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Śrī Dev Nārāyaṇa Bhagavān Kī, Śrī Śrī Dev Puruṣa Mahādeva Kī, Dharma Samrāṭ Satguru Svāmī Madhavānandajī Gurudeva Kī, Satya Sanātana Dharma Kī. Aniśin and good evening. Many blessings and good evening to all our international bhaktas, those who are with us through this webcast. This blessing is coming especially from Śrī Svāmī Madhavānand and the āśram in Vienna, Austria. Welcome, you all. This weekend retreat is in Vienna, a city known as a jewel in Europe. For the benefit of bhaktas, seekers, and practitioners around the world who are with us through the webcast, we will proceed in English. Our seminars and retreats are always concentrated on the well-being of the human, for the protection and well-being of other creatures and the environment. We humans have the intellect to understand the pain and sufferings of others. We should not disobey the laws—the cosmic law, called Prakṛti or the law of nature, as well as the laws of human societies. If we remain within the frame of the laws, our life will be more comfortable and safe. Unfortunately, many in the world do not follow the law, thinking they are clever and can evade it. Sooner or later, they will fail. It is said, satyameva jayate; victory is there where there is truth. Truth is one; it does not matter in which language, country, or part of the universe. The purpose of human life is a subject humans have contemplated from the very beginning of creation, trying to find out, "What is the aim of my life?" Many knew, many achieved the aims of their life, and many fell through. There is one point called attachment, moha. Moha is not easy to overcome. This attachment is the cause of our suffering and of doing wrong actions. It is attachment which forces us to do selfish karma, and it is an obstacle for doing selfless karma. Niṣkāma karma and sakāma karma. Karma. Karma pradhāna hai. What is the main thing in this creation? The greatest thing, the main thing, is karma. You need not be afraid of anyone or anything, but we should respect the karma. Karma is done through many things. Mostly we call tan, man, vachan, and dhan. Karma done through our body—if you are cruel, if you hate, if with these hands you take a weapon and injure someone, or through your legs, or through eating and drinking—this is known as physical karma. Physical karma comes not only from the physical body but also from our causal body, the kāraṇa śarīra. What is the cause of our deeds? Why did you do this? There must be something forcing in your body, maybe in the form of anger, revenge, jealousy, desires, the jāṭharāgni (hunger or thirst), or habits. Habits which, though you don’t like, though you know are not good—like consuming alcohol or drugs—you still do. It means there are some feelings you cannot overcome, and that becomes your karma. That karma one day we have to pay back or work out. There is one bhajan from Mahāprabhujī given to the sūrtā. Sūrtā means concentration, our intention, our longing. It is that feeling which is very difficult to express. For example, you are homesick. Though you have all comfort in another country, all respect, everything perfect and beautiful, still you have the feeling of home, your birthplace. That means automatically your sūrat, your inner feelings, go to your home place. Like a compass, wherever we put it, the magnet always directs towards the North Pole. Similarly, the sūrtā always goes in that direction where one will find contentment, fulfillment, liberation, security, relaxation, comfort, and that love. There are many kinds of love and comfort, but maybe not that love which is everlasting, param-ānanda. This jīvātmā, the individual self, is searching for that param-ātmā, param-ānandam, the supreme bliss, brahma-loka. There are many different kinds of lokas: mṛti-loka, pitṛ-loka, deva-loka, rākṣasa-lokas, and heaven, what you call deva-loka, indra-loka. But then comes the brahma-loka, satya-loka. Satya-loka is that, the truth. Brahma-loka is where the truth is, that supreme Brahman. In those seconds or minutes when this individual consciousness enters into the Brahmaloka, there is only truth, only wisdom, only beauty. There is not any kind of these feelings and diseases of this worldly, Mṛti-loka’s things. Though you are old—about thirty-five years or fifty years old—after thirty-five, in Kali Yuga we are old people; we try very hard to be young. Those below thirty-five know what will be happening, but after thirty-five, you can pack your backpack to be ready to go at any time. It doesn’t matter if you are 100 years old or 200. As soon as you enter the Devaloka, or Indraloka, suddenly your body will be regenerated immediately, Kāya Kalpa. You will become very young. And when you come to the Brahmaloka, then of course there is no disease. A desire is an expression of disease. Disease comes from