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Siddhi, siddhi, sukhasam, patipa. Namasumaraṇa, setayahoma, sedhya, vaitodha, reṣaṇapave, deśe, janasa, janprapadāya, Dhāraṁ āsamājāte, hoi ho māvīdī batāyāte, ina sābhākāsāra batāyāte, ho māvīdī batāyāte. Sata guru satcha... Sata guru svayam aiśvarya, nanju guru deva. Come, please. Deveśvara Mahādeva kī Mādhava Kṛṣṇa Bhagavān kī. Good evening, everybody, all who are here, and especially our dear brothers and sisters. Dear friends, dear practitioners, spiritual seekers, and the yogīs and practitioners of yoga and their life around the world, welcome you again for this beautiful evening satsaṅg, where we have summer came, or seminar, or someone calls retreat. This summer seminar is for Kriyā Anuṣṭhā. Kriyās are the highest techniques in yoga. There are two kinds of kriyās generally: Haṭha Yoga kriyās for the purification of the body, for better concentration, for good health, and for the development of spirituality too. And then there is another yogic kriyās are specially for the development of health, mental balance, emotional and intellectual balance, as well as the awakening of spirituality through the awakening of the kuṇḍalinī śakti and the purification and awakening of every cakra. To achieve the highest consciousness, we have to go through many practices. But one is very important, and that’s called your personal mantra. Mantra is like a thread in this mala. It is that thread which keeps all the pearls together. When the thread is broken, the pearls will disappear. Similarly, a sādhaka, a practitioner, does not practice Guru Mantra; he is lost. His spiritual pearls are lost in nothingness. You feel suddenly lost. You don’t think you are lost. For a time being, you will feel very deep in the space. That’s all. No? Or something more? More to go, hey mala moti bickered chalene. Oh, dinner a curse are John a key there chalene. To go, hey mala moti bickered chalene. Mala is broken, the pearls are destroyed or spread around somewhere. Though dinner a curse are two days was together, now don’t know where he’s gone. Therefore, mantra is that thread in your mala, or mantra is your breath. Inhalation and exhalation is your life. Stop your breath means stop your life. Mantra is the soul. Without soul, the body will be declared as a dead body. Mantra is a torchlight to walk through the darkness. Fortunate ones are they who have gotten a beautiful spiritual sāttvic mantra from their masters. No doubt, masters are in the whole world. You don’t know who is the master. Only the master knows who is the master. Master knows who is a disciple, but the disciple doesn’t know who is the master. God Krishna said once to Arjuna in the Bhagavad Gītā, "Arjuna, the difference between you and me is this: I know, and you don’t know." That’s it. So we don’t know, but Gurudev knows everything. And that’s why we have to follow the Guru Vākya, what Gurudev said. In all the holy books, in all the ancient spiritual literatures, because they were a novel of past, present, and future. Satguru Dev is known as Brahma Niṣṭha Śrautariya Satguru Dev. Therefore, no matter how far you go in your meditation, do not make one mistake. And that mistake, don’t stop repeating your mantra. You are a good diver. Go ahead, dive deep and deep and deep, but don’t forget your oxygen bottle. Okay? That’s it. Therefore, the time comes when spiritual awareness awakens in us. Yes. What does that mean? Motivation. You did not know yoga. You did not know Swāmījī. Someone, somehow, somewhere, you read about yoga practice. Good health, happiness, concentration, inner relaxation. That’s what I need. But what is that? Yoga. I must write down yoga. And go and look in the dictionary, ask your friends, "Do you know yoga? Do you know yoga?" Yes, I am practicing. Can you tell me? This is a beginning. You got interest. Your inner self is thirsty. When you see someone, and the inner feeling of other in you says, "Yes, it can be a dog, it can be a cow, it can be this nice flower, oh yes." You go into the shopping center and say, "I want to buy flowers." The saleswoman or man will tell you, "Which one