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Oṁ namaḥ śrī prabhude, Śrīdīp Nārāyaṇ. Bhagavān kī jaya, Śrī Śrī Dev. Puruṣamadeva kī jaya, Satguru Svāmī Madhavānandajī. Bhagavān kī jaya, Satyasanātan dharma kī jaya. Blessed Self, dear spiritual seekers, good evening. Blessings of Om Śrī Alak Purījī Siddha Pīṭha Paramparā. It is the time of Śivarātri. The festival is not only for one day; it spans several days. Devotees, or people in general, begin preparing for such festivals many months in advance. This is true for festivals like Dīvālī, Holī, Śivarātri, Guru Pūrṇimā, and Christmas. Factories are already manufacturing items for the coming Christmas. Though they do it for business, still, in their consciousness, there is Christmas. The people working in the factories, packing the things, have Christmas in their mind. People are very busy now preparing chocolates in the form of rabbits for Easter. Similarly, for Diwali, people prepare long crackers. For Holi, they prepare long crackers and colors. It is said that if you drink poison consciously or unconsciously, it affects your body. Whether you drink nectar consciously or unconsciously, it affects your body. Similarly, if you are preparing for a festival out of devotion or only for commercial purposes, there is still a spiritual effect associated with that particular day. The feeling of that holy festival remains with us for a long time in memory, in feelings, in our consciousness. Similarly, there is a ceremony with oneself. Ātmā is the divine Self. The soul (jīvātmā) is the reflection of that Ātmā and is also divine. Our karma or kriyās—what we do through tan, mana, bachana, dhana (body, mind, words, and social position)—affects our jīvātmā, ātmā, and our further journey. Whatever we have in this life—a good life, a comfortable life, a happy life, a healthy life, or discomfort and unpleasantness—everything is from our past lives. In yoga, in Vedānta, in spiritualities, in Hinduism, in Buddhism, we do not pay too much attention to the past, because that is a waste of time. Some people would like to know their past lives. First, it is nearly impossible to know. And if you come to know, what will you do with that? Suppose in a past life you were very happy and had everything, but in this life you have nothing. Now you are sad, wondering, "Why am I born here now?" Or, your family members from the past are all very unhappy and ill, while your present family members are healthy and happy—for which you should cry. There is a story about a farmer. At lunchtime, after having his lunch, he wanted to rest for 10 or 15 minutes, so he lay down. Immediately, he began to dream. He dreamed that he died and had to go through the astral world. After all the clearance, he was born into a good, happy family. He was married and had a few children. All this happened within five to six minutes. Therefore, time you cannot measure. Time you cannot stop. Time can be very sensitive. Sometimes even a second is very long, and sometimes years and months are very short. While dreaming that he had a happy family and children, someone came and woke him up, telling him, "Friend, you have to come home." He awoke and said, "Yes, what? You have to come home, okay?" So he went home. In the house, family members were crying and sad because he had only one child, and that child had died just five or ten minutes before. All were sad, and he was just sitting and thinking. People thought he was in shock, that he didn’t know what to do, that he had lost his feelings. One man told him, "Friend, you know your only child died." He said, "Yes, I know. I know all are crying, and I would also like to cry, but I’m thinking: for whom should I cry first?" The man said, "What do you mean?" He told the dream: "Just now I left my few children and my wife and my whole family. Should I cry for them, or should I cry for this one who just died now?" So for whom should we cry? What is gone is gone in the past. We shall work for our future now. Of course, when someone dies, we are sad. We lost a family member. Even your house pet dies, and we are sad because that feeling of belonging is very deep and very pure. But the past is gone. Therefore, also in Hinduism, we do not speak too much about the past. It has no sense. We only thank God that it is a blessing of my ancestors, their education in the past, and their tapasyā, their sādhanā. It is their property; it is their wealth which we are utilizing. But what will we leave here for our fellow person? We are