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Śrīman Nārāyaṇa, Nārāyaṇa, Śrīman Nārāyaṇa, Nārāyaṇa, Śrīman Nārāyaṇa... Śrī Dīp Nārāyaṇa Bhagavān Kī Jaya. Śrī Śrī Dev Purīṣa Mahādev Kī Jaya. Ṣaṭ Guru Svāmī Madhavānandajī Bhagavān Kī Jaya. Satya Sanātana Dharma Kī Jaya. Salutations 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 rāgas. One is what we call a musical rāga. This is a melody, a sound, music—whether instrumental or vocal—which is good because music is a sound that influences all of nature. If this nāda, this tune, is in harmony, it influences the vegetation, influences the water tattva, and also the birds and animals. It is said that when Bhagavān Kṛṣṇa used to play his flute, all the birds were directed towards Kṛṣṇa’s flute sound. Even the deer and wildlife stopped grazing and listened. The cows in the fields also stopped eating and faced that beautiful melody. It is said even the calves drinking their mother’s milk stopped to gaze upon Kṛṣṇa and the sweet melody of his flute. Nāḍī Yoga is also known as Gandharva Veda. Gandharvas are the heavenly singers who make perfect music in the heavens. Similarly, we have many artists in the world to whom God gave such a good voice that through their singing they can attract not only humans but harmonize nature. There is also instrumental music. Experts made experiments: which kind of rāga should be played in the daytime, evening, night, or morning? According to the time of day and night, a different rāga should be played, and this was strictly kept in discipline. The morning rāga, prabhātī, should only be listened to in the morning, in brahma-muhūrta. To hear bhajans or an instrumental rāga, you had to wait till morning. But we humans, through technology, record everything and play it whenever we want. Of course, you can play it whenever you like to listen. However, the spiritual and environmental effect of these rāgas will not be proper on our body, mind, or consciousness if heard at the wrong time. We must listen to those rāgas at their particular time. If we play them at different times, it is like someone is going to sleep and you wake them up. If you play a morning rāga, it is the time to wake up. Similarly, there is a mantra for morning, for bathing, for our meal, for daytime, for evening, and before going to sleep. Prayers, pūjā, or ceremonies—everything has its right time. If we do this, we are capable of keeping our energy centers in the body awakened. These centers give us more energy and harmonize our body, mind, and consciousness. Nowadays, there is also therapy with music or sound, called sound therapy. After this, there is 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? 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 color can influence, just put a red carpet or red cloth in front of a bull, and you will see what the color means. That is a practical example that not only humans but animals are also affected by color. So, rāga and color therapy—sound and light. It is said that in countries where in winter the day is shorter, the night longer, and the daytime has less sun, being cloudy and foggy, many people get depression. One therapy against depression is color therapy. At 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 to go for two months on holiday to countries where there is a lot of sun and warmth; you will get rid of the depression. Repeat this a few years continuously, and you will get rid of this problem which from time to time attacks. Humans or animals also get depression from lack of 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 much. It harmonizes our entire body function, our circulation, and 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 this can have an effect, then you will also not believe what we call magnetic resonance therapy. Similarly, another rāga—that is the negative part. That rāga means attachment: attachment to something, to someone, or to somewhere. That attachment causes a pain of longing, and when this pain enters our consciousness, it creates a kind of conflict. So rāga in this way is not healthy, because as soon as rāga appears, then appears dveṣa. Dveṣa means duality. Dveṣa means negative thinking towards others. It means immediately it is separating. The oneness is disturbed and separated. Like lemon separates and spoils milk, similarly, rāga immediately separates the relation of human to human, to animals, and to many things. So, rāga and dveṣa. In that mind, consciousness, or intellect, when rāga and dveṣa appear, it is a sign of darkness and suffering. Where there is rāga and dveṣa, 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 these are, there is no God. There is no divine energy. When dveṣa functions, though we have doubts and dualities, then comes between a very cruel and dangerous weapon: krodha. Krodha is anger. That anger has no feelings, has no love. Anger harms oneself and others. So rāga, dveṣa, and krodha. When these three are there, then annamaya, prāṇamaya, and manomaya kośa are very much disturbed. Out of this krodha, something awakes temporarily, and you think now you know what you want, what you would like. That is called lobha, greed. When you can get something, or even harm someone—animals, humans, or anything—at that time the person who has rāga, dveṣa, and krodha feels contentment, satisfaction: "Oh, I did it, and I can." That is also lobha. God has given enough to humans to live in happiness, but we humans do not acknowledge the presence of God, which