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Om namo śrī prabhu dīpa nārāyaṇāyaṁ. Haṁsabh Das Prabhu Śaraṇa Parāyaṇam. Oṁ Namaḥ Śrī Prabhu Dīp Nārāyaṇam. Śrī Dīp Nārāyaṇ Bhagavān Kī Dev Puruṣa Mahādev Kī Satguru Svāmī Madhavānandjī Bhagavān Kī Satya Sanātana Dharma Sabarṣi Munī Yogī Yogī. Good evening to all dear bhaktas and spiritual seekers. Today is a beautiful day with lovely clouds, a strong wind, and pleasant, cool, natural air conditioning coming from the holy Himalaya, Annapurna. Bless you all. Welcome, brothers and sisters around the world. Pañcakośa refers to the five layers or sheaths of energy that control, balance, harmonize, unite, and govern this entire being. Within resides that divine, beautiful soul. The soul we call jīvātmā is not the Ātmā, the Self, but is the individual soul, yet still connected to the Ātmā; hence we call it jīvātmā. Through the presence of the Jīvātmā in a human, there is a possibility to enter into Brahmajñāna, or Self-realization through the Ātmā. In the last two days, we spoke much about anuṣṭhāna, fasting, diet, and purity. Many people think, "I will begin fasting for ten days, a week, or a month." You can do it, but I suggest you first know your physical condition. Consult your doctor and an Ayurvedic expert who can tell you which guṇas you have—vāta, pitta, or kapha. According to that, you should change your diet and begin your fasting. Also, if you are already fasting regularly, for any changes you should ask your yoga and daily life teacher for advice. Still, if you wish to do it and have no problems with blood pressure, headaches, or bodily weakness, you can fast on Monday and Thursday. These two days are good. But do not decide by yourself. I have received many messages from aspirants worldwide seriously asking about diet and fasting. For fasting, I said before that one should have inner feeling and inner dedication. Then, even if the most delicious food comes before you, you can say, "Thank you, I am fasting today." On a fasting day, if you eat only once, thinking the food is delicious, you can do so. But you should know what to eat and what not to eat on a fasting day. We had a bandarā from Nepali bhaktas, and I was surprised that our aspirant bhaktas with me ate everything, so mixed. I was sorry for two things. First, how they took and mixed everything, which is not advised on a fasting day—though it was vegetarian. Secondly, they did not have a feeling that they were fasting or being disciplined. Maharishi Patañjali, at the very beginning of his Yoga Sūtra, said to his disciples, "Atha yogānuśāsanam." "Atha" means now—just now. Do not say in one hour or two. "Anuśāsanam" is discipline. Decide now; this becomes your saṅkalpa, and you follow it lifelong or for the duration of your anuṣṭhān. I know it is not easy for our indriyas, for our tongue, and then we take everything. This should not happen in the future. Anyone of you, my dear, be aware, conscious, alert—cetana. Cetana ho jāre muśā, phir gaḍī āne vālī hai. Cetana ho jāre muśā, phir gaḍī āne vālī hai, aur vo gaḍī jāne vālī hai. Become aware of your discipline, your sādhanā. The train will leave very soon. The train will come but leave very soon—this means our life. The train of death will come, and all games are finished. Everything you had in your hands as a human is gone. After that, you go again without anything, and you cannot decide, "I want to go back to the human realm or there." Therefore, strictness and discipline are our sādhanā. Anuṣṭhān is our sādhanā. Anuṣṭhān means discipline. If you keep your sādhanā with discipline, you will have darśan of your ātmā. Otherwise, forget it. Of course, we all love each other as brothers and sisters. We practice as much as we can and are happy together. We celebrate every meal God gives us—blessed food. That is okay. We have to practice, and one cannot force achievement. We need humbleness; that is very important: clarity, purity, inner feelings. When love is lost, everything is lost. One is happy as long as this love is there, and then again you change and fall into