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Good morning to everybody, my dear ones, all dear ones around the world. Who is with us now through the webcast? Bless you all. Mantra. I am telling you in Hindi what Gurujī used to say. The mind is full of the vāsanās, desires. Many, many wishes. And that’s why the mind is struggling, and we have to struggle too. The mind is like a locomotive, and all the cabins have to follow because it is hung on the locomotive. Mantra is that which can liberate. That can purify the antahkaraṇa. Mantra. When our mind is troubled, then there is no smell. When our mind is completely satisfied, content, then the mind can help us, and the mind becomes our best friend. There is one story. Well, many stories are from old times. They talk about the kings. And there were a few kings. But nowadays we are all kings. And especially in India, we say, on the day of your wedding, you are the king. And in Nepal, when they have a wedding, they spend all the money, and they borrow the money. It takes them generations to pay back, but they play as a king on that day. So he is a king, and she is a queen. So, boys and girls, you are the king, but one day you will become king, okay? Marries. But those kings, they were not getting divorced. And be sure that you will not get divorced. Otherwise, in no life will you be king. No, in any lives you will be the king. The choice is yours, the suggestion is mine, and the decision is in the destiny. So that king had one very big horse stable, many horses, beautiful horses. It is said that the Puruṣa is only the horse. The male horse is known as a complete masculine. Even humans are not. The horse is a very special creature. Well, we are not talking about horses today. So, he had one horse which was beautiful and very nice. And the king had a wish to ride that horse. Yesterday we were talking about the elephant, and today about the horses. So the horse, no one could catch him. No one could come near him. Impossible to ride him, but the king would like to ride him. No one could sit on the back of that horse except the birds. But the king wishes very much to ride that horse whenever he wants. So he announced, "Is there any horse trainer, a master of horses, who can train my horse so that I can ride him safely and comfortably?" Many riders broke their bones. So one day, one rider came. And he said, "Yes, sir, your highness, allow me, permit me, I will train your horse." So the king said, "Okay, please, I will be very happy." Now, what is that heart’s master doing? He’s doing nothing. That is the first thing. And they always said, "What is he doing? He is doing nothing." How will he train the horse? But he said, "It’s my job. Let me do my techniques." What was he doing? Doing nothing. They thought he would run behind the horse, catch him, and beat the horse, and like this. He did nothing. He just walked behind wherever the horse was going. When the horse was eating grass, he sat nearby, somewhere 20 or 30 meters far. The horse went to the lake to drink water. He also went to the water. The horse was drinking water. He also drank the water from the lake. At that time, there was no pollution. You could drink water from any pond, any river, because at that time there was little human pollution. We create a lot of pollution. We create, use, and throw. We lost respect for the rivers, ponds, lakes, and oceans. To throw something dirty in the water, no matter where, is considered a sin. At that time, there were hardly any mosquitoes, and many, many diseases were not there. This is a pollution of the human mind. And we are all included. So when the horse was drinking water, the man also went and drank water. The horse was playing with his feet in the water, and this man was also washing his hands. The horse went away, and he also went away. The horse went near some place where there was sand, and the horse lay down and was rolling on his back. And that man also did Sarvahitāsana, rolling left and right. Day and night, he spent time near the horse for six months. One day, when the horse was going away, the man didn’t go with the horse. After 200-300 meters, the horse came back and was grazing there, where the man was sitting nearby. That was the first lesson. Second, after a few weeks, when the horse was grazing somewhere in the field, the man was sitting ten meters away, and then the man went 400 meters