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Blessings of Gurudev to all my dear spiritual seekers. Our dear Satgurudev, His Holiness Swami Madhavan Jī, said in a bhajan: "Sādhu." In the Marwari language, we say "Sādho." 'Sādhu' is one, and 'Sādho' is an approval. "Bhai" means brothers. "O my dear brothers, Ajab Rathamara." My coach is a coach of wonder. 'Ajab' is something indescribable—Ajab, Ajab Gajab, indescribable, bethe barambara. I have sat in that coach, the Ratha, many times. This coach—you call it Baggi, we also say Baggi or Ratha—is our body. This body is truly a wondrous body. We do not even know the mystery of this body. How many engineers and how many workers were constructing it? What a wonderful design and plan! Everything has its own place. There are many centers in the brain and many centers in the trunk of the body, with all 72,000 nerves. This is like our Pūrṇānand doing electric work, pulling cables to connect different lights or projects. Everything is connected to one point. You press that one point, and that light turns on. So who placed this point that switches on and off, and for what purpose? And automatically, there is also someone who switches it off. Similarly, energy centers exist in each and every cell of the blood. A single blood cell contains your entire being—everything in what we call genetics: all your behavior, your way of thinking, the shape of your body, and your karma. How did that engineer organize and place this into the blood? In one minute, our heart circulates all the blood. In one minute, five liters of blood are pumped through the heart. Five liters in one minute—imagine how many thousand liters our heart pumps in an hour and in 24 hours. What kind of automatic system has the engineer given our body, that our heartbeat is so harmonized, so punctual, and works without resting, without holidays, day and night? The heartbeat is for the entire being. But not only that; all the organs—the kidneys, the liver, the pancreas, all glands, the digestive systems, etc.—function within this system. Within this is some divine play we cannot see. We do not even know the entire body, though it is our body. It is our house, but we do not know in which corner which devas reside or which rākṣasas are hidden. They are hidden somewhere in our body, and we cannot find them. So, we know about our body, maybe a maximum of 5%. We know our body from the outside: how our skin is, if we have healthy skin or some itching and rashes. We can see our hair, what kind it is, and if it is falling out. But the inside, we do not know at all. Even with X-rays and all the machinery medical science has developed, they still cannot know everything. This body acts in such a way that there are some flowers which close when you touch them. There are some water creatures that are open; if you touch them, they immediately close and then open again. There are some plants, meat-eating plants, that eat flies. When a fly sits there, they close, and the whole fly is gone inside; they eat it. So, one positive message from the external world can open all the blockages of the body in a way of what we call happiness—harmonious, happy, joyful, friendly, and so on. And one touch of the negative world again closes everything; it clubs everything. What we call one becomes introverted, one becomes depressed, one begins to say, "I am so sad, and this, and I don’t know what to do." So where is that point in our body, somewhere, which plays with us? We have become the slave. There is something or someone governing us, giving orders, and you have to follow that order. There is no other chance. There is someone sitting that tells you, "Go to the bathroom," and you have to go. There is someone sitting, now drinking liquid, water. There are certain things in the body. So, messages from outside—there are different kinds of information which we receive through the jñāna indriyas, the five senses of knowledge, and the five karma indriyas, the senses of action. And then these create two kinds of messes again: personal and impersonal. And the impersonal is also related to our best friends or family members. So when there is an accident, and five cars crash together and some people die, and you call your wife and say, "I had an accident. There were a few cars crashed together, and people died." They