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Om Śānti. Our adoration to Om Śrī Alak Purījī, adoration to Devadhī Dev, Dev Purījī. Our humble prayers to Mahāprabhujī, and we seek the divine blessings of our Satguru Dev in the Dharma Samrāṭ, Śrī Svāmī Madhavānandajī. Welcome, all dear swans, here in this hall and elsewhere in the world who are with us through our Swāmījī TV. This is the time where we worship, remember, and pray to Svayambhū Śiva. Shiva is known as the God of the Gods, not a Deva but Mahādeva. There is no other God above Śiva. We have to understand what Śiva is. Our souls are creations of that Svayambhū Śiva. Our Ātmā is that light of Param Śiva, Svayambhū Śiva. The glory of Śiva is endless, beyond our imagination, and we can’t write the glory of Śiva. Whatever we will speak, it is too little. Great scholars, scientists, great saints, ṛṣis—all try to sing the glory of Shiva, but it has no end. Shiva is the Lord of all. Shiva is balancing. If he will not balance and control, this world will be destroyed. Because there is Devī Śakti and Āsurī Śakti. When we read the Mahāśivapurāṇa or some other literature, there is always a battle between devas and asuras. Devas always would like to be in that so-called heaven. They think heaven is immortal, but it isn’t. That is called Svargaloka, but that is one of the most beautiful, comfortable, and divine places. But the Āsurī Śakti also would like to have that Indra Loka. It’s called Svarga Loka, or you can say Heaven. And somehow, they also would like to live in that way. But then the devas have to go to the Mṛtyuloka or Naraka Loka; they don’t want to be there. So this is a battle between devas and asuras, or gods and demons. Therefore, it is said that we do not say that we go to the Svarga Loka, meaning heaven. So the purpose or the aim of practicing yoga or the spiritual path—doesn’t matter with which belief one is, in which culture and country, it doesn’t matter—but we want to go to the Amaraloka, the immortal world. And that is the Brahmaloka. Brahmaloka, there are our roots. Our existence began from the Brahmaloka. But this jīva in our body, this jīvātmā, with the different kinds of lives, we are descending and ascending all the time in Mṛtyuloka. So, it’s going more and more far away from Brahmaloka. And we know that we have to experience and go through many different situations, sometimes happy, joyful, sometimes very painful, sorrowful. It is said there is sukha and duḥkha in this saṃsāra, or in other worlds. When we get a child, we are very happy; we feel sukha. But if that child dies, we go again into the duḥkha. It doesn’t matter who is your relative, or your friend, or family member. When they die, we are in sorrow, unhappy. But when they were born and they are nice to us, we are happy. But this world is not for us permanently. Neither heaven nor the hill, neither the astral world, nowhere is permanent. It is changing, changing like the season is changing. In summer, when we are sitting here, it’s hot. We open all the doors and windows of this hall, we put on the ventilator, it’s hot. And now in winter we close all the doors and windows, we put a heater, because it is minus degrees cold. So, as we experience the summer and winter, also the autumn and spring, every season has its dharma. And so also, this Jīva is changing, and this is called the law of creation. Now, in this Kali Yuga, there is immense pain, jealousy, hate, and everyone is fighting to be the best. We try to take the things away, and we think it is my property. We steal intellect and knowledge. We steal their properties, their life. But nothing is permanent. God did not create this world so that humans would divide this earth, this world, into pieces. And why do you fight? For what? We will not be forever on this spot, but it is our ignorance we are fighting. And through this, when we divide everything, then we create hate. We create dualities. We create to get something to fight. So we know all this is what’s happening. This was not the aim of the Creator. We thought humans are like the highest creature, the highest being. Because we have knowledge, we have a very good intellect, we have a very clear mind, we have many, many tendencies, we are researching a lot, many are scientists. But still, we did not manage to love each other and love every country as equal. There is someone who is putting fire and awakening in them the aggressivity. So this is a karma. So Asuras and Devas are here on this earth. Suddenly, one becomes like an asura. In the bottom of our consciousness, the bottom of our intellect, there is dormant, hidden Āsurī Śakti. Or, in the bottom of our self, there is the divine Śakti. But we can’t manage this; we are jealous. So, though it is like that in this mortal world, Shiva has given us the opportunity to come out of this prapañca, out of this very cruel