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Śrī Śrī Deveśvara Mahādevakī, Satguru Svāmī Madhavānandajī Bhagavānakī, Satya Sanātana Dharmakī. Salutations to the cosmic light, the Lord of our hearts, omniscient and omnipresent. In his divine presence, a very good evening to my dear brothers and sisters here in this hall, and to all the spiritual seekers and practitioners of yoga around the world. To those with me now through the webcast, I wish you a happy day—whether it is morning, midnight, or afternoon. Blessings are coming to you especially from colourful Rajasthan, India, from Pink City Jaipur, Vishwa Guru Deepāśṭram, Shyamnagar. For the last few days, I was not here, but you had a beautiful talk yesterday from Swāmī Jasarājpūrījī. He spoke on how to utilize yoga in daily life exercises for particular body problems, explaining beautifully the anatomy and the benefits of different postures. Always in my talk, there is yoga. But of course, yoga is not only postures and breath exercises; our life itself is a yoga. Yoga is a universal principle, like oxygen, like the fire element, the water element, the space element, happiness, love, contentment. These are all universal principles. No one has a copyright for them; God has given them equally to everyone, and everyone can benefit. When we speak about yoga, it is the science of body, mind, consciousness, and soul. This science was given by Lord Śiva, the Swayambhū, from the Ananta Brahmāṇḍa, from the void space, śūnyakāśa. Śiva manifests himself through Nāda Yoga. Nādarūpa Parabrahma, through that universal resonance we call Aum. The resonance of Aum is the Svayambhū. Śiva means liberation, Śiva means beauty, Śiva means truth, Śiva means consciousness, and Śiva means the entire creation. Every individual soul is the light of the universal one, Śiva. The aim of the human incarnation among the 8.4 million different incarnations—Jīva says Śiva—is for this individual consciousness and individual soul to merge into the cosmic consciousness and become one with Śiva. Śiva and Śakti are not meant anatomically or as man or woman; they are consciousness and energy. Energy is created by that sound, the nāda, which is in the whole universe. Those who practice disciplined yoga every day—physical exercises, breath exercises, concentrations, meditations, kriyās, karma yoga, nāḍī yoga, bhakti yoga, and so on—practice yoga in daily life, 24 hours a day. Even Yoga Nidra, the science of which is described in many Purāṇas. Śrīmad Devī Bhāgavatam also describes Yoga Nidrā. Bhagavān Śrī Dīp Nārāyaṇ Mahāprabhujī wrote a bhajan: "Yogī Janakī Yoga Nidrā Vīralā Śānt Janjanī." Rare yogīs understand and know what yoga nidrā is. A yogī doesn’t sleep because when he is in yoga nidrā, the sūrya nāḍī, the suṣumṇā and piṅgalā nāḍīs are active. And when yogīs are physically awake in this material world, then both nāḍīs are working: Suṣumnā is balanced, and both Iḍā and Piṅgalā are balanced. This means emotion and intellect are both in balance. Life is beautiful; everyone is leading a beautiful life on this planet. But human life is something different. It is something for which even the goddesses long through good karmas. They go to heaven, or what we call Vaikuṇṭha or Svargaloka. But when their good karmas are over, they must return to Caurāsī, the cycle of 8.4 million lives. Even the Devas in Svarga Loka—to go to Svarga is not Mokṣa. Mokṣa is different. And beyond Mokṣa is to become one with Brahman, which we call the Brahmalena, the great sense. The individual soul wanders through the entire universe. Every individual soul, whether human, animal, or even bacterial life, flutters on the waves of time through endless space, sometimes through light, sometimes through darkness, experiencing happiness and unhappiness. Finally, the blessing comes that we receive a human body. This does not mean we should discriminate against other creatures, but the human body has unique abilities and immense dormant energies. If these are awakened, Nār says Nārāyaṇa becomes, Jīva says Śiva becomes. The human says "Nārāyaṇa," Viṣṇu, or "Jīva," Śiva. Gurudev writes a beautiful bhajan. Holy Gurujī, Mādhavānandjī Bābājī. O my brothers, my coach is very wonderful. "Ajab" means wonderful. What is wonderful? Can you tell me the definition of wonderful? How do you explain it? Wonderful means full of wonders—so many wonders, miracles, and things. That is why the word is wonderful. I have said again and again, many times in this ratha. Ratha means chariot. In this coach of my body—this body is the coach, this chariot—we do not know what is within. Medical science knows only 10 percent of the body, not more. No science today is capable of making a human or any creature's body. What an engineer within nine months! A beautiful, wonderful body. All electric wires inside, automatic ventilation, automatic air conditioning, automatic heater, the central heater. We have everything: eight and a half meters long intestines. How wonderful everything is, how it digests and divides properly. But this is only the physical part. There are different dormant energies: kuṇḍalinī śakti, chakras, each with different functions. Beyond this, more subtle feelings: happiness. What is happiness? From where do you get it? Did someone give it to you? If we talk about happiness, what is it? Then there is love. Everyone talks about love. What is that? Contentment. Therefore, sādhanā is our constant companion. Again and again, I travel through this coach or chariot. Ten horses are pulling my chariot. Ten horses—how many? That, you know, everyone: the 10 indriyas—5 karmendriyas and 5 jñānendriyas. Apna jeevan, sukhi ya dukhi, yahā̃ yā vahā̃, kahā̃ kahā̃—it is pulled by the senses, the indriyas, here and there in different directions. And who cares where you are? What is happening with your body, mind, emotions, intellect, ego, greed, every feeling? What’s happening? No one cares. There is no one to care but yourself. It is your indriyas pulling this coach. Daily, we have only one house in this life, and this house is our body. My body is my own castle, and this body is the temple of my spirit. Again, the word "ajab"—what does it mean? Wonderful. All these ten horses have very nice, different walks: wonderful walking, galloping, running, or not. And every horse tries to run this side and that side. What happens to your chariot? The chariot will be destroyed. Pet kata ke enough. Jeep kata ke aur khāūṅgā. Now, with different feelings, you are torn here and there. Therefore, to gain control, we need our intellect. Intellect we cannot see or measure—neither in kilograms nor centimeters. But there is intellect, there is emotion. We cannot measure it. If it is physical, we can measure, but intellect we cannot. Gyāna nahi. If you ask little children, "How many kilos did you learn today in school?" We cannot say this, because gyāna is not limited. So, buddhi kī lagām lagāī—the horses are controlled by buddhi, intellect. Hakat man husyara, and the driving force is the mind. O my mind, you lost everything in bad society. You lost the jñāna, the knowledge; you lost the dhyāna, the meditation; you lost the devotion, and you are acting very strenuous, funny, peculiar. It is not according to human dharma. Therefore, mind. In Vedānta, and in some teachings, we call the mind an indriya. They speak of eleven indriyas: five karma indriyas, five jñāna indriyas, and one is the mind, the manas indriya. But now the mind is controlling all ten senses and buddhi. If buddhi is absent, the mind can spoil the senses. What does hoṁsyar mean? What does Honsyar mean? Indians like to speak English. English people say, "Mami, Papa." That is Hindi. Cleverness, alert, clever, concentrated. The mind has to be very alert. When driving a car, if you are mentally tired, you have to be very alert, very conscious, very concentrated, very aware. You should know what’s happening everywhere: in front, behind, left, right, and if possible, below and above. Who should know this? The driver. That’s why there is a rearview mirror. We should be aware of what is happening everywhere. Om, Om... No, not like this. Listen to me, how I am doing. Om, Om... Om, Om... The