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You must endure the consequences of the actions you have performed. If you deceive someone, lie to them, or cause suffering to an animal, it is possible you may be reborn in the form of that very animal and experience suffering multiplied many times over. All this should be contemplated deeply, after performing austerities for thousands of years. Through the subtle body, by the power of yoga, through the practice of yoga, by living a disciplined life with strict control over the senses, and by performing intense austerities, yogīs have transcended this physical body. With this very consciousness, the entire journey of the brahmāṇḍa was undertaken—the journey of the subtle body, astral traveling. It was observed that when someone leaves the body, becomes free from this body, which we call death, then where does this jīva go, and for how many days does it remain attached to its attachments? The person is trapped in the web where his consciousness is rooted, where his attachments lie. From above, he sees, "My family, my friends, my house," those whom we did not want, whom you did not want... He will sleep in the army barracks, he is sleeping there. Mā Mahāprabhujī said that they are eating the lūcchā by looting it. Oh, after you leave, those lūcchās will loot and eat, just wait and see. Arararar, I have told so many lies, endured so much hardship, in the bank so many... Come down, look above, nothing works for you there; that consciousness is moving towards the material world. How much pain do you feel when a thief steals everything, even the clothes from your body, and leaves you abandoned in the forest? It will keep growing longer and longer; the soul becomes bound by hope, tied within the thread of hope. It is very difficult to break free. In Vedic dharma, through the kriyā karma performed within Vedic dharma, the thread of bondage in worldly life is broken after twelve days. He wanders there as a pitṛ; people say that our father or mother has become a pitṛ. No father, mother, or any pitṛ will cause sorrow, but the sorrow lies in the fact that he lied, worked hard, and deceived. Śaṃpati created it, others consume it, and it becomes pitṛ, causing distractions and disturbances. But the ṛṣis and munis of our Bhārat have also revealed a knowledge, mantra, and kriyās on how to connect your ancestors with the pitṛ jagat. Beloved friends, we are talking about yoga that grants liberation; we are discussing your sādhanā because you desire success in the yogic practices you are performing. You wish for your dhyāna to be profound and deep, and you also want the inner light to be revealed within our chida ākāśa. And you also wish that the samādhi described by the ṛṣis, munis, and yogīs, to reach that higher level of consciousness, the samādhi should be awakened... The knower, the knowledge, and the known all become one; this is called samādhi. But until then, in our life, burning in the fire of desires through conflicts, bound by attachment to children and family, like a cow tied to a stall, chained with a rope, the cow is... That cow wants to break free from that stake, but its own throat, neck, and voice are bound by that yoke; it cannot free itself. Burning in that very fire, it turns to ashes. As long as this yoke of attachment stands before us, and this chain of bondage called attachment is around your throat, no matter how many efforts you make, this thread of attachment will not break. That is why a great soul has said: "Such is the grace of Gurudev, who broke the bond of my attachment." Indeed, only Gurudev, the embodiment of supreme compassion and kindness, can liberate us from this chain of attachment through His mercy. Gurudev showed such compassion that He broke the bonds of my attachment, broke the bonds of attachment, and transformed my restless mind. This mind, which in the material world is wandering amidst deceit, hypocrisy, and betrayal, was turned towards Īśvara. God loves you more than your mother and father, and Gurudev loves and shows compassion to his disciple even more than God does. Therefore, breaking the chain of bondage is very difficult. Our Vedic dharma describes four āśramas: Brahmacharya āśrama, Gṛhastha āśrama, Vānaprastha āśrama, and Sannyāsa āśrama. Students should study their subjects for 25 years; it is written in the scriptures that students and brahmachārīs should not watch plays, sports, or dramas. The fetters were nothing; it comes down to this—that a student, a brahmacārī, makes a resolve that I will live a happy life, that I will acquire knowledge. For a student, it is a form of tapasyā, just as gold is purified in fire, similarly, the student, through śayama niyama, strives to live a happy life for the family. One studies vidyā for the service of the śiva, the service of society, and the service of all living beings. When some scum is eradicated, once it is purified, it gets confined within the shell, like being tethered. The daughter-in-law comes, and then there are the mother-in-law’s rituals, the father-in-law’s rituals, and the third is the sister-in-law’s rituals. The parents are left behind, and the elder sister-in-law