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Part 1: Teachings on Ego and Devotion: Stories of Śiva, Kauṭilya, and the Guru-Disciple Path Devādhī Devadeva Viśvamahādeva Kī Jai, Siddhip Nārāyaṇa. Bhagavān Kī Jai, Hindu Dharma Samrāṭ Paramahaṁsvāmī. Śrī Madanpurījī Sadgurudeva Kī Jai, Viśvaguru Mahāmaṇḍaleśvara. Paramahaṁsvāmī Śrī Maheśvarānanda Purījī Mahārāj Kī Jai. Sadā Śiva Samarambhaṁ Śaṅkarācārya Madhyamam. Asmadācārya Paryantaṁ Vande Guru Paramparāṁ. Gurur Brahma Gurur Viṣṇu Gurur Devo Maheśvara. Gurur Sākṣāt Parabrahma Tasmai Śrī Gurave Namaḥ. Dhyānamūlaṁ Gurur Mūrti Pūjāmūlaṁ Gurur Padam. Mantramūlaṁ Gurur Vākyaṁ Mokṣamūlaṁ Gurur Kṛpāṁ. Śrī Dīp Nārāma Gowānā Kī Jai. First, I would like to bow before our Guru Paramparā and Viśvagurujī. Praṇām. Today I shall share a story that comes to mind. Once upon a time, as you know, Lord Śiva is the creator, Lord Viṣṇu is the sustainer who cares for the world, and both Brahmā and Lord Śiva are the destroyers. At that time, Śivjī was meditating on Mount Kailāśa, a little withdrawn, concentrating on his inner self. Meanwhile, Brahmājī was seated upon his lotus, creating the entire world: humanity, the cosmic realm, the earth, other planets, the universe, human beings—everyone. Then he grew very proud of his creation. He looked around and thought, “Oh, I created humans, I created animals, I created Earth, I created Saturn, the Sun, the Moon.” He was consumed by pride. Then he thought, “Alright, I want to see what is happening on my right side at the same time.” So he added an extra head on his right side. But that was still not enough for him. He was so swollen with the pride of creating that he created one more head on his left, one more on his back, so that he would have an aerial view of all four sides. Still proud, harboring an enormous ego, he thought, “I am the best; I created everything.” So, almost as an ornament, not merely for looking, he created a fifth head on top, like a crown upon his own head. Thus he had five heads. Now Lord Śiva was simply meditating, and he was aware of everything. He was observing the whole līlā—just as Gurū Dev knows whatever we are doing and watches this līlā. In the same way, Śivjī was looking over everything. He gazed around and saw humans suffering. They experienced pain and fear; some were happy, some sad, some anxious. All manner of emotions and happenings played out in the world. He looked at the animal kingdom, he looked at the planets in their dance, and he looked at Brahmājī. He saw Brahmājī striding through the air, brimming with ego, full of “I did it, I am the creator, I am everything.” One day, Śivjī approached Brahmājī, and he was upset with him. He asked, “What are you doing?” Brahmājī replied, “Nothing. I was creating my world.” Śivjī said, “Yes, you are creating your world.” But Śivjī’s anger had been building over many days, perhaps many years. So he simply went up to him, took his triśūla, and chopped off Brahmājī’s fifth head. As you know, everywhere you see Brahmājī’s image he has four heads. That fifth head had been born of his ego; he had liked his own head as a crown, so Śivajī cut off that fifth head. Brahmājī then asked, “My Lord, why did you cut my fifth head?” Śivjī said, “Brahmā, you carry so much ego for what you have created. What have you created? Look, everyone is suffering, everyone lives in fear. Only a small group of people are happy; the rest are drowning in sadness, anxiety, and agony.” Brahmājī replied, “Śivjī, my work is to create. I am the creator; I created. But happiness, the mind—I am not controlling the mind. Each person handles their own mind individually. They can create fear, they can create happiness, they can create anger, they can create sadness. Everything is created within themselves. I only created the human. I did not create all the emotions arising inside the human being.” Hearing this, Śivjī reflected to himself and said, “Alright, let me check what is going on within my own mind.” After this whole incident with Brahmājī, he returned to Mount Kailāśa and sat down to meditate. While meditating, he looked inside his own mind to see what was happening. He realized: indeed, it is not precreated from outside; it is your own mind. You can create any emotion you wish. Then Śivjī began to dance in sheer joy and ecstasy. He simply started dancing because it is his mind; he can create whatever he wants in joy. Perhaps you have seen his Tāṇḍava Mudrā—it is always depicted in that ecstatic pose. He remained still in that same posture, and in that stillness he learned how to be completely still. Then he said, “Alright, let me try to place my mind in total stillness.” He entered meditation and stayed in that tapasyā mudrā for a very long time. I was speaking about ego. There is another example of ego. There was once a young and great saint named Kauṭilya. He was quite famous in India, and remains so even today. He was one of the most learned, one of the most saintly. This story concerns the young Kauṭilya, not the Kauṭilya we all know from later times. Back when he was still a Brahmachārī, a child still studying and practicing meditation, he was sitting in meditation posture. In the morning, he woke at 3:34, went to bathe in the holy river, and after that morning dip he went under a tree to perform his regular meditation. You know how in the morning during meditation we sit in chin mudrā and lotus posture, and some hold the head upright, some keep it down. He was holding his head a little higher in the air. A bird was sitting on a branch above him, and as Kauṭilya was meditating with his face raised, the bird relieved itself, letting its droppings fall onto his face. Yes, it fell. Young Kauṭilya, meditative Kauṭilya, became furious, so