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Śrīdīp Nārāyaṇ Bhagavān kī Devpurīśvar Mahādeva kī Satguru Svāmī Mādhāvanjī Bhagavān kī Satyasanātan Dharma kī Jai. Good evening. Welcome. Again, we have a beautiful evening. It is a beautiful atmosphere. In such an environment, we experience very beautiful feelings. Stress is slowly, slowly going away. All different kinds of stress in the body are released. In our time, in every country, everywhere, in every society, there is a kind of tension. V každé společnosti, v každé národnosti, všude je určité napětí. Day by day we are in stress, constantly running here and there. Even when we fly in an airplane, it is still not enough. So, where are we going? Where do we want to go? This Jīvātmā, our soul which is living in us, also wants to know where to go. In ancient times, people also had great stress. The human population was small, but they also had much fear, stress, and depression. We cannot get rid of it. It seems we have to live with it, whether we want to or not. Others are forcing us. Now, what to do? There is a nice story Holy Gurujī tells. There was a horse rider, and the owner of the horse was riding through the desert. Of course, both were suffering from the heat. The sun was shining hot, very warm. From time to time, some trees could be seen. They came to a farmer whose farm was a great distance away, so he had a water well. He was pumping water from the ground, and the water was immediately going into a pipe. The horse and horseman were both thirsty. The horseman requested the farmer, "We are thirsty. Can you start your pump to bring water out so our horse can drink?" The water was flowing for about a meter before going back into the pipe. The farmer said, "Of course, no problem." He started the generator, and water came. But the horse was frightened; it had never seen such a system. Water was flowing, but the horse would not come close. The horseman said, "Please, can you stop for a while?" He stopped the pump. The horse came close, but there was no water. The horseman said, "Can you start again?" Water came, and the horse retreated. Again he said, "Can you stop?" The horse came, but there was no water. After repeating this two or three times, the farmer said, "My friend, if you want to give water to your horse, then give it amidst the sound of the generator. Otherwise, take it. Your horse is thirsty; it came." We are thirsty horses in this world, from little children to older people. We are all in this stress. A little child cries for its mother, crying to get milk, for the mother's breastfeeding. Later, with toys, we are always, always occupied. Then, in kindergarten, the stress in school—how many years do you sit on hard chairs, perhaps iron or wooden? There is no soft cushion; the chair is hard. All the time, looking there. How many years? Your buttocks develop very hard skin. How many times do you change your legs, and so on and so on? Coming home is stress, again homework. Then we get a profession, again the same chair. Maybe, if you are highly educated and hold a high position, you have a little softer chair that goes back and forth, but generally people have the same hard chair. You study for many years, and then you work for even more. So it means we have stress. We have many, many obligations. We have no time to meditate, to practice yoga. Our situation is like that horse in this trace, in this noise of the world. If you want to quench your thirst for spirituality, then you should do it. Two things are very, very true. Time will not wait for us. It doesn't matter who is who. Even Brahmā, Vishnu, and Shiva cannot stop time. In another way, is there time? Time is made by humans. Do birds have a time? They do not count time. They only go when hungry or thirsty, or when they feel the need; that is all. There is no time. So time is made by humans. There is no time, but the time we think of is also limited. Even Brahmā, Viṣṇu, and Śiva, the creator, cannot stop time. So there is one reality, which is what we call time. We may not count it, but we are getting old. We are getting older and older, and so we are counting, perhaps. The second is karma. Whatever we do, it will be counted. You know only many of your karmas, and you think you can hide your karma and run out of it. Does it mean you will die and all karma is finished? No. Karma goes with us like the shadow of our body. This shadow of our body means all our five bodies. Generally, we say the physical, mental, and subtle body. Our karma is guiding us, and it will lead to what karma wants. Karma is very true. If it is not your karma, you need not be afraid. In this, we have what we call pāpa and puṇya, sin and piety, our good karma and bad karma. Pāpa is sin, and puṇya is good. A pure soul. When you have those pure, pure karmas, then you are like the cat's eye on the road—the reflective markers on the highway. At night when we drive, we see the green or red light on the road. It's raining, dirty water falls on it, but it does not become dirty. If we see that sign, it is very clear. Similarly, when you are like that cat's eye on the road, someone may throw negative dirt at you. Může po vás někdo házet nějakým negativním blátem, ale na vás to