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Śrīdīp Nārāyaṇa Bhagavānakī, Śrīdīp Devakī, Dharma Sambharat, Satguru Swāmī Mādhavānandajī Bhagavānakī, Satya Sanātana Dharma Kī Jaya. Good evening, all dear ones. Many of you are always wondering what "kī jai" means. Some of you know, many don't know, and many things, it doesn't matter, whatever it is, I will also say kī jai. So jaya, jaya means victory; jaya means the glory of that victory. On our Indian national flag, there is written, "Satyameva Jayate." Always, the victory will be where there is truth—victory of the truth. Satya means the truth. Mayeva Jayate—victory of the truth. On American dollars, a very nice word is written: "We trust in God." That is something great. It is only one little sentence, but it has great meaning. So "Jai" means victory, glory, truth. Satyam Śivam Sundaram. Satyam means the truth. Śivam means Śiva. Sundaram means the beauty. The ultimate truth: Brahma Satya Jagat Mithya—the world is unreality, and Brahman, the supreme, is the reality. That is the beauty, and that is Śiva. Śiva means consciousness; Śiva means liberation; Śiva means the Svayambhū; Śiva means the universe; Śiva means your ātmā, etc. If we realize, sorry, then our karma falls down like dust. You have dust on the cloth, and you dust it away. The destiny just disappears, like when the sun rises, darkness disappears. In this room, it is very dark, and we put light on; immediately, darkness is gone. So the karma and the destiny, both we get rid of at the time when we realize that ultimate truth within us. Not that truth, what we call, "This person has stolen my chocolate." Others say, "No, I didn't." Others say, "No, but you have taken the coat away." "It was not my coat, it was somebody else took." So this is a worldly thing. But that truth, Brahma Satya, which never changes, and whatever is changing—our meanings, our opinions, the seasons—everything is changing; it is unreality. So where there is no reality, there is karma, and there is the destiny which we suffer. So when you think you are very clever and you put the trick, but still in the trick there is no truth. That is also what causes karma. Now, each and every thing that happens to us, consciously, unconsciously, or through dreams, has its cause and reason. So, karma speaks: kāraṇa, kārya, and nirāṇa. Kāraṇa means the cause. What is the cause which inspired us, which made us do something? So there is a cause, kāraṇa. For example, you went through the street at midnight, and someone came and gave you sleep or something. Well, you come at home, you say, "What was the cause?" Well, I was walking there. Okay, that was enough. This was not a time for walking in the dark street at midnight. It was a time to sleep, so you gave a chance to someone to do something, so also guilt is on you. If your cheek weren't there, that person wouldn't give the slap to anyone. He needed a cheek, and you went there, so you were the cause of that. So there are many, many causes which inspire us to do. So, Kāraṇa, that is called the five kośas; the body has five layers. The body: annamaya kośa, the body of nourishment; prāṇamaya kośa, the energy body; manomaya kośa, the mental body; vijñānamaya kośa, our intellect; and ānandamaya kośa—ānanda means the happiness or bliss. But in this case, ānandamaya kośa is the causal body, kāraṇa śarīra. It's a causal body. That means that the body, the ānandamaya kośa, inspires us to do something. It means it creates some desires, and then we do it. So, it can also create a desire for anger, hate, jealousy, greed, and revenge. These are the forms of the emotions, different kinds of emotions. So, this is called the kāraṇa, the cause. So, without cause, nothing will happen. Now, either this is physical, mental, or with energy, or in your intellect, ambitions, etc. Or the cause is lying behind many, many lives, which we spoke of before noon. And also, we spoke yesterday evening about the moon. Now, today is full moon, so we are all in Pūrṇā. There is one mantra: Pūrṇamadaḥ Pūrṇamidaṃ Pūrṇāt Pūrṇamudacyate; Pūrṇasya Pūrṇamādāya Pūrṇamevāvaśiṣyate. That Brahman, that God, which has no name, no form, but He is. He sees everything, He knows everything, and He is everywhere. He is omniscient and omnipresent, but not in such a form that we would like to see. That one is known as a Pūrṇa. So there are some people, their name is Pūrṇa. Pūrṇānanda, Pūrṇapurī, and the girls have the name Pūrṇimā, Pūrṇam—completeness. Tomorrow, the moon will be decreasing. Pūrṇa means complete. So the Brahman is complete. So what comes from Pūrṇa is Pūrṇa. And from that you take out, there will be nothing lost. It will remain Pūrṇa. So, Pūrṇa, what comes from Pūrṇa is a Pūrṇa, and when you take something out of it, it will not lose anything, it will be Pūrṇa. So, very little you can say, the tiger's baby will be a tiger, no? It will not be a donkey, true? So, Pūrṇa, this is a mantra, and this mantra we always chant, and what remains behind is also Pūrṇa. That is the consciousness, the universal consciousness from