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Arihi oṁkāra-bindu-saṁyuktaṁ tyaṁ dhyāyanti yoginaḥ, āmadam mokṣa-dhāṁ chaiva, oṁkārāya namo gaṅgātaraṅgara-maṇīya-jaṭā-kalāpaṁ, gaurīraṁ taravibhūṣita-vāma-bhāgaṁ, nārāyaṇa-priya-manaṅga-madāpahāraṁ, vārāṇasī-pura-patiṁ bhajāmi sva-nātham. Mannāthaḥ śrī-jagannāthaḥ, mad-gurū śrī-jagad-gurū. Māmātmā sarvabhūtātmā, tasmai śrī gurave namaḥ. Śrī alak-puruṣa mahādevakī, śrī śrū deva-puruṣa mahādevakī, śrī dīpa-nārāyaṇa bhagavānekī. Hindu dharma samrāṭ parama, śrī savim maduvana purūjī bhagavānekī. Viśvagurū Mahānāmaṇḍaleśvara Parampūjya Paramyogirāja Paramahaṁśrī Svāmī Maheśvarānandapurījī Gurudeva Bhagavāne Kī Śrī Kāśī Viśvanātha Bhagavāne Kī Syaāvara Rāmacandra Bhagavāne Kī Satya Sanātana Dharma Kī Namaḥ Pārvatī Pataye Hara Hara Mahādeva. Salutation to the Divine. Om Śrī Ālāgpurjī Siddhāpīṭ Paramparā. I bow to the holy feet of his holiness, our beloved Gurudev, Viśvagurujī, to all divine spiritual seekers, spiritual masters, all the sannyāsīs of this paramparā, and all the divine bhaktas of Śrī Mahāprabhujī and Viśvagurujī. I say Hari Om to everyone. Good evening. Again we are here in the divine blessing of Viśvagurujī, under the divine umbrella of Mahāprabhujī. We are always thinking about ourselves: how we are doing, how we are working, how we should work, where we should go, what we should do. All these questions exist, but there is only one answer. If we come into the shadow or the blessing of the divine master, of Mahāprabhujī, or into our divine paramparā, then we get all the answers. With Gurudev's blessing, we are doing our best in every way, everywhere we are. With his blessing, we are on the divine journey of human life. This is, I think, the third lecture where we are discussing human life and its purpose, as we did in the last two. We have the same question, but the answers are many; the ways are many. If we want to go to Delhi, we have many options: car, bus, train, flight, or walking. Similarly, there is one question—what is the purpose of human life?—and there are many ways, but the answer is also one. The purpose of human life is to know yourself, to understand who am I. If we think deeply, we are always searching for one thing: who am I? We are searching for eternal happiness. This curiosity every human has is called Tattva Jijñāsā. So our aim is self-realization, to know yourself. Ko aham, katham idaṁ jātam? Who am I, and how did it happen? This is very nicely explained in Śrīmad Bhāgavatam, where great saints discuss human life. They ask each other: "What is the purpose of human life?" The purpose is self-realization. But if this is the purpose, why are we all humans working? We have many kinds of responsibilities and duties. We are eating, working, sleeping, doing many tasks. Those who live in the ashram are doing karma yoga. When you go to your home, your countries, you also have to work. We are all doing some work, we are also doing seva. So why are we doing all these things? It is very nicely said in a śloka. Why are we working? For food, to protect your body. We are working at least to fill our stomachs. If you ask any human why they are working, they will say first we need food, energy. Āhāra-artham karma-kuryāt manuṣya. The human is working, doing a job, duties, and responsibilities to fill his or her stomach, to eat food. So there is a question: you are working for food. Why are you working for food? Then the second question is: why are you eating food? Why do you need food? Because if we don’t eat, our body will not be maintained. You have heard in Vedānta, or from Viśvagurujī, about the pañca kośas. There is one kośa called the annamaya kośa. This body is built or made by the annamaya kośa. With the annamaya kośa, you are born from food, when you grow you need food, and when you die you also merge into the earth—which is also Anna (food). So with food you are born, you grow, and you merge into food. That’s why this body needs food. Without food, your body will not live; it will be weak, and you cannot work or live a life. That is why you need food. First you are doing work for food, and you are eating food to maintain your body, to make it strong and healthy so that you can work. Why do you want to make it strong? Why do you want to live? Why do you want to always be alive on this earth? It is said that if you have food, you get energy. You have heard in medicine about vitamin E, vitamin C, vitamin D. If you eat fruits, you get vitamins. If you eat vegetables, all this food gives you energy. That energy is called prāṇa. If you don’t eat food, you don’t have prāṇa, and without prāṇa you cannot live this life continuously. So you are eating food to protect your prāṇa. Without prāṇa, you cannot do anything. That is why we are protecting the prāṇa. Now there is a question: why do you want to protect your prāṇa? What is the reason? They sing, "Prāṇa sandharaya tattva jijñāsana artham." I said the first question is that Tattva Jijñāsā is the purpose. It means the purpose of human life is to know yourself, self-realization. So this comes now: prāṇa sandharaya. Why do we want to protect our prāṇa? Because we want to know who am I, the Tattva Jijñāsā, the curiosity about what is truly the truth of this human life. So we want to protect prāṇa because we want to know our self. We want to have self-realization. You want to get self-realization. You want to know yourself. But if you know yourself, then what will you get? What is the reason? Then it is said, it means when you know the self-realization, "Who am I?" then you will not be born again in this world. Because this circle of 8.4 million... again birth and again dying—this is a very painful circle. When you take birth, it is very painful. When you die, it is very painful. So this circle will be closed. You will be free from this circle of birth and death. That is why you want to protect your prāṇa. If you have prāṇa, then you will search to know yourself. If you know yourself, you will not be born again in this world. But why don’t you want to