only utilizing, taking, but when you are gone, your next child or your disciples, what will they get? So the holy festivals and ceremonies we should do with ourselves too. Yesterday, everyone was so busy making Shiva Abhiṣeka, washing the Shiva Liṅgam with different waters—curd, honey, milk, and Gaṅgā water. That Shiva is a consciousness, and this embodiment of the Shiva Liṅgam is the entire universe. And that is within us, our Ātmā, our Jīvātmā. So it is the cleaning of our antaḥkaraṇa, our identity. If you clean every day, divine consciousness will remain with you. If you do not perform the ceremony, the pūjā, to thyself, then you will still have pollution within: malā, vikṣepa, āvaraṇa. And where there is this, comes rāga. You know, there is rāga and virāga. There are three things. Rāga is also the melodies, the tune of the music instruments or vocal—instrumental or the vocal rāgas, like morning rāga, before noon rāga, afternoon rāga, evening rāga, midnight rāgas. Great scholars and saints, for every hour of the day, decided and experienced a particular rāga; they made an experiment. So I am always surprised that here at 5 o’clock in the afternoon, you are playing the rāga of the 4 o’clock morning, fakīrī. Because the rāgas have an effect, an influence on our body, on our mind, on our intellect, on our consciousness, on our jīvātmā, on our surroundings, as well as on the vegetation and other creatures. If you don’t know which rāgas or which bhajan should be sung at which time, better not to play. There are some you can play all the time, but particularly, if you do play a specific one, and some person comes who understands this, they will wonder. In such a big spiritual center, even they don’t know which bhajan they should play. For example, when a funeral is there, you cannot play disco. At the time of a funeral, if you play a discourse there, I don’t think it will be acceptable. Or at the time of prayers in the church or in the temples, if you play rock and roll—you can play, but it is not acceptable. So if we speak about nāda, then we speak about rāga. The second is called rāga—also, it is like a desire. So where there is rāga, there is dveṣa. Dveṣa means duality, aversion. Where there is dveṣa, there is krodha, anger. Where there is krodha, there is jealousy. So rāga is also a form of jealousy. It is polluted desires. So: rāga, dveṣa, krodha. And when there is krodha, there is ego. It is your ego which is opening the vent as krodha. And where there is krodha, there is lobha (greed), and where there is lobha, there is kāma (passion). So: rāga, dveṣa, krodha, kāma, lobha, and moha (delusion). These all are the roots of the rāga, which is ignorance. Now it depends on you, what you want. Ask yourself: Do you have krodha? Are you angry? Are you jealous? Are you very easily offended? Are you selfish? If you ask yourself without speaking loudly, you all will fail. And therefore, the sādhanā, śayam or niyam. Niyamit, śayamit—so discipline and regularly doing our sādhanā is that ceremony; that is the Śiva pūjā. Ātmā is Śiva, and that Śiva is reflecting in the jīva. So it’s not only that yesterday you had Śivarātri and you were doing one day very happily, you were relaxed, and everyone was cleaning Śivajī so nicely. Did you think of your inner Śiva to clean this? Those who have a rāga, their nervous system becomes weaker. When the nervous system becomes weaker, then energy is lost. When energy is lost, then what you call—some people use the one word—"burned out." It means the battery is discharged. When the nervous system becomes very weak, then depression comes. This all is born out of ignorance. We know that one day this body will go. We know this. The body will die, but still we do more for our body than for our ātmā. Though we know this body is not ours, we are putting more energy in the wrong place than into the real one, the Jīvātmā. So every morning, doing the Mānasik Pūjā, mental Pūjā. Therefore Mahāprabhujī said in one poem: Main mera nij āp hooṁ, tattva masī nirmoye. Kartā hooṁ maiṁ vandanā, merī mujhko hoī. "Main mera nij āp hooṁ"—I am myself, Ātmā. "Main mera nij āp hooṁ, tattva masī nirmoye"—I am the essence of the Tattvas, and I am Nirmoyi. "Kartā hooṁ maiṁ vandanā"—and I adore and pray. "Merī mujhko hai"—my prayers to myself, but not with the ego. Otherwise, if you pray to thyself with this kind of rāga, then comes dveṣa, then krodha, then kāma, then moha, and so on. This is ignorance. To come above this... Yesterday, I met one old man, a