angry. Why did it do that? But it is simply gravity—things fall—so it was not truly the bird’s fault. Yet Kauṭilya grew so enraged that he got up, wiped his face, and stared hard at the bird. The bird burned to ashes. Kauṭilya thought, “Wow, I have powers!” So ego sprouted within him. “I am doing good sādhanā, and I can burn anyone. I can do whatever I like.” Proud of himself, he sat back down and finished his sādhanā. Nowadays, by Gurudev’s kṛpā, we have everything in the āśram; there is food here, and we simply go to the kitchen when the bell rings and we eat. But in olden times, a Brahmachārī, a sādhu, a saint who had left all worldly things, had to go begging. That is called bhikṣā. He would go from house to house asking for food, and the householder, the woman or the mother or whoever was there, would respond. In Indian culture, if a family has just enough food for themselves and they have not yet eaten—even if they would starve—they will still give that food. Before eating themselves, they will offer it to a sādhu, a monk who asks for alms, because he is the one who has left everything and owns nothing. The householder still owns something. So, following this custom, Kauṭilya went for bhikṣā. He approached a house and said, “Bhavati Mā Bhikṣāṃ Dehi.” That is, “Oh mother, please give me some food.” The lady from inside replied, “Just wait a moment, I am coming.” After a while, he again called out, “Bhavati Mā Bhikṣāṃ Dehi,” in a louder voice. She responded, “Just wait, I am coming.” He grew angry: “Why is she not coming? I have already asked twice.” Because just that morning he had killed that bird, he was full of immense ego, thinking, “I killed a bird, I am the greatest.” So once more, in anger, he said, “Bhavati Mā Bhikṣāṃ Dehi.” She again answered from inside, “Mahārājī, please wait a few minutes, I am feeding my blind husband. I am coming in two minutes, just wait.” She came out with the food, and he started staring at her furiously. She calmly said, “Mahārāj, I am not that bird, so do not stare at me.” He was utterly shocked. The incident had occurred only that morning; it was not in the newspaper the next day for her to have read it. And at that time we had no Twitter—there was no one except the bird who could actually tweet, and the bird was already dead. So there was no Twitter, no newspapers. How, then, did she know he had killed a bird that morning? He fell to his knees, bowed down, and said, “Mā, Mother, please, please tell me, how do you know this? Please make me your disciple.” She replied, “Mahārāj, I am not a sādhu, I am not a monk. I am an ordinary household wife taking care of my blind husband and feeding him. I do not take disciples, but you may go to my guru. I will give you the address. Go to him, and perhaps he will tell you how I am able to do this.” He said, “Oh, I would be most grateful.” He accepted the bhikṣā, she wrote the address for him, he offered praṇām, and departed. Slowly he walked toward the address and eventually arrived at a butcher’s place where they were cutting meat. He looked around, and being a Brahmin, he felt deeply ashamed—because even being seen in a meat area was considered a sin for a Brahmin. Eating and looking are different things, yet if anyone saw him there, they would say, “You are a Brahman; what in the world are you doing where they cut meat?” So he hung his head low, but continued walking since he was following the correct address. He asked a butcher at a shop, “Please tell me, where is this man?” The butcher pointed further inside the butcher shop. He thought it strange, but proceeded. He entered a compound-like place where he saw a man with a turban cutting meat. He wondered if there had been some mistake with the address, but when he asked, the man replied, “This is me. I know about the woman you visited for bhikṣā this morning. She sent you to me. I know. Wait a while. Let me finish my work, and I will attend to you.” He was again shocked. In the morning he had killed a bird—the woman knew. The woman sent him here, and this man already knew before he arrived. What was going on? So he waited there patiently; he did not wish to leave because he wanted to learn the techniques by which they already knew what was going to happen, or what had happened. He felt deeply ashamed, seeing the butcher shop and thinking of learning from a butcher. He did not feel good; he wanted to go, yet he stayed and waited. When the butcher had finished his work, cutting the meat, he closed his shop and said, “Follow me.” Kauṭilya kept three meters of distance; because the man was a butcher, he did not want to walk too close—he felt a little bad. He followed, and they reached the butcher’s house. The man led him inside and said, “Please sit here. I will go, change my clothes, have a shower, and return.” So Kauṭilya sat on the bed, relaxed, and continued his mālā and sādhanā as usual. The butcher went inside, bathed, put on fresh clothes, and came back. Then he again offered praṇām and said, “Mahārāj, I have elderly parents, and it is lunchtime, so I must feed them first. After I feed them, I will come back to you.” Kauṭilya sat and relaxed once more while the butcher fed his family, served his old parents, and then returned. Kauṭilya folded his hands and implored, “Please, could you tell me how you possess this Vidyā, this knowledge? How did you know I killed the bird, and how did you know before I arrived that she had sent me to you? What is happening? Please tell me.” He replied, “This is nothing. You should simply perform your bhakti, whatever it is you do, with complete passion, with your full adoration. Do your sādhanā, whatever you do, with such devotion and such strength that you gain powers, that you stare and