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Śrīman Nārāyaṇa, Nārāyaṇa, Śrīman Nārāyaṇa, Nārāyaṇa, Nārāyaṇa, Śrīman Nārāyaṇa, Nārāyaṇa, Nārāyaṇa, Śrīman Nārāyaṇa, Nārāyaṇa... Śrīman Śrīman Nārāyaṇ, Nārāyaṇ... Śrīman Nārāyaṇa, Śrīman Nārāyaṇa, Nārāyaṇa, Nārāyaṇa, Śrīman Nārāyaṇa, yāna Śrīman Nārāyaṇa Nārāyaṇa... Yāna Śrīman Nārāyaṇa Nārāyaṇa yāna Śrīman Nārāyaṇa. Śrī Dīp Nārāyaṇ Bhagavān Kī Jaya, Śrī Śrī Dev Purīṣa Mahādev Kī Jaya, Ṣaṭ Guru Svāmī Madhavānandjī Bhagavān Kī Jaya, Satya Sanātana Dharma Kī Jaya. Salutation to our Siddha Pīṭha, Blessed Self, dear spiritual seekers, brothers and sisters, good evening here and in other parts of the world. Blessings are coming to you from Om Śrī Alak Purījī Siddha Pīṭha Paramparā. Yesterday we spoke about Rāga. There are different kinds of Ragas. One, what we call, is a Music Raga. This is a melody, the sound, the music, what we do, instrumental or vocal, which is good because music is the sound which influences entire nature. If this nāda, this tune, is in harmony, it influences also the vegetation, influences the water tattva, and also the birds and animals. It is said that when Bhagavān Kṛṣṇa used to play his flute, then all the birds were directed towards Kṛṣṇa's flute sound. Even the deer, the wildlife, they stopped grazing and were listening to the flute of Kṛṣṇa. The cows in the fields, they also stopped eating and were facing towards that beautiful melody of the flute that Kṛṣṇa was playing. It is said even the calf was drinking the milk of the mother cow. They also stopped to drink milk, and they were gazing on Kṛṣṇa and the sweet melody of the flute which was played by Kṛṣṇa. Nāḍī Yoga is also known as Gandharva Veda. Gandharvas are known as the heavenly singers, those who are singing and making music in the heavens. They are the Gandharvas. Their music, their melody is perfect. Similarly, we also have many artists in the world. God gave them such a good voice that through their singing, they can attract not only humans, but they are capable of harmonizing nature. There are also the instrumental musics and the expertise made the experiment: which kind of rāga should be played in the daytime, evening time, night, or morning rāgas. Because according to the time, according to the day and night, there is a different rāga which should be played. And it was strictly kept in discipline. The morning raga, you should only listen in the morning, prabhati, we call prabhati, brahma-muhūrta, and to see or to hear the bhajans or instrumental raga, you have to wait till morning. But we humans, now through this technology, we record everything and we play whenever we want. Of course, you can play it whenever you would like to listen. But the spiritual and environmental effect of these rāgas will not be proper on our body, mind, or on our consciousness. So we have to listen to those rāgas at that particular time. If we play at different times, then it is like this. Someone is going to sleep, and you would wake them up. If you play this morning, it is the time to wake up. Like this, there is a mantra for morning, a mantra for bathing, a mantra for our meal when we want to eat, mantras for daytime, mantras for evening, and mantras before going to sleep. Prayers, pūjā, or ceremonies, everything has its right time. If we do this, then we are capable of keeping our energy centers in the body awakened. Our energy centers, which will give us more energy and harmonize our body, our mind, and our consciousness. Nowadays, there is also therapy with music or with sound, that's called sound therapy. After this, there is also what is called color therapy. Every color has a different effect on nature, not only on humans. Which color should be worn in which season? Which color does one like? And it is very interesting that many people like different colors. And according to that color, you can judge the nature of the person. If you don't believe that color can influence, then just put a red carpet or red cloth in front of the bull, and then you will see what the color means. So that is a very practical example that not only humans, but animals are also affected or influenced by the color. So, rāga and color therapy, sound and light. It is said that in those countries where in winter the day is shorter, the night is longer, and the daytime has less