very wise man. He is about 80 years old, and he was very happy that I came to meet him. He said, "Swamiji, I am nothing. I am nothing compared with you, compared with that. I am, I don’t know anything. I am śūnya, zero. My knowledge is only zero." I said, yes, that’s how I would also like to be a zero. It’s not easy to be a zero. Then he smiled and he was laughing. He said, "Yes." He said, "That’s why I call and tell everybody proudly that our Swamijī is the next Vivekānanda, who spoke about zero. So we have to become zero." Don’t go minus and don’t go plus, but be there. The entire universe is a zero. So ātmā is in that śūnyākāśa. So when you make your mala, when you make your āsanas, prāṇayāma, when you do your kriyā yoga, or any sādhanā, you are doing it for your ātmā to get more ātmā-bal. Ātmā-bal means willpower, but not in a negative way. And that’s mānasik-sevā. If you don’t know how to do the mānasik śiva pūjā to thy, your ātmā, then we need one object in front of us, like you did Śiva pūjā. You can imagine every day that you are doing the pūjā to Śivajī, the abhiṣeka, every day. Or guru pūjā, mānasik guru pūjā. Dhyānamūlam guru mūrti. There is a mānasik pūjā. And mānasik pūjā is so beautiful and so divine. It is never boring. But we need that surrendering. Our sādhanā is like a cosmic dance. Our sādhanā is cosmic unity. Our sādhanā is that awakening of the divine consciousness within us. You have divine consciousness, but when you have a little thinking against someone, you fall down. Therefore, Mahāprabhujī said: "Kyoṁ, he mana! Dhīre dhīre chal. Galīyāṁ chhoṭī, rāt andherī." "Narrow street and dark night." "Rasne meṁ chiknāī." "The path is very slippery." "Agar se rapat pāv tumhārā, padhoge uṁḍī khāī." "If you will slip down, you will fall into the deep hole. You will not come out, and it’s so slippery that even if you try to come out, it’s like oily—you can’t climb up." That is temptation, and these worldly things are so oily. Once you fall into it, you fall into saṃsāra, and this saṃsāra is also bottomless—what? Bottomless, endless, keep going, keep going. Like in the Mahāśiva Purāṇa, you saw Brahmā would like to know, "Who is my creator?" And Brahmā is going through the lotus down and down and down, but he never reached Viṣṇu’s nābhi. Disappointment—the first disappointment Brahmā had. Similarly, when one is gone to Naraka, when you missed the distance of the human life, then you are going to the bottomless darkness, gone forever, oh my darling, lost and gone forever. Therefore, guru bhakti lost, you went to the bottomless. And that criticism, that māyā, that negative—what they call nowadays the blackmailing—is such that your ears like to hear more, but what means that? A slippery temptation to go down. Hari Om Tat Sat. Lost in nothingness, Brahmā is coming up. He came again. Finally, he tried to be above the lotus, but again, nothing. The question is, who is my origin? So we have to come. That was the situation with the Buddha. Buddha got enlightenment, but he lost. He didn’t find anything. There was nothing. And that was such a disappointment for him, so he came and said, "There is nothing." So ask the Buddha, "Why do you say there is nothing?" You know, the Vedānta said already there is nothing. But what is nothing is something, and what is something is nothing. What did the science say? What something is, that is nothing. But what is nothing? There is something that science has to research, and that is ātmā-jñāna. Jina re jina, chadariya jini re jini. So not only this body—this body is the soul, very fine, very fragile. If you have one glass flower vase and it suddenly falls from your hands, it will break into pieces. But our body and this glass vase have no difference at all. This beautiful body was talking, moving, walking, eating, dancing, and so on. Within no time, an accident happened, gone. Hari Om Tat Sat. Khel khatam aur paisā hajam. Kahā ho gayā hajam? Other people will just run and eat. Just like an animal is about to die, then the vulture runs towards it. Therefore, after all the experiences, don’t think Kabīr Dāsajī was always so good. Bhajan, right? And I am happy. Ask how hard his life was. This bhajan comes from the hard life and troubles. Then comes the call of the soul. That’s it. Then comes the call of the soul. So, pūjā every day, mānasik pūjā. You imagine you are happy, and you become one with that. What a beautiful sādhanā, niyamit rūp se, śayamit rūp se. Śayam, even eating. Our first weakness, our first weakness, is