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Satguru Swāmī Madhavānandajī Bhagavān Kī Jai! Satya Sanātan Dharma Kī Jai! For some time, we will remember the name of Paramātmā. Om Namah Śivāya, Om Namah Śivāya Namah Śivāya, Om Namah Śivāya... Now, let's have some movements while chanting the name of Śiva. We will make some movements as exercise for our shoulders and body with the divine name of Ārādhya Bhagavān Sadā Śiva. Om Namah Śivāya, Om Namah Śivāya Har Har Voh Namah Śivāya Har Har Voh... Namah Śivāya Namah Śivāya Om Nam Śivāya Om Namah Śivāya Om Namah Om Namah Śivāya Om Namah Om Namah Namah Śivāya, Om Namah, Om Hara Hara Gaṅgī, Namah Śivāya, Om Hara Hara, Namah Śivāya, hara hara gaṅgā namah śivāya hara hara namah śivāya om namah śivāya om... namah śivāya hara hara bhavānī namah śivāya hara hara om hara hara bhavānī. We need more oxygen, so open some windows. In satsaṅg, many people just go deep into a kind of dizziness or sleep—tamo guṇa. So, to come out of the tamo guṇa, we have to create movements, rajo guṇa. If you want to have mosquitoes in your room, in this hall, then open the door. If you don't want to have mosquitoes, then close the door. If you want to have oxygen, open the windows. And if you go to the tāmasika guṇa, then close the windows. It should be cross air. So, satsaṅg, satsaṅg hi svarga jāne kā bahan hai, jaise samudra se nāv kī dvārā pār ho sakte hain. Satguru nām jahāj hai, Satguru nām jahāj hai, caḍhe su utare pār, jo śraddhā kar sev de, Guru paar utaar naaar. Ye Guru Granth Sahib mein likha hai. Satguru nām jahāj hai, chaḍe sū utre pār, jo nāv mein, naiyā mein, bethe gā, to Gurudev apne ko pār kar denge. Satguru nāma, the name of the Satguru Dev is a boat. Those who will enter into the boat of the Gurudev's name will definitely cross the ocean. Gurudev can bring us from one shore to the other shore. But the sādhaka must serve. Śraddhā means confidence. Śraddhā means trust. Śraddhā means belief. Śraddhā means devotion, certainty. Chadhe se utre par, they will cross the ocean of ignorance. The name of the Gurudev is the boat. Now we will say, which kind of boat should I take, Swāmījī? Wo naya jo hai, Gurudev ke nām kī naya hai, beginning. It is the Guru tattva, and it is also the Guru tattva. Gurur Brahma, Gurur Viṣṇu, Gurur Devo Maheśvara, Gurur Sākṣāt, Parabrahma Tasmai Śrī Gurave Namaḥ. Guru Tatva is Brahmā, Viṣṇu and Śiva. These are the three Tatvas. In every Yuga—Satyug, Dwāpar Yuga, Tretā Yuga, etc.—their work changes. But there is Śiva. Joko Śrī Śiva only says that I am the beginning, I am the beginning, and I am the avatār. I am the life, and I am the death, and I am the creation, and I am the creation. I am the one who does pralaya, and I am the one who creates. There are two kinds of pralaya. One is the beginning of the yugas, one is the mantras. And second is the individual. Life is very happy. Life is joyful. And suddenly, those karmas, those thoughts... suddenly, that kind of thought comes, suddenly, that it has no sense, no sense at all. Live anymore, no any sense to do something more, no any sense to create something. Everything, whatever I did or doing, is the opposite. No more interest. Suddenly, sadness comes in the body, sadness comes in your heart. Suddenly, depression. It comes in your thoughts, why? Because of karma. Because you jumped out of the boat of the satsaṅg. Satguru nām jahāj hai. Suddenly, you lost the confidence. Gurudev kī prati viśvās calā gayā. Toh viśvās gayā, sab kus gayā. Nāma smaraṇa to karte haiṁ, lekin viśvāsa nahīṁ hai. Vishvās nahī̃ hai to man cañcal ho jātā hai. Man lobhī, man alalāchī, man chañcal, man chor, man lobhī, mind is greedy. Man lobhī, man alalacī, more and more desires to have, to have, to have. Man lobhī, man alalāchī, man chañcal, and mind is so restless, like a fish in the water. And your mind is your thief. It takes away your divine, beautiful, good thoughts, and it goes to the different side. Do not follow your mental desires and your mind. Do not follow your mental desires and your mind. So, man is chanchal, the mind is restless. But it is the dharma of the mind. How to do? Therefore, it is said, "Man ke lagām lagāo, man ke lagām lagāo." Wo lagām kaise lagāye? Man ko kaise rukegā? To śaraṇa. Come, seek the shelter at the divine feet or divine presence of the Gurudev. Gurudev śaraṇa tumārī cintā merī mīṭā de. Gurudev śaraṇa tumārī cintā merī mīṭā de. When we seek the shelter with Gurudev's. Gurudev, remove my worries. Worry is a big disease. Worry is like a termite which will eat the roots of the tree, and even the mighty tree will fall down. Though the trees are very mighty, the terms are very small, like an ant. So when you have a worry, it doesn't matter which kind, about your body, about your illness, about your family, about your money, about your work, or anything. We humans always think outside. We don't think inside. Always we try to put mistakes on somebody else. We don't accept our mistakes, and that becomes a big illness, a mental illness, as is fear. There was a small village like Kailāś, because they know Kailāś village. In Kailash, there are good people all. Anyhow, there was a Thākur Sāhib in the village. The king also used to say that he was in a small village. In that village, such a person steals, and no one can catch him. No one knows who he is; he gets stolen. Once he committed such a theft that whatever was of the poor, he took everything. He came to Thakur Sahib and said, "Khama Gani, everything was stolen from me." I had to marry my daughter; I had made a little bit of money. He tried to ask the people, to try to get who is the thief, who is the thief. Then he also said that if we find the thief, we will forgive him. But the thief never speaks the truth. But the truth comes one day. Even if you hide, even if you lie, lie, but one day, that Brahma Satya Jagat Mithyā. Only the truth is Brahman. This world is not that. It is a mortal world. They know the language of that village. Only then are they happy. Otherwise, they will continue to speak in Sanskrit, and we do not know Sanskrit. So Mahārāj spoke very well, but did not understand anything. This is the matter. So, Thakur Sahib says, "The Thakur of that village said, 'Gurudev, there is a problem. There is such a problem that we are worried.'" Oh, what happened? There is a thief in this village, and we are not able to catch him. We don't know where and how he steals. We can't catch that thief. It is in our village. But we don't know how and when, what kind of trick he has. There are sixteen Vidyās. According to the Vedānta, the Vedas, and according to Yoga. There are sixteen Vidyās, sixteen Kalās. So among the sixteen arts or sixteen knowledges, there is one knowledge which is stealing. There is also the thirteenth knowledge. So among the many types of knowledge, there is one knowledge which is stealing. If someone goes to steal like us, if a cat comes, his heart will burst there. That someone has come. Is it an ordinary thing to become a thief? The heart of a thief is strong, but it is art. In the 16 arts or 16 knowledges, stealing is also a small knowledge. Gurujī says, "Okay, I will catch the thief, but then forgive him." And then, if there is a thief, catch him and repair him. There is no other thief. So what did Thakur Sāhib do? That all the people of the nearby villages, there were a thousand or two thousand people, they gathered all the people of the nearby villages, that the Mahātma has come, the Gurujī has come, he will do a very good Satsaṅg, and then after that everyone will have food. So, some are hungry for knowledge, some are hungry for offerings. If they want to eat, they will just come somewhere. And now, see, there is a tradition that on the day of Ravivāra, there is a pūjā and prasāda. Then a saint comes, and there is a pravacana, and after that there is laṅgara bhojana. During Pūjā, 40 people come. When a Mahātma comes, 50-60 people come to listen to him. But when the time for bhojan is 12 o'clock, then at least 1,500 people come. The whole family came to the donation box and said that they should not put anything in the donation box. So it is fine that they did not put anything in the donation box. But if they put something like this in the donation box, then the person would say, "Oh ho!" Or if they put something small, like two rupees, in the donation box, then someone would say that he has put a lot of money in the donation box. Khaṭum Oyo! So, people came. Mahārāj's discourse took place. Maharaj called all the devotees. Now, Thakur Sahib stood up and said, "Our Gurujī who has come is very miraculous. What is miraculous?" Namaskar! If you have some miracles, then everybody will say, "Hello, Hari Om, Hari Om." All are curious, thirsty, longing, want to know; it doesn't matter how it is, good or bad, pleasant or unpleasant, but we want to