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Deep Nārāyaṇa Bhagavān Kī, Deveśvar Mahādev Kī, Dharma Samrācak Guru Svāmī Madhavānandjī Bhagavān Kī, Sanātana Dharma Kī, Maharṣi Patañjali Kī. Once a disciple asked the master, "Master, where is heaven and where is hell?" The master said, "In the forest is Svarga (heaven); in the town or city is Naraka (hell)." In big cities, there are full of disturbances, kaleśas, day and night. Day and night, people are running here and there behind one thing: money, money. With a great fear, which Patañjali spoke of yesterday—asmitā, the fear of existence. For example, in this financial crisis, you see how humans are helpless and how humans can be manipulated. How does a human get fear? Money did not disappear into the sky; money did not flow into the ocean. Everything is here on this planet, in this book, in this world. Everything is here, but still you have fear. And before, it was also here, but you were not aware of that. Having and not having—this is the problem of the human psyche. If you have, you have a problem. If you don’t have, you have a problem. Where is Ānanda? Holy Gurujī said, "Enter the kingdom of the Lord through the gate of sacrifice." Mahatma Gandhi often said, "Renounce and enjoy." We have two options. Either we renounce free will, or we have to renounce it. That means, leave everything here, and we die. All goes. How does a person look when one is completely renounced and has no icchā (desire), no abhiniveśa (clinging to life)? These kleśas, inner kleśas, which we spoke of yesterday, are avidyā (ignorance), asmitā (ego), rāga (attachment), dveṣa (aversion), and abhiniveśa. A story. You like stories? No? Then also. You didn’t say that’s it. All who are listening to you, the story. The best way to learn something, and all the wisdom, all the śāstras, and jñāna, was taught by great saints to their disciples to preserve. The best way to preserve was through stories, poetry, and drama. We will forget everything, but we will not forget the story. And the story is that which we are so curious about now: what will come now, and what will be next. So, according to Patañjali’s commentary, opinion, or teachings, who has renounced the material kleśa and inner kleśa? Of course, again comes Śiva. One day, Śiva and Pārvatī were out for vihāra. Vihāra means walking, hiking. We went this morning for vihāra. Do you know that? Oh, beautiful forest. We had a nice walk, with many different trees, grass, bushes, fruits, good air, and a good view. Every second was a different view, and to have the same view, we were in the queue. Yes, a long, long queue. Those who didn’t come, they missed it. And there came, symbolically, my God, eleven deer. And eleven deer, they jumped, they went straight, all eleven in one line. And then one came to the front and looked at all of us, and then they went away again. Then again they waited, like eleven indriyas: five karma indriyas (organs of action), five jñāna indriyas (organs of perception), and the head indriya is the mind, in the forest of this beauty of this body and this world. Vihāra. Ācāra, vicāra, vihāra, āhāra. Yogīs have to be very careful about these four things. First, āhāra, diet. Even if you eat vegetarian, still you have to be careful. Too much will make you lazy. Āhāra, vihāra—where you are going, satsaṅga or kuśaṅga, walking through the big cities, markets, or through the forest, beautiful. Ācāra, behavior: if you are good to me, I am good to you. And vicāra, thinking. Āhāra, vihāra, ācāra, vicāra—diet, society, behavior, and thoughts. Thinking. This is a first principle for a yogī to follow in order to be successful. Śiva and Pārvatī, they went for a walk. Of course, where? The forest. They were walking through the forest, and this and that, and it was very nice. It was already evening, the sun setting. It was a far distance from Himālaya. Śiva said, "Let’s have a rest here. Today we will meditate here." She said, "No, no, Lord. When you sit in meditation, then you don’t get up. High who knows how many yugas? I will not let you sit in meditation." So it is the Śakti, who doesn’t let us meditate, you know? So Śiva said, "Then, okay, no problem, let’s go. But don’t complain that you