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Part 1: The Discipline of Devotion and the Path to the Supreme Devadhī Dev Deveśvar Mahādev Kī Jai, Satguru Svāmī Madhavānandajī Bhagavān Kī Jai, Alakhpurī Jī Mahādev Kī Jai. I welcome all of you, my dear devotees. I am very happy that you have come. The atmosphere here is very unique. These two fortunate ladies, they do come. You live far away and yet you come; listening to today’s bhajan is therefore very good. And our Māta Jī, who has been with me for nearly thirty years—I gave her Paramahaṁsa Sannyāsa Dīkṣā at the Kumbha Melā. Māta Jī has also accompanied me a great deal abroad. She came here as well, and though her Hindi was quite limited when she stayed, the place where she lived was very nice. Yet here, by the grace of Mahāprabhujī and Gurujī, she held immense love for everyone, but it was very difficult. Sometimes people say that it is very hard. What kind of work is this? It is not true, but it was his discipline. Consider this: even when he was drinking tea, he kept the spoon in his hand; while drinking, the spoon stayed in his hand. You have seen that all the chairs of the tent house, all the things are there. So in the morning, when the work was done, the people in white clothes rushed about in their trucks or tractors. Unknowingly, three of their own chairs went inside them by mistake. “Dahi Dokhri Dauar Ne Tien Pagatya Kudhia Arai Mari Lain Sochata Meri Kaise Le Gaya.” That is to say, she was very disciplined. And our Girdhari Singh Jī served very reverently. Śrī Matri Jī, Bhai Sahab also served in every way. But for some work, he wanted a leaf of four to five marlas, so he broke it and took it. For three days he had broken a leaf of four or five marlas at his house. He even said, “Mahārāj, if I do so much service, if I break four or five leaves, what will happen?” He replied, “Why didn’t you ask me? Why didn’t you ask me? If Swāmījī comes and sees, then why did you break the leaf?” This is how much the children, mothers, sisters, and little ones—each one of them—used to wake up at four in the morning. And from half past four until five in the morning, all the temples that were built, they would go everywhere lighting the lamps. And as much as I used to say in Hindi today, I would say, “Karī Ho, Ho, Ho Guru Dev, Guru Devī Karatī,” but she did it, didn’t she? After that, the village women here, from five in the morning until six or seven, would offer worship to Śiva, pouring water, and worshipping Bhagavān Rām, Bhagavān Kṛṣṇa, Śakti, Śiva, and Hanumān—she would perform pūjā everywhere, here and there. And when she visited Jaipur, she used to care for everyone and guide them. Together with her, our Chandrapurī is also very simple and truthful. She is full of feeling, and she is like a sādhu. So, friends, the one who does seva attains its fruit later. “Pāpa karatā hai, usakā bhī phala milegā, aura acchā karane vālā bhī vo milegā.” — One who commits sin will receive its result, and one who does good will also receive that. God keeps count and will give, but the things God gives us are given at a time when, at that moment, this being cannot fulfill that quota or complete it. At that time He bestows their merit. And one saint, Acchī Mahārāj, used to walk with him; five, ten, twenty people would walk with him. He would walk through the market. There are many shops in the market, all Dharmarāja’s people. One day Mahāprabhujī was walking through there. Two or three people were with him. A Muslim brother was sitting in his shop; he did not know what came over his mind. So he said, “Mahārāj, what is the difference between your beard and a donkey’s tail?” Mahārāj left quietly. His disciples all wanted to catch him and kill him, but he said, “No, no… let’s go, let’s go.” And Mahārāj was around ninety or a hundred years old. He was lying in his āśram, and his disciples lived in the āśram. Some were there, some were old, some are still alive, some were young. Now as Mahārāj lay in his āśram, he called someone. One by one, that son, whatever the command of Bābājī, Gurudev, all joined hands and stood all around. He said, “My son, there was a Muslim brother. Call