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Part 1: The Debts of Life and the Path to Liberation Dharma Samrāṭ, Satguru, Swāmī Madhavānandjī. Bhagavān Kī, Satya Sanātana Dharma Kī, Sab Ṛṣi Munī Mahātmāon Kī, Śrī Man Nārāyaṇa, Nārāyaṇa,... Śrī Man Nārāyaṇa, Nārāyaṇa,... Śrī Mannārāyaṇa, Nārāyaṇa, Nārāyaṇa,... Nārāyaṇa. Sat Nāmān, Ārādhi Śrī Gurudev Ke Śubh Caraṇ Kamalā Meṁ Koti Koti Śastāṅg Daṇḍavat. The salutation to the Cosmic Light, Lord of our hearts, omniscient and omnipresent. In His Divine Presence, very good evening, dear brothers and sisters. Salutation to the Cosmic Self and adoration to the Gurudev. Every human, if they are struggling for salvation, peace, or liberation, has to pay their debt back to poor people: Mother, father, ancestors, the goddess or elements, the school teachers, and the Gurudev. Har ek mānav ke jīvan mein cār prakār kā ṛṇa hotā hai, aur jab tak ye ṛṇa ham nahīṃ cukāyeṅge, tab tak hamārā mokṣa nahīṃ ho patā hai. Chahe kitnā hai yatnā kare, lekin vo āge kā darvājā khulegā nahīṁ. Without completing your obligation toward the fore, no door will be open for you toward the salvation of liberation. In this, the first is called Mātṛ Devo Bhava. There are two kinds of mothers. One mother is a universal mother, that is the Anant Brahmāṇḍa, the space, endless space. Ananta Brahmāṇḍa Śūnyākāśa, Ananta Brahmāṇḍa Śāstra Sūryas, thousands and thousands of sun systems. In the space, there is consciousness. And therefore, the space is as a mother, the embodiment of the mother. And in the space, what we call the Brahman, the supreme, the pure consciousness, that is known as Hiraṇya Garbha, the golden embryo. Anant ke andar me jo cetnā haiṁ, wo cetnā jisko hum hiraṇya garbha kehte haiṁ, wo usmā kī kok meṁ haiṁ, jo brahma svarūpa mātā, within that, deśapūrṇa, the vibration, which we call the wish, thy wish will be, O Lord, thy wish. Is it God’s will? Does God have some wish? No. No. Bhagavān Kṛṣṇa said to Arjuna, "Arjuna, in the entire universe, there is nothing which is not possible for me." I can have everything that I wish, but I do not wish anything. But I do the karma, yogah karmasu kauśalam, because this is the karma bhūmi. This is the mortal world where there is action and reaction, where there is action, there is a reaction, and where there is a reaction, there will again be action, and again reaction and action. So we are between action and reaction, and we don’t know when this cycle will stop. We don’t know if this life is an action to take revenge for anything, or if we are here as a reaction to pay back again. No one can tell us this. But karma, pradhāna, and Gurudev, finally mokṣa, mūlam, gurur, kṛpā, Brahmā, Viṣṇu, Maheśa, Ādi, no one can give you mokṣa. Everything can be given, but not Mokṣa and the heart. Dhyāna Mūlam Guru Mūrti, Pūjā Mūlam Guru Padam, Mantra Mūlam Guru Vākyam, Mokṣa Mūlam Guru Kṛpā. Nitya Avatāra and Nimitta Avatāra. Nitya Avatāra, which is called Tīrtha Bhagavān Śānta, which is in the blessing, which is in the rules of the universe. Śrī Rāmakṛṣṇa, Rāmakṛṣṇa... Therefore, Gurur Brahmā, Gurur Viṣṇu, Gurur Devo, Maheśvara, Gurur Sākṣāt Para Brahma, Tasmai Śrī Guruve Namaḥ. Guru Tattva Brahmanandam Param Sukhadam Kevalam Jñānamūrtiḥ. He is the form of Brahmā. Brahmanandam, He is the bliss of Brahma. Param Shukham, He is the one who gives happiness, param ānanda, param sukha. And what is that Guru? Kevalaṁ Jñāna Mūrti, only jñāna is the Guru, not the body. Therefore, it is said that the blessing, the incarnation, one is taking incarnation for a particular purpose, and one for the everyday life’s purpose. Nityāvatāra is a saint, and Nimitāvatāra is like the twenty-four incarnations. In this, which is the wish of the Lord? Eko’haṁ bahusyāmi. I am one, and now I will multiply. Main ek hoon aur anek mein pragat hoonga. Yehi unkī Bhagavān kī icchā, eko’haṁ bahu syām. How? Arre bhai, cetana ke to icchā nahī̃. Aur jaḍ se khuś nahī̃ hotā. To fir sṛṣṭi kī racanā kaise huī? Cetanā hai. He has no desire, and