do you like, sir?" Oh yes, I think this is good. Your heart tells you this is the goal. That is the first step towards your choice: yoga. Then you come to practice, and you go there. You go to the yoga hall, and they say, "Come with your yoga mat." You say, "I don’t know what a mat is. I am not with a yoga mat." You know what is yoga? "Mad"? No, yoga "mad"? I’d never met it. It’s my first time. Okay, come as it is. You went to the yoga room, there were a few people more, and your yoga teacher came. "Lie down, lie down, and relax." Can you imagine? Your first time, you don’t know anything about yoga, and you go in one room and a few people are there, and the master comes and says, "Lie down and relax." Something more. Hands beside the body that you have not prepared to hold. And what is something more? Close your eyes. Heartbeat is strong, sweating in the beginning. You said, you said, "Maria, where am I?" Yoga, this is your beginning, but then after 10 minutes you gain the confidence, you sit up, and you are different, like thousands of kilos of weight fall down. You are relaxed and happy. Then the master said, "Yes, move your neck like this, and look this side." Look that side, what a beautiful exercise. You come home, you came with different feelings, and you come home with different feelings. And then, slowly, slowly, your interest grows: āsanas, prāṇāyāms, relaxation, concentration, mantras, meditations, God. Super consciousness, consciousness before was all nonsense. I thought all is nonsense, but it is a some sense. There’s a consciousness, yes. And you begin, time will come, suddenly you are in empty space. You read the books; books are writing many things, anyone who writes the books will write with the best intention, with the best knowledge, even if he or she is realized or not. Then you read, "A yogī must sit under a rock in a cave, a yogī must have only a little luṅgo tea, and a yogī must be so thin." A yogī sitting 12 hours like this, my Swāmījī, so many dress. He’s not like this, he’s like that. He doesn’t sit even five minutes like this. He’s always looking here and then there. What means this? This brought you now in conflict. This creates the conflict in your mind begins to compare, and you lose your confidence. Thanks to our old literatures, thanks to all holy books, different religions. In every religion, holy books, they have beautiful stories, beautiful. The stories from the past, why? Because that is evidence. Evidence will never die, and we would like to know what is evidence? The truth. If I tell you about Patañjali, Patañjali was 1,500 years before Christ. So, old man, old story, why do we repeat it now? It’s not old, and if you think these are all old, then you don’t know anything. I taught this morning, knowledge cannot be old. Knowledge cannot belong to one country or one religion. Knowledge is ever and ever young, fresh, good, helpful, and awake. Therefore, all past stories, ancient stories, are evidence for us, motivation for us. And it is like a person who can’t walk. A crippled person needs a stick to walk, so we are all crippled by our experiences. We don’t know, but those stories of the past, what Anubhavī told you about Purāṇas, in Purāṇa is so beautiful stories, and these stories have an effect on our life, these stories protect our environment because, in the future, we don’t know. In Hindi, we said, you understand, that’s it. I need now to translate: you don’t know what will happen after a second, but you want to talk about tomorrow. We don’t know what will happen in the next minute. How can we speak about the future? Therefore, the past is past, the present is here, the future is not there. The future will be as the present, and the present will be according to the experiences of the past. Therefore, whenever I meet the Jewish people, especially rabbis. I have so many friends as rabbis, and there are so many beautiful stories, so inspiring stories, so stories full of the joy, you know, who more? And many stories are the same, like ancient Indian stories, and when you read the Bible, especially the Old Testament, and all the miracles, it is exactly