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Deep Nārāyaṇa Bhagavān kī Dev Purīṣā Mahādev kī Dharm Samrāṭ Satguru Svāmī Madhavānandjī Bhagavān kī Satya Sanātana Dharma kī Jaya. Thank you, Dr. Śāntijī, for the beautiful bhajan singing. Śrī Devpurījī has shown us the sheath of consciousness, Chetan kā chilka. At the end, it is not "Milva" but "Milaya" with a 'Y' (Ypsilon). Everyone should correct this, including those who are listening. Good evening to everyone. Today is the beautiful day of Śrī Gaṇeśajī Mahārāj, Budhavār. Wednesday is the day of Lord Śiva. Wednesday is also the day of Lord Gaṇeśa. Monday is for Lord Śiva, Tuesday is for Hanumānjī, Wednesday is for Gaṇeśjī, Friday is for Lakṣmījī, Saturday is for everyone—Saturday is for Saturn—and Sunday is for Sūrya Nārāyaṇa. These are the seven days. Every day has different pūjās, mantras, and different constellations. My dear ones, all here and in other parts of the world, I welcome you. This body is composed of the Pañcakośa, the five sheaths. Now we are focused on purification. Yesterday we spoke about Anuṣṭhāna—how to perform it. It is a very interesting practice that everyone should know. Nowadays, the world is always questioning how to protect the environment. We search for sustainability and sustainable development. Sanātana Dharma, the eternal principle of the universe, is the Dharma, and the most ancient is Vedic Dharma. Vedic Dharma was practiced around the whole world and still is in some countries. First, we must understand: Vedic Dharma and Hindu Dharma are a way of life, not a religion. What we call religion is often man-made, based on the particular teachings of great masters or incarnations. But Dharma is different from religion. According to the Vedas, the essence of the Vedas is called Vedānta. This teaching, the essence of the Vedas, is brought into the Upaniṣads. "Upaniṣad" means up (near, close) and ṣad (to sit); the disciple sits near the master and listens to the master's pravacana (lecture), guruvākya, and preachings. Every holy book describes the instruction of the Master to the disciples, or you could say, of Bhagavān to the Bhakta. What makes one Bhagavān? Bhagavān is one who comes to protect and liberate devotees from Bhavasāgara, the ocean of worldly existence. The soul ultimately invites the Supreme Bhagavān: "O Prabhu, O Bhagavān, Lord, there is no one for me other than you." For the sake of the devotees, for the sake of the pure soul, the incarnation takes place. We often do not understand this. We do not understand even when the incarnation is here. We only realize when that Bhagavān withdraws again into his Līlā in Brahmaloka. Then we cry and pray, saying, "Oh God, I didn’t understand my Bhagavān." Rare are those who realize Bhagavān in his physical form. This is another subject we will come to someday. So, Vedic Dharma—the essence of the Vedas—is Vedānta. The meaning of Vedānta can also be translated as the end of the Vedas, where the essence is preached. Finally, what is the essence of the Vedas? It is contained in two bodies of literature: the Upaniṣads, and then the glories or stories of the great Ṛṣis, which are called the Purāṇas. From this Vedānta—the Upaniṣads and Purāṇas—arise the six philosophies (Ṣaḍ Darśana) according to the ancient Sanātana Dharma. It is said: Chār Veda (the four Vedas), Chha Śāstra (six philosophies), Bāta Likhī Do (the essence is written in two things). The essence is in two words: Sukh diyāṅ sukh hotā hai, aur dukh diyāṅ dukh hoī. Finally, it is said: if you give someone trouble, you will get trouble. If you give someone support and happiness, you will get happiness. That is the ultimate essence. The Upaniṣad in the Vedānta declares: Brahma satyaṁ, jagat mithyā. Brahman is the truth; this world is changeable. This Bhavasāgara is changeable. Therefore, purification comes through anuṣṭhāna and through sādhanā, where disciples sit near the masters and listen. This is called the Gospel of the Master to the Disciples. Many books exist on this. The knowledge