say, "Oh, God." But you are okay, you say, thanks to God. Now you see, are you okay? Yes, thanks to God. Someone died—sad, sorry. So, how is the attachment? "Thanks to God, nothing happened to you." So there is immediately, in our brain, something functioning, going to that main point of ours, that called a sensitive point, very sensitive. And that is also somewhere in the body: happiness and unhappiness. In the Bhagavad Gītā, Bhagavān Kṛṣṇa said a yogī should be like a turtle. That turtle can anytime expand its limbs out and anytime can withdraw them back. Similarly, you can, or you should be capable of becoming extroverted and introverted—not in the state of sadness or depression. This is only one example; there are a thousand things. So, Gurujī used to say the terrorists are not somewhere else in the world. Terrorists are sitting in your body, in the form of anger, hate, jealousy, conflict, greed, revenge, etc. So it is someone who is forcing you inside to act, governing, and you don’t know who that is. If we knew, we would immediately throw it out of the house. But it is not easy to throw that out. Like a cancer disease, even the doctor operates on it, but something remains somewhere, some cells in the body, and again they begin to produce. You know the film of Dracula, the vampires. At last, at the end, he or she bites someone and is gone. You killed that one, but before dying, it said, "But my blood is already flowing in someone’s veins in the nose." So, this generation and generations flowing—these things are a huge subject, a philosophy on which for ages humans have been researching, what we call nowadays psychology. And the best psychologist, I would declare, or the father of psychology, was Ṛṣi Patañjali. He worked very hard, very much through all his samādhis and through the indriyas and so on. So this coach is an indescribable coach. And you know, there is no engineer till today, no scientist today, that in nine months can make such a beautiful coach and give insight to the jīvātmā and soul and say, "Now you walk." So, no one can compare the work of God. Therefore, we are living now in this modern civilization in two kinds of worlds. One is called man-made, and one is God-made. The God-made world is perfect, and the man-made world is imperfect. So all that we are creating and doing our best day and night—how much we are struggling to do something. The yogīs are working day and night; they are struggling to make this Om Āśram. And I am sometimes thinking, "For what is he doing?" Don’t you think at all? Day and night, he is sitting in front of the computer, and he is struggling and doing: "This stone is not good, that we have to reject," and this is accept and reject, and this is attach and detest. So our human work, we are selfish, and we are doing something for our own period of life. When we are gone, there is nothing. So it is said, "Sadvai ajab rāt hamārā bethe baram bara," what Gurudev is saying. Now here in this, it is: "Das ghoda chalesh ratme ajab chala para, guddhi ki lagam lai lagai hakatman ho siyara." Daśa ghoda—ten horses are pulling this coach, and these ten horses are the ten indriyas: the karmendriyas and jñānendriyas. Das ghoda chalesh ratme. Again, Ajab chal. Chal means walk, going. You know, there are some horses, they say, "Oh, this horse has a very good chal." Smoothly, nicely. When your horse is well-trained and your horse comes and goes by itself, then you can drink your chai or coffee. Not a drop of the tea will fall out or spill out. And the horse is going about 40 kilometers speed, or a camel. When the camel begins to run in the desert, my God, nothing moves from your stomach. But if it is not properly trained, then of course, not only will the tea or coffee spread out, but you will also fall down. So it is said, "Patta chhāḍa kyon." Patta chhāḍā kyon? Why are the leaves of the trees rotten? Goda ada kyon? Why has the horse felled? And why is the disciple not successful? And why is the chapati burned? Because it was not trained, changed. At the right time, you have to change your gear in the car. So this is then the training. These ghoda, these are wild horses. They will destroy this coach. And you, or we, are the victims of these horses. They are going to destroy the coach. Gyānendriyas and karmendriyas—the senses of knowledge and the senses of