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Oṁ namaḥ śrī prabhu-dīpa-nārāyaṇa amma śabdāsa prabhu-śaraṇa-parāyaṇa amma śabdāsa prabhu-śaraṇa-parāyāṇa. Oṁ śrī prabhu dīpa. Oṁ śrī prabhu dīpa.... Oṁ Śrī Prabhu Dīpa ... Oṁ Śrī Prabhu Mahāsabhādāsa Prabhu Śaraṇa Paraśirī Prabhu ... Mahāsabhādāsa Prabhu Śaraṇa Parāśirī Prabhu Śrī Dīpa Nārāyaṇa Bhagavān Kī. Deveśvara Mahādeva. Dharam Samrat Satguru Swami Madhavananjī Bhagavān Kī. Satya Sanātana Dharma Kī. Blessing of Śrī Alak Purījī Siddha Pīṭha. Blessings of Gurudev to everyone, and a very beautiful evening. This is a training. Every day we are changing our view, searching for a beautiful view. People will queue and pay anything to have a beautiful view. In the Patañjali Yoga Sūtra, we are on the 14th. Yesterday we spoke about Abhyāsa and Vairāgya, Abhyāsaḥ Nirodhaḥ, and it is continuing. I remember a beautiful story. In 1975, our dear holy Gurujī, Swāmī Madhavānandjī of Rajasthan, Nepal, came to visit Europe for the first time. We were in Prague, a city known as the golden city. Prague, Vienna, Budapest—who comes to Europe and doesn't see these three cities? They have seen nothing, or didn't complete their journey. Of course, every city is good, but the forest is the most beautiful. In Prague, people asked Holy Gurujī, "Gurujī, would you like to go for sightseeing?" Gurujī said, "I don't like to see the sides, I only look straight." They insisted, "Well, it's a beautiful city." Gurujī said, "Yes, I know. The first day I came to Prague, I saw it's beautiful. But you know, my dear Bhaktas, I have seen so many things in this life, but I want to see what I still haven't seen, and that is the Lord. It has been a long time since I saw Bhagavān Dīp Nārāyaṇ Mahāprabhujī. I can go with you for side or straight seeing if you show me Mahāprabhujī." Every side seeing is beautiful, but it creates the vṛttis. It's not bad; they are good vṛttis. But a yogī said, "I would like to collect all my thoughts to see my beloved, my Gurudev, as my ātmā, ātma jñāna." For that Ātmā Jñāna, Gurujī said one beautiful poem in Hindi. Clearly, that's it. While practicing—and practicing means doing, practice, practice—even an ignorant person can become a wise one. As we say in English, "practice makes the master." All the time, we used to get water from water wells. There were no water pipes directly connecting your house and your kitchen. Now we are spoiled. We would like to have water in every sleeping room, toilet, and bathroom. At the beginning of the last century, it was not a good sign to have a toilet or bathroom in the house or in the sleeping room. They said, "What? In my sleeping room, toilet, and bathroom?" Now we keep it very clean and nice and call it comfort. But still, there are people who say, "Still, a toilet, bathroom is a toilet, bathroom." It has a different energy. In the same room you have a temple, in the same room you have a toilet. What is all this? But anyhow, I will not talk more about this. Many engineers will be angry with me. In any part of the world, they used to get water from the water well or fountain or the lake, to bring the water into the house, into the kitchen, for washing and so on. Water wells depend on which country they are in. Somewhere, it is 100 meters deep; somewhere, 2 meters deep; somewhere, 5 meters deep. We buy a bucket, tie it with a rope, and let it go into the water well. The bucket fills with water, and then we pull it out. While the rope is going, touching that stone edge of the water well all the time, what happens? That stone is cut there; there is a sign, a deep sign. Stone is stone, very hard. But that rope, constantly coming and going, can cut that stone. It means, though the stone has the capacity, ability, and strength to cut the rope within no time, constantly, this rope, gently rubbing, cuts the stone. Similarly, our ignorance, our ego, our wrong thinking, our jealousy, our greed, our attachment—these are that kind of stone which can destroy, within no time, all our sādhanā. For years, you are meditating and meditating, and then someone tells you one negative thing about what you are practicing, and you are confused. Everything, your years-long practice, is finished. Ego, jealousy, ignorance, greediness—these negative qualities. But if we avoid our vṛttis from negative gas shaping, immediately give answer, clearance, avoid, and practice, practice, practice. O Kaunteya, practice. Abhyāsa, abhyāsa for Arjuna. So every day when you practice one mālā, in one year you have 365 rounds of mālās. Now, 365 mālās to practice in one day is very hard. So slowly, little but continuously, continuously... therefore, dīrghakāla, for a long time. For a long period, practice, practice, practice. You have a small baby, now it's about 10 or 11 months old, and it begins to