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Oṁ Sukharam Kevalaṁ Jñānaṁ, Oratiṁ Dvandatītaṁ Gagana Sadṛśaṁ, Tasmāsyādi Lakṣaṁ Ekaṁ Nityaṁ Vimalāchalaṁ Sarvadhi Sākṣibhūtaṁ Bhāvatītaṁ Trigunarahitaṁ Satgurutvaṁ Namāmyaham. Oṁ Śāntiḥ Śāntiḥ Śāntiḥ. Salutations to the Divine Light, Lord of our hearts, omniscient and omnipresent. In his divine presence, very good evening, dear brothers and sisters, spiritual seekers and practitioners of yoga and other spiritual paths around the world. Welcome, you all. This evening’s subject is inner development, which means spirituality, confidence, faith, and self-realization. The subject is very good, sounds very good, speaking is also very good, and listening is also very good. But to realize is also best, supreme, but hard. Yoga is one of the most ancient, or the first. Often people ask the question, what is yoga? So here is just a glimpse. The universe, or the space that we see, is endless. We don’t know where the beginning is and where the end is. Ananta Brahmāṇḍa, endless universe. Śāstra says there are thousands of sun systems. Within this one space are millions of solar systems; they are within space, not space within them. So first is the space, which is called Ākāśa. After that comes consciousness, what we call cosmic consciousness. Not a conscious cosmos, but cosmic consciousness. That means that what we call God, truth, light, consciousness, all is within the space. The space, we can say, is the body of the mother. And in her body, in her womb, is Hiraṇyagarbha, the golden embryo, the cosmic consciousness. And there is a third one, that’s called Śakti, energy. These three are eternal, everlasting, pure, and indestructible. But all these three are not visible. Between these three, one is the mighty one. Without that, nothing can happen, and that’s called energy or Śakti. The space and consciousness are balanced, harmonized, and united by this one power. That is what Bhagavān Kṛṣṇa tells Arjuna: "Time to time I manifest it myself by my yoga māyā, yoga śakti." Even the incarnation, or anyone, even you, incarnated here. Incarnation is from the spiritual world, and birth is from the normal world. You can’t come here without that power, that energy, the Śakti. Now, therefore, what is harmonizing, balancing, and then uniting in oneness? That is yoga, from duality to non-duality. So the reality is this: there should not be duality. As souls, we are many here, but as ātmā, we are only one. Jise śāstra kāṭe na agni jalāve, bujhāve na pānī na mṛtyu mitāve. No weapons can destroy it, no elements can destroy it; fire cannot burn it, and death cannot take it away. That is your inner self. And jīvātmā, the soul, is not the ātmā. The soul, ātmā, and ātmaka misraṇ—it is a reflection of the Self, the Brahman, into your phenomenon where the soul is created. And the soul is the bundle of actions and reactions. This soul has to merge into the cosmic Self, but the soul cannot go out. The soul has its destiny. The action is in your hands, and you can decide. You can decide about your actions, your karma. But you cannot decide for the fruits. You cannot decide the result. The result will be given by someone that’s called Dharmarāja, or the justice, the justice of the karma, who will give the judgment, and his judgment becomes our destiny. And destiny is a mighty one. Destiny will lead us in that direction. We cannot go against it. There is only one way: to follow the instructions of the self-realized masters and change the direction. If you don’t change the direction, you go in the wrong direction, then you will be punished. A traffic police standing there gives the indication, "Go this side," but you go the other side. They will stop you and give you the ticket. Yes? It is the same thing, same principles. So, at that time, it is said that in that divine consciousness, Ekohaṁ bahu syāme—I am one who is the highest, the supreme. But he has no wish, no desire, nothing. What we call the will of God. Does God have a will? Does He have a desire? No and yes. These are the ages which are changing: Satya-Yuga, Dvāpara-Yuga, Tretā-Yuga, Kali-Yuga, Yugas, Manvantaras, Kalpas, millions, billions, trillions of years. This self, ātmā, and the jīvātmā, your individual soul, from many, many ages, fluttering on the waves of time through space, never knows where: darkness and light, happiness and unhappiness, suffering or pleasure. And from time to time, manifesting on some planets. And now, in this yuga, in this creation, one planet is created: the living planet. And this living planet, what we call, is called a mortal world, not an immortal world. Who came here will go. Who will come here is attached, bound to this planet. And then you have to return back, moha, attachment. Eko’haṁ bahusyāmi. But how? How did the creation begin? The consciousness has no