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Śrī Pūjā Bhagavān Dīpanārāyaṇa Rākhte Āpne Saṅgam. Śrī Madhavānandajī Ānanda Seketā Meto Jagadukha Paṇḍ. Juga Juga Jīvo Maheśvarānandajī Siddhi Paṇḍāyaluka Amṛta Āśīṣ Nityabaraso Ānanda. Prabhu Deepandayaluka Amrita Asis Nithabaraso Ananda. Juga Juga Jīvam Aiśvarānandajī, Juga Juga Jīvam Aiśvarānandajī. Oṁ Viśva Guru Mahāmaṇḍalī Śvara Paramahaṁsa Śrī Svāmī Śvarānanda Purījī Gurudeva Kī Jai. Śrī Mādhava Kṛṣṇa Bhagavān Kī Jai. I remember this bhajan Gurujī wrote on my birthday here in Strelka. One day, before coming to the lecture, he sat and wrote this bhajan within an hour or so. This is a blessing from our dear Holy Gurujī. I would like to once more welcome our dear Gulābjī. There are many questions, but when we look within, the essence is more or less the same. People talk about this side and that side, but Gulābjī thinks the meaning is largely identical. He will, of course, choose according to his interest, which I think is very important. In that, all your questions will be answered. That is called the master's work. So, Gulābjī, your time now. "How to satisfy the mind so it no longer disturbs us? Please explain a method." A very, very big question. We are all practicing to achieve this goal. With this word "mind," we discussed it to some extent this morning as well. First, we must know what the mind is. How desires arise in the mind. How all our senses bring subjects to our mind. There is always, like waves of water in the ocean, desire after desire—sometimes from the eyes, ears, taste, touch, and so on. What is important is to have a very clear idea of the goal of my life. This is the main problem of modern society. Ask any old man, "Would you like to die? We will pay your children so much." He will say no. Ask any sick man the same question, and he will say no. Likewise, ask the same person another question: "Why do you want to live?" There is no answer. If I don't know why I want to live, then what is the difference between life and death? I am living like a dead person if I have no goal. I start my car, sit inside, and don't know where to go. After I complete my hundred years, I will be only where I was born. So the first and foremost requirement to make life fruitful is to have a goal and the will to achieve it. When we decided to come to this place, we had a road before us. There may be twenty roads going to various places, but we are not worried about any of those roads. This is how you clear your mind from unwanted subjects. If you have a goal, you are not worried about the hundreds of thousands of subjects that bother you. This goal is like a seed. Your determination is like a seed's desire. Every seed desires to become a big tree, bear many fruits, and provide shade to many passersby. We are all seeds. Do we have this goal and the will to become a large tree? Becoming a tree is creating something new in the name of Brahmā, or God, or the universal power. When you want to achieve, when you want to create, you have to sacrifice. In God's world also, there is give and take. He also wants something back in return. If I am more worried about myself, I cannot serve anybody else, or society, or the nation. It is like keeping that seed in a refrigerator. The seed will survive, but it cannot become a tree. The first condition to become a tree is to be buried in the ground. Forget about your life. Give it to the Almighty. Then you see, you grow like a tree. All mothers know they pass through the doors of death before they create something new. So this is nature's first law. If you want to grow, forget your self-interest. You cannot eat the fruit. No seed will eat the fruit. Lord Kṛṣṇa talks about this seed, about these fruits, in the Gītā. He says, "Do your part, but do not expect the fruits." We know it is not possible to start anything without keeping the fruit in mind. We work only when there is a goal before us. Then why does Kṛṣṇa say to keep away from these fruits? Because we have the right to work. Where there is karma, there is a fruit. We have the right to enjoy the fruit because it comes from our karma, but we cannot create the fruit. You have sown the seed; you can enjoy the fruits. But you don't know how this seed will become a tree, how these branches and flowers and fruits will come. We don't know anything about it, and we don't know whether it will survive. Some fruits you get in a year, some after five years, or after two births. We don't know. So we have no right over the creation of the fruit. There is another thing, very valuable, hidden here. After some time, we will know the seed is not there, and still the tree is growing. Who is working in that tree? It is the prāṇa of the seed. And those prāṇas are called ācārya devo bhava, mātṛ devo bhava, pitṛ devo bhava—our parents, our guru. "Devo" means prāṇa, not this body. His guru is working as prāṇa in his body. That prāṇa actually creates the world. And if the day he starts thinking of his own interests, the world will be lost. Today, he is thinking about all of us—thousands, hundreds of thousands. It's like a big tree, isn't it? Don't you agree with this? The path of yoga is the path of samādhi or mokṣa. But there are four goals of life. How we who practice yoga have to