him and bring him here.” I said, “Which Bābājī?” He said, “The one who said that thing to you.” I wondered, how will Bābājī bring him here? I asked, “Why are you calling a sinner?” He said, “No, no. Go and bring him here.” He came. He was very embarrassed. “How much I have sinned. Mahārāj is such a good Mahārāj. How could I have said such a thing? I made fun of him. I cannot even lift my eyes to look at Mahārāj Jī as I come forward.” So he came, joined his hands, and said, “Forgive me, forgive me, forgive me.” He answered, “No, son, I did nothing. My body is about to be released, but when such a knot of mine existed, I will not leave the body without untying it. If I had regarded them with a negative eye, more sin would have fallen upon me. But, son, you had said, ‘What is the difference between a grandmother and a cushion?’” (Until now, until I knew, I thought, “I will run away from you and then I will not come back.” What is that? Now, Gurudev, I ask for forgiveness.) “Kṣamā ke hā̃ vo bhī tū karatā hai, son.” — You too grant forgiveness, son. There is a difference between a donkey’s tail and a human’s beard, and you have left my body. Thus, such a Mahātma, who kept in his mind all his life, thinking, “What I have done is good and bad,”—this is difficult. If he had said a little, we would have become angry. Mahāprabhujī Karatā Mahāprabhujī Karatā He Kevalam. So, in our thoughts and minds so much is going on that it is impossible to get rid of it. We say, “I will forget you.” If someone does something, then we say, “Okay, I will forgive you.” I will forgive you, but I will not forget you. I will forgive you now, but I will never forget this. At some point or the other, you will have to settle that account, good or bad. The creatures in the fourteen lakh yonis—they do not have sin and virtue in them now. Why? Are they in sin, or have they come to good? But when it comes to the birth of a human being, then God said, “Now I have given you all of God, all that I have with Me, all the merits that you have given Me—but I will give you one thing, that is good and bad, good and bad…” “Pūrṇiyā hai, aura khoṭā kāma kyā? To āpakā pāpa hai.” — It is complete, and what is defective work? That is your sin. That is why the people of India nowadays have gone mad. Even a Muslim brother should not be called a sinner; you should not say, “He is a sinner, you are a sinner.” Hey brother, at least your father gave birth to you. So why did our father commit a sin? And my mother—long live my mother. From now on you will see that my mother is dead, my mother is dead, my mother is dead. Our people do not think. People of other religions think. Our people do not think. Whatever religion it may be, there are many religions in the Kalyug. It is good, it is not bad. Everyone has their own religion. But they serve that religion, protect it, and pray for it. You see, as soon as they wake up in the morning, or where the Muslims are, at exactly that time they say—what do they call it? Azān. You have said that it is the time of Āratī, but Bāpūjī does not do Āgrabhūti for even one degree. He says, “Who has come? Sit down. Has anyone else come?” Āratī bolne āratī ko ṭāim hain, ne koī āyī giyo jāne mare hau me bheṭā bheṭā bhīṛiyo piye ate bheṭā bheṭā bhīṛiyo piye. Because Hindus have become completely scattered; we are scattered, and “this is my dharma, that is his dharma, the many dharmas”—what have they cut dharma into? Is that dharma? Bābājī, Gurujī used to say: “Pantha pantha kī khīñchtā, aura pantha pantha ke māī, eka dhāma aisī hai, vaha panthī paushe na hai.” There is a centre where there is no pulling by different paths; it is a place that does not nourish conflict, within which there is unity. Whatever your religion, whatever your caste, as long as the body remains, the breath keeps going tick-tock—then who knows? That soul, from one place alone, goes to Paramātmā; it goes there alone. That is why our great ones have given many kinds of knowledge. But ego enters into human beings. Rāvaṇa was very learned, a devotee of Śiva, he had everything, but his ego—his ego alone destroyed him. One must not have ego. Ahaṅkāra will burn you throughout