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Oṁ Śrīdīp Nārāyaṇa Bhagavān Kī Jai, Devīśvar Mahādeva Kī Jai, Dharma Samrāṭ Sattva Guru Svāmī Madhavānandajī Bhagavān Kī Jai, Viśva Guru Mahāmaṇḍaleśvar Paramahaṁsa Śrī Svāmeśvarānandajī Gurudeva Kī Jai, Satya Sanātana Dharma Kī Jai. The first practice is kīrtan, not bhajan. Hari bhajana bina sukha śānti nahī, prabhu nāma bina ānanda nahī. Hari bhajana bina sukha śānti nahī, Śrī Rāma bina viśrāma nahī. Hari bhajana bina sukha śānti nahī. Śrī Kṛṣṇa binā ānanda nahī, hari bhajanam vinā sukha śānti nahī. Śrīdīp Nārāyaṇa, Nārāyaṇa,... Śrīdīp Nārāyaṇa, Nārāyaṇa, Nārāyaṇa. Bhajana bīnā sukha śānti nahī, bhajana bīnā sukha śānti nahī. Lakṣmī Nārāyaṇa, Nārāyaṇa... Hari Bhajanam Bina Sukh Śānti Nahi. Rāj Rām Rām... Sītā Rām Rām... Rāj Rāj Rām Rām... Sītā Rām Rām... Hari bhajana bina sukha śānti nahi, prabhu nāma bina ānanda nahi. Hari bhajana bina sukha śānti nahi. Śrī Deep Nārāyaṇa Bhagavān Kī Jai. Devpurījī Mahādeva Kī Jai. Dharma Samrāṭ Satguru Svāmī Madhavānandajī Bhagavān Kī Jai. Viśva Guru Mahāmaṇḍaleśvara Paramaṁ Śrī Svāmī Maheśvarānanda Jī Gurudeva Kī Jai, Satya Sanātana Dharma Kī Jai, Śrī Dīpa Nārāyaṇa Bhagavān Kī Jai. Good evening to everybody, all dear brothers and sisters around the world, spiritual seekers. It is a beautiful day today, and it was more beautiful that we were in the temple of Kedāreśvara Mahādeva. To go to the temple is a purification of our kośas. When we walk towards the temple, our annamaya kośa is purifying that kind of anna. Anna means food. Actually, anna means the grains, but generally we understand food as solid and liquid. We do not know how and from where our food came and where this food will lead us, while influencing our prāṇamaya kośa, manomaya kośa, and vijñānamaya kośa to create the feelings in our ānandamaya kośa. Food is digested. While walking, we know all energy circulates in the body. But when we walk towards the satsaṅg, towards the saints, or towards the temple, that energy changes into positivity and spirituality. It becomes spiritual. Therefore, all the holy places, what we call Tīrthasthāna or Tīrthasthalī, we know that all major pilgrim places are so far from civilization, and you have to walk. You may call Mount Kailash a holy place, the seat of Bhagavān Śiva. Kedārnāth you have to walk to, Badrināth you have to walk to, Gaṅgotrī, Yamunotrī, Rudraprayāg, or other places which are not in the mountains but in the forest or in the desert. What happens? Why were they far away from civilization? First, it is peaceful. Secondly, only those will go who have good fortune, luck, and feeling in their heart, in their ānandamaya kośa, vijñānamaya kośa, to go to the spiritual place. Why? When our Anāhata Chakra awakes, that time our Ājñā Chakra becomes very clear. Then there are two ways for us. One way is to go towards the saṃsāra, or second, towards spirituality. When the Anāhata Chakra and Ājñā Chakra—the Anāhata Chakra is the center of the heart, and the Ājñā Chakra is the eyebrow center, the third eye—especially for humans, time feels very clearly, and in their memory or through Vijñānamaya Kośa, they realize their mistakes. This saṃsāra is like a coal mine, and we have to walk through the underground coal mine a long distance. Though we take great care, there will always be some black spots. Pañca tattva, bhautika śarīra, the five elements, physical body, which has to move and be nourished in this world, in this civilization. It does not matter which profession you have, whether you are a businessman, a government servant, a politician, a farmer, or any other profession. Always, something happens which you are searching for your own benefit, and that affects some kind of spot on our spotless Nirañjan Jīvātmā. We become aware that God is perfect and we are imperfect. So we go to the perfect one to clean up all our mistakes, or you may call it sin, pāpa. Pāpa means a sin. Puṇya means merit. This awakens in our consciousness that now we need to purify or make the weight of the karmas, which we are carrying on our shoulders or on our head, a little lighter. Mahā Puruṣa, the great saint, tells us, "Do puṇya." Punya is opposite to sin. How to do the puṇya? That is very important. Punya or Pāpa. Pāpa is the sin, and Punya is pure. Good. First, you should have the awakening of the Navadhā Bhakti according to the Nārada