have some miracle. But there is no miracle in Sāttvik Satsaṅg. That is art. Psychologically, you will be scared. That Gurujī has come here. And Gurujī is Trikāl Darśī. He can be seen. So I pray to Gurujī, that there is a thief here. He steals every month, and the people of our village became sad. He did not catch it. What should Gurudev do? Guruji said, "Okay, see, he did psychology." How is psychology done? How is it done? You learn it now, then the miracle will come. Gurujī is standing. Devotees, Thakur Sāhib is very worried. And the people who have been robbed are also sad. They should not rob. So that king said, I am so sad, and I don't know what to do. There is one thief who is stealing from our villages, and nobody can catch him or her. But it seems there is only one man. So Swamījī is here, Gurujī is here. Now he is a Trikādarśī. He can see and he can know, so I give in his hands. But if Gurudev will catch that person, I promise I will not punish that thief. I say to Gurudev that I will not give him any punishment. Speak the truth, and if he does not speak the truth, then I will not give him any punishment. So I say, whoever has stolen, raise your hand. If you will tell now the truth that you were the thief, we will not punish you at all. So please raise your hands up. Who is the thief here? Sabhī dekhte hain. It's not easy to digest the truth. Satya toh wo gṛhastha bhojan hain, wo pachtā nahīṁ hain. Then Mahārāj stood up. There was Bābājī, Sādhujī, Gurujī. He stood up and made him like this. Bhakta, now you see, I will catch the thief. My knowledge is working. Now, all Bhaktas, all devotees, audience. Now I will do my miracle, and I will catch him now. Keep in mind. And Agnidev. Agnidev ko pakar diya, maine aag ko apne bāch mein kar diya, amari muṭhī mein. I have caught in my fist, Agnidev, the fire. Now I will do, and who will be the thief? His turban will begin to burn. Jo chor hoga, uskī pagṛī jalne lagegī. Mahārāj nai se kar ke kahā, "He Agnidev, vah pāgḍī jal rahī hai." He said, "Just now the turban is burning." The thief held his hand and said, "He is the thief." He was caught; he turned out to be the thief. So it is in that way, our mind, we feel guilty. You feel guilty, and that guiltiness creates doubt, fear, anxiety. You don't know what to do. But that karma awakes again, and it goes to each and every nerve of the human. In each and every nerve, that fear goes away. In each and every nerve, his body starts to shrink. Gradually, he either manifests as cancer, or his kidneys will get damaged, or his liver will get damaged. So, every person's weakness in his body goes into some kind of an abyss. That when you have certain fear and guiltiness, you know, you think that you are not doing—nobody knows, but you know you are doing—but there is someone, Gurū Kṛpā, who sees everything, then psychic. PINJRE DARDAN JAANE KOH AH TO ABHAT RAHE HEN BHITAR BHITAR ROY RE. So that cage is the body, that cage in which the bird is living inside. The bird is our jīvātmā, and this body is the cage. Now, within this you are suffering, but outside you are smiling. Make up. Dādī karke ātā first class. Hai toh sāped bhāl dekar usko kālā kālā kar deta hai. Kālak lagatā hai khud ke śrīya. Badī muskil se sapedī me āyī hai bhai. It was not easy to get shaped. Kya bhai? Aur kush hota hai. Toh kahega, "Tū kyō terī saphedī pe miṭṭī ḍālī rahe?" Kya tu ne kaam kar diya? Toh tum toh pehle hi kaale baal kar dete ho. Kaale baal karne se terī umar jyādā nahī. Kam nahi hoi ki. It should be the way it is, and that is the beauty of it. If you go near Madhumakki after wearing a black tie, then Madhumakki will come and hit you directly. There are so many Madhumakkī's in our garden. In the building where I live, there are twenty big Madhumakkīs. And this artificial, what is it called, makeup, I don't know what to say. It happens to both of us. Yes, promise. Promise came, didn't it? Mantra. That was the promise, didn't it? So, don't go near anyone's car right now. But apply sesame oil. Apply anything. Wash it with neem soap. If you go near Madhumakī, it will be completely calm. Come on, the story goes on. So, at that time, Each and every individual has their weakness in their body. And that weakness is due to certain life situations. So someone has cancer in the heart, someone has cancer in the chest, someone has cancer in the liver. So the feeling in which they are not satisfied, no