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Blessings of Śrī Dīp Nārāyaṇa Bhagavān, Deveśvara Mahādeva, and Dharma Samrāṭ Satguru Svāmī Madhavānandjī Bhagavān. Blessings of the Śrī Adhaka Purījī Siddha Pīṭha and of Gurudev to everyone. A very beautiful evening. This is a training. Every day we are changing our view, searching for a beautiful view. People will queue and pay anything for a beautiful view. We are on the 14th [sūtra] of the Patañjali Yoga Sūtra. Yesterday we spoke of Abhyāsa and Vairāgya—abhyāsena tu kaunteya vairāgyeṇa ca gṛhyate—and it continues: dīrghakāla nairantarya satkārādarāt eva abhyāsah. I remember a beautiful story. In 1975, our dear holy Gurujī, Svāmī Madhavānandjī of Rajasthan, first came to visit Europe. I was with Gurujī in Prague. The whole world knows Prague is a beautiful, golden city. Prague, Vienna, Budapest—whoever comes to Europe and does not see these three cities has seen nothing. Of course, every city is good, but the forest is the most beautiful. In Prague, people asked Holy Gurujī, "Gurujī, would you like to go sightseeing?" Gurujī said, "I don't like to see the sights; I only look straight." They insisted, "But it's a beautiful city!" Gurujī said, "Yes, I know. The first day I came to Prague, I saw it is beautiful. But, my dear bhaktas, I have seen so many things in this life. I want to see what I still have not seen, and that is the Lord. For a long time, I have not seen Bhagavān Dīp Nārāyaṇa Mahāprabhujī. I can go with you for sightseeing if you show me Mahāprabhujī." So, every sightseeing is beautiful, but it creates vṛttis. It is not bad; they are good vṛttis. But a yogī says, "I would like to collect all my thoughts to see my beloved, my Gurudev, as my Ātmā, as Ātma-jñāna." For that Ātma-jñāna, Gurujī recited a beautiful poem in Hindi: "Karat karat abhyās pyāre, jaḍmati hot sujān. Rasi kī āvat-jāvat sil par paḍat nishān." Clear? That's it. Karat karat abhyās pyāre—while practicing and practicing. Karat means doing or practicing. Practice, practice. Even an ignorant person can become a wise one. As we say in English, "practice makes a master." All the time, we used to get water from water wells. There were no water pipes directly connecting to your house and kitchen. Now we are spoiled; we want a toilet and bathroom in every sleeping room. At the beginning of the last century, it was still not considered a good sign to have a toilet or bathroom in the house or sleeping room. They would say, "What? In my sleeping room?" Of course, now we keep it very clean and nice and call it comfort. But still, some people say, "A toilet is a toilet; it has a different energy. In the same room, you have a temple and a toilet. What is all this?" But anyway, I will not talk more about this; many engineers will be angry with me. In any part of the world, people used to get water from a well, fountain, or lake to bring into the house for the kitchen and washing. The depth of the well depends on the country—somewhere 100 meters deep, somewhere two meters, somewhere five meters. We buy a bucket, tie it with a rope, and let it go into the well. The bucket fills with water, and we pull it out. While the rope is going, touching the stone edge of the well all the time, what happens? That stone is cut; there is a deep sign. Stone is very hard, but that rope, constantly coming and going, can cut it. It means, though the stone has the capacity, ability, and strength to cut the rope within no time, this rope, by gently rubbing constantly, cuts the stone. Similarly, our ignorance, our ego, our wrong thinking, our jealousy, our greed, our attachment—these are that kind of stone which can destroy, within no time, all our sādhanā. For years you are meditating, and then someone tells you one negative thing about what you are practicing, and you are confused. Everything is yours? Years of long practice, finished. Ego, jealousy, ignorance, greediness—these are negative qualities. But if we avoid our vṛttis from negative gas shaping, immediately give answer, clearance, avoid, and practice, practice, practice. O Kaunteya, practice. Abhyāsa, abhyāsa for Arjuna. So, every day when you practice one mālā, in one year you have 365 rounds of mālās. To practice 365 mālās in one day is very hard. So, slowly, little by little, but continuously, continuously. Therefore, dīrgha-kāla—for a long time, for a long period, practice, practice, practice. You have a small baby, about 10 or 11 months old. It begins to walk, standing up, falling down, standing up, falling down. None of us counted how many times this child would fall down. Until this child could walk properly, not a hundred times, but a thousand times, it fell down. One day, that child may become an Olympic champion. When you see the story of