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Deep Nārāyaṇa Bhagavān Kī. Deveśvar Mahādev Kī. Dharam Samrat Satguru Swami Madhavananjī Bhagavān Kī. Satya Sanātana Dharma Kī. Good evening to everybody. Also, good evening to all our dear brothers and sisters around the world. Especially this morning—very early morning for Australia and New Zealand, Bellington Ashram, Auckland, and, of course, all the ashrams in Australia. Those bhaktas have to get up very early. So for you, it is good morning. Blessings come to you from Vienna. Well, karma, karma, dharma—action and duty. Sometimes it is very hard to decide between dharma and karma. It means: should we do or not? Is this our obligation? That is our dharma. Is this our duty to do? That’s our dharma. Is this our responsibility to do? This is dharma. And what you will do is karma. Now, this happens mostly to the people who are working in the army, people who are working in the police, and people who work in professions in some different companies. Sometimes, the circumstance is like this. The director or the owner of the company instructs you to do something which is not correct. If you do, in some way, you have bad karma. If you don’t do it, you will lose your job. Why did you lose your job? Because you did not fulfill your duty. This is a very big conflict between our dharma and karma. The decision would be that you do the correct things, even if you have to lose your work. At the present time in the world, people have a lot of fear, so-called from the global economic crisis. This fear is coming because people became one-sided. People do not have multi-talents, and that’s why they have fear from existence. All the time, before a few decades, people had multi-talents. They could do any kind of job. They could do the buildings, gardening, farming, driving, plumbing, painting, cleaning, and whatnot more. But in the present situation, a person is bounded, becomes one-sided from one profession, and that is why they have fear. But the principle of karma—karma comes from kriyā. Kriyā means doing something, acting something. Therefore, karma yoga is the way to learn multi-talents, or the way to awake the multi-talents, especially work in that field which you don’t like. Of course, we don’t like to work with the meat. We don’t like to work where animals are killed, we don’t like to work with alcohols, but there are many different works which you can do to develop the multi-talents. Therefore, dharma—we should know which kind of dharma that is. The giver of your job, who is giving you the duty: is this duty given according to the law of the dharma or according to the adharma? If it is according to adharma, then we will not do it, because it is adharma. That time, if you refuse to do something, that is good karma for you. So don’t feel guilty then that you did not do or you didn’t fulfill. For the sake of adharma, we are not going to do that which is not correct. And the people there, between I am saying something, the people called me and they said, "Why do the videos from the webcasting always show only Shiva’s lips, and they show Swamiji only till the navel? Can they go a little up so the Shiva is sometimes also there?" And there was a telephone call that we can’t see the beautiful altar. So that’s why I am saying we have to change the video camera, people. Gopālpuri, it is your duty to fix, to show the whole altar. Now I can understand why you are Gopālpuri. You have to go to the cows now. And Chichi, not Mr. Suryaprakash or whatever he is, show Shiva’s picture also. That’s it. Though I am talking, they don’t understand. This is the problem. So, a little more up, more up, more. I wait till it will come. Show me only that much, too much. Only till my this side. You can cut my beard a little bit, no problem. I have to teach these new boys, you know, they never had a camera in their hands. Little more, make me shorter. Closer, more closer, more closer. Sorry, dear brothers and sisters around the world, you will say, "Swamiji, what kind of karma is he doing?" But I am doing something which is good karma for all of you. Closure, more closure, more... closure. That’s it. Thank you. It is digestible. Okay? And now, show me the altar. Śrīman Nārāyaṇa Nārāyaṇa... Śrīman Nārāyaṇa Nārāyaṇa... Śrīmān Nārāyaṇa Nārāyaṇa Śrīmān Nārāyaṇa Nārāyaṇa... Śrīman Nārāyaṇa Nārāyaṇa Śrīman Nārāyaṇa, Nārāyaṇa,... Śrīman Nārāyaṇa, Nārāyaṇa,... Deep Nārāyaṇa Bhagavān Kī Jai. This camera is on the way to Devapurījī’s picture. Yes? What can I do with this camera, people? Yes. No, don’t go