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Om namo śrī Prabhu, Dīpa Nārāyaṇam. Om namo śrī Prabhu, Dīpa Nārāyaṇam. Om namo. Bham Sab Das Prabhu Saran Parayanam. Om Namah Siri Prabhu Deepa Narayanam. Hamsabhadas Prabhusaran Parayanam. Oṁ Namaḥ Śrī Prabhu Dīpa Nārāyaṇam... Hamsabh Dās Prabhu Sāraṇ Parāyaṇam. Om Nam Śrī Prabhudeep Nārāyaṇam. Om Nam Śrī Deep Nārāyaṇ Bhagavān Kī. Śrī Śrī Deveśvara Mahādeva Kī. Satguru Svāmī Madhavānandajī Bhagavān Kī Jaya. Satya Sanātana Dharma Kī Jaya. Good evening, all the dear ones, spiritual seekers, blessed selves, welcome. Blessings of Om Śrī Alak Purījīsida Pīṭha Paramparā. We wish you all the best and divine blessings. Yesterday we were talking about Jagrat, Suṣupti, and Svapna Avasthā, which we have to understand. We have to research through and through, through the practicing of yoga and daily life, self-inquiry meditation, as well as the yoga nidrā of Bhagavān Śrī Nareṇḍra and Mahāprabhujī, which is given to us. All the different levels of consciousness are played within one, and that’s called ananta brahmāṇḍa ākāśavat nabhavat, one like sky. Therefore, in Vedānta, the last judgment is given: "Brahma Satya Jagat Mithyā, Eko Brahma Dutya Nāsti." That is, only one is the truth; that’s only one, that divine, universal one, cosmic consciousness, or the entire universe. Yesterday, I mentioned how to see the differences or diversity in unity. Ākāśa, the space. Ādiguru Bhagwan Śaṅkarācārya explains this space in different ways, but ultimately it is one. Vedānta is the essence of the Vedas. Vedānta leads to non-dualism. When the Dvaita Vāda was spreading, the dualism was there, Bhagavān Ādiguru Śaṅkarācārya incarnated, and he brought the Advaita Vāda, non-dualism, Yoga Vedānta philosophy. Entire Yoga philosophy is based on Advaita, to realize the oneness that is Advaita. The classical explanation of a yogī is this: he who removed the duality, dvaitabhāva, and realized the advaitabhāva. Ātmā, pramātmā kā ekīkaraṇa, it means, he said, each and every entity is myself, the ātmā, and ātmā soi pramātmā. No difference between that cosmic self and the ātmā which we feel now. And that Ātmā is in every creature. There is a bhajan, "Śivo’ham, Śivo’ham,... Śivo’ham." In that bhajan is explained the Advaita Bhāva or Ahaṁ Brahmāsmi or Oṁ So’haṁ. This should be the aim of all yoga practitioners. This is above all religious dogma. Where there is duality, it is not reality. At present, in this Yuga, Kali Yuga, many different ways or paths of belief are there, what we call the different religions. That’s good, very good. Everyone likes different things, but that should not be the duality. Every path leads us to the Khatu Ashram. And from Khatu Ashram, every path leads us to the Jadan Ashram. Everything. Ekīkaraṇa ekatā, to realize the ekatā within ourself. There are some persons; their name is Ekta. But inside is uncertainty, dveṭa bhāva, dualities. So that is not ekatā, but dvetā. Dveta bhāva leads us to conflicts, fighting, doubts, uncertainties, and suffering in the darkness of ignorance. Ekta, Ekobhāva, Ekabrahma, that leads us to the unity, harmony, certainty, love, and self-realization, one with the self. The Dvaita Bhāva which spread wasn’t in that way how people think nowadays. Of course, we are living in the world of changes, in the world of Dvaita. Yes, we have two hands. We cannot say we have only one hand. We have two eyes, we have two legs, and we all have separate bodies. To see this, the dvaitā is there. But what Śaṅkarācārya is saying, ultimately it will merge into oneness. What is changing is not reality. What is not changing is reality. Ekam, only one; nityam, everlasting; sarvaddhi-sākṣibhūtam, knower of all—that is divine consciousness. Aim of all people who are praying or meditating, even those who practice only āsanas and prāṇāyāmas, or only concentrating on the philosophy, who is searching for love, who is searching for happiness, ultimately is directing their consciousness to the oneness, sukha kī prāpti or duḥkha kī nivṛtti. Every entity is searching