Ṛṣi, who spoke about Navadhā Bhakti, in which comes bhajan, kīrtan, satsaṅg, jijñāsu, and so on. First, go to the satsaṅg. There you will again inspire yourself more and become clearer. Comes the feelings, the thoughts, or the instruction of the holy saints to us, do something good. Niṣkām karma seva. Seva is greatest. Niṣkām means selfless service, where we do not expect something, but we do something. When you do something with expectation—I will do this, and I will get this and that—then it is not niṣkām sevā. You do the seva, nishkām karma, selfless service, and at the same time, you thank others that thank you, that I could help you and serve you. God, thank you for this opportunity. Now, seva is not only to the humans. Of course, for humans it is very important to do the seva also. And this is the idea which developed what we call NGOs or societies or the foundation, the trust, which are doing the seva. Many ashrams, many monasteries, churches, mosques, temples, and ashrams develop a Seva place. You will see mostly the nuns; they are doing Seva all the time. Many sādhus and bhaktas do the Seva. Old home, rehabilitation center, hospital, school. And for the disabled people, for blind people, this is a seva. Nowadays, of course, we also need to survive or exist for our existence. Some NGOs, they pay you also salary, but that is not that you are getting your karma back. But you are getting something that you can also survive. Your car, if you want to drive, then you have to put in the petrol. Your horse, if you want to ride, then you have to feed. Similarly, the Karmayogīs also need to survive. That is important. But they are doing more Seva. In the hospital, the sisters, nurses, and the doctors, though the doctors are working and we have to pay them, but their education of a doctor, instruction to the doctors, is to do your best to help the patients. Do your best to remove their pain, and they are doing that. That is Seva also. Another seva is the very great seva: to give food to the hungry. That is a great Seva. In Bharat, in India, we used to say, if the person will not be thankful to you or say thank you, then at least his intense time will tell and bless you that you give some food to calm down the jāṭharāgni, the digestive fire. Agar vyaktī āpko āśīṣ nahī̃ dega, to uskā pīṭ, āṁt to āśīṣ degī. No? That is it. Now, feeding not only the humans. Again, the one step comes further, which has more effect. Feed the birds, especially in that season when the birds do not find the feeder. There is a lot of snow, and the birds are hungry; they do not find food. In many countries where there is a very cold winter and a lot of snow, you will see many people putting out some kind of feeder for the birds. And, you know, they are thankful. They sing for you. They wait for you, and when you are a little late, they knock on your window. How they are thankful, or other creatures. Also, a Buddha. It is said when Buddha—Buddha was a what we call Bhikṣuk, a monk—always he was going for the alms or for food. And he just went to five houses. Stand there. If they give, he will take; otherwise, not. And what he brought, this is food. You are divided into five parts. One for the guest, if there is any guest; always there were some monk or some sādhu who came to visit him. Second for the birds, third for the ants or some insects, and next for some fish, not eating fish, feeding the fish. Now people are feeding the fish to eat them, but Mahāprabhujī said, "Love them, feed them, do not eat them, love them." And if they are the next, if they are not injected like this, the dog or a cow or any other animals. And then what remained, he ate himself. And was it like that? Not to keep the food. Whatever it was, finish, clean, and put your pot away. Because it is a belief in your kismat, in your destiny. We used to say, "Who gave you the beak will give you the food. Who gave you the mouth and stomach will feed you." Who are we that we can feed all? It is the one cosmic self, the God or Mother Annapurnā, who will feed all creatures, small and big, a very tiny grain of rice for a small ant and 50 kilos or 100 kilos for an elephant. Every day on this planet, all creatures get to eat. Who provides this all? The Almighty God. O human, you should not be proud of thyself that you feed others. No. If you can feed someone, take it as a seva, that