are tired." She said, "I will not say," because though she’s tired and exhausted, she’s fearful that once he was sitting in samādhi, then hurry home. Night, 11 o’clock, they were passing by a small village. About one kilometer from the village, there was a graveyard or cemetery. That afternoon, someone died, and the people cremated the body. Who died? It consumes a lot of wood. After everything was turned into fire, into ash, the people went away. They put all the ash together, but still there was fire inside. Pārvatī and Śiva were passing by, and there was a fire that was a little active, and someone was sitting there. Not a ghost, don’t worry us. Many people are afraid. They don’t go to the graveyard, saying, "Oh God, what will I say when my grandfather comes and says, ‘Oh my child, come,’ what will be your condition?" Though you love your grandfather very much, and he died two years ago, and you are very unhappy, and now you come there and grandfather says, "I am waiting for you, my child, come." Will you go and sit on the lap of your grandfather? I think some of us will have a heart attack, some will be paralyzed to run, even we can’t run. That is a fear, aśvita bhavati, said the Lord who is sitting there near the fire. It was cold, like November here in Europe. Little, little fine raindrops, wind freezing, and that man who was sitting had nothing on the body, just one little towel. Śiva said, "This is one of the greatest yogīs." He said, "Really? Yes. What is he doing here? He is..." Cooking his chapati, his bread, baking his bread on the fire, why here on the fire from where the dead body was burnt in the crematorium? He said, "Well, he doesn’t have a house or anything." And Pārvatī, she stood up and looked at him with her eyebrows turned up, like yesterday. Did you see yesterday? Yesterday was Gaṇeśjī’s birthday, Gaṇeśa Caturthī. And you know, in Mumbai, there are big, big Gaṇeśas, and they celebrate and they bring him into the ocean. Śiva said, "He doesn’t have a house and this and that." And she said, "What? He is a great yogī, even you adore him. He is your great bhakta, and you don’t give him facilities even to cook somewhere. That poor one, he has to come to cook just on this place where the body is cremated, Śiva. I don’t understand you. Look, the people who are gambling and doing this and that, and doing many kuśaṅgas and kukarmas, they are billionaires and millionaires, and they have all kinds of facilities and this and that. You gave them so much. Even in the dream, they don’t think of you, Śiva. And this, your Bhakta, day and night, each and every blood cell is calling your name, 'Oṁ Namaḥ Śivāya, Oṁ Namaḥ Śivāya, Oṁ Namaḥ Śivāya.'" God Śiva said inside, he said, "I wish I should have changed the path, the way." She said, "No, please give him also something." Śiva said, "I would like to give him very much, but he doesn’t want anything, nothing does he want." She said, "I don’t believe. You give and nobody takes?" He said, "Yes, Pārvatī." She said, "No, no, you just find an excuse that he doesn’t want. I want to see you give, and I will see how it is that he doesn’t take." Śiva said, "Okay, but you should be strong enough to digest." She said, "Go and give him." Śivajī asked her, "Stay behind this bush nearby, because I can dematerialize quickly, but you cannot so quickly. And I will go and give him, but even he doesn’t talk to me," Śiva said. Such a yogī who doesn’t have all this vikṣepa is one with Brahman, one with Śiva. He became himself a Śiva. Well, suddenly Śiva appears. What appears first? Light. Śiva Jyoti, Jīvana Jyoti, the flame of life. And Śiva appeared. "Bless you." And this man had a big, nice, thick chapati. He was frying it, turning it up and down and this. And Śiva said, "Bhakta, bless you." Śiva said, "Yogirāj," no answer. Śiva said, "Yogī didn’t look left and right, up and down." He was only interested in his chapati. Like little children, they are only interested in their toys. And he said, "Who are you?" He said, "A yogī." Śiva said, "I am the Śiva on whom you meditate and pray. To whom?" Yogī asked him, "Why did you come here?" God, Śiva said, "I am pleased, and I would like to give you something." The yogī asked him, "Put him the question