burn a bird. That lady for whom you went for bhikṣā—she feeds her blind husband, she does seva. She has the seva bhāva, and she serves her blind husband with such love and devotion that she has gained the power to see. As for me, I would not prefer to do this butcher’s work because it is bad. But do you know why I do it? I do it because I feel that if someone else did this work, he would do it in a rough and tough manner, causing the animal more pain. That is why I decided to do this butcher’s work: I try to minimize the hurt and do it with as much love as possible. I know it is wrong, and I know it hurts the animal, but at least it will hurt him less if I do it.” Śrī Śrī... Karma stays away from you. Sometimes I had the experience that he shouted at me, and I became so angry with myself—not with him, obviously—but so upset that I would lock myself in my room or cry for the whole day. Then, after speaking with a few people, I realized: it is not that he is angry at me. He truly loves me from inside. He is simply trying to explain something to me. For instance, if Swamījī tells me, “Stop eating chocolates,” or if Gurujī tells me something, I may absorb 75% or 65% of it, but still continue doing the same thing. So if he tells you in an angry manner, in a way that touches you a little inside, that hurts you a little, it will create something inside you, and you will perhaps listen to him the next time he says something. So it is simply that when he says something, you should do it. I think I have taken too much time, no, Swamiji? Okay, so I will tell you one more story related to Guru and disciple. Probably some of you have heard this story in Europe or in Jādan already. It is a famous story that I have been telling for the third time now. Once upon a time, a Guru and a disciple were walking into a jungle. It was the time of Cāturmāsa—the four months. As you know, in olden times monks used to stay in one place during these months, but now we have cars and airplanes and so forth. Swamījī often says, “Every day is Cāturmās for us, staying in one place.” In the old days, Lord Śaṅkarācāryajī introduced this practice of Cāturmāsa for sannyāsīs. Mahāprabhujīp Karatā Mahāprabhujīp Karatā... Because, you see, the horse is jumping, so sometimes the suitcases are not tied very tightly or not very properly. As they journeyed, one suitcase simply fell onto the way. The disciple glanced back—ah, the suitcase fell. “Cool, we walk,” he thought. He did not think, “I should go and pick it up.” He said, “Alright, let it go, I will just keep walking.” So he continued on. Gurujī was sitting on the horse, and perhaps because of the noise or because he was thinking of something else, he did not hear the suitcase fall, so they kept walking. In the evening, they reached the place where they were to stay for the night—some temple, some mandir. Gurujī asked the disciple to fetch his suitcase so he could take out the towel and the pūjā materials, so he could bathe and perform his evening pūjā, sandhyā, and prayers. The disciple said, “Oh Gurujī, your suitcase just fell somewhere along the way. It is somewhere; I do not know where, it just fell down.” Part 2: Teachings on Viveka, Guru‑Bhakti, and the Path of Sādhanā The Guru asked his disciple, “Why didn’t you pick it up?” The disciple answered, “You didn’t tell me to.” The Guru said, “Alright, now I am telling you.” He was angry, but the disciple knew that just as we make so many mistakes in life, our Gurudev always forgives us. We commit many errors, yet when we confess to him, he, as a kind guru, always pardons our mistakes. He tries to strengthen us and give us more support, so that we may grow further in life. In the same way, the Guru in the story told his disciple, “Okay, fine, you made a mistake, no problem. I forgive you. But next time, whatever falls down, pick it up. Just note my words: whatever falls down, pick it up.” The disciple said, “Alright, I will pick up whatever falls down.” The next morning they resumed their journey. While walking, the horse did its business. The disciple remembered, “Whatever falls down, I should pick it up.” He opened Gurujī’s suitcase, collected all the horse dung, put it inside, closed the suitcase, and carried it along. In the afternoon or evening, when they reached their destination, Gurujī said, “I will go and shower. Bring my other suitcase, the second one.” Opening it while talking to the disciple, he put his hand in—something wet. He looked down and exclaimed, “What is this? Horse junk? Why is there horse dung in my suitcase?” The disciple replied, “Gurujī, you told me yesterday, ‘Whatever falls down, pick it up.’ The horse did its business. It was on the floor. I picked it up and put it in your suitcase.” The Guru was furious, but let it pass. The disciple was young and didn’t use his intelligence. So Gurujī said, “Next time, let us do one thing: you make a list for me, and write down everything you want me to pick up or everything you want me to do.” So Gurujī began writing a list: wake up in the morning, do this, bring my water, wash my clothes, do your sādhanā, make breakfast for me, bring breakfast, and so on—everything of the daily routine that he wanted his disciple to follow, what to pack or unpack. They again proceeded, and that day was a little rainy—the last day. They were to stop in the evening and remain there for four months for the Cāturmāsa. On the way, there was a river. In olden times, you would find rivers, huts, and temples—a proper village, not like today’s cities with skyscrapers. To me, skyscrapers feel like cages for humans, just as people keep cages for pets, parrots, or any bird. I feel that those tall city buildings are nothing but cages for humans. So in those days, nature was still wild. It was a rainy day, muddy, and the river was a little higher than usual. Normally you could cross with the water only reaching your knees, but that day it was stronger, up to here. Gurujī sat on the horse, and the disciple held the horse tightly. They said, “Alright, we’ll cross the river slowly, slowly. Hold on tight.” Śrī Dīp Nārāyaṇ … perhaps the Guru had powers; if he wished, he could save himself, levitate, or come out unscathed. But no, he had to submit to nature, to the world. So he fell off the horse. He didn’t know how to swim and was carried by the river’s current. The disciple saw him and started shouting, “Help! Help!”