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Om Sarve Bhavantu Sukhinaḥ, Sarve Santu Nirmāyāḥ, Sarve Bhadrāṇi Paśyantu, Mā Kaścid Duhkhabhāg Bhavet, Om Śāntiḥ, Śāntiḥ, Śāntiḥ. Deep Nārāyaṇ Bhagavān Kī Śrī Śrī Deveśvara Mahādeva Kī Dharm Samrāṭ Satguru Svāmī Madhavānandījī Bhagavān Kī Satya Sanātana Dharma Kī Jaya Ho. Salutation to the cosmic light, adoration to our holy lineage, blessed self, dear sisters and brothers, good evening. It’s a beautiful day, a beautiful time. This lecture today is dedicated to the well-being of all creatures. Ahiṃsā Paramo Dharma—non-violence is the highest principle, not only towards humans but towards the plants, vegetation, oceans, rivers, lakes, ponds, creeks, and all creatures living in the ocean, on the earth, and in the space. When we think and pray for them, for the well-being of all, we need one thing. That’s called dayā. Dharam kā mūl hai dayā, pāp kā mūl hai abhimān. The foundation of dharma, righteousness, is mercy, and the cause of all sin is ego. Tulasī dayā na chhoḍiye, jab lag ghaṭ me prāṇ. The holy saint Tulsī Dās says in the holy book Rāmāyaṇa: never give up your compassion as long as you have life in your heart. After, we don’t know what will happen in this world. Human came into this world as a protector, not as a destructor—protection, especially from pain. This morning’s session, or afternoon, I think there was a question about peace. Why do we not have peace? What is the cause that we do not have peace? We don’t have peace because we live in fear. Where there is fear, there is no peace, no rest. Now, the fear—many different kinds of fears—but one fear which all creatures have is the fear of death. Our dear holy Gurujī used to say, each and every creature would like to be happy; no one likes to be unhappy. Each and every entity is searching for joy, not pain. Many may not be afraid of death, but of the process of death—how it will be. Will that be painful or not painful? Sometimes we say, "Lucky are they who suddenly, with a heart attack or a brain hemorrhage, die within minutes or seconds—finished." But there are some who are suffering for years and years on the sickbed, or from an accident, in a fire; we don’t know. Death, the king of death, is called Yamarāja. And Yamarāja said, "I don’t care how you will die; the main thing is that you die, because you are my nourishment." Though every creature is a victim of death, 8.4 million different creatures were created by one creator on this earth. So there is a cycle of 8.4 million creatures, like we have the beads in our mālā hanging on one thread. In Chinese or Tibetan culture, once I saw a painting of Yama Rāja, the king of the dead, with this garland or cycle of 8.4 million creatures hanging in his mouth; he is eating. That is his nourishment. That is called asuras. And there is another one, that is called the saviour, liberator, protector, whose blessings we can get liberation. So before we come to the mouth of Yama, we are liberated. Where the blessing is, Yama has no power at all. For example, this light, the flame, this light here. When the light is here, darkness has no strength to come closer. Similarly, on those upon whom there is mercy, the blessing of the Divine, the Master, then we will not become the victim of death. But still, we have karma too. Even if you are self-realized—many of you don’t know, but I can show you now. You have heard the name of Swāmī Vivekānanda from India. He lived in the last centuries. He was a beautiful writer. He wrote Karma, Bhakti, Jñāna, Rāja Yoga. And those books are very clear, very short, and very nicely explained. Swāmī Vivekānanda traveled first. It is said he was the first Swāmī around the world. He became very well-known and famous. He is respected by the government of India, and in many villages and cities, there is a statue of Swāmī Vivekānanda. His picture you see near to Gandhijī; here is the turban. He was born in Kolkata, Bengal, and his master sitting on the other side of Gandhijī, his name is Paramahaṃsa Rāmakṛṣṇa—a great, great, great soul, a Jīvanmukta, living liberated. Only he put his hand on Vivekānanda’s head and Vivekānanda went into samādhi, and he said, "Now I see God." Yes, I saw God. When you have such devotion and such an urge, then master and disciple are like a magnet and metal. Yes, the master shows you God. Vivekānanda asked Paramahaṃsa Rāmakṛṣṇa, "Master, I went to many, many masters, but my question is only one: Have you seen God?" He said, "Yes." Not "I have seen," but "I see." Not that I have seen God, but I see. "My son, I see God in you." It’s