this champion, when he was very little, see how many times he fell down. Similarly, my dear, we are all these beginning children, walking, falling down again, getting up. We need willpower to get up again, and the child has such strong willpower. It tries to get up again. When a child falls down and you say, "Oh, what happened?" then the child will begin to cry. When a child falls down, don't pay attention; it will not cry. This is children's psychology. My mother used to say, when I was small and falling down—I remember, I was about nine months, beginning to fall down, and when I was two or three years old, you can still fall—I fell down, I heard myself crying, and Mother said, "Oh God, the ant died because of you! Oh my God, you injured the ant!" And I said, "What? Where?" The crying was gone, no more crying. So, children's crying is sometimes only psychological. We are just beginning on our spiritual path. We try to master our vṛttis, our thoughts, our vairāgya. Now, there was a question about vairāgya. There are different kinds of vairāgya. One vairāgya is that when you hear all this—āgama, the indication of nature, how beautiful nature is, or the miracles in nature—you would like to achieve. Or from the śāstras, all these beautiful, ancient śāstras written so beautifully. There is a siddhi, there is this power, there is this and that realization, and, my God, yes, we are inspired and we would like to know. Can you imagine that we go for a walk like a Nārada in the sky? Nārāyaṇa, Nārāyaṇa. Who doesn't wish for this levitation? In the 1970s and until 1980, there was a very fashionable trend. There was some master who made techniques, a "flying yogī," and it was very expensive at that time: $25,000 for a one-week course. You learn flying. And what was it? They were sitting on a big mattress with springs inside, sitting and laughing, and then it was just like that—trouble in the aeroplane. I said, "Well, just go by truck in India; you will have consciousness like this." So there was one technique, some name of meditation, then flying, then Āyurveda, then Gandharvas, and then astrology. And that all was commercially designed nicely, had some effect, inspired the people. But I'm talking about these siddhis, levitation. I think if there is a master who comes to Strelka today and says, "In three days, levitation," and he shows that he's levitating, I think my Anuṣṭhāna course will be empty. All these Kriyā Anuṣṭhān people, many, many years faithful disciples, they will send a message: "Can we come right now, tonight, 10 o'clock?" when Swāmījī goes to have a rest. One after the other, all disappear and sit there. That is a temptation. And this temptation is the most dangerous thing for a yogī. There are many māyās. One māyā is attachment to your children, to your family. This is natural, but still it is attachment. It pulls you back, like the farmer because of his water pipe, his tobacco water pipe. He came back from heaven; he quit heaven and came back to the ground. So, like this, for this attachment, even we will give up the worship of God and go back. This is an attachment, not easy. It's like pulling skin. They cannot be the Olympic champion, sorry. So, attachment is the biggest māyā. The translation of māyā in English is mostly "ignorance." Māyā means temptation; māyā means reflection—it comes and suddenly is gone. You saw in the Mahāśivapurāṇa: suddenly Śiva came and then just again disappeared. Now the whole world is going to that temple of Śiva and praying, "Please, Śiva, come. Will I see Śiva?" But still, he didn't come. You have faith there is his blessing. So, this is a reflection. We think there is water in the desert, in the hot air, or in the Pusta in Hungary—like a beautiful lake. Or on the road when you are driving in hot weather, you see 50 meters far from you, water on the road. But it is not water. It is water, but not that kind of water. The hot steam comes from the earth, and that steam has some liquid humidity too. But this is mṛga-tṛṣṇā. We call it mṛga-tṛṣṇā, and that is a kind of disappointment. So there, your vairāgya is finished. The second vairāgya is with our age. Everything is our parents. That's, of course, true. Every child will go automatically to parents, and it should be. But as soon as you become 14, 15, 16, 17, 18—oh God, 80 percent of children are angry with their parents. After 18 years, at 17, they are all angry, but they say, "Two years more, two years more," and then say, "Father, mother, no, I am grown, I'm 18 years full." Everything is other: toy, male or female, your boyfriend or girlfriend. In many countries, they do not have this tradition of boyfriend or girlfriend; there is either wife or husband, or sister and brother. That's all. That's beautiful. I spoke