—whatever the disciple’s name was, “Help!” The disciple called back, “Wait, Gurujī, let me check if you are on the list.” He took out the list from his pocket: pick up this, pick up my suitcase… He read the whole list and then said, “Sorry, Gurujī, you are not on the list. I can’t help you.” And that is how the story ends. Its moral is: you should use your viveka. When the Guru tells you to do something, you do it—but you must also employ your own mental strength and use your viveka to discern what is right and what is wrong. Just because the Guru did not write “pick me up” doesn’t mean that if a Guru falls down, you shouldn’t help him get out or help him stand. So sometimes, we must also try to use our own mind. That is enough for today. We will continue tomorrow. Thank you very much. Hari Om. Śrī Dīp Nārāyaṇa Bhagavān, Kī Jai. Gurur Brahmā, Gurur Viṣṇu, Gurur Devo Maheśvara, Gurur Sākṣāt Parabrahma, Tasmai Śrī Gurave Namaḥ. Dhyānamūlaṁ Guru Mūrtiḥ, Pūjāmūlaṁ Guru Padam, Mantramūlaṁ Guru Vākyaṁ, Mokṣamūlaṁ Guru Kṛpā. Oṁ Śāntiḥ, Śāntiḥ, Śāntiḥ. Alakh Purījī Mahādev Kī, Devādidev, Deveśvar Bhagavān Kī Jaya, Ārādhy Bhagavān Śrī Dīp Nārāyaṇ Mahāprabhujī Kī Jaya, Ārādhy Satguru Svāmī Madhavānanjī Bhagavān Kī Jaya. When we enter into our own reality, we come to know why we should come or what we should do. We humans, and other creatures too, have their time: when to sit, when to drink, when to sleep, when to rest. Yet, the master or the disciple is only the word. We say “master” or “guru,” but the masters and teachers are such that twenty-four hours a day, in their brain, in their thoughts, in their heart, and all day and night, what kind of functions are there? So you definitely understand that in our yoga and daily life, all teachers of yoga, and myself, when we call physically or mentally, then we are bringing those divine thoughts, divine feelings. Mahāprabhujīp Karatā Mahāprabhujīp Karatā … playing football, everything. But that one has only one thought: who is the principal? And the student, they do not have this in their mind. Sometimes they forget. This is the difference between a student and the teacher. The teacher, whom we call a yoga teacher, should know what yoga is. If you know the two letters of yoga, then you can become a teacher. If you are a principal and the student is a beginner or even advanced, immediately, whenever they ask a question, the principal knows. But the whole year, the student is learning, and for the examination, the principal asks the question, and we say, “Can you ask me once more, principal, please?” Again he asks the question. Inside I am empty or burnt—it is only this. That is the difference between the master and the student. And so are all our teachers. All our yoga in daily life, and many others, when they sit on their yoga mat, immediately he or she is full of that knowledge, and every word they speak is as if they have seen that which is heavy and that which is not heavy—then it is like a master. And even then, there is a principle: the Master will know that the disciples in that class, if I don’t tell them at the end of the year what I should teach them, and not if I do it at the front, they will be completely confused and fearful, etc. That is why everyone comes to the class and sits on the chair the whole day. How many years have you been sitting on that hard chair? Your buttocks become brown, red, and black from sitting there all the time. And one who has no concentration, going here, looking there, going up—will not learn anything. So, at home, now we are, all my dears, including myself, for a while about this situation. We are at home. And at home, for example, now I am sitting and giving you the instructions. And you know thousands of our bhaktas, and even those who are not bhaktas, in many, many countries are listening, taking it in, and many are now doing, putting something—but they don’t know. So everything has become what they call the butcher. And what is a butcher? You don’t know. He gave you the meat of a dog, a cat, a rabbit, a goat, etc. They don’t know. When they are, I don’t know. To tell them the cooking or boiling, whatever they call this, I don’t know. I don’t know how to cook the meat or this. But what mostly people do is they mix the masalās, fat, chillies, salt, etc. More spices make it tasty, but they do not support what one has eaten. So a person should know, and then we are on the path to achieve our goal. And so, today, yesterday, the day before yesterday, and many years before, whenever you came to my satsaṅg, lectures, etc., there was smoke from the Agrabatī. From that, we were sitting and learning. When I come for a satsaṅg to the Indians, they are very full of masalas. Children are crying, children are running, a man is getting out, coming, and sitting there—except for some people who have gone with friends somewhere. And because they don’t have that kind of knowledge, it is like someone waiting in a room, and someone always will call you. Your number, you come, immediately you go; this is your letter. So you are constantly sitting there and