God made you as a channel of His love, which you can give to someone. That is niṣkāma. God gives to you, and you keep it and reserve it for the next day. Then God says, "My son, my daughter, my child, you do not trust me." You do not trust me. That is why you are keeping food reserved. You know, I will give you when you are hungry, I will give you food. But that confidence we do not have. And that is why people are greedy to collect and collect. I think Mahātma Gandhījī said very nicely, very clearly, Mother Earth is our mother. There is no other planet which is called mother. Only this Mother Earth. And there is no country which calls a country as a mother, but we call Mother India. There is no country that calls, do you call Mother Austria? Or Mother Germany? Or Mother Australia? No, only Bharat, Mother India. So the Ṛṣi said, "Mother in earth." So Mahatma Gandhi said, "Mother Earth has enough for everyone's need, but my dear, not for your greed." When you become greedy, then you have to take away from others. And that is then not a puṇya. That is then selfish, sākām. And sakam karma cannot purify our annamaya kośa, prāṇamaya kośa, manomaya kośa, vijñānamaya kośa, and ānandamaya kośa. But still, though we know, we do not trust ourselves, or we do not trust our bhāgya, our kismat, our destiny. Then, another step to the puṇya is help. Help even some animal which is injured, or some animal has pain, or nowadays we call accidents. Try to help that. But there are some people, if by accident some animal is killed, they take it home and eat it. That is not right. Help to remove the pain, so that your love, though the animal is afraid when a human comes closer, the animal will immediately feel that you have love for it, and it will trust you. Further puṇya, beautiful way to do the good things, beautiful way. I am talking about the purification of our negative karma, or we made a mistake, it does not matter through what: tan, mana, bachan, or dhana—through body, through words, through the mind, and through our social position. Or our wealth, it will purify that. And when it is not purified, then it will create selfishness. And when the selfishness is there, then jealousy will come. Then anger will come. Then hate will come. Then doubts will come. Then greed will come. Then fear will come, fear to lose it. That is the biggest fear. So very good. Nishkām Seva again. When you walk on the path, there is some stone lying or some thorns. Remove that one side. Why? You can see that you have seen the stones; you just cross by and you go. But maybe some blind will come, or maybe someone will come, and this stone will hit the person or the thorns. So clean the thorns. Nowadays, there are what we call the bottles. People are throwing different kinds of bottles, and they are throwing a lot of splitting glass. Even the dogs who are walking with you, they also injure their feet. So remove all the thorns, stones, and glass, and like this, what is on the path? It is said, remove the thorns, clean the thorns, but do not throw the thorns on the path. Plant the fruit trees, do not plant the thorn trees. And this here thorn means the karmic thorns, which you put your anger, your hate, your doubts, or jealousy, and this. It means you are now putting the seeds of the thorns on your field for the future, where you will have to walk on them. That is also an act of the puṇya. Likewise, there are many other good karmas, also towards the vegetation and flowers. Even there are people who do not walk on the gentle, new-grown grass. And it is said in one of the holy books of the Jainas, "If you step on the newly growing grass, it is like stepping on a pregnant woman's stomach." Like that, Ahimsa is so gentle, fine, frazzled, where you are thinking. It is said when Buddha went for bhikṣā, he was walking very consciously and looking that he is not stepping on some ant, he is not stepping on some creatures. And that his walk was called Udāsī Mauna. Udasi, he was walking like Udasi. Udasi means kind of like a sad or introverted or one in himself, but not that sadness, taking care of all. And that is why in yoga and daily life, anuṣṭhāna, we have also udāsī mauna. We try to practice, but unfortunately, many people are not disciplined. And they were not successful, so we stopped this part. And many are said to be unhappy that we do not have this