desires, and matter can’t do anything. How did the creation begin? Therefore, in between was Icchā-śakti, Īśpūrṇa, what we call the divine will. And how was that? It is said in the Vedas, Nāda-rūpa-parabrahma. If you want to know the form of God, Parabrahma, how does he look? We call him, maybe it is a sea. But we are making now, we are not coming to this conflict. So it is nāda-rūpa-parabrahma; if you want to know the form of God, it is a sound, a resonance. And first resonance in śūnyaka, there was no motion at all, void, dark, blue, space, nothing, no sun, no moon, no planets, no nothing, no elements, only one. And there the nāda, that’s called Aum. Aum. Akāra, ukāra, makāra. These three letters. A-U-M. Aum. And through the vibration, the waves of this resonance of that sound which begins the creation, the elements, the fire, the water, the air, and the earth. And there it is, a chaurāsī lakṣa jīva jol, 8.4 million different kinds of creatures are created on this earth. Divided into three categories: jalchar, thalchar, and nabchar—creatures in the water, on the earth, and in the air. All they are the light of the one Brahman, and that is thyself, that is myself. Now, between you and me, there is no difference. Only the difference is our body, our thinking, and our soul. For example, where we are sitting now here, some years, some hundred years before, there was nothing, only the space. Someone came and occupied the land. Someone came and began to farm. Another one came, then divided my kingdom, their kingdom, this. Another one came and sold again. Now, the agricultural land you converted into residential. Now you made a building. Now you bought a space, which is maybe 2,000 square meters or like 20,000 square meters. And now, your space sold it. And you bought it, 100 square meters or 300 square feet. Now the space has become 300 square feet. And now you build it here: one yoga room, reception hall, bathroom, this, that. Now it’s only one field, and now it’s a yoga room, the office, the kitchen, the bathroom. Similarly, this is ignorance, and this ignorance is not forever lasting. So we divide it out of our ignorance, and so, but this is unreality; it’s not a reality. So the body is not a reality. One day the body will also go. Emotion, intellect, body, mind, consciousness, unconscious, subconscious, conscious, higher conscious, and superconsciousness. And that is the science of yoga which is declaring, and those who practice real yoga, they will be able to achieve this, others not. Out of these 8.4 million different creatures, one is the human. But don’t think that we are the best ones. No, not in this way. Humans should not make differences, no discrimination towards humans and animals. God sent humans as protectors, not as distractors. Love them, feed them, care about them, don’t eat them. Though it is said, "Jīva jīva bhakṣate," life will eat life, but not the human. Why? Because God gave the human trust. There is one story about Jesus. You know, not all had an easy life. All holy saints didn’t have an easy life, and Jesus was crying. And he said, "Father, why me? Why don’t you take him or her?" Why me? So he said, "My son, I trust in you that you will do what I say and you will follow." That means all other creatures and one human. And God gave His trust to him and her to love His creation. And so humans got a most powerful tool, and that’s called intellect. That intellect which humans have, animals do not have. They do have a little, you know. It’s a very good place where you are sitting. One side is a yoga center; we are teaching here also inner development. This is also a school, and this side is a dog training school. The combination is very good. Now, it means you can tell the dog, you cannot tell the dog doesn’t have intellect. The dog has got intellect, but limited. And human’s intellect can be trained limitlessly. But again, it is said you need the master, you need the guru. In English, it is a master; in Hindi, it is a guru. Guru means darkness; guru means light. The person who leads you from the darkness of ignorance to the light of knowledge, that is a guru, a master. So also, the dog trainer is called the master, teacher, also driver. So there are many different kinds of masters. Without the master guru tattva, you cannot come forward at all. If the guru tattva were to stop, the entire America would be paralyzed completely. No school, no medical training, no hospital, no doctors, no surgeons, Hari Om, no driver’s license, nothing. So guru means the one who teaches us, who gives us something. So human intellect needs education. Which kind of education? There are two kinds of education. One is education, what we call here, for our profession, to earn our bread and butter. That’s called aparā vidyā, aparā knowledge, which we learn as a profession and we are