listening, “My number will come, my number will come.” And if they go out and smoke outside, and your number was there, but you were not there—once, twice, and three times—next number, please. Next goes in. Then you say, “But I was present now,” and they say, “Now you will be placed at the end again.” So I see throughout the world, wherever I am, wherever I have a lecture, all are sitting with concentration. It means they are sucking everything in, and they become the master. They are good. And similarly now, to all of you today, I ask you—whether you say my friends, my brothers, or my disciples—concentrate and do your sādhanā. Holy Gurujī said, “If one day there is no food, it doesn’t matter. But I will not leave out my sādhanā even for one day.” For two days I have not eaten, Holy Gurujī said, but my mālā, my sādhanā, my Gurudev—everything remains there. Sometimes Gurujī told me many, many stories that I should not tell. But once, I was in the Czech Republic, Croatia—that was Czech, Slovakia. In Slovakia, my bhakta, unfortunately passed away. He was a great bhakta, named Bhaktānand. Bhaktānand from Slovakia, and Bhakta, he is the Bhakta. Until his last birth, not breath, he was always my guard. Maybe he was about 200 meters away somewhere, or he was taking a little walk in the forest. But his thoughts and everything, his feeling was how and where, Swāmījī. And when he passed away, his last saying was about that. Just now, one of my disciples also passed away, and in his last minute, he said something very… Swamiji, now. So there are bhaktas who are seeking peace and harmony, no matter how it is. So don’t worry if there is one day you don’t get food. Even if one day you don’t have water, you will not die. But Gurujī said, “I will die if I do not do my Gurudev’s bhakti, āsana, sādhanā.” Sādhanā means everything. Long ago, Gurujī became a sanyāsī, and then he went somewhere—or perhaps it was before he met Mahāprabhujī. It was in a place called Madhya Pradesh. He was very young, but he had much bhakti. He was going from one village to another, but it was already late. He didn’t know anyone in the village or how to proceed. A young man said, “Anybody, tell me, what will I say?” And was it winter? The sun was setting and it was dark. Somewhere there were people throwing all kinds of ash there—what was left from wood and many things, but they would make a burning and keep it as something for the garden. Gurujī said, “Now he is also afraid of what people will see,” and so he slowly went there. He entered into the hip of the āśram, as Gurujī was inside because it was very cold. And really, he said, he went out; sometimes the dogs came, and when the dog came in, Gurujī said, the dogs went away. It was very cold because he had only one dress, like our Avatārapurījī has now. Early morning he got up and went. Everybody said, “Oh, some sadhu covered with ash.” Very nice, very nice. And Mahārāj Jī, please come and eat, and this and that, and give one śāl. Gurujī said, “Why did they respect me?” And later he said, “My Guru, my Mahātma, who will be one day, but he is already with me, and he already gave me my initiation.” And you would see Gurujī’s head, lots of hair, like this, and Gurujī was very thin. But sādhanā and Guru Vākya—Guru Vākya he kevalam. Dhyāna mūlam Guru mūrti, pūjā mūlam Guru padam, mantra mūlam Guru vākya, mokṣa mūlam Guru kṛpā. Kṛpā—mokṣa will be only if there is kṛpā. But if you are not feeling the Guru, and you think, “I am a Guru,” so one day this is my Guru, and two days that is my other Guru, and ten times another—you don’t understand who is that Guru. So sometimes people make such stories, which are not like that. And so, you all listening to me, come to thyself: wash your hands, legs, and mouth, or the whole body, and then come; warm yourself with some stretching or something. If not this, then mantra. Om Guru Brahma. What is that? Then you don’t know, your sādhanā is not coming. Your whole energy is awakening. So I say, first either do the exercises, bāḍīkhā to praṇām, only two. If you do three rounds, you are the perfect of the perfect in meditation without giving the instruction of the master. That is it. That is it. Because when we bring all the glands of the body to make them active, the glands will only be active if there are joints, and the joints are connected further to the wall of the muscles. From those muscles, then, all our nerve systems, everything. And when that time comes—this is a yogic technique—then come the glands. And the glands have put everything, how to say, correcting it all together. And when you all connect into one gland, that gland produces such kinds of hormones which cannot be produced without these yogic exercises. And when these glands and these hormones in certain parts of the body are active, the hormones are active. And the same, then you give meditation, what they call in the brain, hormones in the brain. And that is not only, but then going back to different. So there is one thing after another. Then, there is meditation. And how we will do that mantra, that side, it will come to you one day. I will come when you come to the seminar. I tell you, you are learning now, but tomorrow you won’t know anything of what I told you. But your teacher, your master, that knows. And that will keep you active all the time. Therefore, my dear all, for sometimes we should stay in our house, and our house means, if you have a farm, in your farm, few people, okay, no problems, but always changing certain things, then it is not good. So if you have that energy, those good qualities, and you are completely clean, then you will not be afraid and you will not be ill. But if you are touching some other, this is what we call this