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Deep Nārāyaṇa Bhagavān kī Śrīmān Nārāyaṇ Nārāyaṇ... Śrīmān Nārāyaṇ Śrīmān Nārāyaṇ Nārāyaṇ Śrīmān. Today is the second day of the āratī to Gaṅgā Mātā, a prayer to the holy mother Gaṅgā. The holy Gaṅgā has been flowing to this divine planet since Satyuga. Her glory is indescribable, and the whole world knows this sacred river. Since that time, billions of people from around the world have bathed in her waters and benefited spiritually, becoming free from the karmas of past lives and progressing toward divine consciousness. Gaṅgā descended to this planet for the sake of the devotees. What we understand is that God came here to take away our sins. This is not an imitation but the blessing bestowed by the holy Gaṅgā. Every creature has a past, present, and future. Every entity has its destiny, or pralabdha. The great Tulsīdās said: "Pralabdha pehle rachā, pīche rachā śarīra. Pehle jīva ke pralabdha bantā hai, aur pralabdha ke anusāra unko śarīra yā jīvana miltā hai." First, destiny is created, and then, according to that destiny, the body is formed. First, the soul's destiny is allotted, and according to that destiny, it receives a body or a life. Karmendriya refers to all actions performed by us through our senses, whether done knowingly or unknowingly; these are called good or bad deeds. By performing good deeds, our good fortune increases. By performing bad deeds, the fruit of our good deeds is lost, and we have to go back through the cycle of 84 lakh yonis. As the great Tulsīdāsjī said: "Pralabdhe pehle rachā pīse rasa śrī." First, destiny is created, and then, according to that destiny, the soul gets life. It is not your decision whether you will become a human again, or a bird, or something else. The result, the decision, lies in your destiny. Destiny is created by karma—action performed through the senses of knowledge and the senses of action, the jñānendriya and karmendriya. It is said each and every step will be counted, each and every thought will be counted, each and every movement will be counted, especially for humans. Animals and other creatures must go through their destiny. Humans also have to go through their destiny, but rekh par mekh, Satguru laga sakta hai. Bhagwān kā bigaṛā huā, sant ṭhīk kar saktā hai. Lekin sant kā bigaṛā huā, Bhagwān bhī usko ṭhīk nahīṁ saktā hai. So it is the Gurudev who can put a nail on your destination. He can change your direction. He can divert your path. If a mistake happens by God's will, the saint, the sadguru, or holy sādhu can bless you to become free. But what the saint or the saint does, even God cannot change. Therefore, it is said: "Even the moon and sun can change their direction, but the Guruvāṇī, the words of the holy saint, will never change again." Now, destiny arises from our actions, our karma. Where there is action, there is a very clear reaction. And where there is reaction, again there is action. Thus, the individual soul is stuck in the circle of action and reaction and cannot find the path or the way out. When the soul descends to this planet, it knows very clearly what happened and where it is going. Finally, we are blessed that God gave us a human body. We pray to God and say, "Lord, now I will do prayers and meditation, sādgurusevā, mantras, and everything." But as soon as we are born, we open our eyes in this māyā and forget again. Yet there are saints who know. Therefore, Holy Gurujī says: "Sadvai ajabrat hamārā, bethā barambara sadvai ajabrat hamārā." O my brothers, my coach is indescribable, wondrous, wonderful. 'Ajab' means wonderful. I have said many times: in this beautiful coach, ten horses are pulling it. These ten horses are the ten indriyas: the karma indriyas and the jñāna indriyas. Budhi ki lagam lagai—the intellect, that kind of intellect which gives you immediate results, discerning what will be what. So you control your heart through your buddhi, and the mind is now leading. It is said there are eleven indriyas, eleven senses: four karmas, five karmas, five jñānas, and one mind. The mind is the main part of all this. You cannot control your mind; you cannot master your mind because the attachment is not gone. Attachment is a cause of rebirth and death again. That is why, as long as attachment is there, as long as moha is there, the mind cannot be mastered or controlled. Mar mar gayā śarīra. But many times the mind doesn't die; the body dies. And the body also doesn't die in that way. The elements merge into their origin: the fire element into fire, the water element into water, the air element into air, the earth element into earth, and space into space. Perhaps the