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Oṁ Namaḥ Śrī Prabhu Dīpa Nārāyaṇam. Oṁ Namaḥ Śrī Prabhu Dīpa Nārāyaṇam. Haṁsaśabdāsa Prabhu Śaraṇa Parāyaṇam. Oṁ Namaḥ Śrī Prabhu Dīpa Nārāyaṇam. Oṁ Namaḥ Śrī Prabhu Dīpa Nārāyaṇam. Oṁ Namaḥ Śrī Prabhu Dīpa Nārāyaṇam. Salutations to the cosmic light, adoration to our Siddha Pīṭha, blessed self. Spiritual seekers, brothers and sisters here in this hall and around the world, I am coming to you from the Holy Land, Nepal. Nepal is a kingdom of Bhagavān Sadāśiva, Swayambhu, the Śiva. Śiva is the first one in the Ananta Brahmāṇḍa, the endless universe, which is known as Śūnyākāśa—a void space of dark blue light only. Nothing is existing, just the Śūnyākāśa. You may call the universe Ānanda, endless. Within this space of the Śūnyākāśa is the Caitanya, the consciousness. The Caitanya Self is existing in this space like the embryo in the body of the mother. The universe is the mother, and consciousness is the embryo, which the Vedas declare as Hiraṇyagarbha, the golden embryo. There is no form, nor any tattvas between the space and the Caitanya, the consciousness. There is one Śakti which is called the uniting, balancing, harmonizing force. That is called Yoga. Bhagavān Kṛṣṇa said in the Bhagavad Gītā, "From time to time I manifest myself through the Yogamāyā, that divine Śakti." My dear ones, yoga is not limited to certain ṛṣis, but it is eternal, one with the universe. It is said, "Eko'haṁ bahusyāmī"—"I am one, and now I will multiply myself." What we call will, the will of God, or icchā śakti. Does God have a desire? Does God have icchā? No. But it is our kalpanā, our imagination. There are no other words to explain. In this Ānanda and Śūnyākāśa, through that Yogamāyā or Yoga Śakti, Spūrṇa begins. Spūrṇa means a resonance, a vibration, that we call Oṁ. Oṁ Kāraṇāya Namaḥ. Sound, resonance. Within no time, in this Ananta endless universe, the resonance of the Aum or the sound spreads in the entire universe. For example, let's say, on our small toe, an ant bites. Immediately, the whole body knows that an ant has bitten our small toe. Therefore, that is called the one without a second. Nāda-rūpa-para-brahmā—that sound is known as the form of the para-brahmā. Paramātmā or Parameśvara, Īśvara, ātmā and jīvātmā, they are all connected to each other like pearls in a necklace. Parameśvara is governing the entire universe. Īśvara is governing our sun system. And Ātmā is governing over this human phenomenon, and Jīvātmā is governing this Annamaya Kośa. Jīvātmā is not an Ātmā. Jīvātmā is a mixture of Ātmā and ātmā, like a reflection of the moon on the water or the sun. Through that cosmic resonance of the Aum, the sound, Ananta Brahmāṇḍa... In that Ananta, through that Nāda, Nāda Bindu—"Aumkāra Bindu Sayuktam Nitya Dhyāyanti Yoginaḥ"—on which the yogis are meditating, Śāstra Sūryas, thousands or millions of the sun system created by one, that cosmic consciousness in form of the nāda sound that first. From that nāda the jyotis appearing or manifested. That's called Swayambhū. No one has created him. He has created or manifested himself. Only that one which is the Sadāśiva. All the stars, planets, moon, suns, and all the elements are created from this one nāda. And that nāda, that sound is within us in each and every atom of our body, in each and every corner of the sand, in the stones and waters, and in the entire universe. It is Sadāśiva Jyoti. Oṁ Dīpa Jyoti Parabrahma Dīpaṁ Sarve Mohanāṁ Dīpanāṁ Sajate Sarvaṁ Sandhyā Dīpaṁ Sarva Satyam. Oṁ Dīpa Jyoti Parabrahma. So that light, that flame is the Parabrahma, Parameśvara. Now, out of that jyoti or flame is appearing Sadāśiva Śrīyambhu. And the first appearance of Śiva is in a meditation posture. Ages and ages, he was sitting in meditation. When once he closed his eyes, then yogas and yugas were passing. Now you can imagine that yoga is not a part of any religion. If then all religions are a part of yoga. Yoga is not only postures, āsanas, prāṇāyāmas, mudrās, bandhas, or kriyās. No. These are the preliminary techniques to maintain and balance our body, what we call in the form of health. Bhagavān Kṛṣṇa advises Arjuna, "Arjuna, practice yoga." Practice yoga, do it. "Yoga kuruṣu kauśalam"—and just don't sit all day and meditate. Be active, do the karma. "Yoga karaṇaṁ kauśalam"—thy yoga practices will be successful when you act in this mortal world as niṣkāma karma sevā. If we can't dry the tears of others, we should not be the cause of the tears. O human, your actions—physical, mental, emotional, intellectual, social, political, etc.