chapter in Uddhāra Siṁhavana. People are always looking at the watch: when will be breakfast, and so we must finish this and this, we cannot make Uddhārasiṁhavana, or when is the lunch time, and when I may rest. You cannot make your sādhanā with the watch. The owner of the company does not work with the watch, but the employee works with the watch. It is already six o'clock; I must close it. The customer comes, they say, "Sorry, it is closed." But if the owner is sitting inside, say, "Okay, come quickly, please." That is it. Feeling inside must be different. And so in this way, the Buddha was born as a warrior, a Hindu, as a Rājputa, a Kṣatriya, but he was a vegetarian. So it is a pity that when you see the many Buddhists, they are not vegetarian, and they call themselves devotees or followers of the Buddha. It is a pity. We have to go back in this way. This is also a beautiful act, action, karma. What activities, what we are doing, that is called external observation: not to harm. If you cannot dry the tears of others, at least do not be the cause of the tears. Whatever you talk, negative. A great yogī, Swami Paramahaṁsa Yogananda said once that his master told him, any kind of thought goes out of your brain, it will turn back to you, it will hit you. Like in Australia, they have a boomerang, and the boomerang will come back to you. Therefore, carefully speaking, carefully thinking, that is another act of doing a precaution towards our Pāpa and creating more the Puṇya. Likewise, when we walk towards the temple or the holy place, why? What have you been thinking? First you thought that you are going, let us say, to Kedarnath in the Himalayas. What brought you to think this? Or, let us say, you came to me, Vijit. Now, so many from different countries. What were you thinking in your mind and feeling in your heart? What brought you here to me? You spent your money, you spent your holidays, you spent your time, you were waiting long at the airport, you were taking the taxis, and you took so much trouble. And you come to me, what did I give you? Nothing. You do not agree. So, when you start from home, it awakens two kinds of feelings in you. One is, yes, I have some karmas and I want to purify them, or I want to develop my spirituality. That is beautiful. Therefore, Mahāprabhujī, very clearly, Bhagavān Śrī Dīpnār and Mahāprabhujī, you know, his bhajans, his disciples, Swami Śivānandajī's bhajans, Brahmānandajī's bhajans, bhajans of Lālānandajī's, Maṅgīlālji's, bhajans. And our beloved Satguru Dev, Swami Mādhavānandajī's, this is such a rich treasure for us. Yugas and yugas we can live from this. And so Mahāprabhujī said, "Gurudev darśan dhan ho, chetan ānand ghan ho." Gurudev darśan dhan ho. What a beautiful. So when you begin to walk towards the holy place, then you have two things in your mind. First, I want to go there to get blessings and darśan of Kedārnāth. Second, because Bhagavān Śiva is sitting there, I want to have Kedārnāth darśan. You start from home, you are packing your luggage, but you have Kedārnāth Bhagavān in your consciousness. You get the bus, come and go. Which bus will go to Kedarnath? You search for the bus. You are sitting in the bus, it is crowded, but you have the feeling that you are going to the pilgrimage place. You get off. And now you have to walk. You ask which path leads to Kedarnath. Mountains, stones, long walking through the mountains high up. But you have Bhagavān Kedārnāth in your consciousness and Bhagavān in your heart. And you know, I want to go there: Kedarnath, Kedarnath... Kedarnath. While repeating this in you, it creates one ābhā-maṇḍal. Abha-maṇḍal is your aura, and that aura becomes brighter and brighter and brighter. You know, there is one torchlight which you can just, with the dynamo inside, you turn it, and as much as you turn, it charges the light, and then you have more clear light. Similarly, as much as you repeat your mantra, you remember your journey or your aim, recharging the spirituality in your heart and in your Agñyā Chakra. Now, what is the result? You become yourself, Kedārnāth. All his light is within you, and then you come to the place where you see Bhagavān Kedārnāth Śivaliṅgam and you have a darśan. You close your eyes. You feel oneness in that light. Then we make a prākrama. Prākrama is always a cycle, a circle. The energy is always going like a