for happiness, how to realize happiness and how to overcome or solve unhappiness. Therefore, it is said that in that Divine, we have to come to this divine self. Satya Nārāyaṇ Nārāyaṇ... Satya Nārāyaṇa Nārāyaṇa Satya Nārāyaṇa Nārāyaṇa Nārāyaṇa Satya Nārāyaṇa Dīp Nārāyaṇa Nārāyaṇa... Dīp Nārāyaṇa Nārāyaṇa... Dīp Nārāyaṇa Nārāyaṇa Dīp Nārāyaṇa Nārāyaṇa. When the vikṣepa appears, the disturbances appear, then the yogī, the bhaktas, withdraw into the inner temple of peace. There is the name of the ātmā, the divine, the Self. Śivo’haṁ Śivo’haṁ... Vahiyātmāsa chidānandam evu amaryātmāsa Hum Śivo’ham Śivo’ham... Akhil Vishwa Ka Jo Param Ātmā Hai, Sabhi Prāṇiyoṁ Kā Vahiyatamā Hai. Vahiyatamāch Chidānanda Me Huṁ, Amaryātmāsa Chidānanda Mehu, Śivo’haṁ, Śivo’haṁ,... Shivoham Dev Narayan Bhagwan ki akhil vishwa ka jo param ātmā hai, vishwa, also we understand our world. Shampūrṇa viśva, the whole globe, but viśva ātmā we can say, the universal, the universe. Akhil viśva kā jo param ātmā hai, param is the very main, the main thing, the essence. The source is that ātmā. Sabhī prāṇiyoṁ kā vahī ātmā hai, and that ātmā is the ātmā of entire creatures. Shabhi prāṇīoṁ kā vahī ātmā hai, vahī ātmā saccidānand meṁ ho, śivo’haṁ. Everything begins from the Śiva. Śivānandaḥ, Śivajyotiḥ, Śiva-svarūpaḥ, Svayaṃbhū. Everything comes from Śiva and merges into Śiva. Satyam Śivam Sundaram, that Śiva is the Satya. Satyam Śivam, that is Śiva. Sundaram, the most beautiful thing, what we are searching for is the Ātmā. There is nothing more beautiful than that. All the worldly beauties, no matter in which form, or the persons, or the animals, all one day will change. Sat Chit Ānanda, Sat Chit Ānanda, Satya. Satya is that which is everlasting, Brahma Satya, Jagat Mithyā. Chitta, that consciousness which is in the entire universe. Sat Chit Ānanda, and that is called Param Ānanda, the supreme bliss. Worldly happiness is changing. Changing our mood, changing our thoughts, changing our actions, changing our relations, changing our path. People change the altar in their heart. Decide once and keep that eternal, eternal form of that Ātmā in your heart and never change. Changes cost a lot of energy, and it is like this: again, you have to begin anew. But we do not have enough time. Time is given to us, limited. Within this time, whatever you like to do, do it. Otherwise, it will never come again. Many people in the shops and in many places, they write on their shop. Some people come, they know the shopkeeper, and say, "Can I have this and this? I will give tomorrow money." And tomorrow never comes. So they write, "Today you pay cash, tomorrow you can borrow." Tomorrow is tomorrow. Who has seen tomorrow? No one has seen tomorrow. No one, tomorrow will ever be tomorrow. And yesterday you can’t reach again. That is gone. Bhūta Kāla. Bhūt Kāl means the time which is past. Varatman, now it is present. This is active and very valuable for us. If you want to take advantage of this, do it. Otherwise, it is lost, and we don’t know if we will come to the next point. Therefore, do not change your decisions on the spiritual path. Of course, worldly things you can change many. That is changeable. But once you have made the altar for your Iṣṭadevatā, then keep it. Your heart is the temple of your divine self, ātmā, jīvātmā. Akhil Viśvakā Paramātmā. Sabhī Praṇīyokā Vahiyātmā. Vahīsāt, Vahīśiv, or Vahīānand. Anything that we do or take should be real. Shiv, that should be pleasure. Satyam, Śivam, and Sundaram. Ānanda is where life and life, which is the life of the divine. Amaryātmā sa cidānanda mehu, amaryātmā he maransi lakāyā. Amaryātmā hai maransi, sabhi prāṇiyoṁ ke jo bīṭar samaya, sabhi prāṇiyoṁ ke jo bīṭar samaya, vahī ātmā cidānandamaya. Amaryātmā sa cidānandamaya. Śivo’haṁ, śivo’haṁ, śivo’haṁ. Deep Nārāyaṇ Bhagavān kī amar ātmā hai. Ātmā is immortal. Maraṇa śīla kāya. But this body is mortal. It will die sooner or later. It doesn’t matter how much medicine you take, how many Āyurvedic therapies, this therapy, it doesn’t matter. It doesn’t matter