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Part 1: A Welcome and Guidance from the Āśram Well, welcome everybody here to the Wellington Āśram in New Zealand. Shall I use this, Svāmījī, so that you can all hear well? It is with wonderful pleasure and great, great joy that we welcome again our beloved guru, our wonderful friend, Paramahaṁsa Svāmī Maheśvarānandajī. Praṇāmas, welcome to our āśram once again in New Zealand. It has been one year since Svāmījī was here, and we’ve had a wonderful time with him in the Australian desert as well. We’ve been looking forward to hosting him once more, so we’re very, very privileged to have an opportunity to be with Svāmījī again in New Zealand. He’s already been here for ten days, and we’re hoping he’s going to stay another ten or twenty—we’ll see. I’m not sure whether all of you know, but this is Svāmījī’s twentieth year. He’s been visiting here twenty times each year since 1992. We had our wonderful friend Hariharaṇandajī come in 1991. Hariharānandajī came here, and from that moment, Svāmījī has been visiting New Zealand each year since then. I’ve had the wonderful pleasure of hosting him the first time, and we were a small group then, but we’ve grown quite a bit. In that time, after the first initiation, we had some very, very special people involved. We’ve had Śāntījī, who is still here, and Mātājī, who is here, and Pratima, who also came at that very first time. After a year and a half, Svāmījī decided that he needed to give it a little bit more impetus, and Bhajanānjī came. Bhajanānjī has fulfilled quite a few roles for us over the time. He is now the New Zealand president, and he will, in just one moment, say something. So it has been a wonderful journey for all of us, and a very, very growing one. I think all of us who are here have grown considerably under Svāmījī’s guidance, and I am hugely blessed, personally I am hugely blessed to be protected and guided by Svāmījī and Mahāprabhujī and our great gurus. I’m sure all of us can say that somewhere along the line. We now have a wonderful group here in New Zealand, and it’s wonderful to be hosting some Europeans who are coming here soon. So, if you’re hearing us here in Europe, there are a few of us who have been to visit you. It’s wonderful to have you also visit us in New Zealand. We’ll be webcasting a few times; Svāmījī will be. We have some wonderful stories to tell you about what happened in the first few years. But to begin with, again, I’d like to welcome Svāmījī. And before Svāmījī speaks, if Pājānandjī could come and just say a word or two. Praṇām Svāmījī. Praṇām to all who are watching the webcast. To all who are present here, it is always, as Ganon just said, a great honor and a great pleasure to have Svāmījī among us. It’s always something amazing that we can have a real yogī between us, someone who has completed the path which we are trying to also complete one day, and someone who can guide us authentically without having to rely on books or something else, but on his own experience and realization. I am amazed every time by how much love, how much wisdom, and how much joy he can bring. It’s like we are swimming in that ocean in his presence. So I hope that all those who are watching the webcast can also join and swim with us, dive into that ocean of joy and love, and take this nectar from Svāmījī’s words. Hari Oṁ and blessings from New Zealand to all. I think Nāginvāī is going to sing one bhajan. You have a microphone there? Yes. Ah, I don’t know anything that you want to sing, yeah. And you have to translate. This bhajan, this bhajan, you come back, my son is calling you, his name is Tosong, so there is a line, Svāmījī, Svāmījī, coming at the line back, same. "Lauṭake āja mere Rām, bhai Bharat bulāvate hai." When the God Rāma went to the forest for fourteen years, his brother Bharat was crying and singing, "Return back, O my brother Rāma, Bharat is calling you." Thank you. Dīp Nārāyaṇa Bhagavān kī, Deveśvara Mahādeva kī, Dharma Samrāṭ Satguru Svāmī Madhavānandajī Bhagavān kī, Satya Sanātana Dharma kī. Salutation to Oṁ Śrī Alakhpurījī, Siddha Pīṭha Paramparā, Alakhpurījī, Devpurījī, Mahāprabhujī, and Gurujī. Good