where we are coming. So it means in reality, in your ātmā, you are the pūrṇa. Your jīvātmā is also in the form of that ātmā, and ātmā is pūrṇa, but jīvātmā has become the soul, the individual soul. Jīvātmā means individual soul. Ātmā means that Brahman which we are all one, no difference. In the next street, there was a big fire burning. Many, many houses are in the fire. And here the candle is burning, it's also fire. And when he's smoking outside with the cigarette, it's also fire. So fire is a fire. So Pūrṇa is Pūrṇa. So we are all one. It doesn't matter if the fire is in the candle flame, a fire, a big house is burning, or a fire somewhere else. Fire is fire. So whether a human, animal, or other creature, they are all the essence of that Pūrṇa. Therefore, they are not separated from us. The 8.4 million different kinds of creatures, one is human, but others are also created by one creature, one creator, sorry, and that is the Brahman coming from there. So Brahma and māyā: māyā means illusion, Brahma means knowledge. So between this illusion and the knowledge, we are in between. So either we fell into this illusion, non-reality, or we come to the light, which is our origin, which is our quality, which is what we are. Like a tiger baby was born, it was just a few hours young, and the mother died. So one shepherd took the tiger baby and gave it goat's milk, and it was growing with the goats, walking with the goats to the old field and forest, coming and sitting with the goats. Goats were friendly with him, tiger, baby, grown. Now, the tiger thinks that he's also a goat. When something happens, the goats are frightened. They run away, and the tiger also runs away because he thinks he's a goat. He had goat milk; he had, like, a goat mother living with the goats. One day, a real tiger came to hunt some goats, and all the goats were running away, and the tiger was also running away. The other one said, "Oh, it's my caste, it's my generation, it's my family member." He's a tiger. Why does he run like a goat, scared? So now he ran behind the tiger, which was a goat tiger, and caught him. He was screaming, "Please, please, I am a poor goat, please leave me, please. I am no parent, I am homeless, please, I am a poor goat." Tiger said, "You are not a goat, you are a tiger." He said, "Don't lie, don't lie, I'm not a tiger." So he caught him and took him to some place where water is, and said, "Look at my face." He said, "No, I can't see you, you are a tiger, I'm afraid." He closed his eyes. He said, "First, look at your face in the water." He looks in the water and said, "Do you remember how is the face of the goat?" He said, "Yes." And how is your face? He said, "This is not my face, it's your face." He said, "How do you know this is your face?" "Yes, because you are a tiger. Then look at me." He looked, yes. Now look to your face in the water. I go a little far away. He looks. Yes, I am a tiger. You are a tiger. You are not a goat. That is a self-realization. You are not this mortal being. You are not a poor one. You are not unhappy, one. You are not lonely. You are not sad. If someone left you, okay, bye-bye. One burden is less. If someone comes, welcome; if goes, crowdless, less crowd. So, ātmā jñāna: the goat was gone, the tiger remained. You are ātmā. You are not body, you are not mind, you are not energy, you are not senses, you are not the conscious. This intellect and happiness and unhappiness, you are that divine Self. But what I'm telling you now is a theory, yeah? I'm telling you what the śāstras said. This story comes in the Vedānta philosophy, comparing how we are mistaken, that we are like a goat. But still, it's a theory. And tons of theory is nothing compared with the grammar practice, someone said. Maybe Einstein or the Zweistein. Maybe someone, you are already thinking, "Now I am the ātmā. I am not this body," and so it is very good, very good. Now, suppose we are all ātmā jñānīs. We have self-realization. We are now tigers. We are not goats anymore. And now the real tiger jumped inside to the window. We are sitting relaxed. We are the ātmā. Will you do like this? We will search for the emergency exit. We will try to climb up, and some of you will say, "Oh God, take care, take Swāmījī also outside." Before you come to me, I'm already out. That is my dear reality. Therefore, knowledge, that pure knowledge, is different. It doesn't matter how many kinds of technology we have; we create different kinds of lights, but nothing can replace the sun. We are doing imitations, but the sun is different. So out of 8.4 million different creatures, one is human, but ātmā, the light, the essence, is in all the same. All which is on this planet living, including the trees, plants, the sea life, the ocean, all have the same ātmā, but some are very low because there is a lot of pollution there, far distance. There is no viveka and no intellect. And we are far, we have that intellect, and we have this, what we call the intelligence. That's the difference. From these 8.5, 8.4 million different creatures, the human