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Shrī Deep Narāyaṇ Bhagavān Kī. Blessed Self, dear spiritual seekers, blessings of Om Śrī Alak Purījī Siddha Pīṭha Paramparā. Welcome to all of you. A philosopher said, "Health is not everything, but everything is nothing without health." Ayurveda says the first happiness is good health. Health is that which keeps our nature and our very origin safe. It encompasses physical health, mental health, social health, and spiritual health. Where there is health, there is balance; where there is balance, there is harmony; and where there is harmony, there is unity. When these three—balance, harmony, and unity—develop in nature, nature remains healthy and has a long-lasting life. When we speak about health, it is not only about human health. We speak about the entire Earth, because our health does not depend only on human activities, nor does it depend only on our thoughts. The human body is affected just as trees are affected by the seasons: hot, cold, snow, storms, rains, and vegetation. It endures all kinds of situations, but it does not give up its nature. A tree does not consume different kinds of nourishment. But for humans—and if we think of humans, trees, water, the ocean, rivers, ponds, birds, and other creatures—it depends on their nourishment. Our health depends on how and what we eat. In India, we used to say, "Jesā khāyegā anna, vaisā rahegā mana." The kind of food you consume, like that will be your mind. Though the mind is mighty, it is still connected to and depends on this body. Whatever we put in our stomach affects our way of thinking. It affects our indriyas—the karma indriyas and jñāna indriyas. It affects our gland systems, determining what kind of hormones the glands produce. It affects our blood circulation, the nervous system, the digestive system, the bones, the joints, the entire body, according to what you eat. This physical structure of humans or other animals is affected by food. Therefore, in Ayurveda and Vedic culture, "Sattvic nourishment" is emphasized. Bhagavān Kṛṣṇa speaks about the three guṇas: Sattva guṇa, Rajas guṇa, and Tamas guṇa. Sattva guṇa is pure, balanced, and harmonizes our body as well as our mind. Rajas guṇa creates anger in the body. Why does anger come? The cause of anger is fear. Somewhere deep in our subconsciousness, fear is hidden. Because you have fear, you would like to protect yourself. So, in order to protect yourself from your fear, a dominating energy comes out of our bodies called anger. Anger is a strong fire. "Krodha agni sabh kuch jala degi." The person within whom anger resides becomes blind. The reason for anger is that there is some fear within you. To hide that fear, or to prevent it from coming forth, we send anger ahead. But anger is fire. Anger is that thief who will rob you of your door. Fire. There are many different kinds of fire: Jñāna Agni, Jāṭhara Agni (digestive fire), Krodha Agni, Citta Agni. "Jahāṁ lās ko jalāyā jātā hai, where the body is burned, hum chitta agni ko praṇām karte hai." Wherever you go and see in the śmaśāna, in the crematorium, that a body is burning, we make praṇām. Because finally, it is that agni to which we have to offer ourselves. Kabīr Dājī said: "Sona jaisī kāyā jal gayī, koī na āyā pāsa." This body, more precious than gold, is burning, and no one comes near. "Koi kāya rahī, bālo mat, bālo mat, bār nikāl do, bār nikāl do." Everyone sitting there will say, "Hey Rām," for everyone must one day burn in this very fire. Havana Agni, where havan is performed, where yagya is done—we also offer namaskār, praṇām to that fire. Uṣā agnī ne, agnī to agnī hai, ek hī hai. But the form of fire is respected according to the country, the time, and with whom the fire is connected. Inside the temple, you have the lamp—Jyoti. We bow to the lamp. In India, at the time of sunset, when we put on the light—it doesn't matter if it's an electric light or an oil lamp—when evening comes, the first time we put on the light, everyone will make praṇām, look to their palms, and then touch their eyes. Because this is a jyoti. In the Upanishad it is said: "tamaso mā jyotir gamaya," lead us from darkness to light. "Oṃ Dīpa Jyoti Parabrahma Dīpaṃ Sarve Mohanaṃ Dīpanaṃ Sajyate Sarvaṃ Sandhyā Dīpaṃ Sarva Satyaṃ Śubhaṃ Karoti Kalyāṇam Ārogyaṃ Dhana Sampada ... Śatru Buddhi Vināśaya Dīpa Jyoti Rāṇamastute." This is the wisdom, the knowledge which has been experienced and researched by the great ṛṣis. Therefore, it is said every householder, every human, has five kinds of debts (ṛṇa) in their life. "Pañca prakāra kā ṛeṇa har ek ko utāranā paḍegā. Jab tak ṛeṇa nahī̃ utaregā tab tak, na tere pūrvajon kā pitṛ log jagat mẽ unkā mokṣa hogā, aur na terā bhī mokṣa hogā." First is Mātṛ Ṛṇa, the debt towards the mother. Pitṛ Ṛṇa, the debt towards the father and all the ancestors—they are waiting. That is why the science of the Śrāddha, what we call in India, and pūjā, the ceremony towards the ancestors, involves offering and praying. In this way, we can help our ancestors free themselves from the Pitraloka, the astral world, so that their soul can proceed towards the cosmic light or to the next life. That depends on your karmas, or what you call your destiny. Light. "Tamaso mā jyotir gamaya," lead us from the darkness of ignorance. Similarly, "satru buddhi vināśāya." Satru, the enemy. Enemy means our own thinking. It is our negative thinking which is our own