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Śānti, Śrī Dīp Nārāyaṇa Bhagavān Kī Jaya, Deveśvara Mahādeva Kī Jaya, Satguru Svāmī Madhavānandajī Bhagavān Kī Jaya, Satya Sanātana Dharma Kī Jaya. Adoration to our holiness, and blessings to all of you in the name of our holiness. A very good evening, dear ones, here in this hall and elsewhere in the world with the webcast. This morning we reflected on the endless energy, abilities, and tendencies present in us. It is said that God has given to every creature some abilities. Some creatures are limited only to eating, drinking, and procreating—that is all. Some have a little more, and human beings have an endless capacity. All the good qualities we possess can be used for good things, or they can also be awakened and directed toward bad things. It depends on our mind and on our intellect. Our body, as well as all our tendencies, is like a tool. And our mind, our intellect, is the master who uses these tools. For example, you have a knife in your hand. With this knife, you can save someone’s life, and you can also take someone’s life. How will you handle this instrument? Similarly, all our qualities and abilities can be utilized for good or for ill. The decision is in our hands. Whether we act or not, the reaction or the fruits are not in our hands. God has kept that right in His hands. That is called the science of karma. And the principles of karma are these: where there is action, there will be reaction. And that reaction will in turn be answered with further action. Again, that action will create another reaction. In this way, we multiply or strengthen our destiny. Good actions have good reactions—they become a plus point in our life. Bad actions have bad reactions—these are the minus points. Both are in our hands, but the fruits are not. Tum karma kiyā, phala degā Bhagavān, yahī hai Gītā kā jñāna. Go ahead, do your karmas; the fruits will be given by God. The fruit is in God’s hands. This is the preaching of the Bhagavad Gītā. These energies, these tendencies and abilities in our actions, can be used for two directions: in the outer world or within our inner world. When we use them in the outer world, we should be creative and protective. Every action, every handling, should be full of wisdom, kindness, love, and understanding. That will be counted as a plus point for human life to proceed towards liberation, mokṣa, or self-realization. This is spirituality in action. Our action should be spiritual. Wherever you are working—in any company, in any office, in any field—if you act with positive thinking, that will have a positive counting in your karmic field of this life. Similarly, we should take time every day to check our inner feelings and inner actions. When things are not clear, do not act. Otherwise, we will be sorry. To make the way clear to oneself is meditation. Meditation is the key to our inner world; it is the door to enter into the inner world; it is to discover our inner world. If meditation is practiced without mantra, without guru mantra, then you enter into the inner treasure, but there is darkness. You do not know if there are snakes and scorpions inside, or something explosive, or something beautiful and precious. These things can only be seen through the light. That light is the light of your mantra. The mantra should always be used in meditation. Meditation without mantra is a body without soul. So this mantra and meditation are leading us to our inner world, and there are techniques to utilize those dormant energies. We know they exist, but how to use them? These are the yogic techniques, through the awakening of the different chakras—awakening and opening of those channels. The channels through which the cosmic energy is flowing through our body are what we call the feedback or regenerating, circulating energy. This energy circulates everywhere in the universe, even through the rocks. But in our body, it is more conscious, more alive. Those great yogīs, those great saints, first traveled through their inner world. Our inner world is endless. You can dwell in your inner world for ages and ages; you do not see the end. That is why it is said that there are hidden powers in the human—ananta śakti, endless power. For example, you dream at night or in the afternoon when you fall asleep. That dream lasts only a few minutes, or maybe half a minute, but what you experience is vast. There is a story: There was a man, the father of a family, a nomad. They were traveling. One day, this elderly man was resting in the afternoon. He fell asleep. In his dream, he saw that he died and had a funeral. He was buried. He went to the astral world. Then he was born again into a very nice farmer family. He had a big piece of land and many fruit trees, sheep, goats, horses—a happy, happy family man. He was the father of the family and had about sixteen children. In