the other extremist way. There is a very interesting story. A king had a beautiful park near his palace. Every day, the king and queen and others walked through it, doing prāṇāyāma and yoga practices like sarvāṅgāsana. The walk was beautiful, with fresh air, flowers, trees, and grass. Nature makes us happy. In that park, they planted many fruit trees so birds and humans could eat. There was a beautiful mango tree, about two and a half to three meters high. For the first time, that tree bore one nice, big, beautiful mango. The queen and king were passing by, and the queen noticed the mango. She asked the king, "Your Highness, I think this is the first fruit of this tree?" He said, "Yes, my dear one." She said, "I have one wish." The king asked, "What do you wish?" "I wish to eat this first fruit of this tree." The king said, "No problem. The whole park belongs to you; all fruits belong to you. This is not difficult." She said, "This fruit should arrive on the branch." When fruit is ripe on the tree, it has a natural, good taste. The king agreed. The king called the gardener and told him, "Your duty is to guard this mango 24 hours. No one should eat it; no bird should destroy it. This mango should come to the queen, as she wishes very much, and I wish to give her this first fruit." The gardener said, "Your Highness, no problem. I will be in this service." The gardener put a beautiful net over the whole mango tree so birds could not enter. From below, no squirrel or animal could climb. He made a secure arrangement so the mango could not be destroyed. He set up a nice, open-sided tent, placed his bed there, and observed the mango several times a day, watching it grow beautiful and yellow. It seemed it would be ripe in a few days. He put dry grass under the tree so if the mango fell, it would not be damaged. He took great care. Now the mango was nearly ripe; in a day or two, it would fall. Near the park was a road. A man and his wife were walking by, and the wife looked at the park with its beautiful trees. Her gaze fell on that mango. She said, "My dear," and he stopped. "What?" "It seems this is a young tree." "Yes, it looks like that." "I think this is the first fruit of this tree." "It could be; I'm not sure." She said, "You know, my dear, the husband should fulfill all the wishes of his wife, and the wife should fulfill the wishes of the husband." He said, "Yes, come on, what do you wish?" "I wish to eat this mango." He said, "My dear, this is the king's park. The tree has a net over it, and someone is sitting there taking care. How do you imagine you will get this mango? I heard the queen wants to eat it." She said, "I don't care. I wish also." He said, "Well, no problem." That man was a practitioner of anuṣṭhāna and sādhanā, with śaṅkalpa siddhi and willpower, where what you wish and think becomes true. But it is not like that, my dear. We are not even disciplined in eating. So for us, it is a story, but it can become reality if you practice and are disciplined. It does not matter who that is. Discipline does not need strong energy, just your decision. You decide to be kind to all—that is great sādhanā, ahiṃsā. Be kind to humans, animals, birds, and trees. But if you are angry, jealous, and hateful to one, your whole discipline is finished. How? There is a big balloon filled with gas, let go into the sky. But a tiny needle or piece of wood in a strong wind hits it, makes a little hole, and all the air comes out. The balloon falls down. Similarly, a little compromise in sādhanā, anuṣṭhāna, or saṅkalpa opens a vent. That man had a siddhi. He put out his hand and wished—not for himself, but to fulfill his wife's wish—that the fruit should come into his hand. He said a beautiful mantra (I will not tell the whole mantra, otherwise...). The mango came into his hand. He said, "Here, my dear one." She took it and said, "Thank you. You made me very happy." He said, "Yes, my life is to make everyone happy, but I think someone will be unhappy today. For that, I will do a little more anuṣṭhān." They went away. After about an hour, the