circle. The aura is going like this. And so we go like this, that you are swimming, fluttering, walking through this aura, abhā. And that goes to your each and every blood cell. Every atom of your body is recharged and filled with this Bhagavān Kedārnāth. Or any other holy places. There are many holy places in India, in Nepal, in Europe, in America, in Africa, in China. On this planet, there are enough holy places, enough. But people do not have enough feeling to go there now. All the many temples and holy places are empty. But if there is something dancing and this and that, what we call the Kūṭaṅga, then there is so much crowd that even you do not get a place to stand there. You can see the quality of the people's insight. Gurujī said beautifully in one poem, "One Paṇḍitjī was making the sandalwood paste for tilak, and one fly came and sat on it." Okay, very nice. The fly was enjoying the smell of the sandalwood, but it was not the quality of that fly. Suddenly, Pandājī's small child made a toilet three to four meters far, and the fly smelled the toilet. And what happened? Sit on the toilet. Chandan, the sandalwood; Chandan makhi is a fly. Par hare, it went away, flew away. Durgandī vaha ut jaye, where the dirt was, stink was there, and sit there. Likewise, aise agyānī, who is in ignorance, satsaṅg nahī sunay, does not listen to the words of the master, Gurudev or saints or anyone, unge ke ut jaye, either will sleep in satsaṅg or be mentally sleeping, I want to go there and that. It would be good in life, or get up and go away. What a strength of this Jīvātmā, that he can repeat the name of God Rāma. His or her karma is so strong, we give the slip on the face, turns from Rama to Ravana, to the other direction. So, punya and pāpa, in this world, one should earn punya, not pāpa. In this saṃsāra, in this world, we have to gain, collect the puṇya, pure, pure. Paap nahī kamānā chāhiye. Do not, do not earn the pāp, sin. And this sin is that, how you can talk? How can you, as some people say, vomit out what you have inside, buddhi? Our buddhi, nirmāṇ buddhi honī chāhiye. Therefore, Mahāprabhujī said in one bhajan, a beautiful bhajan, Mahāprabhujī's all bhajans are beautiful. With one line, we can practice these for a whole life, only some words. And this bhajan is very, very nice from Mahāprabhujī. Guru Swamiji, maru janam sudharyo, aaj dhur vati, mari hari guru raki la, samrata raki la, nirmal vati, bavan chandana sari, nirmal vati, bavan chandana sari. Therefore, Mahāprabhujī, Bhagavān Dīpṇayan Mahāprabhujī, such a great incarnation, but even he tears the glory of his Gurudeva. Param Guru Swāmījī. Paramātmā, Param Gurudev. Param Guru Swāmījī. Oh my, Swami means the Lord. Swami means the head. Also, the owner of the house, this is the Swāmī of this house. Swami. Swami means the master of the mind. Param Guru Swamijī, maro janam sudhāryo āj. When I met you, my Gurudev, you made my life successful. Param Guru Swāmījī, maro janam sudhāryo aaj. Beautiful, beautiful, beautiful. How was my Gurudev? Nirmal jana kā naina hai. In his eyes is only nirmal. Nirmal means pure. Mal and nirmal. You can see in the eye of the person if he is angry or has some other doubts, or greed, or something. But the look of all holy saints, when we look to Gurudev, is so nirmal, pure. When you look in the eyes of the animals, it is so pure, beautiful. Maybe a bird, maybe a rabbit, maybe a chicken, maybe a goat or tiger. Beautiful, nirmal. Because our inner feeling is reflected through these eyes. And the body is like sandalwood. No vāśnā, no vāśnās, no negatives, no tricks, no hate, kindness, calmness, merciful. And Guru Mahāprabhujī said, "When I met you, Lord, you saved me from this saṁsāra, the ocean of the saṁsāra." O Gurudev, if I had not met you, it would have become a great tragedy, a very terrible tragedy, a big tragedy. If I would not meet you, my Gurudev, "Hoti Moti Han Han" means tragedy. "Moti" means big, right? Which kind of tragedy would have happened? Lak Chaurasi Me Javata. After this life, which I did not understand as a human life, and I wasted my time in criticizing and anger, after that, again, I would have gone to the Chaurasi, all different creatures' lives. To cross the ocean of this saṃsāra for the jīvas, those jīvātmās, satsaṅg is the boat. Jahāj means the boat. This satsaṅg is the boat. Satguru comes from