so far. Under the pillar is okay. Yeah, then make a picture of the pillar. What is this? Okay, I am sorry to delay this. Therefore, God Kṛṣṇa said to Arjuna, "Arjuna, don’t think that you are my disciple or you are the son of Kuntī, she is my aunt, that I am in your favor." No, I am not because of the relations, but I am in your favor because you follow the path of dharma, satya. And the Kauravas, they follow the path of adharma. Arjuna, this is not a fight for the kingdom. This is not a fight between the relations. This is not a fight, a battlefield with humans, against humans. But from the beginning of this creation, it is a fight between devī śakti and asura śaktis. Devī śakti is the dharma, the satya. Asura śakti is adharma, asatya. And therefore, I am on the side of the dharma. I support the dharma whenever dharma is suffering on this planet. And adharma is multiplying, then, O Arjuna, time to time I manifest myself through my yoga-māyā to destroy the adharma and support the dharma and all my bhaktas, the spiritual people, the believers of the gods. So, it doesn’t matter where you work; analyze your work to see if it is according to the dharma or the adharma. Dharma rakṣita rakṣita. When you protect your dharma, dharma will protect you. Therefore, dharma, karma, and then is coming the cause and result, or the fruits. Arjuna, before doing anything, know the form of your deeds, if it is the dharma or adharma. When you know the cause of your deeds and the form of your deeds, your buddhi will tell you what you are doing. At that time, you will see the fruits already. When a man goes to the bank, robbing or stealing something, he or she knows what the result will be. Though one knows, still one is doing it, and one gets the same fruits which one was thinking. That was between your intellect, buddhi, and viveka. Viveka is the best part, the cream, the cream of your intellect, which represents dharma. Your buddhi, intellect, is also representing the Dharma, but buddhi can be manipulated. Buddhi can be weak. The Buddhi sometimes has no strong power to say no to the senses. So whenever you do the karma, you should know the form of this karma, then the result, the fruits you will see very clearly. Then, definitely, you will overthink and you will postpone such an action, so that you will not do it. So karma, actions, are in your hands. But once we have done it, it is gone out of our hands. And we cannot do anything against it, then it is in the hands of the gods. So it is said, niṣkāma karma, do good karma without expectations. Karam kiye jā, phal dega bhagavān, yahī hai Gītā jī kā jñāna. Go ahead, do your duties, and God will give the fruits of your works. This is the teaching of the Bhagavad Gītā, very clearly, very beautifully explained. We should go to the old or the ancient literatures, scriptures, the wisdom which is inside that will give us the right direction, right knowledge, right decisions, and right way of living life. This Jīvātmā is in bandhana. This Jīvātmā is in the prison of the karmas. This Jīvātmā is in the prison of moha, attachment. This Jīvātmā is in the prison of relations, relation to this planet. When you go from here to the other planet, you will again have some kind of relations in a different, astral way. You will be sorry to leave those relations, but destiny will push you back to another life, mṛtyuloka, this physical body. So ask thyself, how many times you went through this process of dying. Experiencing the death, experiencing the suffering, the fear of this is unbearable. How many times did you try to swallow down the bitter things? Why? To maintain the relations and be happy. But this happiness just disappeared, like when the sun shines, the snow melts. Everything is melting. Therefore, O Arjuna, know the forms of your deeds. Fruits will come in front of you, and then you will decide if you should do it or not. Karma. The best way is to purify this ignorance and these negative karmas. First, yoga-karma-sukho-slam, karma-yoga. Go and work as a karma-yogī. Immense energy and spirituality will be developing in you, even if you don’t feel it. Don’t worry if you feel or not, it is there. Be happy; somehow, it’s good that you don’t feel, because as soon as you feel that you are becoming spiritual, then beside you is growing the ego. When we plant some crops, then also the wheat grows with other grass. So as soon as you will become aware that I am spiritual, my spiritual energy, then your ego grows and ego will grow. Besides this, the ignorance. And when ignorance grows, then grows the