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Deep Nārāyaṇa Bhagavān Kī, Dev Purīṣa Mahādeva Kī, Alak Purīṣa Mahādeva Kī, Satya Sanātana Dharma Kī, Mādhav Kṛṣṇa Bhagavān Kī, renounce. Gurujī said, "Enter the kingdom of the Lord through the gate of sacrifice." And Mahātma Gāndhījī said, "Renounce and enjoy." For spiritual achievement, there are certain principles we should follow. The first is called tapā, tapasyā—austerity. It is to have the strength to endure different situations: hot and cold, thirst and hunger, and so on. It also means you are not offended. But in our case, if someone tells us a negative word—suppose someone calls you "stupid one"—then our reaction is like a corn on a hot chapati pan. Like popcorn: when we put a grain on a hot plate, it explodes. Luckily, it comes out white. But when we explode, it comes out black. The Bhagavad Gītā speaks about this in the twelfth chapter. Who is the bhakta? And who is dear to me? The question was asked by his disciple Arjuna: "Lord, what is better to celebrate, the personal or impersonal God?" Personal means saguṇa. Saguṇa means one who incarnates in this body. Guṇa refers to the three guṇas: Sattva, Rajas, and Tamas. These Sattva, Rajas, and Tamas guṇas are Prakṛti. Prakṛti is nature. So there is Puruṣa and Prakṛti. The Puruṣa is the Ātmā, and Prakṛti is this nature. Nature has these three guṇas, so we are involved in these guṇas. The body, which is made of five elements, has the guṇas. Nirguṇa means one who is beyond these guṇas—the formless. If there is no form, there is no guṇa. If there is a form, then you are automatically connected to the guṇas. The guṇas balance our life. They balance our intellect, our emotions, and our physical tendencies. Sattva is a balanced guṇa, a balanced quality. Rajas is more like fire: activities, anger, very active, extroverted. Tamas is dullness, laziness, ignorance, darkness. The biggest enemy of the human is laziness. Puruṣārtha means activities; puruṣārtha is work. You are working hard for yourself, for family, for society, for animals, for the entire world. Your puruṣārtha will make you free and happy. It will make others happy too. Puruṣāratha binā nā pāve duniyāme, chich kuī? Without work, no one gets anything in the world. Dharma, Artha, Kāma, and Mokṣa. Every human has to realize and solidify these four pillars. These are the pillars of life. Dharma is human dharma, humanity. Be human. That’s it. Artha is prosperity. And I told that little baby, "Should go to sleep, please. Can you?" Thank you for your attention. Kāma is doing your duty, fulfilling your family dharma, and mokṣa. These four can only be successful if you are doing puruṣārtha. Only when you practice puruṣāratha. Without puruṣārtha, no one gets anything in this world. Dharma, Artha, Kāma, and Mukti can be realized through work—purushāratha. Té puruṣārthy, to znamená práce. Puruṣārthī puruṣko durlabha hai, jo active aur working aur disciplined hai. Everything is available for that person. Puruṣārty puruṣko durlabny cīcokojī, sulabhe sabkuc, icchākare sojī. Everything is available, whatever he or she wishes, because you worked, you have money. You know, there are two kinds of dependency. One is unpleasant: depending financially on someone. It is unpleasant. Many ladies have this big problem because they depend on the husband’s money. So they do everything that he wants, and they are afraid to go away from him because the next day she will not have any more lipstick or anything similar. But you know, to depend financially is something very terrible. I don’t want to tell which ladies; there are many, many ladies. A few of them are sitting here also, but I don’t want to tell who that is. She tells me hardly a day passes that her husband doesn’t shout at her or give her slips, and I told her, "Why don’t you go?" Because I depend financially. In this civilized world, the human has one biggest fear, and that fear is the fear of existence. But if you are clever enough, if you are intelligent and learn many works, you have no fear from existence at all. Work is not bad; thought and action are bad. So we can do any kind of work. If you are a doctor and you don’t get work, you can go work in the field, no problem. Before, twenty years, nearly twenty years now, or ten, twelve, fifteen years, in Czechoslovakia, there was a perfect system. Even the doctors had to go to what they called the brigade. Yes, go in the field, collect the potatoes, many things. And the doctors were very happy to do this. Finally, they had free time to have good air, working, and exercise. So don’t think, "I am Mr. So-and-so. How am I that I am Mr. So-and-so? How can I clean the yard?" This is a problem. This is a problem of the title. "Now I am so-and-so, I cannot do this work." It means discrimination. You don’t understand, human. There was a man, a businessman, and he had a very big shop in some hot country. Just inside the door of his shop, there was a water pot, and one glass there, and one mug for taking water. Lunch time. All his employees went for lunch, but as the owner of the shop, a rich man, he was sitting comfortably in his room. But he could see everything. And one poor man came, and the poor man didn’t dare to take water directly from that