possible. He said, "Yes, come and you put the hair." I am not saying it; these are the words of Vivekānanda, his biography, what he is writing. Paramahaṃsa Rāmakṛṣṇa and his wife, they both were great, holy, great, holy. Evidence. Evidence will never die. It doesn’t matter if he is male or female; there is no gender duality. Only dualities are in our mind, in our intellect. Some say women have no soul. How do they live then? Not only women, the plants also have a soul. So Mātājī, we call her mother always, the wife of Paramahaṃsa Rāmakṛṣṇa. And Rāmakṛṣṇa was a devotee of Kālī, the Divine Mother Kālī. In Calcutta, he was praying so much day and night, crying, and it is said that out of the statue, Kālī came to him and said, "My son, what do you wish?" We can close the doors. He said, "I wish for mokṣa, jīvanmukta." The Divine Mother Kālī said, "I can give you everything but not this. Mokṣa only can give Gurudev. And your guru is the Tattapurī, a great saint. There was also living in Bengal. Go to Gautapurī. When he touches your head, you will receive that knowledge. That is my blessing." So he could see the Mother. It is possible. Don’t think that it is impossible. Nothing is impossible. Possible is there. When love is there, then no obstacles can hinder you. But we have to be like this wick in the oil. The body, our body, is that pot, the holder. The ghee or the oil is our devotion, and that wick inside is our entire self. You have to burn. You have to burn in that love of the oil and survive in this vessel of this Kali-yuga and saṃsāra. Then you become the light, jalana, burning. Some people are burning out of jealousy. So we said, yes, you should burn out the jealousy, but burn like a camphor. Nothing will remain. All will go. So from you, nothing negative will remain here. Just go somewhere else. So Vivekānanda is a master. Swāmī Vivekānanda became a great, great person around the world. And then, after the world tour, he comes to his Gurujī. Rāmakṛṣṇa was ill. It was winter, and Rāmakṛṣṇa was lying in the garden in the sun with a little cushion. He had a cancer here, and the cancer, it was the pus or the mucus, was flowing. Vivekānanda came, a young man, to greet his master. And Vivekānanda stood there and said, "This is my master? In the whole world, I declare my master as God." And God is suffering like this—only thinking. He was coming, thinking, before making praṇām, thinking quickly. Still, he sat down. He prostrated in front of the master’s holy feet, and we stood up, getting permission that the master will say, "Sit down, Paramahaṃsa." Rāmakṛṣṇa, very old, and this old cancer here. He looked to Vivekānanda and he said, "My son Vivek, that’s all. You came on the border of your trust. If I put my hand here for healing, within no time, all this cancer will be healed. But if I do this, I have to be born again. Because this body has karma to suffer, and these are its karmas." And then Vivekānanda did not tell him, but Gurudev knows. Vivekānanda said, "Sorry, Master." So, such great saints have been in this world. Many are still existing who see God. Even they can show you the Divine Mother; come, and she will appear to you. There are such great saints living now. Yes, I show God. Yes, I can see the Mother, and if you don’t trust, I will show you. We are all surviving on this earth, and our planet is still existing because of the presence of those great saints. Devapurījī just gave life to a 4-5 hour dead body. So they were great. We are only surviving through their names. This was Swāmī Vivekānanda’s master, Paramahaṃsa Rāmakṛṣṇa. And you should read his biography. It is very, very good. Similarly, the great saint Guru Nānak. And Guru Nānak’s parents were merchants. And he was a young man, sitting in his shop, and he was counting something, and he came to number 13. Number 13, in Hindi we say terah. 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 12 and 13. Now, 13 also has one meaning: it is tera, yours. Mera means mine, and tera means yours. So anyone came, he said, "Tera, tera,... take all." He emptied the whole shop. Father came and said, "What are you doing?" He said, "I am doing what is the reality. You say tera, so tera, tera, all tera," nothing is mera, nothing is my, yours, yours, yours. That time his consciousness became such a divine one with all. And then he wrote this one beautiful bhajan, which our dear brother Prakash wanted to sing. So I think I should translate this. Thoughtfully, I will translate. Then he realized, and he said, Guru Nānak said, Tērā and Terī. Terī means yours. Tera means it is