right is Aum, left is Aum, above is Aum, below is Aum, front is Aum, and behind is Aum. Aum. Everywhere is Aum. It means, be alert. O mind, be alert. Don’t be cheated. This world, this city is the city of cheaters. Take care that they will not cheat you. A beautiful bhajan of Swāmī Achalrām Jī Mahārāj of Jodhpur. Next time I will sing it for you. So, this coach is wonderful. Saints are not born out of their destiny; saints are born with their good will. Saints are not born out of their good will? There is no bondage between a saint and a Mahāpuruṣa. Oh, my dear brothers, sādhus, holy saints, spiritual seekers, all listen to me. I sat in that coach so many times, pulled by ten horses and controlled by intellect and mind. And again, Gyān kī batī lagāyī rātme. Oh, very good. Gyān kī bāṭī lagāyī rātmē. Anahad bāyā. So now I put on the light in this ratha, in this coach or chariot. What kind of light? The light in this coach is knowledge. If there is no knowledge, if there is no light of knowledge in your intellect, mind, consciousness, then you are in darkness, you are lost. Troubles everywhere. That’s why Ṛṣimuni said, and in the Upaniṣad it is said, "Mantra, lead us from the darkness to..." What does it mean in Sanskrit? In this koja, I put on the light. And that light means knowledge. Nothing is greater than knowledge. Nothing is better than knowledge. What does anāhada mean? Limitless, endless. The light of knowledge is endless. It cannot be measured in kilometers or kilograms. So, anāhada bhaya ujalā. A wondrous light spread endlessly. Because if you travel within your body, you will see it is also endless. You do not know the beginning and end. You can dive into your body and travel for thousands of years, still feeling you are somewhere in a different part of the universe. Everything in the universe is in this human body. Very beautiful. The chariot is beautiful, the horses are beautiful—Rajasthani horses, Marwari, majestic. When a Rajasthani horse stands and looks... oh, my God, it is so beautiful. In Rajasthan, everything is beautiful, colourful. You must travel in Rajasthan, Pushpa jī. Try to see Rajasthan. Everything is beautiful. Even the mosquitoes have three or four qualities, colourful, wonderful. That’s why it’s called colourful Rajasthan. The king is sitting in this coach. And who is the king? Ātmā. Not Jīvātmā. Jīva is not that one. Jīva is individual, and Ātmā is universal. Ātmā is the one. So Jīvātmā is not Ātmā; Jīvātmā is a mixture of Ātmā and Anātmā. Rājā Ātmā Bethā Rathamai. The king, ātmā, is sitting in this ratha. In this chariot, the king is sitting. What means Nijchetan in Hindi, English? Self-conscious. Very good, Mr. Bhatnagar, you are a very alert man. Yes, self-conscious, the self. The self, nija, himself. "Mai mera nija aap hoon," Mahāprabhujī said. "Mai mera nija aap hoon, tatva masi nirmoye, karta hoon mai vandana, meri musko hoon." Rājā-ātma-bhētā-ratmāye nīja-cetana, ātmā-cetana, conscious—not dormant conscious, but awakened conscious, universal consciousness, cosmic consciousness, the divine consciousness, ātmā. That is why ātmā is everlasting. Jise śāstra kāṭe na agni jalāve, bujhāve na pāni na mṛtyu mitāve. Though he is sitting in this coach, we cannot see him. Nirakāra means no ākāra, formless. Why formless, Pushpājī, Dr. Pushpa? Why is ātmā nirākār? Yes, because if ātmā had a form, ākāra, it would be limited. But Ātmā is universal, not limited, and therefore is Nirākār. Nirākār and Sākār. This body is Sākār, and Ātmā is Nirākār. But without that Nirākār, this Sākār cannot exist. This body, which moves, thinks, and performs thousands of functions, cannot function anymore when the ātmā is not there. Rājāya Ātam Vyāta Rātmāye Nija Cetan Nirākāra, Nirākāra—a beautiful bhajan. But the king must have someone with him. The president must have a mantrī, a minister. So, Rājā Ātmā ke pās me mantrī honā chāhiye, minister. Viveka mantrī rahe sāth me. Viveka is our minister, our secretary, our advisor, our mantrī. Jo hamāre man ke anusār kartā hai, aur jo hamāre man kī bhāvanā sabhī jo hai, usko