Corona, and that Corona, Korā Hai, Nahī̃ Hai, Korā means there is nothing inside, it will only spoil. And so, in our sādhanā, don’t go there and don’t go there. From the toes to the top of the head, and from the top of the head to the toes. But within everything, there is one. Like the honey bee, there is only one they call the queen. And these bees, they will give their life, but they will not harm the queen. And if the queen goes, they will all go away, even all the eggs and everything, and the honey, everything there. That is called, now he or she is understanding what the guru is. What is the beginning, then? Perfection will come. If we have, otherwise these are, this is called the corona, and that corona will destroy everything. One after the other, and if it is harmonious, everything is alright. Therefore, the Guru is not for one. If you have one father and ten children, do you think, “I don’t want this father, I will want another father”? No. Similarly, if you have one Jesus, will you get now? We will get another Jesus now? Part 3: The River of Devotion and the Ocean of Oneness Look, the Muslims, they call Allah; for them, there is Allah, nothing else. They will give their life, but that is why. And we also, our Bhagavān, our Kṛṣṇa, or Buddha, or what you call the Rāma—Buddha is not counted as an incarnation. Now we are putting in some books, because that was not an incarnation. Incarnation is like Krishna, yes? Incarnation is like Rāma. The incarnation, many, many, these other names of that, the incarnation, Varāī, Varāī, Varāī is like a big, big, you can say, and it has the thorn, teeth like this. And he went down, and he moved the Viṣṇu like that, and he brought the ocean with his teeth and balanced the earth on the ocean. That is incarnation. So now we have to look through all this. Many people don’t know what we are telling. Otherwise, we are all incarnations, every incarnation, and even the eggs, they will be incarnations when they come out of the egg. Incarnation, incarnation is that kind of incarnation from time to time. And then we are also getting a nimit, but we don’t know who is now the nimit. But many are taking, they are, but it is. Gurujī gave one very nice, very nice story, it was in some one’s books, very nice. So there was one Gurujī in the forest, and his disciple, and he had one or two cows. The disciple was working in this and that. One day, after ten years or something, he said, “Gurujī, I want to go to see the Melā, like a Kumbha Melā or any Melā, gathering.” I want to go to see the Gurujī Mela. Gurujī, what will you do? All those in the Melā, they are always coming to us. No, Gurujī, I am always here. Please, can you send me to see the Melā? Gurujī said, “Well, if you want to go to the Melā for one day or two days, then I will give you something.” What will you do in the Melā? Gurujī, there are so many people, and it is very nice. So then Gurujī gave him one peacock bird’s feather. And he said, “Go there. There is a Vedic Melā there, with many, many hundreds and hundreds of people.” So stand somewhere in a higher place and then see through this feather of the... And the disciple is looking through; it’s like a glass. And many, there are some, some are pigs, and some are deer, and some are dogs, and there are these, and there are many, many creatures, and crocodiles, and all, everything. He said, “Oh God, Gurujī, Gurujī, why did you give me that which I see?” He was in the Mela. And Gurujī said, “See through this feather, where you see the humans.” Go there and sit there. Again, he looked to that side, many, many like animal activities. Then he was looking again somewhere, a little farther under the very beautiful banyan tree. And about 20 to 30 people were sitting there. So he was going through, and nobody was looking to him, or like this or that. And the disciple was so angry and fearful. And then he came near to these people who had been so. They said, “Oh Mahārājī, oh Mahārājī, please come, come,... please come.” Oh Bhattu, come on, sit down. Come have dinner with us, lunch with us. And he came and sat. And they woke up, got up, and gave him praṇām. And again he saw this, that they are all human. And after seeing that there were so many animals, he put the feather inside and began to eat. And immediately he ran away like a fool, Purī, to make a praṇām and pūjā for Gurujī. So he came back, and Gurujī said, “Why did you come so quickly?” He said, “Gurujī, I have enough melā. What kind of melā, Gurudev, please?” You go show me the Naraka. You show me the Naraka and Svarga, dono Gurudev. But Swarga is not forever for the Brahman, that Brahman, Supreme Brahman, and that is in Gurudev’s charaṇome. But if you understand, and so, immediately we are, somehow we are angry, somehow we are jealous, somehow we say, “Ah, inside, ah, and this, I am better, what he is saying.” There are, in the whole body, the glands in the whole body involved in different kinds of activities, Swāmījī: anger, this, this... and only by Guru Kṛpā, all the glands and all the hormones and all bodies and everything come to oneness. And that’s called Dhyāna Mūlam Guru Mūrti, Pūjā Mūlam Guru Padam, Mantra Mūlam Guru Vākyam, Mokṣa Mūlam Guru Kṛpā. But that Guru Kṛpā, if you have, yes, you have Guru, you have Guru Kṛpā. But some, how many percent is, you have anger, jealousy, etc. And that’s why our Gulābjī Kothārījī wrote and sent this. He said we have 62% good qualities, and 99% is negative within us. Every time you say, “I am angry,” and “I am this and that,” please watch yourself. Clean yourself: śaṅkaprakṣālana, physical saṁśodhana, without saṁśodhana, dharma, mantra—many. This is a purification. Then you can have meditation; otherwise, my dear, that is a medi, you