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Śrī Deep Nārāyaṇ Bhagavān Kī Jai! Devādhī Dev Deveśvara Mahādeva Kī Jai! Satguru Swāmī Madhavānjī Bhagavān Kī Jai! Satyāsana Tandarva Kī Jai! Alak Purījī Mahādeva Kī Jai! Viśvaguru Mahāmaṇḍaleśvarī Paryamkāṅśī Sāī Maheśānanda Purī Jī Gurudeva Kī Jai! Look at how God, or Prakṛti (nature), has constructed our body. It does not matter if one is old or young, European, Chinese, Japanese, or African—the construction of the human body is the same: eyes, ears (the hearing system), vision, nose, inhalation, prāṇas. It is very interesting. The blood, its color, the organs—all are the same. Why then do we create differences? This creation of difference is called vikāra (modification, distortion). Vikāra exists in everyone, and it is not easy to remove. There are physical vikāras and mental vikāras. Physical vikāra is whatever physical material exists in this body: solid, liquid, and so on. Even our bones (asthi) are vikāra. All kinds of liquid, irrespective of form, pertain to the water element. The flesh or muscles are also vikāra. Coughing is vikāra. Urine, a cold—these are vikāras. One day, when the body is in good condition, you do not feel it. But after a certain age, our knees, ankle joints, hip joints, spine, and so on get old or worn out; they become vikāra. Although the body is not permanent, if you study the anatomy of our thumb or fingers, you see it was designed as part of the body. There is a science to it. Every movement is controlled from the brain, yet every muscle, every joint, every nerve has its own perfect, perfect function. Why did God give us this? To feel comfortable, to be able to do everything, but we must use it in a good way. Similarly, there are mental vikāras. These are not visible; they lie dormant beneath our intellect. Krodha (anger) is that thief which will steal everything from your door. There is kāma (desire), krodha (anger), lobha (greed), moha (delusion), ahaṅkāra (ego). We can bring these under control or make them weaker. For that, many, many techniques have been given. Jñāna (wisdom) is one of the best protectors in our life. It guides us on what to do and what not to do. It pertains to āhār (nourishment), vihār (recreation), ācār (conduct), and vicār (contemplation). First comes āhār—nourishment. This nourishment is called sāttvic food. To protect oneself from these vikāras, one should know what to eat and what not to eat. For instance, onion is not good, garlic is not good. Yet, I have experienced many times that people who do not eat garlic and onions can have anger that is like… you know what is called corn? Kukuřič? When you put makāka dāna (corn kernels) on a hot tawā (griddle), within no time they pop up. That is called popcorn. It gets swollen. There are two kinds of "popcorn" that come from anger. One arises from zealousness, hate, humiliation, and so on. The second kind arises from happiness for everyone—it does not matter whether it is for humans, animals, flowers, nature, or bees. Phūlej ne samajhāyā hai. Kyā kāhe hai? Phūlej ne samajhāyā hai. It means they swell up like popcorn. It was a solid, but the heat expands it. From that popcorn technique, the bomb explodes. They have studied how popcorn comes: it is a small or big explosive. But it has its limitations—100 meters, 200 meters, 10 meters, 2 meters. However, the expansion that comes from happiness, from joy, is limitless. Besides the vikāra in the mind, the mental vikāra, there is immediate jealousy. For example, one might be jealous: "Why is this translator sitting with him every day?" Premlata, no? But you do not know—Premlata has been with me for two years. Every day in the evening, every day at home, she was singing a song for me. Which song? It does not matter where I was, but she was always… her mother, her father… when they brought her to bed, she was singing, "Good night, Swāmījī." Anyhow, not only humans, but animals are also jealous. Trees are also jealous. It is in nature. But at the same time, in nature, these flowers are opening. The unfoldment of each and every petal of a flower opens with its own beauty and fragrance—happiness. Yet there are some flowers that are waiting for someone. They are meat-eating flowers. When a bird, a bee, or an animal sits on them, they close and suck the blood of the bee. You know this? So it is like having sweet words on your lips, smiling, but carrying a knife in your armpit. These are the vikāras. When one has jñāna, it does not matter. Even if someone beats you with a shoe on your head, the gyānī (wise person) will not become angry. This is what Jesus also said: if someone gives a slap on your cheek, do not fight