walk, standing up, falling down, standing up, falling down. None of us counted how many times this child fell down. Until this child could walk properly, not a hundred times, but a thousand times, it fell down. One day, that child will become a champion of the Olympic Games. When you see the story of this champion, when he was very little, how many times did he fall down? Similarly, my dear, we are all these beginning children, walking, falling down, and again getting up. And we have willpower; you need willpower to get up again. The child has such strong willpower, again it tries to get up. When a child falls down, and you say, "Oh, what happened?" then the child will begin to cry. When a child falls down, don't pay attention, and he will not cry. This is children's psychology. My mother used to say, when I was small and falling down—I remember still, I was about nine months, and I began to fall down. When you were two or three years old, you could still fall down. I fell down, I hurt myself, crying. And mother said, "Oh God, the ant died. Through you, oh my God, you injured the ant." And I said, "What? Where?" "Just here." Crying was gone. No more crying. So the children crying is sometimes only psychological. We are just beginning on our spiritual path. We try to master our vṛttis, our thoughts, our vairāgya. Now there was a question about vairāgya. There are different kinds of vairāgya. One Vairāgya is that when you hear all this, Āgama, the indication of the nature, how beautiful nature is, or in the nature there are miracles, this, that, and now you would like to achieve. Or from the Śāstras, all these beautiful Śāstras, ancient, written beautifully, there you see the siddhis, that this power, that this, that, and this realization, and my God. Yes, we are inspired, and we would like to know. Can you imagine that we go for a walk like a Nārada in the sky? Narāyaṇa, Narāyaṇa, Har Har Mahādev. Who doesn't wish this? Levitation. In 1970 and until 1980, it was very, very in fashion. There was a master who made techniques, a flying yogī. And it was very expensive at that time, $25,000 for a one-week course. You learn flying, and what was it? They were sitting on a big mattress with the springs inside, sitting and laughing, and then it was just like turbulence in the aeroplane. I said, "Well, just go by truck in India, you will have constant, like, this." So there was one technique, which was some name of the bedded station, then was flying, then was Āyurveda, then was Gandharvas, and then was astrology, and that all was commercially designed nicely, had some effect, and inspired the people. But I am talking about these Siddhis, levitation. I think if there is a master who comes to Strelka today and says, "In three days, levitation," and he shows that he is levitating, I think my Anuṣṭhān course will be empty. All these Kriyā Anuṣṭhān people, many, many years, faithful disciples, or they will send a message, "Can we come right now, at 10 o'clock?" When Swamījī goes to have a rest, one after the other, all disappear and sit there. That is a temptation. And this temptation is the most dangerous thing for a yogī. There are many māyās. One māyā is attachment to your children, to your family, and this. It is natural, but still it is attachment. It pulls you back, like the farmer because of his water pipe, his tobacco water pipe. He came back from heaven, he quit heaven and came back on the ground. So, like this, for this attachment, even we will give up the worship of God, and we will go back. This is attachment. Not easy. It's like pulling skin. They cannot be the Olympia champion, sorry. So attachment is the biggest Māyā. The translation of Māyā, also in English they write mostly ignorance. It is ignorance. Māyā means temptation. Māyā means reflection. It comes and is suddenly gone. You saw in Mahāśiva Purāṇa, suddenly Śiva came and then just disappeared again. Now the whole world is going to that temple of Śiva and praying, "Please, Śiva, come. Will I see Śiva?" But still he didn't come. You have faith, there is his blessing. So this is a reflection. We think there is water on the desert in the hot air, or in the Pusta in Hungary, like a beautiful lake, or on the road when you are driving in hot weather, you see 50 meters far from you water on the road, but there is no water. It is water, but not that kind of water. It is water; the hot steam comes from the earth, and that steam has some liquid humidity too. But this is Mṛga Tṛṣṇā, we call Mṛga Tṛṣṇā, and that is a kind of disappointment. So there your Vairāgya is finished. Second is a Vairāgya with our age. Everything is our parents. That's of course true. Every child will go automatically to the parents, and it should be. But as soon as you become fourteen, fifteen, sixteen, seventeen, eighteen, oh