yours. So he said, he said to himself, "Oh Nānak, terī"—terī means yours, he is talking to his inner self—"terī pīṭhī umar hari nāma binā," so much life you have lost it, without the name of God. When real love awakes toward God, real courage awakes, the real searching, the longing, then you become so calm. You don’t want to move, you don’t want to move. And when that is lost, then it is called chanchal. You are chanchal, like a restless fish. The fish is in the water, you go like that, you catch it, you go like that. So a chanchal person cannot stand in one place to speak, to talk, to sit with you. It will sit for five minutes and go out. "What are you doing? Yes, yes, I am coming." Come and sit with you for two minutes, and then go there. That is a loss, that is a loss of inner connection. And when the inner connection is gone, everything is destroyed, destroying. Vairāgya, renunciation, no moha, no attachment, many, many things. So now Guru Nānak said, "Terī," he said in the sin side, "Your life is gone so many years now without the name of God." Sumiran karale mere mana, oh my mind, man is the mind. Now you should begin to have a smaraṇa, sit in meditation. When necessary to do something, walk and again, but great. We adore him like a god. So it is said that it came from, he was praying and praying, and God came. What do you have? People say that, "I saw the God." Now, on the Eastern weekend, they were talking about Jesus and said that, "Yes, I saw the God, and he saw the God." He speaks about God, Guru Nānak. He stands, he sees. The God, and he sees his guru. Now is a critical situation. Get up, battlefield inside. Guru Nānak Sāhib, we don’t—never. You must never say just Guru Nānak. You must say, after respectful "Sāhib," or something, a title, yes? Don’t say Nanak, Nanak. He’s not your grandchild. He’s holy. Now, his Gurudev is going in front of him, and Bhagavān, Śiva, Brahmā, Viṣṇu, whatever you call, is also in front of him. He said, "In my life, my Gurudev was always the first. I greet him first. I adore him first. Any choice for me was first my Gurudeva. And now God came. I prayed, and God came. If I greet God first, my Gurudeva may be a little bit offended. You see, a selfish person now sees God, and he forgot me." The human mind is always thinking a lot. "If I greet my Gurudeva first, then God will say, 'Why is he wasting my time? So many years he was praying, and now I came, and he first goes there and then after to me. I became second, not the first.'" So inside, he gets enlightenment. The holy book, Guru Granth Sāhib, is a holy book, and that is all words of Gurudev written, Guru Vākya. So he said in a poem, to convince God—sometimes you have to convince God also, Yamunā. Sometimes you have to convince God. If you say you are angry, he will say, "Why are you angry?" Then you have to convince him why, God. You say why. You are angry, we are angry. We had a satsaṅg, and it brought rain, so much noise. Then God will say, "Okay." So Guru Nānak Sāhib says, "Guru Govinda Dono Khade," written in the Guru Granth Sāhib. Guru Govinda Dono Khade, Kiske Laguṁ Pai. Gurudev and Govinda, Bhagavān Kṛṣṇa, both are friends of mine. To whom should I first bow down? Inside came the sound. Balihārī Gurū āpakī, Govinda Deo batāī. My adoration first to thee, O my Gurudev, that you have shown me the God. Balihārī Gurū āpakī, is your blessing, Gurudev. You are always the first one that you show me God. So therefore, God said, "Yes, that is what you are, the real divine soul." You realize this. There is no difference. What happened at that time? Became one, like you see in Mahā Śiva Purāṇa: Śiva and Śakti, only the Śiva. And when there is Śakti, then Śiva will see that Śakti is coming beside him exactly, and then again merges into one. So when you see the difference between Guru and God, you are still in conflict, in doubts, and when in doubt, you are out. No delay. Go out without any delay. So that’s why our holy Gurujī, our Gurudev is here. We are all bhaktas, we are all sitting. So Guru Sāhib said, "Your life is gone without the name of God, but now go ahead, hurry up, do it." Otherwise, he said, life without the name of God, without His mantras, is like a bird without wings, an elephant without teeth. He can’t eat. A young woman is now searching for a husband without a husband. The child of the prostitute, she doesn’t know who the father is. And that child is a fatherless child. When he grows, then he will put the question very well. Taise prāṇī hari nāma bina. Same thing is your condition, oh my dear, without the name of God. You