who has this ability to realize that I am the ātmā. Now, there are four different ways how the soul enters this earth planet as a life. And this is through the plantations, the bark, the buds, the vegetation. Through the sweatings and dirty waters, or something, bacteria, then through the eggs. Don't ask me the question tomorrow, "What was first?" Okay? Yes, we will sleep overnight, and tomorrow you will know the answer. So don't ask me, then I will say, "You know the answer, tell me." And the other, all like we are born animals, cows, buffaloes, humans, etc., etc. These are the four ways. Life interests to this mṛti-loka, mortal world. And these four have a different way of life, a different way of living. And these are the three: jalchar, thalchar, and nabhachar. Jalchar means the life in the water. We spoke this morning that water itself is life. So don't humiliate water, don't destroy water, don't pollute water. This is a life which is given to you through the water. Jalu jahan jagadīś, where the water, there's a God. So, what can be more God than water? When you are very thirsty, very thirsty and there is no water anywhere, you are dying, and you don't think of anything else except some water. Or you are freezing. Now the fire, you are missing warm cloth or something. Nothing there can be better than fire for you to warm up. All five elements are representing bhūtas, pañca bhūta, pañca devas. God, elements, is our life. So, Jalchar, the creatures in the water; Thalchar, creatures on the earth, under the earth; and Nabhatra, the creatures in this space. They are born in this space, and they die in this space. All this is the light of one; the source is one. Like in our solar system, this sunlight is only from one sun, which is giving us the light. When that light is dim, little in our consciousness, and we are less aware, then the pollution is coming, and that is karma, destiny. Sometimes destiny is so heavy, we can't remove it. So, though we humans have a lot of knowledge, abilities, technologies, science, etc., we still cannot compare with that strength, with what God can do or what nature can do. No, still science is there which can, what nature can do. Such a big hurricane, is there any technology that can make such a big hurricane like the one that was in India a few days before? Is there any scientist who can do it? Of course, someone said, even when the butterfly, once it flies through this movement, awakening air, can develop a big hurricane. Slowly, slowly, slowly. An earthquake, so strong the whole of Europe feels it. Is there any science that can let the whole European continent begin to move? Only that nature, only that power in the elements, that can do. So we can never compare with God. Okay, we have some qualities that God has, but still we are limited as humans. There are two kinds of gods: one is a personal God, and one is an impersonal God. Impersonal God is Brahman, which has no form in the entire universe. Anant Hari, Anant Katha, the glory of that is endless. And second, what we call incarnation. So it doesn't matter, in these 24 incarnations, Kṛṣṇa is declared, known as the complete incarnation of the universe, complete. But still, he is in the form of a human body. Krishna, Rama, there are 24 incarnations in this chain of Satyuga, Tretā Yuga, Dvāpara Yuga, and Kali Yuga. In this, there were only twenty-four incarnations. This you have, the Purāṇas, books where you can read. The rest were the saints, the prophets. Jesus didn't declare, "I am God or an incarnation," but rather, "I am the son of God." We are all children of God, but some have more abilities and God realization. So when you have that God realization, you become one. Then, the one drop of the water falls into the ocean. Immediately, you can't take it back again, finished. As long as it is in the hollow of your palm, the drop is there, and then you just slide it down, you see, falling down into the water. But you try to catch it back, you cannot. Similarly, this jīvātmā, this jīva, individual soul, this jīva attains the consciousness which is called Śiva. So Jīva merges into the oneness of Śiva. Then, my dear, all relations, all complications are finished. There is no more coming, no more going. No more karma and no more destiny, no more pollution and no more illusion. Only Ātmā. That Jīvātmā, that individual soul, either will be coming or sending with another energy to this world or in a new creation. There will be again a new creation. This world, in the way that it is, is coming towards an end because it is a Kali Yuga. Our modern science tries very hard to ensure that we will not come to those distractions, that all life on this earth will be finished. Some things are not in their hands. There is some other force inside which is forcing them to do it. That's called āsurī śaktis. They don't want to have these śaktis. But something is forcing, either from outside or inside, circumstances. So, developing the poisonous weapons. And when all this, how many poisonous weapons are in the world? It is said, every yuga