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Śrī Deep Nārāyaṇ Bhagavān Kī Che, Devī Svarūpa Kī Che, Mahā Deva Kī Che, Mādhav Kṛṣṇa Bhagavān Kī Che, Sanātana Dharma Kī Che. Good evening. Welcome to our sādhanā camp. "Sādhana" is a Sanskrit word. There is a bhajan where Gurujī says, "Sādhana chāra karo hari pyārā." This chāra means four, referring to the four principles of Jñāna Yoga. Sādhana means practice, learning. It is also called svādhyāya, which comes from Rāja Yoga. Svādhyāya means learning, but here it means studying philosophical and spiritual literature. In yogic language, svādhyāya means sva (the self) and adhyāya (the chapter). So, what is the chapter of your life in this lifetime? How many chapters have you completed, and how many have you closed uncompleted? What is the history of your life? Svādhyāya is to study your inner chapter—all of it, good or bad. Nothing is hidden from you. Through this self-inquiry, many things will become clear. There were times when you began a chapter, and suddenly something came, forcing you to close it. You couldn't finish it. This is called dharma. There are different kinds of dharma. Dharma means obligation, your duty and responsibility. It is yours. The dharma of parents is very easy: to get a child. That is not a big deal, except for some physical problem. But then two dharmas begin: the dharma of the husband towards his wife—to take care of and support her—and the dharma of the wife towards the husband. Before, you had only one dharma towards your spouse, but now you have dharma towards that child. You get a child and are happy, but that is not everything. Now the entire future and education are your dharma. Education first means to teach what it means to be human. What are the good qualities of a human? This includes social behavior and family behavior. Spirituality awakens in consciousness the ethical and spiritual principles. There is a story about a lady who, when she married, made a saṅkalpa: "Any child born through me, the child who comes to my womb, he or she will not have any more prison of the womb. That child will be Jīvan Mukta, liberated within." The child is happy in the stomach, but it is not so simple. You have to go through the rivers and floods of different kinds of hormones and blood. It is closed; you can't run away. It is not like you think. When you sleep and your bed is uncomfortable—half-sort, very cold, and narrow—the night becomes uncomfortable. This is the prison of Chaurāsī, this circle of birth and death. When she became pregnant, she was talking with the child. Many of you do this, but she was talking: "You are not an embryo. You are not suffering. You are not this body. You are Brahman. You are Ātmā." Like this, she was talking. When the child was born, she also gave that knowledge: "God sent you here to serve, to help, and to realize that. God gave you the life of a human to realize the ātmā, the self-realization of God. My child, I don’t want to put you again into the prison—the karmic prisons." When the child was 15, 16, or 20 years old, she sent him into the forest: "Go and do your sādhanā and tapasyā." She did not know where the child went or should go, but she educated the child enough that he would not even turn back to look at the mother and house. The child became a great ṛṣi. When the last child was born, the king said to his wife, the queen, whose name was Madālasā. This is a big story; you can look it up on the internet—the story of Queen Madālasā. The child was born, and he said to his wife, "Dear, it is our time to go to the forest, for we are now entering the vānaprastha āśrama. But you should give education to this child, both the knowledge of being a king and a yogī. The best king is one who is both a king and a yogī." She said, "All right." When he was about 18 years old, his mother said, "Tomorrow we are going to take care of the kingdom, and don’t forget you are a Brahman—Ahaṁ brahmāsmi." He was a young man of 17 or 18. He said, "Yes, mother, I’m happy for you. But if I am sometimes very happy and successful, where can I find you to tell you how happy I am? Or if I can’t manage and I’m unhappy, I need your help. So, mother, can you give me the address where I can find you to solve this problem?" She said, "Yes, my son." She gave him a ring and said, "This is my address and answer." When he looked in the ring, his mother had said, "My son, don’t worry. This will also pass away. When you are happy, don’t be proud of it; this will also pass. And some days will come, troublesome days. And when you want to tell me that you are unhappy, my child, this will also pass away." Like that, she gave Brahmajñāna to all her children. So this is the dharma of the parents. If you are not able to give education, you are not capable parents, and this goes back to you. If your child goes out of your hands and begins to have bad habits, addicted to certain things, no one is to