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Oṁ Namaḥ Śrī Prabhu Dīpa Nārāyaṇam. Oṁ Namaḥ Śrī Prabhu Dīpa Nārāyaṇam. Śrī Dīp Nārāyaṇ Bhagavān Kī Jai, Śrī Śrī Dev Puruṣa Mahādeva Kī Jai, Satguru Svāmī Madhavānandajī Bhagavān Kī Jai, Satya Sanātana Dharma Kī Jai, Oṁ Śāntiḥ, Śāntiḥ, Śāntiḥ. Good evening to everybody, good morning and good evening to all our brothers and sisters around the world, those who have morning and those who have evening. Nāḍīyoga was our subject for the last five days. Nādhyoga is that kind of yoga which is the stage before your samādhi, nirvikalpa samādhi or nirvija samādhi. Kevalī avasthā. Nirvikalpa means there is no regulation, there is no wish, no saṅkalpa, no desires. Vija means the seed, where there is no seed of karma, no seed of your desires and wishes. It is the state where knowledge, knower, and object begin to merge into oneness. Kevalya avasthā, kevalya means only one, and that means the super consciousness. NĀD Yoga. NĀD is not only the words which are spoken, not only that which we can hear through our physical ears, but more fine than that. It is that NADA, it is that sound which can lead us to our final destination. Yoga was not designed only for your physical health, to stretch your body, build your muscles, make sorrows about your fingers, eat and sleep, that’s all. Yoga was not designed for that. That is not yoga. Yoga means, the word itself, union. The entire wisdom of the whole universe is put into one word only; that’s called Veda. Similarly, harmony, balance, union, oneness—all this put into one word—that’s called Yoga. Where there is Yoga, there is only oneness. And where there is no Yoga, there are disturbances, duality, and so on. When God Kṛṣṇa went away from this world, then his disciples, Gopī and Gopīs, remained. Uddhava was a great friend of Kṛṣṇa, a devotee of Kṛṣṇa. So Gopī is saying, and Gopī is saying to Uddhava, a very beautiful bhajan, or song, or a poem, it is saying with a very classical rāga. When you hear that, not only your heart is melting, but you melt completely into the oneness. That’s an ādhā, that’s a śabda, that’s a jñāna, that’s a wisdom, that’s it. And there, while suffering, whenever a dear one dies, of course we are unhappy, true? Whenever a dear one dies, not anymore here, we love that one, but now we don’t know what to do. So the Gopīs are saying, O Uddhavjī, tell us please, what is the difference between Yoga and Vyoga? Yoga means oneness, coming together. Vyoga means separation. When you merge into oneness, you are alone. And when you are separated, you are alone. No? Yogī kī banme kutiyā. The yogīs who practice yoga renounce everything. And they go to the forest and have a small hut and meditate there, alone. No relation. Nothing. Only prayer, God, meditation, mantra, that’s all. Yogīyoṅ kī bātoṅ meṅ kutyā. Their hearts are in the forest, in a lonely place, because they feel one with God. But, my dear Uddhavjī, who have a separation? Who remain alone? His beloved is living in his heart alone. One is in the heart, that feeling. That love, so yoga was designed for that, not that you earn your money, bread and butter, and make it exercises, and that’s all. That’s good, better than nothing. But yoga is something. Often I say, if you understand what yoga is, you need not practice yoga. Only understanding, but we don’t have that. Because when you understand what yoga is, you become yoga-māyā yourself. You become yourself as a yogī, that’s all. But there are confusions, there are misunderstandings, there are conflicts, and this conflict, misunderstandings, and doubts made even the goddess confused and suffering. This morning I told you a story about what? Do you remember Vyāsa and Sugrīva? The story of Sugrīva is beautiful, but I remember what happened, or what happens, when you have a doubt. I told this story a little bit about God Rāma some days ago. And from Tulsīdās again, I repeated one poem. What was that? Forgotten. Answer, my friend, blowing in the wind. I speak, you listen, then he’s gone. We are. Okay. Rāgakula rīta sadāchalī āī prāṇa jāī para bachana jāī. This morning I told you, and you forgot. You see, that’s your