away and sat under a tree. And the horse went behind him and near the tree and was grazing there. Wherever man goes, the horse goes, and wherever the horse goes, the man goes. How nice. Second step. Then what man used to do, he used to take nice green grass from under some bushes, and he just put it somewhere near where the horse was grazing, and the horse went and ate that grass. So once he was taking grass. From nearby, from some bushes, a horse came near him and began to graze on that grass. So it means whenever he offers something, the horse used to come to the man. So that was the third step. I always give the chocolate prasāda, and my old junior comes all the time. Well, they became friends, the man and the horse. Man never forced that horse. Man never did anything that horse didn’t like. But now the horse begins to trust that man so much. And the best friend of his. Now, the fifth step. The horse always used to come near him where he was sitting, and men used to pet him, and massage him, and hold his neck, and so on. And the horse was very happy. Sometimes, when he used to massage the horse, he took his blanket and put it on the back of the horse. And the horse didn’t mind anything. Like this, slowly, slowly, he jumped on the back of the horse. To catch some good branches from the tree or some fruits to give to the horse. And so, whenever he sat on the back of the horse, the horse carried him somewhere to some nice green tree. Likewise, one day he put the saddle on the horse. And he began to ride, and the horse was enjoying. The man was enjoying, so it took him about one and a half years. Until that horse became so calm and began to trust the humans. And the horse could follow the instructions, whatever the man used to say. And when the horse didn’t like something, he didn’t do anything. Where he wanted to go, the horse, he let him go. And after one and a half years, he brought the horse to the king and said, "Here is your horse." And the king couldn’t believe that wild horse would never let anyone come near. And man said to the horse, "Now you have to follow the king. I will visit you every evening." So every evening he used to come to the horse. Then he said, "I will come every week." And the horse begins to trust the king, and the king could ride. That is our mind. In self-inquiry meditation of yoga and daily life, this technique is that you should treat your wild horse with great love. So mantra, man kī tṛpti keval mantra kī dvārā antakaraṇ kī śuddhi ho sakte hai. So, how can your mind be purified and become calm and satisfied with everyday practice? Just observe your thoughts. Let your mind go wherever it wants to go. But follow. Follow, be aware, be witness, and practice your mantra. So that mantra, which is now we are on the Upāṁśu, the third technique. Likhit mantra, Vekārī mantra, Upāṁśu mantra. In the home, in the place where you practice, energy is purifying. It is a jīs gharharī pūjā ho, in that house where the worship of God is there, that God comes from Satyaloka or from the Vaikuṇṭhaloka to accept the worship or the seva of the bhaktas. It is said that even God feels relaxed and happy when we do the pūjā. God has a lot of stress out of his creation, and he can blame no one. He is guilty himself. Written twice with double S, Selva Sult, the God. So when the bhaktas make the pūjās and ceremonies, then God is happy. His presence is there where the bhaktas are. Nārada asked God Viṣṇu, "Where are you mostly, my lord? In Vekuṇḍ or in the heart of the yogīs? Or where?" Bhagavān said, "I am not living in Veṅkuṇḍa. Nor in the hearts of the yogīs. O Nārada, I am there where my bhaktas sing my glory. I am their hearts. I am with them." So when you change prayer, when you do your worships, when you change your mantras, without ambitions, without asking too much of God to do something for you. Otherwise, many people come to the altar, and even they didn’t make complete praṇām and say, "Mahāprabhujī, please, Please, Mahāprabhujī, help me, help my daughter to get a good job. Help my son to pass the examination. Yeah, yes, please, Mahāprabhujī, I have pain here in the back. Can you help?" So Mahāprabhujī said, "First complete your praṇām. Do some seva, and then ask me something. All the times you are asking and asking, then Mahāprabhujī said, 'I go away.'" Don’t ask too much. Therefore Mahāprabhujī has one picture with this mudrā like