sun, being cloudy and foggy, many people get depression. And one of the therapies against depression is that you have to make a color therapy. This time, you should have all white, bright dress in the house. You should not have gray walls, and you should have good light. Best would be that you go for two months in the holidays to those countries where there is a lot of Sun, warm, you will get rid of the depression. Repeat a few years continuously, and you will get rid of this problem, which from time to time comes or attacks. Humans or animals also get depression, the light. So sound and light are very important. Second, about rāga, we spoke yesterday also. This rāga as a sound, this rāga as a color, influences our annamaya kośa very, very much. It is harmonizing our entire body function, our circulation, and it supports the tissues in the body to recharge positive energy. It is a kind of vibration. This vibration is harmonizing. If you don't believe that this can have an effect, then you will also not believe what we call magnetic resonance therapy. Sorry, sorry. So similarly, another rāga, that is the negative part. And that rāga means attachment, that attachment to something, to someone, or to somewhere. That attachment means causing a pain of longing, and when the pain of longing enters our consciousness, then it is called a kind of conflict. So, raga in this way, according to raga, is not healthy, because as soon as raga appears, then appears the dveṣa. Dvesha means duality. Dvesha means negative thinking towards others. It means immediately it is separating. The oneness is disturbed and is separated. Like what we call the lemon, it separates the milk. It separates what we call it; it spoils the milk. Similarly, rāga immediately separates the relation of the human to human, to the animals, and to many things. So, rāga and dveṣa. In that mind, in that consciousness, or in that intellect, when rāga and dveṣa appear, then it is a sign of darkness and a sign of suffering. Where there is rāga and dveṣa, then spirituality is suffering. Our spiritual development is slow, and one is taken away from the harmonious, beautiful relation to God. One is separating from God. Rāga-dveṣa, where the rāga and the dveṣa are, there is no God. There is no divine energy, so rāga dveṣa, when the dveṣa doesn't function, though we have doubts, though we have dualities, then comes between a very cruel and very dangerous weapon in between. And that very cruel, dangerous weapon is krodha. Krodha is anger, and that anger is like this: that anger has no feelings. Anger has no love. Anger harms oneself and others. So rāga, dveṣa and krodha. When these three are there, then anamaya, prāṇamaya and manomaya kośa is very much disturbed. Rāga, dveṣa, krodha. Out of this krodha, something awakes temporarily, and you think now you know what you want, what you would like, and that is called lobha. Lobha is greed. And when you can get something or even harm someone, or animals, or humans, or anything, that time the person who has rāga, dveṣa, and krodha feels contentment, satisfaction, like, "Oh, I did it, and I can." That is also lobha. Lobha is greed. God has given enough to humans to live in happiness, but we humans do not acknowledge the presence of God, which God has given, like happiness, joy, contentment, harmony, peace, love, etc. These are the principles given by God that automatically develop in every creature, not only in humans. Animals also would like to live in peace, in harmony, with love, with contentment, with comfort. They also would like to be happy. So this principle is given free to every creature to accept, to adopt, to acknowledge, and to utilize. No one can prohibit you from being happy. No one can prohibit you from having peace within thyself. But the lobha is very dangerous. Therefore, Tulsidās Mahārāj said in the Rāmāyaṇa, "Dayā dharam kā mūl hai." Mercy is the root of dharma, the foundation of dharma, the source of dharma. Dayā dharam kā mūl hai. The dharma is surviving. Dharma is based on daya, mercy, kindness, merciful. That's why we always say merciful God, because God is a form of Dayā. Daya dharam kā mūl hai. Where there is Dayā, there is no kāma, krodha, lobha, moha, ahaṅkāra. Dayā dharm kā mūl hai, pāp mūl abhimān. Abhimān, the pride, the ego. And this pride forces us to do the