have no wings, you have no anything to bite, and you have no partner, no companion of that God’s light. He is our beloved one, and we should know that he is our father. Yes? You don’t have these things here, so it is very difficult for you to understand. But in the desert, we dig the water well to take water out from 100 meters, 50 meters, 10 meters, 150 meters, depending. You see the well, but there is no water inside. Kūp, kūp is the water well. Kūp nīr binā, there is no water. Dhenu kṣīr binā, you have the cow but it doesn’t give milk. The cow doesn’t give calf and doesn’t give milk. Cow is there, but has no milk. So the cow, that hope, is our heart, and in our heart when there is no bhakti, no devotion, no love, then it is only a hole. Dhenu kṣīr vinā, and your intellect, your buddhi is the cow, kṣīr is the milk, the wisdom. Without wisdom, your intellect is nothing. Everything, if you see like a Brahma-jñānī, who, if we have got realization and see Brahman everywhere, then all is in our body. Therefore, Yamunā, don’t be angry, yes? I was thinking, now your blessings came, we all got here. Always, when I come, there is rain, and I say, "Why did you give the name Sunshine?" And this time, all is unsigned. So they say, "Swāmījī, now you see." I said, "Well, rain may come." So it has come. That depends on the Supreme, not on us. Jaise dharatī nīr binā, jaise tarvar phal bin hīnā, like a beautiful tree but has no fruits. Taise prāṇī hari nāma binā, like that human, human life is without the name of God. You have a beautiful body, but you have no eyes. You know how hard is the life of a blind person? And more hard is that you see everything and suddenly you become blind; it is immense pain. We have good eyes, and we don’t know the value of our eyes. Protect, protect your eyes. Therefore, do dhāraṇā practice, wash your eyes with the triphalā water, and put rose water inside. And there are many, many things for eyesight. We have sitting here our Karuṇā. She knows very good Ayurveda, very, very good, so she can—I don’t know, I don’t know, I know only a little what the doctor tells me. There are some who can read your pulse. The real Vaidya will only see morning from sunrise till one hour or something. And he or she can tell you what you ate yesterday evening. Oh, my God! So when I go to him, then I say, "I didn’t eat too much spice, not chillies, I was eating..." And he diagnoses, he screens your whole body without any instrument. One of them is our dear friend Dr. Sadeshmukh from Pune, and there are many others. Deh nayan binā, rājan chandra binā, a night without moon. How beautiful is the Sunshine Coast when the full moon is shining, and now everything is dark. Dark. You have a temple, but you don’t have a holy flame there. So in the altar, there should be the light. So we should also have the light of our life within us. One calls it, "I am the Paṇḍit, I am the learned one," but you don’t know anything about the Vedas. You call Pandit, but you didn’t read the Vedas. You don’t know the knowledge of the Vedas. How can you say the Paṇḍit? Like this, humans are without the name of God. Kāma-krodha-mada-lobha-nihāro, give up desires. Kāma, I want this, I want this, I want this. Not only passion, but so many desires, greed. Kāma, krodha. Krodha means anger. Anger is a thief that will steal everything from us at the door. We can’t bring it inside. Who has the anger? He is still sitting inside the devil energy. Kāma, krodha, mada. Mada means proudness. Lobha, greed. Kāma-krodha-mada-lobha-nihāro. Passion, desires, anger, greed, and attachment. Be free from this. Īrṣā chhodo bhakta-janā. O Bhaktas, give up jealousy. Jealousy is fire. This normal fire will burn us quickly, but the fire of jealousy will torture us lifelong. Kahe Nānak Sāhib, sun bhagvanta, Nānak Sāhib said, "Listen, O bhaktas of God, O my dear ones," Yā jag mein nahi koi apnā, one is bitter truth: in this world no one is ours. You know the mango fruit? You know the mango. And the mango seed, the stone inside, is nice and tasty, sweet, yeah? Do you eat also that? You don’t chew? Then you don’t know the mango that I want to know. Of course, no, no, suck it. And when completely there is no more juice on it, what do you do? Throw it. Similarly, this saṃsāra. As long as there is some kind of juice in you, meaning some benefit from you, they are your good friend. When nothing is there, you are poor, no one will look to you. This saṃsāra is very selfish, very selfish. So Guru Nānak Sāhib said, "Who is our best friend?" You can test them in the holy book, the Rāmāyaṇa. Say it