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Śyāvara Rāmacandra Bhagavad Gītā, Śaṅkar Bhagavad Gītā, Satya Sanātana, Rādhā Gītā. Dear Viśvagurujī, dear brothers and sisters, I cannot imagine a more beautiful Easter time than in the divine presence of our dear Master. Dear Viśvagurujī, we are overjoyed that you have come to us, to Mahāprabhudīp Āśram in Strilky. We welcome you with this mālā. I would also like to welcome our dear Sādhvīs and Svāmī Gajānandjī, and all of you. I am happy that the hall is once again completely full, and I also greet everyone watching the webcast. We will be glad if you join us throughout the weekend. Now I give the word to our dear Viśvagurujī, Viśvaguru Mahāmaṇḍaleśvara, Śrī Svāmī Maheśvarānanda, Gurujī. Thank you. Blessings to all of us by the grace of Alakhpurījī, Siddha Pīṭha Paramparā. The blessings of Alakhpurījī, Siddha Pīṭha Paramparā—meaning the blessing that comes from Satya Yuga—continue to this very moment. We are blessed that we have awakened our consciousness in our paramparā. All dear bhaktas here and abroad, worldwide. Today is Good Friday, and around the world, especially those on the Christian path contemplate the crucifixion of Jesus. It does not matter which religion you follow; all should feel the weight of that crucifixion. In every yuga, from time to time, āsurī śaktis are active. This is not the first time that Jesus has offered his life. It is not a matter of only the last two centuries. It is not easy—only those heroes, those warriors, can do so. Warrior here does not mean merely fighting in an army; warriors are those who can give their life for the well‑being of all people. We know what pain is and what pleasure is. We know what it means to offer life. For dead warriors, death is described as a very deep hole, a dive into the depths of every yuga. As creation began, good and bad energies developed. Now, in this part of the world it is spring. We plant good seeds, but with them weeds also grow. The weeds are more numerous and stronger than the crops we plant. So āsurī śaktis and daivī śaktis—the devil’s power and divine powers—are always in battle. Both have to struggle and fight. Just as some fought to support Jesus, others fought to crucify him. The āsurī śaktis act hidden; they try to drown everything in difficulty and wretched behavior. Yet every creature needs to live. Look at these flowers: there are so many ants, and they begin to enjoy my blood. No problem—we give them a divine place upon Śiva’s triśūla. Thus it was with Devas and Asuras. Devas live in Svarga Loka, and the king of Svarga Loka is Indra. When you enter Svarga Loka, your complete Kāya Kalpa takes place immediately. You need not practice yoga or any medicine there. But we are talking about and practicing Kāya Kalpa here, which is a toy for children. Only those who have dedicated their life, who have done sādhanā, prayers, and Guru Bhakti—only they can understand Guru Dev. That is why the Guru Vakya: "Gurur Brahma, Gurur Viṣṇu, Gurur Devo Maheśvara, Gurur Sākṣāt, Parabrahma, Tasmai Śrī Gurave Namaḥ." No criticizing. There are some bhaktas who speak from both sides: “Guru Dev is best, Guru Dev is very good, but why doesn’t Guru Dev help me? Why doesn’t Guru Dev do this for me?” That is not Guru Bhakti. And who are you to judge? Such a one cannot come to Svarga Loka. Āyurveda too has its origin in the time of Svarga Loka. Cāraka Ṛṣi prepared an Āyurveda remedy, and a blind ṛṣi regained his eyes. That remedy is called Chāvan Praś, after Chāvan Ṛṣi. Today you can buy Chyawanprāś without problem, but mostly sugar is inside. It is true—Chyawanprāś has a taste similar to what you call the sweet jam. Take one spoon of povidal and then one spoon of Chyawanprāś, and it tastes almost the same. Chyawanaprāśa has a little sourness, but to have the real Chyawanaprāśa, the true remedy, there must be gold āś. They burn gold and put it in. There is also what we call quicksilver. That too is purified by Āyurveda, and you can take it into your body; otherwise it is extremely dangerous and poisonous. But Āyurvedic science can solidify that mercury, and from it they can fashion a Śivaliṅga—a large Śivaliṅga—and a mālā. When you walk in the mountains, if you keep one bead of that mercury in your mouth, you will not feel tired. However, it must be prepared very carefully by a genuine Āyurvedic physician; otherwise you might go into the mountains and remain there forever. Dekhā dekhī sādhe yog, kāyā bāḍhe rog—those who practice imitation yoga, their bodies will deteriorate. Our body, rog and illnesses, will only increase. Therefore, we must have the blessing of Gurudeva. That blessing is a diploma from Gurudeva. If you have not completed your academics at university, you have no diploma in hand; if you just print it yourself, you will be punished. This is the first principle in Āyurveda as well as in yoga: follow, trust, obey, obey, obey thy master. In Kali