be blamed—only we, the parents. This is the dharma of the gṛhastha āśrama, the householder. If you give birth to a child, then make it as God as it is. You can. Don’t think you can’t. It is a raw material just in your hand, and you can model it as you like. Don’t forget this dharma. To have a child is not difficult, but to grow and give life to the child is very difficult, especially in this Kali Yuga, in this modern world. When you can’t do it, you fail your dharma. Second is self-realization. For what did God give you life? Khānā, pīnā, bhogānā, paśubhī, paramasū, jan—O my dear, eating, drinking, sleeping, and creating children. Eating, drinking, sleeping, and raising children—animals are also experts. What is different, then? So any kind of profession you learn, finally the aim is that this will not remain empty. You cannot eat money, but we know our habits. We can’t manage anymore to live in the forest without anything. Somehow we could manage to live in the forest, but that forest doesn’t belong to you. If you move somewhere else in the forest, the border force will come: "Documents? What are you doing here? Do you have a document? I’m living in the forest." Within no time, the ambulance comes, gives you an injection, and transfers you to a psychiatric hospital. That is the situation. Therefore, we need, according to these four principles—dharma, artha, kāma, and mokṣa—this is our obligation. So, one: if you give birth to a child, it doesn’t matter, boy or girl, it is your dharma to make them from narcissistic Aryan, from human, to God. One is enough. You know, one tiger and thousands of sheep. So this is your dharma, gṛhastha āśrama—the first dharma. The second is for all: God-realization. And for that, we have to take care of our life to live long in order to realize this dharma. Knowledge has no limitation. There is a story of one ṛṣi in the Himalayas who was doing sādhanā. Someone came and gave him a book called the Vedas. He read it and thought, "So good! I want to learn this." He began to study the Vedas. One hundred years passed, and he was already a few hundred years old. Dharmarāja sent messengers. If you are very spiritual and good, then messengers of Dharmarāja, the god of justice, come to take you. Or Yamarāja, the god of the dead, sends beings like Rākṣasas. So he sent a messenger. The messenger came and said, "Ṛṣi, your holiness, your sādhanā is perfect. Now it’s time for you to come." The ṛṣi said, "Well, I would like to have a hundred years more. Tell Dharmarāja I want to study the Vedas." It was permitted. After a hundred years, the messenger came again. The ṛṣi said, "I didn’t finish even one percent. There is so much knowledge. Ask, please, Dharmarāja, I want to have one thousand years." It was permitted. After one thousand years, the messenger came again. The ṛṣi was very old, his hair long and falling out, very skinny, sitting and reading day and night. The messenger said, "Now one thousand years are finished." The ṛṣi said, "Please grant me five thousand years more. My longing, my thirst for wisdom is not quenched." The messenger said, "I have to go personally and ask for permission." They went to Dharmarāja, and Dharmarāja said, "Give him a lesson. Go." The messenger came back, and the ṛṣi was reading. Several years passed until he became aware that somebody was standing in front of him. The messenger said, "Ṛṣi, I think you should go with me." The ṛṣi asked, "What did God say?" The messenger replied, "God said something, so I will tell you what He said. Look at the mighty Himalaya. How many thousands of kilometers long? How many hundreds of kilometers wide? The mighty, holy Himalaya is very big." The ṛṣi said, "I can’t look up." The messenger said, "Yes. Please stretch out one palm." The ṛṣi stretched one palm towards the Himalayas, and a strong wind came—a storm—and some sand, corn, and dust fell into his palm. The messenger said, "Look, what is in your hand?" The ṛṣi said, "A little dust is here." The messenger said, "This little dust of the Himalayas is that much as the many years you were studying. Now, how many years would it take to study the whole Himalaya? Is the Veda so great? Yes, Your Holiness." The ṛṣi asked, "So, what would God suggest to me? I want to learn this Svādhyāya." The messenger said, "Come to the source of this Vedas and knowledge, the Brahmaloka. You become one Brahman. You become the Vedas yourself." When it was His divine will, the ṛṣi said, "Goodbye, my cave, these glaciers, these many bears and other creatures, but let me take my Vedas," and off he went. So that’s why it is said, with this story connected, tons of theory is nothing compared to a grain of practice. So practice, real practice—that’s called svādhyāya. Know thyself. How are you, not who are you? Practice and practice. Automatically, the knowledge will reveal itself to you. There are thousands and millions of granthas, books. How many will you