evening, dear brothers, sisters, all. The spiritual seekers around the world, the blessing is coming to you from our Mahāprabhujī’s Ashram in the beautiful city of Wellington, New Zealand. Welcome, you all. After thirteen months, I came back, or it’s one year, I think. Yes, one year. Time passes so quickly. It’s like yesterday it was. I am very happy to be here and see our āśram, Mahāprabhujī’s āśram, that you can see here and feel here the love, the devotion, how you keep your āśram or temple or house. You can see with this cleanness, everything is in order. Beauty is not this ashram, but it is your beauty, your inner pureness, our inner clarity, crystal clear. That is reflected here. Suppose that you have one house outside of the city, what you call the holiday house or weekend house. When you go somewhere outside for holidays and you come back after one or two months, you see everything is full of dust, and the grass is growing, and many, many other things. It means you see it is neglected, and now it needs more time to clean again, to make it tidy again. Similarly, a sādhaka, a practitioner, he or she neglects the exercises, neglects the sādhanā, then the same condition will have that person inside. Like a wild jungle, the dirt, the dust, the dust of that mental pollution. The outer physical pollution is easy to clean, but the mental pollution is very difficult to clean. One Mahātma said, "Anek janma dhoye manko," meaning many, many lives you have to clean your mind, phir bhī, but still the spots are not going away. Chithai ho to aisī ho. "Chithai" means the effect from oil or diesel, or some spot on your dress. You can wash it many times in a washing machine, but that spot remains there. Once it goes in the washing machine, it comes out, then goes in again and comes out. Similarly, we are born again, like we are going to the washing machine and coming out, symbolically. But the spot is there. What kind of spot? That, out of our ignorance or carelessness, in kuśaṅga, what we got. Anek janma dhoye mana ko cittai ho to aisī ho, phaṭāde mana viṣayōṁ se khaṭṭai ho to aisī ho. We said the milk, if you put the lemon inside, spoils. Okay, but those desires in our mind, many, many desires, how are we going to spoil them, take them out, clean them out? Not possible. But Mahātma said that like lemon is sour, that kind of sourness we use, that within no time, "Man ko phaṭā de viṣayose"—that mind is completely separated from the desires, bhoga, desires. It is our desires, it is our wishes which are hidden, we couldn’t fulfill, and we project them onto someone else. You blame someone, but actually it is my hidden desires, my hidden imagination that I did not clean. Still, there is one poem, "Kāśī phūṭī jhaṅkār kahā gaī." There is a brass bale, or this katorī, and it has a resonance, yes, a nice resonance. Now, if there is one crack, one crack, very fine like you have, very fine hair, ek bāl kī jaisā choṭā sā, and then you bring this brass ball, there is no tune because it is broken. And when it is not broken, then it has this beautiful resonance, which disappears when there is a little crack. It means, "Kānsī phūṭī jānkar kahā gayī." A little crack, the resonance is gone. A little doubt towards your husband, towards your wife, towards your father, towards your friend, towards your child, towards your profession, towards your school studies, anything. When little doubt comes, then all interest is gone. The beauty, the resonance, it disappeared. Kāśī pūtī jhaṅkār kahā gaī, aur dūdh phaṭā kahā gayā ghṛt. Milk has inside butter, ghee. Now we put lemon inside in the milk; the milk is spoiled, curdled. Now from that milk, you cannot churn any more butter. Where butter disappears within no time, hot milk, two drops of lemon, all ghee is disappeared. Where the ghee is gone, you can only make paneer out of that, that’s all. So, that milk is your bhakti; milk is your devotion, full of—your bowl, your katorā is full of milk. And ghee is that brahma jñāna, the knowledge. But Kushaṅga, negative words, blackmailing, only one or two words fall in, like lemon in the milk, and spoil it. Now, when milk is spoiled, ghee is no longer there. Where has your Brahma