your life. So, will we… what about our dharma? You will nurture it; a Muslim will read the Qur’ān early in the morning, a Christian child will read the Bible early in the morning, a Jewish person will also read their scripture; but our children, they do not read the Rāmāyaṇa, the Hanumān Chālīsā—nothing, they say nothing in the morning. You hold it in your hands. God said, “I have given everything. But along with this I have also given you the freedom to do as you wish.” Neither his dharma nor his sin, which are yours, will go with you. You will go alone, either to hell or to heaven. And there is nothing in heaven; you have to go to Brahmaloka. That is why our Sādhus, our saints, the Śaṅkarācāryas, all who are ours—our Cholsi Bandharā, as they say, is Cholsi Kalā. Just as the moon’s kalā moves, it moves on the basis of the sun. It moves on the basis of that. That saint, that great soul, that Brahmā—along with him, this whole moon-like entity merges into Brahman, into the Ātmā. We do not go to heaven, because in heaven, after enjoying the fruits of karma, one must return to earth. Therefore, O Paramapitā Brahmā Ātmā, when my karma is fulfilled, please bless me and grant me human life again, so that I may take refuge at the feet of the Satguru and the refuge of Paramātmā, so that I may dwell in Your shelter, so that I may enter that Brahman whom we call Parabrahmaparamātmā. Parabrahma Paramātmā is infinite, and we are limited, tiny. We are human beings, yet our knowledge is limited. But God has given us. See, Bābājī has written, Gurujī has written, that to what extent a human being—call him a yogī, a great person, a mahātmā, a yogī. Karma Yogī, Rāja Yogī, Haṭha Yogī—the greatest Haṭha Yogī is there. But that Haṭha Yogī is not for washing, washing… this is not. That is for cleaning the body. But the other Haṭha Yogī, if that Haṭha Yogī is perfected, then Śiva Himself worships him. Once, at this time, it was very cold, and in a small village, or like in our jungle, there is a cremation ground a little far away. If they go to that cremation ground, then our body gives itself to the body. The best thing is that it becomes completely free. So, just like that, about half a kilometer away, there was the body of a man buried there. Part 2: The Naked Yogi and the Measure of Karma Kumbh lakṛī ḍālī thī, dekhā ki sabhī bandhagī, lekin jaisī ṭhaṇḍī havā āyī, kālā kālā koylā, usme tū vāpas āg banī lagī. Aur yeh rāt kī samayī karīb 11-12 baj gayā, aisī ṭhaṇḍī meṁ kyoṁ bār jāyī, koī bhulāvit hai, arre rebā de rehā, arre rebā de rehā, aur Pārvatī jī aur Śiv jī the. Leaving from there, near the cremation ground, they saw a fire burning. A man sat there alone, wearing no clothes. What was he doing? Śivjī said, “He is baking his bread.” Rotī sekh rahe, ke kaun hai, ke haṭhī yogī hai? Pārvatī jī kehte ki, “Prabhu, aise mahān Śiva svarūp yogī ko āp rotī sekhne kī jagah nahīṁ dete ho? Ek marehu ilās kī jalī huī hadiyoṁ kā rotī vān sekh rahe ho, pehne ko kapṛā nahīṁ, jor ṭhaṇḍī chal rahī hai.” And he is your devotee, while others who are your enemies drink alcohol, eat meat, dance every day, have crores of rupees, and never remember you. Why don’t you give something to them? So Śiva replied, “Pārvatī, this is according to their karmas, so why don’t you give them?” They say it is a different kind of illusion. Not just a different kind of illusion. They say that they have given books to so many people. They say you should give them a little. Then Lord Śiva says, “I want to give them, but he does not want to give them.” Then he says, “Lord, you see and see.” He says, “I have to give it to you.” So Śivjī says he will not take it. That is why it is good that we go quietly from here. How can Pārvatī Jī be like this? I will stand here, I will not go. See them and go. So Bhagavān says, Śivjī, that if you are moving away from Pārvatī, then this is a stick. What is it called? Iyā, tū thoḍī door jā kar kī khaṛī raitā main jātā hū̃. Main unke deo, “I am alright.” To main bhī jā ke dekhtā hū̃, Bhagwān Śiv gaye. Rotī sekh rahī Śiv jī sāmane āke khaṛe ho gaye. Oṁ namaḥ. Oṁ namaḥ. Koi kaiṅ kau bole, koi kaiṅ kare, koi koi kare, mane kā ye, mār taro