those days, it was a pride to have many children, because children were the security for the parents; children were the insurance. He thought, “My children will help me, and they will take care of my work and property.” (And since people lost this family relation, the European population is decreasing. I think all yoga and daily life practitioners should again multiply the population in your country. No problem—five, six, seven, eight, ten. Your government is a very good government; they are giving financial support. But it must not be that your children become engineers and doctors; when they become professionals, they will go somewhere and again you are alone. For what do you have children? Educate them so they can read the newspaper and do some nice handwork. That is enough; they will survive. A time is coming when those who have multiple talents will survive. Those bound to only one particular profession will have a hard time surviving. So the first step to survive is to learn cooking. Really, it is not a joke. If you cannot cook, you have not completed human birth. Second, grow your own food—vegetables, grains, etc. You do not need any job; have one or two cows, drink your milk, practice organic farming, have happy children—that is all. That time will come again; we have to return to it. Because money you cannot eat. Do not produce more and more plastic. Plastic is the ātmā of Kali Yuga. The ātmā is immortal; you can never destroy it. So one is our ātmā, which is immortal, and the second is plastic, which is immortal.) So that man, who was born as a farmer, had many children and a very happy wife, a proud mother, and they lived for about 150 years. That is why they could have sixteen children and still remain healthy. Nowadays, we are not even forty years old, and the doctor says, “You should not have a child, or you cannot get a child. Hurry up.” That is the result of fast food—fast food, fast finish to life. Where did he come to? He died. He died, and then he was born again as a gypsy or nomad. Now he was traveling with a big family: grandfather, great-grandfather, his wife, children. They had a very nice coach with horses and donkeys, goats and sheep and chickens, traveling from country to country. They came to a place where a king had died and had no children. The king had written a testament. In it he stated, “My whole kingdom is my family, my sons and daughters. But my most loyal is my elephant. I give power to my elephant to choose my successor, the next king. When the time comes, place a beautiful flower garland in my elephant’s trunk, and on whomever’s neck he places that garland, that person shall be taken as king.” So the king died, time passed, and many people and children of other kings came and sat in positions of great power, expecting to receive the garland. They had special perfumes, hoping the elephant would go to them. Three or four hundred princes were waiting, along with some farmers. A mighty, very wise elephant was brought. They showed him the testament, and the elephant took the garland in his trunk and walked through. Who dared to take the garland from his trunk? No one. The elephant left the crowd and walked out of the city, slowly, slowly. And the caravan of the nomads, the gypsies, was passing by. The old father, sitting on his coach with a big mustache and long beard, was smoking his pipe when the elephant came and stood in front. Everyone was frightened. The elephant looked around. Others came near to bow to the elephant, hoping to be chosen. But the elephant put the mālā on the neck of that old man, then raised his trunk, indicating, “Sit here.” The old man understood. He sat on the trunk, and the elephant placed him on its back. Wearing the beautiful garland, the elephant walked toward the palace. He became king. He was very happy, with a beautiful kingdom, and his wife became queen. He enjoyed life, then he died again. Then he became a farmer again, and in the afternoon, after working in the field, he was having a little rest and dreaming all this. Someone came and woke him up. He had slept only two minutes, and in those two minutes he had lived three lives and experienced so many things—sixteen children and all the rest. He woke up and said, “Yes, please come home.” He went home. His only child had died. People thought he had received a shock. They asked, “Do you know your child died? Are you not sorry? You show no sadness.” He replied, “Yes, but I am thinking: for whom should I cry first? I left three families behind. Should I cry first for them, or cry for this one?” Similarly, in the astral world, when we travel through the dream locale in the astral body, we travel through our own body. Every part of the body is a different universe. That is said in the Vedas: Yathā brahmāṇḍe tathā piṇḍe. What exists in the universe exists in the human body, and what is not in the human body is