attachment. When attachment grows, then everything is going down. Therefore, just be there. That’s all. Just be there. I gave all in Thy hands, my Lord. That’s all. Now I don’t know anything. You will take care of me. Everything is in your hands, my Lord. I don’t care if I will be successful or not. Then he takes the responsibility over. Therefore, this is Karmabhūmi. This Mṛtyuloka, this mortal world, is known as a Karmabhūmi, meaning the land where you can work, work on thyself. So when you will come to know through meditation, then you will realize how many times you had to swallow bitter things, how many wounds you have in your heart, what is with your consciousness, what is with your citta, how many good and bad situations are existing still in your consciousness. It is said, I don’t know, but my mind has let me do the things which were not correct, and I couldn’t do that for which I came to do. So our spiritual development depends on our karma. Our spiritual development depends on our actions and deeds. Others are doing, let them do how they are doing. We should be positive. We should be friendly. We should be kind. We should bring the message of love, peace, tolerance, respect, mercy, ahiṃsā. You will see, surrounding you, the world is getting better and better and better. These eternal teachings, this eternal message, this eternal blessing of our spiritual lineage has begun to spread its branches from the grass-roots project. I tell you, the time will come that people will follow your footsteps, your footsteps, if you are capable of digesting and following my words. So you have to show it. You have to act it. What? How? What do you mean? No one is forcing, no one. We follow the dharma. We adore and respect all religions. We respect all cultures. We love our planet. Mahātmā Gandhījī said, "We hate." We hate the sin, but we love the sinner. We don’t hate the sinner. So we do see the negative things everywhere, but we don’t hate the one who made the mistakes. Mistakes are bad, but this jīvātmā, this soul, is not bad. That person needs our understanding. That person needs our hand. That person needs our touch. That person needs the warmth from us. Is there someone who can hear me? Is there someone who can save me? Is there someone who can help me? And that’s it. So the life of a saint, a holy person, is already dedicated to all. When you concentrate only on one person or a bunch of people, you are not that saint. A lake is keeping constantly water for whom? For all creatures, for humans, for animals, for water creatures, for the insects, for the trees, for the grass, for everyone. A lake is day and night standing there, holding that water for all. So you are living there, you are a lake. Day and night, you are keeping this water of love and mercy, so that everyone can benefit from this mercy from you. That is something beautiful. Not only for that, when good people come, can they drink water. When bad people come, the lake will say, "Hey, go out." Lake will not see. Therefore, the lake has a position, a title of a holy saint. Don’t pollute the lake. Don’t spit in the lake. Don’t wash the dirty things in the lake. Go and sit near the water and the lake, you know. Lake is speaking to you. The water is talking to you. Very nice, clean beauty. Beauty. Even if you make it dirty, the lake will not be angry with you. But we are humans, so we should know that we shouldn’t pollute all this. We have polluted now all the rivers, ponds, lakes, and oceans, and we see what is happening. A few decades ago, hardly any people were carrying drinking water with them in bottles. It began maybe in the seven-star hotels, serving you water in a bottle called mineral water, but you did not know if they brought it from the water tap. But today, we have polluted so much of our earth. Everyone is carrying a bottle of water for drinking. And if we continue to pollute this planet, then very soon we will have to carry two things: an oxygen bottle and a mineral water bottle. And if we continue still, then we have to carry with us some doctor, so that any time we become unconscious, he or she gives us injections and makes us go a little bit, walking. Sarvar, tarvar is a tree. A tree is standing for all. Any creature can go to a tree and benefit. The tree gives us oxygen. The tree gives us nice shade. Trees give us beautiful air, clean the air, and provide fruits, blossoms, everything. Anyone can go and sit under the tree. The tree will not hunt away that you are a negative person. You can’t sit here, go out. The heart of the tree is