wrong things. Out of our pride, we are harming others because that pride is connected to inner greed. You want to have, and if there is something, or you think someone is taking away, or this, you feel threatened. So it means now it is connected with this, the anxiety, the fear. And that one cannot sleep peacefully. That one cannot meditate peacefully. That one cannot practice spirituality. And that is a sign that slowly, slowly, there is a distance increasing between us and God. So this quality of the proudness, abhimāna, abhimāna is one of the dangerous facts, or the principle, or the energy in the human consciousness and intellect, awakes. Abhimān and greed, when these two are together, krodha is there, then comes cruelty. When the krodha cannot manage what you want, then you take the weapons in your hands, and that weapon is what we call cruelty. The cruel, where cruelty means there is no more love of God. There is no more love, there is no more relations, there is no more friendship, there is no more spirituality, and that is called a Rākṣasa. And these Rakṣasa vṛttis, or energies, are completely distracting. That time, then out of ignorance, which was the rāga, rāga is also a kind of ignorance. Then we would like to do what we want to do. Then, if anyone tries to explain to us, then the revenge comes. Then, in such a way that one is ready to destroy, there is one beautiful story with a monkey and a bird. There is one bird which makes a beautiful nest hanging on the tree, a very nice nest. Nicely, the bird has knitted that nest, very nice, natural air conditioning. When it is cold, there is not so much cold; inside is warm. When the outside is very hot, the inside is nice and cool. This bird's nest is hanging on a tiny branch of the tree. Because sometimes creatures like snakes or crows, big birds, they can take the eggs or babies from the nest. But the crow cannot sit because the branch is bending down. The monkeys and snakes now cannot reach that. When a little weight comes, it bends and they fall down. So, every creature has intellect and they have feelings. They know where and what to do to protect themselves. Each and every creature, no one would like to die, no one would like to be in trouble, no one would like to be unhappy. They are searching for that kind of protection, and God gave them that intellect. God gave them those abilities to know which kind of protection and where. So the bird had a very beautiful, nice nest hanging on the big tree, and the weather was like today here: rainy, cold, windy. Under the tree, near the trunk of the tree, was sitting a very big monkey. And because of the rain, cold air, and cold, very cold, the monkey was feeling very cold, sitting there and shivering like this. And the bird was sitting nicely in the nest. The nest is hanging like that, and there is a nice door. You can go in and out, you can sit and swing. The birds are enjoying. When the birds saw the monkey suffering, he was very cold. Monkey thought, "I should tell my brother of the jungle." The birds thought, "I should advise, give some advice." The birds spoke to the monkey, "My monkey brother, I am so sorry to see you suffering from the cold, from the rain and cold wind. Why don't you make a little hut or a house? You look like a human, you have two hands, two legs, you are strong. You can make a little shelter for you to protect yourself from such weather conditions. Look, my brother, I am a small bird, I have no hands. Only two legs and one beak, my mouth, but how beautifully I made my nest, and in every season, I am protected. Even a strong wind will come, but it cannot take away. I feel safety, I feel warm, I feel protected from the rain, everything. So, why don't you do it?" The monkey was looking up at the bird. Now the monkey had this proudness, ego, krodha came. And out of the krodha came the revenge to harm the bird. You little bird, giving advice to me? You dare to give me suggestions? The monkey jumped and caught the nest, tore it into pieces, and threw it in the water, saying, "Here you are." The poor bird flew away and was sorry. She told him, "I didn't mean it like this. I didn't want to offend you, brother." There was one poet or some wise man sitting and looking at all this action. Then he wrote one beautiful poem. Seek usko deejiye, jisko seek swahai, seek