again: when did I beg from you?" "I didn’t ask from you anything," Śiva said, "but I appear, and whenever I come, I give something—blessings—and then I go. Ask anything that you wish." He said, "Nirmohī, I am without moha, without icchā, niricchā." But Śiva said, "Ask anything." Yogī said, "Well, if you ask me again and again to ask, then please go away, don’t disturb me." Pārvatī put her finger in between the teeth, and Śiva walked away, and she went behind him. After half a kilometer, she said, "Lord, I am sorry. I’m sorry to hear that you were insulted." Śiva said, "No, I was not insulted. It was only because you want to know how a yogī can be." And so it is, as Patañjali said: when we will be in nirbīja-samādhi, cidānanda-rūpa, śivo’haṁ, śivo’haṁ, cidānanda-rūpa, śivo’haṁ, śivo’haṁ. And so, tatra niratiśayaṁ sarvajña-bījam, that time when the, this inner kleśa, five kleśa is mastered, overcome, removed, which are the kleśa: avidyā, asmitā, rāga, dveṣa, and abhiniveśa. After this, tatra niratiśayaṁ, that Īśvara, that time the consciousness of the yogī becomes to merge into the Īśvara, supreme or highest consciousness. That is, there is no higher than this, anything at that time, but that above this is the Sarvajña. Sarvajña is that omniscient, omnipresent, everywhere, the God. Not that kind of God which we call your God, my God, your religion, my religion, their religion, our religion, no religion, not that. God is above these dualities of your and my, their and our religion. He is one. Sarvajña Bījam. Sarvajña means everywhere. Bīja is the seed, but here seed means that God consciousness, Īśvara, and consciousness of the Īśvara that in every entity existing, in everyone existing, every atom, every grain of sand is representing that Sarvajña. In the prayer, Holy Gurujī says, "Dīpa Dayāla Kripāla Mahāprabhu, āpa rakho merī lāja. Āpa Bina Kauna Hamāre Nātha Hai, Jisako Jaya Pukāre Hai. Jahāṁ Dekhuṁ Vahāṁ Āpa Hī Āpa Ho, Nitya Chetana Nirākārī Hai." Lord, who can be mine without you? I have only you. That’s all, Lord. Āpa bina kauna hamāre nātha hai. Nātha means God, Lord, Protector, Saviour. There is no one else in the entire universe without you. Āpa bina kauna hamāre nātha hai? Jisako jaya pokarī hai. That I can go to that one and ask or request. Sūradāsa, a great Sūradāsa, was a great bhakta of Kṛṣṇa. And he was blind. Sūrdha means he was completely blind. Some are blind by birth. Some became blind due to illnesses or accidents. And the bhajanas, songs, and poems of the Sūradāsa are so great. Full of knowledge, and he was that one to whom Kṛṣṇa came. Manifested Kṛṣṇa again, he appeared to him. Sūradāsa, who said, "Prabhujī, mere avaguṇa chitana dharo." My Lord, please don’t mind my mistakes. You are known as an equal-vision one. For you, my God, a pious or a sinner, both are equal. Some drashti hai, nāma tiyāro, chahe to para karo. If you wish, Lord, you can let me cross this ocean of ignorance, or this worldly suffering, the ocean of eighty-four. So in one bhajana, Sūradāsa said, "I am the bird of that ferry, which is now in the middle of the ocean, a few thousand kilometers this side, that side, the mainland or any island, thousands of kilometers far. I try to run away. I try to fly away from this boat. After flying a few hundred kilometers, I don’t see a shelter anywhere. So again, I fly back and sit on the same boat." You understand me? There is no shelter for that bird. When she is so exhausted, tired, the last hope is this: to find that boat again and sit on it. Sūradāsa said, "O Kṛṣṇa, O Lord, you are that boat." In the endless universe, I try to fly, I run away. I don’t find any shelter. I come back to you. So, Holy Gurujī said, "Who is without you, my one, O Lord? Only you are mine, that’s all, whom I can go and ask or request. Wherever I go and look, I find only you. Above, below, behind, front, left, right, near, far, everywhere. Jahā dekhūṁ, wherever I see, jahāṁ āpa hī āpa ho, only you are my Lord. Nitya chetana nirākārī hai." Nitya means everlasting. Nitya. Nitya is that which never changes. Anitya is changing. This nature is beautiful, but anitya is changing. Very soon will come the autumn; it’s beginning already. And these all beautiful green leaves will