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Śrīdīp Nārembhāgavāne Kī Jai. This is a beautiful version of what they were just saying. It was written by our holy, worshipped Satguru Dev Swami Madhavan: "My eyes are gazing all the time at the lotus feet of my master—Charaṇakamala." Well, for the people who understand, have devotion, and know the value. Otherwise, they will not understand. There are many different kinds of yoga. But for Kali Yuga now, the best yoga is Bhakti Yoga. We do not have that much strength that we can renounce everything. We have no time to use only for practicing yoga. And we don’t know; we lost the knowledge in this Kali Yuga. It’s full of temptations, and there are many ways which can take us away. Many, many, many people lost their way again because either one did not understand, or due to blackmailings. There are two kinds of energy: one is called Devī Śakti, and one is called Asurī Śakti. And both, from the beginning of the creation, are fighting. So now in this Kali Yuga, the Asurī Śakti is very strong. All kinds of drugs, alcohol, and many other things belong to the Asurī Śakti. What they call these two: Kushāṅga and Satsaṅga. Kushaṅga leads us towards destruction—negative energy. And that’s what we see now. Very easily, people are manipulated, and their vṛtti is not good. Antaḥkaraṇa is polluted. Antaḥkaraṇa is malā, vikṣepa, and āvaraṇa. This antaḥkaraṇa is mana, buddhi, citta, and ahaṅkāra. This is antaḥkaraṇa: mana, buddhi, citta, and ahaṁkāra. These are the four principles, and these four are governing us. Mana is the mind. We have not seen the mind, and we don’t know where it is residing. When it goes in our body and goes out of the body, we don’t know. We can’t catch the mana. Mana lobhī, mana lalacī, mana cañcal, mana cor, mana kemate na chalye. What is further? Gaḍī palak mana or. Mana lobhī—the mind is greedy, very greedy. Mana lobhī, mana lalacī is very much influenced or has a lot of temptation, lālas, temptation, desire. Mana-lobhī, mana-lalacī, mana-cañcal. And the mind is very restless, like a fish in the water; if you want to catch it, you can’t catch it, it just goes away. And the mind is like a reflection in the mirror or in the water. You cannot correct your mind in the reflection. For example, you look in the mirror and you see your face. And on the face, there is some dirty spot. Now you take the cloth and on the mirror you try to clean. But that spot is not removed. You have to do it here. But here is darkness; here you don’t know. So mind is that reflection, and so mind is so clever and is not guilty. When we put one mirror and birds come and they see another bird inside, and this one bird is trying to fight with it. But finally, his beak gets damaged or painful, or his neck gets tired. So, lifelong, you are torturing the mind. But you didn’t get the mind. It is you there. That’s called stupid. So we are stupid to fight in the mirror. Mana lobhī, mana lalacī. Mana cañcal. And mana is so restless, very restless. From one point to other point, one thought to other thought. And mana lobhī, mana lalacī, and very greedy. Don’t follow your mind. Because your mind is always on a different subject, a different feeling every hour or every second, that’s why people say, mostly Americans think, "I changed my mind." I’m sorry, I changed my mind. Okay, it’s very easy to change the mind, but change your body also. How? That’s it. So it means I change my mind; it means the restlessness—sometimes this, sometimes that. So, mind, it lets you dance. Like you let a bear or a monkey dance. That’s it. Your mind is like a football player. Kicking always the ball, but you can’t get it. It’s not easy, so that is our mind is playing with us as a football. So, mana lobhī, mana lālacī, mana cañcal, mana cor, mana ke mate na chalī—don’t follow according to your mind. Because gaḍī palak mana are always changing, therefore we need Vivekā. We need intellect, the knowledge. So, Antaḥkaraṇa there is Manas, Buddhi, Citta, and Ahaṁkāra. They are four: mana-lobhī, mana-lālacī, mana-cañcal, mana-cor. They are four. Manas, buddhi, citta, ahaṁkāra, they are also four. They are the same, but we are using it on this different subject, on this different point. Antaḥkaraṇa, the inner, which is deciding, making the actions. This body is like a building of the parliament, but who is acting inside, talking, deciding, is different. So these three, or these four: manas, buddhi, citta, ahaṁkāra—mind, intellect, the citta, our awareness, citta vṛtti, our vṛtti, so mana, buddhi, citta, and ahaṁkāra, my ego, my proudness, etc. Now, these are for deciding right or wrong. And that, within them, the mana is really one of the very restless, very, like a Nārada. Changing here and there, and here and there. So first is Mana lobhī Mana lālacī. This is the mind, which is torturing us. And we can’t catch him. Where is he? He is hidden. He shows us only in the mirror, a reflection in the water. One dog was very hungry, and he stole the bread from the farmer, and he ran away. Then he came to a little pond, and he wanted to cross there and also drink water. He looked in the water and said, "Wow! There’s one more dog, and he has bread in his mouth. I will take this bread also from him." There’s a greed that is a lālacī. Mana lobhī, mana lālacī. So he carefully comes to the water. But he doesn’t know that he