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Śrīdīp Nārāyaṇa Bhagavān kī Deveśvara Mahādeva kī Satguru Svāmī Mādhāvanājī Bhagavān kī Sanātana Dharma kī Śrīmān Nārāyaṇa Nārāyaṇa... Once again, good morning. Today marks the completion of this program, the seminar, the retreat. Many are departing. Those in a hurry to catch their bus or transportation may offer their pranām from there and go. I wish you a good journey and look forward to seeing you again. The children just had ice cream and have too much energy; it would be good if they go to the park. Thank you, parents. To those who have just arrived for the next seminar, welcome. The welcoming program will be in the evening. Our program is Brahma-Vidyā Brahma-Kriyā. We should understand this subject in order to act. In recent days we have spoken about the four Antaḥkaraṇas and the three obstacles: Mālā, Vikṣepa, and Āvaraṇa. We are still at that point called Āvaraṇa, but between āvaraṇa and mālā is vikṣepa. You can hear that in the corner. Therefore, let us have some chanting. This is called the Gāyatrī Mantra. Gāyatrī is the Divine Mother. The Gayatri Mantra comes from the Vedas. Just as Aum is the origin of all, similarly, the Gayatrī Mantra references the fourteen lokas. It has been scientifically proven that chanting the Gayatrī Mantra while performing Agnihotra Yajña has a great effect on the environment, atmosphere, and spiritual development. The Gayatri Mantra does not refer to any particular name of God. God is omniscient, omnipresent. He has no name and no form. He is beyond the elements but still dwells in each and every atom. That is called Īśvara, Parameśvara, and Brahman. Therefore, the sādhanā that follows is also about Gāyatrī. That sādhanā, which some call upāsanā, has some differences, but more or less it is the same. It does not matter which road you take; finally, you will come to Sādhyā. There are different paths: Kārya, Prāyaścitta, Sādhanā, Saṅkalpa, Anuṣṭhāna, etc. They all lead to one destination: Brahmajñāna. While chanting the Gāyatrī Mantra, all chakras become active and are automatically harmonized. The Gāyatrī Mantra connects more to Sūrya Loka. Therefore, every morning people offer Abhiṣeka and Jala to the god Sūrya with the Gāyatrī Mantra. Sūrya has many names, but the main ones are twelve, which we refer to when performing Sūrya Namaskār: "Oṁ Sūryāya Namaḥ, Bhāskarāya Namaḥ, Ujjne Namaḥ," etc. One may offer the water Abhiṣeka with these twelve names or with the Gāyatrī Mantra. The Gayatri Mantra is a highly adored and respected mantra. There was one master and his wife in the last century who worked extensively on it. When we chant the Gayatri Mantra, there are many different techniques according to the Upāsanā and your specific wish. In the music of Gandharva Veda—there are five Vedas, and the fifth is called Gandharva Veda—after that comes the sixth, Āyurveda. Āyur means age, life. How long should you live? You can tell your age: five years, twenty years, one hundred years, one hundred twenty years. This is called age. Veda means knowledge. This knowledge is a science that understands the individual life situation; it is a science of nourishment—what to eat and what not to eat. In this book, I want to read one bhajan for you. There is another bhajan, a little part of which I was translating yesterday: "To Manindriyoka Raja," you are the king of mind and indriyas. There are ten indriyas: five karmendriyas and five jñānendriyas. Their boss, director, and guide is the mind. The governor is the mind. The governor of the mind is the intellect. The governor of the intellect is Vivekā. From Vivekā comes Jñāna, and from Jñāna comes the Ātmā. It is a system from the president down to the railway station ticket controller. Ācārya Rāmajī Mahārāj said in one of his bhajans that in this body there are ten senses. In rare yogīs, these are controlled. But even such a yogī cannot trust two indriyas: one is the indriya of the person, and the second is taste. We are all victims of taste. You cannot imagine the immense temptations you people give me. One brings this chocolate, another brings that kind of chocolate, and others bring fruit, cake, and so on. Just to show on the Internet, I am full of temptations here, so it is very hard. Therefore, we are all victims of the taste on our tongue, our mouth. Taste is not only on the tongue; all the gums in the mouth have taste, and the tongue only enjoys it. You have to be very flexible like a tongue. If you make a little mistake, your teeth will bite it. A yogī, an organizer, has to be alert, conscious, and wise at all times in order to explain. That is called the director. Director means directing. Then everything flows in that stream, so direct your indriyas. That is called brahmachārī. Brahma is Brahmavidyā, what we are learning. Chārī means movements. He who sees all the time the feelings and thoughts dwelling in Brahman is called a brahmacharya. Literally, we call students not just students, but brahmacārī, because at that time the study was of spiritual scriptures. The Vedas speak about Brahman. Now they are called Vidyārthī. There is a difference between the Gurukul Brahmachārī and the Vidyārthīs in schools. We do not call it school; we call it vidyālayā. Vidyālaya is where the vidyārthī, the students, are learning. Each word in Hindi or Sanskrit has immense meaning. Human life has four strong pillars. These pillars should be solid. To achieve your life goal, human life as family life, social life, working life, and spiritual life must all be in balance. Spiritual wealth, work, and liberation—that