to ho knā hai, ho knā hai. Phir Śiv jī phir bole, kush bhī na karāe, to Śiv jī kahā ke, kaiṅ kau kare, khāṅsī to unne āle, māre. Koi karno to phir kahā, dekho, to kān hai, upar dekho yo goṇī. This is what great men do. You yourself are a great man. You are also the same. If you can do it, do it. God has given it to you. I gave you freedom. Do what you want. So, who are you? I am Svayambhū Śiva. So why did you come here? Hello, first of all. So why did you come here? Pārvatījī says, Śiva says, “Why are you here? How is his karma?” Then Śivajī says, “What are you doing?” See, I am not doing anything. “Why are you here?” “I have come to give something.” “When did I ask? There must be some beggar lying somewhere in the palace.” Parvati Ji says, “The matter is a bit complicated.” So he says, “I have come to give; I don’t want anything.” So Bhagavān Śiva says, this is Śiva, and if Śiva appears once, then he gives something and leaves. So I said, “I don’t want anything, but what I have is something to give.” Ask what you want to ask. So Śivjī says to the Haṭha Yogī, “If you want to give, then go away from here.” If you want to go, then give me this, and I will go from here. I have not even seen the top yet. Lord Śiva has given me this blessing, and I will go. And Pārvatī Jī is talking in English. And when Lord Śiva goes, he is blabbering, blabbering, blabbering. She cannot say, “Lord, I want forgiveness.” So those who have no desire—and that desire is within us, whether it be of good or of bad—we always see the bad in others, not in ourselves. You do not know how much good you have done and how much you have not done. These are the sins and virtues of a human being. And if we do good, it is good. I have said this many times. I had gone to Fiji. Mahārāj was there for 140 years. He will be there until now. He was preaching. And I came, and I saw that he had welcomed me. I said, “150 years. Why do you welcome me? I am welcoming you.” Mahārāj Jī, I have heard your name, this and that—leave that aside. He said that the karma of a human being will have to be endured. And how will it have to be endured? The amount of goat meat he would have eaten, even if he ate a small part of it, but he had killed it—so as much as you have eaten the meat of a goat, you will also have to cut the neck of a goat for the rest of its life. Whether you sacrifice or do good, this will not leave you. After that, how many chickens have you eaten? So many times the chickens have been made, they must be big, and you have not caught them, but you have cut them into pieces. Achchī ukme dalak lāve, vaharī vah jo hainī, thareyī iyu aṭakī. If you think that by putting a hook on your head, you will be able to understand a person who is suffering from pain—even if he is hanged, he will die soon. How many times have you brought him outside and made him suffer? How many times have you eaten the flesh of a fish? So many times, you will also have to face the same problem. The more you have eaten an egg, the more your life will become like a bird, but they will break you again. Then you go somewhere in Brahmāṇḍa, then you come, and then you go. The more eggs you have eaten, then Mahārāj says, he said, “Sona raṇḍā, tere padegā daṇḍā, karegā tere go ṭhaṇḍā, Paramātmā ke vān, tere khūp ḍiṇḍā lagegā, mat khānā aṇḍā.” This was the Mahārāj of Bengal, and he was in Fiji. So he says, you believe it or not, I never said it is a lie. I never said it is a lie. I said it is what it is. So, there is a village in Jawaharlal, where one of my brothers-in-law had gone to ask his colonel. So there, in Ravda, there were a lot of people sitting. So I had said something in that discourse. There was an old man, an old man, Ṭhākur Sāhib, who was sitting. He was sitting like this, two feet high, he was sitting like this. He said, “I don’t want to eat.” Gurujī said, “I don’t want to eat at all.” He said, “Ṭhākur Sāhib, I did it.” He said, “Isn’t it the right thing to do?” So, at that time, at the end of the day, all our good or bad comes like a spark or an arrow goes inside, and now it is your turn. No one is watching, no one is asking, just life is gone. That jīv is so strong