gardener looked at the tree. The mango was not there. No one had come; no birds, squirrels, cats, or animals could have entered. He searched every centimeter on the ground. There was no mango. The gardener was very unhappy and afraid. He went to the king and said, "Your Highness, I am so sorry. I failed. I could not fulfill your wish or follow your command." The king said, "What happened?" The gardener was so sad and nervous he could not speak. "Come on, speak. What happened?" "Sir, the mango... it was ripe; it would have been eatable in a few days, but it disappeared." "What? Disappeared? How? Who took it?" "I don't know. I put a net over the tree; my bed is there. If I go to the bathroom, my son or wife looks after it. It disappeared an hour and a half ago." The king was angry. The queen said, "I want to eat that mango, but where to get it?" The king, who had only one son, told him, "Send a message in the kingdom: who took this mango? The one who took it will be crucified." The son was calm and wise, but his father ordered it. The message was sent. Soon, everyone knew the mango had disappeared. It became a big story for the media. There are thousands of mangoes on different trees, but no one writes about them—only this one mango. The man who materialized it through his siddhi said, "We do not need any message or media. I took it." He went to the prince and said, "Sir, I am sorry, but I am the one who took the mango." The prince was angry but also thought, "How brave is this man?" He asked, "Are you sure?" "Yes." "Do you know what will happen?" "Yes." "What will happen?" "I will get a life sentence, a death sentence. No problem. One day we have to die." "Are you sure?" "Yes." "How did you take the mango?" He told the whole story about his wife and his siddhi. The prince thought wisely. "From whom did you get this siddhi?" "From my Gurudev." "How many of you have these siddhis?" "Unfortunately, out of 800 disciples, I succeeded in my sādhanā and discipline. My Gurudev blessed me, and the siddhi came." "Is your Gurudev still alive?" "Unfortunately, my Gurudev passed away. What makes me sorrowful and unhappy is that my loving Gurudev is not here anymore." "Can you give this siddhi or mantra to someone?" "My Gurudev said I can give, but you should be a patra—a good disciple, a clean, good pot where I can put the nectar inside." "Okay, go." Guards and soldiers from the palace took him. The prince went straight to the king and said, "Your Highness, my dear father, we found the person." The king was angry: "Hang him up." The prince said, "As you wish, your highness, it will be done. But—" "What means 'but'? Don't wait." "Yes, your highness, but—" "What is 'but'?" "Listen to this story." "There is no story. I only know one thing: the mango disappeared and the queen wished to eat it." "Yes, sir." Then the prince told the whole story. The king said, "You like that?" "I said, 'Yes.'" "Okay, hang him up." "Yes, sir. But what is it again? 'But'? This is a vidyā, a knowledge. And knowledge disappears with the person. In our kingdom, there is no one who has this siddhi, nor in neighboring kingdoms. Only he has it, and he is capable of giving it." He said, "Okay. So, father, why don't you first learn from him, and then you can crucify him?" The king said, "Good idea." Now the father's viveka, discrimination, began to rise. Before, his intellect was full of anger. "Call him." The man came. The king said, "I asked everything. You have to teach me." The man said, "No, sir, I can't teach you." "Why?" "Because you are like a stone; you are full of anger." The king said, "You know when you refuse me what it means?" "Yes, I will die, but the knowledge will die with me." The king said, "I give you one month to think it over." They put him in jail. Every day, soldiers were sent to threaten him with death, not giving proper food, etc. At night, the king himself put on a soldier's uniform and went to that person. "Sir Mahārāj, I am so sorry. Our king is very cruel. I brought you some good food; please eat and accept it. Do not tell anyone. It is just my