my karma brought me down here too. So someone said, "I have a birthday tomorrow also. I have a birthday every day, I have a birthday every month, so I don’t know which birthday I should celebrate." So, my dear, there is one very beautiful story, but I will not tell it now because I am already five minutes over. I want to tell you that the celebration tomorrow in our school, with our school students, will be live webcasting. If the internet somehow disturbs through the heavy rains and like this, then we will record and replay it again. There will be English explanatory lectures, there will be Hindi also, and especially our school children will play very nice theater. So don’t miss that. It’s very good theater. Theatre Day will play. So, see you tomorrow. Evening will again be webcast, and there will be a different program. Wish you all the best. Wherever you are there, my brothers and sisters, if you have morning, then good morning. If you have evening, good evening. And if you have night, then good night. Wish you all the best, and see you. Pray for your good health. Pray for your spiritual development and Mahāprabhujī’s blessing. Om Śānti Śānti... Sanātana Dharma Kī Jai.