this. What was ancient time taught and explained through the Purāṇas, yes, it was. It’s not a fairy tale, but it is a very fair tale, you know, very fair, good. Therefore, tales, everything is beautiful. What is old in Europe? They said, "When food, the young people don’t know how to cook now, you know." And then they said, "We should buy the grandmother’s cooking book, grandmother’s kitchen, because grandmother knows." More about every herb, spice, and so on. Why grandmother? Why not your granddaughter? But the granddaughter is still not here. You are just married. You have no children, and you are talking about your granddaughter. Therefore, jñāna, knowledge. And there is said one beautiful poem or śloka: "Brahmanandam param sukhadam kevalam jñānamūrtim." Brahmanandam, the supreme bliss. That’s called Brahmanandam. That the supreme bliss is a statue, a form of knowledge only. Knowledge, knowledge, knowledge. Within knowledge, there is no ignorance. And when in ignorance, then there is no knowledge. God is the source of prosperity. Money, money, okay. Chidānanda. The goddess of money, what is her name? Lakṣmī. My name is Lakshmi, but I am very poor. Can you help me, please? I have no money. What’s your name? Lakṣmī. Oh, my God. My name is Lakshmi, and I am begging. Understand Chidānanda? In the night, I was looking for something. I closed my eyes and opened them, and then looked to Mahāprabhujī. And Mahāprabhujī said, "Ask Swāmījī. Arjuna, the hero." A hero? You see, a hero is scared? Cannot be. And the name is beautiful. And still making makeup. You are beautiful. Your makeup cannot be more beautiful. And the name is Jñāna Devī, the goddess of knowledge, and always in ignorance. Gyāna Mūrti, Kevalaṁ Gyāna Mūrti. Kevalaṁ Gyāna Mūrti. The knowledge is there where you respect, where you adore the past sages and ṛṣis of the whole world. And you understand what the Gyaan meditation means and what the mantra means. Holy Gurujī said very clearly about Jñāna Yoga. "Sādhana chāra karohā, sādhana chāra karohā, mokṣa tumhārā, mokṣa tumhārā." Sādhana chāra: four kinds of practices that you can obtain the mokṣa. Four principles of jñāna yoga. Yes, in the beginning you were a karmayogī. Then you became hatayogīs. Then you became bhakti yogīs, prasāda bhaktas. Yes, a bhakti yogī means eating and drinking and relaxing with sweets. Hum and hum. Om God, Om God. That’s why everyone likes bhakti yoga. Then you become disciplined, you know? Discipline eating. We are eating while giving a lecture. I was not eating; I was demonstrating. You understand? Then we came to Rāghyaān Yoga. It’s a very dangerous, very dangerous state of being in Jñāna Yoga, because you try to neglect everything. Yes. You try to compare with Ādiguru Śaṅkarācārya. "Chidānandarūpa Śivo’haṁ Śivam." No eating, no drinking, no death, no father, no mother, no guru, no disciples. That’s the end of the world. He means different, and you understand different. This is the problem. It is not easy to be Ādiguru Śaṅkarācārya. It is not easy to be Jesus. Even if he was on the cross and nails were hammering, he was in Ānanda. And we lie down on the chair at the dentist, and the dentist comes and says, "I think we need one injection." Open mouth. Deep Nīrañjan. Deep Nīrañjan. We repeat mantra, Mahāprabhujī. Deep. Deep. Oh, it’s okay. A very small, thin needle. We know we will not die. The doctor knows you will not die. And the doctor knows it’s not so painful. But psychologically, we prepare so much pain within us, we feel the pain. When we are afraid of a small needle, what do you think about Lord Jesus? You cannot compare with Jesus. You can only follow what Jesus said. So, in our favor, it is our benefit not to play as Jesus, but to pray to Jesus. Then we will get more out of it, yes? Therefore, Jñāna Yoga is the Yoga of Wisdom, Yoga of Knowledge, Yoga of Philosophy, Yoga of the Self-Knowledge. But as long as you did not realize, you are in imagination. And we like very much, human, if someone says, "Do what you want, and all is nonsense. Now you are liberated, you are self-realized, no karma, you can do what you want." Oh yes, we like that