—all your acting should bring pleasure and happiness to humans as a protection for all creatures and the environment. Then you are being a human here on this planet. You succeed in maintaining the human dharma. "Dharmo rakṣita rakṣitaḥ"—if you protect the dharma, dharma will protect you. Arjuna practiced yoga. Many ṛṣis gave a lot of definitions and tried to modify the yoga or philosophy, like Patañjali, in four parts: bhakti, karma, rāja, and jñāna yoga. There is a kriyā yoga, there's a mantra yoga, there's a sahaja yoga, there's a nāda yoga, there's a kuṇḍalinī yoga, many differences. If we go to the Bhagavad Gītā, there are 18 different kinds of yoga. In the chapter, Arjuna is asking a question to Bhagavān: "While practicing yoga, if I have not achieved my goal, suppose I will die, then what is the use of practice?" My dear, this is a wonderful question. That is called Aparāvidyā. Parāvidyā is intellectual knowledge in this world, and the spiritual practice is spiritual knowledge. Aparāvidyā is limited to this planet, to this material world, but the Parāvidyā is the knowledge or the science of the entire universe. Therefore, Yoga is known as the science of body, mind, consciousness, and the Ātmā or the universe. If an engineer dies, in the next life he will not be born as an engineer; again, he will have to study. If a doctor dies, next year he will not be born as a doctor again; he will have to study. A doctor can only give treatment as long as he is in the body. A king can give his kingdom to anyone as long as he is alive. But through the picture, he cannot give you that knowledge, and that engineer cannot repair your computer through his picture only. This is the Aparāvidyā. But Parāvidyā is that which has the Satgurudev, or whom we adore as God. Even while looking at the picture, we pray, we meditate, and we get that guidance and energy. Very clearly, on the twelfth chapter of Bhagavad Gītā, Bhagavān Kṛṣṇa and Arjuna's dialogue, Bhakti-yoga. What is better to worship, saguṇa or nirguṇa? Bhagavān said, "Both are good. Arjuna, both are good." Nirguṇa or Saguṇa, but for a human's intellect, it is better to worship Saguṇa with the form, because you will have many questions, and only Saguṇa can give you the answer. Nirguṇa cannot give the answer. To get the answer from the Nirguṇa... You have to practice long, long to achieve the parāvidyā. So yoga, what we are doing is to maintain our human phenomenon, means our body—annamaya kośa, prāṇamaya kośa, manomaya kośa, vijñānamaya kośa, ānandamaya kośa—in which the jīvātmā is acting. And through this, we have to exist to work. When the jīvātmā is gone out of this body, you can't do anything. Your body can't do anything. And we don't know when, where, and how this body will fall on the earth and will not be able to move even a small finger. The bird has flown away from the nest. All will remain here, but oh Arjuna, your spiritual work, your spiritual yoga, which you will do... That Jñāna Yoga, that Rāja Yoga, that Bhakti Yoga, that karma, niṣkāma karma, doing seva, service to all without expectation, that will go with you. The result, that even if you die before achieving your ātmā-jñāna or the highest nirvikalpa-samādhi, the knowledge will guide you, the spiritual knowledge, parāvidyā will guide your astral body through the entire astral world. And you will be born again as a human. And from childhood, your interest will go towards spirituality. And as soon as you begin, that knowledge from the past will join you. So your development, the process will be faster than anyone's. And therefore, āsanas, prāṇāyāma, and physical exercise are good to balance and keep the body healthy, but we have to come to this yoga, inner yoga, bahir yoga and antar yoga, the external and internal. Inner yoga is that we have to master kāma, krodha, madhya, lobha, moha, ahaṅkāra, the four antaḥkaraṇas, and develop our concentration and sādhanā to become free from the tāpa—adhibhautika, adhidaivika, and adhyātmika. Therefore, Arjuna practiced yoga. So yoga is not only physical exercises and therapy, and don't put yoga like some religion. Religion is created after. The