action—the desires, the longing, the greed, the pleasantness, many, many things. And that’s why it is an Ekāntvās, Ekānt. The yogis of that time used to go and live in a place where there were no worldly disturbances. Yes, there were many birds, many snakes, many scorpions, many tigers, lions, and so on. But that is nature, but not this kind of noise: me and you, and you didn’t work, and he didn’t work, and he didn’t give me money, and he is not good, and my computer didn’t function, and now what should I do, and my telephone line is not good. This is prapañcha. So we are still in, we are not in nivṛtti, we are in pravṛtti. Pravṛtti means our vṛttis. Yogaḥ citta vṛtti nirodhaḥ. Our vṛttis are still in the external world. So many things we have to do is prapañca. And Nivritti means retired. That’s why we have a good word in Hindi, Seva Nivritti. Seva Nivṛtti, retirement—after working certain years of the age, you are retired. Seva Nivṛtti, we have a very good word for it. That many years you were doing service, meaning the Seva. And now, Seva says Nivṛtti. So Pravṛtti and Nivṛtti. In order to achieve the Nivṛtti, you go to Ekāntavās, or every day at least half an hour or one hour, go and become one with thyself. It is not that you have to close the doors and windows and use something like a headset or earphones. No. Be like that turtle. You withdraw inside, nothing can disturb you. That’s all. Jaisī draṣṭi, vaisī sṛṣṭi. What you will see with your eyes, like that, vāsanās will awake. Vāsanā hi duḥkhāṅka kāraṇa hai. Desires are the cause of troubles, vāsanā. At the same time, the indriyas—the sound, whatever you hear, who calls you, where you would like to go, whom you would like to see, and so on—the sound which you receive through your hearing system, the śravan indriyas, that creates happiness, unhappiness, anger, hate, jealousy, love, kindness, etc., etc. Only the word gives you the information, and therefore it is said that you should be like these four monkeys: don’t see bad things, don’t hear bad things, and don’t speak bad things. And śama and dama, this is the fourth one in the six treasures which we have within ourselves, and this ṣaṭ-sampatti: śama, dama, śraddhā, aur titikṣā, kā, uparati, samādhāna, vichāra. So, some of them, these ten horses which are pulling our coach, need the practice of the śama and dama. So without following yama and niyama, all your yoga exercises are only sport; it is not yoga. Yama and niyama, the entire philosophy is inside. And that’s why the same thing is put into the Bible as the Ten Commandments. So, these ten horses, if you have them under your control and if you are good in the training—that’s why your disciple is not good because you didn’t train. Chapati is burned because you didn’t change, and wood or the leaves are rotten because you also didn’t change. Changing. Budhi kī lagām lagāī. Yes. So you have to use your intellect, and there are two kinds of intellect: positive intellect and negative intellect. Positive intellect leads you to liberation, and negative intellect leads you back again to the darkness. When your good intellect is colored by negative color, then the soul of that person goes through the lowest of the lowest chakras. The soul goes out; that time, the stool and urine comes. It’s gone into the darkness, into the... nothingness. Therefore, there are ten doors; nine are open, and the tenth one is the brahmarandhra, the sahasrāra cakra. At that time, the soul goes from that Brahma Nandana. It should not be like it opens or breaks something. Your soul is not visible. You don’t know when it came in, and you will not know when it goes out. Even if someone dies in front of you, you don’t see the soul going somewhere now, or how big it is. Invisible, untouchable. So positive intellect is viṣayeṣu bhāva. Positive intellect is creative, constructive. And negative intellect is destructive, and duality creates. Buddhi ki lagam, like you have rope in your hands, chugal—what do you call chugal? So beat the horse and put it down in the mouth, you bite this iron lagam, chugal. Buddhi ki lagam lagai hakat man husyara. So if you will not use your buddhi... Then the horses will be ten, and the horses will be wild, and the rider is the mind. And the mind should be very alert, careful, and well-trained. So, the mind and buddhi, intellect, together. Therefore, Ācārya