think about dharma, artha, and kāma. Thank you. The concept of Puruṣārtha is given to us by looking at the composition of our physical form. Adhyātma is composed of four faculties, as we talked about in the morning. Adhideva is prāṇa. Adhibhūta is these five Mahābhūtas. And Adhyātma has body, mind, intellect, and soul. For a common man, everybody need not go to the ancient literature, Vedas, and Upaniṣads to understand the depths of life. All these scriptures are made for ācāryas and gurus to study and pass on to the people in their language. The body needs facilities. I always look for the happiness of my body, its comforts, and it needs... Money. Here, I want to add something out of context. This word "happiness" is not different from the sadness of life. We all try to run away from unhappy situations. We work less to be happy. We work more to avoid the unhappiness of life. Please keep in mind that both are the same. If happiness goes down, we become unhappy. And if this unhappy situation goes down, we become happy. So the important thing is, if we run away from unhappiness, we also miss happiness. That's why our gurus teach us to remain the same in every situation and enjoy both, like prasāda. So the body goes out for artha; the body needs artha, money. Manas, the mind, revolves around desires, kāma. To keep these two in balance, you need dharma. And this is the area of Vijñānamaya Kośa, the intellectual area. This is what you call viveka. So if you use viveka, wisdom, in the use of artha and in controlling desires, then you reach mokṣa. As I said, the ātmā is immortal, and body, intellect, and mind are mortal. All three are our tools, tools of the soul, so that before I complete 100 years, I can understand what I am with the help of these three faculties. I'll give you a small example. I'm talking to you. You are listening. I'm using my body to talk. You are using your body to listen. I'm using my brain to talk—what language to use, how to address you, what not to tell you. You are using your brain to filter what I am saying—whether it is rubbish, whether you heard it earlier, whether I am copying somebody, or whether it is something new. Then I'm using my heart—whether I'm talking to you in the language of love, affection, or some hatred. There are many possibilities in the mental areas of reaction and action. But if I'm using my heart, it reaches your heart. If I speak from here [the head], it will never reach your heart. And if it reaches your heart, then you and I become one. That is where we touch each other's soul. This is the relationship we develop out of these Puruṣārthas: dharma, artha, kāma, mokṣa. In the Mahābhārata, there is a small anecdote about this happy and unhappy situation. When the war ended, Kṛṣṇa goes to mother Kuntī. Kuntī is the mother of the Pāṇḍavas and the maternal aunt of Kṛṣṇa. He approaches her with a request that now everything has settled, and please permit him to go back to Dvārakā, his place. She was surprised how suddenly Kṛṣṇa wanted to go back. She asked him, "There is a tradition to offer something to your maternal aunt before you depart. Kṛṣṇa, are you going without offering me anything?" Kṛṣṇa says, "No, no. You let me know what I can offer, what you want." Kuntī says, "You are a big liar. I don't believe you." Kṛṣṇa says, "Believe me, it's my promise. You just tell me what I can offer." Then Kuntī asks, "Kṛṣṇa, really, honestly, from the heart, if you want to offer something... give me unhappiness." Can somebody imagine this? Kṛṣṇa says, "You have been traveling in the forest for 12 years. You have seen the whole family dead in the Mahābhārata. And still you want unhappiness? What more can I give you?" Kuntī says it is not that simple. There is an underlined message. Kuntī says, "Those who are happy, you are not there. Those who believe you, those who are unhappy, they remember you around the clock. And you always stay with those who remember you. And people remember you only when they have problems in life." Now, see, this is a big, big message. God loves only those who are... sorry, God gives all the troubles to the people whom He loves. And He gives all the wealth to those whom He doesn't love. "You take as much as you want and get lost. I don't want to see you." So when we interpret the meanings of life, the meanings of our happiness, the meanings of our mokṣa... Mokṣa is just being free from desires, nothing else. We call bandhan the tying of the heart to desires for subjects. If I hold this glass, you can also say I hold this glass. I am also tied up with this glass; this is called bandhan. It takes away my freedom. If I learn not to pick it up, I am free; this is mokṣa first. Our problem is, first we pick up this and we pick up that; we grab this and grab that, and then we try to be free from all that, which is very... That was your question about the issues of the mind. How to keep the mind free is this. So finally, this Dharma, Artha, and Kāma will teach you to come so close to desirelessness. And that makes your life free, and you will rest in peace for all the years to come. And this is your dharma, kāma, and mokṣa. Your next question. Thank you. Very good. But you want more? Finished. Everything is done. So, release your hands. Thank you.