of many masters is preserved in those valuable literatures of the world. Many, many great saints have been around the whole world. We have to do nothing. This is the good thing for us. We have to do nothing—just to follow, that’s all. The landmark is already done. The road is designed, the road is constructed, and the way is very clear. We only have to walk on it. The food is ready; you only have to eat, that’s all. Your parents made you a good house and everything; you only have to take care of the house and live in it. So, Satguru Dev has brought this message to us. And what we have to do is only follow. But if you have doubts, of course, you change your way and you go into the jungle. There is a beautiful footpath leading you to the forest, and after a while, this footpath will also disappear. But you will continue somehow—through thorns, stones, no problem. But then, maybe sitting, some wildlife—tigers, lions, wild elephants, or many things. Now you will say, "Please help me." Who can help you? You went with your own decision. Why did you leave your path? So those who leave the path then have insight, fear, anxiety, suffering, and become victims of many, many troubles in this life and the next. Therefore, the four Vedas say: Śāstra Bāta Likhī Do, Sukh Diyāṅ Sukh Hote Hai, aur Dukh Diyāṅ Dukh Hoī. And that was also written in the Bible: do not do to others what you do not like to be done to you. That’s it. So all holy books, all holy things, are one. Because no master and no God will come and say, "No, no, that is all rubbish. I show you the best thing." No, they all will. God is God. That’s all. Anuṣṭhāna, sādhanā, purification—yesterday we spoke about fasting. Why does one fast? The principle is yama and niyama. Yama and niyama are both very important for us to follow. Niyamse dhave, neyamse dhave to darśan pave. If you discipline yourself, practice, then you will have darśan—divine darśan, ātmā darśan, ātmā jñāna. But if you do not follow discipline and do what you want, then you are lost in the jungle, nowhere. We spoke about anuṣṭhāna—nine days, one day, more days—but anuṣṭhāna also needs purity: physical purity, nourishment, drinking, mental purity, and also intellectual purity. While doing pūjā, you should have pure thoughts and pure thinking, filled with love. If you perform pūjā or prayers with doubts and sorrows, this turns back on you as sorrows. Therefore, in one bhajan it is said: at the time of prayer, meditation, practice, anuṣṭhāna, you say, "God, I surrender everything into your hands." Then God will take care. Therefore, our Bhagavān Devpurījī Mahādev, our Grand Master, said: "God takes upon himself the destiny of the devotee. Gurudev takes upon himself the destiny of the devotees." Around the whole world, you will see many, many spiritual leaders. When they give you blessings, when they give you mantras, when they pray for you, they take your destiny. They take your destiny upon themselves, and they pray furthermore. So many different karmas which the Master tries to take from disciples—and that’s why often the Master’s body cannot resist those many karmas and may become ill. People then say, "Oh, he’s a Master, and why is he ill?" There is one story. You know the great Swāmī Vivekānanda’s name. Now, there are many Swamis who have Vivekananda’s name—no problem, his name is very good. When Swami Vivekananda, as a very young man, came to his master and attained ātma-jñāna, he traveled around the world and around India. One day he came for darśan to his Gurudev. Always, you have to come for darśan. When a baby is hungry, when a calf is hungry, it goes to the mother to drink milk. When a human baby is hungry, it goes to the mother. So always, even if you are greatly developed and have many siddhis, or you think you have achieved jñāna—it’s okay, it’s very good you achieved jñāna—but you have to come to renew jñāna again through darśana. Darśana se dukkh dūr bhāge, nirmal hota śarīra. Through the darśana of Gurudev, all trouble goes away. Your body even