nebude mít žádný vliv, protože jsme pročistili naši Antaḥkaraṇa Mal, Vikṣepa a Āvaraṇa. Mal, Vikṣepa, and Āvaraṇa, that is the trio. So in Antaḥkaraṇa: manas, buddhi, citta, and ahaṁkāra. Manas, our mind. Many people give definitions of the mind, but still we cannot catch it; we do not know. Every philosophy, every religion, every literature gives a different definition, but still we cannot catch it. The mind is with us all the time. The mind goes on until the next life again. It is said by Saint Kabīr Dās: "Manamaraṇa mamatā marī, marmar gayā śarīra. Asatṛṣṇā nā marī, kaha gayā Dās Kabīra." Often I give this poem: "Manamara," you can't kill the mind. "Manamaraṇamamatā marī." Mamta means our desire. My, my, my. Mamatva. It is mine. My land, my house, my money, my car—everything is mine. This is called mamatā. And Gurujī said, "Māmtā, the desire." That catches us, mamatā, the desire. We are caught. We are caught in different situations: in your house, your relations, your studies, your things, etc. We are tied to something. We are tied to Alakpurjī Siddhāpīt Gufā; we are bound to Devpurījī cave, so we go from here. Hard work, taking money, holidays, airplanes, walking, rocks—but we go there because we know it is our place, it is our spirituality. So we are bound to it. There is a path to go to liberation. There is a story about what Mamatva is. You have heard the name of Tulsīdās, who also wrote the Rāmāyaṇa. The Rāmāyaṇa was written by a great saint called Vālmīki. Vālmīki's Rāmāyaṇa is written in pure Sanskrit language. Rama was incarnated about 1,155,000 years ago. That time was also the time of Hanumānjī. That time, there was no other religion. All the religions we talk about have come up in Kali Yuga. But Rāma was before this Kali Yuga, in the Dvāpar Yuga. At that time, there was the Ṛṣi Vālmīki. You know the story of Vālmīki. He was a bandit, killing people and taking away whatever they had, bringing it to his parents. Nārada came to Vālmīki. He caught him and wanted to take everything away, but first Vālmīki said, "I will kill you. Fight with me. You are not giving me a donation. I will kill you and then take it." So, sin. In human history, all the time there is cruelty: how many wars, how many killings, how many animals killed? Nārada said, "Do you know how many sins you have upon you? For whom are you doing this?" Vālmīki said, "For my whole family." But you know, karma is only on you, not on your family. He said, "No, no. My father, my mother, my wife—all I do for them, so karma is on them." Nārada said, "No. You did it. Go and ask your parents." Vālmīki thought, "A very clever man. I go to ask my parents, my family, and you will run away. So stupid I am not. Is it? No. Is it true?" Nārada said, "You can tie me to a tree, and you have your friends with you; they will not let me run away." So Vālmīki said, "Okay." When he came to know the sin, it weighed upon him. Already, he became weaker and weaker. When you walk through the forest, you are a strong man or woman. You are not afraid of anything. There is no ghost. I have some weapons. If there are animals, a tiger or something, I am not afraid. So you go through the forest. Nobody is near, and you are going through the forest. You are a strong man, and suddenly, in one tree, the branches are moving. On the other side, somebody is saying something, and on the other side, you will hear a laugh, and nothing just comes. You will start to have goosebumps. Even though you are a strong man, you keep on walking. Then through the grass someone is walking, and again someone is doing something. Now what is happening? Your energy is becoming less. Fear comes. You become weaker and weaker. So if something happens to you, don't lose your strength. Say, "I will face you." But in such darkness, you are alone. So your steps become uncertain. And someone from the backside? No one. So slowly, slowly our strength, our braveness, is getting less. Though there is no ghost, nothing. It is your mind playing with you. Similarly, when Nārada told Vālmīki about karma, he became weaker and went home. "Father, you know what I am doing." "Yes, son." "But Father, I am doing it for you. Will you share the sin with me?" "No, my son, no. It is your duty. It is your duty to take care of me if I am your father. So it doesn't matter how you bring the food, but it is your duty, my son." He goes to the mother, and the mother also said, "No, my son, I love you. You are my good boy, but what you do is your karma. Even if I want to take your karma, I cannot get the karma." Then he went to his wife, and she said, "Of course not." "What do you think?" The wife was a little bit hard. "You will not help me, my love?" "No. For me, it doesn't matter if you die; I will go to my family." He became weaker and weaker. He went from Nārada as a strong man and came back with a pale face. He opened his heart and said, "What can I do?" Nārada said, "There is only one God. Mantra, what is that? Your sins will go away. You will become great. So what? So, the name of God is Rāma. This is a very powerful mantra. Ram, Ram, Ram. So, the name of God is Rāma." But his tongue would not twist to say the name of God Rāma. His tongue turned towards "Māra," which means