this. This means don’t ask me anything. If you ask me, it means I don’t know. I know what you need. I know what problem you have. So there is no need to ask, no need to speak, and no need to answer. Just do your duty, bhakti practice. But it is said that mostly people who follow the spiritual path have problems. And that’s very good. It is said in the life story of God Kṛṣṇa, after the Mahābhārata, when the Pāṇḍavas got back their kingdom Hastināpur, Bhagavān Kṛṣṇa decided to go to Dvārikā. And before going to Dvārikā, Bhagavān Kṛṣṇa wanted to say goodbye to Kuntī. He said to everybody, then he went to Kunti, the mother of Arjuna, and said, "Kunti, now my time is finished here. I did my duty for what I incarnated, or for what I came here. Take care." And have a nice time. Yes, Kuntī, have you any wish? Before I go, Kuntī was sitting and doing her mantra. She said, "Yes, Krishna. If you want to give me a blessing, then I have one wish for the sake of my bhaktas, your bhaktas." He said, "Yes, which wish do you have, Kuntī? Give a lot of troubles to those who are your bhaktas. And those who don’t believe in God at all and spirituality, give them a good life." That’s why in this Kali Yuga there are fewer bhaktas. Less bhaktas? Krishna was surprised. How could Kunti wish such things to bhaktas? Krishna said, "Kunti, I think you are nervous. And you said something opposite." She said, "No, no, Krishna. I know very well what I wish and what I said." Then Kṛṣṇa said, "Repeat once more." Krishna, you know, why should I repeat again? Krishna said, you know, you have to see. I know what is behind your wish. But I want to hear from your mouth, that becomes evidence, and evidence will never die. And that evidence is still today, that I am repeating the same thing. Otherwise, we would not hear that dialogue between Kuntī and Kṛṣṇa. Yes, Kṛṣṇa. Trouble to the astic, and good, happy situation, life to the nastic. Trouble to the bhaktas, and good times for those who are not bhaktas. Again, Krishna said, "Do you think, Kunti, I do this to my devotees?" She said, "No, I don’t think so. You asked me, and now is your answer. I think I did my best for your bhaktas." Krishna said, "OK, then explain to me before I will say 'Tathāstu,' before I will say, 'Bless you.'" Certain things don’t come back, like a bullet from a gun. The soul from the body, and the word which is gone out of your mouth. So before I bless you, the blessing and the curse, they are two things very, very intensive. Pāp and puṇyā, the good things and bad things. Puṇyātmā, the pure soul. Pāpātmā, a sinner. And blessing and curse. It is a big subject. It has to be explained, and it can take weeks long. Āśīrvāda kyā hai? Abhisrāb kya hai? Puṇya kya hai, aur pāpa kya hai? These are four things, they are very important things. And because those people don’t know this, that’s why they are always talking nonsense things and doing nonsense things. Don’t be afraid of anyone or anything. But be afraid and careful of your karma. Pāpa, puṇya, and blessings and curses. Between these is the karmic activity. That’s the main thing. There are four ways to do the karma. Through body, through mind, through words and through your social position. If you utilize this, then do good. If you can’t do good, then at least don’t use them. O Kunti, why? Why? Many times some bhaktas ask me, "I don’t understand, why Swamiji?" Why? I said, "Goodbye. If you don’t understand, you will understand sometimes in other lokas. The fourteen lokas, seven upwards and seven down." So when you ask too much, "Why, why?" then you will go down. Our duty is to accept it. The answer will come. But they have learned from Krishna, because Krishna is why, Kunti? Krishna was sweating, sweating. Kunti said, "You are nervous, my dear Kṛṣṇa." He said, "Yes, I had hard work in this life. I want to go for holidays to where? Dvārikā." Can you imagine how hard Krishna’s life was? Very hard. Which God didn’t have a hard life? If you have no hard life, you are not a God. Shiva, Brahma, Vishnu, even the Brahmā did not know what to do. Shiva also had to escape from the Rakṣasas, his own disciples. So Kuntī said, "Okay, I will tell you why." Kuntī said, O Krishna, I throw a big rock on those happiness which let disappear thy name from the heart. Then you are very happy and have a lot of money and high positions. Then you go to somewhere and drink and eat. And celebrate