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Oṃ tu sukhinaḥ sarve santu nirāmayā, sarve bhadrāṇi paśyantu, mā kaccha duḥkha bhāgavet, oṃ śānti, śānti, śānti. Śrī Dīp Nārāyaṇ Bhagavān Kī Jai, Śrī Śrī Deveśvar Mahādev Kī Jai, Satguru Svāmī Madhavānandjī Bhagavān Kī Jai, Satya Sanātana Dharma Kī Jai. Blessed self, dear spiritual seekers around the world, wherever you are, blessings are coming to you from the beautiful ashram in Brisbane, Australia. Good evening to all who are in this hall today. For the last few days, we wanted to have a webcast here, but due to some technical problems, we couldn’t webcast. So today we decided, and we got all the equipment. Thank you for waiting. The subject is always yoga. Nothing can be better than yoga. We have to understand what yoga means. Don’t take yoga as a practice of postures, breathing deep in and out, closing eyes and meditating, etc., etc. This is a way to yoga. But before we do not accept ourselves, we cannot be on the way to ourselves. Mahātmā Gandhījī said, "There is no way to peace. Peace itself is the way." So all these different kinds of postures and exercises are very good. There is nothing to say, and that should be practiced for the well-being of ourselves, physically and mentally. And prānāyāma is also for the purification of the inner self. But yoga is a very important part of our life. Yoga means oneness. When you are completely one, that is yoga. When Bhagavān Kṛṣṇa left this world, all his disciples were very unhappy. You can say disciples or devotees. So one of the friends of Kṛṣṇa, Uddhava. So one of the disciples, the Gopī, they were so sad. But the Gopī is asking the question to Uddhava. Hi Uddhava, tell me, what is the use of yoga? Beautiful, please tell us, what is the difference between yog and vyog? Yog means union, oneness. Vyog means separation. So, when you have a separation, also you are alone. When you have a unity, union, also you are alone. It is said, when I was here, he wasn’t here. Now he is here, I am not here. Why? Because the street of love is so narrow. Two cannot walk together. Two have to become one. So, some yogīs, they try to go to the forest or into caves, and there it is said, "My heart is everywhere, and in the forest." But thy residence, God said, "My residence is in your heart." Sehar se baar kutiya hamari dera mera swās me. In the breath, incoming and outcoming breath. Khojoge to abhi milunga. If really you will search me, without no time, you will see me. Pal bhar kī talāś me. Pal bhar talāś means just some seconds. So, in a few seconds, as long as we do not find inner harmony, inner peace, and inner relation to our self, we will not get any relation to God. And we have a lot of disturbances from the outer world. There was one yogī sitting nearby in some field in the forest under a tree. And the farmer was working in his field, about 500 meters away. Far. The yogi was sitting and meditating from morning 9 till 11, so the farmer felt very sorry. This man must be lonely, must be sad. He is sitting the whole day here, motionless. I think I should go and help him, ask him, "How are you?" So the farmer felt pity in his heart. He stopped his work in the field, and he brought some fruits and some berries for that man and came near to him. The man, a yogī, was meditating with closed eyes. After a few minutes, the farmer said, "So?" The yogī looked at the farmer and said, "Hello, sir." "How are you, farmer?" said the yogī. "Yes, I’m fine, thank you, but I came to you here to give some fruits, and I was thinking you are lonely." And the yogī said, "Yes, now I am long lonely." "Say, what do you mean, ’as long as’?" You were not here, I was one with myself, and now you came and disturbed, so now I’m lonely. So we should not let the outer world’s disturbances come, then we are one with ourself, and we have to accept ourselves. But we cannot accept as long as we have different desires from outside, and how their own mistakes on desires, on ego, on ambition, on greed, how can that, how they can destroy us? So there is one holy tree, and that holy tree we call in India Kalpa Vṛkṣa, Kalpa Vṛkṣa. It is a very, very rare kalpa, meaning our imagination, our fantasy, whatever we would like to have, kalpanā. I would like to have this, I would like to have that. Kalpa-vṛkṣa is a tree, a holy tree. When you go to this holy tree and sit under it, Holy tree, whatever you wish, it comes true. But you must be very careful what you wish. Anything positive or negative you will think, it will come true. So there was one early morning, four o’clock, he starts his journey walking through the desert. There are no roads, only sand, going only through the sun: east, west, north, south. Early morning, he took his little foot and had to walk till 50 kilometers to reach the destination where his sister was