doing. But this is not the answer for the complete or fulfillment of human life for what is given. Then it is called parāvidyā, where there is the science, the knowledge of the ātmā, paramātmā, Brahman, and so on. And that kind of knowledge makes a human divine, the master, the God, but that you need to develop, to meditate, to concentrate, and to follow the principles, the disciplines. So God gave you and me equally. I am just like you, sitting just here. You have blue jeans, and I have orange, not jeans but an orange lungī or dhotī. But there is something different in my mental waves, in my brain waves, and in my heart—that development which I got through my Master’s blessings. Yoga practice, we are coming. I don’t want to talk too long. It is said the human body is very valuable. The human body is the diamond which is beyond our price, but this will not be given to us again and again. Maybe it is only a chance. This human life is also limited by time. So time will wait for no one, and karma will not leave anyone free. And before you speak or decide something, you should know. Do you know? Otherwise, who are you to judge someone? That will, karma, attack us back again. Therefore, karma means the action. Where there is action, there is a reaction. And where there is a reaction, there is again action, and then again reaction, action, reaction. We have now this bundle, rolling all the time, rolling like a snowball getting bigger and bigger and bigger. When you roll a little ball on the snow, or your car will, all the time rolling. So we are rolling in the karma and in our actions. How will we come out? That’s called liberation, blessings. So, asanas and pranayamas and relaxation and concentration and meditation, what you are doing is said by great saints to keep your body relaxed, harmonious, healthy, so that your lifespan can be longer. You can prolong your life through the right way of living. Right eating, limited eating. Someone said, "We eat for living." We are not living for eating. And those who are living for eating, their form of the body is different from those who are eating for living. So, who is living for eating has a short life and many, many illnesses. And who is eating only for living is healthy and has a good consciousness and so on. So the science of yoga is a blessing of Bhagavān Śiva, Svayaṁbhū. He is the creator who gave the message, and now many people are practicing yoga. There are many schools, but I don’t know in which direction they want to lead the people: ten days practicing, one week practicing yoga, buying a yoga book. And becomes a yoga teacher and begins to teach, and someone called this yoga. Someone called this yoga. I was in San Francisco, and someone said, "Can you tell us something about wine yoga?" So I said, "What? Wine yoga?" I said, "What means the wine yoga?" You don’t know. When you come to a yoga class, someone is waiting, like at an aeroplane or at a party. You come, and someone is coming with a tray of glasses of wine. So you come, have a little drink, and you come and relax. Oh, you feel you drink wine, you feel divine. I said, I don’t know that wine which makes you divine. And now they make a yoga called the savana yoga, sitting in the savana. I don’t know what they are doing there. So many, many, but real yoga is classical yoga, authentic, ancient literature, and from the first hand, and it is very simple, very slow, and perfect. In yoga, there is no competition and no challenge. The great one will never say, "I am the great one." Similarly, like a diamond will not tell, "I am a diamond, my price is this and this, come buy me." No, we will say, "Oh, this diamond must be very expensive." So those who say, "Come to my yoga, this is the best one, this is..." There is something wrong. That is more commercial, okay? And we have more yoga, what Indian masters give messages and teach and are teaching, not because of the money, not because of having many disciples, but to lead the people towards the inner ātmā. Then, when you come to know and practice, inner confidence awakens. We must have confidence, but first, confidence in oneself. If you don’t have confidence in yourself, you cannot have confidence in anyone. And when you don’t have confidence in anyone, you don’t have confidence in God. And there are times when some hard life, hard situations come. That’s only because maybe our destiny wants to test us. How strong our willpower is to come through. When some difficulties come, then be happy. You know why? Because now, after this, will come the good things, happiness. But when you are overjoyed, then be prepared. Suddenly, one day the sadness will come. But Bhagavān Kṛṣṇa said, "Who stays above this will always be in ānanda and peace." So, inner confidence, inner development, to overcome our ignorance, to know: ko’haṁ, katham idaṁ jātam, ko vā kathasya vidyate? Who am I? Who am I? This is my body. This is my blood. These are my thoughts. This, this. From where do I come? Not from the street where you are coming now. No. Do you know where you came from in your past life here? Maybe you don’t like some country. You said, "I hate that country." But in a past life, you were there, and your parents are still there. When you know that your parent is there, you will say, "Oh, I love my country." My parents are there. See, ignorance. So, from where did we come in? Why did God send us here as a human? And what am I doing now? And do we know where we will go from here? Did you make a reservation? Did you send an SMS there? Your arrival? Nobody. Death is something like you jump into nothingness. You jump in nothingness. Only space up and down, without any direction, no solid ground, and no one is going with you hand in hand. Only the destiny of being will lead you in that direction. And that is our good deeds, our kindness, our spiritual practice, our prayers, our mantras. So, we should have continuous progress and development, 24 hours. That’s why I call it yoga in daily life. And that progresses through the guru mantra. Mantra is like a seed of a tree, a huge big banyan tree. It has a very small seed, but the seed carries everything. The whole tree is hidden in this. Similarly, the universal knowledge and the reality are in that seed mantra which your master will give you. Practice. If you have doubt, you are out, without any delay. The doubt is like a crack on a beautiful building. Doubt is a lemon in the milk. That’s it. So it is said in one little poem, very nice: A pot made out of brass has a beautiful resonance. It’s not brass, but this is glass. Beautiful resonance. But when this glass has a little crack, then there will be no resonance. Because it’s a crack now. Now we repair the crack, okay? Hocus pocus. Now it will be... Oh! So it is said, "Kāṁsī phūṭī jhaṅkār kahā gayī?" When the crack is there in the brass bale or pot, where has the resonance disappeared? Doodh phaṭā kahā gayā ghṛta, when milk is spoiled, when you put the lemon inside, milk becomes sour, you can’t gain any more butter. Yes, you can make paneer, very nice paneer, also good, but no butter. The flame you blow out or blow off, now where is the flame gone? Windows were closed, doors were closed, everything was closed, where the flame disappeared. And similarly, if your mind has a doubt, a crack of the doubt, where love disappeared, you never know. Husband and wife are living together like neighbors. Parents and children, they are living something like strangers. Children don’t follow their parents because the inner feeling is gone. Similarly, when you have a doubt in your mantra, in your spiritual path, you lose your spirituality. So, bīja-mantra, mantra, guru-mantra, and you get mantra from that master, that guru, on whom you have confidence or devotion. That is the beauty of the Sanātana Dharma. Sanatana Dharma will not tell you to follow only this religion or that religion, or me and not them. No. Where you feel oneness, happiness, confidence, love, spirituality, then look, take the mantra. The inner development will then begin. Mantra is a seed which your Master will plant in your heart, and now it is your duty to take care of it, to cultivate it. There are many, many bugs that can come and destroy this little, gentle plant. There can grow many other weeds around this, or it will be thirsty, with no water. You have to give everyday water, which the Master gave you, to the seed inside. What kind of water? Bhakti, devotion, love. And you have to have very nice sunlight. How? The blessing, the wisdom. Saint Guru Nānak said: The thousands of moons and suns can rise. But they all cannot enlighten your heart. Your heart is in darkness without Gurudev. It doesn’t matter if you believe or not. Belief doesn’t change reality. Maybe someone said, "I believe tomorrow the sun will not rise anymore." Okay, you can believe. At 6 o’clock in the morning, I will wake you up and say, "Look, I was sure that the sun will not rise," but the sun will rise. So, believe or not believe does not change the reality. We should know reality. Through the practice, therefore, it is said, the tons of theory, the tons of theory, is nothing compared with the grain of the practice. So, my dear, practice. Wish you all the best. God bless you. And I do hope that you will practice more spirituality, spiritual practices here. And our sister, Kṛpā Devī, she is a great teacher and she is an artist. She is talented. You know, she is making a pot from the clay. Oh, but you know, we admire a pot. Can I have anything you made? Anything, any pot, glass, cup, bowl? Very good, thank you. Now, beautiful ping pong, yes. So, one day. His Holiness is here, so he will speak, but I will