before, five days ago, about the beauty and protection and the respect to the feminine power in Islam. And in Middle East countries, there is no girlfriend; there's only husband, wife, mother, son, brother, sister—very clear. Hari Om. But this will reflect you, and again, disappointment. Your vairāgya is finished. Another vairāgya will be when you are above 60 or 70. Your wife will not pay attention to you, and your children will not pay attention to you. Then you will seek some humanitarian organization or go to the ashram, and there everybody will say, "Hello, sir, how are you?" He says, "Oh my God, here is more friendly than at home." They have sucked you out like a lemon, finished. Hari Om. Sūr Dās, great Sūr Dās, he is singing in his bhajan. At the end, what does your wife tell you? Such words that your intellect tells you, do not stay in this house for one second. So there comes another vairāgya, but suddenly grandchildren come. Then you are again, "Oh my, oh my grandson." You see in the Mahāśivapurāṇa, when the ṛṣi got one son—what was his name? Nandeśvara? Nandī? Nandeśvara. You remember? That Ṛṣi: "My son Nandeśvara, my son Nandeśvara"—an old man, more than 300 years. Yes. So here is your vairāgya, finished. That's it. Another vairāgya is called Graveyard Vairāgya or Cemetery Vairāgya. When someone dies—your friend, your colleague, your relatives, your family members—then we go for a funeral. Many friends follow when we all accompany to go to the funeral in the graveyard, and then the person is buried or cremated. All of us, we are thinking, "What is the sense of life? My God, such a nice person. He was very successful. He had a big company, many employees, a happy, good family, and a nice house. But finally, we go alone; nothing goes with us." And we know very well the day will come, and I will be that one who is put in the earth or on the fire. It's true that it doesn't depend on the age, and therefore, all of us who are sitting here, we don't know who will be the first. Only Mahāprabhujī knows. Even we don't know when, where, and how we will fall on this earth. Mother Earth will not be able to move even a small finger. Many people die somewhere; nobody knows where they are. The animal is eating, torturing this body. The jīvātmā is gone. The birds and other animals pull your liver out. They put your eyeballs out. Yes, you are nothing there, helpless, just a piece of meat, that's all. That is gone. Prāṇa is gone. The jīvātmā is gone. Everything is gone. Jīvātmā is a nirmohī—nirmohī means without attachment. He has his time given to this body, and he will depart. We all will cry; we all will be sad. We don't want to hear that. This is a truth. Everything, maybe it was a little child or maybe parents, but that is one of the bitter truths: that who is born will die. And one of the truths, though you don't believe, is that it will be. Whoever came will go, either king, beggar, or ascetic—all will go. At that time, your attachment—my, my...—all remains there, and you go as a vairāgī. You now care about your future: what will happen, what I did, for what I came, and what I did wrong, and now where I'm going. "Lord, once more forgive me, once more, my dear Lord, forgive me. Give me, please, again, once more, human life, nothing else. Through your devotion, devotion to you, bhakti to you, bhajan to you, meditation, Lord, I will pay back all my karmic debts, become free from this, that I will be worthy enough to become one in your Saurūpa. Now you are a Draṣṭā and God is a Dṛśya, and you are having now Darśana. Lord, once more give me the chance. Bhai tum jagore, tera avasar bita jaye. Bhai tum jagore. Brothers, wake up. Wake up. Your chance is going, missing. Manus janam amolak hero. This human life is such a valuable diamond, a precious diamond. Baar baar nahi paai. You will never get it again and again. If you believe or you don't believe, believe or don't believe, it doesn't change the reality. So little moha, and you fell to that side, and your train lost the track. Your train came out of the railway. That's it. So, where is Agyā? In śmaśāna, in the cemetery. So there were many yogīs, and there are still, who especially go and meditate there. Not because of the tantric siddhi or black magic siddhis, and to awake some ghost, and like this, but to get tīvra-vairāgya—that yes, finally one day I will be that. Open the eyes, and you see all the graves. Again, it reminds you of tīvra-vairāgya, detachment. Another vairāgya is that which inspires us, āgam. Āgam, nigam. So āgam, that which is by the śāstras, reading of some nice books, listening, the satsaṅg, that will awaken your vairāgya. And that vairāgya, then you have to practice. Dīrgha-kāla—long, long time you have to practice this vairāgya. With one phone