one, yeah. That is not like four kinds of sādhanā. Holy Gurujī is describing according to Jñāna Yoga. Jñāna Yoga has four principles. Of your intellect, viveka is like a Supreme Court justice of the Supreme Court who will give very right, correct decision. This is right, and this is wrong, without any kind of influence, neither political, nor financial, or anything. And so, that is your inner justice, viveka. Viveka divides satya and asatya. What is that reality? And what’s not reality? So reality: "Brahma satya, jagat mithya." The Brahman is that which is only the truth, and this world is changeable, is not a reality. Therefore, that vākya, guru vākya, that is satya—that the stories, the teachings, the inspiration, the tales, the mantras, the knowledge, that is the truth. As long as you have not known this Jñāna, you cannot realize. We have a Jñāna, but it is like only a reflection in the mirror. You see in the mirror, you know, if you put a mirror in the monkey’s case, the monkey whole day will say, "Ah!" Because the monkey thinks there is another monkey. If you put a mirror in front of your dog, he will be very nervous the whole day. Because when he is buckling, the other one is also buckling. Whole day, both sides, or a bird. So, half knowledge is very dangerous knowledge. No, Chidharan? Reflection. Our action is on the reflection. No. Knowledge. A beautiful poem from Mahāprabhujī: "Divide both what is the truth and what is not true. As long as you cannot divide, you must hold your all learnings, process, and learning means, either through some tools or mantras." And books and all. As deep you will go, one day you will become yourself the mantra. You will become mantra thyself. The prayer which you prayed to the God outside, suddenly will come. You pray to thyself. "May mera nija apahum." I am myself that ātmā, so’ham. I am greeting my greetings to myself, that ātmā, not your ego. "I am faithful, and I am very good. I am successful. I have this and that. I win these medals." This is your "I"; that’s not thy. Your ātmā is different. When you have ātmā, then you will become humble. How? There is a beautiful fruit again. Is it sweet? I will tell you an example. When the tree is full of fruits—maybe figs, apples, cherries, lemons, any fruits—when the fruits are ripe and full of juice, the tree’s branches surrender more, making them more available for you, so that any time you can eat. And when there is nothing, no fruit and no leaves, then the branch is standing like this. So when there is no knowledge, no real experience, then your ego is standing like this. And when you get knowledge and devotion, mantras and kriyās and bhakti and śakti, then you are so humble. "Sadāvai, naman jahāna jal bhariyā." There is one beautiful bhajan. And oh, my dear brother sādhus, where there is a valley, where it is deep, there is a water field, not on the peak of the mountain. It rains there also, but it flows away and collects where there is a deep place, a lake. And so, as wise you become, that humble you become, that much you accept and you understand all. You have the ability to forget and forgive all mistakes. Because you are now Jñāna-mūrti. Kevalaṁ Jñāna-mūrti. "Brahmanandam Param Shukadam. Kevalam Jnana-murti." When you are Jñāna-mūrti, then even the negative, you neutralize everything. There is no negative for you. There is no mistake. Your heart becomes the heart of Jesus to forgive. Your heart becomes the heart of one who has God in his heart, and God is merciful and will forgive when viveka, real viveka, awakes through your mantra and reading many scriptures. Not comparing, don’t compare. Vivekānanda writes this, Maharṣi Patañjali writes like this, and my Swāmījī writes like this. But there is a gap. Between what? In this gap, yes, this gap is for you to move here and there, okay? The flexibility that you can move, tolerance, you know. Otherwise, these three are one, and one are three. You are excluded; you are not included. But when the jñāna will be there, then these three will include you inside. That becomes Trinity, do just a done where. "Dojā sādhanā, vairāgya, kha brahmaloka tak bhogayā