becomes more pure and lighter because all karmas are surrendered at Gurudev’s feet. Vivekananda, about whom we speak a lot, writes about his ātmā-jñāna: Paramahaṁsa Rāmakṛṣṇa put his hand on Vivekananda, and Vivekananda went into divine samādhi. When we come to this Divine Samādhi, then we are free from all karmas. Yes, that is true. But still you are existing, and every second you are creating new karmas. Now, Vivekānanda came back—and when you have this state, you have no doubts; you have only positive, good thinking. He came back to the ashram of Swamiji, Paramahaṁsa Rāmakṛṣṇa. He saw Paramahaṁsa Rāmakṛṣṇa; it was wintertime. Rāmakṛṣṇa was lying in his garden in the sun, having a sun bath for warmth. Swami Vivekananda came and made a praṇām. He observed that his master had cancer in the throat. The cancer was advanced, with some kind of liquid coming from it. Vivekānandajī stood beside his master, and now Vivekānandajī had a doubt. That is the human mind. We are always searching for something where the black spot is. If you have a white shirt, a very nice, clean shirt, and one little dust is on it, our eyes will always go to that black point, like a cat. A cat always moves where the mouse is moving. Vivekananda made a praṇām to his master, and the master gave him his blessing. Now Vivekananda was thinking: How is it possible that such a great self-realized master, Paramahaṁsa Rāmakṛṣṇa, is suffering, having such a cancer? Or am I wrong? Was I just imagining that Paramahaṁsa Rāmakṛṣṇa is a great incarnation or a self-realized master? Maybe it was my fantasy, Vivekānanda thought. Paramahaṁsa Rāmakṛṣṇa understood what he was thinking. Rāmakṛṣṇa smiled and said, "Vivek, this is the nature of the mind, to have doubts. You are thinking, 'Why do I have this cancer, and this and that?' There are two reasons, and you don’t know, and you lost it, Vivek, through this doubt and ego." He lost. He lost his divine state of consciousness. While moving round and round, he was thinking, "I am now greater than Rāmakṛṣṇa." He played as greater than his master. Rāmakṛṣṇa said: One reason is that I take your destiny, your karmas, and that is here sitting. Secondly, yes, I do have power and abilities; if I move my hand like this, the cancer will disappear. But then, Vivekananda, the result of this will be that again I have to come to the human form to suffer this karma again. Therefore, let me work out yours and others' karma, sit down and meditate, and go. Again, his eyes opened. So we do not understand, and we very quickly create doubts in our mind. Doubt in your friends, doubt in your family, doubt in your colleagues, doubt in yourself even, doubt in God, doubt in the saints. And that’s what we are struggling and struggling with. So when we practice anuṣṭhāna sādhanā with discipline, at that time we surrender all our sorrows into God’s hands. We surrender and pray for guidance and purification, to bless us with jñāna, bhakti, vairāgya, tyāga, and with the mercy in the heart of compassion. That each and every one of my works, my thoughts, my senses, my activities, Lord, should lead to positive things. And where my mistake is, please bless me. This is the way we can purify our Pañcakośa. Otherwise, this Pañcakośa is not like a piece of cloth that you clean with water and soap. It is hard work, my dear. We do not even know where it is, how it is—our Pañcakośa. We do not have access to it, though we are sitting inside. We are sitting in this house; we don’t know what is on the roof. Similarly, we are blocked in. But it is our prayers and our practices, positive thinking and love for all creatures, that is very important. So in Vedic Dharma, it was first taught to people: respect the water. Jal jahā Jagadīś—where there is water, there is God. And where there is God, there is life. So life is water, and water is life. Do you respect the water? Yes, we respect the water which nowadays we have in the bottle—mineral water. Why did this happen? Where is the necessity that we are carrying mineral