fulfillment, then always you have a tension there, always you have a tension. And in that tension, what happens is that the anu of our body goes there and that ends there. The pain is there, and as you die, you get more and more ill. If you have diabetes, then the pain goes away. And if you don't have diabetes, but still you have pain in your kidney, then there is some pain inside you, inside the cage. You don't want to go inside. Even your husband and wife, when they go out, they all say, "Yes, yes." After coming home, she looks in that window, and he looks in that window. So, what is the pain of that? That's why there should be surrender. And there is a test. God has given life in human life. But there is also a test. So one should be determined, no matter what happens. So there is one story. Someone has written a beautiful book on that. The story of a man who is searching for God. One person wants to find God, wants to meet God, wants to talk to God, wants to see God. He just doesn't like to do God, God, God only. I don't like it. So he said to some Mahātma, "God will surely meet you. You go to the jungle, there you will meet God." He went to the mountains, went to the mountains, said to God, "Rām, Rām,..." Do whatever you want, God will surely meet you. There was no food, no water, nothing, no sludge. He sat under the trees while doing it for a month or a month and a half. It's been a month. I got some water. I ate the leaves of the trees. I am tired. I am tired. One day, it was cold. The mountain was on a rock. It was on a rock. I became so weak that I couldn't even move my hands. But I am alive. I am breathing. I am hungry for God. I want to see God. I want to meet God. I will definitely meet Him. Mahatma said that you will have the darśan of Bhagavān. So I have a firm belief that the words of a Mahātma are never empty. In the meantime, a very big crow came. A crow came and he is seeing if he is dead or alive. But he is still breathing, so even a crow does not have the courage to come close. But he is searching for it. God will be found. God will be found. On the second day, the crow comes again. Still, the crow is afraid that he may be caught and killed. On the third day, there is no water, no food. There is only breath. The crow thought, "Today I will eat this." The crow got up and sat on its back. The crow was very conscious. He used to hold my hand, and he used to fly his wings and look at me. Then what he did was that he hit my hand with his hand. He has a very sharp hand. He pulled my hand. He pulled my skin. The second time, he pulled my belly. Kaga Kaua says, "The crow felt pity for the crow." Does it hurt? What did he say? Does it hurt? You are alive. Then the crow said, "You are alive." What does the man say? Crow, eat all the flesh. And eat all the flesh. Hey crow, hey crow. Eat all my flesh. Eat each and every piece of flesh in my body. Magar do nen mat koi kaiye, piya milan kiya. But don't eat these two eyes of mine. Because I still have the honor of seeing that God. Now you eat the whole body, but don't eat my eyes, because it is possible that God will appear. This is called Lāgan. ... ... Karma Yoga is also not that easy. It is said that Kalyug keval nām ādhāra, śumir śumir nar hoi bhava pāra. It is not that easy. Devotion, and after how much time, God comes again. Now see, in this Kalyug, the cow-mother, who had come out of our ocean, what is the condition of the cows today? You can raise a dog, but you can't even feed a cow. If a cow is sick or if a dog is beating it, what is the condition of the cow or the other animal? The human being can see that. Viraha is also a fire, the one you love, the one you consider as your beloved, or the devotion of God, the devotion of Gurudev, the fire in your heart burns. Your hunger is reduced; you don't feel hungry. Sometimes you say, "What should I do? I don't know how to eat. I don't feel hungry." So, in some way or the other, there is some desire within you, but you can't control it outside. So, what does that crow say? Oh brother, who is your friend for whom you are seeing this kind of sorrow? Oh, there are many more. He went after one God, but there are many more Gods. Go home, go. Apply medicine, you will be fine. The crow got up from there and came in front of him. Why is he doing this? Are you mad? Are you mad? There are many gods, don't worry. He is the only one who is attached to you. That person says