against it, but offer the second cheek. Who has this kind of energy and power to endure? There are rarely any Christians who are following Christianity. Who saw the chick? We did not see the chick; we saw the gun. And when he saw the gun, it was fun for him. That is it. So dhyāna (meditation)… dhyāna kī Gaṅgā behtī hai. There is a flow of the river of knowledge. Actually, the purpose of practicing yoga, meditation, prayers, yajñas, mantras, yantras, tantras—everything—is to become a human, the kind of human we think of as divine, as self-realized, as wise. There are different kinds of knowledge. A very great learned person, if someone says, "Ah, that was a stupid lecture," will become very angry. Abhiṣek Horak, yes. Intellectual knowledge is like being empty inside, because the moth has eaten the inside. Empty beans make more sound. This intellectual knowledge makes a person more and more egoistic. Proudness is called self-pricing. One day, a science principle—the principle of science. Science must have some sense. And if a scientist who has scientific knowledge does not understand the sense of that science, then it is nonsense. "Nonsense"—that was such a wordplay in English. So, the principal—a man of ten principles—went for a walk in the forest, a nice park. It was a beautiful park with beautiful big trees and beautiful cherries. Can you close your eyes now? Close your eyes and imagine a very nice, big, hard cherry. It falls on your lap. Now you take this cherry in your mouth. Bite it. The juice explodes in your mouth. Do not swallow too quickly. Okay. There was one yogī sitting under a cherry tree—a big cherry tree, about ten meters high. The principal, an English gentleman with a hat and a walking stick, saw this yogī meditating every day. When he went for a walk, he would see the same yogī meditating under the same tree. The principal had studied in primary school, middle school, high school, college, university. He thought, "What is this stupid man doing every day, sitting under the tree, doing nothing? He must be mad. He has not studied. He has no knowledge." So the principal felt mercy and compassion in his heart to do something for this stupid man. "I should teach him something." He walked towards the person who was meditating. The yogī was doing prāṇāyāma. The principal thought he must be mad. He said, "Man, what are you doing here?" The yogī said, "I am meditating, remembering. I repeat the name of God." The principal said, "Who is God? Where is God? How is God? What does he eat? What does he drink? How does he look like that? Where is that? There is no God." You see, the stronger the intellect, the more your spirituality goes down. But there are intellectuals who have read the ancient literatures and spiritual texts. That principal said, "God has no sense." The yogī took his bala (perhaps a shawl or garment) from under his neck and said, "What do you say, that God has no knowledge? No common sense?" He became a little angry. That practitioner of yoga, the yogī, said, "My vikāra comes out a little bit." He was a little bit angry, not very angry. He said, "Sir, what is the proof that God has no sense? It is nonsense." The principal said, "What do you mean?" The yogī replied, "Very simple. You do not want to know. For example, a ten-meter-high tree bears little fruits. And look in this garden: a very gentle vine has such a big pumpkin hanging from it. Such a gentle plant, which cannot even stand up, has such a big melon hanging. God should give big melons on big trees and small ones for little plants." The yogī had good viveka (discernment), like our Paṇḍitjī. He immediately knew. When some ancestors are attacking over there, he already says, "Gurudev." So he said a mantra. That yogī said, "Gurudev, this poor man, this innocent man, a foolish man with dry knowledge—God, give him some lesson." When such a time comes, then God definitely gives you a lesson. In such a situation, God has definitely sent you some instruction. A trošku zafoukal vítr (a little wind blew), and one little cherry fell on the head of that gentleman, the principal. He made a gesture like this. The yogī said, "What happened, sir?" The principal said, "No, just this little fruit fell down. No, no, it is nothing." The yogī said, "Can you imagine what your science will tell you if God had hung such a big melon on the top of that tree? What would have happened to your melon? Your entire science, all the universities and colleges, and all you have learned—all would be gone." Then the principal said, "Oh yes." The gentleman řekl (said), "Aha, ano, we must research this." The yogī said, "Sir, pane (sir), it is not necessary to research. There