like the heart of a mother. How naughty children are, but still, mother forgives. Therefore, the tree comes in the range of the holy, and the saint, the sant. Saints have to preach, and preaching and living for all. That’s the difference between a guru and parents or teachers. A saint is for all, and parents are just first for all, family, and then all. And fourth one is called the rain. When it begins raining and you are standing outside, and you say, "Please, I just colored my nails, wait a minute. My God, I had it so nice, my hair was turned like this. Rain, please wait." No, no waiting. Doesn’t matter who is who, beautiful, ugly, dirty, clean, the rain will rain equally. That is the principle, the universal principle. In the name of God, for the sake of God, in the form of God, this four has manifested on this planet. And so, if you follow this, you will be that one. One day, you will be so happy. You will be sitting as a divine under a nice lime tree. Untādilindan, bohunsvindan, surabhañchayat, no? That’s it. Sitting, ninety, one hundred five years old, and somebody will come, and he will say, "Yes, my child, bless you, practice yoga, and then life." That’s it. Therefore, purify the antaḥkaraṇa: mana, buddhi, citta, ahaṅkāra. Then there are the three tapas, which I spoke of yesterday, three kinds of fire which can burn us, which are constantly, constantly giving us troubles, constantly. These three tapas, Ādhibhautik, Ādhidaivik, and Ādhyātmik. Ādhibhautik, Ādhidaivik, Ādhyātmik. These are the three which disrupt us, and they join our destiny. The problems, the disturbances from the different creatures on this planet, including the mosquitoes. Ādidevīk? Illnesses, physical illnesses, mental illnesses. You think somebody is existing in me. You think there is some magic power. This all is tritāpas, and from the astral beings, yes. So Holy Gurujī is saying in his bhajan, "Dīpa Nirañjana Śabadukabhāna Prabhu, Dīpa Nirañjana Śabadukabhāna. Aitapāpamitajāveti." Avichala-sukha-pave parama nandan śrī-dipaṇi-rājana-sabhadu prabhu-dipaṇi-rājana-sabhadu kapa śrī-dipaṇirāñjana-sāpadu prabhu-dipaṇirāñjana-sāpadu śrī-dipaṇārāyaṇa-bhagavānaki. All these three fires, ādhibhautik, ādhidaivik, adhyātmik, all the problems, all the sin goes away. If you repeat this mantra, OM is the universal sound, cosmic resonance, which is in every atom, which is in every cell of your body, in every tree and leaf, and in the universe, everywhere. You cannot stop that. Some people say, "I will not chant Aum." And? And? Don’t chant. If you think, "I stop chanting Aum, and then Aum will be finished." Oh, no, no, no. A blind man said there is no sun. Of course, for the blind, there is no sun existing. But all are not blind, thanks to God. One said to Mahāprabhujī, "I don’t believe in God." Mahāprabhujī said, "And? What does God lose if you don’t believe in Him? Dogs don’t believe, cats don’t believe, mice don’t believe, snakes don’t believe, pigs don’t believe, cows don’t believe, birds don’t believe, fish don’t believe. All animals don’t believe, but humans believe. So you have to give the judgment," Mahāprabhujī said. Humans believe, and all other animals, they don’t believe. So, give the judgment: where do you belong? Yes, Mahāprabhujī, but my wife believes. He said, well, if she believes, then she will get them. Your wife is eating, and you are not eating. Do you think your stomach will be full? No. You have to eat if you want to satisfy your hunger. Therefore, every day the holy saints, yogīs, and goddesses, they all meditate on the Aum, because that is the original sound. Everything is created out of that sound, Aum. Prabhu. Prabhu is that one who manifests on this planet for the sake of Dharma. For the sake of the devotees, believers, bhaktas. Doesn’t matter which religion. God has no duality. Don’t think that God will incarnate only for this religion and not for another religion, that he will pull down. No, he will not do. He will predict everything for every religion. Niranjan because he is a pure conscious, pure, crystal clear, no rañja. You know, we spoke this morning, Kalaṅka. What means the kalank? Pixin. So no kalanka, no black spot is called spotless. That is that God, sab dukha bhanjan. He can remove all our troubles, all the problems. Sorry. Oe mana manjana isi mantra srithi paniranjana sabhata dhinai tāpa-pāpam itajāve dhinai tāpa-pāpam avicalla-sukha-pāve. This jīvātmā, this body, this mind, this conscious... Race and intellect, all is disturbed and suffering by three tapas: Ādhibhautik, Ādhidaivik, and Ādhyātmik. Yes, some