pot to drink. So he said to the man, "Sir, I’m so thirsty. Can you give me water to drink?" And he said, "Yes, sit down. Some person will come, some man will come and give you water." He sat down. After five minutes, he said, "Sir, I’m so thirsty. Can you give me water to drink?" He said, "Yes, some person will come." He was sitting like this, and then he said, "Sir, I’m dying out of thirst." He said, "I told you, very soon some person will come and give you water." So that thirsty man said, "Sir, for a few minutes, you can also become a person." You also become a human, that’s it. Because he was rich, ego, and he served someone, a poor person, to go and serve him. But love was not there. Ego was there. That is the ego of the position, and the world is suffering because of titles. The best title is wisdom, humbleness. Humbleness. So work is not dirty. Those who have learned multi-talents, it doesn’t matter, husband, man or woman, never have fear about existence. Those who are multi-talented people, for example, you are a woman working in some office, a typist, or a secretary of Mr. XYZ, the president. But now it’s time you lost a job. Okay, you can go for cooking. Or you can go for a haircut. You can go for laundry washing, ironing, and cleaning gardens. Don’t think, "I was just secretary of the president of this state, and how can I now clean the garden?" This is a problem. We try to come up, and then we look down on how to go down. Climbing on the rock is okay. But then you see, oh God, I have to go down. It’s very hard. So don’t try to be only higher and higher. But keep practicing up and down, up and down. Come home. Clean the dress of your husband. Don’t treat him like your president. Tell him to clean the plates. Okay, you iron. Tell him to just watch the TV. You make the bed, tell him to drink a cup of tea, spoil your husband. Then he will be so depending on you. Now you are not depending on his money; he is depending on you. One day you are not at home, and he will see what it means to have such a good wife. So, a person who is balanced has never a fear of existence. A beautiful garden, make your vegetables. Grow vegetables. So money is enough, work is enough, but there are no one who wants to work. And now, you know, 80% of people don’t want to work in the field, vegetable or some other agriculture field. So I think the time will come when they will make potatoes with a machine, chemical potatoes. So, multi-talent. Puruṣārtha. Ready to work on anything, and that will make you happy. And that will make you happy. Everything is available for that person, whatever he or she wishes. But a lazy person, whatever he or she sees with the neighbors, inside is crying and jealous. Oh God. My neighbor bought a new house, and I have not even a little plate. I’m sleeping in the kitchen, half in the kitchen and half in the living room. Because there’s no door between. Bože. Milega by dekhā khojī, in case of case he or she gets, how? Stealing. Very soon, police will come and will take you away. Therefore, tapasyā—enduring, enduring everything in life, do not depend. So one dependence is called material dependence. Therefore, it is said, prāya adhīna. Jak? Ten, kdo... Because time is killing. And time, God has given you the most valuable time as a human. So get up and work. Don’t see like a lost one. And the said one is active, no? That’s it. And that’s why it’s said when the saints are marching. No? That’s it. Active. And the third one, or the second difference, physically. Disabled. We don’t know, healthy people, what it means to depend physically on others. Now we can jump, get whatever we want, and we are healthy. That’s why, thanks to God, we are healthy. Very good. Sounds good. But one day may come when it will take a few minutes to get up from the bed and slowly go to the water and get a glass of water. And sometimes, we are not even capable of getting water ourselves. Inside, in thinking, you are young, but this body doesn’t give you any more support, because now the body needs the support. Therefore, we try to be healthy, and may God protect us from such a disability. Best is to pass away like this, with a heart. Maybe a heart attack. Other people are unhappy. Oh God, suddenly died, and this and that. My dear wife, even you didn’t give me a chance to serve you and help you. And as a dead body, she is smiling. I know you will never help me. Don’t play theater. So depending on someone physically, financially, or materially, that is terrible. And third is, then we spoke morning, emotionally, attachment. And many of our problems are coming because of our emotions. We are in such emotion that we cannot master it. Therefore, we are in the motion that is called emotion. Therefore, Mirabai said in Vajana, when her husband and her father-in-law asked, "All that you are married to is your husband, so why do you only love Kṛṣṇa?" She said, "The love to my husband is the love of suffering attachment, and love to God is that free love." Therefore, she said, "So tapasyā." To endure the situation and be ready to work. So if you think, "Today I have an invitation for evening dinner, I will practice tomorrow," why don’t you say, "I will have dinner tomorrow"? So this is our laziness. Undisciplined ones