duty from this hour." For three hours, he served him, then went away. The next day, other soldiers came and threatened him. The man said, "No, gyān cannot be given like that. Wisdom, knowledge cannot be given through the power of wealth, position, money, or anger." Likewise, for one month, every day, the king served that man. After 29 or 30 days, the last day before the hanging, the king came again, very sad. "I will miss you. You are my great master. I served you. I am sorry; tomorrow will be very sad." The man said, "No problem. Do not be sad. That's life, coming and going. Satya meva jayate—the truth will win, love will win. I love my wife. If the queen is jealous or another is jealous, and out of their power they want to destroy, it will not win." The king said, "What can I do? Bless me, please, that I will always remember at least your seva." The man said, "Yes." He put his hand on the soldier—on the uniform of the king—and the king received it. The man said, "This knowledge is only for some minutes. You have to do the sādhanās, and I give you the chance second." He wished for a very nice laddu sweet, and it came. "Eat it." Then he wished for something else, and it came. The Mahatma said, "That's all. Bless you. If God wills and you do the sādhanā, one day you will get this knowledge permanently." In the form of the soldier, the king was crying and sad. "This is my last praṇām. I hope not, but I think... because the king is very cruel, he does not want to give up." The man said, "No, it does not matter. Go. Bless you." The next day, they called the man. The king was sitting there and asked, "Can you give me the science, the siddhi? There is still time." The man said, "Not in this way. Knowledge is not given to anyone in such a way. It can be pity; it can be misused." The king got up and told all the soldiers to go. He made a praṇām and put his hands like this to have nice lotus flowers. Flowers came and were placed at the lotus feet of that Mahātma. The king said, "Sir, you gave me vidyā already." "How?" "I was that soldier who came every night to serve you in humbleness." The Mahatma said, "I knew that. I could recognize your voice. But though it is like that, with force you cannot get anything. With humbleness, you can get." He gave the example of the humbleness of trees. When a tree has beautiful fruits, the tree itself bends forward; the branches come down so you can easily get your apples or mangoes. A Mahatma said, "Water collects where it is down in the valley; water does not collect on the rock at the top." So humbleness, love, and discipline in our sādhanā can give us knowledge and perfection—not with force, not by thinking you will do it alone. There is a bhajan that says you cannot cross the ocean with your own power, the strength of your arms swimming through; there will be fish waiting for breakfast. But if there is a boat, you will feel safety and can cross the ocean. So both satsaṅg and discipline will let you cross the ocean. Therefore, these Pañcakośa—the five layers over the soul: Annamayakośa, Prāṇamayakośa, Manomayakośa, Vijñānamayakośa, and Ānandamayakośa—can be kept nicely, purified, and given back to God as they are, so that your Jīvātmā merges into the Paramātmā, Ātmā Paramātmā. That is the aim of human life to achieve. Each negative thought is like poison, or like a drop of lemon in milk. Each positive thought is like nectar. So feel our thinking, actions, and words all in a positive way so we can achieve and be successful in this human life. That is very important. It is said that when you follow the discipline and the teachings, the instructions of the master—the Guru Vākya—then you have the glimpse of the Ātmā, the light, the param light. Therefore, Mahāprabhujī said: Chetan Kā Chilaka Svāmī Dikālā Diyādevapurī Devapurīśa Mahādevakī Dīpa Nārāyaṇa Bhagavān. Chetan kā Chilka. Chetan is Ātmā. Chetan is Paramātmā, and we are all Chetan. Chetan is pure consciousness. Chilka is a light, the glimpse, the reflection. Like from the sun: if your whole room has no window, only a small one, the sunlight comes