something happened. It happened in such yugas that asuras and devas, the goddesses, and the devils, Satan, both are brothers, both they are sons of the one father, the ṛṣi, who had 13 wives only. And from two, they: one had ancestors, and one became divine devas. Both these śaktis, asuric and devic śakti, are within us. In every one of us, destructive power is inside, very destructive. This morning we did training, exercise, practice, these few postures in which we can suppress or paralyze our āsurī śakti. Activate and strengthen the positive devic śaktis. We brought that in āsanas, and I hope that you read this book, The Hidden Powers in the Humans. Asurī śaktis, the māyā, the illusion, pulls us towards this material loka. So whatever is pleasant for our body, we are searching for that. We are crying for that. We are longing for that because the bodily pleasant feelings we love. That we call love: good eating, tasteful. Oh, that's my favorite food, I love that. Oh, this kind of perfume, my God, I love it. My neighbor has such a perfume. When I open my windows in winter and my neighbor is coming, I feel like hugging him. I love such a smell. That's a desire, bodily. But that pulls us back to this locus, to the bodily. The other divine takes us up, so like heat goes up. So our soul, that light, wants to come up to that light, that supreme. Ignorance leads us to disappointments, and knowledge leads us to contentment and freedom. So we are more connected to the material world, and we like more things from the material world. But one day, when you will get a glimpse of that divine taste, then all else will become tasteless. So therefore there is one bhajan: "Abham mast hui rām raspe ke, moi lage duniyā ke sabhī raspe ke." Abham mast hui rām raspe ke, rām raspe ke, moi lage duniyā ke sabhī raspe ke. Now I became divine, happy. When I drank the divine juice of God's name, that's Rām Ras Amṛta. Now, all other tests are testless in the world. So, who realized this? What happened from the Śakti Loka till today? Constantly, we are searching towards the divine. So in Satyuga, there was a fighting already between Asuras and Devas. So they were fighting for a little piece of land, a little place called heaven, Swarga. So the Rākṣasas want to be in Swarga, the king of the Swargas, and the Asuras want also to have a Swarga, so they came to Shiva, and Shiva told, "Why are you fighting for this little space, Swarga and Naraka? No, the precious things, most precious, what is not in the whole world, is lying on the stomach of the ocean. Sir, take that." Shiva closed his eyes and meditated; he did not talk always too much. Only one sentence, that's all. Mahāprabhujī didn't talk so much. Lectures like I'm talking all day, Mahāprabhujī gave only very few instructions. If you understand, understand. Otherwise, stand in the waiting queue. So they were churning the ocean. The long story in Mahāśiv Purāṇa, you should read this. Look, this is a beautiful video, beautifully done, under the title "English." It contains fourteen valuable things, fourteen Ratnas. First, what came was a poison. Oh God, no one could breathe. It seems the whole earth will be finished. No life will be left on the earth. What to do? That's our ambition. We take poison out of ourselves. And when the problem comes, then we don't know what to do now. So we run to our parents, no? Or we run to our friends. Or we run to the lawyers, and so on. But we dig this problem from our inside. So there was no way what to do with this poison. So they ran to Śiva. It is said, always finally, there is only Śiva who will solve the problem, who will bless you, who will liberate you, and he keeps the balance on both sides. Asuras and Devas. So you have to have harmony between both. When you have the bees, you have a beehive. Then you have to be a friend with the bees in order to have the honey, and sometimes when they sting, you have to forgive them, so you have to balance nicely. So Shiva took it and drank the poison, and he digested everything in his throat, kept it, and since that time, Shiva's throat is blue, so he is called the blue-throated god, the blue throat, because he is the creator of Brahmā, Viṣṇu, and so on. So whenever Viṣṇu incarnates, his body is blue because it's from Śiva. So, the churning of the ocean—when they did not know what to do. Now, a few years ago, in the Mexican ocean, they were churning to get oil, and the oil began to leak. My God, the oil carpet, how many creatures died, how much pollution. There was ambition in humans again. Similarly, how many atom bombs and atomic reactors are in the world? They are not less than that poison from that time. Out of our ignorance, if we activate that big destruction, then we cannot control it anymore. No scientist will be able to control it at that time. All we will need is Śiva again, who will be merciful enough and neutralize everything. So it is the four yugas. Now finally, that creator said, "It is enough. We have enough from these humans who destroyed my beautiful creation. We have to end it, finish, and