takes over the household. The wife comes in, and the mother and father’s words are no longer heeded. Why do you scold him? Why do you trouble him? Once he is married, he leaves his parents, and when a child is born, he leaves food and drink. Gradually, what happens is that we get bound by our social responsibilities, our duties. Now the ox is tied to pull the plow. The ox has been yoked and tamed, yet it continues to pull the plow; similarly, the sādhaka remains the same—this mind is very naïve. Gurudev says, "O sādhakas, this mind is indeed very naïve; no matter how much you explain, it does not understand. It is such a foolish, lowly creature, wandering aimlessly day and night. Its desires are so great that without the head, it still tries to eat all around." Eat this, eat that, earn this, do that—without rest, day and night, yet hunger is not satisfied. Oh mind, who can tame you? Who can control you? You are very inexperienced, like a big ox. Becoming an ox, the mind pulls the chariot of the world. If we are in a worldly ashram, then that ox is the mind. It happens, doesn’t it? Everyone sits on the cart, but the bull keeps walking. The driver keeps urging it on with the stick, whether it resists or not. The plow stands ready, the master commands, yet the bull continues on. This is not the way, Kabīr; this is not the right path at all. And then what happens is, the bull falls into the well of desire for worldly matters. This mind is very naïve. So, when a brahmacārī enters an ashram afflicted by such attachments, the entire family and society, along with the culture of that family, rest upon the shoulders of that ashram. The one who is fortunate enough to have the bhajan rest upon their shoulders is truly blessed. They receive a good wife or a good husband; this too is the result of past life karma. It is also the blessing of the sages, monks, and parents. Such a person is fortunate to engage in good deeds from childhood itself. They receive goodness... When boys and girls begin to grow up, our Vedic culture teaches that the girl worships, worships the pipal tree, worships the banyan tree, and waters the trees. The boy also observes fasts and vows, and the boy also fasts for Bhagavān. They begin to pray when they are fifteen, twenty, or eighteen years old, and the boy and girl do not know who will be the wife and who will be the husband, but they imagine, "O Bhagavān, when will that day come when I, with my ārdhāṅgīnī or my other half, at that moment, in front of Agni Dev as a witness, for the first time in life, will hold hands?" See, how great a responsibility comes upon husband and wife in front of Agni Dev. According to whom, when they take the witness of Agni Dev and, assuming the role of the word, the root of the word, and so on, fulfilling the responsibility of the family, they circumambulate around Agni in all four directions. Agni Dev says, if you have made this saṅkalpa... All the men other than my husband are awakened to the consciousness that they are like my father, brother, and son, but when you watch a movie, your mind becomes restless, and you no longer remember that before Agni Dev I have... What vow or promise was made to Agni as a witness, and what resolution was given to always follow the righteous path? Bhagavān Vasiṣṭha Muni says that when Bhagavān Rāma was undergoing his final test of life, and the doubt arose about whether Lakṣmaṇa would face death, Bhagavān Rāma said, "O Gurudev, I seek refuge in Vasiṣṭha Muni..." He said that since childhood, our forest was destroyed; my father and mother left me alone. I became helpless and lost. What hardships I endured! And my dear brother Lakṣmaṇa, today this problem has come before me—that I have to give him the death blow. What is this they say? The problem has stood before me in every way, and I find none of it good. It does not seem that death's blow will strike my beloved brother. If you betray, it will tarnish the honor of Maryādā Puruṣottama. Oh Rāma, this is the tradition of the Raghuvaṃśa, the custom of the Raghu clan has always been upheld. The prāṇa may depart, but the word given must never be broken. What promise, dear children? To bow to and serve your mother and father; the husband and wife, having taken the witness of Agni Dev, have given their word; promises made to help friends; and resolutions made before Bhagavān. A yogī lives amidst household responsibilities, fulfilling all duties for the protection of beings through samāj sevā. A husband and wife share one mind, and in the heavenly abode, they care for hundreds of householders and āśramas. O Sai, grant me such a home where no one in the family goes hungry, and no sādhus remain hungry either. One cannot avoid the household duties at the door; work must be done. But by following the discipline, in the early morning hours of Śyāma, one attains Śyāma in the presence of Bhagavān. Pray to Bhagavān, and after fifty years, the ṛṣis said, "Now your offspring have grown up, they are about 25-26 years old." Have simplicity; you have seen everything. They are living peacefully. One should enter the vānaprastha āśrama, meaning give whatever you have to your children and simply