Jñāna gone? Your knowledge is lost. Again, you fell into that darkness. Kāsī phūṭī jhaṅkār kahā gayī, dūdh phaṭā kahā gayā, ghṛt... The flame of the candle is blown out. Now, where did the flame disappear to in the room? The windows are closed. There is nowhere, little space, not a drop of water can come in. How and where did the flame disappear? Just a little draft. So the flame is the flame of your knowledge, jñāna jyoti. But that wind of the whispering of the kusaṅga, negative words, that light is extinguished. The soul has gone out of the body. The body is lying here. And when we see the dead body, we are frightened. We are frightened. When there is no ātmā inside anymore, that lying dead body, oh God. And I can tell you, if the dead body is lying here, and you get the duty to sleep tonight here in this room, maybe it’s your father’s body or your mother’s body, you will not sleep. You will be scared. We are very tired and a little fall to sleep, and you hear the sound. My son, my father came as a ghost, and you ran out. The body, the human life without knowledge, without love, without wisdom, is a dead body. Ignorance, kushangad, you spoiled it yourself. Gurujī said, Yeman bandar baḍā harāmī palme baḍī bigaḍī sadāvai yaman baḍā anāḍī Samjāyo samajit nahī aisā murkh nīca lawāḍī Sadāvai yaman baḍā anāḍī. Oh my brothers, this mind is so stupid. Yogīs and Yatīs and Sādhakas, with years and years of hard work, create a beautiful, beautiful spiritual garden, bhajan baṛī, a beautiful spiritual garden. But the stupid mind is that stupid monkey, palme badi bigadi, within no time the whole garden is destroyed. Therefore, guard your mind; guard yourself inside. Kāśī phūṭī jhaṅkār kahāṅ gaī, aur dūdh phaṭā kahāṅ gayā ghṛt, dīpak mūjh gayā loha kahāṅ chalī gaī, aur mana phaṭā kahāṅ gayā prīt. When the same thing in your mind, doubt has come, love disappears. There was a day you married your wife or husband with great love and great interest, everything. And suddenly, something happened. Love disappeared, and now you are ready to get divorced. Puri Ji, Sri Prakash Puri Ji, Sri Prakash... They are the king of Nepal. And the next day, they are standing on the street with nothing to eat. They said that doesn’t matter. At least one day in life we are like that. Everyone is celebrating the marriage, and when you get a divorce, get a letter from the council, you are not celebrating. You are sometimes even ashamed to tell your friends that you are divorced. Yes? So, guard your inner garden, your spiritual work. Hame hai kām satsaṅg se, jagat bake tū bakne de. Mahāprabhujī said, "Hame hai kām satsaṅg se." So, it is our sādhanā, our practices. If we neglect one day, two days, three days, then our tāmas guṇas take over. Then we have laziness. And laziness slowly, slowly, slowly comes more and more, like heavy clouds, comes more and more and covers the sun. Then you have many excuses. I cannot today. I have to work today. I am tired today. I will practice. Anyhow, I didn’t practice for three days. One day more, I can live. This is called self-excusing. We are very expert at excusing ourselves mentally. In which way? To be lazy. So days are passing, time is running. Time doesn’t wait for anyone, and then our inner space becomes so polluted—mental pollution. All the problems in the world, the wars, my country and your country, and this and that, all are a creation out of the doubt of the human’s mental pollution. There is a oneness, there is a oneness... But still, we don’t accept that oneness. This happens to people: either they practice wrong and they have no devotion, or they have no devotion and are only practicing. So, at the right time, that practice, that sādhanā will not help you. Holy Gurujī gave one beautiful example. There are two kinds of horses. One horse you have in your beautiful farmhouse, a beautiful horse. Ask even a small child, "What is that horse?" Everyone knows it’s a horse. Second horse, you have a beautiful picture, a poster on your wall. Ask anyone, what is that? It’s said, "horse." Both are horses, yes? Both. But now there is a need to ride a horse. You can only ride the real one, which is in the farmhouse. Part 2: The Inner Flower: Sādhanā, Self-Inquiry, and the Call to Awaken You cannot ride a horse which is a picture. Similarly, sādhanā practice is done without love, without devotion. Your sādhanā is like a picture, a paper horse. Therefore, give color to your life, give quality to your life, give joy to your life, give clarity to your life, give light to your life, and give a life to your life inside. That is why in yoga and daily life we have this technique: self-inquiry meditation. Not that "Who am I?" but "How am I?" I went to see the bad things in the world. I did not find anyone. Gurū Nānak Sāhib said, but when I searched my heart, there was no one worse than myself. Search within thee. All mistakes are within thee. That beautiful bhajan, I have to find the text. It was a bhajan, I think, from a great saint, Asārāmbāpū from India. And there is one bhajan: "Phool tuje chadana tha, wo phool me dundana paya." O God, O Gurudev, I want to offer you one flower, but that flower I couldn’t find anywhere. I was searching through deserts, forests, meadows, mountains, shore to shore, and door to door, but I did not find that flower which I want to offer to Thee, O my Lord. But maybe, my Lord, it was not that the flower doesn’t exist. Maybe it was my mistake that I couldn’t see that. I missed it. And which food, which flower? Our devotion. Our real, real flower. And the flower indicates completeness. The flower is the completeness, the beauty of life. So sādhanā, it doesn’t matter what happens. I taught many times, Gurujī said, "Sun and moon may change direction, the mighty Himālaya may, earthquakes may begin to shake, but O Mahāprabhujī, my faith will never shake." Protect my faith, O Mahāprabhujī. That is the devotion. That is the bhakti. They come through. We are playing like children, this and that, and he stole my apple, and the other said he stole my bike, and this is not correct, and that’s not right. That’s it, yes? This body will not remain forever with us. Even the body doesn’t belong to us. You think this is your body? Nobody is the body. Nobody is body. Even your body is not yours, so how can you say the house is mine? How can you say this is mine and mine? Find the truth of life. Brahma satyaṁ, jagat mithyā. Only that Brahman, the Supreme, is the truth. The other is all unreal, changeable. So, the beauty which you have within you, that reflects in your house. That reflects in your bathroom and toilets, that reflects in your kitchen, that reflects in your first reception hall, no? And so, when you enter this ashram, my God, how much peace can you see? Come very conscious and aware when you come inside the room. This waltz tells you, the waltz speaks, Ādāna. It doesn’t matter who is taking care of it, but it’s taken care of. So it is not neglected, but it is taken care of. And this is not taking care of the ashram, but you take care of your inner feelings and your inner devotion. How is your inner world? That’s it. So, self-inquiry meditation, that’s the reality. The yoga in their life, sādhanā, is the reality. Now, some people said, "Okay, we will change the name." They are using the sādhanā techniques. You are practicing yoga, but it is yoga in your life. Many people have made yoga their life teacher through a training course, and now in America and many other countries, many times they make a training course, take a license, and then they disappear. Now they are teaching, and they call it Claudia Yoga, others call it Veronica Yoga, others call it Vata Yoga, and so on. But when they are teaching, they know it’s yoga in their life. When they close their eyes and instruct the meditation course, they see Swāmījī, they hear the voice, and they know. Inwardly, they do greet Swāmījī. Master, guide me. But the ego is always trying to say that it is my knowledge. And one day you will say it is my knowledge, and all will disappear. I am the doer, this is ego. Therefore, the first instruction in Yoga in Daily Life is "Nāhaṁ Kartā Prabhudīp Kartā Mahāprabhudīp Kartā He Kevalam." Around the world, how many lectures I have had, how many hours. If you count every day, three hours, and in forty years, how many hours? Forty times traveling around the country. If