know, and what is a medi? Medi, in German language, I don’t want to tell you. Is there anybody German speaker? Medi. But Medi is also the best. There are two Medis. So which Medi will you take? So that’s why everything that is there is for that, that is Hamaar. Today, all please, pure water, pure thoughts, pure thinking. Read some good booklets, make together nice satsaṅg, sing the bhajans. And now in India, we have Bhagavān Śrī Rāma’s incarnation, and Bhagavān Rāma is only one day old, and he is walking already. So, even if somebody is angry with you or saying something you do not like, or is jealous of you, you will not be happy. But, become a Mīrā. No, everything. So Guru Bhakti is one river. Guru Bhakti is a river. The river has curves, not the water. Yes, that is a river. It has curves, but not the water. So sometimes you have to turn left and right, but your inner being is like a river; then you, and me, and all of us, we are at our best. And all, each and every drop of the water, one drop of the fog, has again to come, and they will all merge into the river. Sometimes a river, we are the river, water. So what happens? There is coming one beautiful, between the river, what we call that? Lake, little lake, not lake, island, Saṅkhyo. And when, what happens? The river is flowing, but we have there this lake, not a lake, a high lake. So what happens? Some of the water goes that side, and other water goes this side. You said, “I’m happy this water is gone from this side. I don’t want to see this.” Others said, “I also don’t need you.” But after a few kilometers, again they come, friends, we are all, the whole river is coming, we come together into the ocean. And when you meet, just coming, joining to the ocean, you call, “Lake, please, and where is the lake?” Ah, not a river? That was a river, eh? It’s only ocean. So, in our hand, we have a drop of water above the ocean. As long as we have it above, it is a drop of water in our palm. This is the only drop, and that’s the ocean. And when this drop falls into the ocean, there is no drop anymore. It is an ocean. Before you are jealous, before you are angry, you said, “My Hindu Dharma, my Muslim Dharma, Isai Dharma, this Dharma, my country, their country, I am a rich man, the other man.” This is what is the burning, the inside burning. Which kind of hormones are burning in the body? The heart. It will be the heartbeat and the heartburn. Teeth will be a problem. Many, many things will be burning in the heart. Someone was very angry, angry,... or jealous, angry. And someone was sitting with Gurujī, and I was there. So I said, “Gurujī, he’s angry.” And Gurujī said, “Oh, pity.” Guruji said something, he said pity. I said, “Guruji, what is pity?” Pity? You don’t know? I said, “Yes, I know, but what is that?” That if you are jealous or angry, that jealousy, or anger, not jealous, anger, anger is a very strong rākṣasa. And that rākṣasa, you bring beautiful things into your house, but on the door of your house, that rākṣasa of anger will take everything from you. And you come empty with anything. So, how many kāma, krodha, mada, lobha, moha—all this is written very clearly in every book, and in Patañjali, and in many, many things it is written. And so, my dear, all be happy. And I know, I have heard many, many of our bhaktas. Many, even Samar from Tate, nearly 40 years, 50 years, 51 years old, I have, my disciple. And they said, “All again, we are together, and we are sitting there.” One called me and said this, but I said, “I haven’t seen you in a long time.” Guru Dev, I didn’t come for a long time, but I should have come. He said, “You know, you told me one day.” I said, “What?” “You know, Gurujī, I am your devotee. I am very much. But from that one day, I couldn’t come.” I said, “Why? Because either or.” And so, if yoga or family, and so, either I have to give up this or that and have a child, so I remain in the family. But in my heart, in my mind, in everything, the time of sleeping, getting up, washing, was always Gurudev. And now, in such a situation, he called me, and it was a long time, and he said, “We are all sitting with the families, and I was meditating.” And they said, “Are you still practicing yoga?” His grandmother, the mother of his husband, said, “Mother, why did you say I’m still practicing?” I am practicing. I’m far distance, but I am there. And so, it doesn’t matter if we are here or there, but we are there. Like the song of the Swami, one Swami, who was Gurujī, the people were jealous, jealous. And that was Yogananda, Paramahaṁsa Yogananda. And his Gurujī is here, and he went to America and some other countries. And people were jealous, like me too. So they said, “Swāmījī is only there, and he will not come,” and this and that, but he was writing a letter to his Gurujī. Guruji was always writing to him, “You are the bottom of my heart,” and something like this. But people were telling him this. So one day he got a letter that this person and that person and that one are talking, saying that I am not good, and this and that, and you don’t. So people say that they are not devoted to you, anything like this. Some letters. And then he said, the bhajan, you know, he said, Gurudev, what is that, isn’t it? Gurudev, ah, my, my Gurudev, I will be all day. May devotees come and may devotees go, but my Lord, I will be Thine. And you see how many Gurujī’s disciples go, how many of my people are going, but bhakti hai, Gurudev, I will be there. In that Āśram of Dharmamandir, Gurudev, bhakta may come and bhakta may go, but my Gurudev, I will be Thine. And if I am far, far beyond the stars, still I will be Thine, O my Lord, beyond the stars. And when I, even I, die, look into my eyes. My eyes, what will they tell you? I