real religion is sanātana dharma. "Mame vāso jīva loke jīva bhūtaḥ sanātanaḥ." O Arjuna, I am in every entity, every creature. "Mame vāso jīva loke." In this also, in this mortal world, in every creature, I am existing. Some dṛṣṭi, in dog, in buffalo, in cow, in human, in anyone, I am, O Arjuna. And it doesn't matter through which way you will go; finally, you will find me. I am there. Who? Kṛṣṇa. What means the Krishna? Not this beautiful body playing the flute. Maybe Krishna was different; his body was different, and like this. But we bhaktas decorate in such a way. The one plus point in Hinduism is that it is always a happy religion, happy festivals, happy things, not sad. Who knows Krishna? It is said, "Kṛṣṇa jāne so Gītā, or Mātā jāne so Pitā." Who knows Krishna can understand the Gītā. Only the mother knows who the father is. That far you have to go with your meditation, your sādhanās, and that is called antar sādhanā, inner sādhanā. "Mame vāso jīvaloke, jīvabhūtaḥ sanātanaḥ." Sanātan means relatives. Sanātan means union. When we have some guests at home and someone asks who is there, they are my Sanātanī. They are my samādhi hai. Samādhi kā matlab sanātana. So jīvabhūta sanātana, they are all my relatives, my aunts, my essence of myself, I am that. So, Sanātana means the relation. So, religion comes from the word relation. Realize your relation becomes the relation. That means that you are one with God, and everyone is one with God. When we are all children of one God, then why do we fight each other? When all creatures are the light children of God, why do we disturb them? Human is created here as a protector and not as a destroyer. Why is the condition of the world now like this? Because humans lost the inner relation to themselves. When you lose the inner relation to thyself, you will run outside to the material world, and we know that in this material world we do not have any kind of happiness, only disturbances. "Chār din kī chāndanī, ākhir andherī rāt." My dear, only four nights is the moonlight. Finally, again, dark nights. Which are the four nights? The two nights before the full moon and the two nights after the full moon. That's all. So finally, this world is changeable. Wherever we find something, happiness, that is not everlasting happiness. Ānandamaya kośa means not that bliss. Everlasting happiness is finally in that when you find thyself. Adore thyself, pray to thyself, listen to thyself. What does your inner self really require? And that yoga, that sādhanā is real yoga. So through the bhajans and through those scriptures which are written by great self-realized saints that are authentic, that only we can hear in satsaṅg. The saints came from Satyaloka. They brought the satsaṅg. And satsaṅg, it brings us to the Brahmaloka. Guru Nanak said very clearly, the name, the mantras, the name of Gurudev is that boat. Those who will sit in this boat will cross the ocean and come to the mainland. In between, if you jump out, my dear, there are many hungry fish. They will have breakfast, lunch, or dinner. If you jump out of the boat, this is not a mistake of the captain. Gurudev is the captain of the boat. "Tere bharose chale ho, Sadguru merī nāv. Sadguru merī nāv, tere bharose chale ho, sadguru merī nāv." Gurudev, my boat is moving by your blessing, by your grace, on your name. Therefore, whatever you do, a good thing is yoga. When you pray, it is yoga. When you help someone, it is yoga. All that you do, good things, is yoga. And that is a yoga that will unite again that ananta, universe, and consciousness. Caitanya has no desires, and this material, that material cannot do anything. What is, how the world is created? Between that is Icchāśakti, and that Icchāśakti is Pūrṇa Dhanada, Satsaṅg. "Sat-sudhare sat-saṅg pahī." Even one we call the mūrak, a full person, also can become a great wise through the satsaṅg. You can do alone yourself satsaṅg. Your positive thinking, higher thinking, is a satsaṅg. You can do the satsaṅg while thinking when you have nothing to do, or you are alone? Sing bhajan, remember God. Remember some good sentences from nice holy books: utthān or patan. Uthān through satsaṅg, or patan through kusaṅg. Saṅg is one, root is one, but two branches, utthān and patan. Which side you want to go, decide it thyself. Two persons together can have a satsaṅg; more can have a