is. Only reflection. Then the dog said, "It doesn’t matter how strong you are. If you are coming close to me, come on, I will take this bread out of you." So he came close, and then he opened his mouth, wow! The own bread that he had fell out of his mouth and went deep into the water. And he didn’t get anything, just the water. And he looks, "Where’s the bread?" And the other one says, "Where’s the bread?" So now he’s playing. He says, "Where’s the bread?" And he also says, "Where’s the bread?" So this is our mind, that it let us dance. Mind, mind... Still, we can’t catch it, and we can’t define exactly what the mind is. So, these are the four principles: Mana lobhī, mana lalacī, mana cañcal, mana cor. These are four. Or, manas, buddhi, citta, ahaṁkāra. The mind. Buddhi is intellect. Citta is awareness or consciousness. And ahaṁkāra is the ego. Among them, in that mind, only the one mind is governing all other three principles. Unless you did not meditate, and no mantras, and you didn’t come to the satsaṅg. Now, through this mind or the other, our qualities, it’s called malā, vikṣepa, and āvaraṇa, the impurities, and that can’t let come as quick, close. So first is the malā. Malā is impurity: physical impurity, emotional, intellectual, mental, social, etc. Impurity is where you are not loyal, you are cheating. Nowadays, we know the people only want to earn their money. We all forget, "I want to get more." So, if there is knowledge, then this impurity will go away. In the talking, we can have impurity. But we say, "lie so," and this impurity is from many, many lives as saṃskāras. Therefore, one saint said, Anēka janma, many, many endless or countless lives I had. And in these lives, every life, I was cleaning, watching my impurity from my mind, but I couldn’t remove the spot of that. Many people have said to me, "How many lives have I tried to clean this, but that spot is so nasty that it can’t be removed." And that means that our behavior, our habits, our desires, for many, many janmas there are saṃskāras, and what you are doing now in pūjā, that is cleaning so many saṃskāras. But, you know, it’s not easy. Don’t think that today I am free now. You know, there is sometimes a kind of gum. So, it’s stuck on your one finger. You take it out; it’s stuck on this finger. You take out this one; it’s stuck on there. You put on the dress, it’s stuck on the dress, so that is very difficult to get out the saṃskāras. But we did pūjās, something is done, we calmed down our ancestors, but still the saṃskāras are there. So we have to take some kind of, like, a lemon or something which can... Remove this spot, but which kind of sour things? We need to remove this spot, but that is a jñāna, the knowledge. Like you put a little yogurt or a lemon drop in the milk, the milk will be spoiled. That is the vairāgya. That Vairāgya can spoil, split all our deep saṃskāras. Then he said, "Therefore, to get that immortality, for that immortality you have to drink that nectar, the sweet." Which kind of sweet? Not this material sugar or the sweetness, no. It is that sweet of ambrosia of the knowledge. So, Amar ho jisko khāne se, mithāī ho to esī ho, dīp nayan bhagavāne kī. Devpurī samādeva kī. Mādhava Kṛṣṇa bhagavāne kī. And so this happens in that, antaḥkaraṇa. Antaḥkaraṇa, what is going on inside us, that is antaḥkaraṇa, karmas. There is one bhajana of Mahāprabhujī. Antaḥkaraṇa waves are coming. Lehra upaje. The bhajan. Antaḥkaraṇam lehra upaje. So in Antaḥkaraṇam, like on the ocean, one after another, waves come and go, waves come and go. And when in meditation and everything, you are happy. You have inside the layer the waves of the joy, the joy of the ānanda, the endlessness, the clear, it is the beautiful, the tasteful. That’s also ānanda inside, or angry, jealous, hate, greed. Everything on your heart, this is a call. Impurity within, so mana, all this is the mana. Her mind can change, okay? I change it by mind, but the mind is sitting inside that, no, no. You have to take care of all the four principles: so malā, vikṣepa, and āvaraṇa. Second, vikṣepa. And when the vikṣepa is there, there is like a hurricane. There is like a storm, there is like an earthquake, that’s a big shaper. One tells you something, "Hey, stupid." That time, the hidden, hidden, uh, vulcan, explode comes out, and that was such a strong fire inside. So even the stones are melted, flowing like water. And that is a volcano within ourselves, so it is a bhakti. It is that satsaṅg. Kali yuga kevala nāmādhāra, sumira sumira nara hoi bhava pāra. Kali yuga kevala nāmādhāra. In this Kali yuga, there is only one boat, only one hope: Kali yuga kevala nāmādhāra, the name, the mantra. Bhava pāra. O human, while repeating, repeating. Your mantra, you will cross the ocean. Therefore, yoga is bhakti yoga. Now, in this Kali Yuga, it is bhakti yoga, which is easiest for us. But of course, there are many different things. Kuṇḍalinī, cakras, bhakti, karma, rāja, many, many things. Yeah, try, that’s also okay. But finally you have to come to the Gurudev. Karke dayā dayālu bedā tu par lagāde Gurudev, śaraṇ tumhārī Gurudev, śaraṇ tumhārī Inse Prabhu bachāde. Aya kaiva nabari, Inse Prabhu bachade, Sharan tumhari. So the satsaṅg, while repeating your mantras, practicing the bhakti yoga, definitely you will cross the ocean. Now, time for prayer. Now is the time for a drink. All right.