and dance, and you forget God. You didn’t invite God for that party, what they call high society. That’s not high society, that’s high, high, high society. High means suffering. They are suffering in the māyā. They are doing prayers only socially. Throw the big rock on that happiness which lets disappear the name of God from the heart. And my adoration to those troubles which every second remind Thy name, O Lord. So when we have a lot of pain, many, many troubles, you are not thinking of the party, but you are thinking... Oh God, oh merciful Maria, oh Jesus, oh God, oh God. When will the doctor come? When will the doctor come? Troubles. We humans wake up when we have troubles. Therefore, Balihari, I adore, I surrender to those troubles which will remind me of Thy name every second. O Lord Kṛṣṇa, my request, decision is yours. Krishna said, "Such situations I have had many in my life. Such a situation. Since my birth till today, but Kunti, I agree with you. Further, you can read this in the 12th chapter of the Bhagavad Gītā." So when the trouble comes, then be happy and ready, for now you are near to God. But I would have said Krishna is different. Please, Krishna, let bhakti and happiness be together. But I think Kuntī was wiser than me. That’s why chanting prayers, bhajans, kīrtans, mantras—that creates the presence of God. When we pray, we have consultation with Him. When we repeat mantra and meditate, then we are sitting on the lap of God. He becomes our divine mother and divine father. So this wild horse, our mind, as long as it’s struggling towards materialism, it will become more and more crazy, angry, jealous, hateful. Greed, etc. These qualities awaken, and that anger, jealousy, and hate do not see even one’s own people. Ready to destroy everyone. Therefore, when there is bhakti and the mind is directed to your heart, surrender to God, then you become the friend of all. Therefore, it is said, "You do just your duty. Fruits will go to God." This is the teaching of the Bhagavad Gītā. You just fulfill your duty, and the fruits of that work will be brought by God. Upāṁśa mantra is going within our cidākāśa. You repeat your mantra, your tongue and lips are moving, but the sound doesn’t come. So leaves are moving, "Om, om, om, Rām, Rām." That’s why, thanks to God, that God’s name is very little, not very long: "Rām, Rām, Rām." Very short, very good. Krishna, Krishna, Krishna. Very short, very short, Guru. If it’s a long, long name, then we will become tired. Upāṁsa mantra gives you the time for the external world to work, do your duty, and at the same time keeps you awakened towards God and spirituality. Heart may come, muck may come. In your hands you have the work, and in your mouth you have the name of God. You work with your hands. You work with your intellect. But your tongue is constantly repeating the name of God. But there are some people called Mukme, Ram, Bagelme, Sury. Outside, they are behaving like they are spiritual, but under the armpit, they have a knife. And many are they who play like a spiritual and the best, but inside they have a knife of their anger and hate. But we should have, we should work and repeat the name of God. No. One prohibits you to repeat the name of God inside. Then you will see at your workplace, you will create a very beautiful harmony. The light is light. Darkness is darkness. If you have good cardamom in your mouth, it smells good. As long as you chew cardamom, it will always have a good smell. But if you chew the chewing gum, it will have a little time of good smell, then it begins to stink. The good quality food, organic food, as much as you chew, develops a good taste in the mouth. And this fast food, from white flowers and so on, if you chew long, you will feel vomiting. So that’s why it’s called fast food, quickly let it go in. Eat healthy, work healthy, think healthy, behave healthy, and live your life very healthy and happy. Mantra. Mantra. That time, this wild horse will become thy best friend. And at that time, in your heart, will develop dayā—mercy, the kindness. Small children make mistakes, but in the heart of the parents, there is always love. And not only the parents, we also, because the children are so pure, so we have to become the children of God in that pure way. But the children need the finger of the parents to hold and walk. Until they learn walking and running. So we are the children