situation. Now, day by day, it’s getting worse and worse. So, we shall try to save the humans and other creatures. That we should help them to come to the spiritual path, otherwise it will be too late. When the soul departs from this body, this body has no value. But now the body is very valuable. You can’t buy this body. Your own body is very ill, and you go somewhere and buy a new body? You cannot buy. You can’t sell your body to somebody else to live in. This is the only chance that we are in such a beautiful, capable human body. But we should not lose this, and otherwise there is a lot of desires. Many, many, many. Even if you have a desire to have a little bike, you want to have a different bike, or you want a different car; someone wants to have a dog, someone wants a cat. Everything—desires are there. Someone wants a husband, a wife. One wants to be a mother or a father. A father wants to have a child, but there is no chance. Or a mother wants to have a child, but there is no chance. Many, many desires, desires,... desires. But very rare are they who have desires of the Brahman. And this is, this worldly desire which we have, we shall overcome. Therefore, it is said that Vairāgya. So Ādi Guru Śaṅkarācārya jī said, Brahmaloka, from this Smṛti Loka to Brahmaloka, all kinds of desires or joy we think, it is just like dirt. Then you can come up. Otherwise, you are in this dirt. Stuck in it. So, Holy Gurujī said in a beautiful bhajan that there are two kinds of love. The one is that which will ever give us, in the end, problem and pain. Father died, we are sad. Or our beautiful mother, in her gentle hands we were born, and we see that our mother is dying. We don’t know, we can’t see her anymore. We will not find her anywhere. Now, at least in modern technology, we have a photo. We can see the face. Otherwise, it is gone. So there is this coming and going; this is a big, big trouble. But that prema, love, is to come to the Brahman, and that’s why Holy Gurujī said one day. He made a beautiful bhajan: "Śrī Gurudev jī," please repeat after me. God bless you. Sing. God bless you. Prem kā pyālā hari kab mera barse, Prem kā pyālā hari kab mera barse. Bikariyām̐ khade khade, adnā bikariyām̐ khade khāse. Prem kā pyālā āri kab mera barse, Prem kā pyālā āri kab mera barse. Samvali mera pyālā tū khālī. Kabhi tu dayālu datta dayā hampa karse, Prema kā pyālā hari kapha mera kapha, Kare kare tarse, kare kare tarse, Prema kā pyālā hapa sant pyālā. God bless you. Aki kanjana tera kya pūte karche? Aki lakha jana tera kya che? Prema kā pyāla hari kya, kā pyāla hari karase? Hari hama kade kade tarase. Yād na mekari hama kade karase. Premakā pyāla hari kāba mera bārase. Premaka pyāla hari kāba mera baarse. Premaka pyāla hari kāba mera baarse. So there are two kinds of viraha. Viraha is also a longing, a desire of love. The worldly love, many, many different kinds of love. To plant a beautiful fruit tree, to plant a beautiful garden. Also, it is love. So many different desires we have: a good car, every day one is cleaning the car, polishing it nicely. Many different kinds of love, but that will remain only here. It will go away. It is like snow falling, beautiful snow falling down, and on the earth it’s melting. So similarly, many things which we try to do, but it is melting like snow, so that the sense doesn’t say, "This is a love." They said, "This is a nest of catching the fish." Like a spider’s nest, the spider who’s making a nest, a kind of net, and that spider sticks in that and dies there, which is also only Guruji said in one bhajan. So in that bhajan, it is also Guruji said, it’s like a spider sticks in its own net. Second, that is a Prem. The real Prem, that is Brahmaloka. So Premakā pyālā. So pyālā is a pot, a vessel, a cup. So that is in my hand, he said, or our heart. So first we should know what is in our heart. Otherwise, whatever love you get, it will become impure again, and then that impurity goes into the body as a kind of infection which we can’t... get rid of it. Nowadays, there’s a disease called cancer. It can be skin cancer, blood cancer, organ cancer, even on the brain, and we are hopeless. We can’t do anything. We do try to go to the doctor, take medicine. The doctor will cut our part of the body, operation, and this, but that devil which caught us is asking, "How long?" You will try to fight against me, the devil says. When a leopard or a tiger chases the deer and bites its neck or throat, the animal is trying to become free, but that tiger, lion, or leopard holds on and sits there peacefully, because he knows now that animal has no chance; they will die. Similarly, these are the different kinds of energy, either going through our intellect or through our vṛttis. This means our different thoughts. If you have listened yesterday in the webcast about Patañjali’s... First was that we have to learn Anuśāsanam, the discipline. Then