sārā." It is of the jñāna yoga and vairāgya. The biggest problem is rāga and dveṣa, where the rāga and the way size existing, there is a distraction. Means attachment, ignorance, māyā. Māyā means ignorance. Ignorance means attachment. You are so depending, you think, "I can’t exist without this. I will die." Rāga, and rāga means also anger, attachment. It is colored by anger. As long as no one will touch you, you are nice. If someone will touch you, you are angry. A dog has an artificial bone lying in front of him, and he’s sleeping and looking at this bone. And if someone comes and tries to take this bone away, so in your rāga, where is your attachment? You are intoxicated by that attachment and sleeping, but nobody should take away this bone. Dveṣa means the duality. Dveṣa means anger. Dveṣa means jealousy. So rāga and dveṣa, kāma and krodha. Lobha and moha, these are the biggest, mighty crocodiles. These are the six big animals. Those who are victims of these six, even one of the six, you are in the mouth of death. You are between the seizure, and only time is counting when the seizure will go together. Therefore, seize viveka: "Brahma satya, jagat mithya." How to realize? Through Vairāgya. What means Vairāgya? "Brahma loka tak bhāgaya sāra, loka tak bhāgaya sāra, sādhanā chāra, sādhanā chāra." All the objects in this world, till the Brahmaloka, all are tasteless. It has no taste, like when you eat, but there is no salt. Can I have a salt, please? Why? Because there is no taste. Can I have a little chili, please? Why? Because there is no taste. Can I have a little sugar, please, in my coffee? Why? Because it’s not good taste. Taste. So there are many tests in this world, many, many desires. But Śaṅkarācārya said, Jñāna Yoga said, from this planet till the Brahman, all enjoyable things for you should be testless. So there is one beautiful bhajan which you don’t understand. I will not translate and sing the bhajan, because we have to finish the mantra, "Brahmanandam Param Sukhadam Kevalam Jñānamūrti," but in between came Gurujī with the Chār Sādhanā. But that bhajan is beautiful. I must tell the first version only, and maybe tomorrow, or the day after tomorrow, or maybe next seminar, one day I will translate. And it is said, now, I became divine intoxicated, you can say divine, while drinking the juice of God’s name, the real nectar. What we talk about nectar, which makes us immortal, is the name of God, your mantra. Mahātmā Gandhījī said, "Physically, I can fast, but mentally, I cannot fast." My strength is my mantra, my prayer. And we know that Gandhijī is a personality in the world, a figure for the people, an example for the people. Such a personality says, "I cannot fast even half a day without praying." That is a divine juice, divine energy. Now I am in divine, like someone who drinks alcohol and drank five, six, or ten bottles of vodka, you know. Now he said, "He is divine, he must be." But that will harm him, and it will not be too long like this. Similarly, the mantra is your divine juice. "Abham mast huve Rām rasphike," God’s name Rām. "Moi lage duniyā ke sabhī rasphike." And all the different juices of this world, the worldly juices, now for me are tasteless. There is no test in it. And that is what Holy Gurujī is also writing, bhajan. So, do sādhanā. Where are you going? Through the viveka, you find the reality and unreality: brahma satya, jagat mithyā. Then you get, "Where are you? How to get that Brahman? What is the obstacle for me to achieve the brahma jñāna?" Yes, the obstacle is very big, and that is a rāga and dveṣa, calm and crowded, mother and lobe. These are the six obstacles, and these six obstacles, if you can remove, you are in the Brahman. That’s it. So what to do? How to remove? Sat Sampati. Within you is a sixfold treasure. Realize that treasure, and you will be very rich, and all this will go away automatically. Rāga, dveṣa, kāma, krodha, mada, lobha, moha, and ahaṅkāra. There are six or eight. Always multiplying. My God! I don’t want to multiply them. I want to minimize them, you know. "Teja sādhanā hai, Teja sādhanā, sata sampati dharo. Teja sādhanā, sata