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Devaiśvara Mahādeva Kī Jai, Dharma Samrāṭ Satguru Svāmī Madhvanandajī Bhagavān Kī Jai, Satya Sanātana Dharma Kī Jai. Blessings of Ālagpurījī Siddhāpīṭ Paramparā to all of you. Welcome. The subject is Tyāga and Vairāgya. Before this comes Viveka. Often we don't know what Viveka is. You may say common sense, a conduct of social behavior. Then it's about what I should do or not do. Why should we not do, or why should we do? What is the relation between doing and not doing? Mind, then comes intellect, and then comes intelligence. So we know all about mind. The dharma or principle of the mind is saṅkalpa, vikalpa. Saṅkalpa means to decide something, and vikalpa means to change again. What we call "I changed my mind." Well, for someone it's good, for someone not. But what do you do to change your mind? So if we don't have proper buddhi and viveka—Buddhī means intellect—then mind is governing us. But the mind is not responsible. This is the problem. We say the mind tells some thief to go into that house. "No problem, they are all sleeping." So go in the house, and then that mind tells the dog to bark, so the poor thief has to run quickly out. So the mind is pushing us and again trying to harm us, to run away. The principle of the mind is the moon. And the moon is always decreasing or increasing. Every day is different. Similarly, our mind is different every minute, every second, every day, every month, every year. So we are the victim of the mind. The mind lives within us, but we don't know where and how. He's inside our body, but we don't know it at all. But he's governing. So it is something that, in your house, leaving a ghost making noise, many different things, but you can't see where that ghost is. Well, after that mind comes the intellect. The intellect's dharma is to give results. Judgment: what is right and what is wrong. So the intellect is giving the result. But this intellect can be manipulated by the mind. It is a very tricky and very clever secretary of the intellect, the mind. And, of course, he is not responsible. The intellect is influenced by the mind, and the mind has got some kind of, what we call nowadays, corruption. The mind gets corruption. By whom? By indriyas. Our senses. What we like to do, that sense is pushing towards the mind, and the mind says, "I changed my plan," and goes to the intellect and tells the intellect, "You should do this." And the intellect is very weak because it's already weakened by the mind, and the mind is polluted by the indriyas. This is the problem, but the viveka is the cream of this. The best part of mind, indriyas, mind and intellect. And that Viveka will protect us. But Viveka will not give you a lot of instructions, not a lot of lectures. Very short words. Yes or no? If someone is asking you something—"Can I do that or this?"—or this person is a very good and very good friend, and he has some project, and so on. The listener will listen carefully. Intellect will say, "Yes, it's very good." The mind said, "Yes, yes." Indriya said, "Hard work," these three joints together, but Viveka says, very short, "Finger away, that's all." If you have some common sense, the education, social contact, you will understand, yes, okay. So Viveka gives us a hint or a way. There is one story in the Mahābhārata, the story of Bhīṣma and the blind king and their son Duryodhana. They would like to send the Pāṇḍavas away for some days, for holidays. And they built for the Pāṇḍavas a beautiful house. And told the Pāṇḍavas and Draupadī they should go and relax for one or two months. But they had bad thoughts, Duryodhana. They made a house, but such a house that with a little fire, the whole house will be in the fire. And they will burn in. That was his plan. The uncle, Vidhura, when the Pāṇḍavas began to go, he sent for them one, in a small case, a little mouse. Nobody comes to know why he gives what is that, and Pāṇḍu was surprised, "Why does he give her this little mouse in this case?" So they send the message to Vidhura, "We don't know why you send me this mouse." So Vidhura is a very vivek, full of viveka. He sent the message. When in the forest there is a fire, the whole nature is a burning forest. All creatures will die. Is there something which will not die? It is the mouse, because when they fire, they will go deep in the hole. So prepare the hole. That's all. So Vidura sent some people in the service of the Pāṇḍavas and told them, "Within two days, you have to dig the tunnel, which goes 30-40 meters far out from the house." And the Pāṇḍavas were sleeping, and the people of Duryodhana put a fire. And the whole house was on fire. And comfortably, the Pāṇḍava went through the tunnel, went out, and disappeared. So this is a hint, vivekā. If you understand, understand. Otherwise, face the problems. Sometimes, people without their viveka try to do something, and they harm other people too. Therefore, in Jñāna Yoga, it says first: viveka pūrva sādhanā, viveka vichāraḥ satya asatya kāryākārya. The viveka duty is to separate truth and reality and unreality. Without any corruptions, emotions. This side is the sun in the west. And in the east, the moon is rising, full moon. So you should know, this is the sun and that's the moon. Now, your decision: where do you want to look, to the sun or to the moon? Similarly, there's a hint. When our Viveka tells us something, so what Viveka is doing in Vedanta, they say after looking over the whole world, everything, after all the research, what the essence came out? Our life, animal's life, forest, water, everything, elements. Our house, everything that we have. After researching, it is said this is not permanent. Not everlasting. It will change. What is changing is not reality, but what will not change, that is called Brahman, and that's called the reality. So all changeable, movable, what we can touch, smell, see, measure in kilograms, centimetres, affected by cold, heat, hunger, thirst, it is not reality because it has limitations. But limitless, beyond this, is Brahman. So it is said, saying in Vedānta, Brahma Satya Jagat Mithya, all is the truth, is the Brahman. Jagat is Mithyā, the world is unreality. What you see is not reality. What you touch is not a reality. It's a myth. Myth means senseless. Temporarily, you are happy. But you don't know how many problems you will have then. If someone is talking nonsense, then we say, "Why are you talking mithyā? Why are you talking useless, senseless things? If you are gossiping, gossip about reality, truth, God." He gave you the mouth; we call it the human mouth. When out of your mouth negative sentences, negative words go... Jealousy comes, anger comes, hate comes. I will destroy everything. That's called paśu vṛtti, paśu saṃskāra. Paśu saṁskṛti. Paśu means the animal. Paśu vṛtti, the action, acting, or behavior of an animal. Paśu vṛtti, animal thoughts. Paśu vṛtti, also the thoughts are paśu. Then it is a pity that in such a holy body of the human, inside are sitting wolves, foxes, bears, cobras, scorpions, etc. etc. And that is called paśu samāna, like animals, because there is no viveka. Viveka is there where you take all the essence, the cream. Similarly, from this creation, which is the mortal world, it is warning us, giving us a hint. Brahma Satya Jagad Mithya. The Brahma is the truth. And all that happens here is not the truth. This is a temporary bubble, a water bubble. It will pop up, and you see a nice ball with some colors, and within some seconds, it will explode. So this body is also a water bubble. It will not take time. Like that, finished. So this glass and our body, they have exactly the same quality. When the glass, or some part from the glass made, like the flower vase, if it falls down, it breaks into pieces. And similarly, this human, a little accident, and gone are you. He is split. What are you bathing yourself in? The water in the bathtub, nicely? "Oh, my skin is so soft now." In the river, in the ocean, in the lake, under the shower, under the oil? So one mahātma said, "What? You are massaging your body?" And making all impurity out. Very soon, it will suck all the pollution from the air again. It's a sponge. You take the sponge and squeeze; water goes out, air goes out. As soon as you let loose, the air will suck in, cleaning the impurity of the mind. How? Through sādhanā, through mantra, so it is said, take good soap which can clean all the impurities. That is a vairāgya. So you have to have a soap of the vairāgya, and you are standing near the beach. And cleaning the water for your laundry there. We soak the cloth in the water and then we beat it on the stone to clean it. So that rock is the knowledge, and bhakti is the water. So the vairāgya is the soap, and the jñāna is the rock, and viveka is the water. Oh, then you are spotless, Nirañjan. So this is sādhanā, viveka, vairāgya, and the renunciation, tyāga. Tyāga, renounce. It means don't worry if your dirt goes out. Let... It goes, then your sādhanā will be successful. It's not easy. So, "Brahmasatya jagat mithyā": Brahman is the truth, and the world is unreality. That is everlasting, the Brahman, Akhaṇḍa, everlasting, or immortal. Nitya, everlasting. That is the Ātmā. So, Tyāga. Tyāga means renounce. So what would you like to renounce? Chocolate? From today onwards, I will never eat chocolate. Okay, good tapasyā. But this is not a real renunciation. Some said, "I will not eat watermelon." Because watermelon is a symbol of our head. In some countries, they said a small country has a big capital town or city. In Austria, they said Vienna is Vassarkov. So this is like that. So what should we renounce? Okay, I will renounce that I will not have this kind of cloth. This is to develop your willpower, that's all. OK, I will renounce. I will not touch money. I will give my house to someone and go out. Let's not renounce, because you will build yourself some hut or search for a cave. So where was the sense in renouncing your house? So renouncing is something inner. That's so inner purification, innerly renounce, that is called the hero. Others are all covered. There is one bhajan: "This house is a house of love, not the players, not the gambler." You have to first... Cut off your head and give it there on the door as a donation, and then you go in. So what does that mean? You have to renounce your ego, your doubts, your conflict, your greed, everything. That is the head. Tick off again, no? What they say, no? Tick off, no? Then you can enter into the house. But a cowardly mind has doubts. Should I offer my head