turn into the yellow. And when November and December come, all the leaves will fall down. And you will see these trees like a burnt, dead tree; there is no life. Winter, fogs, dark, and suddenly it begins to snow. Oh my God, so beautiful. Where we are sitting, here is one meter of snow lying. And all branches and everywhere snow hanging, everywhere, minus 20, 25 degrees. And the full moon is shining, what a beauty. I think at that time we should have one lecture here. We will all sit here, yes. It will be beautiful. Snow is falling, sparkling, you know, like a star, yes. We will wear proper clothes, you know. And they will say, "Svāmījī, a little hot tea." And Mahāprabhujī said that was titikṣā, above the warm and cold and heat, nitya, unchangeable, everlasting, nirañjana, spotless, chaitanya, awaken, forever awaken, nitya, chetana, nirākārī. Nirākāra means who has no form. Forms change; who manifested will again disappear. Here, who materializes will dematerialize; who is born will die; what was made will be destroyed. But the Nirākāra Svarūpa, this Ātmā, will never, never be destroyed. Jise śāstra kāṭe, na agni jalāve, bujhāve na pānī, na mṛtyu mitāve. No weapons can kill. Suppose you take a machine gun with many, many bullet chains inside, you know, and shoot it into the sky. After that, take a magnifying glass and look to see if there is a hole in the sky. Do you see the hole? If you look long, it will fall on your head. Similarly, the ātmā and the person who has mastered or overcome these five inner kleśas is called a jīvanmukta, videha, or Janaka. We had a Janaka Videhī story. You were not here, but you were looking at home to the webcast, thanks to our Yoga and Daily Life video studio, and Svāmī Cidānanda and Citrapurī, and many other Purīs. They are doing their best, and Turīyānanda and Rāmpurī, the whole team, I congratulate them and pray. To Mahāprabhujī, to bless them, that thousands of bhaktas around the world, or I don’t know how many, that’s called manifestation. Bahu syāmi, now I will multiply myself in millions. Who said? The God, the Brahman. Ahaṁ brahmāsmi, eko’haṁ bahu syāmi. I am one, and now I will multiply. So, that time was the siddhi, and now is this technical siddhi, the techniques. The technology. This is multiplying. It is there and is not there. Nirākāra. You have at home your television screen where you are looking now. Suppose you don’t like this, throw the stone. What will happen? Your laptop, your television screen, or your computer will break. And then you put on another, and you will be surprised that Swamiji doesn’t have a blue spot here. That is a Nirākāra. Nirākāra, but it still became a Sākāra. Sākāra means with form. Nirākāra, without form. It is there, but it is not there. And it is not there, it is there. That is this. Exactly the Māyā, exactly this body is like that. Today we are sitting, smiling, beautiful, everyone. Suppose someone dies; tomorrow they will burn our body. Day after tomorrow, we all will be sitting here, except that one person. Where? Gone. He says, śāstra kāṭe na agni jalāve, nor fire can burn, bujhāve na pānī, water can also not destroy, air cannot dry, no elements, because element is bhūta nirākāra, element is sākāra and ātmā is nirākāra. That nirākāra realization is called nirbīja samādhi, one with the Supreme. Otherwise, this life, what you have, is good. It will be a great pity if we do not realize this consciousness. There are many different ways. Finally, Patañjali is coming again and again to the Īśvara Praṇidhāna, Bhakti Yoga, and the Niyama. Therefore, at that time, our individual consciousness begins to merge into that one, that Īśvara, Sarvajña, everywhere, the seed, the consciousness, the reality. So the highest, what is there, you are, but then, mighty one, in this highest is the Īśvara. And that for Brahmajñāna, for that all yogīs, they try to renounce, they become a sannyāsī, they renounce, meditate. If you become a sannyāsī and you didn’t realize this Brahmajñāna, great pity. Neither you are here, nor are you there, hanging between. You know how? There is a bridge, and the bridge broke. And there was an electric wire or water pipe, plastic hanging, you know. You just are holding. Very soon, it will