tṛpt kartā hai, voh hai mantrī. Sahī bāt hai ki nahīṁ? Kya ho, hamne man se rakhnā hai, aur woh hamāre mind ke anusār, hamāre instruction ke, jaisā ghoṛā ko. What is the connection between mind and intellect? He is a minister. So, what does Vivek Mantrī do? What is he doing? Viveka, the mind, emotion, intellect, and viveka. Viveka means it is very sharp, like a knife. Cut the burfī, sweet, half this side and half that side. It means deciding what is wrong and what is right. The intellect gives the judgment, but intellect, buddhi, can be biased; viveka is not biased. Buddhi can be selfish, but viveka cannot be selfish. Without viveka, a person does not have great discernment. So viveka, mantrī raheṣātmā, the minister of viveka. Viveka is your minister of your ātmā. If you have no viveka, you will be sorry many times in your life. Dajaswāmī, can you find me someone? Girls, use your viveka, okay? Yes, all your life problems exist because you do not utilize your viveka. You are a slave of your senses, a slave of your emotions, a slave of your mind. A little thinking and you fall in. You see a beautiful sweet shop, and your mouth waters. You want to buy the sweet, but you do not know how many bacteria are inside. Yes, the taste is sweet, but life will not be sweet. Therefore, your Viveka will tell you, moment by moment, this sweetness is from where? From India. Very good. But then Viveka will say, "But, oh my God." Why is there a "but" between my desires and my intellect? There is a but. But it was made in the open air where the canalization is flowing. She sits on a laddū, I don’t know where she sits. And from there, she flies from the child’s lap and sits on Panditjī’s lap. Nārāyaṇa Nārāyaṇa... Om Om, Om Om,... Om Om,... I am Om, you are Om, we are Om Om, I am Om, you are Om, we are Om Om, I am Om, you are Om, we are Om Om. They are Aum, everyone is Aum. Viveka will say, "Is this sweet made with carefulness or not? Have all hygienical conditions been followed or not?" Then your sweet will be sweet. Otherwise, after a while, it will not be sweet. Viveka, viveka mantrī rahe sāth mein, anubhav karad vichāra. Āgam nigam kī sel kinī nahīṁ pāyā, kaṣṭa ligarā sadvaya ajabrata ammā. Āgam aur? Nigam. What means agam? Pushpa jī? Agam or nigam? The āgam nigam kī sel kinī. I travel through this planet, here and there, everywhere in the entire universe, in all three lokas, past, present, and future—āgama and nigama. Ki shail ki nī means travel. Nai payā kast legarā. I never had any trouble at all. Happy traveling, happy traveler, happy journey, happy tourist. And if you do not have viveka, then if you are a tourist, it means risk. You fall into risk. That is a tourist who does not use the light of viveka. Sadvai ajabrat hamara, betha baram, bara sadvai ajabrat hamara. Kāma, krodha, mada, lobha, chor hain. Do not think that life is not in danger. You are sitting nicely in your coach, in your chariot, and enjoying. Viveka is there, buddhi is there, mind is there, everything is there, ātmā is there, light is there, knowledge is there. But there is someone also there. And that means kāma, krodha, mada, lobha, chora hai. The thieves in your coach—there are some hidden terrorists. The thieves: first, passion, desire—kāma. And if you have a passion and someone stops you or takes it away, then comes krodha, anger. Is my wife, you cannot touch anger? My husband, and you talk to him for a week, and you look at your husband, and husband’s stomach is upset. When a wife looks angry, then the husband is inside so calm, krodha, because between your kāma comes krodha. Kāma, Krodha, Madha. What is Madha? Ego. Ego. Or you go. When ego comes, it means you go. That in Slovenia is called Igor. No? Ego or anyhow? Ego. Kāma, krodha, mada, lobha. What is lobha? Greed. Greediness, passion, anger, and ego. These are the strong thieves, the bandits. They will steal everything—all your beautiful things, all your jñāna, dhyāna, bhakti, śakti. Everything will be stolen. They will rob your whole couch. They will take everything. You are empty. What? Empty. Even there is no one to