is something, so it is." What are the vikāras in our body? There are certain centers in the body, like chakras, also in the brain, centers in the heart. They also hold kāma, krodha, lobha, moha, ahaṅkāra, and many, many things: jealousy, anger, hate, etc. You see, those are not killed, but even humans are killing humans. We should have that heart. So practicing yoga, or, as you call it, being a religious person reading holy books—but if someone talks a little against you or something happens, or you come a little late, then you become angry. Then this vidyā (learning) is nothing. Vidyā is that which we call vidyā. Vidyā is that knowledge where there is no avidyā (ignorance). Knowledge is that knowledge where there is no ignorance. Light is light, not darkness. We go close to the light to read or see. Darkness will always be darkness. Therefore, understand what we are doing. First, understand your body, understand the whole anatomy of the body, and where the chakras are. Then see how long this body will last, and for what purpose the body has been given. We must know what we should give up and what we should put away. Then we can proceed. I do not want to tell you that you should drink alcohol and eat meat. But sometimes these people are more calm than those who are vegetarian. This is because of the tāmasic guṇas in the body, tāmasic energy in the body, which you cannot remove by merely changing food. Then you become more angry because of kāma, tākat (strength), guṣābharī (hot-tempered). A person who is very weak has more anger, and a person who has more strength has less anger. So anger sits in certain chakras. A person who cannot express anger—you are angry, but you do not open up. If you are angry, then you should tell it; then it is finished. Do not always chew on it like chewing gum. Yes, just swallow it, finish, digest, and it will go away. Those who take it in and create tension in the body immediately attack their Mūlādhāra Chakra. The Mūlādhāra Chakra begins to burn, like a chili inside. So in our language we say… Siddharam, Siddharam… Siddharam. Sītā Rām, Sītā Rām… Sītā Rām, Sītā Rām… laskavost (kindness). When two people are fighting, a wise person comes and says, "Stop, do not fight. Why are you hurting your body? Wait. Peacefully, we will solve it." But whoever has a burning mūlādhāra will say, "Do not worry, I will solve it very soon—him." Therefore, knowledge is very important. Therefore, it is. A very nice bhajan from Holī Gurujī: Sādhānā jara karo hari pyārā, sādhānā jara. Jīna se hove mokṣa tumhārā, jīna mokṣa tumhārā. Sādhan jara mokṣa tumhārā, jīna se hove mokṣa tumhārā. Sādhānā, tyāga, karohāri pyāra. Sādhānā, tyāga, karohāri pyāra. Vekha vicāra sādhānā, vekha vicāra satya. Satya, satya, kāraṇaya. Satya, satya, kāraṇaya. Sādhanācāra, Karohārī Pyārā, Sādhanācāra, Karohārī Pyārā. Jina Se Hove Mokṣa Tumhārā, Sādhanā Tyāga Karohārī Pyārā, Sādhanā Tyāga Karohārī Pyārā. God bless you. Sadānāth yāra karo hari pyārā, jina se hove mokṣa tumhārā. Jina se hove mokṣa tumhārā, Sadānāth yāra karo hari pyārā. Sadā natyāra karo hari pyāra. Dharma dharma śraddhā o rati tīkṣā. Dharma dharma rati tīkṣā. Kara uparāma samādhiṁ vicāra. Kara uparāma samādhiṁ vicāra. Sādhanā chyāra karo hari pyāra, Sādhanā chyāra karo hari pyāra. Chota sādhanā he mokṣa kī chā. Chota sādhanā he mokṣa kī chā. Kabā hove jaga dukha suthārā? Kabā hove jaga dukha suthārā? Sadā na chyārā karo hari pyārā. Sadā na chyara karo hari pyāra, jina se hove mokṣa tumhārā. Jina se hove mokṣa tumhārā. Sādhanā jyara karo hari pyāra. Sādhanā jyara karo hari pyāra. Sadā na jhārā karo hari pyārā, jina se hove mokṣa tumhārā. Sadā na jhārā karo hari pyārā, sadānācārya, karo hari pyāram. Śrī pūjā bhagavāna, dīhīpa nārāyaṇa. Śrī pūjā bhagavāna, dīpā nārāyaṇa mādhavānāma jī kāhe, sadānācārya mādhavānandajī kāhe, sadā nātyāra. Sadā nātyāra karo harī pyārā. Sadā nātyāra karo harī pyārā. Jīna se hove mokṣa tumhārā, jīna se hove mokṣa tumhārā. Sādhanā chyāra karohāri pyārā, sādhanā chyāra karohāri pyārā. Śrīdhar Nārāyaṇ Bhagavān Satguru Svāmī Madhavānandjī Bhagavān, vikāra. These are different kinds of vikāras. Because the antahkaraṇa (inner instrument) is not purified—manas (mind), buddhi (intellect), citta (consciousness), and ahaṁkāra (ego)—and because there is impurity, māla (dirt), vikṣepa (distraction), and āvaraṇa (veiling), we have to work on this subject. It does not matter how long you keep your body healthy, with bodybuilding and everything. One day this body will go under the earth. It is said, "Rikās hai, Maātī kahe, Kumār ko, tu kyā rondoge? Ek din aisā āegā, mein rondūngī." To Hari Om, Diptān Bhagavān kī jaya, Sanātana Dharma kī jaya, Hari Om.