water? Wherever we go, first, what do we think? We take a mineral water bottle with us. Before 20, 30, 40, 50, 60 years? Before 60 years, if you had water in a bottle for drinking, people were looking and smiling. How crazy is this man, carrying water with him? Because the water everywhere on this planet was pure. You could drink water from the rivers, from the ponds, from the lakes. You could dig a water well and drink water also from the fountains in the mountains. Water was pure. Now even the water that comes pure and clean from the mountains, we do not dare to drink. Who caused this pollution? We, humans. Why? Because we lost the Vedic Dharma. The great Ṛṣis gave holy names to the rivers so that people would not pollute them. And now the holy rivers like Gaṅgā, Yamunā, and many Godāvarīs, and here also in Nepal, many holy rivers—there’s a river coming like a Gaṅgā—we adore these rivers. But people are putting canalization inside. This was called a great sin. If you swam in a lake and made urine inside, no one would dare to do this. You had to go out. But nowadays we are not making urine inside, but we leave the whole canalization inside. Jagadīś, pānī bhagavān hai. This is why what is happening to us. And now we have polluted so much that one day will come when we have to carry oxygen bottles, not only water bottles. That is how far we are destroying. Similarly, also the mother earth, the soil on which we are stepping—this is a mother’s body, and we should not pollute this soil. People used to wash themselves with the earth. People would put water on the earth and take a little earth or mud, and they would clean their teeth and their mouths. So pure was it, so clean was it. And now if you do it the next day, you have to go to the dentist because everything is infected; your gums are affected. When we get up in the morning, when we step on the earth, one greets mother earth: "Please allow me to step down and lead my steps, make them solid and secure, that no accident happens, that I don’t fall down. Mother, keep my balance. I am here now." We put pesticide; we do not know what we are doing with this, creating and producing chemicals coming from this planet, from this earth. But the quality is changed. The chemicals are not coming from the sky down; they are from this earth. Similarly, that beautiful, pure earth—one could eat it. You will laugh, but there is a therapy in Āyurveda where they give you earth to eat. And in Italy, there is some place where you buy that earth. When you have stomach problems, you put it in the water and drink it. So many minerals are inside, very healthy. Are they keeping that area very protected? No pollution goes there, but now Earth is so much polluted. Everything now, all this chemical pollution—from where did it come? Not from some other planets, not from the sky. It is from material here, but this material is manipulated. When you manipulate, you change the nature. Similarly, we humans—O human, you are nearly like a god, but we are manipulated by kuśaṅga (bad company). We are manipulated by wrong thinking. We are manipulated by wrong ways of eating, living, and drinking. And so, our condition is like that of harmful pesticides and chemicals; our brain waves, our thinking, our actions become like a chemical, harmful. If not, then we are pure like Bhagavān, like Devatā—a small baby born, innocent, very pure, with very clean thoughts, clean ātmā, jīvātmā, everything. But saṅg se raṅg lagtā hai—through the society and the atmosphere in which it is raised. So we think, and we put, and we project our problems onto others. We try to blame others. You never think of yourself. If you put yourself in that situation, then you will know what the problem is. So, this pollution—Vedic Dharma said: "Love each and every entity. If not more, then that much, as much as you love yourself. All living creatures are a light of God, and you have no rights to kill them. Protect them." Agni, the fire. Fire is the holiest one on our planet. Fire is God Viṣṇu. Fire is