take your five minutes more one day. This clay was somewhere in the forest, in the grass, in the pond somewhere, and many, many dirt came in, and this and from. That dirt and salt, and this became the clay. No one dared to go because you would stick in, and it dried, and now the master bought it, took it. It was dirt, clay. People said, "My God, what is she carrying, earth?" And now she came and sucked in the water and began to squeeze. And one saint went by, and the saint was sorry. "My God, what is she doing, squeezing this earth?" And this earth, the clay was talking. The clay didn’t feel pleasant. Will you feel pleasant if someone begins to squeeze you? No, we don’t want that. So one saint was looking, and the saint could feel the love of the earth, anything. He said, "This clay tells the potter, what are you torturing me?" Earth said, "The day will come, I will torture you in Me." You know how? When we die, they will put us in the grave. And then Earth will say, "Now is my chance." Okay. Now she brought the pot. It was that clay people didn’t like. And when the leg or shoes were, they were cleaning and cleaning. Now, the hands of the master are developing this clay, and with which hands, very gentle, very gentle, the disc is going like this. After cutting with the thread and taking it away from the disc, it dries in the sun for just half an hour or one hour. And then what the master does is, all the time now, I don’t know, maybe different techniques, takes a very nice cotton sponge, like you know the ladies have the powdery sponge, and holds with the sponge like this, inside and outside. A wooden plate and beating outside, it beating, but inside is supporting that my pot will not crack. So, the master is that one: outside is angry and strict with you, but inside, in his heart, he’s supporting you, like that potter. Because I want my pot to be nice, dry, and have a good shape. My disciple will be the best and good. All people will admire. Every master wishes that his disciple will be higher than him. Every parent wishes that their children will have a high position and better education than they have. Now, this pot is made very nicely, so this is a masterwork. And so, we also have to go through the trainings. So, we are this pot, and our dear Kṛpā Devī is a master. So, if she is strict, don’t be angry. You can phone me; I will give the answer. And you know what answer I will give you? Listen to the DVD that we record here this day. They will give it to you. So life is not so easy, and life is beautiful. Human life is the greatest to give love to all creatures, all humans, and to realize God in our heart. With this, my dear sisters and brothers, I would like to introduce His Holiness, Mahāmaṇḍaleśvarjī, Harichandrapurījī Mahārāj, Śivaśakti Pīṭha, temple here, a few kilometers from here, and Swāmījī is already 30 years here in the USA. He has ashrams in India also, and did great social work, and is doing now also great social work, because for the children, especially those who have a different culture, and he has a different culture, for those children it is a difficult life to live in two cultures. Also, for the parents, it is difficult. So Swamiji is guiding them, and we are very happy and lucky ones that His Holiness found the time to come to our ashram and bless the ashram, and he’s from the same akhāḍā, Mahāmaṇḍaleśvarjī. So, Kṛpādevī, we welcome His Holiness. Yes, Mālā, yes. No, no. Thank you. So we welcome you, Your Holiness, and I think they will appreciate it if you give some blessings. Mic, they will follow you? No, no, no. You can put it a little this side, so it’s here in the middle. Dono kā hogā. Not so far to my one knee. Namaḥ ne puruṣāya śāstrī śāstrī. Śrīmad Paramahaṁsa Parivrājikā Ācārya. Kṣatriya Brahmaniṣṭha Trikhaḍāra Svāmī Śrī Mahiśvarānandajī Mahārāj. Kṛpādi and all duties. Arśaṅka and Dīldaṁba Bhagavatī Dūdā, bless everyone. God Śiva is Yogeśvara, the lord of the yogīs, Mahāśivayogī, he is a great yogī. The relationship between Lord Śiva and Lord Śaṅkara is called the Śiva Purāṇa. In the Śiva Purāṇa, Lord Śiva presents the knowledge in the form of scriptures, and that knowledge is mainly explained in the form of Saṅkadarśī Yoga. So there is about God Śiva, there is a great holy book called the Mahāśivapurāṇa, and in this Mahāśivapurāṇa, there are many different chapters given by Śiva or about Śiva. And in that Mahāśivapurāṇa, there is a Sannakaṛṣi, and to him, Śiva gives a description of yoga, according to Bhagavān Śiva in the Mahāśiva Purāṇa. In yoga, there are four things which are helpful. First, study the scriptures, the books about that ancient yogic literature. Second, have pure śraddhā. Second, full confidence, faith. Third, guru. Third, guru. You must have your teacher, your guru. And chothā, kāla, samaya, prastiti, and īśvarakī satā. Uske