married. He wanted to go and visit her. At home, his wife gave him something to eat and some water. He came about; he crossed up about 20 kilometers. Then it was already 9 o’clock or 10 o’clock, hot sun, and he saw suddenly a beautiful tree, a very beautiful green tree. Can you imagine where there is 40, 45, 50 degrees and very hot sand, small bushes, and suddenly a beautiful breeze? Oh, he was so happy. And he went and sat under the tree. That tree was Kalpavṛkṣa. Fulfill your wishes. He sat there under the tree, and he thought, "I will eat." So he opened his food, and he said, "Oh, my wife did not cook properly, and this chapati is not so, and this." In such a nice, under a beautiful tree, would be a nice lunch. Suddenly, a very nice lunch came in. Everything was prepared and served on the plates. Enjoy the meal. He was drinking water, and the water he brought was not so cool, but he would like desires are increasing. Nice, cool fridge water would be good. And suddenly, nice cool water came in the tray. Who brings it? Don’t know. He was happy. I would like to have coffee. And nice coffee came: separate sugar, this, milk, coffee. Look, my luck, my great luck. He ate, drank, and then he said, "I think I should rest a little bit, but there is sand and thorns, and I forgot my mat, my yoga mat." And suddenly he looked, and there’s a nice bed, pillow, bed sheets, everything, water, fruits. Oh my God, he thought, I’m dreaming. Now he lies down and looks at the trees, branches, and he begins to think. Now, this tree fulfills each and every one of your wishes that you think. Now he looks. He says, "All this comes." Hope. There is no ghost. A ghost can kill me. And the ghost came, and the ghost killed him. So that is a Kalpavṛkṣa. Whatever you think, your wish will come true. But before you wish, you should think over what we should think or not. So the human body is that Kalapavṛkṣa. And the human body is also living in this world with all the rules and regulations of the cosmic law. But humans have this ability to work and to achieve something. But be careful. Sometimes your work, your desire, your wish, maybe temporarily is good, but will bring you into great suffering, great problems. Why? Because I did not know my inner self and the inner aim of my human life. So we fell into the temptation, so he was sitting. He wanted to have a nice warm meal. Then he wanted to have some nice, cool water. Then he wanted to have a coffee. And then he wanted to have something nice to lie down on and have a rest. Got everything. Then he was thinking, "Why is everything fulfilling all my wishes? Maybe there is a ghost." So, was there a ghost? Oh God, he will kill me. So he killed him. This ghost is our mind, our desires. Therefore, whatever we wish to achieve, it is our life, and we should know our inner self and our abilities. Don’t go farther than your capacity’s abilities. I think in the whole world we say, stretch your legs only as far as your blanket is. Otherwise, your toes will get frozen. So, till where is our limitation? So know thyself: who am I, and what do I need? Ask your body what you need. Ask your desires for what you have. These are all desires. Ask your inner self how humble and kind you are, how angry you are, how unfriendly you can be, how emotional you can be, and how you let yourself suffer because of your greed, your anger, and any negative qualities. So happiness or unhappiness is not from the outside. It is hidden within ourselves. And from time to time, through our desires, our wrong interpretations, and our weaknesses, we let ourselves suffer. So God doesn’t let us suffer. God doesn’t give us this good or this bad. He said, "I gave you everything, my dear." So there is the law of karma, the law of action, which makes our destiny. And the destiny is given to us, for the humans and almost all other creatures. The destiny is predicted and written here on the forehead. When something happens, nearly everybody says, "Oh, God." Asking without anything, say, "Oh God, why are you here?" Sometimes we say, "Oh, stupid." The person has nothing between the two ears. And in India we say, in his or her kismet, in destiny, there is nothing but the footprint of the crows. Footprint of the crows. Crows mean the darkness. There is no light. So all our destiny is here, written inside of our forehead wall. There are layers and layers and layers of many, many karmas, very thin layers. Now, so here is the destiny, kismat, bhāgya. Bhagya is the result of past actions. Kismat is the result of what we did in the past. Destiny is from our past, what we did. So it is a language problem, differences only. So it is said in the Vedic culture how to change someone’s bhāgya, and this bhāgya is what we find. So first, you can say that we give this tilak, the red point. If someone gives to