practice detachment. Whether in a forest or at your farmhouse, build a small hut with your spouse and just remember the name of Bhagavān. And after many years, when detachment becomes intense and desires begin to fade automatically, one can take sannyāsa. The entry into sannyāsa means the destruction of all bonds of desires; the soul becomes free. This is called liberation in life. But Ādi Guru Śaṅkarācārya Bhagavān says, after many or even a hundred years... After a certain age, what service can one render to society? In the Kali Yuga, one becomes weaker and more in need of service themselves. Therefore, whenever intense detachment arises, one can become a sannyāsī. It is not a matter of condition. There are four āśramas: brahmacarya āśrama, gṛhastha āśrama, vānaprastha āśrama, and sannyāsa āśrama. Upon the gṛhastha, there are five types of debts. It happens that until one repays the five types of debts, whether he is a man or a woman, the soul cannot be liberated from here. Be one for your father as a deity, then be one for your teacher as a deity, and be one for the ṛṣi as a deity. Only after repaying all these debts will your ancestors attain liberation, and for them, it will be a step further towards heaven. So, mothers and fathers become completely assured that now the one who will perform the pitṛ tarpaṇa and other such saṃskāras has arrived. And when he leaves, they hope that your child will now be the means to break these bonds. By practicing yoga sādhanā, one can become free from bondage. But the ṛṣis and munis, after further practice, said that when someone takes sannyāsa, the sannyāsī must also take the witness of fire. Just as when you perform a simple marriage, you sit before the fire and take the witness of Agni Dev, similarly, the sannyāsī also sits before the fire and says svāhā. Everything that exists—greed, desire, attachment, bondage—is offered as a sacrifice into Agni Dev. The sannyāsī is given the saṅkalā; if he does not adhere to the rules of sannyāsa, that very Agni will burn him to ashes, just as it does one who enters a fallen āśrama. Those who do not adhere to the rules of the āśrama will be consumed by the fire as well—no, no, not diseases, no, no hardships. The Mahāpuruṣa says that those who have attained this self-knowledge, who have journeyed through the subtle world, have seen where the jīva goes, in the pitṛloka its... What happens is that if a sannyāsī attains self-realization in any family and achieves self-realization, then the previous seven generations and the next fourteen generations can be liberated by that one sannyāsī who has attained self-knowledge. Therefore, the sannyāsa āśrama is the greatest and... It is only through the tapasyā of sannyāsīs, the jñāna of sannyāsīs, and the dhyāna pūjā of sannyāsīs that the earth has remained intact even today. If one observes how many fires of human desires have been ignited and are burning in this material world, and if one sees what actions humans are performing today, then indeed this earth is on the verge of breaking apart. It will go, but this earth is firmly established upon a power, and... Bhagavān is also seated as Īśvarī and performing tapasyā, praying to Bhagavān that these humans, whatever mistakes they are making, are due to ignorance and naivety. I bestow blessings upon them; after all, Śānta is the one who grants grace, and Śānta can do anything—that is, Śānta can correct even the faults caused by Bhagavān. But Śānta... No one else is at fault, that is why it is said: whatever happens, do not trouble a śānta, do not lie. If even a śānta casts a slightly crooked glance, who knows what chaos might ensue. On this Śrī Devapurī Jī Siddha Pīṭha tradition, the throne holder was Śiva Śarūpa Devapurī Jī Mahārāj. Near the village of Kailāś, there was a house belonging to an Agarwāl seṭh. The Agarwāl seṭh had grown quite old, over fifty years, but he had no offspring. One day, Devapurī Jī Mahārāj went for alms. Devapurī Jī possessed such siddhis that he could have been a manifestation of the Pragat. It is said that even Kubera is present, yet he spends his days in alms. If there is carelessness, let it be like this; if one is immortal, let it be such that eating sweets brings immortality; if the mind is torn by worldly matters, let it be like this. Even Kubera is present in his service—what do you need, Gurudev? But even that is rejected, and the days are spent in confusion. Devapurī Jī, in that village—this village is called Dhingpūr—between Kelāś and Dhingpūr, there is only a distance of one kilometer, about half a koś. Śuve Śuve Mahārāj Jī, one child for one roṭī, two children for two roṭīs, the seṭhānī heard this. Three rotis are good, daughter; you will have three sons. She had three boys—one is still in Jaipur, and the other two are doing business outside Rajasthan. Always on the auspicious day of worship of Gurudev Devapurī Jī Bhagavān, and in labor... And Śvema tells me that whatever I am, it is by the grace of Devapurī Jī Mahārāj. Believe me, when he gave this roṭī, my current life began. See, what can a śānta not do? A sannyāsī who practices diligently and reaches that state, then everything... Yoga purifies, Gurudev