sayog se hi yeh safal hongi aur usi ko prāpt karne kī. And third is the car, the time. According to the time, situation, place, atmosphere, and so on. And according to your abilities, if you practice, then you will be successful. These are the four, which are very important for the aspirants. Śaṅkarācārya jī says that yoga is the union of jīva, jīvātmā, and paramātmā. Through that, you should discipline yourself, practice every day, and follow the instructions you received through initiation from your Satguru Dev, practicing systematically. So, while practicing your mantra systematically, what happens? Slowly, slowly, our sins are washed away, and those habits or our karmas, which we made a mistake, are also purifying slowly, slowly. When this all is purified, then you get the realization. So, to achieve this, God had to create or bring the Vedas. The Vedas are the most ancient and the first scriptures in the world. And in these Vedas, the three main subjects God has given, and in these three, the first is called Karmakāṇḍa. And Karmakāṇḍa, he will explain, and in Karmakāṇḍa there are eight million mantras. Eight million mantras, which you should practice for different ceremonies of Karmakāṇḍa, like your rituals, ceremonies, and so on. It is called Upāsanā. If something is not in our actions, then we have to do Upāsanā through the mantras. And through Upāsanā, we get things like Yajña, Putriṣṭi Yajña, for wealth, for the kingdom, to become a king. To fulfill your desires in the world, the second part of it is called Upāsanā. So this Karmakāṇḍ is the different kinds of ceremonies, rituals. We have to do this. And so, through that, many, many of our karmas and sins go on, and our inner development grows. But at the same time, it develops within us a desire, a wish, many different kinds of wishes. Some want to become a king, some want to become this, some want to do this, and all desires are there. So it means that still you are not so far where you should be. For that, after the Karmakāṇḍa, there is a second part, which is called Upāsanā, where the Vedas give instructions. Upāsanā is another sādhanā, another kind of practice, yes. And after that, when he gets things, even after that, if his desires are not fulfilled, or he has taken knowledge that these worldly things are the cause of bondage, then after that he enters into the field of knowledge through yoga. There are very few mantras of that, but it is the most valuable. Through the upāsanā, like anuṣṭhāna, through that upāsanā you will fulfill those desires, those wishes. You make upāsanā for something; it will be realized, it will be coming. But there is still something that remains, and for that, it is called the yogasādhanā. Through the practice of yoga sādhanā, your yoga practice, you will realize higher achievements. Then, through the practicing of the yoga, we achieve, that’s called the Jñāna Sādhanā, Jñāna, the knowledge. There are fewer mantras, not so many like he said, not so many like Karmakāṇḍa, but these mantras are fewer, but they are very powerful, and through this, our inner self, jīvātmā, will realize peace and happiness. And slowly, slowly, it will merge. Our mind will become peaceful. And what we will experience is that I know I had many desires, I enjoyed them, I did this, but now I am not stuck in those desires anymore. It is something different. What was the purpose of my life to achieve? Then your mind, your senses, your inner self are directed to that divine direction, and there you realize yoga. Yoga means union, the oneness. So through that practicing of that mantra and sādhanā, jñāna sādhanā, this jīvātmā proceeds towards the ātmā and it merges into the ātmā. In time, we will see the whole world as it is: God’s creation, God’s light. There is no more duality. That time, one realizes, ahaṁ brahmāsmi—I am the Brahman, I am the Supreme, and the Supreme is I am. I am that which I am, and finally it will merge into that one. When you are lucky, you don’t see the Śiva, but Śiva Svarūpa, meaning Swāmījī Mahārāj, he is the Śiva, and you, disciple, follow everything and are doing properly, then everything, you are the peace, love, and happiness you have, and we pray. Swamiji, though long life gives you the nice knowledge, this world, he is the great Mahātma, maybe, you know, this world, Swamiji’s phone number, and Namaskār. And this I cannot translate. Oṁ Śānti Śānti. Thank you, Your Holiness, Mahāmaṇḍir Swarjī Mahārāj, for your very valuable and very wise words, full of wisdom, which have given us a lot of inspiration, motivation, and guidance. They will never forget, and I do believe that one day you will come again, and again and again you will come. So thank you very much. Our humble salutations and our humble praṇāms to the Mahāmandir Swarījī Mahārāj. Om Namo Nārāyaṇāya. Om Namo Nārāyaṇāya....