dete bandar ko bahiya ka ghar jai. Give advice to those who can accept and digest your advice. Who can accept and understand your advice? Otherwise, while giving advice to the monkey, the bird lost its nest. And so is that rāga, dveṣa, krodha, lobha, jalas, and the revenge. When this is implanted in our intellect, then our heart, we are suffering. Then the result is this: that human is going, making distance from God, making distance from spirituality. What is the result? Then all the worldly troubles will fall on this person. And one feels separated from God, then one may get depression, may cry, many, many things. If we follow bhakti, vairāgya, jñāna, tyāga, prema, dayā, śraddhā, viśvāsa, tapa, then we are coming closer to God more and more. So nowadays, in this modern world, people are taking distance from spirituality or from God. And the result we see is that people are very much suffering, and they limit their longing, they limit their activities, they limit their way of life, living only for the material things, and they don't think further. What will be the result? They are suffering now, and in the future they will also be suffering in the next life. Therefore, great saints are advising us and telling us. In Kali Yuga, there is only one hope and only one support for us. And that's called Kali Yuga Kevala Nām Ādhāra, on the name of God. Only God's name, our mantra, can save us. Shumira, shumira, narahoy bhava para. While repeating your mantra, you can cross the ocean of ignorance. You can cross the ocean of this suffering, of this world, and then, after the end, we are in the mokṣa. So these are both sides: positive sides and negative side. The decision is on us, which way you want to go: so, utthān or patan. Patan is there through the kuśaṅga. Patan begins on that day when you begin the doubts in your mind. Rāga, dveṣa enters, the pātan begins. And on the day when we have bhakti, love for God, prayer, and dayā, śraddhā, viśvāsa, bhakti, tyāga, jñāna, then the uṭhān is there. Uthan means coming to the Brahman, to the Supreme, or to the Self, the Self-realization. The rest will lead us to the distractions. So, here in this beautiful bhajan, what our sādhvī Śāntī jī was singing, Sunorī mainā tū Hari bhaj lavā lūṭ, sāraṁ nijī yahī, jag kar bār sab jhūṭ. This is a beautiful bhajan from Bhagavān Śrī Dīp Nārāyaṇa Mahāprabhujī. So, I would like to translate for you. So this is a bhajan between mind and sūratā. We speak about mind and sūtra, or mind and ātmā. They are both, so it depends on which subject you speak. So the manna, a bird, she is the sūtā, and mind is the śukā, parrot. She and he, they are sitting on two trees, and they came together on one tree. This tree is this life, the tree of the saṃsāra. Yeh saṃsār ek vṛkṣ hai, iss vṛkṣ ke phal, phool, dāl, sab kuch hai. This tree is a saṃsāra, and on this there are fruits, blooms, branches, leaves, everything. And we are the bird, temporarily, who knows from which loka we came, and we landed here. Vishrāma kevala ek rāta ke liye, only for one night to have a rest on this tree. We did not know that this is a thorny tree. We did not know this is a restless tree. We want to have a rest, but we came here. The tree of the saṃsāra, and this nest is our body. So both Menā and Śuva are sitting there. So the Śuva is the parrot. The parrot said, "Sunori Menā, tum hari bhaj lava loot." Listen, my dear Menā, "hari bhaj lava loot." Lava means happiness, enjoyment. That's also a word. It's a Rajasthani word and Marwadi. So when you are enjoying and happy, or you take something more and more, you like to have it. Loot means also to take all away. Or loot means also to enjoy, to gain it. As much as you gain is yours. The bird, the manna, was sitting on this tree, and he spoke to her. The mind is speaking to the śruti, or the śruti is listening, and mind, both, they are both. Listen, my dear Mainā, to Hari Bhajalāvā Lute, try to enjoy and gain the Bhajalāvā Janas, the name of God, Jag Kar Bar Shab Jut, all that you are doing, all this in your world, all is, this is an unreality, it is not reality. Your business, your money, your relations, these, that all is not a reality. One day you have to go away from this, or it will be taken away from this. We will die, and nothing will go with us. So we didn't come here to involve very much in