memory, my dear. How many percentage should I give you now? That’s why Ved Vyāsa wrote down the Vedas. Memory is lost. We remember what we like, mostly good things to eat, that’s all. Or we remember money. God, Kalyug, Rupiyo Rām Hai. In Kalyuga, money is God. We remember only two things: money and eating. Rest is Hari Om. You love someone very good, very much, but after some years, Hari Om, bye-bye. Yeh duniya matlab kī hai, yār. Yeh duniya matlab kī hai, yār. This world, these people are all selfish. You squeeze the lemon as long as the last drop comes. You went to the market. You took the money with you, you sowed beautiful lemons, you bought the lemons, carefully brought them home, you cleaned the lemons, you gave the money for that, you squeezed them out, selfishly, as long as there was juice, then into the garbage. As long as you have a selfish love, he or she is your darling, and after some time, Hari Om, under the earth, Hari Om, Tatsat, Bakisat, Gapsat, Hari Om, put earth on it, in the graveyard. Or, before, some try to put it before. God Rāma, we told the story about Sītā and so on, was in Śrī Laṅkā, again battlefield was there, and God Rāma got the arrow. So Rāvaṇa shot the arrow, and the name of that arrow is called Nāg Phās. At that time, weapons had no power. Power was in their siddhis and their people’s meditation. It’s called Śabda Bhān, Śabda Bhān. Śabda Bhāṅ means you can, where the sound is coming from, any, animals or humans. And you take your arrow and shoot, and say, "Go there where the sound came," and it will go there. That was the siddhi. And second of the bonds is the wood. It goes into the heart like an arrow. So God Rāma, he got the Nāga fast, snake. That arrow became a snake and went to Rāma and left his whole body like a python, python... All the body begins to squeeze and lets the poison out of the whole body. And God Rāma became blue like Śiva. Rama fell on the ground, lying completely strapped by a snake. Lakṣmaṇa couldn’t do anything with his arrow. Hanumanjī couldn’t do anything. No one could free him from this. And slowly, slowly, the poison entered his body. That’s called God’s Līlā, the miracle. He wants to tell us what can happen. And when something happens, it’s not only one reason; there are hundreds of reasons. When God incarnates, he doesn’t incarnate for one thing. All were standing there, Hanumānjī and all this, what to do, what to do. Jamvat, the bear, the bear, that bear was a wise one. He said, "My brother, dear Hanumānjī, only one chance we have." He searched, "Who is the enemy? For whom? Who is the enemy of the snake?" And he said, "The enemy of the snake is the eagle, Garuḍa." The eagle can kill this animal, or snake; no one else can. Garuḍa is the chariot of Rāma, Viṣṇu, God Viṣṇu. Śiva has a Nandi; Viṣṇu has Garuḍa. You know that in Indonesia, there was God Rāma, long time, Sumitrā, Bali, islands, all on the Rāmāyaṇa stories. And the aeroplane name is also Garuḍa. Garuda is the vāhana, the chariot of God Viṣṇu. Hanumanjī said, "Where is Garuḍa? Where is he? I will go and bring him." Why didn’t he come? They said he is on holiday. How long? As long as Rama will be on this planet, God Viṣṇu incarnated and told Garuḍa, "Go on holidays." Where is he? He will be somewhere in Brahmaloka and Swargaloka. Hanumanjī said, "No problem. I will bring him as soon as possible." Hanumanjī had many siddhis. He was a perfect bhakta. He said, "Jai Śrī Rām," and he flew. He found Hanumān Garuḍa somewhere in the Himalayas, sitting in the cold under the ice, on the snow, gray chairs, or what you call, meditating on God Rāma, Viṣṇu. Hanumanjī came and said, "What are you doing here?" My brother Hanumānjī, what can I do? Don’t ask me anything, come follow me. Why? Because God is in trouble. God in trouble? This is the first time I hear, "My Lord in trouble?" Impossible. And if he’s in trouble, do you think I can help him? Hanumanjī said, "No philosophy. Come, follow me." Every second is precious, so Hanumanjī and Garuḍa flew; they came. Garuda came with folded hands and saw Rama lying on the ground. Unconscious, a blue snake is coiled around his body. Garuda wants to make praṇām. Hanumanjī