how much you try to keep your body, one day this body will cease, it will go. But the ātmā, which is within you and within me and within others, that will never die. That is ākāśa. Ākāśavat, nabhavat, equal like sky. Śivo’haṁ śivo’haṁ... Jise śāstra kāṭe na, agni jalāve na, jise śāstra kāṭe na, agni bujhāve na, pānī na, mṛtyo mitāve... Vahiyātmāsa chidānandamehu, Amaryātmāsa chidānandamehu, Śivo’haṁ, Śivo’haṁ, Śivo’haṁ. Bhagavān Śaṅkarācārya put the entire essence of the Vedānta in this bhajan. O my dear ones, jise śāstra kāṭen agni jilāve, That ātmā cannot be cut or destroyed by any weapons. Example, this is an empty space here. Now, you take the knife and try to cut, move it a hundred times, a thousand times, and then take the magnifying glass and look to see if you have made scratches on the space. Kya usme liṅgatī āyī? Usme koi scarf nahī̃ hūā. Similarly, no weapons can cut the space. Even you can shoot with the many, many bullets and then look if there are some holes in the sky. No. Similarly, Ātmā is that one which no one can destroy. No one can kill. He says, "Śāstra kate na agni jalave," and fire cannot burn. Try to make big, big fire. And after, see that fire is gone, but the sky, as it is, is not burned. Everything is within me; in my ātmā is this play of my consciousness. This is the aim of the practice of any spiritual path. Any religion’s essence is this: to realize that God, or that supreme, or the divine, or that light which has no form, is one and eternal. So fire cannot burn, and water cannot cool down. Even death cannot take away. Death is only there for these material things. What is created will be destroyed. What is made will be dismantled. Who came will go. Who is born will die, the body. But the ātmā is everywhere and one. That’s why our Gurudev said, "One in all and all in one." So our aim is to practice kriyā, anuṣṭhāna, kriyā yoga, kuṇḍalinī yoga, cakra purification, awakening of the kuṇḍalinī, all through the prayers, through karma yoga, bhakti yoga, jñāna yoga, nāḍī yoga, japa yoga, anāhata yoga, any kind of yoga. The sādhanās you do are only to make sure that I am that. But we still do not have that knowledge. We have fear. And fear is there where we feel that it belongs to me, and I don’t want to lose many things. Also, intellectual wealth, the emotions, many, many things we don’t want to lose. But what will be lost will be lost sooner or later. Theory is very good. It’s a very good theory. I speak. I like to speak. You listen. You like to listen. Very interesting. Very good. Everything is very, very clear. Now, no one can kill us. Fire cannot burn us. We are immortal. Suppose now a very wild tiger is coming inside, jumps in, a hungry tiger. Will you remain so peaceful and relaxed here, listening to my lecture? No. Will I sit so peacefully here, just sitting and smiling? So, the reality is different. Therefore, the practice is far better than the theory. But all that I speak, and what you listen to, and what we are hearing, this is inspiration for us, and this is our way, our aim to realize this. Sooner or later we will come to this point, don’t worry. But don’t change the inner altar, don’t change your spiritual path, don’t lose your faith. For what are you crying? Everything will remain here. O Arjuna, when you came, you brought nothing. What you got, it was belonging to someone else. Now you have it temporarily, and one day you will lose it, and someone else will have it. What did you bring? What did you lose? Nothing. Then why are you crying for that? But it is very hard. The truth is not easy to digest. My, my... this is that. That, my... this is the cause of all our fear and suffering and anxieties and this. Many people have existential fear: "I will not have money, obviously." Trust in God, you will never starve. We say, "Chañch dī to chugā degā." When God gave you the peak, he will give you the food also. Kidi ko kān, harā hatī ko man. A little corn for an ant and hundreds of kilos for the elephant—it is only the One providing. Who are you to feed someone? Nothing. So