satsaṅg. Tomorrow, I will tell the story about the beautiful, what is the benefit of listening. One word of the satsaṅg, how much can help you. So, my dear, what I promised you yesterday, there was a beautiful dialogue between two parrots, Mainā and Svā. He was telling her, I translated it all yesterday. "Samjāna, so kahe Sunśailījī, ye ras jāno jhūṭ, Sunorī Mainā tumhārī bajlāvā lūṭ. Śaraṇījī yehī, aur jag kār bār sab jhūṭ. Phir bisre is bāg se milnā hokī na hoī. So'haṁ, Haṁso So'haṁ Haṁso Kaho Jī, De Dunyā Ne Poot, Guru Caraṇ Kamal Satsaṅg Me Jī." So he was giving satsaṅg, he was telling to her, then she turned towards him and she said, "Now listen to me, my dear, also." That is, a husband and wife are the two wings of the bird to keep the balance. If the husband has an opinion, she should also have an opinion. Mutual understanding, harmony, or not husband, your friends, with whom you are, never fight. Accept everyone's thoughts and speaking. The result will be given by Viveka. He said, she said, sorry. "Śūnye śva, tum ratle so'haṁ nāma." My dear one, you also repeat so'haṁ so'haṁ, "I am, I am," that so'haṁ haṁ so so'haṁ. "Shunore, my dear, tongue is your own tongue. You don't have to pay any money to repeat the name of God." So, once Gurujī went to some bhakta, a governor in India, Gujarat. He was a Muslim governor. Guruji, walking by, went to his residence and sat in the garden. He wanted to drink water and wanted to see, because the governor told Gurujī, "If you come, please come to my residence." The person who was taking care of the garden went and asked. He told the governor that Gurujī is sitting here in the garden. And he came back. That servant, he came back and said, "Gurujī, Governor Swamijī is eating." So he said, "Don't worry, don't disturb him, let him eat." But immediately the Governor came, he went and washed his hands and mouth after eating, and if you are eating, it is a prime duty that you have to clean your hands and clean your mouth. Though you are eating with a spoon and knife and fork, you know, you think my hands are clean? No, this we can't understand. In the Western world, they don't know what is a jūṭā. I tell him not to eat jūṭā. He says, "No, we will not eat jūṭā." He cannot say "Juta." He says, "Will you eat Juta?" He says we will not eat jūṭā. Juta Juta is a very big problem, and he came and made praṇām to Gurujī. Gurujī said, "I heard that you were having your meal." Yes, Gurudev, but I just washed my hands and came to have your darśan. Guruji told him, "I am waiting here. You could have finished your meal." Now, look, why am I telling you this story? Now, the essence of this story. The governor said, "Gurudev, I know, and I have confidence that you will not go away. You will wait for me. But Gurudev, I have no confidence in my breath. I don't know in which minute my breath stops and I will be separated, or will not have the benefit of having your darśan. Gurujī, mujhe viśvās hai ki āp yahāṁ virajeṅgī, lekin mere śvāsana kā bharosā nahīṁ, kisame śvāsa calā jāyegā." Like this, my dear, we don't know where, when, or how, at which time this breath will suddenly stop. Hari Om Tarsat. Next to God is the doctor. The doctor will help you, but there are certain cases where the doctor also can't do anything. Therefore, "śumiran karna chāhīye din bhar, terī bītī umar hari nāma binā, śumiran karle mere manā." O my dear mind, till now your life is gone without God's name, but now you should repeat, sumiran karo bhagavān kā, yehī sāth chalegā aur kuś ne jāyegā. So she tells him, "Oh, my dear one, it is your own tongue." It doesn't cost you any money. You should also repeat the name of God. Otherwise, you know, my dear, she tells him, and we don't know, she said. The cat of death. Death is like a cat. Death will kill within no time. She will finish everything. This case of the body in which we are sitting, this cat of death will, within no time, destroy this body. And you will be surprised to see that she is chewing, she chews your skin in her mouth. All drama is finished, my dear. So don't lose the time, hurry up, do it. In India we say, "Samay kā apmān nahīṁ karnā chāhiye." To neglect the time is a bigger sin. Not to be aware of your time is a sin. Do not waste your time in ignorance, laziness, criticizing negative things, or doing negative things. This mind is that parrot. This body is