to the crow, "Hey crow, if you have paper, then I will read it. Hey crow, do it." He says to the crow, "If there is writing on a piece of paper, I can read it to you." Why am I doing like this, or why am I suffering? If you have paper, then I will read it. Kishmat padhā na jāi, but what is my destiny? I can't read it to you. What did Vidhātā write? Kaagaj ho to padh le un, aur kishmat padha na jai. Tinka ho to todh de un, lakdi ho to me us lakdi ko todh dunga, preet todhi na jai. That love, that devotion, that attachment, that purity, we cannot break it. If you hold on to it, then you will surely have the darśan of the Supreme Father, the Lord. But if you leave it in the middle, then the second karma, if between you give up and you begin to do something different, then you have that karma. Then your promise, you promise that, again becomes the karma, and you don't know which karma will be further, so kiśmat. Kishmat jo hai usko svīkār karo, usko svīkār karke paramātmā se prārthanā karo, and take their help. They will get it, and it will be fine. There is such a story. They know all this story, which I will tell. Therefore, I am telling only you that those who get married in those countries, now even you get married with love, but there it will never be complete. There will never be any disappointment. It will happen for sure. So, 99 out of 100 people got married, only one could get married. So, both of them used to study together in school, a boy and a girl. So, both of them had a good relationship. Relationship means friendship. They didn't just go and sleep together. So, both of them said it is very good. Then, they used to come and sit to eat. So the roti they used to make, or the bread they used to make these days, they used to put butter on top of the roti. What did you put on top of it? Butter has become butter, right? What is sauce made of? Jam. Jam, traffic jam, right? Yes, Avatābhbārī likes jam very much. So on top of that bread, the edges of the bread are hard. So, that man and that woman used to sit and eat together. They are not married yet, so he takes the hard one and gives it to the soft one with love. That there is more butter in it, there are jams in it. And the hard one, I will eat it. But she is sad, "Why don't you give me the hard one?" I like the hard one. Why did you give me the raw one? But he didn't say that maybe we will never get married, there will be a fight, but he became sad. He thought that after marriage he would give me, so he got married. After four or five days, that girl, or that woman, took so much determination that now my relationship with them is over. They got married, they are working together, but if it is going on, then it is not happening. It has been 50 years. Let me tell you, in a small thing, in the house, what kind of problem can arise? It has been 50 years of marriage. Then both of them went somewhere for a holiday. He stayed in a hotel and told the hotel people that he had 50 golden jubilees tomorrow. That's why you have to make a good breakfast. He made a lot of things: bread, butter, jam. Now he says that it's been 50 years. He is so angry. What's the matter? So she says, "Shall I tell you? Come and tell me." So you also say yes. For you, I ate dry bread for 50 years. And gave it to you. She says, "This is my sorrow, that you used to eat raw, and you used to feed me raw." Then she said, "I changed both the plates. I kept his plate there, and I kept it here. After 15 years, I got to eat this food." He said, "I too have to eat for 50 years." Then he said, "What to do?" Then he said, "Let's go on a honeymoon." What do you call it? Let's go on a honeymoon. So for a little thing, there can be an obstacle in the house. That is why the disease of the mind becomes the disease of the body. And after the disease of the body, there is no cure. You have to live with that disease. This is their disease, and this is their disease. That is why whatever is there through Sāttvik thoughts, it should be resolved. Then there will be peace in the house. Otherwise, the disease itself is a disease. He is not alive; he has gone to hell. That's why it is written, "Guru Charaṇam Yad Sat Tirat He O Ved Purāṇame Gāte." O Guru, you sing in the Purāṇas of the Vedas. Śrīdīp Nārāyaṇ Bhagavān Devādhi Dev, Deveśwar Mahādev Satguru Swāmī Mādhāvanāñjī Bhagavān Alak Purījī Siddhapīṭ Paramparākī. Satya Sanātanda Māta Pitā Gurudevakī Om Śānti Śānti...