you count, I am nearly eight months in airplanes and on the road, or more than this. For what? To share my Gurudev’s divine message with the people. I’m the messenger, you know, I told you I’m the postman. I’m bringing you the message, the post. If you want, you can open the door, or say, "Drop the letter." I will drop it there and go. So, but if I think that I bring my knowledge to give you, on that day I will be empty, with no more message. So, knowledge is coming from Bhagavān Śiva to Gurudev. So, Guru principle, Guru Tattva, Brahma Tattva, and Satya Tattva. Satya Loka se Satguru kāṁs, Satya Loka se Satguru kāṁs, and brings the satsaṅg. And satsaṅg is the boat, and Gurudev becomes the captain and brings this boat to the Brahma Loka. So Satya Loka, Brahma Loka, and Guru Tattva in all is in oneness. So, the beauty of our inner consciousness. Take care of your vṛttis, your thoughts, and your heart. The victory is there. You will be the successor. Otherwise, one day we will go, and we will be sorry that we missed the chance. There is a beautiful bhajan from Swāmī Mahāprabhujī’s disciple, Maṅgīlāljī, and Bhajānānanda was singing it yesterday. I think he can sing it again today, and I will translate that. Beautiful bhajan. So I would suggest, Bhajānand, that you come to the front and sing in front of the camera so people can see. So I am very happy. This is only a glimpse, a glimpse of your love, which I in my talk said about your beautiful āśramas. Only by looking to the altar, you get divine consciousness. As long as you look to the altar here, you are completely separate from the māyā, from death and everything. Dīp Nārāyaṇa Bhagavān Kī Jai. So Bhajānānandajī, come here, near, please. That’s it, Hari Om. Yes, that’s a good place. Thank you. And you all sing with. You can focus on Bhajānandajī, good? Bhakti, you have a headache? Go and relax. Put cold water patch here, cottons. Kī Jai. Should translate also same time. First translate it till they find the page. So, Maṅgalārjī, this bhajan, "Chair." It’s a beautiful bhajan, a warning or a call to wake up ourselves. It’s a beautiful bhajan. Can I have the text? So, it’s a beautiful bhajan, and it is said one says to oneself, but it can also be that one says to others. Or it can be a wise man, a self-realized person, or like Mahāprabhujī, Gurujī, tells the disciples. So, this you can say, is self-instruction. We are here as travelers, tourists in this world. One day we have to check out. And when we check out, we can’t take anything from this. Otherwise, you will get a notice, and you will pay it back. Jaag Musha Phir, wake up, O traveller, Kāl kī motor ā rahī, the vehicle of death is coming to fetch you, everyone. Even you can say to yourself, "Jaag Musha Phir, dekho vo, Kāl kī motor ā rahī." Wake up, O traveller, look. There, the vehicle of death is approaching. Kish Malik ka naukara tha? Whose servant were you? God, Malik is God. You know that you were the servant or devotee or part of that God. Kīśa Malik kā naukara thā? Aur kīśa kīcada mẽ āye phaṅsā? And in which dirt are you stuck here, in this Māyā, in this Saṃsāra? Terā Merā? Yours and mine, theirs and ours. I am right, you are wrong, they are wrong. I am right, they are wrong. What is all this? Kichar, kichar means the dirt, the mud, the muddy lake where the whole canalization is going in. Kya jawāb āge devegā? What answer will you give when you come there again, back, when God will ask you? Naina nīra samaya rahī, that time when God will ask you, you will have tears in your eyes. There will be no answer coming out, because you have done nothing. You were sleeping in the sleep of ignorance. God gave us the chance to do something, but we are stuck in this dirt of the māyā, of saṃsāra. Jo kush karna hai so karle, whatever you have to do now, do it. Aaj kare, kaal kare so aaj kar, aaj kare so ab, pal me parle ho jāyegā, bahuri karoge kab. What you have to do tomorrow, do it today. And what you have to do today, do it just now. Who knows in which second your prāṇa will go away and you will die. You can’t complete your... That work which God, or nature, or destiny gave a chance to do as a human life. Jo kush karna hai so karle, nahi