enemy. Not the enemy that some man is fighting, or someone talking badly about you. The enemy sits within you. Life is a journey. This life is not a destination; it is a journey towards that journey. If the path is lost, then in Marwad you will say, "Chuka Ne Chaurasi. Chuka ne chaurasi rohar toi ye ge bhaja jai. Chaurāsī Lāg Jīva Joon Ke Andar Jai Ga." God gave only one chance to be human, and that is Agni. So there are many kinds of fire: Cita Agni, Havana Agni, Jāṭhara Agni, Krodha Agni, Kāma Agni, Yoga Agni, Ādi Ādi Agni, to which we offer namaskār, we salute. That same fire, if it gets attached to someone who smokes a bidī with tobacco in it, then the mark on the face, on the lips, will keep sticking. Later, putting it down and crushing it with a shoe—why was that fire crushed with a shoe? Because it had accompanied that thing. Is that clear? Similarly, when a human keeps bad company (Kuśaṅga), his condition will be the same as one who is killing a bee with his shoe. Satsaṅg? That is why Kabīr Dāda jī has said: "Sangat kī je nirmal sadharī mārī helī." Associate with such a pure saint, through whose satsaṅg your mokṣa will occur, for no one else is a guide for the path. "Jaisā khāyegā anna, vaisā rahegā mana." The next point is: "jaisā pīyegā pānī, aur vaisī bolegā banī." Bani, a poet said: "Bani aisi boliye man ka apak hoi, aur anku shital kare, apun shital hoi." Speak such words that make others happy, and it makes you also happy. Otherwise, what is it? The world is such a mad place. A milk drinker drinks milk in peace. A fruit drinker drinks fruit in peace. Gaṇeśa drinks fruit in peace. Coconut milk, drink coconut water in peace. Because there is sāttvika quality in it. Milk, juice, coconut water—all these have Sāttvik qualities inside. The waves of the mind, the brain, the two hemispheres of the human, they become calm and peaceful, with better concentration. And our digestion supplies the sattva qualities to our brain. All brain centers are tranquilized. If you drink one glass of whiskey, you will see how you will speak afterward. Because all the brain centers reach such a high speed, they confuse the nervous systems. Imbalance is in the nervous systems. "Kus kehte kehte kus bhi ke jātā hai." Because in that alcohol, there is the rājasika guṇa. And that rājasika guṇa will destroy and lead you to the tamas guṇa. Therefore, some Western philosopher said: "We are eating for living; we are not living for eating. We eat to stay alive; we are not alive to eat, eat, eat." The whole world is hungry; no one is not hungry. There are many living beings who have been hungry for many lifetimes and are still hungry here. Gurujī used to say that some people are hungry for form, some are hungry for strength, some are hungry for position, some are hungry for wealth. In hunger, the soul is hanging and the body is hanging. No matter how much wealth you have, it doesn't matter. But the great saints of India said: contentment is not in material life. Contentment is within our self, and when the self dedicates to serve others, you will adopt the qualities of those with whom you are. If you are with alcoholic people, sooner or later you will also become an alcoholic. But if you are strong enough, have strong willpower and good discrimination (vivekā), you can free all from these bad habits. So, Mātṛ Ṛṇa, Pitṛ Ṛṇa, Deva Ṛṇa. Devatā is not a God like Bhairūjī, Kheṭalājī, Aitalājī, Pēṭalājī, Kheṭalājī, Kōṭalājī. There are Devi Devtās of 84 lakhs, and all those sitting here are Devi Devtās. Two kinds of Devas are considered. One is who did good work, who loved all, who was happy to serve all, to understand and help all, and who had Bhakti. They come to Swargaloka. Those who go to heaven are called devas. But they say then, when you have experienced all the good karmas, you will have to come back to the cycle of 84 lakh life forms; then again you will come to the 84 in the next life. So even in heaven, the devīs and devatās say: "O Lord, if we have to go back to the cycle of 84 after the karma of our heaven is finished, then give us the human body, give us the human birth." Why? So that we can worship the Guru and attain salvation. Going to heaven does not mean salvation. Salvation is that which takes us to Brahmaloka. And who is the second God? Ācārya Rām Jī Mahārāj has said: "There is nothing in this world without hard work (puruṣārtha)." Religion, earth, work, and liberation are due to hard work. Hard work is not something that a man needs. Everything is easy. Do whatever you want. Why don't you get a hard-working man? You get everything. Why don't you work hard? Sit on the wall. Work hard. And those who are lazy, who do not work hard... Why don't you say that, Aśvadhājī Mahārāj? People without effort, who do not do work, who are lazy. People without effort, who cry upon seeing everything. Why will a car come to their house? Why will they build a house? Why did they install a motor, a television pole? Why did they install two motor-freezers in their house? Why did they install a television pole in their room? Why do they work together? They work day and night. But he cried and cried: "Why is my neighbor happy?" He cried after seeing all the effortless creatures. He does not get anything. He did not get anything. He cried and cried, and if he gets something, he will give it to someone. Even if he gets something, he will ruin the money very soon. To earn money is done with