try to quit away. So I’m not against your dinner or breakfast or lunch or fasting, but in everything what you do, be active and don’t be lazy. Śīla and Niyama, these two things. Who leads a life full of Śīla and Niyama will not be unhappy and will not be ill too often. Śīla means discipline. No means no. Yes means yes. Limitation in everything. Sour and sweet. Not too much. So, it is said the best, if you follow the Śīla, just eat one handful of rice and a little vegetables. No problem with high cholesterol, and so on and so on. I don’t want to tell, because I know that very well. So, but if you eat very limited, divide your diet: one quarter solid, one quarter for liquid, one quarter for space, for air, and so on, for digestion. And one quarter for in case. Something comes, maybe, and that is an examination for us. A test. So only a little rice and a few vegetables, and suddenly someone brings a big, nice cake. And the slag is over, and whatnot. And you said, "I am finished with my meal." But they brought it. You said no. But inside you are waiting. That person will say, "Take a little bit." And if the person will not say, take a little bit. Śīla and Niyama. Śīla means to withdraw, to control, to endure. Niyama means discipline. Śīlamī and Niyamī Yogi is Śīlamī and Niyamī. Please don’t feel offended. I will tell you something more, and people who are looking in webcasts will say, "Swāmījī is so strict with his disciples." But sometimes, to have certain experiences is very interesting. Becomes a subject of a talk. It was about a month ago, one month and seven days, or six days. The group of our Europeans, and all Americans and Australians, were in Kumbh Melā, and they all had between five and six good dinners. They got halvā. Especially on that day, they got nice purīs and subjīs, and they ate. Good. It’s okay. On that day, I invited a few Mahāmaṇḍaleśvaras for dinner. My more close friends, and some other sādhus. So we were about 20 people. So I told our group, our people, they can come in the dining hall and sit there and help, or sit there. And we were sitting, I was sitting with Mahāmaṇḍaleśvar. Our food came, and our kitchen people did not know why they are there, Europeans. And they began to serve them also, one hour before they had a good dinner. And all sat there and took eating. And there was a special vegetable prepared. And I was waiting, it will come, it will come. And I told the cook, "When will you bring that vegetable?" They said, "Swamiji, it was only about 20 kilos." But you see, all this Europe, and they don’t have it. Can you imagine my reaction or disappointment? One hour before, you had a very good dinner, and after one hour, you were again sitting ready for eating. Even a small baby, a breastfeeding baby, will not drink from its mother again in one hour. And none of them said, "No, thank you, I have eaten." So Mahāmaṇḍala said to all the Swamijī, "Why are you so nervous?" I am not nervous, I am organizing. But of course, they were not stupid, they understood. So I said, "My European disciples, they are yogīs, and they are trained, especially in communist times, to take it, whatever it comes. You never know if it will come again." So whenever they see the food, they are ready to eat it, even three o’clock in the night. For eating, they are ready, but if you wake them up at three o’clock for meditation, they will not come. So yama and niyama: yama means a jīvanmukta person is ever happy and relaxed and healthy, so endure self-control. Therefore, God Kṛṣṇa said, comparing a yogī with an animal, what we call the turtle, that any time he can put his limbs out and in. So, a yogī can at any time withdraw back or become extrovert, like this meditation this morning. And this will be very soon available as a CD. And you can buy this, get this. So, niyam and śīla—niyam means also what you spoke and promised remains like that. To endure your feelings, you promised. You spoke. You will be to yourself. We promise ourselves also. And we break our promise. Your inner self said, It’s not good, but you are doing. Yes, it presents you are doing, and you are happy. Maybe consequences will be very hard sooner or later. Every step will be counted, every thought will be collected, every action will be acting again as a reaction. And every action will bring a certain reaction. Human life is beautiful, but it is bound by certain principles. And therefore, it is not so easy to succeed as a human being. No. Successful does not mean that you have a big business or a partner and children. That’s not a successful life. Successful is ātmajñāna, and you give someone, you guide. You become a guiding force. Otherwise, what you do and think, consequences will be bad. And for that we should pray, so tapa, tapasyā. Then, vairāgya. And vairāgya is, we spoke this morning, yesterday and this morning, oh, vairāgyā means to renounce, to remain above everything. Sits beside and eats the honey. Anytime, it can fly away. But if there is a stupid fly that lands on it, eats honey, and is very happy, and with its back legs dancing and putting honey on its wings, then the wings are stuck together. Try to fly. Legs going more in. Going in. That fly died on honey. A test, and so is the attachment. You would like