break. Neither this side, you can run away, nor that side. Down is a big lake full of crocodiles. And you know, in any minute now, this rope will break and you will fall in. So you become a sannyāsī, and neither do you remain for your family, nor do you come to the Brahmajñāna; you are in between. That condition will be very hard for you. But if you have Tattva Darśī Gurudeva kā Anubhava Paramparā... But if you are with the Tattva Darśī Gurudeva, His blessing, His mercy, and following that Guru Vākya, sure that you will come through. Therefore, the highest initiation in all kinds of initiations is Sannyāsa initiation. And then in sannyāsa, when you get your orange robe, that means the fire. Lifelong, you have to walk through the fire. Lifelong. At the end, you come out the best quality. But if you turn here and there, then you are nowhere. Therefore, the highest that one can achieve is that supreme consciousness. But in that in which you are merging, that is higher than us, and that’s called God, that’s called Almighty. There, even the Kāla cannot destroy him. He says that, as Lord Śiva said, "I am. If you are a Kāla, then I am Mahākāla." And that is why Mahākāleśvara, the Jyotirliṅga Temple, we saw that in the Śiva Purāṇa. Śiva is that Mahā Kāla. No one can destroy him. He is the supreme, the highest, the greatest, the consciousness. And that is within you. Haṁsabī, we are all essence of Śiva. We are the jīva. Jīva comes from Śiva and finally has to go. Jīva has to become the Śiva. Some understand, merge in it. Some are still afraid. It’s not easy to go and merge into it. There are a lot of cobras. My God, what do you think? If you go and say, "Śiva," and the cobra says, "No," what will you do? Exactly like that was Devpurījī, you know. But you see, he had many, many here and there. Suddenly something came out from here, suddenly something came out, by God. You saw yesterday Kārtikeya, how many times he was, six times, coming first, second, third. He can become close, covering the whole universe. And also, nothing. That’s like our technology, from one video to other video. Therefore, dharma, virāgya, yaśa, āśraya, these are the spiritual strengths, the spiritual strengths of that greatest one, or self-realized one. Dharma, following the dharma, righteousness. Whenever God incarnates, Kṛṣṇa said, "Arjuna, time to time I manifest myself to protect the dharma and to destroy the adharma, the unrighteousness." Dharma, virāgya, detachment, because the attachment is ajñāna, and ajñāna, ignorance, is the cause of all our suffering. Yes, your glory, that everyone said, "Yes, you are a very good person, good person, good." Person, you know, āśraya also that everyone expects from you, and everywhere your name is that, "Yes, how good is," so you know, at least those who are looking into the webcast, they see all of you, how good you are sitting, so peacefully calm. And when they look to me, they said, "My God, what is he talking with the hands and mouth?" And so, "You are the greatest one, all here, okay?" And that’s why the Bālā also said, "Bīma Bāma," that’s a big truth. After service for Pūrṇagurū, Kālindī said, Kālindī says that survey, Śyāmpurī. In this all, Guru Tattva is the greatest one, Patañjali said. Guru, Kāleen, whom all the Kalās cannot destroy. And that Guru Tattva is Īśvara Tattva. And even Īśvara we kare vandanā, therefore it is said, says Maheśa Kare Guru Śiva, even Brahmā, Viṣṇu, Śiva, all they are in service to. Gurudeva, Lord, be merciful to me. My body, my mind, my all belongs, surrendered to thee. Brahmā, Viṣṇu, Śiva said, "Gurudeva, be merciful to me." Guru Tattva, beyond that all. So tomorrow we will come to this: "Pūrve śhyām api guru kālena kālena vāsidhat," even the Kāla cannot destroy. So there, Śiva said that is Śiva Tattva. Guru Tattva is Śiva Tattva. Tomorrow we will speak, okay? I wish you a very good dinner and appetite. Those who are going to sleep, I wish you good night. In different parts of the world, and see you tomorrow. Those who have a birthday, happy birthday and blessings to you. Dīpa Nārāyaṇa Bhagavān Kī Jaya. Oṁ Brahma Guru Viṣṇu Guru Devo Maheśvara Guru Sākṣāt Parambrahma Tasmai Śrī Gurube, Tasmai Śrī Gurube, Dīpa Nārāyaṇa Bhagavān Kī Jaya.