said, "No time, no praṇām, no discussions. Go ahead, free him from the snake." Hanumanjī did it quickly, so Garuda... Killed that snake, Rama inhaled and exhaled, and he looked to the Garuda. Rama smiled and said, "You can go." All was very happy. Garuda was very happy. After going a little distance far, the doubt came. Ego came out. Is he really Viṣṇu? Is he really God? And if so, why does he need my help? It means I am greater than him. Doubt came, my dear. A minor crack one day will become the major fact of breaking the building or anything. Little doubt, and what happened? Garuda lost love, devotion, lost. It’s something like he never had. Now he cannot meditate; he cannot relax. He goes to the people, one to other, and talks of his doubt. They said, "He is not like this." He said, "It is like that." He was unconscious. I had to go to free him. I cannot pray to him anymore, but I am unhappy. I am so unhappy that I want to hang myself. To die because I loved him very much, I love him, but love lost, trust lost, everything is lost. Guru and disciple, they have unity with that trust. And when the disciple loses this, he is lonely and lost in the universe again. Who came to the Garuḍa finally? Nārada. Narāyaṇa, Nārāyaṇa. No? Nārada. Nārāyaṇa, Nārāyaṇa. Garuda Bhagavān, Namaskāra. Nārāyaṇa, Nārāyaṇa Prabhu. You look a little bit nervous and disappointed, worried about this. Garuda said, "Yes, I am ill. What happened?" And he told this story. Please, Garuḍa, Nārada, can you help me to build up my confidence again? You are that great sage who has free entry any time in all the three worlds. Nārada said, "Nārāyaṇa, Nārāyaṇa." This is an incurable disease. What? Incurable? I will have to suffer like this forever? I didn’t say this. Go to Brahma, and he will cure your disease. Garuda is very tired, exhausted, like having depression. Went to Brahma. Brahma said, "Yes, Garuda, how is God, Viṣṇu?" He said, "I don’t know." Brahmājī said, "I am surprised to hear from your mouth that you don’t know how your beloved is." He said, "I am depressed and confused." I came to you for your help. I seek your help. Brahma said, "Unfortunately, this disease is so big. I can’t cure this." It’s not in my power. Brahma, creator, you said this. He said, "Unfortunately, yes." But I am sure, Lord Śiva, go to the Kailāśa mountain, Lord Śiva will help you. He is the Lord of lords, and he will help. If you want, then go. Garuda goes to Lord Śiva, and before saying anything, Śiva knew. Shiva said, "Garuda, I know the cause of your disease, but my dear, I am not capable of helping you." Garuda said, "You? Lord of the universe, Śiva?" You, if you want, you can do everything. He said, "Yes, but this, I cannot help you." Gurujī said, "Lord, is there anywhere in this universe a hope for me that I find again my love in my heart for God?" He said, "Yes, there is. Go to the Himalaya." There’s a great saint in the form of a crow, preaching and giving satsaṅg. A crow is giving satsaṅg. And all goddesses and gods, and even I, go there to his satsaṅg. He can help you. And, you know, his tappa, his name was Kag Bosandi, his tappa, his spiritual power is so strong that several kilometers far, when you enter into that area where he is living, because he asked, "How will I find it?" there, immediately, your disease begins to disappear. Like you have no oxygen, and you open one window, and oxygen comes. He went to search. Pārvatī was angry. "You didn’t see yet, Pārvatī? No, powerful, great Pārvatī was angry." Said, "My Lord, sorry to say, but..." Shiva said, "Yes, dear, what means ’but’? From where did ’but’ come?" She said, "Lord, I don’t understand you." He said, "That’s my problem always, that your ignorance sometimes is so that you don’t understand." "Yes, Lord, you were able to help him. You were able to..." Help him, but you didn’t help him and sent him there to the crow. Shiva said, "Yes, Pārvatī, that’s correct, what I did." She said, "But I don’t see the correct. Why did you send? Please explain to me, Lord, so that I can accept it." Shiva said, "Number one, he needs satsaṅg. Only the satsaṅg can remove your doubts and all weakness and give you