again. Dhīraja, dharma-mitra, arunārī, āpat-kāla, parakha, yod-chāri, dhīraja. Dhīraja means? Patience. Patience. He says, "No, I’m okay. I’m peaceful. I don’t mind." But sometimes, suddenly, something happens. He says, "Now I’ve reached my border. This was the last drop." It goes over. I can’t anymore. Where is your patience? Where are you? Oh darling, from where did this come? Almost sitting nicely inside. It’s not easy in one village like this village, Sunshine Coast. Is it a village or a city? A town. Town, no? Yeah, well, because you have many towers, that’s a town. It doesn’t matter if it’s a village, city, or town only, there is a poor person, there is a businessman, and a rich man. But the reality is only one, okay? So, in a small village or in a small town like this, the Sunshine Coast is not even a quarter street from Mumbai or from New York. Manhattan, the sunshine is beautiful. Manhattan is very good, but Mumbai is the top. That’s called ego attachment. So there came one master and was giving satsaṅg. And there was a big snake living in that area. When the Master came and began to speak, there was only an oil lamp; there was no electricity. Silently, the snake came and sat under the seat of the Master and was listening to what the Master was talking about. It was one month, every day, evening was satsaṅg. And one day, when all people went and the Master went to his room, the snake... The Master said, "Yes." The snake said, "Gurudev, I am nothing. I don’t even have hands that I can fold in front of you. But I have one wish. Can you accept me as a disciple and give me a mantra so that I can liberate my snake life and come to the higher life?" Master said, "Yes, I give you mantra, and definitely soon you will leave the life of the snake, and you will come as a human, and you will become a great partner." "Master, what happens when I get a mantra besides this?" So he said, "But you don’t know." He said, "I’m listening one month every day, but now I want to ask you directly a question." Master said, "You will be very relaxed, very calm, peaceful. You will have no problems. Peace of mind and so on, that I want." So the Master gave him a mantra. Snake said, "Master, what can I give you? I have nothing, so I can’t give you anything. And someone told me that when you get a mantra, I heard from you, you have to renounce something. So please, Master, tell me, what should I renounce?" Master said, "Don’t bite anyone." "Okay, Master, I promise I will bite no one." Now this snake is appearing in the street and near the house and there. The school and children, they are frightened. But he doesn’t do anything. Very soon, the children became friends. And now the small children, he came to the kindergarten side. They were pulling here and there. And he said, "I got such a horrible life now." And Master was in some other village called the Battery. So he went to the other village. Again, silently from behind bushes, he came and sat under the master’s seat. When all was gone, he said, "Master, I am so disappointed. You said I will have a peaceful life and so relaxed a life. Since I got the mantra, only one week, and horrible, horrible. If I practice long, then what will happen?" Master said, "Why? What have you been?" "Horrible. What happened?" "Because you taught me not to bite, and I don’t bite anyone, and all children and everyone pull me here and there, and they come and take my tail and pull me up and down." Master said, "Yes, you didn’t understand what I said. I said to you, ’Don’t bite, but frighten.’ You can then show a little bit of your anger, but inside we should be completely relaxed." Well, next day, the snake was there, and the children came, and the snake said, "Oh God, all run away!" And he was peacefully away. So we have to śama krodha mada lobha nihāro, īrṣā chhodo sant jana. Says Nānak, listen to Bhagavān. Nānak Sāhib says, listen, O my devotees, in this world there is no one of your own. In this saṃsāra, there is no one of your own. This saṃsāra is only sapnā. Sapnā means the dream, only your Gurudev. And therefore there is one bhajan, Gurudev. So these are the Guru Vākyas, these are the bhajans, these are the words which are coming from the hearts of the great saints. They left for us this treasure in this world, that we can live from this, we can learn from this. So bhajans are the best, best sādhanā because inside, there are techniques, inspirations, and so on. Now, our dear Pūrṇimā and some other people, Pūrṇimā and some other people, are coming to say something. So yes, Pūrṇimā, the whole world is looking to you.