purification. Fire is protecting. Do not kick the fire. Do not spit in the fire. Holy fire, holy place. Agni deva. When you make a yajña, then you have the agni. There are many kinds of agni: Havana agni, chitta agni, jñāna agni, dava agni, jāṭhara agni, viraha agni. There are many, many forms of Agni. Lekin Agni Namaha—we bow down to Agni. Now you think, "Ah, what a stupid idea—fire is holy?" Yes, it is holy. My dear, one day you will feel that this fire will purify your Annamaya Kośa completely. It will burn it, so fire also has to be respected. Similarly, pollution of the air. Vāyu Devatā namaha, Vāyu Devatā svāhā, Agni Devatā svāhā. Prāṇa—the entire Vāyu Devatā is our prāṇamaya kośa. So do not think that this is only one meter far from you or ten centimeters from you, your prāṇa kośa. No, no. Our prāṇamaya kośa is the entire earth. And above the earth, what we call the ozone—within this ozone is also our prāṇamaya kośa. So what kind of pollution you create on the earth and in the air, we are polluting, and then the space. We try to occupy the space. We create many things, and there is no place for the trees and plants, and like this we destroy. How many thousands of kilometers, or maybe millions of kilometers of roads and highways have we made on this earth? And where there is a highway, you say, "Oh, it’s very comfortable, nice road. I have a good car with big speed and a lot of petrol inside." You go with high speed; you say, "Oh, very nice road." But did we ever think this petrol and this road is bad for our Annamaya Kośa as well as for our Prāṇamaya Kośa? But we became dependent. We became dependent in such a way that we have to do something. We are sitting today here in this place, a beautiful city, Pokhara. But we have a flight tomorrow, and we would like to already be in Europe or in America. Because day after tomorrow you have Monday or some working day, you have to go to your office. Can you imagine? In old times, from here, Nepal, to go to Europe was a year’s work, walking. So somehow we are depending. We are not free. We are not free, and so Vāyudevatā, Prāṇadevatā—that is our Prāṇamaya Kośa, our Annamaya Kośa. And in this Annamaya Kośa, purification is through our fire elements. And then comes the ether, the ākāśa, the Brahman universe. What we are pulling all into the ākāśa, we do not know. So anuṣṭhāna means that we become aware of everything that exists here, and we pray, and we observe our activities to hold or keep everything pure. Not only that—you spray something chemical and you clean your floor. Yeah, you clean your floor, some square meters. But you do not know how many kilometers you will spoil now this earth with these little chemicals. But why do so many bacteria come? Because we create a lot of dirt. And it is the jīva. There are four ways how the jīva enters this mṛti-loka (earthly world). Uddhvija—the Uddhvija Jīva comes through the bark or through what we call the plants. How the plant is growing, the plant is sprouting. The Veda said, "In this is Jīva inside, life inside, Uddhvija." Then Śvedaja—Śvedaja is all the bacteria which are developing. The third is called Aṇḍaja—that life which is born out of an egg, like a bird’s egg and fish eggs. And then comes Jarāyuja—and that is like animals and we humans, ready-made babies born from the mother’s body. You know, we are all ready-made, yes? So, Uddhvija, Śvedaja, Aṇḍaja, and Jarāyuja. These are Cār Khaṇ. In Vedānta, they speak about these Cār Khaṇ. Now, Khaṇ means you can also translate it like mines: golden mines, silver mines, copper mines, and iron mines. But this means not a mind. Khaṇ, you can say, life. And this is then again, it is the Jalchar, Thalchar, Nabchar—the creatures who are surviving, living in the water, on the earth, and in the air. And all this together comes to 8.4 million different qualities or different kinds of creatures. And from there, one is the human, and the human duties—because jīva-jīva-bhakṣate: an animal will eat an animal, but a human will not eat an animal. Humans