our śayam in eating. We tell, "We don’t eat onions or garlic," but pizza comes with onion and garlic. Something, I say, "Oh, it’s very tasteful," though it smells of garlic. You ask them, "Did you put the garlic?" They say, "No, it was beside; garlic was there." But with the same knife, if they cut a garlic, they cut your olives. So the smell is all that is there. What remains after is nothing. Jokus hai, wo is smell hai. Whatever is, that is a fragrant smell. Your name or fame is your smell. This body is nothing, my dear. Your work, your identity, that is your smell. Who is the immortal one in this world who has the spiritual name? There were many mahārāṇīs, many, many... Many maharanis in Rajasthan and everywhere, but everyone speaks about Mīrā Bāī. Meera is immortal, but if you see the history of Meera, how hard a life she had. Even at the final end, crying, dispirited, with no hope, no one to support. And then the last bhajan, she said... She went to Krishna’s temple and the last bhajan she was saying: "If I knew, O Krishna, that if I love you I have to go through so many sufferings, problems, so much pain I have to endure because of you, Krishna, if I knew before, I will go with the drum round the village and streets." Nobody should love him, that’s it. So your fruits are very far. It is not a subject of a fox to get the grapes, and then this fox will say it is sour. It’s only for yogīs, sādhakas, purity, purity. Vo hotā hai amar. That’s called... Mahāprabhujī says: Svāmī Dīp, avadhūt avaliyā, mahā vīraṅka vī. "The heroes of the heroes in spirituality." So that is your immortality. So there are many, many. There were many kings. Why is Rāma so famous? There were many cowboys. Why Kṛṣṇa? There were many poets, but why Kabīr Dās? There were many writings; why Tulsidās? And I’ll see the life story of Tulsīdās. It was not easy, not easy. But finally, he became that spiritual luminary of the universe. That’s it. That’s it. Pūjā, mānasik pūjā. More time given to your sādhanā. Śayam. First, śayam is in eating, speaking, sleeping, relations—many, many things. Śayam. Śayamit or niyamit. Niyam means discipline. With little things you are offended. With little things you are angry. With little things you get diarrhea. With little things you change your opinion. Don’t change the picture of your altar in your heart. Yes, it doesn’t matter who speaks what about Brahmā and Sītā. Hanumanjī said, "They are in my heart." He opened, and he saw that, yes, my beloved is in me. You can’t separate. A drop became one with the ocean; you can’t separate. Yama and niyama. So the spiritual festivals, they are not for one day. They are to renew our memory again. Throughout the whole year, we have to have this ceremony every day. Don’t forget to do the ceremonies every day. But people say it’s their problem. Mīrābāī said: "Rām bhajate bhajate log haṁse to hasne de, aur halvā khāte khāte log dāṁt ghasīte to ghasāne de." Mirabai said, "If I meditate and pray on God and people are laughing, let them laugh. While eating halwa, if my teeth are, how to say, ground, let it be. Halwa is tasteful and good." That’s it. So, Abhī mast huye, rām ras pīke, mujhe lāge duniyā ke sabhī ras phīke. Niyamit, śayamit—every day is a festival. Make your sādhanā, make your mānasik pūjā. To those devotees, God is always there. And those devotees have their inner altar, their idol, to which they worship. Yeh to hṛdaye kī bāta hai. That is my heart’s feeling, that is within me, that’s it. Only one thing we have, which is very personal, filling of our heart. Wish you all the best, and every day is a golden day. Holy Gurujī used to say, "Every day is a golden day for the saints and yogīs, and every day is not an equal day for the..." people who are full of the vikāra, krodha, rāga, dveṣa. Their day is not everyday. Looking forward to the next webcast. I don’t know from which part, which day, or where. Until then, my dear ones, I wish you all the best and divine blessings. Śrī Deep Nārāyaṇ Bhagavān Kī Dev Purījī Mahārāj Kī Dharm Samrāṭ Satguru Svāmī Madhavānandajī Bhagavān Kī... Śrī Deepa Nirañjanā Sabhā. Dukha Bandha Prabhu Deepa Nirañjanā Sabhā, Isī Mantra Se Hove Mana Mañjana, Isī Mā Hove Mana Mañjana, Śrī Deepa Nirañjanā Sabhā Dukha Bandha. Prabhu, Deepa Niranjan, Sabha Dukha Isi Mantra Se Hove Man. Man Isi Mantra Se Hove Man. Man Sri Deepa Niranjan, Sabha Dukha Banjan. Prabhu, Deepa Niranjan, Sabha Dukha Isi Mantra Se Hove Man Jan, Isi Mantra Se man jan, śrī dīpa nirañjan, sabha dukha jan, sabha dukha.