says, without truth there is no refinement. The Creator made many forms, whether you remain entangled or immersed in illusion, truth—whose heart holds truth, in that heart Bhagavān Śiva resides. So the yogī, through śayama, niyama, and anuṣṭhāna... Taking refuge in Gurudev and receiving His blessings, one practices yoga; only then will that yoga practice be fruitful. But if, in the end, one is filled with impurities—falsehood, deceit, greed, attachment, ego, desire, and so on—what hope can there be that I too will one day attain that divine kuṇḍalinī? Will my jīvātmā ever merge into that Paramātmā? Never. That is why the ṛṣis and munis have given such teachings and rules for all of humanity, by following which one can be freed from the chains of this limited existence and, through sādhanā, unite with that Paramapita. It can, dear seekers, within all these afflictions, only the grace of the Guru can give you strength, enthusiasm, love, and contentment. When the kuṇḍalinī power is awakened through the grace of the Guru, there is an experience of bliss throughout the entire body. What happens at that time is that we become intoxicated with the essence of Rāma, immersed in the nectar of Rāma. All the worldly attachments lose their hold; all the worldly desires fade away. Whoever has tasted the nectar of the name of Bhagavān, there is no limit to their bliss, and only their worship will be fruitful. Beloved, kuṇḍalinī yoga, divine yoga, and Gurudev’s blessings alone will guide you forward. If one practices with a closed mind, they will inevitably get stuck somewhere. It is the one who practices with an open mind who crosses the ocean of difficulties. In the next discourse, you will be taught about this divine kuṇḍalinī yoga and cakra consciousness. Today, I conclude my words. Victory, victory... Through this webcast around the world, this blessing is coming to you from Om Śrī Viśva Dīp Gurukul Svāmī Vaiśvar Ānanda Āśrama Education and Research Center, Jādon District, Pāli, Rajasthan. Friends, it is a birthday; I wish you a happy birthday and wish you a very good evening. And Īśvara morning very good, good morning. Yoga and daily life. I mean about yoga and daily life. I mean about yoga and daily life.... Achieve the higher consciousness: how to travel from the unconscious to the subconscious to the conscious, higher consciousness, and cosmic consciousness. For the ancient times, the yogī... They were practicing for thousands and thousands of years; they were capable of living long. At that time, they led a very natural and healthy way of life, a very disciplined life without tensions. There was no tension, there was no question of it. There was no pressure from high blood pressure or low pressure, no pressure from social life, neither economic nor political, nor any other kind of pressure. It was only a relaxed, happy life for yogīs through the practice of yoga. Many yogīs who had different kinds of techniques, through those techniques, developed themselves slowly, slowly, day by day, month by month, year by year, ascending to the higher levels of consciousness. Finally, they managed, they managed to come to this consciousness, like physical consciousness, consciously through their yoga practice, they levitate themselves, not with the physical body, levitation through their astral body, like you are doing every day as well, but in a different way. You sleep and begin to dream, traveling to different places. You are sleeping here in Jardin Ashram, and you dream that you are in Vienna, Austria. You are sleeping here and dream that you are in Ljubljana. Some dream from the Navīṣad; some dream they are in Australia. And some are dreaming of making a wild safari in Africa. Who is there and who is here? The astral body is traveling. But the difference between dream and astral traveling is this. From the moment you enter the dream, you cannot bring back the reality. Your dream becomes merely a reflection of your own desires, your longing, your relationships from the past and present, and a sign for the future. Suppose you are dreaming and you are going to Jodhpur, you buy nice mangoes in one shop, but you have forgotten your money pocket there. The next day, you go to that shop and say, "I lost my money pouch here yesterday." If he was not there and you were here in a dream, then he will say, "Yes, you can go to the psychiatric hospital," and there you will find your... Money pocket treatment is like going to someone's house and knocking on the door, but no one is there. You leave a message: dear friend, dear brother, I was here, but unfortunately you were not at home. Please, when you come home, call me on this number, and then you come back. With the dream, your friend is not calling you, you are disappointed, you telephone and you ask, "I left my number there," they say, "No, I didn’t see anything, I was at home." It means in the dream you cannot produce—there is no bondage of karma in svapna. In sleep, only your kāraṇa śarīra, your entire causal body, is active, but you cannot create karmas. However, if you travel with the astral body, like an astronaut going into the sky somewhere in space and bringing messages