these are roots; nothing happens from them. So, between the two, the willpower is that we are one. So, between this, the consciousness has no desires, and matter can’t do anything. How has the world been created? Between them two, willpower—the willpower—that willpower, which one? I am one, and now I will multiply into many. How? How? Therefore, the Vedas say, "Nāda rūpa parabrahma nāda." The sound, the resonance, the spūrṇa, that sound is known as Oṁ. Oṁkāra bindu saṁyuktaṁ nityam dhyāyanti yoginaḥ Kāmaṁ dhanaṁ mokṣaṁ caiva oṁkārāya namo namaḥ. Everything comes from Oṁ, exists in Oṁ, and will again merge into Oṁ. Brahma as a creator, Viṣṇu as a sustainer, and Śiva as a liberator, not a destroyer. He is not a distractor; he is the liberator. So Brahmā as a creator, that is a generator, Viṣṇu is constantly giving that light. Shiva, who is protecting and liberating. That Om, that sound, then in Anant, in endless, the vibration, all the millions of the sun systems, stars, moons, all planets are created by that one resonance, Om. And therefore, Oṁ is the highest in everything. So whatever has happened, that Oṁkāra came from the form of Nāda, the Nāda form, Parabrahman. So the form of Parabrahma, Paramatmā, is Nāda, that sound. Then the creation begins, after which comes many, many. So first, mother is that universal mother, meaning that space in which we are existing even now. Otherwise, it is said that Jīvātmā, the being which is, from infinite time, within the infinite, is being carried on the waves in the form of time, but if you look, time does not even exist. What is time? Time does not exist at all. There is no time. Beyond time and space, one without second. Then why do we call it time? Time is there where there is some object; time is there where some atoms are moving. Then we can say, yes, something is moving. That we can say is time. Otherwise, in Nirakāra, Nirañjana, beyond time and space. Beyond time and space. That is why there is no time. The sages said that you are the soul, eternal, everlasting, nirañjan, pure, nirākār, formless. But we are here in this physical body and the elements. The second mother is our own mother. Then the Śāstra says, "Mātā bhavati na kū mātā." A mother can never be bad, except if she is mentally ill, that is different. Otherwise, an animal’s mother also loves her children. The birds, the fish, all love their children. Kyonki Maa kī mamatā, Maa kā pyār aur protection jo Maa kā hai, itnā aur kisī kā nahīṁ hotā. Therefore, it is said, "Mātṛ devo bhava." The mother is the first god. Mātā bhavati naku mātā. No mother can be the bad mother, except if she’s a phrenic, ill. It doesn’t matter if it’s a human or an animal, or a bull. A mother is a mother, and that is what we call everything you learn in the lap of your parents, mother and father. That education is real education. What we are seeing, how much atrocity is happening, what is happening, this corruption is not taught by mother and father. Mother and father teach that son, be honest, speak the truth, do this. This corruption is corrupted; vibration comes in the atmosphere, then it increases. Mahāprabhujī Karatā Mahāprabhujī Karatā He Kevalam... Mahāprabhujīp Karatā He Kevalam, Mahāprabhujīp Karatā He Kevalam... Dayā dharm kā mūl hai, aur pāp kā mūl abhimān. Tulsī dayā na chhoḍiye, jab lag ghaṭ meṁ prāṇ. Jab tak tumhāre andar prāṇ hai, dayā na chhoḍnā chāhiye. Manuṣya hai, vah dayāvān hotā hai, lekin mātā-pitā kī śikṣā nahīṁ. So the education which mother and father gives, even the birds, you... Can see, they teach their babies how to swim, how to fly. All the cat families teach their children how to hunt. Every creature, even the bees, takes the new young bee to learn how to take the honey and come back. Mātā Pitākī, that is, real education is that education, not the education of the school. So first, our obligation, pehlā reṇ hamārā hai mā̃ ke prati. Mātṛ devo bhava, mātṛ ṛṇa, pitṛ ṛṇa. Second is towards the father, and father means also here Pitṛ, mother and