Satyaloka, bringing the satsaṅg, the boat for all the jīvas to come to Brahmaloka. So purification of our kośas, annamaya kośa, prāṇamaya kośa, manomaya kośa, vijñānamaya kośa, and ānandamaya kośa, we have to create in these kośas a very spiritual vibration, a spiritual energy. Forget what happened. Concentrate and begin that aim of my life, which is to come to this Brahmaloka. Bhajan is very nice and beautiful. He made us from the crow to the swan. He made us from the iron to the gold, and so on and so on... Beautiful Bhajan. So through this Puṇya we go there. Now what is our duty? That is not easy, to keep this pure in your hands, or in your heart, or in your vijñānamaya kośas, what you got. Do you realize the value of that blessing, that abhā, that love, that purity? Can you preserve it, or cannot you preserve it? I do not know if it is true or not, but we are mostly saying always, the tiger's milk, you can keep it in a golden pot. In other pots, it will spoil very quickly. Now, it is very hard for us to know. We can get a golden cup, no problem, nowadays. But how will you go to milk the tiger, no? So, I think Gurudev always gives us such hard tasks. But there were the bhaktas who went to milk the tiger, and the tiger came there because of his devotion. Remind me, please, tomorrow I will tell you this story. It is a beautiful story Gurudev told, and this is not a story, it is a real story. Bhakti is about the great emperor of the Satrapati Śivājī and his Gurudev Rāmdās. Maharashtra of India, the state, Maharashtra, great state, great state. And Shivaji always had an orange flag in the name of his Gurudev. Bhakti. What cannot love do? Everything. Bhakti, and therefore, one sends it, Kabīr Dās. Guru Dev, what you can give me, I do not want anything but only bhakti. Bhaktiro dāna dātā dījiye, mere Gurudevān ke Devā. O my Gurudev, you are the Lord of the Lord. Janam dhar vishru nahī, janam dhar vishru nahī. Every life when I take birth, I am not separated from you. Do not let me separate from you. On the day when your bhakti will be shaken, moved, we are out. And so always we ask Gurudev to give this bhakti. It is a beautiful bhajan, a beautiful bhajan that maybe I will translate one day. So what is yoga in daily life? I have one exclusive chapter, and that is the satsaṅg. And what is that satsaṅg we have? It is guru-vākyā, which is guru-vākyā? The great sense, not my vākyā. Maybe I speak this and that. You know, I am okay, I am like you. I am talking, that is why I am sitting here. Otherwise, I will sit behind there. Gurudev is our Gurudev, but He is within us. Aisa mera Satguru andar bole, Gurudev said. Aisa mera Satguru andar bole, my Gurudev speaks in me like that. Sab gat mera sahiya, koi gat khalina, in every heart is my God. God is in each and every entity. Balihārī us heart ko, us ghat ko, but I surrender to that heart. Pragat bole āy that Bhagavān, Gurudev he enters in that heart and he speaks that, so these are the Guru Vākyas of all great saints' words: Kabīr Dās, I never saw him, I never saw him, he was many, many. Hundreds of years he was, but in his bhajans I see him, I feel him. Why do I always use his words? Why do I use the Tulsī Dāzī? I did not see the Tulsī Dāzī. I did not see Sūr Dāzī. I saw you, my dear ones. You know? And you are all inspiring me to give such a beautiful satsaṅg. It depends on Jigyāsu. Jigyāsu. And the Jijñāsu, that takes the essence out. It is said, when you are searching for the honey, then you are taking only the honey, that. When you want to have orange juice, you take the juice out, and after that, what do you do? You throw the rest of the things. Jigyasu, it is the first disciple who is a Jigyasu, and there are three: the Kaniṣṭha, Madhyama, and Uttama, who are Jigyasu. In Jñāna Yoga, the Jijñāsu disciple is very much, and Jijñāsu is that one who has a very clean vessel, it means a pot, very clean, that nectar, śabda, śabda, vācana-amṛta, the guru-vākya, what we listen is, this is a, the sound, word sound is coming, That is called amṛtā, nectar. Vācana-amṛtā, jñāna-amṛtā, caraṇa-amṛtā, pañca-amṛtā, there are many different kinds of amṛtā. Only bhaktas can know. So I wish you all the best, and tomorrow again I will come to you, my dear ones. I wish you all the best, and think to purify all your pañcakośas, and make yourselves again divine and holy. Thank you for watching.