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Deep Nārāyaṇa Bhagavānkī, Deveśvara Mahādevkī, Dharm Samrāṭ, Satguru Svāmī Madhavānandajī Bhagavānkī, Satya Sanātana Dharm Kī. Good evening. Today is a beautiful day. It is a day of Jupiter, the day of Gurudev. Whoever has a strong Jupiter has a good chance in life to achieve and to make progress. Grace is protection, but this day we shall purify our energies, and therefore it is advised to have a fast with Patañjali. This is what Patañjali is saying here. We will come to that. Patañjali also speaks about sattva guṇa and about purification of the body. Unfortunately, you are leaving tomorrow. The course is changing just where a very interesting point comes, and you go, "That's love." Temporary love, you know. The great saint Mīrābāī said: Agar meṁ yeh jāntī, prīt kariyāṁ dukh hoī, Nāgar pitārā pīṭhī, prīta kariyo na koī. Mīrābāī said that if she had known that love brings such trouble, that this attachment which is so disappointing means trouble, then she would have made an announcement throughout the city: no one should fall in love with God, otherwise you will suffer. That is what Mīrābāī is saying. Well, about this love, Patañjali speaks in a slightly different form. There are many different kinds of love to become one or merge into oneness. Devotion, bhakti—only that love is universal love. Devotion has many forms, and this is what Patañjali is going to speak about: that sādhakās, you practitioners, all should control your vṛttis and also your indriyas. But now some people think, "We shall make our indriyas and our body so... weak? Have no desire at all?" That is wrong. If you think that when you have no physical energy, then you will be calm, that's not true. Desire is not in the body; desire is in the mind. Desires are in the thinking; longing is in the mind, not in the body. The body is the last one, which then gives you an alarm or warning or advice, and only we know about that. We have tīvratā, which means intensive homesickness. You know, where is your home or home country? That's why you are homesick. Let's say you are from the Czech Republic. You are homesick for here, but you don't know how it is at Mount Kailash. You are not homesick there because you don't know it exactly. So thinking, that is a problem. Patañjali speaks about śraddhā, vīrya, smṛti, samādhi. This sādhaka has to master or purify these. First of all, he is talking about śraddhā. Śraddhā means respect. Śraddhā means devotion. Śraddhā means confidence. Śraddhā means love. Śraddhā means belief, expectation. Śraddhā means hope. So, one word has many, many meanings. Now, what does Patañjali here want to say? A child has confidence, love, and attachment to parents. A devotee has love, attachment, confidence, and expectation for the master. A bhakta has this confidence, devotion, belief, and so on, in God. But there are some people who don't believe in these things but still would like to realize or achieve. So Patañjali is suggesting, or warning, or advising the sādhaka to say, "Have śraddhā towards your sādhanā, your practice." You know that your car is in order, and you will take the key and drive your car and go to the highway. But if you don't trust your car, if there's something wrong, you will not take it. So here, you should have confidence in your practice—that it is your instrument, the medium of your achievement. You have śraddhā, but here he uses another word: vīrya. Vīrya has many different meanings. Vīrya also means the hero. Hero means strength. So vīrya means health, strength, and the best energy of your body to support your entire existence and your immunity. Vīrya is energy. Here, he tells about the indriyas. All our indriyas, including our mind, should be healthy. Our indriyas should function properly. And when the indriyas are healthy and in perfect condition, and you understand them and master them, then your śraddhā will improve and your practice will improve. It means the willpower will awaken in you, motivation will awaken in you. Your indriyas, your body, will now give the motivation to practice. A sādhaka who has a healthy body, healthy indriyas, a healthy mind, and śraddhā—this is the only way, Patañjali said, for tīvra gati, speed. With high speed, the spiritual development is there towards samādhi. Śraddhā, vīrya, and smṛti. Smṛti means memory. And memory we have only in our brain from our experiences through the five jñānendriyas: Cakṣu, Śrotra, Jihvā, Ghrāṇa, and Tvak. These are the five Jñānendriyas. Cakṣu, eyes; śrotra, ear; ghrāṇa, the nose; jihvā is taste; and tvacā is the skin, the touch. Now, in our memory, there are very good experiences as well as bad experiences: full of fear or anxiety, disappointment, and many, or happiness, joy, longing. Now, when śraddhā awakens and the indriyas are in your favor, but suddenly this smṛti brings you some thought, and you lose your śraddhā, your improvement, your development. You