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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 is several days. Devotees, or people, prepare for a particular festival many months ahead. This is especially true for festivals like Dīvālī, Holī, Śivarātri, Guru Pūrṇimā, and Christmas. Many factories are already manufacturing many things for the coming Christmas. Though they are only doing it for business, still, in their consciousness, there is Christmas. The people who are working in the factories, packing the things, in their mind, it’s Christmas. People are very, very busy now, preparing chocolates in the form of rabbits for Easter. Similarly, for Diwali, people are preparing long crackers. For Holi, people are preparing long crackers and colors. It is said, 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 something out of devotion or only for commercial purposes, still, there is a spiritual effect after that particular day. That feeling of that holy festival remains a long time with us in memory, in feelings, in our consciousness. Similarly, there is a ceremony with oneself. Ātmā is the divine self. The soul is the reflection of that Ātmā, and is also divine. And our karma or kriyās—what we do with tan, mana, bachana, dhana, meaning body, mind, words, and social position—that affects our jīvātmā, ātmā, and the further journey. Whatever we have in this life—a good life, a comfortable life, a happy life, a healthy life, or discomfort, unpleasantness—everything is from our past lives. In yoga, in Vedānta, and in spiritualities, in Hinduism, in Buddhism, we do not pay our attention, too much of our attention, to the past, because that is a waste of time. Some people would like to know their past lives. First, it’s 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 you had everything. But in this life, you have nothing. Now you are sad. Why am I born here now? Or your family members from the past, they are all very unhappy and ill. And your present, this life, family, and your family members, they are healthy and happy, for which you should cry. There is a story about one farmer. At lunchtime, after having his lunch, he just wanted to have a rest for 10 or 15 minutes, so he lay down. Immediately, he began to dream. Now he is dreaming that he died. He has to go through the astral world. After everything, after all the clearance, he was born in a good, happy family. Then he was married and he had a few children. This all 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 has a happy family and children, someone came and woke him up. He told him, "Friend, you have to come home." He got up, he awoke, he said, "Yes, what? You have to come home, okay?" So he went home. In the house, family members were crying, sad. Because he had only one child, and that child, just five or ten minutes before, had died. All were sad, and he was just sitting and thinking. People thought he got a shock. Now he doesn’t know what to do. He lost the feelings, so 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?" He 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, and with different water, curd, honey, milk, and Gaṅgā water, they were washing the Shiva Liṅgam. 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 cleaning of our antaḥkaraṇa, our identity. So if you will clean every day, it will remain the divine consciousness with you. And if you don’t do the ceremony, pūjā, to thyself, then you will still have pollution within. Mala-āvaraṇa, and where there is, it 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. By great scholars, by great saints, for every hour of the day, a particular rāga is decided, experienced; 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. So, because the ragas 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, which time, better don’t play. There are some you can play all the time, but particularly, if you do, and some person comes who understands this something, they will wonder. In such a big spiritual center, even they don’t know which bhajan they should play. For example, when the funeral is there, you cannot play the disco. And at the time of the funeral, when you play the discourse there, I don’t think it will be acceptable. Or at the time of the prayers in the church or in the temples, you play the rock and roll. Play you can, 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, rāga or dveṣa. Where there is dveṣa, there is krodha, the anger. Where the krodha is, 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 ventile as krodha, and where is krodha, there is lobha, and where is lobha, there is kāma, passion. So rāga, dveṣa, krodha, kāma, lobha, and moha. These all are the roots of the rāga, which is ignorance. Now it depends on you, what you want. Ask yourself, have you 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, sayamit, 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. And 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. And when the nervous system becomes weaker, then energy is lost. When energy is lost, then what you call, some people call this, use the one word, burned out. It means the battery is discharged. And 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 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 Aap Hoon, Tatva Masi Nirmoye, Karta Hoon Main Vandana, Meri Mujhko Hoi. Main Mera Nij Aap Hoon, I am myself, Ātmā. Main Mera Nij Aap Hoon, Tatva Masi Nirmoye. I am Naur of the Tattvas, and I am Nirmoyi. Kartāhum me vandanā, and I adore and pray. Meri mujhko hai, my prayers to myself, but not with the ego. Otherwise, if you pray to thyself with this kind of rāga, then dveṣa, then krodha, then kāma, then moha, and so on. This is ignorance. So 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. And 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. 'I am zero,' he said. '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, prāṇayāms, when you make your kriyā yoga, or any sādhanās, 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 to thy, your ātmā, then we need one object in front of us, like you did Śiva. You can imagine every day that you are doing the pūjā to Śivjī, the abhiṣeka, every day. Or guru pūjā, mānasik guru pūjā. Dhanam ulam guru mūrti. There is a mānasik pūjā. And pūjā is, 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, "Why, oh my mind? Slowly, step by step. Galiyāṁ chhoṭī, rāt andherī, narrow street and dark night. Rasne meṁ chiknāī," The path is very slippery. Agar se rapti paav tumhara, if you will slip down, padhoge undi khai, 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 go, 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, first disappointment Brahma had that, and so 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 for. Ever, therefore, guru bhakti lost, you went to the bottomless, and that criticize, that māyā, that negative, what they call nowadays the blackmailing, is so 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. 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, 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, sayamit rūp se, sayam, even eating. Our first weakness, our first weakness, is our sayam 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 the final, last crying, dispirited, with no hope, no one supports. And then last bhajan, he said, She went to the Krishna’s temple and last bhajansi 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 graves, and then this box will say it is a shower. It’s only 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 the 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, Mahantsik pūjā. More time given to your sādhanā. Śayam. First, sayam is in eating, speaking, sleeping, relations, many, many things. Sayam. Sayamit 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. Drop became one with the ocean; you can’t separate. Yama and niyama. So the spiritual festivals, they are not for one day. But that is 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, Ram bhaste bhaste log hase to hasne de, aur halwa kate kate log daat gase to gaswa 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, abhām mast huye, rām rasphike, moi lāge duniyā ke, sabhī rasphike, niyamit. Niyamit, sayamit, every day is a festival. Make your sādhanā, make your mānasik pūjā. To those devotees, God is always there. And that devotees have their inner altar, their idol. To which they worship. Yeh to hṛdaye kī bāta hain. 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. Shri 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. Prabhu, Deepa Niranjan, Sabha Dukha Isi Mantra Se Hove Man Jan, Isi Mantra. Se man jan, śrī dīpa nirañjan, sabha dukha jan, sabha dukha.