yoga chitta vritti nirodhaha, then yoga will be successful through your vritti. Where is your vṛtti going? And when our vṛtti means our thoughts. The thoughts of the desires, that is a vṛtti. So even if you don’t do that, or enjoy that, or get that, in the subtle body, you have already put those impurities, those infections. Then we should not blame that we didn’t have good food. So not only this pesticide and this and that, but we give such pressure on certain organs through desire, anger, and unfulfillment. So if you are doing it in thinking, you have done it. The body is then last. So the physical energy, or the subtle energy, the astral energy, will attack our existence. So, how to come free from this? So, it is said, "Man," man means the mind. And mind also we can compare a little bit like a vṛtti. And this mind has so many spots, the black spots, negative spots, and a naked gentleman, for many, many lives you try to clean this up. That spot doesn’t remove; it can’t go away. That spot will put us into the darkness again and again. So, Anik, we do many, many trials: medicine, these, these... And doctors, but the leopard of the disease has caught us. It’s not easy. So that subtle energy, that only we can purify through prayers, and make a saṅkalpa that you will not again become a victim of negative energies and desires. And always seek the shelter of the Gurudev. Gurudev, śaraṇ tumārī, cintā merī mitā adho. So when we awake, now we have cintā. Sorrow. So what I told, maybe now you have the sorrows. Now, how many lives will I clean? But still, so how would you say it is not possible? Yes, there is a way. The fire of the knowledge, on that piece of the paper there’s a document written, and it is said the evidence will not die. Because this is on the documents, but how to do? So it is said, burn this all, make it ash and dust, go. So this means that kind of vṛtti is written for us. Through the fire of the jñāna, jñāna agni, we can destroy through the guru kṛpā. So, it doesn’t matter how many spots we have from past life, Śiva has given us this human body. And he gave us the jñāna. So jñāna agni, that can burn everything. Yoga agni, karma daḍhani. Gurujī used to say, "Yoga agni karma daḍhani," the fire of your yoga practice can burn into the ashes of our karmas. So yoga is not only āsanas and not only prāṇāyāma. Yoga is that sādhanā that withdraws thyself. Sam and Dham, these two principles of the Rāja Yoga. Sādhanā, vīmekā, vichāro, satya, asatyākāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyāraṇyā Rohari pyāha jhan se hove mokṣa tumhārā, sādhanā jharā karo harā. Sādhanā jharā jasa dāna me rāgya kahīje, jasa dāna me rāgya kahīje. Amaloka tak bhoga yasārā. Amaloka tak bhoga yasārā, Jāra sādhanā jēna seho ve. Oksha tumārā, Jāra sādhanā jāra sādā. Sampatidharo Jinsehove Apara, Jinsehove Ānanda Apara. Sādhana chāra jinseho mokṣa tumhārā, karoha pyāhadana hamśraram samādhi vicāra. Param samādhi vicāra sādhana chā, sādhana chā. Nasehuma Chah Karoha Pyahadana Karoha Pyahadana Sādhanā Chah he he... He he... he he... He he... He he... God bless you. God bless you. Jean says, "Oh my gosh, tomorrow." So the pretty yoga, chitta, pretty Nirodha. So this chance God has given us, this chance is tonight. The neck encases shade, but out of our ignorance, we fell again into the wrong path. And now in this Kali Yuga, more and more, the human is stuck into the call, Paśu Saṃskṛti. Paśu means the animals, so they have taken over some kind of nature of the animals. Eating, sleeping, etc. So we have to come out of this level of being in this Mṛtyuloka. And try to come out. So, sādhanā, practice, yoga agni, karma dagdhani, the yoga agni, yoga is different, not āsanas and prānāyāmas. If you just think that you meditate and you are a yogī and do āsanas and prāṇāyāmas, okay, it is a first level, something. But we need tapasyā. Heat, heat, heat. What is a tapasyā? Some of them control from the outer side and the inner side. Like, as much as you put in the fire, gold becomes more and more pure. So we need that virāgya and tapasyā. Tapasyā, virāgya, jñāna, tyāga, these are the qualities of the yogī. And if one principle, one discipline, we miss it, we are lost again. So maintain all these qualities. So Śiva is the greatest, and tomorrow we will have again our Śivarātri program. And we have here beautiful Śivajī, and we will have tomorrow beginning the Abhiṣeka. So we will, someone will explain to us how to give the water, and we shall sing the Mahāmṛtyu Jaya Mantra, and Śiva’s bhajans, Śiva’s kīrtans, for example, Namaḥ Śivāya, Oṁ Namaḥ Śivāya. Namah Śivāya, Om Namah Śivāya. Om Namah Śivāya, Om Namah Śivāya. Om Har Har Bholē Namah Śivāya, Om Har Har Bholē Namah Śivāya. Om Namah Śivā Namah Śivā Om Namah Śivā Śivā Har Har Gaṅgā Namah. Om Har Har Gaṅgā Namah. Om... Namah Śivāya. Om Namah Śivāya. Om Namah Śivāya. Om Namah... oh, oh...