God, eighty percent of children are angry with their parents after 18 years. At 17, they are angry, but they said, "Two years more, two years more." And they say, "Father, mother, no, I am grown. I'm 18 years, a full year." Everything is other, toy, male or female, your boyfriend or girlfriend. Many countries do not have this tradition of boyfriend and girlfriend, either wife or husband, or sister and brother, that's all. That's beautiful. I spoke five days ago about the beauty, protection, and respect for the feminine power in Islam and in Middle Eastern countries. There is no girlfriend. There is only husband, wife, mother, son, brother, sister. Very clear. Hari Om. But this will reflect you, and again disappointment. Your vairāgya is finished. Another vairāgya will be when you are above 60 or 70, your wife will not pay attention to you, and your children will not pay attention to you. Then you will seek some humanitarian organization or go to the ashram, and there everybody will say, "Hello, sir, how are you?" He said, "Oh my God, here is more friendly than at home." They have sucked you out like a lemon, finished, hurry home. Sūradāsa, great Sūradāsa, he is singing in his bhajan, at the end, what does your wife tell you? Such words that your intellect tells you, don't stay in this house for one second. So there comes another Vairāgya, but suddenly grandchildren come. Then you are again saying, "Oh my, oh my grandson." You see, in the Mahāśivapurāṇa, one ṛṣi got one son. What was his name? Nandeśvara. No? Nandi. Nandeśvara. You remember that ṛṣi? My son Nandeśvara. My son Nandeśvara. Old man, more than 300 years. Yes. So here is your vairāgya. Finished. That's it. Another vairāgya is called graveyard vairāgya or cemetery vairāgya. When someone dies, your friend, your colleague, your relatives, your family members, then we go for a funeral. Many friends follow. When we all go to the funeral in the graveyard, and then the person is buried or cremated, all of us are thinking, what is the sense of life? My God, such a nice person. He was very successful, had a big company, many employees, a happy, good family, a nice house, but finally went alone. Nothing goes with you. And we know very well the day will come, and I will be that one who is put in the earth or on the fire. It's true. It doesn't depend on the age. And therefore, all of us who are sitting here, we don't know who will be the first. Only Mahāprabhujī knows. Even we don't know when, where, and how we will fall on this earth. Mother Earth will not be able to move even a small finger. Many people die somewhere. Nobody knows where they are. The animal is eating, torturing this body. The jīvātmā is gone. The birds and other animals pull your liver out. They put your eyeballs out, yes? You are nothing there, helpless, just a piece of meat, that's all. That is gone. Prāṇa is gone. The Jīvātmā is gone. Everything is gone. Jīvātmā is a nirmohī. Nirmohī means without attachment. He has his time given to this body, and he will depart. We all will cry, we all will be sad. We don't want to hear that. This is a truth. Everything, maybe it was a little child or maybe the parents, but that is one of the bitter truths: that whoever is born will die. And one of the truths is that, though you... You don't believe, but it will be. Whoever came will go, either king, beggar, or ascetic. All will go. At that time, your attachment, my, my... All remains there, and you go as a veragī. You now care about your future: what will happen, what I did, for what I came, and what I did wrong, and now where I am going. Lord, once more forgive me. Once more, my dear Lord, forgive me. Give me, please, again, once more, human life. Nothing else. Through your devotion, devotion to you, bhakti to you, bhajan to you, meditation, Lord, I will pay back all my karmic debts and become free from this. That I will be worthy enough to become one in your Saurūpa. Now you are a Drashtā and God is a Drashya, and you are having now darśan. Lord, once more give me the chance. Bhai tum jagore, tera avsar bita jaye. Bhai tum jagore. Brothers, wake up. Wake up. Your chance is going, missing. Manuṣya janam amolak hai. This human life is such a valuable diamond, a precious diamond. Bār bār nahīṁ pāī. You will never not get again and again. If you believe or you don't believe, believe or don't believe doesn't change the reality. So little moha, and then you fell in that side, and your train lost the track; your train came out of the railway, that's it. So, where is Agyā? In śmaśāna, in the cemetery. So there were many yogīs, and there are still. They especially go and meditate there, not because of the tantric siddhis or black magic siddhis, and to awake some ghost and like this, but to get tīvra-vairāgya, that yes, finally, one day