read? Therefore, finally, Abhyāsa, abhyāsa, o kānte, abhyāsa—O son of Kuntī, Arjuna, practice, practice, practice. The rest will come itself. When the Pāṇḍavas were in school, Bhīma was very big and strong, and he was hungry all the time. After a lot of eating, in half an hour if you asked him, "Do you want to eat?" he said, "Yes, where is it?" Sometimes my bhaktas from Europe come to India, and I was surprised. They just ate, and we went to some program. Only half the distance was between eating, and they came for eating again. They all sat for eating. Then we went away after the thing was finished; we had a lecture. Then they gave a big laḍḍū for prasād, and they said yes, and we did. So I said, they are experts; they had abhyāsa. So Bhīma was very hungry at night, at midnight. He couldn’t sleep, and he went to the hostel kitchen. Somehow he managed to come into the storeroom, and there was some food that remained from the evening. It was dark, and he found it and was eating. Arjuna came and said, "Brother, what are you doing here? Don’t make light. Come eat." Arjuna asked, "How can you eat in the dark?" Bhīma said, "Arjuna, I give practice. It doesn’t matter, dark or light. Automatically, the hand goes there." In childhood, even children, fingers go in the mouth. "O son of Kuntī, you should also practice eating." So Arjuna got a lesson. He couldn’t sleep at night. He slept one hour, two hours. He went into the garden and was practicing his archery. People came and said, "What are you doing?" He said, "When I sleep, it’s a loss of time. I made a saṅkalpa: I will be the first in the world for archery. Abhyāsa, abhyāsa, abhyāsa—practice, practice, practice." And that’s why you have the sādhanā camp. The theory is only to put ourselves in that direction. But practice yourself—self-practicing. When you are teaching someone, you are not teaching someone; you are teaching yourself. And every time, even if one person is there, your principle, your dharma is to teach. If there are thousands, or only one? A best yoga teacher will never say, "Oh, there are no people, only two or three. I will telephone. Please come next week." And you tell your friend, "Let’s go to the restaurant to eat." Once I wanted to go to a restaurant for eating. Holy Gurujī said, "You don’t have food in the ashram?" I said, "Yes." Then he said, "Why do you go to the restaurant? Are you poor? You have nothing at home? Nothing. What a shame. You get up in the morning and go for breakfast in the restaurant, and you have nothing at home. It is your laziness. It is your ignorance. It is a sign that you have no quality, no ability to cook. Early morning, have good, pure, sāttvic food." Of course, all restaurant people, please excuse me; I damage your business. But once in five years if you go—if you go every day eating in the restaurant, I can tell you, according to my experiences with my people, you will have marriage problems, definitely. I can give it to you in black and white. So if you want to get divorced, if you want to lose your wife or husband, then get up and go to a restaurant. It is best that you can cook and eat. Then what are you educating your children? You lost your dharma. So dharma urakṣita rakṣita ha: if you protect dharma, dharma protects you. Can you imagine father, mother, and children sitting together at the breakfast table in the morning? Nice food: nice bread, butter, cheese, jam, fruits, coffee, chai, cocoa. Children are happy, parents are happy, getting ready for school. How happy? And then you go for work, and children go to school. You say to children, "Take care." Children say, "Mom, mother, come quickly home. Father, will you bring me something in the evening?" And coming and sitting together, having prayers, having satsaṅg, eating, cooking. Many, many are longing for this. And unfortunate are they, unlucky are they, who cannot give this atmosphere to the children. I’m not sorry for you, but for these gentle, innocent children. So prepare with your own hands. The love of the mother is great. That’s why the father and mother don’t let him come to the kitchen. She says, "You go out." That’s why the poor man can’t cook. But I tell you one very, very great idea and suggestion: no work, no money, can’t cook. If you can’t cook nicely, you are a half person. So your dharma is to support your wife. She will never ask you to get divorced. And his dharma is to support her. And your dharma is to create such a beautiful family. That’s why we made a saṅkalpa to have healthy, happy, and great children. So, I wish you all the best for today. Tomorrow morning, your sādhanā begins as usual according to the timetable. And the webcast will be tomorrow at 11 o’clock. I wish you a very nice, good night. Very pleasant evening. Příjemný večer. God bless you. Deep Nārada vahvā. Oṁ Tryambakaṁ yajāmahe sugandhiṁ puṣṭivardhanam, urvārukamiva bandhanān mṛtyormukṣīya māmṛtāt. Oṁ śāntiḥ śāntiḥ śāntiḥ...