of God, we need that strength again to create the spirituality. So from Nitya and Nimit Avatāra, in this Kali Yuga, it’s very important. So it is the Satguru Deva whose finger we can hold. What does that mean? We trust, we believe, we follow, and we practice. So, it was yesterday I promised you to translate one bhajan, and it is said, "Ram, Krishna, Kshan, Kshan, who is greater than God, Rama and Krishna?" Rāma, Kṛṣṇa, Kṣaṇa, Kṣaṇa, but they also had a guru. You know the Guru Bhakti of Kṛṣṇa? It is indescribable. And you know the Guru Bhakti of Rāma? Till the last days of his life, he followed the words of his master. The Guru was Sītā. They are the Lord of all three worlds. But they are in the service of the Gurudev. In this Kali Yuga, people don’t understand, and that’s why they are suffering. The living spirituality is there where the guidance of the master is. And the dead spirituality is that where there is no guidance of Sadguru. That’s why it is said, "Guru Brahmā, Guru Viṣṇu, Guru Devo Maheśvara, Guru Sākṣāt Parabrahma, Tasmai Śrī Guruve Namah." You know this mantra very well. Our Bhagavān Dīp Nārāyaṇ Mahāprabhujī, you know about Mahāprabhujī a lot. Incarnation. Nothing was impossible for Mahāprabhujī. Having everything, but still leading life very poor. In Jodhpur, there was one great saint. His name was Achal Rāmjī. He passed away about 60–70 years ago. And in one of his bhajans, he said, The treasurer of the gods, Kubera, he is in service to that Satguru. Like Mahāprabhujī, Kubera, the treasurer of the gods, he asked Mahāprabhujī, "What can I give you?" But he doesn’t care. Kubera, the treasurer of the gods, he still lives from begging. The good bhikṣā. What a carelessness of that saint. That sweet is the real sweet which gives us immortality. And it turns away all our mind from the desires. You know, the sour, the lemon can spoil the milk, and that is called the knowledge. But though Mahāprabhujī... And we know about Devapurījī also. When Devapurījī went to mahāsamādhi, about 3:30, between 3:30 and 4:30 in the morning in Kailāś Āśram, Mahāprabhujī was in his Kaṭṭu Āśram. The distance is approximately 150 kilometers. But immediately Mahāprabhujī knew that now Devapurījī went to the Śhivaloka. Guru is Guru. Even Krishna, Rāma, or anyone, they need the presence of the guru. Parents are parents. It doesn’t matter how they are. On the day when your father or mother will die, then you will realize that in this world you have only one mother who gave you birth. And only that one father. We have many mothers, all are the mothers. But that mother which carried you in her body for nine months. Mother says to child, "My son, my child, my daughter, where you were born, I was with you." And as a mother, I can only wish one thing. No money, no comfort, no material, nothing. Only when I pass away from this body, you should be with me. In the Śāstra it says, first God is mother, and so on. So Mahāprabhujī felt that it was devotion and sadness. Yes, God can be sad too. God can be angry too, because love may be called love, but it’s attachment. Always we are hanging on something; we are connected to something. So when Mahāprabhu Deva Puruṣa left his body immediately, Mahāprabhujī knew, and he began to sing one bhajan. Spontaneously, Gurujī and Mahāprabhujī could write bhajans perfectly. It didn’t take them long. We will take one month, two months, then again correction, and then again, "Swāmījī, can you help me if this is good?" Because our Anāhata Chakra is still not completely opened. This bhajan is in the book of Mahāprabhujī’s Padābhirāṇī. There are many different kinds of fires. The fire which we see with our eyes, the fire where the dead body is burned, the crematorium, we call it chitāgni. And when we see some chitta agni, we bow down. Because finally, one day, we have to be there. Havana agni, the fire where we make havan or yajña, we also bow down to that. Also, the Deepak Jyotī on the altar. This is a holy fire. Fire is holy in any form. We always adore. But even it is holy, and it comes to some different relation. Then what happens to that fire? This holy fire, when you light your cigarette. How selfish you are. You give the kiss or the pūṣā to that fire. And when it’s burned enough, what happens to that fire? You put down on the ground, throw down, and go with your soot on it. When you throw your cigarette down, you don’t say it like