I will be that one. Open the eyes and you see all the graves. Again, it reminds you of tīvra-vairāgya, detachment. Another Vairāgya is that which inspires us, Āgam, Āgam, Nigam. So, Āgama, that which is by the śāstras—reading of some nice books, listening, the satsaṅg—that will awaken your vairāgya, and that vairāgya then you have to practice, nirākāra. A long, long time you have to practice this vairāgya. With one phone call with your dear friend, your vairāgya is dimmed. How quickly goes it? Sabhe sahay sabal ke kohun nirbal sahay, pavan jagavat āg ko dīpai deta bujāye. Everyone is supporting the strong one, while the very weak one is not being supported. Even the wind will make the fire stronger, because fire is strong. Will blow off the flame, this gentle flame. Similarly, our Vairāgya is so gentle, so fragile. These are the four questions. When this bell made out of brass has a crack, there is no more resonance. Broken. Broken instruments don't have that resonance. Kansi phuti, jankaar kahā gayī. Jankaar is the resonance. Doodh phaṭā kahāṁ gayī, kahāṁ gayā grit. Milk is spoiled. Now, where has the butter disappeared? When milk becomes sour, spoiled, there is no more butter. You cannot win the butter. The flame is blown away. Where did the flame disappear? All windows are closed. Doors are closed. No chance that flame will go out somewhere. It is a chemical. It is oxygen and some fuel and so on. But still, where is the flame gone? When the body is separated from the jīvātmā, from the soul, we see the body, but we don't see where the soul has gone. We have no capacity, or we are not capable, to run behind the soul and get it and put it back again. Back in the mouth, and said, "Get up." He's not in our hands. The flame is blown. Where is the flame? Disappeared. Similarly, your mind is also gone, out of your mind. In your heart is a crack of disappointment. Where has love gone? Where is the love gone? There was a day you were saying all beautiful words to your husband or to your wife. Everything that exists for you, young boys and girls, they think, "That's my girlfriend or my boyfriend," that's all. After a few years, you ask for a divorce. Yes, where has that love gone? Why do you want a divorce? Everything he or she was, was yours. And whatever he will do or she will do for you, it is the best. Because man, in the mind, in the heart, there is love. And like flame is gone, like butter is gone, milk is spoiled. And like the resonance from the brass, out of brass made ball, or the bell is gone. Now, this all is so fragile, it can go like that. Similarly, Vairāgya is more fragile than this. Soon, your Vairāgya disappears, and you are nowhere. Then it begins your attachment, my, my, this, this... Hari Om. These are the ants who are attacking the ball of sugar, and again you are that victim. Finally, gone, nothing. Then the house called the King Indra, he's afraid that some yogīs will take my place in heaven, so he will send his old tricks: Kāmadeva and all these Apsarās and Devas and Agnideva and Firedeva and Waterdeva and all the, what knows. And this is not—it was not that time. Now also, be careful, girls, today, what Indra will send to you. Okay, our boys. Tomorrow, tell me, Swamiji, I was attacked. Yes, you will be attacked. Then Indra can sleep peacefully. No more, one is gone. So we are these little children who are learning, walking, falling down, getting up, falling down. But we need a finger of the father or mother to hold it and walk. And that finger is Gurudev's finger. And therefore it is said, "Gurudev, śaraṇ tumhārī, cintā merī miṭā de, śaraṇ karke dayā, śaraṇ karke dayā." Therefore, "beda tum par lagade" means, this time, please support, help me to cross this ocean of ignorance. Therefore, dīrgha kālena tarth, abhyāsa, through this long time practice, dṛḍhabhūmi, make your ground solid. A solid foundation means solid faith in your heart. May the sun and moon change direction, but my decision will not change. Even if the mighty Himalaya begins to move, my faith, my love will not move. I will practice. Then you can be that champion of Brahma jñāna, Ātma jñāna. Others, we are between many who came, many who fell down, that's all right. Now who will be that? Who knows? How much are you sure and solid in your sādhanā, and how much do you love the world? Creatures, the whole world is your family, the whole world is your children, the whole world is your grandchildren, the whole world is yours, and you are all's. This consciousness to awake is very difficult, but very beautiful. Tomorrow we will come to the 14th and 15th chapters of the Patañjali. So try, try, practice, practice, practice. Deep Nārāyaṇ Bhagavān, Devīśvar Mahādev, Dharma Samrāṭ, Satguru Svāmī Madhavānandjī Bhagavān, Satya Sanātana, and wish you all a beautiful evening.