desire. The cause of disease is desire, and that desire which is temporary gives us happiness, but then that desire will cause imbalance in the body. So the joy from the desires is less joy than the suffering from that joy. So in the Smṛti-loka, in the Pitṛ-loka, in the Deva-loka, till that is desires. Even Indra-loka has desires. Therefore, our great master, Lala Nanjī Mahārāj, Holy Gurujī’s guru brother, said, "I don’t desire the joys of the Indraloka, what’s called heaven." That’s not forever. "Neither do I desire the wealth of the entire world nor the kingdom of the entire planet. But I not only desire, I beg for that, longing for that, the dust of your holy lotus feet." Why? Because there is the direction, the path, the way to the Brahmaloka, to the oneness, to the highest place. So, as long as there are desires, there are all these illnesses: jealousy, anger, hate, greed, revenge, unhappiness, happiness. This all is created by one. Now, these desires can be in the causal body. Causal body means the cause of the desires. It is that energy which is connected to our senses, to our mind, to our intellect, that energy which is dwelling also in our consciousness. It is that one which pulls us to do something. All this is in the front of the Śrutas. So in that bhajan, it is said: Many, many days and lives and yugas and manvantaras and kalpas, I was wandering here and there. My sūkṣma śarīra—not this body, not the senses—but my intention, my sūratā, is directly connected to my soul, and my soul is searching the way. And that which my sūratā is searching, suddenly sūratā comes somewhere and thinks, "Yes, this is mine." But that is not yours. Sūratā is feminine, so she said: Kei kalpa mama bityare, many many kalpas, yugas and yugas bityare, par puruṣon ke sāth, with other men. Nai paya bharataar, I didn’t get still my man, my husband, where my sūrta can become one with that. And because of those feelings, of that search, the desire awakes in a different way, and we are forced to do the karma. Now, the result of the karma can be good, and the result can be negative. And between this is the moha, the attachment. The moha is translated as ignorance. So the form of the attachment is another expression of that ignorance. Where there is ignorance, there is attachment; and when there is no ignorance, there is no attachment; there is detachment. Through that moha, our indriyas—all our ten indriyas, jñāna-indriya and karma-indriya (some call the mind also an indriya, and they say eleven indriyas)—the mind is the governor, the president of all indriyas. Through all these indriyas, what we become is called vāsanā. Vāsanā is the hidden form of our essence. Vāsanās are dormant in the subconsciousness. When the vāsanās come up, then our intellect will divide these vāsanās to different indriyas—to the eyes, ears, nose, mouth, skin, or karmendriyas. There are very subtle indriyas inside as vāsanās, and they force us to do something. Dukhaan kā kāraṇ vaśanā hai. Holy Gurujī used to say in the satsaṅg often, dukhaan kā kāraṇ vaśanā hai. The cause of all problems, the cause of all desires, suffering, sorrow, the cause of all restlessness is only one, and that is vāsanās. Vāsanās are those hidden desires which will awake. Therefore, it is said, do not give a chance to yourself to awake that vāsanā. Vāsanā means also a bad smell. Good smell is Sugandha. Sugandha means a good smell, fresh air, everything beautiful, which gives pleasantness to your lungs, your nose, and everything. It is good prāṇa. Sugandha and gandha. Without "su" is only gandha, and gandha means stinky. So vāsanā is also known as a stinky. This jīva, this jīvātmā, is stuck in this stinky world. You know why the devas don’t come to this planet so often? Because they try to come in astral form, and they see our... already about 20 kilometers or 30, 50 kilometers above, or 100 kilometers, they say, "Oh, let’s go to another planet now. Somewhere is coming a lot of garlic." Where you are flying above certain countries—which I don’t want to tell you—and somewhere the beer and some alcohol and stinky diet fish, and so the devas make up their mind and say, "Okay, we go away." So the entire planet is covered with a beautiful aroma, which is for us. But for the devas, this aroma is a vāsanā. And when you fall into this aroma, then it is very hard to come out again. It’s like there’s a kind of sand; if you step in it, slowly, slowly you are going deep. Though you try everything to come out, that is called Jīva Samādhi. Jīva means living. While living, you go into samādhi, die. And so even the devas, they come in this, and they sink slowly, slowly. They come and touch this planet, hurry home. Therefore, very few will wake up again and search for the way to come out. But as much as you try, the vāsanā is so strong, it will pull you down. There are many, many organs we have and many