father in the astral world, Pitṛloka. And therefore, in India, you will know we have one particular time which is called Pitṛpakṣa. Pitṛpakṣa cannot be said, right? And in Pitṛpakṣa, what happens is that they worship their fathers so that they get Mokṣa. Japtak Pitraon Ka Mokṣa Na Hua, Tumhare Diye Āge Carne Ki Siddhi Hai Hi Nahi. So it’s the Pitṛ, the ancestors, and that is Unkī Samay, Jo Amāvasyā Pitṛpakṣa Ātā Hai Usī Samay, Kristians Kā Bhī Hotā Hai, November Mein. Beginning of November, Day of the All Holy Souls and Day of the All Souls, aur yeh bhī jāte pūjā karte, śmaśān meṁ jāte, unke mātā pitā jo chale ge. So, if you believe that Christianity said after human, there is no more life, either you are in heaven or in hell, then who is in the graveyard? You go there every November, 1st November, 2nd November, 3rd November, the day of the All-Souls and day of the All-Holy-Souls, and everyone is running to the graveyard. Who is there? Your ancestors. As long as you do not worship and make a sacrifice for them, you have no access to the higher world. So you have to make them free. You have to make the free way there to liberate them. And therefore, rain means your obligation, your duty as a child. It doesn’t matter, son or daughter. And if you don’t have children, your parents can do it, or your friends can do it. But you have to do the ceremony. Except you become a sanyāsī, and there you have a particular havan, Vraja havan, and there everything is done. But then you have to follow the sannyāsa rules. Nahi to, otherwise you will fall deeper. You will fall deeper than the hill. That is a very... so follow the orange cloth. This is not orange color. First, it is a rising dawn morning. Sūrya udaya hotā hai, na? When the sun rises, it is the awakening of all consciousness. Shubhe Sūrya Uday Hota Hai to sab jagrat ho jāte. Jainvar, pasu, pakṣī, manuṣya, phool, podhe, sabhī jagrat ho jātā hai. Part 2: The Importance of Dawn, Duty, and Discernment It is said that those who are asleep at the time of the Brahma Muhūrta sunrise lose their good karma; their good fortune is destroyed, and thereafter only problems will come. So it is said that those who are enjoying sweet sleep at the time of the Brahma Muhūrta sunrise are losing the good karma, the good fortune in their life. One should quit sleep at the time of sunrise as well as at the time of sunset. In these two times—sunrise and sunset—you should only spend the time in sandhyā, prayer, and mantras. The Asuras were born because the mother of the Asuras forced her husband to sleep with her at sunset. That is why the Rākṣasa, the Rākṣasavaka, was born. Otherwise, the father is one father for both the Devas and the Asuras, but the mothers were two. You know the stories in the Mahāśiva Purāṇa. Anyhow, let’s proceed. So, "mātṛ devo bhava," mother; "pitṛ devo bhava," father. Therefore, if you are not following your Sanātana Dharma and you change your belief and religion, your ancestors are angry with you. Maybe you have more money and you think you are happy, but you are not happy. So your obligation is that you should take care of your parents and your ancestors—what they believed, and how you can liberate them. That’s it. So this man-made religion is only from a few centuries. Before, there was the Sanātana Dharma, the Sarasvatī culture, Vedic Dharma; Celtic Dharma was Vedic Dharma. And the Celtic Dharma is in Europe, and it is one of the oldest and first religions. The South Americans, Africans, the Australian Aborigines, the Maoris, and all—they all follow the Sanātana Dharma, Sūrya Dharma. Shall I stop? No, no. Five minutes. Therefore, "Dharmo Rakṣita Rakṣitaḥ." After this, there are four types of Ṛṇa: Mother, Father, Deva, and Deva Ṛṇa. And who is Deva? We call Deva our Tatva. Deva’s name is Puruṣārtha. Without Puruṣārtha, nothing in this world can be done. Dharma, Artha, Kāma, and Mokṣa can be done by Puruṣārtha. "Puruṣārtha hīna prāṇī, sab khuś dekh kar roī." They feel envy: "Why do they have so much