same elements will join you again in the next life. Therefore, man maraṇā mamatā mari, mar mar gayā śarīr. Āśā tṛṣṇā na mari. Why is your mind not controlled? Because of āśā, expectation, and expectation leads to disappointment. Expectation, ambition—great are they who can overcome that worldly ambition which creates attachment. And that attachment is the cause of suffering. When your father dies, you will cry. When the father of some friend dies, you will just say, "Oh, I am sorry." Why don't you cry when someone's father dies? Because you have no attachment to that person. Attachment is not easy to get rid of. But God Kṛṣṇa said in the Bhagavad Gītā: "Friend and enemy are equal." And your expectations should be equal toward gain or loss. Yet we are constantly striving for gain. As Gandhijī said: "Mother Earth has enough for our need, but not for our greed." Greed is attachment. Love and attachment are different. Love is free. Love has no boundaries. Love has no fear, whereas attachment has boundaries. Attachment has fear, attachment has jealousy, attachment has anger, attachment has uncertainty. Therefore, "mara na mam damari, mar mara gaya sarir, kabhi." Phir anah. Āśā, expectation. Tṛṣṇā. Tṛṣṇā means burning desire. 'I want this, I want this, I want this.' That is a burning fire constantly in your heart. Āśā, Tṛṣṇā, Namari. You cannot master or free yourself from āśā and tṛṣṇā. This is declared by Kabīr Dās. Now, we also have a light in this coach, a beautiful light: jñānī kī battī, the flame, the light of knowledge, which is what we call enlightenment. Enlightenment is not something where you see a light, forget it, and then have to go to a psychiatric doctor—a neurologist. That light is indescribable, as Mahāprabhujī said. I would like to go with you to that divine world. O desh mein akhaṇḍ ujalā—everlasting light. There is neither color nor form there. Neither the sun nor the moon is eternal. That light is known as the light of spirituality, enlightenment, ātmā jñāna. So jñāna kī battī rath mẽ lagāī. We put on the light, the flame of knowledge in this coach. And the bhaya ujala—oh wow, indescribable again—endless light there, no darkness at all. Viveka Mantrī Rahesatme. In this coach, the secretary is sitting there, and he is known as Viveka. Rājā Ātam Betharatmai Nijchetan Nirakāra. And the king is sitting in this coach. That is called Ātmā, Rājā Ātmā. The Ātmā is the king that resides in your body, in nirākāra form. It is cetana—active, creative, everything—and invisible; no one can see it because it has no form. Ranganarupa, anupanadi—it has neither color nor form, yet it possesses indescribable, eternal beauty. How should we describe that eternal beauty? That beauty is only the ātmā, the jñāna. Anāhada bhaja bhaje ratme. And there are endless instruments playing in this coach. Napada guruda naṅgāra. Many, many different kinds of instruments. Nāda yoga. Nāda rūpa para brahma. The supreme is the form of sound. That sound. Agam Nigam ki sel kini nahi paya, kasht ligara sadhavayi ajabrat hama. Throughout the world, past and future, traveling and traveling, but never was there suffering. All the time it was a happy, pleasant, beautiful journey on this planet and the industrial world. Sadhavayi ajabrat hama. Fourteen worlds and 2,100 solar systems are all manifested in this coach where I am sitting. Śrī Pūjī, Bhagavān, Dīpā, Nārāyaṇa, dīna bheda sārā. Bhagavān Śrī Dīpānanda Mahāprabhujī gave me all the knowledge and secrets of this couch. Madhavānanda Ānanda Bhaya. Gurujī said: "What a beautiful bliss, Ānanda, Ānanda in discourse." So that is sādhanā, meditation, and the aim of life. Pralabdha Pele Raca Pise Rasa Saree. First was created prārabdha, and then the body. Now, the human, because the human has a buddhi—only through the power of the buddhi, the intelligence, comes viveka. Buddhi is intellect, and through intellect and viveka, the human is capable of deciding. Therefore, humans are free to decide, and humans can act. So humans can either destroy their future, or they can liberate themselves for the future. We are sitting here at the feet of Divine Mother Gaṅgā, on this beach, or bank, of the Gaṅgā. We had āratī today, a prayer. Today was the second day; today was Śiva's day, Somavār, Monday. Every day we will have prayer. Come, join, don't forget. Don't wait for the Sabbath; we will call you. When you know now, in five minutes or three minutes, sunset is there, make your way toward the Gaṅgā, back of the Gaṅgā, and we will have the prayers. Until the last day of our stay in this camp, we will organize the prayers. Oh Śrī Prabhujī, Oh Śrī Prabhujī,... Deep Nārāyaṇa Bhagavān Kī Jhaṛar Mā.