down, that is why yogīs have faith to believe in this... For the world and they kept increasing. Very, very, very much... So when it goes out of the physical body into the astral world, it is said the soul goes out of the body but still has the bandages of attachment because people are burning in the fire of desires, fire of attachment. Gurudev tells you, don't do this, okay, but secretly you are sitting here and... Thinking about somewhere else—yes, you have the freedom to think—but you do not have the freedom from the effect of that thinking, which goes against the Guru Vakya and Guru Tatva. For those ṛṣis, what they said is called mohaka bandhana. Vāsanā, desires, is such a great fire, and day and night especially humans are burning in this fire of various desires—money, wealth, positions, friends, house, I like this, I don't like that. This liking and disliking is the biggest problem humans have. Change happens through the mind: "I like this, I will do this." Okay, go and do it, but you will have to face the consequences one day—maybe not now on this physical level, but the day you depart, no one can go with you. No more telephone, no more SMS, no more emails, and no females nor males—out of this khel, the world’s game will end, it will fail. Isn’t that the truth? Only one satya will lead you: when the soul departs from this body, then the whole chapter of the... Your whole life comes before you; you must go through it. You see what you did, what you did not do, how you did not follow your parents, how you did not follow your friends, how you did not follow your wives, instructions you did not follow, husbands. What saṅkalpa did you make when you took the sannyāsa in front of the yajña varjyāhavan svāhā, and what kind of saṅkalpa did you make in front of the agnideva when you were married? What kind of saṅkalpa did you make in front of the fire when you took the Jaineva Upanēva Saṃskāra? When a brahmacārī student receives the upaneya saṃskāra, only then are you given the title. In these niyama rules and regulations of human life, everything that you do will influence your body, your consciousness, and your soul. It depends on how you will travel then through the astral world, what you will see when you... Anyone. Every day you clean your car carefully. Now, you are in the astral world, and some madman opens your car and drives it very recklessly. You said, "Oh God, why is he sitting in my car?" But you cannot stop him or her. Hard work. You put a lot of money in the bank. And now they go and take money out and go for gambling and drinking, and if I have given so much for this, then what will happen is that you can see all this, that you cannot do anything but your own... your own... ap— Wounds come about regarding oneself. You will explain very well, I want to impress Gurudev. Therefore, this is moha. Ignorance, attachment, untruth, lying, greediness, making things complicated, stupidity, trying to get everything and escaping, hiding, no honesty—then day by day you are... Creating complication minute by minute with your... Now, but then you can't hide—you know, you cannot hide from yourself. Similarly, you cannot hide yourself; your soul has to go through this fire. Therefore, through the Ṛṣi Vakya, Yogīs Vakya, Guru Vakya, when Gurudev tries to explain to you... Something and you feel discomfort—that is a treatment. But it is such a treatment. Gurudev’s compassion broke the bondage of my attachment. Gurudev was so merciful; he cut off all the bandages of my attachment. He broke the bondage of my attachment and turned my restless mind full of desires. Gurudev gave the treatment. And turn upside down in the other direction—where? Only to God, that one—satya eko brahmā dvitīya nāsti. Otherwise, you may perform as many pūjā as you like, as many prayers as you like, as many pilgrimages as you like, as many times as you wish to practice kumbhaka, recaka, and pūraka bandhas—all these are still bondage. Release all this bondage. Mahāprabhujī said, if you become fully surrendered, then... When one completely surrenders, then you are free in the whole universe. So, the practice of your different sādhanās, your different kriyās, your cakras can only be purified and the cakras can begin to receive the cosmic energy when... Your citta vṛtti is purified, therefore, Patañjali Ṛṣi said, "atha yogānuśāsanam"—discipline, discipline is a key to success. Discipline makes a person great. "Yogaś citta vṛtti nirodhaḥ"—through this discipline, gurubhakti, guruśeva, and following the words of the guru, your vṛttis will be purified and directed. To the Supreme, to the Conscious—such is all. When we leave this body, we will come to the light; others have to go through complications. Tomorrow we will continue. Today there is another program; people would like to see the Mahābhārata videos. So, I would like to wish you all the best. God bless you and see you again tomorrow, same time, same place. Dīpa Nārāyaṇa Bhagavān, the divine guardian, Mahādeva, the beloved Mādhava Kṛṣṇa, Bhagavān of the eternal dharma, Om. May all be happy, may all be free from illness, may all experience auspiciousness, may no one suffer. Om śānti śānti...