limbs of the body; you never know which desire pulls you back again. But it is said: O merciful Lord, the rope of my life is in your hands. You can pull it back again. Please move me a little bit, like a puppet, toward you, and then I am strong enough. I will follow you, and that’s called Śaraṇāgata. Śaraṇāgata means that we seek to center ourselves at the divine lotus feet of God or the divine lotus feet of the Gurudev. And therefore it is said: O Gurudev, I seek shelter in Thee. I came to Thee, and I am now in Your shelter. Gurudev, śaraṇ tumhārī, cintā merī mitā de. First, what should you do, Lord? Remove all my worries, my homesickness, finished. Homesick, you know. Many, many chintā. My mother is ill, my father is, my daughter is ill, my husband is ill, my child is ill, this and that, and no money and lost a job and this and my house is broken and water is this and electricity not functioning, the plumbing is not, the toilet is stuck, and my Chintā, Chintā, Chintā and Tṛṣṇā. These are two ladies, these are two queens, Chintā Rāṇī and Tṛṣṇā Rāṇī. Trishnā means a burning desire, thirst, longing for that. Trishna, Trishna, Trishna. Those who are burning in the fire of Trishna will never be able to come out. And cintā, the cintā is the power which will push you into the tṛṣṇā, the fire of the tṛṣṇā. So, cintā and tṛṣṇā, these two, are the cause of your disease. As soon as cintā arises, your healthy cells of the body will die. Cinta means worry. When you are worried, then you are depressed. And of course, we have attachment to our brother, sister, mother, friend, husband, neighbors, master, disciples. Something happens, oh God. Even we are unhappy when some accident happens, an airplane sinks in the ocean; not only are their parents unhappy, but we are also unhappy about that. So worry. But there are certain worries which will kill. Day by day, you become ill. And these are many different kinds of worries. There are spiritual worries, too. Mirabai said: "My body became yellow like a leaf on the tree in autumn. No doctors, no lawyers, and no psychologists understand my illness. This illness can only be cured, O Krishna, if you come as a doctor to me." This is also longing, a triṣṇā. Dināna-bhukā, rādhana-nindrā. Neither daytime am I hungry or thirsty, and at night I can’t sleep. I am longing for you. That’s called longing. It’s very long, you know. That’s why the destination is long. Long-ging, no? Ging. Filishin ke gangan. So is that, no? So this śrutā, triṣṇā, and cintā, cintā-miti. When, as soon as your cintā is gone, you become yourself as the emperor of yourself. You are the king of kings. But when worry is made before the job, made for the money, made for eating, for your car, anything you have worry about, that will damage your organs. And we know we have many, many worries. Even if we are unhappy or scared to make a mistake, that’s also worry. There is one bhakta who told me in India: "Swāmījī, I ask your blessing only for two things, nothing else. Bless me, please, for two things." I said he has a watch. You must be very careful to say yes. Brahmā even had trouble saying yes. Śiva had trouble when someone said, "Please, please... give me your words," and they said, "Yes, I give you my word," and then came back. So he said, "Give me two things, blessing for two things, Swāmījī: that I will not be afraid of anyone, number one, and number two, that I never do any wrong things. That’s all, bless me. That I will never do any wrong to anyone, bad things, and I will not be afraid of everyone." This is something, cintā. Now, cintā and tṛṣṇā, these two are sitting inside. Cintā and tṛṣṇā, they have nice boyfriends or a husband. One boyfriend is called Aṅga, bodybuilder. Aṅga is a mighty krodha, kāma, the person. Ahaṃkāra is ego. Then there is another lady sitting there called Tṛṣṇā, jealousy. So she is burning everything that is destroyed by Cintā and Kṛṣṇa. So jealousy is a fire which is burning everything, and day by day you become Sūrya. There was a man, maybe sitting here, I don’t want to tell the name today. Tomorrow, when we sit privately, I will tell you. He had many kilos, and I told him to try to be Polari. He did, but after ten days, no more. And more kilos, and problems, and breathing, and so on. Then what happened? He lost his girlfriend. And I can tell you, within one month or one and a half months, he remained little more than half. He lost his appetite completely. Completely. No eating. Chinta, chinta, chinta. Now, chinta is another word for the chitta. There are two kinds of cittas, or three, I would say. One chitta is called black cat, the black cat Bhūmā. Second, chitta is the consciousness. The words sound different, but sound similar. And third, chitta is the fire which you will get at the time of the funeral, when the body is burned; in that fire, that’s called chitta. So, when you lost your