this. Often, you put it like this under her sūtra. Because Kushaṅga, that holy fire comes to a different situation. That situation will be like that. Kushanga will be jāṭharāgni, the digestive fire. Time of the creation on this planet, yugas and yugas, the cosmic parliament were discussing, "We want to create a sustainable, sustainable planet that it goes by itself, everyone takes care by self." Everyone has to come to this planet to get a new birth. If they will be only born and will not die, what will happen? So Yamarāja came. Yamarāja also has an upper house seat. Opposite to the Dharmarāja, Dharmarāja, Yamarāja, Kubera, all are there. So Yamarāja said, "Death." But how will they die? And how will they survive first when they are born? Nobody will work. Everyone is lying somewhere, like rocks. Agnidev came. Agnidev said, "I will go. Fire." What does that mean? I will enter into the stomach of the creatures. And what does that mean? They will feel inside fire, hunger. And what will they do? They will eat. What will they eat? Then Yama told the king, "What to do?" Yamarāja said, "Jīva jīva bhakṣyate," life will eat life. Then Dharamarāja said, "Oh, that’s cruel." He said, "That’s why. Again they will come." That’s a sustainable circle. It will come again and again. So jāṭharāgni in the stomach is holy. That’s why in the 15th chapter of the Bhagavad Gītā, it is said, "This fire is Brahman, whose offering is Brahman. What will be offered is Brahman." And who will accept is a Brahman? Everything is in one. But we don’t understand. There is a problem. Ne rozumí. That is a problem. If you understand, No more problem. Great Saint Kabīr Dās said, "Chambde kā bachrā, Chambde kā bachrā, Or chambde kī gāy, Or chambdā hī dohne vālā, Or chambdā hī pījāy. Chambde kā bachrā ek khal." Is out of the skin? The cow baby? What is that skin? Hout, Dr. Shanti. Yeah, she does all kinds of haṭha, karaṇīs, cakras, flesh haṭha, okay? Chamde kā basrā and chamde kī gāy also, cow is also out of the leather. And chāmdāī dene vālā, also who is milking, is also skin. And what happens? And also, it is the skin that is drinking. Everything is running in cycles. Therefore, we have to understand. Jatāgni, the justifier. Krodhāgni, that is stronger than jatāgni. Krodhāgni is an atom bomb. The fire, krodha, is the biggest fire. Where there is krodha, there is ignorance. You don’t see anything. Krodha Agni. Then comes Kāma Agni, the fire of the desires. Yes. Then comes Jñāna Agni, the fire of wisdom. Jñāna Agni, Yoga Agni, Karma Dagdhani. The fire of yoga, which will burn all the seeds of the karmas. Dāvā agni, that is the fire in the cold. When it is very cold, all leaves and vegetation will burn. Lava agni, the volcano, that is anger again, connected to your anger. And then comes viraha agni, the viraha, devotion, longing for God. Mirabaiji said in her bhajan, All her bhajan is out of viraha, longing for God. Divashana bhuka, she said, "Daytime, I’m not hungry." Or, in the night I can’t sleep. My bed is like a needle bed. I can’t sleep, I can’t eat, I can’t think. Oh Lord, only you and you. Out of my vairāgya pain, I am like a leaf of the tree in autumn. Na jeseň. So all kinds of agni are intensive. There are many other agnīs, but I will not take your time. And so, pada virahani bhajans. So, pada means you can say the poems or the songs, bhajans, and this is written by Mahāprabhujī out of his viraha devotion to Devapurījī. Translation will be this evening, and Mahāprabhujī said. When Devapurījī went to Śivaloka, Satguru kāin bhī sarīyāsā mahārā jag dhariyā, aṭhaṅg jal bhariyā, adhā bīca cal rahī jād, Paramguru kaibhī saryāsāmā, ajayantar jamī kaibhī mainahī jānu. Aap sab jaano, sun li jo gareeb niwa, main nahi jaano. Aap sab jaano, sun li jo gareeb niwa, karuna ni daan daya loo deewa. Karuna nidhar rakhali, jo bhaktan ki laj rakhali. Jo bhaktan ki laj jay, satt guru kai bhi sari asama jay. Antar jami kai bhi sari jagadriyavathang jal bhariya jad vichachal rahi ja. Jayadvar jamikai in bhi sarya samah. Āj sattguru apabhinā prabhu kisko pukāru āvelā he? Ā, apabhinā prabhu kisko pukāru āvelā he? Ā. Pāmi dīpa ki yahi binati, Prabhu dīpa ki āi he binati. Sunali jo alakayava, sunali jo alakayava. A guru kaimbe sari asamahantar, jami kaimbe sari asamahantar. Jag dhariyav athang jalvariyo, jag yada vicha chal rahi naavaya, yada vicha chal rahi jaa. Tu kaimvī saryasāma jayantar jāmī kaimvī sasāma...