you, it is a blessing. This will create a vibration, and bad negative energy will be filtered. The tilak gives your mother, your father, your elderly brother, your sister, your master, or the priest, the paṇḍit. At that time, they will chant the mantra. Svastina Pusha Vishwa Vedaha. This mantra sounds good, but what? It means the person who is giving you Tilak is blessing you with this mantra from the Vedas. And this mantra was given by the Vedas. They decided that when you make someone a Trila, and they chant this mantra, their bad destiny will turn into the positive. So there is a sitting one called the Dharmarāja, the lord of justice, of the karma. So, bad karma is the Yamarāja, and good karma is the Dharmarāja. So Dharmarāja is not that he is carrying a truck full of our luggage. No, it is automatic for every creature. And so also when the wedding is there, when the husband and wife marry—it was in ancient times, and now also, but this is more—everything is changed. The girls have to decide whom they would marry. Not that parents said, "Now you should marry this and this." That after developed, and every parent thinks, "My daughter should be married to rich people or a rich family." It doesn’t matter if the daughter will not love that boy, or the boy will not love that girl. So they are suffering their whole life. So it is first that the daughter, the girls, she will have a garland, a flower garland, to give to that man or the boy’s neck, the garland. Then he will give the garland. Now, the garland is too big, so big, and so it minimized, slowly, slowly, and came to the ring. So also it is: first she should give the ring, then the man has a right to give a ring; otherwise, he has no right to give a ring. So, that time when they sit near the fire, the fire god, we call the fire god, is the witness of our everything. Because it’s a light. Everywhere on the altar, it doesn’t matter where, we put a light. Candle or ghee light or fire ceremonies. The fire burns all the negative karmas, and now fire is our witness. If you will do wrong, if there will be in your truthfulness turning, then everything will be destroyed in your life and in marriage. So, after that, for a bhāgya, for a better future and happy, healthy life of his wife and his... There, the eternal love, or whatever you call connection, he will take and make a tilak here. But this tilak means now sobhāgya. What we call sobhāgya is there. Somebody who understands Hindi, what is the sobhāgya? A means, Virendra, what is sobhāgya? You... Made twice tilak, the sobhāgya. Sobhāgya means bright future, happy future, brightness, and lifelong happy marriage. So when you see now in the modern time, many Indian ladies don’t do it, but generally, every married woman, they will. They have here red, like here in the hair. Here, here is, you can put some dot or something, it’s okay, but that is automatically, how do you call it, a sign that she is married. Like you have a wedding ring on your finger, so you know that she is. Or she’s married, sorry. So bhāgya, so bhāgya... So both are in oneness into the destiny of the divine, and there your thoughts don’t go left or right. That time it is said, the one bird has two wings to fly: one body but two wings. Similarly, the two bodies, but these two bodies become one soul. Marriage means, you know, that translation very well. Marriage comes from "merge," yes, am I right? English speakers here somewhere? Is it not that "merge"? The river marries into the ocean. So marriage means to merge into one; that is marriage. The English language, and many other languages, have very beautiful meanings. But we humans did not realize we married emotion. We did not marry that woman, and we did not marry that man. When you marry from emotion, then emotion is like high tide and low tide in the ocean. So the emotions have sometimes high tide and sometimes low tide. So you are suffering in your life very, very much. Good. My mala is making sound, people are giving signal. My beard, tomorrow I will cut it. So, anyhow, therefore, know thyself. When you are sure about yourself, then you shall make a step. Example, someone falls in the water and can’t swim. Now you would like to rescue this person. Are you sure that you can also swim? Say, "No, I can’t swim." Then, "Don’t go. You both will die." That’s it. That’s it. So if you know that you are sure, you know thyself, then you can save many souls, many situations. But if you have different weaknesses—anger, hate, jealousy, this, that—you can’t help others. Therefore, mantra practice, meditation, and those ancient mantras. Ancient mantra never speaks of this dharma, this religion or that religion. No. Sarve bhavantu sukhinaḥ. All should be happy. It does not say that particular castes or particular religions should be happy and others should die. No. And