is called dharma, artha, kāma, mokṣa. These are the four pillars upon which human life is balanced. Dharma is spirituality. Dharma is discipline, responsibility, quality, nature. The dharma of fire is to give heat. The dharma of the eyes is to give sight. The dharma of the ears is to receive sound. The dharma of the skin is to feel touch. The dharma of a tree is to give fruits, oxygen, etc. The dharma of the husband, the dharma of the wife, the dharma of the parents, et cetera. That is called dharma. The Vedas say, "Dharma rakṣita rakṣitaḥ." If you protect dharma, dharma will protect you. Dharma is not a religion. Religion is a philosophy. Religion is man-made. Noble thoughts, good for human society and nature, are man-created philosophies. We are speaking about Kṛṣṇa. This Kṛṣṇa, no matter how he was, was still in a human body. Therefore, whatever Kṛṣṇa spoke, even if he was supreme and spoke about the supreme, it is still man-made knowledge. The Bible is man-made, but the Vedas were not, because they dwell in Brahman. And that tells the dharma. Dharma is a principle, nature, obligation, etc. First is dharma, and within that dharma is spirituality. Spirituality means purity, where we spoke about these three principles: mālā, vikṣepa, āvaraṇa. Mālā is impurity, where there is adharma. Where there is no dharma, there is impurity. Where there is dharma, there is purity. Therefore, to maintain quality is called spirituality. For quality, there is no compromise. When you compromise, it becomes polluted. Āyurveda has no compromise, but now there are many compromises. In every corner, there is an Ayurveda. Every person reads a little book, takes some courses, and gives Ayurvedic treatment. Saṁsāra flows in the river; all kinds of things are flowing in. But real Ayurveda—very few people remain. Much Ayurveda is now commercialized. Better than nothing. At least they are saying to eat well, though some also tell you, "You can eat fish, you can eat this and that," which is not accepted. Dharma rakṣitaḥ rakṣitāḥ: if you protect quality, quality protects you. If you protect your dharma, your dharma will protect you. Artha is wealth. Someone said, "O Lord, give me that much so that I and my family can survive, that we have enough to eat and all material needs, that we are not starving, and if anyone comes to my door, they do not go hungry." Not more than that. But we humans, a million times over, have many things more than what we can eat every day because we have lost confidence in the one who supplies nourishment to all creatures. To a small, tiny ant, a small corn; to a big elephant, hundreds of kilos. Every day, God supplies them. No one goes to sleep hungry. O man, do you not trust God? Who gave the peak will give the food. For what are you collecting? So there are many thoughts. Artha, money, is very important now. Without money, you cannot breathe. Without money, you cannot take a step. If you want to go to your home country, you have to fly and need a ticket. At home, you need petrol. On the bus, you need ticket money. This world is a world of māyā. In Kali Yuga, when it entered this world, there was a king who had a place for everyone in his kingdom. Kali Yuga came and said, "I want to be in your place. Who are you?" "I am Kali Yuga." "What is your reference? Your bio-data? What can you do?" He told everything that is now happening. The king said, "No, you have no place here on this earth." Kali Yuga said, "You cannot refuse me, please. I came with great hope: give me a place in the smallest thing on this earth. What can that be? Something you do not see with your naked eyes." Nothing is visible, so make me invisible there. The king said, "You can tell what that is. It is gold." "Okay, Kali Yuga, go and live in gold." Very soon, they made a crown for the king with gold. Kali Yuga was laughing, "King, I am sitting on your head now. Do you want to throw away your crown? Who dares to throw away my crown? Yes, King, now you understand my influence. You see, already your thoughts have changed. Wait, King, Kali Yuga is just entering the mother’s womb. It will come, and slowly, slowly, gold took over." That is what Jesus said: once, people were dealing with gold in front of the temple. There was some gold ox or bull, so Jesus said, "Do not believe in this gold. It is not a god. Believe me, I will show you, teach you the way to God." He did not say it wrong, God. He said, "Do not believe in this gold." So gold turned into God, and now God is turned into the dog. There are only three letters: dog or God. Slowly, slowly, Kali Yuga took over, and then money and gold became important. Through this money and gold, even our very dear ones, our own brothers or parents, can turn against you. That is Kali Yuga. Therefore, it is: "Lord, protect me. Just give me that I can survive." Who is happy? Those who do not have too much. Who is unhappy? Those who have too much. They are all slaves of their property. They cannot sleep; they need sleeping tablets. They do not trust humans; they have dogs, etc. Once they interviewed poor people. "You have nothing. You are sleeping under the bridge. How are you?" They said, "How can you say we are poor? We are the happiest ones. We can eat as much as we like. We can sleep as many hours as we like. And you see, look at this poor one running behind money, money... from one company to another, from one share to another. They are the poor ones. They have no time to relax. They take tablets to relax. They should throw away everything and come and sleep under the bridge; we will treat them." But Kali Yuga is in the