kill, killing, killing. So he said, "I cannot say it. I will say 'kill, kill.'" Māra, Māra. Nārada said, "OK. Continuously." So after four times, "Māra Māra" became "Rāma Rāma." So he said, "Maram, Ram, Ram..." and it became Ram. As the story goes, he went into samādhi for months and years, and termites built a mound over his body. There was a hole for the snakes. But when he was in that state of consciousness, his body could not decay. Then he attained Brahmajñāna and woke up. Then he wrote the Holy Rāmāyaṇa. It is one of the oldest scriptures ever written. It was written in ancient times, hundreds of thousands of years ago. That is called the Vālmīki Rāmāyaṇa. And Vālmīki became Trikāla Darśī. He could see past, present, and future. And when you get this state of Trikāl Darśī, you should never, never use it. If you know what was in the past, don't tell. What is happening now, don't tell. And what will happen to you in the future, don't tell. Tell only normal daily life. But if you say, "I have siddhi," then the siddhi is gone, and all the karmas of those others will come back to you. The mouse falls in the cold water, far, somewhere. Until the mouse comes out, it is already frozen. Go back to the... Therefore, every spiritual person never, never tries to become, "I am the great one. I know everything." When you say "I know everything," it means zero. You do not know everything. So this is the path. Vālmīki wrote that scripture, one of the most ancient literatures, and it was written in the Sanskrit language. That is why everywhere it is in Sanskrit; it was first in Sanskrit. It is written. You can buy that book. It is only in Sanskrit. Now people are changing it, translating it. So you can buy that. It is very good. Tulsīdās translated this from Sanskrit to the local language so people could read it properly. Not all are educated in Sanskrit. So Tulsidās then wrote from Vālmīki's work and added some poems of his own. Now, you know where I am talking. I did not forget what I want to tell you. I am coming to that point. Tulsidās' house was on the bank of a river, and on the other side of the river, there was a family with whom Tulsidās' parents arranged his marriage to a girl. OK, normally. You know more than I how he marries, and how they were happy together. But there was a tradition that girls do not stay forever. She stays one month with her husband and husband's family, then she goes back to her parents' family and stays there 15 days or 2 months, like this. So you are not separated from parents, but as a new young couple, Tulsidās' wife was in her parents' house, and it had already been one month. Tulsidās was very emotional and wanted to see his wife. But he did not dare. What would the parents say? And what would her parents say? So one day, after sunset, he jumped into the river to cross it and go to that village. There was a dead body floating in the water, and he thought it was wood. So he floated on it, and it carried him. He was blind with emotion. He only wanted to see his wife, nothing else. He crossed the river, and around 11 o'clock at night, he thought about going to the door. What will my parents-in-law say? They will say, "Why didn't you come in the daytime? Why are you so wet? It is your house; come in the daytime." So he went from the back side of the house, like in many stories you have about farmhouses. In every world, it is like that. He went from behind with a ladder, climbed up, and came into the room of his wife. She lit a candle and said, "Darling, you came at night and in such cold," Jak si se sem dostal? Proč si nepřišel zadne? She said, "I love you so much, I can't resist." And she said, "My dear, you must love me. If you could have love that was directed toward God, you would be great." And you know how boys are, so he had ego. "I will not see you anymore," and he went away. Then he began to write the Rāmāyaṇa. So he began to write. And he said, "I will never see the face of a woman." He made a nice hut, performed sādhanā intensely, and then wrote the Rāmāyaṇa based on Vālmīki's. He wrote in other languages. So that is what I am telling you: karmic and certain things we do not know. Where are we running? Where are we going? Of course, we should do everything. We love our parents very, very much. Love your partners very much. Do not divorce, but you have to be loving to your partner. Nowadays, partner means a parter. The partner becomes a partner, separating. So, this is the situation, karma. So, it does not matter how we are, but we shall continue our spiritual path. Very soon, we are gone. We have pain here. We have pain there. We have pain walking like this. When we were about one year old or one and a half years old, we went on all fours: two legs and two hands. When we are old, we will again come to four legs. We cannot get up like this. We say, "Oh, moment, all four." Again, we are there where we began. That is it. So, my dear, in any situation, we should do our sādhanā, our mantra, and be positive. Never think that I am the wise one. No. There are many, many who know much better than us. Trikāl Darśī is different. So do not open your third eye to see your past, present, and future. I wish you all the best. Good evening. Good evening.