not only humans, animals too. Peace mantra, which we have always chanted: peace on the earth, peace in the herbs, peace in the water, peace in the air, peace in the universe, and peace in that highest God whom we seek, and that peace also in me. How beautiful. Mantra is not for the peace for my family, and peace for myself, and peace for my wife, and no peace for my neighbor. It is not written. Therefore, the mantra is universal. If you say, "Only my religion," and, "That religion," this is divided afterwards. These stories are only a few decades, not ages, sorry. About 2000, 3000, or 5000 years, that’s all. Before, it was all one. As a human, developing in the intellect more creates more complications. All this communication should bring us together. But this communication is dividing us. Peace within ourselves. Om Shānti is only a Sanskrit word. We can say peace. So if you say peace, where is the problem to say Śānti? Or some languages say Mir. So Mir, why not? And, I think, in Jewish, this is Shalom. Shalom, Shalom. So this is a language problem. The essence is the same. One water is in a glass, another is in a cup, and another is in a bottle. What is different? Water is water. So this is the teaching of the yoga and great saints, ṛṣis in Upaniṣads, in Vedas, and in those times there were no complications of different religions, only one, that’s all, one in all and all in one. So’ham. So means that God, ham means ātmā. I am that, and that I am. It means I am the Light of the God, so know thyself. Then you will become one with thyself. Then you can love and understand all yourself. So this tilak, śobhāgyavatī bhava, śobhāgyavatī bhava. And when anyone gives the blessings to the married woman, then we... Bless, śobhāgya vatī bhava. Any woman who comes, they go down. I always say, "Śobhāgya vatī bhava," if she’s married. And how should I know if she’s married or not? That she has this tilak or some different kind of jewelry that indicates that she’s married. That time, sometimes the High Commissioner of India, the High Commissioner of India, he was here a few years ago. I had lunch with him at his house, his residence, and his wife was also there. So when his wife came and bowed down, made a praṇām, I... So I gave him the power, and then the ambassador, or High Commissioner, said, "Now, Swamiji, you need not bless me." I said, "Why?" Because you blessed my wife, that she be married a long time, so I am already blessed that I will live long. Because if you give blessings to some man, don’t say, "So Bhāgyavatī Bhava." To man, you don’t say, "Man." You say, "Āyuṣmān Bhava." Ayushman Bhava. Ayush means life, long life, healthy life. These are the purposes they have done these mantras: to know thyself, to balance thyself. So there is no question of religion or traditions or whatever it is. Some people have a conflict, and as long as they do not move this, they cannot open their bhāgya. And when their Bhagya is not opened, then they are poor. So it is said, the lidra, the lidra is the greatest suffering, and satsaṅg is the greatest luck. So, my dear ones, all have a good bhāgya. Give blessings, all—blessings from your heart—and, time to time, get a blessing from the master or the saints if you have the opportunity to see them. Otherwise, your parents can give you blessings. About 18 years ago, I was somewhere at an airport, and one person who was from America, he just came, he was boarding to go in an aeroplane at the airport. He ran to me. I did not know him, he did not know me, but he said, "Master, bless me quickly, I have to fly." He came, he got a blessing, he said, "No, no..." Properly. I said, "Okay, how?" He said, "Do like this." So I did like this. Good flight, bless you. Oh, thank you, Master. Very happy. He went 20 meters. He came back. Moment, moment. He put his hand in his jeans and took some money out, $50. He put it, moment, $1 more, $51. He put this and quickly he ran in. I did not know who that was. But he must be a disciple of the best master who taught him, so that is how we learn. That is something, so know thyself will lead yourself to the Self, and thyself is a god-self because we are light of that divine Self. With this, bless you. And tomorrow is also webcast, but what time, that will be announced. Thank you, everybody. Deep Nayan Bhagwanaki. Asato Mā Satagamaya, lead us from the unreality to reality. Tamaso Mā Jyotir Gamaya, lead us from the darkness to the light. Light of the wisdom, "Mṛtyor mā amṛtaṁ gamaya," lead us from mortality to immortality. OM NAHAM KARTA: I am not the doer. MAHĀPRABHUJĪ PAKARTĀ: Mahāprabhujī is doing. MAHĀPRABHUJĪ PAKARTĀ HIKEVALAM: Only God is doing. OM ŚĀNTIḤ śānti śānti he peace peace... The whole world, deep Nārāyaṇa Bhagavān kī, Devapurīṣa Mahādeva kī, ṣaṭguru Swāmī Madhavānandajī Bhagavān kī, Sanātana Dharma kī.