brain, you know. Kali Yuga is smiling at me, Mr. Swami. This temptation? Nothing but Kali Yuga. Therefore, dharma, artha. Artha means money. If someone comes to your home, you should be able to give them water. For that, you need a glass. You need to clean that glass. Give food. Give a blanket. Give a bed, etc. We are now in a civilized world. We are not living like Neanderthals under caves or like the ṛṣis. Our life situation has changed. If we go and live in a cave and throw away everything, very soon we will get pneumonia. Dharma, artha, kāma, karma—doing duties—and mokṣa. Therefore, all is in these mantras, Gāyatrī mantras, and there comes purity or impurity. Where there is dharma, there is a transparent, clear crystal. Where there is adharma, there is impurity. Dharma is measured, and within that, if you have selfish thinking, then you are down. It is hard not to be open, my dear. We think we are very happy; God gave us human life, but we do not know how much complication he gave us. I said, "God, was it necessary to torture us in this human body like this?" He said, "Well, I gave you freedom, because in other lives you were not free." And I said, "God, show me the freedom. I will do something." So God gave us freedom. Now you are free to act. And then he said, "But the fruits of your freedom, your actions, I do not take responsibility. That will be on you." So now we are here. We have free thinking; we are free to do. And we now have the freedom to suffer the consequences. Therefore, mālā, vikṣepa, āvaraṇa. When impurity enters our consciousness or our intellect—buddhi, mana, citta, and ahaṁkāra—when a slight impurity enters our intellect, it means that anything we do, we try to be in the plus point, and we do not think of others, that one is going to the minus point. A plus point is when you get on the bus and someone comes, and you stand up and say, "Please, you sit." That becomes a plus point. When you make your business and money comes, you say, "No, please, you take this all. I will work again." My God. In German they say, "Liebe Geld," dear money. In India we say, "Čelī jāj čamrī, lekin nej jāj damrī." I may lose my skin, but not the money. "Můžu mě se dříc kůže, ale peníze mi nevezmou. Jé kajte nej, čia kajte he damrī." That’s it. So money is very bad, but very useful. Therefore, it is said money is not bad. What is bad is how we use it. Money you give, and give further for health donations. As much as you give, that is your plus point. One saint said very nicely: Chidiā chāñch bharle gayī, nade na ghaṭyo neer, Dharam kiye dhan na ghaṭye, kah gayā dās Kabīr. Chidiā means a bird. Chāñch means beak. One thirsty bird took water from the river just full to the beak. The river did not lose anything. Similarly, Kabīr Dās said, giving your wealth for the benefit of the entire planet, you will not lose that money. It will multiply for you. Be generous, be good. So there, manas, buddhi, citta, ahaṁkāra are surrounded by these three main disturbances: mālā, vikṣepa, and āvaraṇa. Only doing prayer, only doing mantra, doing any ceremonies or yajña, you cannot purify antaḥkaraṇa. Everything is hopeless. One man told me a real story. In London, there is a railway station called Waterloo. There, one of the Bhaktas had a shop. People travel every day up and down by train; before getting on the train or when they come home, they buy something. So customers are always there. On the same railway station, there are about 20-30 poor beggars. At lunchtime, they all sit together and share their food. One day something was missing. One of them said, "No, you sit down, I will go and buy." So from his own money, he went to buy. The owner knows these people, as they come every day, and said, "They are good customers." They always buy something to drink or eat. One man came, going home, and bought something: an alcohol bottle and other items. He went to the counter. About 15 pounds were missing. He said, "Well, sorry, I do not have so much money. Please reduce something for 15 pounds." This poor man who was begging at the railway station was choosing what he wanted to buy, but he heard that this man did not have 15 pounds and had to reduce the goods. He came and said, "No, no... please do not reduce, here are 15 pounds, sir. No problem." He gave it and went away. People who have money, and maybe some poor one is standing there, will not think to give even one pound to that person. So poor are they who are greedy, and rich are they who are generous. So tyāg, renounce each. Therefore Holī Gurujī said, "Enter the kingdom of the Lord through the gate of sacrifice." And Mahātma Gāndhī said, "Renounce and enjoy." In this Āyurveda, Gāndharva Veda, and the other four Vedas—Yajurveda, Sāmaveda, etc.—lies very ancient knowledge. Knowledge is that which applies to all yugas. It does not change. That is called jñāna, the knowledge that will lead us to Brahmajñāna. Malabuddhi will shape an āvaraṇa, the impurity. Again, ignorance is impurity. So clean, clean, clean. I was looking at a bhajan here, but I opened the book. One came and said, "Swāmījī, goodbye." Okay. I wanted to look at it. Swamiji, can you tell? Within five minutes, I had ten people. So I could not search for that bhajan, so I closed the book. Do you remember the story of the husband and wife? Today it was applying to me. But Mahāprabhujī wanted to tell something different. So I wish you all the best. Good journey. God bless you. Drive carefully. Do not overtake too much, and come home safely. Hope to see you soon. Nice love and blessings to the whole family and friends. God bless you.