Yuga people think, “I know everything—I read it in the books,” and they would not succeed. Therefore, let us follow the ṛṣis. To follow the ṛṣis is great. So, the āsurī śakti, the asuras—what you call Satan—fight day and night to attack heaven and take it over. We call it heaven, and in India we call it Svargaloka. Heaven is not forever, and Svargaloka is also not forever. Those who have the best karma, good karma, but still not mokṣa—even if they have mokṣa, they cannot come to Brahmaloka. Those who can come to Svarga are known as devas and devīs. Deva is masculine, devī feminine, but both hold this divine position. Yet the devas say to Bhagavān, to Śiva, to God: “Merciful Lord, when we have enjoyed and received all the credit from our good karmas, we know that we must go again to the Chaurāsī—again birth and death. I pray to Thee, O Lord, that if we are born again, give us human birth.” These are the words of the satsaṅgs of the saints, and our Divine Holy Gurujī often told this: Nā māṅgu bhoga svarga—“O God, O Gurudeva, I am not longing for the happiness of heaven, neither for wealth nor kingdom on this earth.” Deepadayānu je to modlitba Mahāprabhujīmu Maṅgu Charan Rājgī. Lāla Nānjī said to Mahāprabhujī, “I am only asking for the holy dust from Thy holy feet.” So the devas or devīs are all in Svargaloka, but when this karma is exhausted, they have to come again to the Chaurāsī. At that time, I wished for mokṣa, Brahmajñāna, Brahmaloka. Many, many times in every yuga, the rākṣasas win heaven and throw out the devas. Then the devas and Indra fight and win back heaven, casting the asuras out. This has been a painful atmosphere for us. In the same way, Jesus was crucified; others were happy, thinking they had won. But their winning is not forever. Therefore, Bhagavān Kṛṣṇa said: “Arjuna, from time to time, in every yuga, whenever dharma is humiliated and adharma grows, I come to destroy adharma and re‑establish dharma.” He does not say “my religion,” because there was no other religion. There is only one religion: Sanātana. Mamey Vaso Jīva Loke Jīva Bhūta Sanātan—the entire creation is born, grows, survives. All beings, including plants and all creatures, their life is sanātan. But when that life is tortured, it is cruelty, painful beyond endurance. And we pray that He comes to save us. Thus there was a ṛṣi, and a battle in Svarga Loka. One of the rākṣasas, Vrat Dūra Rākṣasa—there was Surarakṣa—was killing, and no one could stop him. The devas went to Brahmā, and Indra also went, pleading, “Protect us! This Asura, this Rākṣasa, is killing us, and he seems immortal. No weapon can kill him.” There was only one condition under which that Rākṣasa could be killed. It was said the time will come. The clock of the Lord, the clock of time, does not stop. The time will come, and I will show everything. How long will you dance? How long can you say, “I know all knowledge now, I am a guru now,” and teach yourself? Again, you will be the loser. There are so many things to steal: you can steal bhakti, you can steal intellect and knowledge, but you cannot steal one’s art or true qualities. That is why in Kali Yuga we speak of copyright. Yet there are thieves who, even with copyright, say, “Ah, finished.” But there you have to pay the tax—a tax that will be very difficult, meaning again descending into the lives of other creatures. You never know when, after how many yugas, you will come again as a human. Therefore, human life is precious. Indra went to Brahmā and said, “This Rākṣasa is killing us, and no one can kill him. But there is only one way: if I make an arrow from the spine of a human being—not from a dead body, not by forced killing, but with the person’s free will while still alive—let him give his spine, and Indra can make a weapon from it, then that Rākṣasa can be killed.” Now, who can do this? If your best friend said, “I am ill and need a kidney,” you might say, “Both kidneys? One I can give, but both?” Yet for the sake of all, for the sake of dharma, for the sake of all spiritual beings and followers, there is no duality of any religion. In religion there must be dayā, dharma, righteousness, and mercy. “O merciful Mother Maria, bless me with Thy mercy.” Today this mantra was there. So God has no dualities: my religion, your religion, my country, your country, my wife and your husband… no. Therefore, Holy Gurujī said, “Satyapāṭ calnā.” How does that bhajan go? Terī Śivā. I don’t recall it fully—if someone should sing “Terī Śivā.” Dīp Nārāyaṇa Bhagavān, Satguru Svāmī Madhavānandajī Bhagavān, Satya Pātracālanā. Indra stated that the Rākṣasa could only be killed, or they could only win, if someone donated their spine under three conditions: first, with free will; second, while alive; and third, without showing or feeling pain. You see, just as Hiraṇyakaśyapu demanded: “I should not die by day or night, neither inside nor outside, not from any illness, not by natural