call with your dear friend, your vairāgya is dimmed. How quickly it goes. Everyone is supporting the strong one, while the very weak one is not being supported. Even the wind will make the fire stronger, because fire is strong, but it will blow off the flame, this gentle flame. Similarly, our vairāgya is so gentle, so fragile. These are the four questions. When this bell made out of brass has a crack, there is no more resonance. Broken. A broken instrument doesn't have that resonance. Kansi phuṭī, jhankar kahā̃ gayī. Kansī means the brass. The resonance is gone. Doodh phaṭā, kahā̃ gayī ghṛt? Milk is spoiled. Now where has the butter disappeared? When milk becomes sour and spoiled, there is no more butter. You cannot churn the butter. Dīpak bhuj gayī, lo kahā̃ calī gayī. The flame is blown away. Where has the flame disappeared? All windows are closed, doors are closed. No chance that flame will go out somewhere. It is a chemical; it is oxygen and some fuel and so on. But still, where has the flame gone? The body is separated from the jīvātmā, from the soul. We see the body, but we don't see where the soul has gone. We have no capacity, or we are not capable, to run behind the soul and get it and put it again back in the mouth and say, "Get up." It is not in our hands. The flame is blown. Where is the flame disappeared? Similarly, your mind is also gone out of your mind. In your heart is a crack of disappointment where love is gone. Where is gone love? There was a day you were saying all beautiful words to your husband or to your wife. Everything what exists for you, young boys and girls, they think, "That's my girlfriend or my boyfriend," that's all. After a few years, you ask for divorce. Yes, where is that love gone? Why do you want to divorce? Everything he or she was yours, and whatever he will do or she will do for you, it is the best. Because in the mind, in the heart, there was a love, and like flame is gone, like butter is gone, milk spoiled, and like the resonance from the brass, out of brass made bell, is gone. Now, this all is so fragile, it can go like that. Similarly, vairāgya is more fragile than this. Soon your vairāgya disappears, and you are nowhere. Then it begins, your attachment—my, my... these, these, Hari Om. These are the ants who are attacking the ball of sugar. And again, you are that victim, finally gone, nothing left. Then, how is the king called? Indra. He is afraid that some yogīs will take my place in heaven, no? So he will send all his tricks: Kāmadeva and all these Apsarās and Devas and Agnideva and Firedeva and Waterdeva and all Devas know. And this is not; it was not that time. Now also, be careful, girls, today. What Indra will send to you, okay? Or boys. Tomorrow, tell me, Swamiji, I was attacked. Yes? You will be attacked? Then Indra can sleep peacefully. No more. One is gone. So we are these little children who are learning walking, falling down, getting up, falling down. But we need a finger of the father or mother to hold and walk, and that finger is Gurudev's finger. And therefore it is said, "Gurudev, śaraṇa tuma, cintā merī miṭāde, śaraṇa karkeṅda bedā karmiśānita śān." Therefore, "beda tum par lagade" means, "This time, please support me, help me to cross this ocean of ignorance." Therefore, dīrgha kālen tathā abhyāsaḥ—through this long time practice, dhṛḍha bhūmi—make your ground solid. Dhṛḍha bhūmi, solid foundation, means solid faith in your heart. Chand tale, sūraj tale, merā dhṛḍha niche kabhī nahīṁ tale. May the sun and moon change their direction. But my decision will not change. Even the mighty Himalaya begins to move, but my faith, my love will not move. I will practice. Then you can be that champion of Brahma-jñāna, Ātma-jñāna. Others, we are between many who came, many who fall down. That's all right. Now, who will be that? Who knows? How much are you sure, solid in your sādhanā? And how much you love the world, creatures. The whole world is your family. The whole world is your children. The whole world is your grandchildren. The whole world is yours, and you are all's. This consciousness to awake is very difficult, but very beautiful. Tomorrow we will come to the fourteenth and fifteenth chapters of Patañjali. So, try, try, practice, practice, practice. Dīp Nārāyaṇa Bhagavān, Devīśvara Mahādeva, Dharma Samrāṭ, Satguru Svāmī Madhavānandjī Bhagavān, Satya Sanātana. Wish you all a beautiful evening. Those who are going to sleep now, especially in New Zealand, Australia, Bhakti, Japan, Korea, I wish you good night. It is morning, but sleep well. And others have a good evening. And see you tomorrow again at the same time. Bless you. Om Sarve Bhavantu Sukhinaḥ Sarve Santu Nirmāyāḥ Sarve Bhadrāṇi Paśyantu Mā Kaścid Duhkhabhāg Bhavet. Om Śāntiḥ Śāntiḥ Śāntiḥ.