to be free, but you can’t, day by day. Complication, day by day: your doubts, your uncertainty, your fear, your anger, your hate. Your jealousy, your greed, therefore, vairāgya. Vairāgya means not that you go away from your parents or from children, no. Your prime duty, dharma, is lifelong to stay together. Dharma urakṣita rakṣitaha. If you protect your dharma, dharma will protect you. Your dharma, what you promised, you did not protect your promise, so you did not protect your dharma. Now, that dharma will not protect you. Vairāgya. Detachment, renunciation. Be kind, be generous. Just give. Just give. You got it from someone, somewhere, from God. You got to give. Therefore, in one bhajan, Kabīr Dās said, Mahā means attachment. Mahā means ego. Mahā means dependence. And moha means ignorance. Moha, that is the problem. Not moha. Moha. And moha comes from māyā. Māyā comes from moha. Matkar mohatu. Don’t do this attachment. Don’t create attachment. Don’t suffer in this. God gave you this body. He gave the eyes to have darśan. Darśan of God, darśan of holy saint. Therefore it is said, Gurudev darśan dhan ho. Chetan ānand ghan ho. Gurudev darśan dhan ho. Nayan diya darśan karne ko, kān diya sun gyān re, sarvan diya sun gyān re. And ears gave you to listen wisdom, the satsaṅg, not criticizing, not shouting, not gush-uping, not backbiting. God didn’t give you these ears to listen negative critique of others, but you know. When you listen to something bad about others, you are happy, and when somebody tells something bad about you, then she says, "Shut up, shut up, stupid." You know how angry you are? Why don’t you feed yourself in that one? And that is the reason God gave you the hands to give. Tulsīdāsjī said, "O Tulsīdās, on the hand tulsī kar, par kar kar, always keep your hand up to give something. Tulsī kar, par kar kar, the hand over the other hand giving. Don’t put your hands down as a beggar." For Sarta, work. On the day when you are a beggar, it is better to die. So, Tulsī kar, kar,... kar, kar,... hario. That’s it. Therefore, vairāgya. And Mahāprabhujī said in bhajan, "Vairāgya koṇe ho vere bhīnaśa tatsaṅg." Without satsaṅg, you cannot get pure vairāgya. So vairāgya, tapa, vairāgya, and then there is svādhyāya. Studying, reading of the holy books and good books. And Śvā means the self, and Adhyāya means the chapter. Meditate and go within thyself, and read your inner chapters. What have you done your whole life? And how many chapters have you closed uncompleted? And how many chapters have you completed? How many chapters had you just begun, and then destiny stopped you? How many wounds do you have, or how much beauty do you have within yourself? Yes, svādhyāya. Study your life. Yes, don’t blame God. Don’t blame your destiny. Don’t blame your wife or husband. Don’t blame your colleagues. Study your inner chapter. You will be so disappointed, you can’t see your own face, or you will be so happy. "I am." I need good work, so must not be bad. Chapter within us, but know what is that? "Know thyself" is the answer to all your questions and sufferings. Therefore, svādhyāya. Every day, at least read half a page or one page before going to sleep. And if there is nothing to read, then read your emails. Yes, there will also be something nice. Svādhyāya, śāstrōṅkā svādhyāya. When you study those holy ancient scriptures, then you will know what is God. Before, you don’t study the svādhyāya, scriptures, different religions, cultures, and so on. You are a frog of a small pond, and you are full of ego. Whole night singing. Saying, "My world is a big one. Only my world." Only this is the truth. Only this is the God. Only this, without it, there cannot be liberation. Some families went for holidays, and children like the frog. They caught that frog, put it in the glass jar with water, and took it on the holidays. And put into the ocean. He didn’t like salty water. But he looked and saw the ocean. Then the frog realized, "I thought my world is everything, but the origin of my world is this ocean, this endless ocean." So God is different. Don’t say only this God. That means you are narrow-minded. Study. Who are you to judge? Do you know what is salvation? Did you realize the salvation? Did you realize the mokṣa? That you can tell someone this is the way to mokṣa? No. Still far away. Therefore, open mind. Therefore, for yogīs and sādhakas, for practitioners, svādhyāya. And then abhyāsa. Practice. Practice. Without practice, gone. Because tons of theory are nothing compared to a gram of practice. So tapasyā, vairāgya, svādhyāya, tyāga, giving up, renouncing, and abhyāsa. These are the path for a yogī to perfection. And for that, you have two strong wills to go. And you know which are these two? Śīla and Niyama. I spoke just before 20 minutes, Śīla and Niyama. Discipline and regularity, continuity, so yama and niyama, then tapasyā, vairāgya, tyāga, svādhyāya, and abhyāsa. You are successful. Rest tomorrow morning. Now I tell you good night and good morning to our Australian Bhaktas. New Zealand Bhaktas are looking to the far east. And to you all, many blessings. Tomorrow we will continue Deep Nārāyaṇa Bhagavān Kī Devpurījī Mahādeva Dharm Samrāṭ Satguru Svāmī Madhavānandajī Bhagavān Satya Sanātana Dharma.