be born in this world? Because this world makes us suffer; we are suffering. When you think from childhood, it is said in Śrīmad Bhāgavatam that when you come into a mother’s womb, this is the biggest pain in your life. This has not happened, and this will not happen again. So it is a very, very hard pain when you live in the mother’s womb. "Garbhavāsamam duḥkham na bhūto na bhaviṣyati." It has not happened, and it will not be done. That is why you want to be free from this circle—the birth and death circle. It is also very nicely mentioned by Ādi Jagadguru Śaṅkarācāryajī, what is going on in this birth and death circle. Punarapi jananam, punarapi maranam. Again and again, birth. You are taking birth again and again. If you take birth, then it is fixed that you will die. Śrīmad Bhagavad Gītā says, God Kṛṣṇa says to Arjuna: "Hey Arjuna, why are you worrying? Why are you thinking? Any creature born on this earth will die. It is fixed when he or she is born." Jātasya hi dhruvo mṛtyuḥ—whoever is born will definitely die. And who is dead will be born again, definitely. So it is fixed; don’t worry about these things. Punarapi jananam, punarapi maranam. We are taking birth again and again, again and again. Śaṅkarācārya is saying, "Oh God, we are taking birth again and again." And when you take birth, then you will die again and again. So, punarapi jananam, punarapi maranam, and punarapi janani jaṭhare śayanam. When you take birth, before that you are in the mother’s womb. Punarapi janani jaṭhare śayanam—you are sleeping there in the mother’s womb for many months. It is very painful; you don’t know what you are getting, but God knows everything. It is very painful when the ātmā arrives there after three or four months. This is a very big chapter. So you are sleeping in the mother’s womb. "Hey God, oh Divine Master, oh Gurudev, it is very painful. Please free me from this circle. This world is very painful, very hard for me. Again and again I am coming into this world. I am not getting eternal happiness, so please save me, please protect me." This is what Śaṅkarācārya mentions. That is why it is said that when you come into this human life, it is very painful; you are suffering. How are you suffering? When a small child is born—maybe ten days, fifteen days, or one month—if a mosquito bites the child, the child cries. The mother does not know exactly where the pain is, and the child cannot express what it is feeling. The mother thinks the child is hungry and gives milk. The mother thinks the child has ear pain and gives medicine. But no one knows what the pain is. So you suffer in childhood, you suffer all through life, and when you die, you also suffer. So this human life is always suffering. If you want to get out from this, you have to know yourself. How will you know yourself? Kabīr Dāsjī said it very nicely. He was standing in the market, watching the grinding mill. Kabira cried, "Between these two stones, who can save the grain?" Kabīr Dās Jī was standing and seeing the grinding. These two stones are there; they are grinding the grains. Before, we had these two stones like this; they were grinding, and grains were going inside. He was looking at that grinding and crying. Why was he crying? He was saying that whichever grain comes between these two stones, no one will remain; everything will be merged into powder. Similarly, whoever comes into this human life, who remains? Only those remain who are in the divine blessing of the master, or who are connected with God, with the blessing of Gurudev. Otherwise, all will be merged again into the 8.4 million cycle, the birth and death cycle. So, what is the purpose of human life? To know yourself. How will you know yourself? That is also explained. If we have a great master like Viśvagurujī, he has shown us the divine way, the divine path, the divine light of Mahāprabhujī. We are a lamp. Gurudev is telling us we have to be merged in the divine light of Mahāprabhujī, or the divine light of the supreme Ātmā Tattva. How will we get that? By following the Guru Vākya, by doing satsaṅg every day, by doing good karma. And if you do karma, always offer your karma to God or to Gurudev. This human life purpose is always there, and we have to always think: what are we doing, which way are we going, are we going right or wrong? Look, everybody has many things in their life. Everybody is doing some mistakes because you don’t know the correct things. Only Gurudev can correct us, and he is correcting us. So if you have done some mistakes previously, just forget them and take the lesson: "I have done this mistake. Now I will be careful. I will not do it again and again." Just take a lesson and go ahead so that you can get your target, your aim. This is the divine blessing of Viśvagurujī, that we are getting satsaṅg, and through satsaṅg we are getting nearer to Gurudev, nearer to God, nearer to the divine light. So always think, always chant your mantra, always do meditation as Gurudev has taught us—the divine self-realization tips; many tips are there. Gurudev is always sharing, he was always guiding us, and he is also guiding us now through each other. You are helping me, I am helping you. So we all are helping each other, and we all are going on the divine path that Viśvagurujī has shown us. So this was the purpose of human life: self-realization. Next time we will change the topic, otherwise we could talk for one month on the human purpose. But to change the topic is also sometimes interesting. So this time we can finish this topic here, and we will see the next topic. See you again in the next lecture. Enjoy, have a good time, do your satsaṅg, do your seva, love each other, help each other, and protect each other with the blessing of Gurudev. Hari Om. Thank you for listening, coming, and helping. Dīpa Nārāyaṇa Bhagavāne Kī, Deva Puruṣa Mahādeva Kī, Alak Puruṣa Mahādeva Kī. Madhukṛṣṇa Bhagavāne Kī, Viśvaguru Mahānāmaṇḍaleśvara Parampūjya Paramyogirāja Paramahaṁśrī Svāmī Maheśvarānandapurījī. Om Namaḥ Pārvatī Pataye Har Har Mahādeva. Hari Om.