finally, where are we? What is our aim? So jise śāstra kāṭe na agni jalāve, bujhāve na pāni, na mṛtyu miṭāve. Śivo’ham, Śivo’ham,... Shivoham, Shivoham,... vahī ātmāsa chidānanda mehu, amaryātmāsa chidānanda mehu, Shivoham, Shivoham... hey Chanda, Vasura, Zmeya, Bhāsa, jiska, vahī ātmā Chidānanda me hun amara, Śivo’ham Śivo’ham... In all the stars, planets, everywhere is the light of that Ātmā. Even the sun and moon, which have this Abhā, the reflection, that light is the light of the Ātmā. That is what we see with our eyes, naked eyes, we can see the moon, the beauty of the moon and sun and all in the universe. Ananta Brahmāṇḍa Śāstra Sūrya, as the Vedas say, the endless universe and thousands, the millions of the sun systems, it has been said before. Now what we call the galaxy and this and that. But it was already. We should study the Vedas, then we will know everything. We don’t need these billions of dollars to spend to make a little research and make some more telescopes and see. Everything is there, just meditate and come. How did the yogī find this all? It was yogīs who found, for example, in our sun system and these nine planets, now graha, how they affect each other. What is jyotiṣ? This jyotiṣ means jyoti. In the thirty days, the changes of the moon from Pūrṇimā till Pūrṇimā, that’s called the third eye of God. Ṛṣis, Bhārat ke Ṛṣis, India’s great saints and yogīs, they gave this valuable treasure of this wisdom of the entire universe to the humans. But humans do not have the discipline to practice and to realize. We are depending on the instrument, and we believe what the instrument tells. But still, that is secondhand. The instrument is secondhand. You should know your ātmā. But that we need practicing, practicing, practicing. Ātmā sa cidānanda meṁ hūṁ, vahī ātmā sa vyāpak hai, kaṇ-kaṇ meṁ vās. Jiska jo vyāpak kaṇ-kaṇ meṁ vās nahīṁ, tīn kāloṁ meṁ honās, uska vahī ātmā sa cidānanda meṁ hūṁ. Amara ātmā sa cidānanda. Śivo’haṁ Śivo’haṁ... In every atom, everywhere, in every sand corn, the Ātmā is living. That God, that light of the Supreme is that. Where is there no God? There was one question asked by one student, a master to the student. There was a primary school. The teacher came and said, My dear children, I have one question. They said, "Yes, yes, Gurudev, yes, Gurudev." He said, "I have a hundred rupees in my pocket." Who said? The teacher. Teacher said, "I have a hundred rupees in my pocket." Those who will answer my question, that one will get one hundred rupees. So everyone was raising their hands up. One said, "My God, because the master said, ’Where is God? Where is God living?’" So one said, "In my mother," one said, "My father," one said, "My dog." One said, "I have a little rabbit in him," and some said, "In the forest," some said, "In the temple," everyone. But one child, he was about 11 years or 10 years old, sitting and listening. Teacher asked, "What about you?" You didn’t answer. He said, "Yes, sir. Yes, Gurudev." Unfortunately, I do not have 100 rupees in my pocket, but I can do a little work for you. Please answer us, where is there no God? The master teacher took a deep breath in. He said, "What are your parents doing? What are your parents doing?" He said, "My parents are doing yoga in daily life." Śrī Dīp Nayan Bhagavān Kī Jai Śivo’haṁ Śivo’haṁ... Nārāyaṇa Bhagavān kī ajara yā amara jīva ko Veda ne gāyā, yahī jñāna Arjuna ko Hari ne sunāyā. Yahī jñāna Arjuna ko Hari ne kyā sunāyā? Vahī ātmā sa cidānanda meṁ, amara ātmā sa cidānanda meṁ. Śivo’ham, Śivo’ham,... Śivo’ham Ādyaguru Bhagavān Śaṅkarācārya kī, Dīpa Nārāyaṇa Bhagavān kī, Savi Ṛṣi Muni Yogīyā kī, Deveśvara Mahādeva kī, Satguru Svāmī Madhavānandajī Bhagavān kī, Satya Sanātana Dharma kī. Ajar or Amar, jisko Vedas ne gayā, that Ātmā is ajanma, that Ātmā is not born. The body is born and the body will die. But the body will die only in that way, that this form will dissolve. The elements will remain. The water element will merge into water, the air element into air, the fire element into fire, the earth element into earth, and ākāśa into ākāśa. So also this one is not a mortal, it is immortal, this element, as long as this earth will exist. Ajar or amar, jisko vedo ne gaya, which has been spoken, saying the glory of the ātmā in the Vedas. The Vedas are the first and most ancient scriptures. Yahi jñāna Arjuna ko, and that’s what in the entire Bhagavad Gītā, and every time Bhagavān Kṛṣṇa tried to explain and taught to Arjuna, "Arjuna, you ask me always, ’Who are you? Who are you?’ I am that Ātmā, and you are also that Ātmā." So this space, Śaṅkarācārya, Bhagavān Śaṅkarācārya tells. Ghatakas, mathakas, chidakas, ākāśas, and mahākāśas. These are the levels of the spaces. Ghatakash, there are two meanings. Ghat means a pot. A small pot, doesn’t matter, a small bottle, little or big pot, the space within this pot is the ākāśa. If the pot breaks, Ākāśa will still be there. Second, we can also feel our heart. That’s called ghaṭ ghaṭ mein pramātmā hai. Sab ghat mere saiyan, aur koi ghat khali naay. Balhari us ghat ki jo pragat bole aay. In every heart, in every ghat, is my Lord. Which Lord? The Ātmā. Sab ghat mera saiyan, aur koi ghat khali nāy. No heart is empty. Balihārī usgatkī, but my adoration is that one in which Paramātmā Svayaṁ begins to speak, the Ātmā. Balihārī usgatkī jo pragat bole āye. That one speaks within that one, that ghaṭ. Ghaṭakas, maṭhakas. Math is the building, the house. Now, you have one house or you have one apartment. How many square meters? Now you measure, you divide the space through the walls, 100 square meters. You enter into this apartment. What is inside? Living room, kitchen, bathrooms, office, sleeping room, guest room, children’s room, so many rooms, store rooms. Again, within these hundred square meters flat, you have separated with the walls, and these walls are the duality. Not the space. Once, there was no one living here. No one. Only nature. There was no one who said, "This is my land, my land." It’s only gods. Slowly, slowly, the human population increased, and humans tried to occupy. This is my land, this is my farm, this is my house, this is my flat, my parking place, and so on. Jīva mātrā kī yahī lālichā hotī hai ki kahīṁ nahīṁ kahīṁ apnā kabjā kare, adhikār jamāe. Chithi bhi jaa kar ke apnā kahīn nahīn kahīn bil banātī hai, ghoslā banātī hai. Pakṣī bhī apnā nest banātā hai. Every creature tries to occupy something, but for what? For their safety, for their protection. And they think it is a mine. The tiger has its cave. No one can come to this cave. If you try to go, he will also attack you to send you away. In this street, there are a few dogs. If the other street dogs come, all dogs will attack the other dog. Now the dog thinks it is our street. And all shopkeepers, they think their street. And the owner of the shop, they say, "It is my shop, my property." But the government says it is our property. In reality, all your land which you have belongs to you. So you own only that much, till the plow, how much it goes inside, one meter belongs to you, the rest is belonging to the government again. If in your field there is a gold mine, the government will send you away, give you a little money, and it belongs to the government. But finally, it is belonging to the mother earth and to God and to the creation. So ghaṭakas, maṭhakas, then comes cidākas. Chitta Ākāśa, when we meditate, we imagine with closed eyes, maybe we will see the picture or the form of Gurudev, or Bhagavān, whatever you believe, or your best friends, mother, father, children, or beautiful nature, or sunrise, sunset, beautiful scenery. That all happens within your cittākāśa, cittākāśa. We are sitting here. Our chitta ākāśa can expand limitlessly. You are sitting here, and one of your family members is now living in Japan. You close your eyes and think of your family member, your son or daughter or father or mother, who is in Japan. Now your chidakāśa has expanded to Japan. And one is living in America. Again, you are in America and in Japan; the center point is where you are sitting. It is said when