money? Why are such good things happening for them? Why is their building so big?" There is envy, is there not? Dogs do not work. "Puruṣārtha hīna prāṇī, sab khuś dekh kar roī," from that nothing is gained. And even if something is gained, will it be given away? Have you ever seen a thief be happy? Have you ever seen a thief with so much stigma on their body? They do not live happily, and they have no puruṣārtha. Those who are empty, relying on God, just say, "Bhagavān, you give to me." "Bhagavān, give to me." "Bhagavān," they say, "you give to me." They did not give two hands, two feet. They did not give two eyes, two ears, a good body. Now, doing work relying on God, they waste their birth. The name of Deva is to be accomplished by doing puruṣārtha. Without puruṣārtha, one cannot obtain anything in this world. Therefore, puruṣārtha—work and do something. After that, there is our Ācārya Ṛṇa, who is our Gurujan—within schools, within universities, your professors, etc. Towards them also our Ṛṇa is, from our ancient times, which we sit, above fifty years. That’s all I have to say. I will give rest to my speech, and tomorrow we will continue our discourse. Our K. Śrīnāth Jī is here. Blessings to you all. Please come forward. Śrīman Nārāyaṇa, Nārāyaṇa... Śrīman, please come forward. May you live long. Nārāyaṇa Śrī Manna Nārāyaṇa, Nārāyaṇa Śrī Manna Nārāyaṇa, Nārāyaṇa Dīpa Nārāyaṇa. Bhagavān kī, "Sarve bhavantu sukhinaḥ, sarve santu nirāmayāḥ, sarve bhadrāṇi paśyantu, mā kaścid duḥkhabhāg bhavet." Oṁ Śāntiḥ, Śāntiḥ, Śāntiḥ. Now, Mahāmaṇḍaleśvara Svāmī Jaśaratha Purījī will speak in English, a little Hindi—you know Hindi very well—so you listen to his 5-10 minute discourse. After that he will give prasāda, āratī, and then go. I give my Bānī to Vīram. Oṁ Tat Sat. This is a spiritual lecture about Yoga in the Indian tradition. Dheeri Dheeri... Purījī, Purījī... When we come to satsaṅg, our mistakes, the things we have forgotten, the wrong thoughts we have made, they also become pure. This is the grace of the saints. This is the grace of the saints. By listening to their satsaṅg and by sitting next to them, we become pure. This is satsaṅg. Satsaṅg gives us this happiness that we can never get from anything else. Purījī, Purījī... Śrī Dīpa Nārāyaṇa Bhagavān Kī Jaya, Śrī Śrī Deva Puruṣa Mahādeva Kī Jaya, Dharma Samrāṭ Paramahaṁsa Śrī Svāmī Mādhavānanda Purī Jī Mahārāja, Śrī Dīpa Nārāyaṇa Bhagavān Kī Jaya, Dharma Samrāṭ Paramahaṁsa Śrī Svāmī Mādhavānanda Purī Jī Mahārāja, Śrī Dīpa Nārāyaṇa Bhagavān Kī Jaya, Dharma Samrāṭ Paramahaṁsa Śrī Svāmī Mādhavānanda Purī Jī Mahārāja, Śrī Dīpa Nārāyaṇa Bhagavān Kī Jaya, Dharma Samrāṭ Paramahaṁsa Śrī Svāmī Mādhavānanda Purī Jī Mahārāja, Śrī Dīpa Nārāyaṇa Bhagavān Kī Jaya, Dharma Samrāṭ Paramahaṁsa Śrī Svāmī Mādhavānanda Purī Jī Mahārāja, Śrī Dīpa Nārāyaṇa Bhagavān Kī Jaya, Dharma Samrāṭ Paramahaṁsa Śrī Svāmī Mādhavānanda. Mahāprabhujī kī jaya, Viśvaguru, Mahāmaṇḍaleśvara, Paramahaṁsī, Śrī Svāmī Maheśvarānanda Purījī, Satguru Deva kī jaya. You all know it anyway. Mahāprabhujī writes that Gurujī gave him that medicine of immortality, that nectar of immortality that makes the dead become alive again. But what is it? That’s what Svāmījī gives us when he gives us the mantra and gives us the medicine with which we can bring alive again the awareness of who we really are. The fact that we are that immortal ātmā, we are not the body, which we are constantly thinking that we are. You know how many bhajans are saying that this body will go and what will be left. Śaṅkarācārya is always teaching the same thing, that what we are, it cannot be burnt by the fire, it does not disappear. Our ātmā, our soul, our inner being, it’s always there. And what great luck it is when we can come and have the blessing of the Guru, and sit at his feet, and bathe in that nectar which is his satsaṅg, and reawaken that which is within us, just waiting to be discovered again. I read a beautiful quote about one Sufi master today, and someone asked him, "Isn’t