death, neither by animal nor human, and no weapon can kill me.” Brahmājī said, “It will be so. But Lord, reserve something.” So Gurudev always has a reserve—why are you so worried? They searched. At that time there was a very famous ṛṣi, whom even today we remember and worship: Dadhīci Ṛṣi. In the Mahāpurāṇas you can read the whole life of this ṛṣi. If someone can give a donation, then give like the ṛṣis. He sat in samādhi and said, “Take all my bones—each and every bone I donate.” From that time onward, the practice of donating blood and organs began. Thanks to that ṛṣi, from his bones Indra fashioned the weapon called Vajrapāṇa, one of the strongest weapons. It is like iron; he took the bones of the ṛṣi and killed the rākṣasa. In this way, Bhagavān Kṛṣṇa said, “Every yuga I am coming”—not Kṛṣṇa alone. Before Kṛṣṇa, Bhagavān Rām; before Bhagavān Rām there were many avatars; even Hanumān was the avatar of Śiva. My dear ones, unfortunately the āsurī śakti is always growing. We plant one nice cherry tree, but all around how many weeds grow! We clean them out, and they come again. Similarly, you do your mālā and sādhanā today, but tomorrow karma grows again. Do not think we are free from karmas—that is only a dream. Therefore, Holī Gurujī said: “In the evening you bathe, brush your teeth, and your whole body is clean. You get up in the morning and feel you must bathe again and brush your teeth. You put on clean clothes and go to work; in the evening you have pollution again.” Therefore, throughout our sādhanā, repeating mantras is very important. One day I was walking with Holī Gurujī near the Nepal Āśram. It was monsoon, and grass was growing everywhere. On one side was the toilet, so I had to go there. Everywhere grass was growing, but where we walked—to the bathroom and back—there was a footpath. Gurujī gave a very nice poem: When you repeat the name of God, Rāma, “Hoi Pāpka Nāś”—sin will be destroyed. Jai Se Aavat Javat, like coming and going. Pak Pa Dandipi Bade Ungi Naik Haas—on that footpath, grass will not grow. Just five centimeters away, the grass is growing. Because we are always walking there, even ants make highways; you see the ants’ path. So similarly, Gurujī said, “It doesn’t matter what you are doing— Mukh me Rām, heart me kām. In your mouth have the name of God, Rāma, and in your hands have your work; then you have a double benefit.” Mukh me Rām means in the mouth the name of God, in the heart work, in the hands work. It means don’t sit all day saying, “I’m meditating,” while accumulating more karma because there is work to be done. Therefore, karma yoga is important. Bhagavān Kṛṣṇa said that yoga sādhanā will be successful through performing good karma, and through Guru Bhakti. Whenever you use the knowledge of any saint or your Gurudeva, you should say that saint said this. As I am saying, it was said by that Master. It is not my knowledge, but I am using it, so everyone should know. Like, “Be the change you want to see.” And then if I say nothing else, I have stolen. People will inwardly laugh that it is stolen. We should say, as before, Gāndhījī said, “Be the change you want to see,” or “It may be the change you want to see,” said Mahātmā Gāndhījī. Otherwise, you steal the knowledge of Gurudeva without receiving that ātma-jñāna to understand who Gurudeva is. Therefore it is said, how to understand who he is? Mugdoe Guru Deś Sakal jagake antara jami chara charki ātmā, Prabhu chara charki ātmā. And someone else said, “Within you is the ocean of immortality, within you is the fountain of joy, and within you is the immortal ātmā. Kill this little ‘I’ and live the divine life.” Who said this? Svāmī Śivānanda. And if I just repeat it without mentioning Svāmī Śivānandajī, I place immense heaviness on my head. But many people learn a few things, then go and say, “I am the master, I can teach, I give you meditation.” You lead them into darkness, into the jungle, through thorny bushes and stones. There is no path further back; there are many lazy pythons that haven’t eaten for a month. Such a master will be swallowed by the python, and that disciple becomes Patañjali. Or they shout, “My knowledge, my knowledge, I teach you,” and become a frog. You know how a frog roars? … So in the end we say: Mahāprabhujī, Holī Gurujī, Lalanandjī, Śivanandjī, Mīrābāī, Kabīrdās, Sūrdās, etc. That bhakta is honest, and that bhakta will be escorted through the divine world into Brahmaloka. That’s it. So it was not only Jesus; many, many dedicated their lives for the sake of all creatures. Jesus was crucified and gave himself for the sake of dharma. We think of him and pray to the Almighty Father to listen to his words: “Father, they are asuras, but they know not what they are doing.” That is it; now we must finish, and tomorrow we will continue. Dīp Nārāyaṇa Bhagavān Kī Jaya. Devpurījī Mahādeva Kī Jaya. Satguru Svāmī Madhavānandajī Bhagavān Kī Jaya. Satya Sanātana Dharma Kī Jaya.