sampati dharo, jinse ho ānandāya pa. Jinse ho ānandāya pa." Sādhanā: happiness, contentment, harmony, sampati, richness. Everything you have, which kind of Sampati? These are six Sampati: Śat Sampati, which are hidden in our self. That is the hidden treasure in humans. If we realize this treasure, we will be the richest of the richest of the richest. Otherwise, we are the poorest of the poorest, the beggars of the beggars. Because we do not have these six treasures which are hidden in us, some of them, sir, at the samādhi, these are the six treasures within us. When you realize this, then one vṛtti awakens in you. You become jijñāsu, which means an aspirant. Sikar, now I know where, what it is, but how? "Chautau sādhanā, hey mocha, he saw Chautau sādhanā." Now I know all how terrible it is. Oh Lord, when and how will I be free from this? Worldly troubles, everything that I create, everything that I achieve in this world, is troublesome. I want to be free from this. There was a day you were longing to find a partner, and you found a partner, and you were very happy. You married, but very soon the day came, "Oh, God." How can I get divorced? Very clear answer: no. Or, you come in a small room, and there are five wild dogs. They don’t like you, and now they attack you. What kind of wish do you have now? Mokṣa? Meditation? Relax? But only one wish. How to get out of this room and close the door again quickly? That’s it. That’s called mokṣa. So "kab hove jag dukha sattva kara? Yehi sādhanā kare jan koi." Not jane. You are always singing wrong. "Yehi sādhanā kare jan koi." Jan means the humans. "Yahī sādhanā kare janako, yahī sādhanā kare janako, taba hī haṁsa udhāra, taba hī haṁsa." Aspirants will practice this sādhanā. "Taba hī hove haṁsa udhāra." Haṁsa, your soul. Your soul in this body is caught by karmas, destinies, everything. But through this sādhanā, your soul will become free and will fly to the brahma-loka. Śrī Pūjya Bhagavān Dīpa Nārāyaṇa. He said, Mahāprabhujī, Bhagavān Dīp Nārāyaṇ Mahāprabhujī, taught and guided me in these four sādhanās. That’s why, Holy Gurujī, "Mādhava Nand Kahe Sādhanāchāra." Holy Gurujī said there are four kinds of practices to get that mokṣa liberation. There is included bhakti, all sham, dam, śraddhā. Śraddhā means the bhakti, the devotion, and so "brahmānandam param sukhadam kevalam jñānamūrtim." That is only then the form of the knowledge where the knowledge, there is no ignorance, and where there is a knowledge. There is, it’s called acknowledgement of all great souls and all great ṛṣis of the whole world. All divine incarnations and the name of God and mantras, everything. "Brahmānandam param sukhadam kevalam jñānamūrti dvandvātītam gagana sadṛśyam." Dvandva means dualities. This and not this, and why this and why this? There is no question of why. Where there is jñāna, there is no question of why and how. Why and how do not exist anymore. Dvandha pīṭham above these dvandhas. "Gagana sadṛśam," equal like the sky, everywhere equal. "Tasmāyādilakṣaṇam," and that is the aim of all. That is our destination. "achalam:" that is only one. "Ekam nityam," everlasting. "Vimalam," without any spot. Without any complaint, without any arguments, "achalam," unmovable. The sky doesn’t move. Compact, very compact. What is moving inside are vṛttis. And so, when you are in Brahmagyāna, you are compact. Where are you? No, you are everywhere. Neem Karolī Bābā said, "No one can hold me; I am like the wind. No one can own me. I am like the sky." But still, I will not leave you alone. I will be with you. That’s it. Compact. "Dvandātītaṁ gagana-sadṛśaṁ tasmād adi lakṣaṇaṁ ekaṁ nityaṁ vimalaṁ achalaṁ sarvādhiṣakṣibhūtaṁ." Now, of everything, one without second. "Sarvādhiṣakṣibhūtaṁ bhāvātītaṁ." There is no mood. I like this. I don’t like this. Why he said like that, and why she said like this? Why he is sitting there, and why I am sitting there? Bhāva? There is no bhāva. There is no differences. "Bhāva atītaṁ triguṇarahitaṁ," and above triguṇa: sattva, rajas, and tamas. "Sattva gurutvaṁ namāmyaṁ," and to such a brahmaniṣṭha śrotriya, sattva gurudev. I bow down again and again.