not in the universe. So make the journey first within thyself through very correct, correct yoga techniques, kriyās. Otherwise, you will get nothing. Awakening hidden powers in a positive way is like a combination lock. We should try and try. Which number is it exactly? The number of combinations is 108. So out of 108, you have to get them all in one line. Which one is correct, we do not know. That is why we are always repeating, “Oṁ namaḥ…” hoping the lock will open. That is sādhanā and particular techniques. Therefore Mahāprabhujī said in his bhajana how to open this lock. He gave us everything. We are very rich disciples because our fathers were so rich, and they left such a big treasure with us. But we should know how to open it. Mahāprabhujī also said, “He gave the key. Utilize it.” And which button? No, no, no. Therefore, without Gurudeva and the correct techniques we receive, we cannot discover all our inner treasures, and we cannot utilize them. These sādhanās are very serious. When you receive certain kriyās, Gurudeva tests you for a long time and asks, “Are you ready? And did you promise? You promised.” It is said that if you stop, if you misuse, if you go astray, then you must know what you are waiting for. It will reverse. It is like going up a mountain in an electric cable car. When you are nearly at the peak, if it fails, it rolls back—at a higher speed than you were ascending. In this way, all your spirituality will collapse, and the negative energies will awake. Now they find their chance. They are celebrating: “Now we have the chance to push this person back again to that Naraka.” Vīrabhadra awakes, and we have no chance. Therefore, meditation and correct yogic techniques, and also prayers—it does not matter if you pray in a church, in a synagogue, in a stupa, in a temple, in an ashram, or in the forest. All prayers have their principles. Human life is beautiful. We are fortunate ones, but at the same time, it is not easy. It is not easy to succeed in human life. Do we come out spotless? That kind of spotlessness—if we have not followed spiritual principles, how many have we harmed, how many have we made unhappy, how many have we misguided? How can we come spotless back to the Brahmaloka? And therefore, one senses it in the bhajan about spotlessness—nirāñjan, alaka nirāñjan. “Kānī Rāñcā.” A beautiful bhajan. Vāṇī, Deveśvaram, Kabīrdājī Mahārāj, chādarīyā jhīnī re jhīnī. Jhīnī means very fragile, very gentle. About this body: you think you are a body builder. Some are building builders, you know, and you are a body builder. It is a surprise. Who are you to build the body? God has already built it, so you have stolen the intellectual property of God. But if you still think you are a mighty one, it does not take time to finish. Pāñca tattva kā puni banāyā, the material of the five elements, like cotton or wool. Aṣṭa kamala kā carkhā banāyā, the spinning rod, the carkhā. Aṣṭa kamala—eight lotuses: Mūlādhāra, Svādhiṣṭhāna, Maṇipūra, Anāhata, Viśuddhi, Ājñā, Bindu, and Sahasrāra. These are the eight kamalas, eight chakras working to build up this body. It begins from the Maṇipūra chakra. Nāda māsa munaṅko lāgā, it took nine to ten months to complete this body. Mūrakha—the fool—did not understand the secret of this body. Dina dina mailī kīnī, day by day we made it dirty. Through impurity, impure thoughts, impure actions, impure qualities, impure nourishment, impure company, and so on. Many, many lives you will wash the spot, but you will not become spotless. But when my shawl was done, I brought it home—that was a birth. Raṅgrej ko dīnī, because I wanted to color my shawl; I gave it to the dyer, the one who makes colors. Raṅgrej ne aisā raṅga, he made such a beautiful color. Lālo, lāla kara dīnā, red into the red into the red. Red blood in the body. Do you have white blood or red blood? I also have red blood; you also have red blood. The cow also has red blood, and the rabbit does too. Every creature has red blood. That is God’s līlā. That is the Raṅgrej. That is our mother; she gave such blood and everything. So this life is very gentle, very fragile. And inside is sitting that Ātmā Divine. Tomorrow before noon, we will talk about this inner world. Holy Gurujī wrote a beautiful bhajan about the inner world and this body: Ajab rata hamārā beṭhā parabrahma, Beṭhā parabrahma ajab rata hamārā sūtra, Patañjali Sūtra, Yoga Sūtra. So, I wish you all the best. Tomorrow at 10:30 will be again a webcast according to European time. All dear ones who are watching our TV, I wish you all the best and blessings. Do good things. Do not let a spot fall on your Antaḥkaraṇa. Hari Om. Sarve bhavantu sukhinaḥ, sarve santu nirāmayāḥ, sarve bhadrāṇi paśyantu, mā kāścid duḥkha bhāgbhavet. Om śāntiḥ, śāntiḥ, śāntiḥ. Hari Om. Dīp Nārāyaṇa Bhagavān, Devapurījī Mahādeva, Satguru Swāmī Madhavānandajī Bhagavān, Satya Sanātana Dharma Kī Jaya.