boyfriend, girls, don’t be attached. Why is the boyfriend gone? Or why is the girlfriend gone? This is a very good subject to understand. Because that girl or that boy was a māyā, a reflection for you, just a hallucination. It came, confused you, put you in this fire, and disappeared. That’s how to understand when your boyfriend is gone, girl. I say, thank you. One obstacle is? Lace. But citta, cintā and citta. Chitta, chinta, chitta. Chintām iti chaha gayi. Manva beparva. Cintā mitī, chaha gayī, the cintā, the worries, are gone. Cintā mitī, chaha gayī, the desires are gone, longing is gone. Man abhē paravā, now your mind is relaxed and free. But those who cannot become free, day by day will go down, like a plant or a flower doesn’t get water, and the flower is hanging. The water of the love is not there, and when you telephone, say, "How are you? Can I have some private consultation?" Then I know, and I have a beautiful formula always, because I know which formula I... When there is a disease like malaria, a doctor knows he must have a store of medicine for it. Because he knows when someone says, "I have fever and this and that," the doctor can say, "Okay, come, it is malaria." So this is a malaria where you fell in love, and you are stuck. Like a mosquito put these malaria bacteria in the body and went away, but what will happen? You also will be done. Therefore, all these qualities, desires, and subtle functions in our being begin from the causal śarīra to come to the mental body and attack the mental body, and then the last is the puruṣa. Who is the poor one? The physical body. And then this physical body is forced to act as doing karma. The order is coming from higher, from the president. The order is coming, and the poor soldiers have to stand in front of the bullet on the border. In old times, the president goes in front of the soldiers, you know, and then the first king, he was fighting, and then the soldiers behind. And now the king, the president is sitting in bulletproof glass windows, buildings, and the poor soldiers have to fight. And so, your desire, president, is behind somewhere, and this poor body has to act. But this body, whatever it is doing, is karma. So physical karma: tan, the mind (tan-mana); bachan, through the words; and dhana, through your money or through your social position, or whatever you use—your power in this society. These are the four major channels through which we create the karma. Now the law of karma is very true. Even God himself accepts karma. God Himself cannot do against this karma. God will bless us. God will try to protect a little bit, but you have to go through. Now what to do? Yes, that is a good question. What to do? We are lost. No, we are not lost. Therefore, God has given this human body, the human intellect, the human heart, and the human mind, so that through your prayers and through your tapasyā and meditation, you can achieve whatever you want. And so you go through your meditation; through all that you have done, it will come to you. You will realize, you will be sad, you will be unhappy, suffering, but through the power of your tapasyā—tapasyā means austerity, meditation—through the fire of your austerity, it is said yoga agni, karma dagdhani: through the fire of yoga, all your karmas, seeds of the karmas, will be burned out, and you are free. So, karma. Now, as long as the body is existing, as long as you are in this body living, constantly you are doing either good or bad. Don’t think that now I am above the karmas. No, no, no. That is a great mistake. You are not above the karmas. Yes, it can be that you finished all the karmas. Very good. I congratulate you. Okay? Is there somebody who finished the karmas? I congratulate you. In the second, when you said, "I finished all the bad karmas and good karmas, I surrendered best," as soon as you inhale, you begin again, karma. So inhalation and exhalation are also karma. Looking left or looking right or looking to someone is also karma, you know? So when you too much smile, girls, you create karma for someone, you know? And when you are sitting very sad, you also create much karma because you make others sad. Therefore, happiness is different. Desire is different. A look of your eye, if it is with pure, pure love, is different, and if it’s something with jealousy, anger, and hate, this is the difference. Therefore, Mahāprabhujī said in one bhajan: "Param Guru Swāmījī, maru janam sudhāryo. Āj dupatī jagame mārī, Hari Guru rākhi jagame mārī, samrāṭa rākhi, maru janam sudhāryo." When I met my Gurudev, Param Gurudev, Param is the Supreme Master. My God, I saw one advertiser called Supreme Master. Supreme, Param Guru Swamijī, today you made my life successful. When? When I first day met my Guru, his eyes were very pure. And his body is like sandalwood. To let the cross, to let the cross, cross the ocean of