there or not? So, sura jan deve śiṣ, that those heroes give the head. Ale hrdina tu hlavu odovzdá. Kair man mane śaṅkare, the kair mind has doubts. A zbabelá myseľ má pochyby. Arpan jankare, what the great man or woman could give this head. Head of the ego, jealous, these, that, that. So it's a beautiful bhajan. And this person is gone. I'm not singing now. So renounce with Viveka. Not that you renounce your father or parents. "I'm a Sanyāsī, I will go away." That is because you are lazy to work at home. You're lazy to work somewhere, so you just go away—carelessness without responsibility. You see, to dance to this circus music on the road doesn't cost anything. Maybe a big truck comes and makes you ketchup. So there are many people who try to live on some others' work. Such a vairāgya is not a renunciation of attachment. Renouncing that attachment means not that you neglect them, not that you hate them. No. You love them. You are proud of them, and you will work on spirituality. So, renouncing not a material life, that's only a little story. But to renounce inwardly, that is hard. There were two friends who loved each other very much. And one day, her husband or boyfriend said, "I'm going, I'm separating from you." We don't understand. So she said, "Okay." He said, "I knew that you would say so." Cold, okay? And that's the cause that I'm going. She said, "Can I open the door? Oh, you cruel! You don't have any feelings." "If I have no feelings, I can't open the door, nirmohī, without that attachment, because you want to go." And I say, no, what a great mistake I do. Who am I to stop someone, and why should I cry for someone? You dream in the night, you died in the dream, and you are born again with another family, and now you woke up. Now for whom will you cry? This family which is here, or did you have a dream? So, this is a changing of the British feelings and attachment. So if you are wise, vivekī, "Okay, hurry home. If you want, anytime, come home." This is suffering; this is ignorance. And that ignorance is the cause of suffering. So, sometimes it happens that our father, mother, or child dies. Our dear friends, even some animals, of course, we are sad. But disappointment is not a permanent appointment. And therefore, disappointment was meant to be; it was meant to have disappointment. Therefore, tyāga is very hard, but you have to say to your jīvātmā, "My dear one, here we are again together. Before I was lonely, and now I am one with myself." That's it. Suffering is ignorance, and that is because of attachment. Nirmohī. Opposite to the tyāga means nirmohī. So we will talk about this further next week, in the coming days. Tomorrow is a very great day: the divine, holy incarnation of Bhagavān Śrī Kṛṣṇa. Whose līlās, His miracles, His light, His entire universe. What a great day. So tomorrow evening we will have a beautiful, beautiful play from the children. So if it is a good day outside, otherwise we will vacate this space. We will make a little cradle for the baby, decorate it, and inside we will have a nice picture of baby Krishna, and everyone can play as the mother and father. Krishna is very happy if you are his mother and father. So you come, and we will have a string, and you move that swing, the cradle. He will be happy. He will bless you, though he is just born. Joyful. All festivals in Vedic culture, in Hinduism, are joyful festivals. Because it ain't what remains. Happiness, joy. The whole world, everywhere, wherever, people are aware of Krishna. It's a very big celebration, very big. So, in some way, it is a cultural program. That, you know, we also celebrate Christmas here. Sometimes we have an ashram, sometimes in Strelka. Everywhere where we have ashrams, we have an ashram. Krishna, Jesus, remembering Christmas tree, and tomorrow we will maybe have someone speak about Krishna, the experience, and afterwards prashad. But Krishna likes only prashad, sweet and sweet and sweet, but the wonder is that still he didn't have diabetes, because he is the healer of diabetes. You know, Holy Gurujī was a great bhakta in his childhood, longing for Kṛṣṇa. And one day, in a dream or in meditation, Kṛṣṇa appeared and told him, "On that day and at that time, you will meet me," and the dream went away. And exactly on that day and time, Horī Gurujī had a darśan, first time Mahāprabhujī's darśan. And as Gurujī saw Mahāprabhujī, first was the Krishna's photo. And Holy Gurujī made praṇām, and Mahāprabhujī said, "Stand up. Remember your dream. What did I say? Today, eleven o'clock evening, is that now? Today is that date, and it's eleven o'clock?" Holi, Guruji. Surprised. Then that Kṛṣṇa changed himself into the Mahāprabhujī. And for Holī, Gurujī, forever and ever, at the highest, highest Mahāprabhujī. So Mahāprabhujī is that Brahman or that Viṣṇu. Dev Puruṣ is the Śiva. Let us work again, okay? So tomorrow evening there will be no lectures. It will be little. And you are welcome to donate any kind of prasāda tomorrow. In India, people are fasting, and at midnight after 12 o'clock, they make pūjā for Kṛṣṇa and then they eat. But our Krishna is always hungry. He can eat anytime, so one joy more. Eat, thank you, and wish you good night. All the best, blessing of Mahāprabhujī. I wish you all the best and the blessing of Mahāprabhujī.