will be there, some will disturb you, doesn’t matter. The mosquitoes will bite you or stick on your skin, doesn’t matter who you are, holy or a sinner. If you are holy, the mosquito will bite you more because it would take more holy blood. For that, God has given us intellect, buddhi. That buddhi tells us, "O man, you can protect yourself, create some protection, then this innocent creature will not come to you, and that’s it." Buddhi, buddhikā vikās. When your buddhi, your intellect, is enlightened, buddhi is enlightened means buddha. The prince Siddhartha, when his buddhi, his citta was enlightened, was then called the Buddha. Boddha, boddha comes from the knowledge, experiences that yes, he has knowledge about this. That’s called bodha. Have you bodha about this or not? You drive a car, sorry, I don’t know how to drive a car, so you don’t have a bodha about car driving. Similarly, buddhi, your intellect. So when your intellect gets that kind of knowledge called bodha, and that knowledge is enlightenment, not like this light. Can you imagine, my dear, you want to sleep, but there is a lot of light only. Can you sleep? When you go to sleep, you close the curtains, you put off the light, because you can’t sleep; it is too much light. Now, can you imagine that you close your eyes, but inside, something is making lightning like this? Oh my God! You will drive crazy, no? Three o’clock in the night, you will telephone to me, "Swamiji, I am so sorry to disturb you, I can’t sleep." I will say, "Well, I understand, but I can sleep." So don’t imagine such a light when you meditate. Imagine the light of knowledge, the light of wisdom. So when his buddhi was enlightened, then buddhi, the enlightened one, is called buddha, Buddha, and that became Buddha. Similarly, each and every sense of the body is filled with that Divine Resonance, Divine Light, and Wisdom. They become immortal. There is created immortality, and that will liberate us again from this cycle of rebirth and death. So Chaurāsī lakhā, 8.4 millions, the circle is going round and round and round, Trita-pas. So, four antaḥkaraṇa: manas, buddhi, citta, ahaṅkāra. First, we have to control and purify. Then, tritapas. Tritapas are not so easy for us to purify or control. For tṛtāpa, we have to make some sacrifice, meditations, mantras, prayers, karma yogas, and many things. Then you become free from tṛtāpa. You are doing very much to become free, and you tell someone mentally, "This is mine." All that you have done is lost. Go here, my dear. Always create here a mercy, love. Be that lake, be that ocean; thousands of rivers flow in, but the ocean doesn’t overflow. And day and night, the clouds go, taking water out, yet the ocean doesn’t dry out. Always equal. On the top there are waves, on the bottom it is very peaceful. So, bottom is your heart; there should be ānanda, ānanda, ānanda-maṅgalam. So manas-buddhi-citta-ahaṁkāra, these are the four, antarākaraṇa. Then three tapas, and after these three tapas, we have to practice to remove three things: mala, vikṣepa, and āvaraṇa. Mala, vikṣepa, and āvaraṇa. This is very important for our karma yoga. This is very important for our karma, to get rid of it, to remove the sin. Not only okay, I bless you; all your sins are gone. Very easy, my dear. So easy it is not. It takes a long time. Someone came to Gurujī, to Mahātmā, and said, "Gurudev, you are doing sādhanā, very nice sādhanā." He said, "Yes, my body knows what it means. I can’t tell you." And so your body knows how much you are enduring comfort and discomfort, but constantly you are praying, meditating. I tell you, one negative thought is a drop of lemon in the milk. It doesn’t matter towards whom. Doesn’t matter. Therefore, God, forgive them. So, if you are believing Jesus’ teaching, then remember, if it is true that Jesus said on the cross to those who were crucifying him, "Father, forgive them. They don’t know what they are doing." If they know, they will have knowledge. They will not do this. They are in ignorance. They are like animals. Or, the cause was somebody else, not the soldiers. So he wouldn’t be angry with the soldiers. He prays for these soldiers because they did not know what is between their dharma and karma. Therefore, forgive them, but the cause of this was somebody else. Therefore, purify and overcome the tritāpas. Control and purify your antakaraṇas, and then we come tomorrow to the mālavikṣepa and āvaraṇa through the practicing of Kriyā Yoga, Mantra Yoga, Bandhas, Mudrās, and so on. I wish you today a very pleasant evening and good night.