have buddhi, and human heart love is stronger than any love of the other creatures. Therefore, it is said: "O human, sabhī prāṇī merī ātmā hai." Realize that all creatures are my ātmā, myself, my ātmā. What happens to others, didn’t happen to others? It happens to me. If I think like this, then I do not have any... Then I am not trying to disturb anybody or destroy. But we have a thick layer of the mālavikṣepa and āvaraṇa that we do not think of others; we do not care for others. We say, "Well, it’s not my problem, it’s not my coffee." And then we have just tried to escape ourselves. Yes, we can escape, but in Bhagavān’s Darbār, in the kingdom of God, you cannot escape, my dear. Automatically, you will be directed in that way. When you arrive at the airport, there is a signboard. So you have to follow this side and this side. On the other side, you have friends standing, saying, "Hello, hello," but you do not see. You do not see because there is a wall between. Similarly, we will go to Bhagavān’s Darbār. Our ancestors may be standing somewhere and say, "Hello, stop, please stop, my child. You did not make a ceremony for me. You did not make the Pitṛ ceremonies, Pitṛ Tarpaṇ. I am suffering, but you do not hear." No one. Our destiny will lead us in that direction. So whatever you can do, do it here. There is no time. Whatever you have to do, do it in this life. "Kāl kare so āj kar, āj kare so ab pal me pralay ho jāyegā." "What you have to do tomorrow, do it today, and what you have to do today, just do it now." Who knows? In which second life will finish, and then we cannot do. There is a pity. I was fighting for this. I was fighting for this.... No one is mine. All is gone. Is jag mein koi nahi apna, kām, krodh, madh, lobha nihāro—remove it. Īrṣā, the jealousy—īrṣā chhoḍo, bhakt janā. O my bhaktas, do not have jealousy, do not be angry. Kahe Nānak, suno bhagvantā. Nānak Sāhib said, O bhaktas of God, listen. Is jag mein nahi koi apna. In this world, no one is our own. These are the thoughts of the great, great masters. What do you think about Gurū Nānak Sāhib? Great. Many, many bhajans and the Gurū Grantha Sāhib—if you read, how beautiful it is. But not only reading, we have to follow that. Bhajans are beautiful. We sing, and everybody says, "Teriyum vittiyum arahare na mabhina." Whom are you telling? Whom do you tell this? For whom you are singing śānti—that’s it. Sing for yourself, sing for yourself. Every bhajan you are singing, you are not singing for others; sing for you. Nānak Sāhab sun bhagvanta. Nānak Sāhab said, "Oh bhaktas, listen," and when we sing, we feel the presence of the great, great Nānak Sāhab—the light and love of Nānak Sāhab, the truth through which his words come, called Gyānamṛt, Vachanamṛt. That is our liberation. Love each and every entity, if not more, then at least as much as you love thyself, Mā Prabhujī said. Therefore, Sabhī Prāṇī Merī Ātmā Hai. Sabhī Prāṇī Merī Ātmā Hai. Kisī Ko Dukhānā, Khud Kī Ātmā Ko Dukhānā. Ātmā Sohī Paramātmā. Sabhī prāṇī merī ātmā hai, aur ātmā hī paramātmā hai. Vohī Bhagavān hai. So you are doing directly to Bhagavān, not for others. Annamaya kośa, prāṇamaya kośa, manomaya kośa, vijñānamaya kośa, ānandamaya kośa—purification is not only through nourishment but through bhakti, bhajan, and our behaviors, our kindness. Our forgiveness is a prayer for them. Even if they have doubts or the like, we pray for them. Therefore, let us take the name of God and pray. Oṁ Namaḥ Śrī Prabhu Dīpa Nārāyaṇam. Oṁ Namaḥ Śrī Prabhu Dīpa Haṁsabh Dās Prabhu Śaraṇp Rāyaṇam. Haṁsabh Dās Prabhu Śaraṇp Rāyaṇam. Haṁsabh Śaraṇp. Oṁ Namaḥ Śrī Prabhu Dīpa Nārāyaṇam. Oṁ Namaḥ Śrī Prabhu Dīpa. Hamsabh Das Prabhu Saran Parayanam. Om Namah Siri Prabhu Deepa Narayanam. Hama Saba Bhakt Prabhu Saran Parayanam. Om Namah Siri Prabhu Deepa Narayanam. Hamsabh Das Prabhu Saran Parayanam. Oṁ Namaḥ Śrī Prabhu Dīpa Nārāyaṇaṁ Śrī Dīpa Nārāyaṇa Bhagavān kī, Śrī Śrī Dev Puruṣa Mahādev kī, Satguru Svāmī Madhavānandjī Bhagavān kī, Sab Ṛṣi Munī Mahātmā Yogiyā kī, Jai.