God has given: happiness, joy, contentment, harmony, peace, love, etc. These principles are 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, contentment, and comfort. They also would like to be happy. This principle is given free to every creature to accept, adopt, acknowledge, and utilize. No one can prohibit you from being happy. No one can prohibit you from having peace within thyself. But lobha is very dangerous. Therefore, Tulsidās Mahārāj said in the Rāmāyaṇa: "Dayā dharam kā mūl hai." Mercy is the root, the foundation, the source of dharma. Dharma is based on dayā: mercy, kindness. That’s why we always say merciful God, because God is a form of Dayā. Dayā 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 is pride, ego. This pride forces us to do wrong things. Out of our pride, we harm others because that pride is connected to inner greed. You want to have, and if you think someone is taking something away, you feel threatened. It is connected with anxiety and fear. Then one cannot sleep peacefully, cannot meditate peacefully, cannot practice spirituality. That is a sign that slowly a distance is increasing between us and God. This quality of proudness, abhimāna, is one of the dangerous facts, principles, or energies that awakes in human consciousness and intellect. Abhimān and greed, when these two are together with krodha, then comes cruelty. When krodha cannot manage what you want, you take weapons in your hands, and that weapon is cruelty. Where cruelty is, there is no more love of God. There is no more love, no more relations, no more friendship, no more spirituality. That is called a Rākṣasa. These Rākṣasa vṛttis, or energies, are completely distracting. Then, out of ignorance—for rāga is also a kind of ignorance—we would like to do what we want. If anyone tries to explain to us, then revenge comes. In such a way, one is ready to destroy. There is a beautiful story with a monkey and a bird. A bird made a beautiful nest hanging on a tiny branch of a tree. It was knitted very nicely, with natural air conditioning: when cold outside, inside was warm; when hot outside, inside was cool. The nest hung on a tiny branch so that creatures like snakes or crows could not reach it; if a little weight came, the branch would bend and they would fall. Every creature has intellect and feelings. They know where and what to do to protect themselves. Each and every creature—no one would like to die, be in trouble, or be unhappy. They search for protection, and God gave them that intellect and abilities. The bird had a beautiful nest. The weather was rainy, cold, and windy. Under the tree, near the trunk, sat a big monkey, shivering from the cold. The bird, sitting nicely in its nest, saw the monkey suffering. The bird thought, "I should advise my brother of the jungle." The bird spoke: "My monkey brother, I am sorry to see you suffering from the cold, rain, and wind. Why don’t you make a little hut or house? You look like a human; you have two hands, two legs; you are strong. You can make a little shelter to protect yourself. Look, brother, I am a small bird. I have no hands, only two legs and one beak, my mouth. Yet how beautifully I made my nest. In every season I am protected. Even a strong wind cannot take it away. I feel safe, warm, and protected. So why don’t you do it?" The monkey looked up at the bird. Now the monkey had proudness, ego; krodha came. Out of krodha came revenge to harm the bird. "You little bird, giving advice to me? You dare to give me suggestions?" The monkey jumped, caught the nest, tore it into pieces, and threw it in the water, saying, "Here you are." The poor bird flew away, sorry. She said, "I didn’t mean it like this. I didn’t want to offend you, brother." A wise man sitting there saw all this action and wrote a beautiful poem: "Sīk usko dījīye, jisko sīk svāhāī, sīk dete bandar ko bahinā kā ghar jāī." Give advice to those who can accept and digest your advice, who can accept and understand it. Otherwise, while giving advice to the monkey, the bird lost its nest. And so it is with rāga, dveṣa, krodha, lobha, jealousy, and revenge. When this is implanted in our intellect and heart, we suffer. The result is that the human goes, making distance from God, from spirituality. What is the result? All worldly troubles will fall on this person. One feels separated from God, may get depression, may cry, many things. If we follow bhakti, vairāgya, jñāna, tyāga, prema, dayā, śraddhā, viśvāsa, tapa, then we come closer to God more and more. So nowadays, in this modern world, people are taking distance from spirituality or from God. The result we see is that people are suffering very much. They limit their longing, limit their activities, limit their way of life, living only for material things, and they don’t think further. What will be the result? They are suffering now, and in the future they will also suffer in the next life. Therefore, great saints advise us. In Kali Yuga, there is only one hope and one support for us: Kali Yuga Kevala Nām Ādhāra—the name of God. Only God’s name, our mantra, can save us. While repeating your mantra, you can cross the ocean of ignorance, cross the ocean of this world’s suffering, and after the end, we are in mokṣa. So these are both sides: positive and negative. The decision is on us which way you want to go: utthān or patan. Patan begins on that day when you begin doubts in your mind. When rāga and dveṣa enter, the patan begins. And on the day when we have bhakti, love for