two things. One is with blessings. "My sight is wealth." If the grace of Gurudev comes to you, I don't know from where the wealth comes to you. And secondly, by doing puruṣārtha (righteous effort). I would like to speak a few minutes in Hindi, because there are so many of our local audience who do not understand English. There was a Mahārāj, Bābājī, in a small village. He had two small rooms, two or three big floors, and he made a little fence from thorns. If a disciple came to Gurujī, he would always stay in the service of Bābājī. He would come from the village, go home at 10 in the evening, or stay there. That is, whether someone came or not, he would always stay in the service of Bābājī. Gurujī would say: "Son, no one should be angry. You should not want Bābājī; you should want service." One day, that child—he was 20 to 30 years of age, he was a child—someone took him to a foreign country, maybe to Bangalore or Mumbai, somewhere. He goes far away, he suffers, but he gets something. He planted a chili tree, then picked it up and planted it in another place. And after a week, ten days, he planted it in another place again. See how well the chilies have grown. Now he went, did some work, then started his own business. It's been 10 years now. Bābājī has so many devotees, but he hasn't even written a postcard. People say: "Bābājī, he has cut off your head. He is a fake devotee, so why don't you remember him every day?" Gurujī says: "Son, it's okay. He comes and goes. He must be remembering. He must be doing it for sure. And I also remember him." What he did was, he ran four or five factories there. He became a millionaire. The world loves your body, not your skin. In Gujarati, it is said: "Nanāvalā nātha jī, ane bīna nānā ru nāthiyu." Poor Nātharām comes and says: "Sister, why are you sitting there?" And crores of people say: "Nāth jī, why are you sitting next to me? Come and sit next to me." "Nanāvalā nātha jī, ane bīnā nānā ru nāthiyu." Now he has become a servant. He wrote a postcard in the 11th year, saying: "I am very happy with your blessings, and I am always reminded of you. Please come here and give me darśan and improve my birth. I am sorry that I could not come here for so many days." He sent a telegram saying that he had made a reservation for a first-class train ticket in Dibba. He sent a postcard, and people were very happy. "Bābājī, you have sent a postcard for crores of rupees. If I had sent it, why would I have eaten it? It would have become a boundary wall. It would not have become a room or a kitchen." Bābājī said: "Do not make it. If it is made, it will be sold. If it comes, it will be sold. The king will be the minister. One person will sit on the throne, and the other person will sit on the chain." Bābājī took one of his disciples with him. He came to welcome the devotees. Forty to fifty people came with him. Gurujī saw that the path was different. They took him in the car. They saw the high-class bungalow in Bangalore. It was very big. It was in a good room. It was in a cool, air-conditioned room. They welcomed Bābājī very much. Now what happened is that Gurujī saw that my son has developed a lot. It was time for Āratī. A photo of Gurujī was taken, that Bābājī do āratī, here son do it. There was a servant there. He said: "Light the lamp, light the lamp." When the servant came, he lit the lamp like this, and the second lady also lit the lamp. No, that Bābājī's son is not there, whose father drank the servant's blood. I said: "Why did you have to make two bowls of food for your father? Why did you have to make two bowls of food for your father?" I said: "Gurujī, I have a doubt in my mind. What else can I do? Why did you have to make two bowls of food for your father?" Anyway, the Āratī was performed. "Gurujī, why did you have to make two bowls of food for your father? Because of one bowl of food, your father lost his life." I said: "Don't say that. Still, my father stayed for ten days." After the service, Gurujī said: "Now we will go." Bābājī said: "It will be good if you stay here. There is no one in the ashram, we will go." He said: "As per your order, I will take your ticket." He took the ticket for first class. He took the ticket; there was no one to sit, no one to sit on the bed. He made them sit in the train. Bābājī sat in the first-class seat. He said: "The one who is going to be on the train in five minutes, he will sit and greet Gurujī." Then the village head says: "No one is sitting outside, no one is sitting on the wall. Think in your mind." Then a cheque is given: twenty-one crore, twenty-one thousand, twenty-one lakh, twenty-one hundred, no, twenty-one rupees. Where is Bābājī? No one is there. Bābājī is not a flower; she is a pot. Mahārāj opened the cheque and saw that 11 crore, 11 lakhs, yes, 21 crore, 11 lakhs. He said: "Why did you write so much? I don't even know how to read. You have eaten my tongue with just one piece of cloth." He said: "Gurudev, if I didn't have two pieces of cloth like this, I wouldn't have been able to meet 21 crore people today." He said: "Satguru Devakī." That's why he said: "Purusharatī puruṣ ko durlabh na cīz koī, sulabh hai sabh kuch icchā kare soī. Purusharatī hīna prāṇī, aur sabh kuch dekhne roī, vah na koī ko na milegā, to bhī degā koī." Then what does he say? "Assalamu alaihi wa sallam Mahārāj, jo hai dev ke bharose, Bhairav jī, Bhāv jī, Rāmdev jī, Bhāv jī, Rāmdev jī, say at least do Qaum."