toh phir pistayega. Whatever you have to do, do it. Otherwise, you will be sorry. Then you will be sorry. Oh God, end of my life, I didn’t do that. I could have meditated more, I could have done more pūjā, I could have done more śiva to help the people, help the animals, help the needy ones, many things. I could have done, but I didn’t. Malik ko kyā javāb dega? What answer will you give to God, Malik, your boss? Who is our boss? Malik is our boss. God is our boss. He is that one. What will we answer him? Malik ko kyā javāb dega? Palpal bitī jā rahī. Your every second is passing. Your life is passing. Time is passing. Do. Get up. Wake up. Look. The vehicle of death is approaching. Jo kus lehnā hai so lele. Whatever you want to take from this world, the best things as karmas, take it. Jo kus lehnā hai so lele, alas kyõ kartā hai nādan? O ignorant, why are you lazy? Don’t be lazy. Give up your laziness. Give up your laziness. Get up. Get up. Practice. Practice. Bhaar bhaar mein samjāun terī bhūl, bhulāyā rahī. Again and again I am explaining to you, again and again I am telling you, but your inner carelessness again brings you in another direction, and you forget your right duty, and you do that which is not your duty. I have been coming here to Wellington for 20 years, 25 or 20, 21 years, and every time I am telling you, no? I’m not making a business, and it’s not my company, but I’m telling you for yourself to do something, do something. Teri bhūr bhuāli rahī, your carelessness guides you to the wrong direction. Ab ghabrātā hai tū man mein, now you are scared inside, death is coming already here, and you can’t stand up, your knees are stuck, your hips and joints are replaced, they are also somehow not functioning. Siddha Purījī, Siddha Purījī,... And then again, this is the third warning. On the fourth, God sends, comes a Kalki motor. The vehicle of death comes and takes you. And you come to God, and you tell God, "Why did you take me? Why didn’t you tell me that my time has come?" God said, "First, I send you a letter: the time that now your teeth are getting out. Second, your hair becomes grey, and your joints are not functioning properly. And the third: organs gave up their work. These were the notice from me. The fourth one..." The warrant, so we took it away. So no one is immortal in this world. Who came will go, what is created will destroy, what is made will demolish. This is what is going on; the world is changing. Ab ghabrātā hai tū man mein, now you are inside scared, what to do? Ab ghabratā hai man mein, pahle nainā neend lahi, but before you were sleeping, enjoying your sleep, it means laziness, carelessness, you are running in the wrong direction. Mangilāl, at that time, Mangilāl Jī said, "In the last minute of your time, the world, the saṃsāra, is just going. You are standing alone. No mobile will go with you. No, your notebook will go with you. Not your dress and cloth." Jīvātmā goes, and you see, "My house, hey, my car, don’t take." But the person who is taking your car doesn’t hear. He has a key, and he says, "It is mine," but he doesn’t listen. You can go and try to hold the car, but the car doesn’t stop. You can’t hold it. The time is gone where you could have held it. But now, saṃsāra is going from our hands. Like in the river, you can bathe only once in that river. Where you take it deep in the water and come out, you can’t dip anymore in that water. Because that water is gone, the new will come. So this is the beautiful bhajan. Tomorrow we will have it again. And wish you all the best. Thank you. And the next program, Dīp Nārāyaṇ Bhagavānkī, dear brothers and sisters, tomorrow’s webcast will be announced. We will write the exact time because we have to see our timetable. Do you know when we are having tomorrow’s webcast? Morning 9:30 here? Yes? Morning 9:30 is a very good time for you, especially for our Europeans, and it is evening. And for Americans, it is very good also; it is about afternoon and so. Alright, the New Zealand time, 9:30, means the Paris time or European time—Germany, Austria, Hungary, Czech, and so on—you have evening 9:30. Wish you all the best, and God bless you. Deep Nārāyaṇ Bhagavān Kī Jai.