that case. When the body is gone, then the mind can't do anything. "Tan śūnya man śūnya, tan pīḍā ātmā śodhan." Nām ātmā is the śodhan. "I am that, that I am." Śodhan, śodhan... Inhalation with "Om śoḥ" and exhalation with "haṁ," the prāṇa and apāna which move between the navel and the throat, from the Maṇipūra Chakra. Maṇipūra Chakra is the seat of the sound. From there begins this resonance, ascending and descending breath consciousness between the navel and the Viśuddhi Chakra, or the throat. So, hum. When you plug your ears and listen to your breath sound, when you inhale, automatically there is "so," and exhale, "hum." When the guru kṛpā is there, then this mind and ātmā will have peaceful, divine blessings time. Otherwise, one never knows when or where we will fall down. "Hari Bajale, Avsar Milya, Oot Siva Arushyam." My dear, think on God. Repeat the name of God. Get up early in the morning and remember God. Even when you come home, perform your pūjā, āratī, and mantra; think of God. Only that one, that one will never disappoint us. The chance is human life now. My dear, this worldly garden one day will die out, will dry out. For us, it's like this garden is destroyed. Gurujī said, our Satgurudev Swāmī Madhavānand Jī. Yogī, yatī. There was one Austrian mountaineer, a climber. And he said he saw the Yatī like a bear. A Yatī is not a bear, not an animal. Yatī is a yogī, a human. Yatna kartā hai, sādhanā kartā hai, rayatna karne vālā, Yatī kahtā hai. Jo siddhi hotī hai, vo Yatī kailātā hai. So they are human. Yogi, Yatī, koi mehnat karke, with great effort, bove bhajan kī badī, they create a beautiful garden of this spirituality. It is the bhajan. But this mind is a stupid monkey. Within no time, destroy the whole garden. Which monkey? Our mind. Through what? Negative thinking. Negative thinking. Negative listening. Therefore, the mind is that which works between the subconscious and the conscious. But it has to be directed in a good way. It's very hard to control the mind. Why? Because it is the cause of all troubles. That's why your mind cannot be controlled. "Man marā na mamatā marī," because mind is not killed or not controlled, because mamatva, my attachment, is still there. "Man marā, na mamatā marī, marmar gayā śarīra." Many times the body died, but that attachment was all the time there. "Asā triṣṇā na marī." Asā means hope, hope. I think it will be, I hope it will be, I hope. Hope is a stick from the cradle to the grave. Hope is a walking stick from the cradle to the grave. Therefore, "ut subhā aruṣyam. Jagat bhagīcā sūkṣī, yasab jānu nikām." This will dry one day. Be sure and know that this has no anything which you can gain out of that, except by living in this mortal world. Do good sādhanā. "Śrī Deepā kahae satyamān jo sant śaraṇa sukha dhāma." Bhagavān Dīp Nārāyaṇa Mahāprabhujī said, "Believe it is the truth that the satsaṅg of the saints, in the company of the saints, is the holy place." Vedas, saints, and Upaniṣads, they are all saying or telling us, all are explaining and believing like this. So, my dear, this is called inner yoga, antara yoga. And now, from the physical yoga, from the external yoga, we have to come to our inner yoga. As soon as you enter into the inner yoga, we'll come in front of you first, the chakras and kuṇḍalinī yoga. So, in the next few days, we will come to the kuṇḍalinī, vātija kuṇḍalinī, vātija cakra, viścakra, which has energy. Let's see, we will dive into the ocean of the energy centers. So, our Annamaya, Manomaya, Prāṇamaya, Vijñānamaya, Ānandamaya Kośa, I will give from today here, vīram, viśram, complete, but the other one with Chakras and Kuṇḍalinī will begin tomorrow. That will be still, all is happening within these five Kośas. Wish you all the best. Divine blessings of Bhagavān Śrī Dīpnā and Mahāprabhujī, and blessings to you in the name of the Alak Purījī Siddha Pīṭh Paramparā. God bless you. Nārāyaṇa, Nārāyaṇa,... Śrīman Nārāyaṇa, Nārāyaṇa,... Śrīman Nārāyaṇa, Śrīman Nārāyaṇa, Śrīman Nārāyaṇa Nārāyaṇa... Śrīman Nārāyaṇa Nārāyaṇa, Śrīman Nārāyaṇa Nārāyaṇa, Śrīman Nārāyaṇa, Śrīman Nārāyaṇa Nārāyaṇa, Nārāyaṇa Śrīman Nārāyaṇa Nārāyaṇa, Nārā Lakṣmī Nārāyaṇa Bhagavān kī, Satya Nārāyaṇa Bhagavān kī, Dīpa Nārāyaṇa Bhagavān kī, Deveśvara Mahādeva kī, Satya Sanātana Dharma kī, Mādhava Kṛṣṇa Bhagavān kī, Jaya. Mahāprabhū Dīpa Karta Hī Kevalaṁ Śāntiḥ Śāntiḥ...