give you a cup of tea. That’s empty. Everything is gone. Gurujī said, "Anger is the thief which will take all away from you on your door, on the door." Achchi kamai karke leke aaye ho, darwaje pe hi wo krodh rupi chor aapko wohin loot dega. Krodh mat rakho, kām, krodh, mad, lobh chor hai. Luttat hai rāt, what to do? Now the king is in danger. Mantrījī is also in danger. The reins are loose, the intellect is scattered, the mind is frightened, and the horses are running in different directions. Gurujī said, "Don’t worry." For him, it is easy to say, "Don’t worry." But for us, it is something, my dears, no? So it is said, Gurujī said, don’t worry, don’t worry. Don’t be afraid of anything. God who protects you, don’t die to anyone. God who protects you, the more stars in the sky, the more enemies there are. Kṛpā ho Gurudev kī, jak māre sab koī. Kāma, krodha, madalobha, cor hai. Lutat, herat, sara. Guru śabd kā tīr lagāyā. Aur bhāg gayā, hatyārā. Guru śabdh kā tīr lagāyā. The name of Gurudev, that’s all. Ishe liye kāhe mantra mūlaṁ guruvākyam. Guru ājñā, that’s all. Jisne guru āgyā kā pālan kar diyā, wo to par ho gayā. So, gurudev kā nām, apne apne gurudev ke nām kā mantra jāp karo. Guru śabd kā tīr lagāyā—arrow, archery, I shot the arrow. Bhāg gayā hatyārā. All these criminals, hatyārā means criminals, the killers, all run away: kām, krodh, madh, lobh, moh. So all five run away. How nice, only through one. It is said, Ākār, parāśaṅg lohā kiyā, kāñcan bhai talvār, tīn augun nahīṁ gayā, dhār mārā, aur ākār. Toh fir kya hota hai, gyāna hathoḍī hāth le, gyāna rūpī hathoḍī, gurudev māarte na, hammer—gurudev hammer in his hand, kaunsī hammer? Knowledge, guru bākya. Gyān hathorī hāth le, and Satguru Bhaiyā sonār. Ek choṭ aisī mārī, mit gaī dhar mār. And Hakā Bhol Satguru Dev kī jai. Terī Satguru rakhe laj, chentā mat karnā. Chentā mat karnā, nerā bhaiyā ra. Niśaṅkā kabhī mat dharnā. Guru Dev is always with us. So the poem which I told you says that a knife or a sword, even if you bring it near to the pāras, the precious stone, the iron will be changed into gold. But three things will not change: the form, the cut, and the sharpness of the knife. Gyān-hato-ri-hat-le, the hammer of knowledge, took in his hand. Satguru-bhaya-śoṇar, Gurudev became a goldsmith. Ek-chot-asimari, with one beat, all three things changed. Therefore, the fourteen different worlds—seven below and seven above—and Ikkiso Brahmāṇḍa, 2,100 different universe sun systems, 2,100 sun systems, till that yogī can bring his consciousness there through samādhi or meditation and bring the message down. Otherwise, how should he know there is Ikkiśo Brahmāṇḍa? Chaudha, Loka, Ikisho, Brahman, Ratme, Sakal, Pachara—they are all visible in this coach or through this chariot. Chaudha, Loka, Ikisho, Brahman, Ratme, Sakal, Pachara. The time has come. Tomorrow I will continue. This bhajan, if I can finish in three minutes, but then it will not have that joy. And we want to have joy, to enjoy. So, to enjoy means we have to be inside of the joy. That means the enjoyment. And when we are inside the joy, it should last longer. If it is longer, then it is in joy. Otherwise, it is not like that. So, Gurudev’s Vakya, Gurudev’s wisdom—aisa mera Satguru andar bole. He speaks within us. Sab ghat mera shayaya, koi ghat khali naaye, balihari ush ghat ki jo pragat bole aaye. So, this bhajan, we will continue tomorrow. Today, I wish you good night. To all brothers and sisters around the world, I wish you all the best. Those who have a birthday, happy birthday. See you tomorrow and the day after tomorrow. We will also have here a celebration of Christmas, and you are all invited to be with us. Unfortunately, we cannot show the snow; there is no snow, and we do not have a Christmas tree. But we will try to make lights and something. You are most welcome to be with us tomorrow and the day after. Then I am going to Delhi; perhaps we will have a webcast from there. All the best. God bless you. Śānti śānti. Deep Nārāyaṇ Bhagavān Dev Puruṣa Mahādeva Dharma Samrāṭ Satguru Svāmī Madhavānandjī Gurudeva Satya Sanātana.