begin the new game." So, Mahāpralaya, that time the new creation should come. So that, otherwise, until that, this one drop, Jīva, that one drop falls into the ocean, into Śiva, becomes Śiva-svarūpa. You become one with that light of Śiva, Śiva-svarūpa. Then our destiny and our karma are finished. Otherwise, with every breath, in and out, we create some karma. Every layer of our thoughts creates the karma. Therefore, Patañjali, Maharṣi Patañjali in the Yoga Sūtra said first, Ātma yogānuśāsanam. Yoga, spirituality, begins with the discipline. And attā means now. Don't say that tomorrow, disciplinedly, I will begin. Know. You have to develop discipline right now. Now or never. That's it. Then, after discipline comes, he said your yoga exercises and your yoga begin successfully when all your negative thoughts become pure and clean. Or through yoga practice, you can control these layers of the disturbing thoughts in our mind. Slowly, slowly, then we become, we purify our karma and our destiny. So, it is in your hands, do it or don't do it. You have opportunities to do it. So, this opportunity, use it or lose it. So, what does it mean to use it? Everything we shall try to see positive and do positive. Where negative, we cannot say it is positive. So where there is negativity and harm, we say protection is in protection. So, try to protect yourself, to take distance from that negativity. And who are you to judge someone as bad? I don't like this religion; I like this religion. It means it is, oh, you are creating the problems, I like and dislike. God didn't say, "I like" or "I don't like." So destiny is playing with us. The destiny is the fingers, and we are the puppet. And now these fingers are moving, and let us dance. And when they want, they take it away, and all fall down. So we are puppets in the hands of destiny. And the cause is our karma, yes? So greed can make a big problem. There was one man who wanted to have money. Can I tell you a little story? Yes, money, money,... money. Many money? So he went to the forest and got many, many mantras, many pūjās, many astrological advisors, many people who are telling the future, many reading your headline. They said, "Here is your treasure, your treasure here. Here is a lock, here is a key." Money is coming, but it's going out very quickly. He said, "Yes, that's true." Then they looked at my hand and said, "Swami, money is coming a lot, but it's flowing like a river." I said, "Yes, that's true." The other one said, "But your locker is very strong." Money doesn't go out. I said, "No, because there's nothing inside." If it is locked, the door is locked, then it also can't go in. But he doesn't say this. So what you call someone can see the future, astrology, these many things. So someone told me, "Go and make meditation, tapasya, only with one condition." God has to come to fulfill my wish. So he was standing on one leg and praying, "God, come, God, God." After some years, God came. God said, "What do you want, my dear son?" He said, "God, I want to be very rich." God said, "No problem." Why are you suffering here for so many years? Because I want to become rich. What do you wish? Lord, give me one siddhi. You know what a siddhi is? Who doesn't know? I think everyone has siddhi, perfection. Yes, my son, which siddhi? God, whatever I touch becomes gold. God said, "That's very easy. Bless you." Hari Om. God disappeared. Now, whatever he touched becomes gold. So he came home, his grandchild came, "Grandfather, grandfather," and grandfather touched the child, and it became a golden statue. His wife came, "What have you done with my child?" He touches his wife; she's also a golden statue. He was very thirsty. To want to drink water, he touched the water, and it became gold. He was hungry, had a piece of bread, a sandwich. He held the sandwich; he's a gold. But whatever he touches becomes gold, except himself. He said, "Oh God, I try to come out of the frying pan and fall into the fire." God, please take this city away. I can't eat, I can't drink. No one dares to come close to me. When I come, they all run away. So God said, "Never run behind money." Okay, God, can I take your siddhi away? Please, God, quickly, I'm hungry. Then God said, "Okay, now you can touch anything, and it remains as it is." So too much greed becomes our own problem. Whatever comes, let it come. What is in your kismet, only that much will come. You will never get more than what is in your kismet and earlier than the time. Time will bring, not earlier. You will get a baby in nine months. Don't hurry up, otherwise the child will not be healthy. You will get apples on your tree next year now. Now the season is gone. Don't force your tree to get new blossoms and apples. The season will bring them. So everything has its time. It's our destiny. Tomorrow, we will dig out more and try what we can do. Surrendering prayers, mantras that will help us. That's all for this evening, and wish you all the best. And now, there will be questions for some minutes. The webcast will be tomorrow at 10 o'clock. Hari Om.