God, prayer, dayā, śraddhā, viśvāsa, bhakti, tyāga, jñāna, then the uṭhān is there. Uṭhān means coming to Brahman, to the Supreme, or to the Self—Self-realization. The rest will lead us to distractions. Here in this beautiful bhajan that our sādhvī Śāntījī 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. I would like to translate for you. This bhajan is between mind and sūratā. We speak about mind and sūtra, or mind and ātmā. The mainā bird is the sūtā, and the mind is the śukā, the parrot. She and he are sitting on two trees, and they came together on one tree. This tree is this life, the tree of saṃsāra. Yeh saṃsār ek vṛkṣ hai, iss vṛkṣ ke phal, phool, dāl, sab kuch hai. This tree is saṃsāra, and on it there are fruits, blooms, branches, leaves, everything. We are the bird, temporarily—who knows from which loka we came—and we landed here. Viśrāma kevala ek rāta ke liye, only for one night to have a rest on this tree. We did not know this is a thorny tree, a restless tree. We want to have rest, but we came here. The tree of saṃsāra, and this nest is our body. Both Menā and Śuva are sitting there. The Śuva, the parrot, said: "Sunorī Menā, tum hari bhaj lava lūṭ." Listen, my dear Menā, "hari bhaj lava lūṭ." Lava means happiness, enjoyment—a Rajasthani and Marwadi word. When you are enjoying and happy, or you take something more and more, you like to have it. Lūṭ means also to take all away, or to enjoy, to gain it. As much as you gain is yours. The bird, the mainā, was sitting on this tree, and he spoke to her. The mind is speaking to the śruti, or the śruti is listening; both are there. "Listen, my dear Mainā, to Hari Bhajalāvā Lūṭ." Try to enjoy and gain the Bhajalāvā Janas, the name of God. "Jag Kar Bār Sab Jūṭ." All that you are doing in your world, all this is unreality, not reality. Your business, your money, your relations—all is not reality. One day you have to go away from this, or it will be taken away. 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 Paramātmā, to come closer. The essence is that: Sāraṁ Nijī Yahī. Aur Jag Kar Bār Sab Jūṭ. All this parpanch of the dunyā saṃsāra is jhūṭ hai, satya nahī hai. Oh dear Menā, you are flying from one branch to another, from one tree to another. 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—collect these in your heart. Don’t eat the fruits of 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. 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. "Phal khati phuli fire, viṣe 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." You are blowing off in your kiṣme, abhimān, ahaṁkār, proudness. "Phal khātī phūlī phire"—you are enjoying this saṃsāra’s fruits and blowing off with your pride, your ego. "Phal khati phuli fire, viṣaya māraga tṛṣṇā saṁjāna." But, my dear menā, you know, all this that you are eating is poisonous fruit, and you don’t know it is poisonous. They are just like a mirage. You drive a car on the road; the road is dry, but after 100 meters in front you see water on the road, but there is no water. This you mostly see in the desert, where there is dry sand and hot air; 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. Animals have a very hard life. The thirsty deer sees water running and running, but you can’t catch that water. As far as you go close, that far it goes. That’s only imagination. It’s like a water bubble. On the water you have a nice bubble; you touch it, there is nothing. You can’t catch that. So this saṃsāra is like a mṛga-tṛṣṇā. Mṛg is the deer, and tṛṣṇā is a longing. Tṛṣṇā is that kind of torturing within us. Though there is nothing, we are still running: "Maybe I will get, maybe I will get." Tṛṣṇā, Tṛṣṇā Mahārāṇī is sitting inside. And Tṛṣṇā Mahārāṇī, sitting inside, has all these friends of kāma, krodha, lobha, moha. They all begin to destroy this beautiful palace of the 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 reality. When there is nothing, but you still believe it is, then you will get nothing. You say it is when there is nothing, and it is not, but you said it is. It means your intellect or consciousness is already in confusion. 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 friends, and we have to walk together to 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 if we will come together and sit on this tree again? 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 spiritual knowledge and reality. Work for the reality that we will always be in oneness. Reality means oneness, and duality means separation. Duality means suffering. Duality means 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 pūṭ." Turn your back towards the saṃsāra, and turn your face to God. But now in this time, all people turn towards materialism and 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." The satsaṅg, Mahāprabhujī said, is that tree which has immortal fruits, amṛta, nectar. So these words, guruvākya, dhyāna, ṛṣimunhaka, from the śāstras—which I am just speaking about, 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 enjoying 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 śvarag and what is veṅkuṇḍ, that is in the shelter of the Gurudev, there where the saints are giving satsaṅg. Well, when husband and wife have dialogue, talking to each other, it is not only that the man tells 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." She said to him: "Sunoreśva, O parrot, 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. 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...