through and you can see, "Oh, the sun is there." Chetan kā chilka dikhlā diya. Śrīdeva Purīsana upadeśa, bhajan kā dekar kī upadeśa up. This means coming near, sitting close to the master—ādeś, instructions, upadeś. Bhajan kā dekar ki. He explained the bhajans, the sādhanā, the disciplines. Upadeśa bhajana kā de kar ke samajhā diyā Śrī Dev Puruṣa ne. He explained to me. We also understand, but only for a while. After the satsaṅg, you go out of the hall and forget everything—no discipline. I told, and you heard; that is all. It is not like that. Chetan kā chilka. So the glimpse of the divine has been shown. My Gurudev, upadeśa bhajan kā dekar ke—instructions, explanations of the sādhanā—samjhā diyā. Samjhānā means explain, and I understood. "I samajhanā" means "understood." If you do not understand, then it means I misunderstood. Always saying "yes, yes," but do you know if it is really a yes? We are on the surface only to say, "Yes, yes, yes." Dil par māyā kā phandā thā, bigar gyān mein andā thā. "Dil par" has two meanings: one is our heart, and one is our normal consciousness or mind. Dil par māyā kā phandā thā. My heart had an innate, thick cover of māyā. Māyā has two meanings: attachment or ignorance. We would like to go above, but we cannot. Like you are caught in a net, we need some Gurudev. Though we are caught, he will just do like this, and we come out. Māyā dil par māyā kā phaṇḍā thā. You never know in which way māyā can attack us. Kabīr jī said: Māyā mahā ṭhagnī ham jānī, tri guṇā phāṃs liyā kar ḍole, bolat madhurī bānī, māyā mahā ṭhagnī ham jānī. Māyā is a great cheater. Tri guṇā phāṃs liyā kar ḍole. These tri guṇas—all the time, māyā has in her hand the tri guṇas. Māyā does not only mean money. Someone thinks māyā means woman. No, no... Woman is a great divine: Lakṣmī, Sarasvatī, Gaṅgā, Godāvarī, Sarasvatī, Devī Śakti, Mā Pārvatī, Śakti Māyā. Do not blame women as māyā, but man is also then māyā. The man is a māyā for woman, and woman is a māyā for man. So it is that kind of ignorance which we think—māyā means everything, "my, my..." Follow the discipline, because karma is so strong, sitting with you. When you try to follow discipline, it gives you a slap on your cheek, so your face turns to the other side, to māyā. It is not easy, my dear. Sādhanā has to be done nicely. Māyā mahā thagnī ham jānī, triguṇa phāsa liyā kar dolī, bolet madhurī banī. All the time, carrying a rope of the three guṇas, and Māyā is searching for the chance to hang you up. Therefore, one Mahatma, Achāldājī, said (this was already translated about two weeks ago): I was wandering here and there in ignorance, lost. Bhool means we have forgotten that I am human, and that this Jīvātmā is urging to be with the Paramātmā—yeh hum bhool gaye. What is important for us? First, paise, rupya, Rām hai—money is God in this Kali Yuga. First, money. One businessman came to God, and God said, "Where do you want to go, to Naraka or Svarga?" The businessman said, "God, I have nothing to do with Naraka and Svarga; send me where I get two rupees more." That is why there is so much attachment to māyā, a bondage of māyā. So, there was a bondage of māyā on the heart. There was blindness in the ignorance of ignorance; there was wandering in wrongness. Dev Puruṣa gave it to me. But he explained to me; he showed me that this is māyā. Get up, become conscious. Get up, become conscious, O Mūsā. Musafir gadi jaane wali hai, chetan ho jaare, musafir gadi jaane wali hai, gadi aane wali hai, aur gadi jaane wali hai, chetan ho jaare, musafir gadi aane wali hai, chetan ka chilka. I was just believing, like a reflection of the water from the moon. I was so happy—oh, beautiful moon in the water. You think this is the real moon? It is only a reflection. And I could see that beautifully, the light of this moon's reflection. Devapurījī told me, "What is this in it?" Ida piṅgalā milta tha. I began to do my yoga sādhanā. Iḍā, piṅgalā, and suṣumṇā. When Iḍā and piṅgalā meet, then one hears the sound of the divine melody. Through Hatha Yoga practice, through Prāṇāyāma, the purification