will die. My Lord, even if I die, look into my eyes. Yes. So, that is called, they are bhaktas. So many of these people, those masters, they were jealous. They are gone; they are burned. How? It says to burn like an ass. That’s why. And for him, thousands and thousands of bhaktas devoted to his Gurujī. That’s it. Let jealousy, jealousy—you know what jealousy is? Been burning, so jealous, jealous, jealous. You know the jealousy? Fire, fire, fire. Heart is burning, heart is burning. Sorry, my dear. I know one person who was telling, please, that is not anymore here. But that person is still somewhere. He is still my disciple, but she died. But who was that? She told me. That’s why. Swamiji, I have one person, my husband, and then some others, and you know, Swamiji, I can twist him like this, but Gurudev, you hold me back. I said, that’s better. Yes, now I know. And my memory, you see, my memory. It was in 1970 or 1972. How far is it? And that is, I know where it is. And it is very near to our dear Umāpurī. And Umapuri village is about 14 kilometers from there. She didn’t know that time. She was born, but she was there. She did not know. But once I told her that driving, I said, “There is one village, and my very nice, dear disciple, she is still there, still.” But she was coming from there by train to the other side of Vienna, and on the other side of Vienna, by train, she got Dejavāṇ Guru, and he can do everything. Yes, now I open it, but I don’t tell you the name, please, in another city. And her husband, or her friend, or he is still not married, is in France, and she is here in Austria. Purījī, Purījī... Then, if you are gone, you are lost. It is like one very nice seed, and a moth comes in the seed and eats everything and goes. It’s only empty. So we have two kinds of chana, which will give a very good result. But when it’s empty, it’s just like nothing. So, that is, if someone is angry, jealous, I can tell you, you are doing so much hard sādhanā, prayers, or work, or heaviness, and suddenly the burning is gone. Therefore, sādhanā, let it be. It doesn’t matter who is who; we will die. And when we die, everything is gone. Everything is now mine, but then neither yours nor mine. So, in India we say, “Janme tab muṭhī bhar kī, or jāyeṅge tab muṭhī khul kī.” It means when you were born, everybody, all of you, everybody, me also, When they are, I was crying, but I don’t know what they are doing, and I don’t know what I should do. When we were born, the lady who was sitting beside us, opening our palms, you know, one, and then two, and then three, and this, and this, and like this, you know. You remember? You don’t remember? All you can ask is a doctor in the hospital. So, they will open. First, here, so that you can have breath, then the fingers and toes, yes, and then from the navel, out. So, beṭhā, muṭhī, paṇḍagī. Aur ga’ī, us re mar jāyeṅge, jis thāṁ we die, it will not be fished in, it will be empty. You will see everyday persons or animals, or any, ears will not be like that, it will be like that. So when we came, we brought our feast full of them, but when we will go, nothing will be gone. So, my dear, what kind of energy are these, or what kind of thoughts? Who tells them this? Maybe, but we lost, and we should not lose. We got it, and you know we got Alakhpurījī, and that river is flowing in our prāṇa, Alakhpurījī’s Alaknandā, in our whole prāṇa, in our glands, in our whole body, in each and every cell. That is within us, and you are, and you have, and we will have. We will blow in, we will fly inside. That’s all inside. That’s it. We are that river, into the river, into the ocean, off the ocean to the Brahmaloka’s Sambha. So, meditation: wash your hands, wash your mouth, wash your teeth, sit with your hands and legs and everything, and breathe up and down, doing exercises a little bit, and then sit straight, but not like this. If you will make like this, then I will open my eyes and see what you are doing. You are sitting, yes, and then I am looking only at you and your closed eyes, and you are like this, straight, your elbow is straight, and then within three to four minutes you are like this. And after 10 minutes, like Haripurī, yes, sādhanā, all my dear, I try to make you happy, healthy, relaxed, and give further to your bhaktas, our brothers, everyone, sādhanā, practice, maybe three or four come together in your house, or somewhere in your garden. In other countries, there are not so many problems, or you are somewhere on the Idhrati Coast or there somewhere. Yes, or sing the bhajans, do good things. Tomorrow, something good is coming. I think they are good stories. Just tell me tomorrow, please tell me those stories. That is so good. And when you will tell me, Swamiji, please, that story, and I tell you, yes. But tomorrow, I will say, don’t talk about stories. Come and practice like this. I don’t know. So you are all my dear of the dear. Practice, practice, practice. Go in within thyself. Go within thyself. We shall become one in ourself. All, therefore, there is one bhajan, a nice bhajan, and that is a very nice bhajan that she likes, the Narabdha. She always likes it. Which kind of mantra is this? This very nice bhajan, that is very nice. Chalo, Chalo, yes, no, yes, no. I, Agni Devī, tell everyone, it’s called a very nice bhajan. He is already here. It is already here, like Om Purī. Yes, there are many, many things. Okay, very sad, unable to get the live webcast today. No, I don’t know, but it is said, but here it is not. Very good, okay, by me not. Narabuddha is the best. Go sing, everybody. Deep Nārāyaṇ Bhagavān, Satguru Svāmī Mādhavānjī Bhagavān, Devādhi Deva, Deveśvara Mahādeva, Alakhpurījī Mahādeva, Satya Sanātana Dharma, Kī Jaya, Oṁ, Oṁ, Oṁ.