again that knowledge. Second, he has such a big ego. He is full of ego now. He thinks he is great. Then, the Viṣṇu. So, the eagle is the king of the birds. And do you think this king will go and surrender to the crow? Did you ever see the eagle sitting like this in front of the crow, and the crow makes a peck on his head? No. So today I want that ego to surrender to the crow, that ego should surrender. Before he doesn’t surrender ego, these doubts, the disease cannot be cured. And satsaṅg, and there he will see many, many saints sitting there and listening to the preaching of the Kagabushanḍī." She said, "Lord, I’m sorry." Shiva said, "I know, at the end, you are always sorry." That’s why I’m not angry. Garuda even couldn’t pronounce the name of God. But when he came near where Kāgbosandi was, about fifty kilometers distance, suddenly from his mouth the name came. Shreeman Nārāyaṇa, Nārāyaṇa,... Shreeman Nārāyaṇa, Nārāyaṇa, Nārāyaṇa,... Deep Narayana Narayana... Deep Narayana Narayana Bhagwan. Before reaching Kagavashundi, Garudjī got in his heart that love, devotion, my God, Vishnu, my Lord Rāma. And he sees from far, Gurujī is sitting there, or the Kagabhūṣaṇ is sitting in satsaṅg, and all, like we are here sitting, you all, like all goddesses and gods and all divine sitting there and listening to the words of Kagabhūṣaṇ. Satsang, therefore Holy Gurujī said often, satsaṅg is a boat to cross this ocean, worldly ocean. Those who cannot go to the satsaṅg, day by day you will lose your devotion, and again you are lost. So, yoga is designed to get that divine consciousness at any price. And you have to remain strict, very strict to yourself. Holy Gurujī said, "Enter the kingdom of the Lord through the gate of sacrifice." Mahatma Gandhi said, "Renounce and enjoy." Jesus said, "Thou shalt not carry." You know, many of you know about Jesus’ life, how hard his life was. One day, sitting alone and crying, screaming, "Father, why just me?" I don’t want anymore; I can’t go through. The voice came, "Know my son, I trust in thee." And for the sake of that trust, I love you, and this is that love that you have to go through the suffering. When you love someone, pain’s problem is just nothing. If you don’t love and doubt, you are lost and out, without any doubt, forever. Therefore, we always pray to God to give us devotion, confidence, belief, and love for all creatures in this world. My Lord, all should be happy. No one should suffer any pain. No one should be hungry and need to help the Lord. This morning I told you the story of King Janaka. This life is a dream. This life is like morning dew on the grass. As soon as the sun rises, these drops of water will disappear. We are the drop, only, śaṇa bhaṅgur. Śaṇa bhaṅgur means just for some minutes, that’s all. Therefore, it is said, Guru Samājāve Chet Chet Abh Jīvan Abh Sarjāve Dhan Dholat Aur Mahal Khajānā Ye Sab Yahīr Jāve, yādulat aur mahal khajānā sab yahī re jā, dandolat aur mahal khajānā sab yahī re jā. Chet chet mara jīva gyānī avasar jāve, Kutam kabilo ye duna lāl chave. Mātā pitā aur kutam kabilo ye duna lāl chave. Mātā pitā aur kutam kabilo ye dhuna lāl chave. Mātā pitā aur kutam kabilo ye dhuna lāl chave. Ājām kī mār pade sir yūpān, Kaun chuḍāve re, Guru samjhāve re. Ājām kī mār paḍe sir yūpān, Kaun chuḍāve re, Guru samjhāve re. Ākām kī mārā paḍe sirāyūpā, kān chuḍāve re Gurū samujhāve. Ājām kī mārā pulāve, Sattagurū gayā binā mūrak kun bhava pāran gāve. Sattaguru śaraṇa gayā bhavatāre, sata guru śaraṇa gayā binā mukta gāve. Sata guru śaraṇa gayā binā mukta gāve, guru kṛpā binā jaya charasī gota kāve samjāve. Guru kṛpā binā jaya gota gāve. Chaita, Chaita, Abha Jeevaya Jnani. Chaita, Chaita, Mara Jeevaya Jnani. Havasar Jave Re Janam Amolak, Payo Muhatana Gamaave Re. Manush Janam Amolak Payo, Karatana Gave Re. Manushya janam amolak payo, murakaratanāgam avere. Mālūkya janama amolakta pāyo, Murakkaratana kāmave re. Āgaya bhakta āve nai pyāre, Pīr pistāve, Puru samuñjāve. Bhagavad Gītā Satsaṅg. Suta Hansa Jagāve Re Śrī Pūjā Bhagavān Nidhi Pannarasa Hansa Jagāve Re Kaima Dhavānanda Bhajan Se Sab Sukh Pāve Re Kaima Dhavānanda Bhajan Se Sab Sukh Pāve Re Deveśvar Mahādev.