of Iḍā and Piṅgalā, when you meditate, they come into harmony. Prāṇa and Apāna unite. At that time, Suṣumnā awakens, and you come to the higher consciousness or the higher chakras. At that time, you used to listen to the Nāda: Nāda Rūpa Parabrahma. The ten Indriyās have ten kinds of sound. After these ten, you come above, and that is the sound of Paramātmā. Oṁ Kārbindu Sayuktaṁ Nityadhāyanti Yogīna Kaṁdaṁ Mokṣdaṁ Cheva Oṁ Karāya Namo Nama Ahaṁ Brahmāsmi Oṁ Sho'haṁ Nāda, Nāda Rūpa Parabrahma. Then, at that time, I came to meditate, dhyāna, dasva, dasva dhvār—the sahasrāra cakra, the brahmarandhra. Without this sādhanā and principle, you cannot come there. So lucky are they who have this Kriya Yoga and practice Kriya. In Kriya, you learn how to find the Sahasrāra Chakra and how to open it. But only those who practice with discipline, love, devotion, and faith will be successful; otherwise, they will not. Therefore, Mahāprabhujī said, "O my mind, walk slowly, slowly." We have to come to the highest peak of the mountain. Without knowing and Guru Kirpa, without knowing, if one tries to go higher, they will fall down. You need a guide, like here you have many guides for mountain trekking. Our Yuvrāj is very expert; he takes people, and those going climbing have a special guide. This is very important. Gurudev is a guide. Without Satguru Dev, you cannot find this. It is a very fine path. In this bhajan, it was said before that it can happen that your foot will slip, and you will fall again deep into a hole. You cannot come out anymore; you will go to Naraka Kunda. This satsaṅg, these bhajans, this sādhana, our swamiji.tv channel—it is that sādhana, this instruction for aspirants. Listen carefully, with devotion, understand, and do your sādhanā. It is okay which master you have been following from the beginning. Keep to your master and follow these instructions. These instructions are also your master's instructions to you. Dasvapar dhyāna dhāraṇā thā, samjhā diyā Śrī Devapurījī ne. Devapurījī explained to me this kriyā, this sādhanā. This kriyā you are all getting is very, very important. But again, Gurudev has to accompany you, guide you; his blessings have to guide. Without blessing, you are lost again, though you know the Kriyā; the Sādhanā is fruitless. Like you have a nice bean or grain in your hand—it looks nice, but inside moths have eaten everything; nothing is there. So you look like you have a sādhanā, but inside your devotion is gone, your faithfulness is gone; it is empty. That seed cannot sprout anymore. Suna sehar ek bhaari tha, suna sehar sunya kaas. I have often spoken about sunya kaas. Suna sehar ek bhaari tha, vaan avachal jota pari tha. Unmovable, eternal light was there—akhaṇḍa maṇḍala kāram, akhaṇḍa maṇḍala kāram. Prabhu pūraṇa brahma vichāri tha mere Gurudev. My Gurudev was a pure Brahma-vichārī, knowing about Brahman and speaking about Brahman. That one is agam nirādhāri—everywhere equal one day. Mahāprabhujī said that I am a servant of Gurudev. Devpurījī has brought me to this divine. So, my dear, the Yoga in Daily Life system, the Alak Purījī Siddha Pīṭha paramparā—all bhaktas have these blessings. Follow this and practice. I wish you all the best. I am a little in a hurry because the rain begins to fall very heavily now, and the tent will very soon give the abhiṣeka from the sky. I wish you all the best. I will come tomorrow to you again with the webcast. I wish you all the best, my dear brothers and sisters around the world. God bless you. Develop Guru Bhakti. Without Gurudev, no one can come. Gurudev bina kārajanāśa, Gurudev bina kārajanāśa. Kotiyu pāya kare koī cāhe, kotiyu nabhavā sindhuti re. Gurudev bīnā kārajanayā... Deep Nārāyaṇ Bhagavān kī, Śrīmān Nārāyaṇ Nārāyaṇ... Śrī Mān Nārāyaṇ Nārāyaṇ Nā Dīp Nārāyaṇ Nārāyaṇ... Deep Nārāyaṇ Nārāyaṇa, Na Deep Nārāyaṇ Nārāyaṇa. Nārāyaṇ Nādīp Nārāyaṇ Nārāyaṇ Śrī Dīp Nārāyaṇ Bhagavān Kī Nahām Kartā Prabhu Dīp Kartā Mahāprabhujī Dīp Kartā Hi Kevalam Om Śānti, Śānti, Śānti Śrī Dīp Nārāyaṇ Bhagavān, Devpurījī Mahādevakī Dharm Samrat Satguru Swami Madhavānandjī Bhagavān.