you think of your dear one, you feel happiness and love, and when you think of the enemy, you feel anger, jealousy, and hate. All this is happening in your Cidākāśa. What is happening? These are the waves. Like now you have the internet waves, you have telephone, radios, televisions. All this entire space around the globe has millions, millions of the radio waves, or billions you can say, completely networked. But the technique is so beautiful that it doesn’t cross together. You dial a number to India, it doesn’t go to China. Similarly, God has given these beautiful brain waves. When I am sitting and thinking of Bhagvān Dīpnā and Mahāprabhujī of Khattu, and you are sitting here and thinking of your daughter in Australia, now, my thought will not go to your daughter’s Australia, and your thought will not go to Khattu. You see, this all has been designed in modern technology. All is according to the yogic science. And the father of psychology is Maharṣi Patañjali. How much Patañjali spoke about consciousness, and other yogīs, many, many. There are so many beautiful literatures of the books in the libraries. You go in India, thousands of pages, and when you open, Atha Sāgar, endless ocean, endless ocean of the wisdom, but our knowledge is, we are stuck to a little limited knowledge. We open the newspaper, we read the headlines, and we say, "Oh, this is the whole world." It’s not only this. Did you open the Rāmāyaṇa this morning? Like you open three times your newspaper? Did you open the Bhagavad Gītā, Upaniṣad, Bible, Quran, Torah, and many divine books, and many, many others that we have no time to open? We take the newspaper, which has many, many pages. We just turn the pages over like this, like this. Aha, a headline! We read it and then throw it. We are limited in these śāstras of the papers. We are limited on these material news. But what is the news, the message of the divine Gurudevs, that we don’t know? Chidākāśa. Therefore, Maharṣi Patañjali said, "My dear students, first empty your subconsciousness, all these vṛttis which come during meditation, ekāgra citta, concentration on one." Is this Ākāśa what we see with our open eyes, or our entire solar system? This is Ākāśa for us. Then comes the Mahākāśa, Ananta, Ananta, Ananta. Endless universe. Therefore, God, that Ātmā is endless, Ananta, and the glory of that Ātmā is Ananta. We are limited, and that is endless. How should we know about that endless one who is limited? Not through this intellect only, and not through this vivekā, not through this emotion and not this mind, but we have to go beyond. And that is the purpose of the practice: awakening the kuṇḍalinī and purifying the cakras. It is beautiful. Just try to open your eyes within this loka, then you will have such joy and divinity within you. Therefore, once Swami Śivānandajī Mahārāj of Ṛṣikeśa said, "Within you is an ocean of immortality." Within you is the ocean of the nectar. And within you is a fountain of joy. Kill this little I and lead the divine life. And that’s very, very important. That’s the aim of all the practice. Otherwise, good, we will sing and you will dance. And oh, what was very good? Good bhajan, good kīrtan, prasāda was very good. Okay, Hari Om Tat Sat, bākī sab gabchāp. That’s it. Abhyāsa, abhyāsa, practical knowledge, and that is the aim of this. So, for today, our time is over. Tomorrow, I will be with you, my dear brothers and sisters. God bless you, and I wish you a very nice day, nice evening, or good morning, wherever you are in the world. With this, I take my leave. And pray to Mahāprabhujī, Bhagavān Dīp Nārāyaṇa Mahāprabhujī, Devpurījī and Gurudev to bless you. Shreeman Nārāyaṇa, Nārāyaṇa, Shreeman Nārāyaṇa, Nārāyaṇa, Deep Nārāyaṇa, Nārāyaṇa,... Deep Nārāyaṇa, Nārāyaṇa, Deep Nārāyaṇa, Nārāyaṇa, Nārāyaṇa, Deep Nārāyaṇa, Nārāyaṇa,... Deep Nārāyaṇa, Nārāyaṇa,... Deep Nārāyaṇ, Deep Nārāyaṇ, Nārāyaṇ, Nārāyaṇ, Deep Nārāyaṇ, Śhrī Deep Nārāyaṇ Bhagavān kī, Nāhaṁ kartā Prabhu Deep kartā, Mahā Prabhu Deep kartā. Hi, keva Om Shāntiḥ Śāntiḥ... Deep Nārāyaṇ Bhagavān.