this. We have to take time to put our ātmā nearer to this Paramātmā, to come closer to this. Sunauri Maina, Tu Hari Bhaj Lava Lut, Saar Nij Yehi. Essence is that, the real essence is the Saar Nij Yehi, Aur Jag Kar Baar Sab Jut. All this parpanch of the dunya samsara is Jut hai, Satya nahi hai. Oh dear Mena, you are flying from one branch to another branch, from one tree to another tree. And you are eating poisonous fruits, not in your stomach, but in your heart. Everything affects your heart, either positively or negatively. What are you collecting in your heart? Bhagavān kā nām. Bhakti, jñāna, tyāga, sevā, dayā, dharma, these collect in your heart. Don't eat the fruits of the poison. It means kauśa? Rāga, dveṣa, viṣaya phala. Viṣaya means poisonous fruit. Don't eat poisonous fruit. Eat the fruits of immortality, the nectar. That is the name of God. You are just wandering here and there, from one branch to another branch. You are eating the poisonous fruit of this saṃsāra's bhoga. This bhoga one day will become a roga, aur yeh śarīra jo hai, chala jāyegā. This body will go. Ek palak kī kyā khabar haiṁ, kāl legā lūṭ. Oh my dear, Mainā, we don't know what will happen in one second. Death will take everything away. Then nothing you will enjoy, nothing you can take with you. Ek palak kī kyā khabar haiṁ, kāl legā lūṭ. Death will take everything away from you. Nothing will remain with you, nothing. Phal khati phuli fire, vishe marag jalvat samjāna. Phal khati phuli fire, you are enjoying this, your kāma, krodha, mada, lobha, moha, and out of your proudness you are blown off like this. I did it, I do, I manage, I made a big business, no? I let that company go bankrupt, I did this to that man, I took that man's property, I did this. You are blowing off in your kiṣme, abhimān, abhimān, proudness, ahaṁkār, proudness. Phal khātī phūlī phire, you are enjoying this saṃsāra's fruits and blowing off with your pride, with your ego. Phal khati phuli fire, vishaya māraga tṛṣṇā saṁjāna. But, my dear mena, you know, all this that you are eating is poisonous fruit, and you don't know it is poisonous fruit. They are just like, what you call, the father Morgan. You drive the car on the road; the road is dry, but after 100 meters in front, you see there is water on the road, but there is no water. This mostly you can see in the desert, where the dry desert and sand and hot air, winter, summer, you see like water is there, but there is no water. A thirsty deer in the desert, there is no water, raining only two or three times a year, that's all. And animals have a very hard life, very thirsty deer. See, there is water running and running and running, but you can't catch that water. As far as you close, you go, that far it goes. That's only imagination. It's like a water bubble. On the water, you have a very nice bubble; you touch it, there is nothing. You can't catch that. So this saṁsāra is like a mṛga-tṛṣṇā. Mṛg is the deer, and tṛṣṇā is a longing. And Trishnā is that kind of torturing within us. Though there is nothing, we are still running. Maybe I will get, maybe I will get, maybe I will get. Trishna, Trishna Mahārāṇī is inside, sitting. And Tṛṣṇā Mahārāṇī, she is sitting inside, and she has all these friends of kāma, krodha, lobha, moha. They all begin to destroy this beautiful palace of this Jīvātmā. Phal khati phuli fire, mṛg jalvat samjan, Suvo kahe sun sāladī, the parrot tells her, listen my dear one, sāladī means also the sweet one, my sweet one, my dear one, Suvo kahe sun sāladī, ye ras jāno jhūṭ, this juice which you want to drink, that fruit. Which you are enjoying, that is not a reality. When there is nothing, but you are still believing it is, then you will get nothing. You say that it is when there is a nothing, and it is not, but you said it is. It means your intellect or your consciousness is already in confusion, and that confusion, ignorance, creates all this fear and dissent. Now again, he is saying to her, "Oh, my dear, I tell you, my dear, they are a couple, both husband and wife, or good friends." When we will separate from this park, now we are in the park of the saṃsāras in this body, and we are together. No one is ours, my dear, no one. Only I tell you, and you tell me, we are the friend, and we have to walk together to the Brahma Loka. On the day when we will separate from this