it difficult to leave behind all of these worldly things?" And he said, "I imagine that it’s much less difficult than leaving behind these otherworldly things that are so beautiful for those things which are so inferior." But that’s a matter of perspective. And if we can understand what Svāmījī is telling us, what Gurujī is telling us, what Mahāprabhujī is telling us, and have a glimpse of that, then all of those other things become tasteless, trivial. As Mahāprabhujī said in one bhajan, without the guru, without the darśana of the guru, life is tasteless, like sabjī without salt. It’s just one small thing, but it puts all of the taste inside of something. It somehow brings out all of the different flavors. And when that realization is there, when that understanding is there, and when Gurujī is there, he brings out all of those flavors, and the same things have a completely different viewpoint. Sometimes, be intelligent enough, or wise enough, or have the good luck that, finally, you will by mistake drink it and then discover what it can do. In there also, in the bhajan, Mahāprabhujī is saying that the fourteen lokas and the twenty-one brahmāṇḍas, all of these universes, Gurujī showed him within himself, that they are there, showed him that they are within. In the beginning, when Svāmījī is giving satsaṅg, he’s always saying this, Ananta, this, you know, this complete universe. And then, at the end, he says, "Gat Gat," this, which also lives within every single heart, is that Parabrahma, that light, that energy, that blessing. It lives within every heart. To that, Svāmījī says his praṇāmas. To that which is in everything there, which is in everything in this world, and which is within every heart, which is in all of us. It’s just there for us to see, for us to purify ourselves so that we can see that that is within us, and it’s there, and it’s shining. And it’s waiting for us to see its light. Śrī Dīpa Nārāyaṇa Bhagavān Kī Jaya, Satguru Deva Kī Jaya. Yes, and then again he says there afterwards, without good luck you do not get that darśana. And we just get stuck in this human life rather than in that divine life. But the Guru is the one who can take you from that bandhana, from that binding, to that being without the bandhana, without being bound by anything, and make someone into a Jīvanmukta in this life. To give them that liberation within life. That’s why we’re sitting here, that’s why we’re with Svāmījī, that’s why we come again and again. I was saying to the locals before, you know, it’s like a language. The whole spiritual journey for me is like a language. You start off not knowing very much, and slowly, if you speak it more and more, then you start to get better at it. And you start to get better at any language. The more you speak, the more you converse with people, no matter how bad it might be, slowly it becomes habitual, and it gets better and better. You see people who come to Jadan who can’t speak any English. And because in Jadan, it’s actually very difficult to get by communicating with everybody without English. You see, in six months or so, you’ll be talking to someone and say to them, "Your English has gotten so good," and they also don’t realize it. They just go, "Oh yeah, yeah... yeah." They’ll suddenly be speaking for 20 minutes, whereas before they were saying, "I can’t speak English, I never learned English, I’m too old to speak English." Nobody to learn, you know, I’m too old to learn a new language now. I’ve heard that several times. Mahāprabhujī said, "He kevalam goodwill will be there to speak that language, and slowly the language will become better and better, and within ourselves the conversation will become something more and more beautiful." Every language we start with a few words, yes and no, or whatever they are, how are you? And slowly, slowly it becomes more and more. And that is also with our spiritual language. Śrī Dīpa Nārāyaṇa Bhagavān Kī Jaya. This is a spiritual lecture about Yoga in the Indian tradition.