that, like a star—a star comes out at night—it goes away so fast. In the same way, this jīva, whether it is of a bird, or of a human being, or of an elephant, that jīva is not the same as the big one. Himalayan people say that the elephant is the jīva, the jīva is the big one. No, that jīva is the same jīva. So, when that jīva goes, after that, no one can tell you, we will tell you, we will do everything. We will do everything. We say that today we will do Pitṛ, what do we do, what do we do,… What do we do? Dāh Saṃskār kar de. And if you don’t do it at night, you will stay the whole day and keep a lamp and do this and that. And the next day, you will do the Dāh Saṃskār as soon as possible. Why? I don’t know that, you must be knowing, and they come and take a bath. So your uncle, your father, your grandfather, your great-grandfather, your great-grandfather,… Your great-grandmother, your great-grandfather, your great-grandfather… Your great… And what is the difference between the five elements of the body, the meat, the eggs, the chicken and the meat? And what is the difference between the five elements of the body, the meat, the chicken and the meat? And what is the difference between the five elements? Of the body, the meat, the chicken, and the meat. And what is the difference between the five elements of the body, the meat, the chicken, and the meat? And what is the difference between the five elements of the body, the chicken, and the meat? And what is the difference between the five elements of the body, the chicken, and… The meat, and what is the difference between the five elements of the body, the chicken and the meat, and what is the difference between the five elements of the body, the chicken and the meat, and what is the difference between the five elements of the body, the chicken and the meat, and what is the difference between the five elements. Of the body, the chicken, and the meat, and what is the difference between the five elements of the body, the chicken, and the meat? That’s why that poor man can’t do anything, but the human being is far ahead, isn’t it? That’s why the human being says that Bhagavān is equal to Bhagavān. Are you going? Okay, have your food and go. Now, what is dharma? Now, all those who say, “My religion is your religion, my religion is your religion. You can eat meat, you can kill a goat with their religion”—no one can eat you. All these religions will remain here. The karma of that religion, that karma will go with it. That Religion, that meat, that meat will not remain, that is not the religion. Humans are one, we humans are one. Why are you fighting? Why are you fighting in Rajasthan, in India? Jalate, ye karte, bho karte, aur paḍe likhī achhe, wo to kahīṅ makān meṅ baiṭhe hai. And ahead, they keep doing, poor things, and then they keep talking. This is not, this is indeed ego. So if we all become one, human to human, then why do we need to fight? Now let God do it. Now, these are your actions for the Sarpanch. I will be fighting. I will be fighting to become the Sarpanch. Why are you fighting? I was young. At that time, they used to say that we would be standing in the election for you. We will be standing. I will fight for this. I will fight for this. If you are fighting now, then when will there be peace? So, friends, Mahāprabhujī has said, “O human being, you are human, and that is why I have given birth to you, that you will become a part of that Brahma, Brahmātmā.” Samajh āyegā, ab karnā āp kā hai, kam se kam āpke pitā jī ko. Papa, mat kyo? Bhai, mat kyo? Nai to, bichārā wo martā martā kyā ga kyā? Bacchā kā mere ko dhakā thok thok to. Ek aisā din hai us ātmā ke liye aur hamāre sabhī ke liye, and this is Gurujī’s Ashram, Bhagavān Dīp Nārāyaṇ, Mahāprabhujī’s Śivbhag. One day Bābājī was sitting here, in Bābājī’s paranda. And Bābājī said, “Mahesh, this big tree, this is my witness, there is no one else.” I said, “Where is Bābājī?” He said, “If Bhagavān is seen or Bhagavān is there, then it was Mahāprabhujī.” That big tree knew that Mahāprabhujī was sitting under it. Mahāprabhujīp Karatā Mahāprabhujīp Karatā. This is a spiritual lecture about Yoga in the Indian tradition.