park, my dear, if we will meet again or not is not sure. Morning birds fly from the tree, and in the morning they are singing birds. They are dancing, singing, which means they say goodbye. They tell, "Now we are going searching for food." Who knows again if we will come together and sit on this tree. Who knows, tomorrow we will sit here together in this satsaṅg. Who knows how long we will sit here; we will separate. So take advantage of this life to have this spiritual knowledge and reality. Work for the reality that we will always be in oneness. The reality means the oneness, and duality means the separation. Duality means suffering. Duality means the loneliness, and then you feel, "I am lonely, no one is with me," and you are depressed. You want to do this, you want to do that. No. Repeat the mantra, "So'ham," which means, "I am that," and that I am ātmā. Realize this: ātmā-sākṣātkār, ātmā-jñāna, self-realization, God-realization, divya-darśan, or whatever you may call it. Haṁsa sohaṁsa kaho jī, de dunyāne put, turn your back towards the saṁsāra, and turn your face to God. But now in this time, all people turn towards materialism, and they show their back to God. What will be the result? The result will be negative, and the result will again go to the Chaurāsī Cakra for suffering. Guru Charaṇ Kamal Satsaṅg Me Jī. Therefore, Satgurudev ke Caraṇome, in the presence of the Gurudev, at the shelter of the Gurudev, Guru Caraṇ Kamal Satsaṅg Me Jī, Amṛta Brakṣ Phal Jan. And the satsaṅg, Mahāprabhujī said, satsaṅg is that tree which has immortal fruits, amṛta, nectar. So these words, guruvākya, dhyāna, ṛṣimunhaka, from the śāstras, which I am just speaking about them, not about myself, they said, this is the tree of immortality. And this Guru Vakya is the fruit of the nectar. Each and every word is like you are enjoying the nectar. The nectar leads to immortality. Guru charan kamal satsaṅg me jī, amrit brahksh phala jāna, Śrī Deep Harī yon khā tahe jī, Bhagavān Deep Nārāyaṇa Mahāprabhujī said, "Wohī śvarag vāhe veṅkuṇḍ." If you want to know what is a śvarag and what is a veṅkuṇḍ, that It is in the shelter of the Gurudev, there where the saints are giving a satsaṅg. Well, when the husband and wife are having some dialogue, talking to each other, it is not only that the man is telling the wife; the wife also tells him, "My dear, listen, you also listen." Thank you that you are telling me, but I am also telling, listen to me. Suno re śva, tu ratle so'haṁ nām, jīb tere ghar kī, pyāre lāge nahīṁ kā sudhām, jīb tere ghar kī, pyāre lāge nahīṁ kā sudhām. She said to him, "Sunoreśva, O parrot, listen, listen. Sunoreśva, Ratleśoham nāma." You should also repeat Soham, Soham, Soham. Jīvā, tere ghar kī lāgenaī kāśudam. God has given you your tongue; it's your own tongue. It doesn't cost you any money if you repeat the name of God. So, this whole bhajan I will translate tomorrow. Today, the time is over. My dear brothers and sisters, all dear spiritual seekers, I welcome you and wish you all the best. Do the satsaṅg, practice your mantra, and make the sādhanās to succeed in this life, to have ātmajñāna. Many things happen in life, in our life also, good and bad. But the most terrible tragedy which can happen is that a human will die without self-realization. Bless you and pray for you: develop Guru Bhakti and practice your mantra and your sādhanā. OM NAMO SERI PRABHU DEEP. Narāyaṇam, therefore, let us repeat or say some name of God so that our time becomes clear. You know, in the beginning of the satsaṅg, the speaker who is sitting on the Vyāsa Gadi speaks some kīrtan or mantras to purify the energy. After also saying some kīrtan and mantra, in case, O Lord, if I made a mistake in anything, in translation or understanding or some words which someone didn't like, forgive me and just accept it. Om Namah Shri Prabhu Deepanarayanam. Namah Shri Prabhu Deepanara. Om Namah Shri Prabhu Deepa Narayanam. Om Hamsabh Das Prabhu Saran Parayanam. Hamsabh Das Prabhu Saran Parayanam. Om Namah Shri Prabhu Deepa Narayanam. Om Namah Shri Prabhu Deepa Narayanam. Ham sab bhakth prabhu saran parayanam. Oṁ namo śrī prabhu dīpa nārāyaṇam. Śrī Dīpa Nārāyaṇa Bhagavān kī, Śrī Śrī Devapuruṣa Mahādeva kī, Satguru Svāmī Madhavānandajī Bhagavān kī. Na kartā prabhu dīpa kartā, mahā prabhu dīpa kartā hī keval. Om śānti śānti...