Rāmajī Mahārāj said in his beautiful bhajan: Yeh nagrī hai thagāon kī, thagatī hai dam pīlā ke. Hoseyar reyna bandhe, na jāna bhola thagā ke. Tū kāya nagar kā rājā, man indriye tumhārī prajā, mat kar iskī gulāmī, ād rājā yantra yāmī. So, be alert, careful, conscious, bandhe, thyself. Don’t let it cheat you. Even in your unconscious, unaware state, no one should be cheating you. Don’t forget to go to Madhya Pradesh. Madhya Pradesh is a state. In the city where you are living inside, there are only cheaters. All your indriyas are cheating and abusing you. All indriyas, they are cheaters. How many cheaters do you have? Your knees are hurting, you can’t walk. You see, now they are cheating you. You abused them, and now they are abusing you, you know. Everything, the whole system of your coach, you abused, and now they abuse you. O Ātmā, you are the king of your mind and your indriyas. So this city is the city of the cheaters, but you are the king of your mind and indriyas. Do not let it be cheated by you. Viveka, the secretary of this king, is Viveka. Anubhavakārat vichāra. The viveka tells you its own experiences. O king, don’t do this and this and that. Gyān kī baṭī lagāī. Yes, in this coach he has put on the light, like an oil lamp. The light of the jñāna, not the jñāna. Anāhada bhaya prakāśa and endless light is the light of life or the light of the ātmā. In this way, we have ten different kinds of sounds in our body. Above this is the eleventh sound, and that comes into the Nāḍī Yoga. Finally, the eleventh sound, what we call it is, literally it is said, Ahaṁ Brahmāsmi or So’haṁ—I am that, that I am, Ātmā. Not these words that I speak or you speak, but that is different. And this all is connected then with all centers, the glands of the body, energy centers, and cakras. So a yogī is that one who knows its coach. It is a beautiful bhajan. If I translate the entire bhajan, it will be one o’clock in the night or breakfast time. So yoga is the science of the body, mind, and consciousness. Yoga is the path to liberation, or the path to the Brahmaloka, to God. All in this, who will come through? Rare bhaktas. And therefore Kabīr Dājī says to his Gurudev: Oh Gurudev, I don’t ask you for anything, no siddhi, no samādhis, no this, no that. Only one thing: bhakti. Many, many lives I may have, many times I have to be born here, but I do not forget you. My devotion should always be, and give me the blessings and chance to serve the Caraṇokya Seva, Guru Caraṇakamala. And therefore also Gurujī said: "Ākhiyā Satguru Charanome Lagī, Śrīdīp Dayālu Ke Charan Kamal Mein Merī Kishmat Jagī. O Ākhiyāṁ Satguru Charan, Lagī Ākhiyāṁ Satguru Charan Mein, Moye Lagī Lagan Guru Charan Neke, Moye Lagī Lagan. Charan Binaa Moye Kasunai Baah Charan." So there are many saints who sing the glory of the holy feet of the Gurudeva. The holy teachings, the wisdom of the Gurudeva, are rare, and those bhaktas who can realize and understand them are rare. Others are rejected automatically, like yogīs reject all the stones of poor ṣaṭṭis, and there are heaps of stones lying, and only a few stones are there in the right place. So we will continue the satsaṅg next time. Wish you all the best, and I pray to Mahāprabhujī, Devpurījī, and our Satguru Dev to give us that bhakti. Gurudev, you can take everything away from me, but not one thing, my bhakti. Bhakti is unconditional love. Then our naya will be par ho jayegi. Then our boat will be crossing. Otherwise, this life, we lead a life, okay, a little different, but khānā, pīnā, bhogṇā, paśubhī, param sujan—eating, drinking, creating children, etc. Animals are also very expert. O human, if you are doing only that much, what is the difference? So, utilize this time of human life and this beautiful body. Don’t tell, "I am sad, I am depressed, I am this." No, don’t have a deep rest. Come out of that deep rest. It is a deep rest, so you can’t come up, but always, who is a guru bhakta? Who is Bhagavān’s bhakta? He is coming from the deep bottom. Deep rest comes above the water like a lotus flower, so always be above, though the roots are deep, but your consciousness should be above everything. So I wish you all the best and the blessings of Gurudev. Śrī Deep Nārāyaṇ Bhagavānkī Devī Īśvar Mahādevkī Dharm Samrāṭ Satguru Svāmī Madhavānandjī Bhagavānkī Oṁ Śānti Śānti.