ignorance for the jīvas, all the jīvas, doesn’t matter who. This satsaṅg is the boat. To cross the ocean of ignorance means the ocean of birth and death, and so satsaṅg is something great. It doesn’t matter if in satsaṅg there is some sant there, some Gurudev is there, or Gurudev’s ashram is there, or Gurudev’s book is read, or the video is shown for you. He is... There, but Mahāprabhujī said only one who is an awakened soul can go to satsaṅg. A negative one cannot, because they don’t know the taste of the pudding. Though the spoon is in the pudding, in the halwā, they cannot taste the taste of the halwā. The spoon is in the ice cream. Now, you people know more ice cream, no? But the spoon doesn’t know what is the taste of the ice cream. Similarly, though for many years you are listening to what is the satsaṅg, you don’t go to satsaṅg. Pity. Run, run, run to go to satsaṅg, that you don’t miss one second. You never know that second was for your liberation. You missed it. When the train starts, hurry home; it’s gone. The doors of the aeroplane are closed; it’s on the runway. Now you can run as quick as you want, you can’t get in. Therefore, don’t miss. Come on time. If I had not met you, Gurudev, a big tragedy would have happened. Which tragedy? Then I would again have to go in this cycle of rebirth and death in every life, born and killed, and died and born and killed, going all these animals, how they are suffering. Only the way is to come out as a human through human knowledge, human love, human karma, human actions. It means a human does not have the freedom and right to destroy or kill other creatures. Otherwise, you have this karma again. Gurudev is a Parāś, a very precious stone. Maṇi is a jewel. A disciple is like iron which comes in touch with the Paras and becomes gold. He made me from the crow, through what? Through the mantra of "I am that, I am that." That Ātmā I am. That supreme I am. Ahaṁ brahmāsmi. I am the Brahman. I am Viṣṇu, Param Guru Swāmījī. Himāro Janama Sudhāya. Vajraju Vajrī Jagame. Kālī Kālī Guru Rakṣamī. Vajrī Jagame. Śrī Nārāyaṇa Puruṣottama. Śrī, the blessing. Śrī is the prosperity, Śrī is the happiness, Śrī is Lakṣmī, and Śrī is the faithful one of Viṣṇu. Śrī Nārāyaṇa, that is God Viṣṇu, Śrī Nārāyaṇa Puruṣottama. Puruṣottam means the best in human, the highest in human form. Śrī Nārāyaṇa Puruṣottama Śrī Devapuruṣa Bhagavān. That is Bhagavān Śrī Dev Puruṣī. Shri Deepā Mahāprabhujī said: "Deepakāī Dhanīādevane Mahāprabhujī said, ’Thank you to my Gurudev, Dev Puruṣī. Suphal bhaya sabhkāj.’" All my work, all my deeds, all my efforts, and my life became successful. Therefore, never think that you will be free from karmas. Lifelong, any time, you never know when suddenly a sprout comes out, when suddenly vāsanā, when suddenly moha comes out, and that moha will lead you to do such things which are not acceptable. Only God protects us from this. Never think that I am a great saint now. I have practiced so many days, years, yoga, and daily life, and I have my mantras. Now, everyone who comes, I will give blessings and teach them. Sit down. Om, so’ham. Always try to be humble. Kill your ego, girl. Ladies, kill your jealousy. Kill your ignorance, boys. Help them to kill it, okay? That’s it. Therefore, karma. So there was a great saint, King Bhaṭṭāri. He was a king, a great king. And then he became a saint. He renounced everything. And then he wanted to thank all the goddesses. But then he was thinking, "What should I thank all the goddesses? They are also bound to karmas." So they are also not free. So I will pray to God. It doesn’t matter which God is God. Then he was thinking God is also bound to karma. Though he gave the law, he is bound by the law. Then he said, "Why should I not adore and surrender to the karma? Karma pradhāna." Major thing is the karma. So certain karma can destroy you, and certain karma can liberate you. Where you should know, otherwise many times you will meet obstacles; they will come and go. When it goes, be happy that one, O Mahāprabhujī, don’t send me a second one. That’s it. But you are always searching the second one; this is your problem. You want to have one rock by another rock, falling over and over. What should God do? It is said, uparse bhare, from above filling, niche se jhare, down is dripping everything. Guru Mahāraj, kyā kare? What Gurudev can do for you. Therefore, surrender to one; that’s all. One in all and all in one. Deep Nārāyaṇa Bhagavān. Tomorrow morning will be the next webcast. We will continue this about karma and these subtle functions in the body to realize our inner strength through meditation. And we will do meditation for this evening. If that’s all, I wish you all good night and the blessings of Mahāprabhujī, Devapurījī, and Haribolījī. This blessing is coming to you from the Siddhapīṭha of Śrī Alagapurījī. Śrīddhi Praṇabhagvām. Jai Jai. Om.