are driving your car at high speed, and suddenly the car comes out of gear, and you can't put the gear in again. The speed slows down, reducing, reducing, and eventually it will stop. So, the smṛti, memory, can be an obstacle or can be helpful. In the smṛti, as I spoke before, there is śruti and smṛti by great saints—those holy saints, not just the Vedas, Upaniṣads, or teachings about God and spirituality. We have heard many times from different cultures, different religions, that longing for higher achievement we do have. Desires, so again and again, it should remind you. So we should have such a smṛti, a memory, which functions or acts like a reminder. When we sit in meditation, when we begin to practice our āsanas, our prāṇāyāmas, when we go to the prayer hall, to the altar—without śraddhā you cannot pray. It's only an external act. Every evening, we experience someone comes like a completely paralyzed person, puts an agarbattī like this in there, and goes. That is not a prayer. Mahāprabhujī thinks, say, am I hungry for your agarbattī? Or, for this, once you make a bow, you are here and going away. Mahāprabhujī doesn't need your noise, that you make a bell ring. The bell of your heart should be it, the call of the soul. As long as you will not open yourself completely and have that śraddhā, you cannot pray because there is a fear: fear of the culture, fear of religion, fear of the society, fear of the people—my God, what will they think? When you said, "What will they think?" the first one lost is you. Let them think what they think, but you are finished, that's it. So Holy Gurujī said in one bhajan: Sādhanā cārā karo Harī pyārā, jin se hove mokṣa tumhārā. Sādhanā cārā karo Harī pyārā, jñāna yoga, samādhi, śraddhā, aur titikṣā. These are the six treasures hidden in you. And when the six treasures are not open within you, then you are anxious. Then you are fearful. Then you think what others will think. You can't open yourself, and God doesn't want this. God is not hungry for you to give prasāda. What do you give God, prasāda? He is the giver. What is this? He is a giver, and you can take it and give him back. Without śraddhā, prem, you cannot get anything. When you don't have this śraddhā, then you may stand and stand and stand with empty hands. Prem kā pyālā hari kab merā bharse? Prem kā pyālā hari kab merā? Adhān bhikāriyam khaḍe khaḍe tarse, adhān bhikāriyam khaḍe khaḍe tarse. Prem kā pyālā hari kab merā? The vessel or the pot of love. Lord, when will you fill it? It's empty. I'm the beggar at your door. How long have I been waiting? Full of hope, full of longing, full of expectation. Lord, when will you fill my this pot of love? This bhajan we will sing tomorrow and this evening also. Therefore, Gurujī said in another bhajan: Śraddhā viśvāsa merā kām nahīṁ hove. Śraddhā viśvāsa merā kām nahīṁ hove. Din din do adhik, badta rahi jo, din din adhik, badta rahi jo, Śrī Dīp Dayāl arj sun lī, Prabhu Dīp Dayāl arj sun. Kar kirpā moye, satsaṅg dijo, kar kirpā, satsaṅg dijo, śrī dīpā dayā layā rājśunā. Prabhu, deepa, daya, laya, rajshuna. Śraddhā, viśvāśa, mera kāma nahīṁ hove. Belief and confidence should never decrease. Day by day, it should improve. O Lord, Mahāprabhujī, bless me with satsaṅg. Kusaṅga will destroy everything. In one of the bhajans, Gurujī is saying about the mind: the mind is a monkey. Gurujī said, "Yatī" means also yogīs. Some years ago, some mountaineers climbed. He went to the Annapurna mountain near the Nepal-India border and saw something, somebody called the bear. And just, that's all—some step of the bear. And he came and he said, "I saw the Yatī." And Yatī was like that. Now many people don't know what is Yatī, and they never saw, my God. All newspapers were full. He saw the Yatī, and there were many, many television interviews. And this, after five years, he said, "Unfortunately, I must tell. I didn't see the yatī; I only wanted to make advertising of myself, of how good a climber I am." So people have a wrong understanding. Yatī, yatī is a human, a yogī. Yatna, yatna means abhyāsa; yatna means practice. Yatna karo, for example. You try to start your car and it doesn't start. You are a new driver and your father is sitting beside you. A good father never gets nervous, but when you don't start properly and after saying it a hundred times, then the father is a little bit, but the father will say, "Try, try... You will get it. You will start the car, or you will get what you want to achieve. Try, try... Again and again, try. Go ahead, prayer and prayer. Sooner or later, one day, your voice, your call, will come to the ear of the Lord, like a bee comes, or in a night, a mosquito." So, your heart, with śraddhā pūrvaka, viśvāsa pūrvaka—faith, confidence, and devotion—you call God. Sooner or later, bhanak paḍegī kān. This sound will resonate near God's ear, like Lord Shiva. Yesterday you saw, very happy, then graciously. He opened his eyes, looked, and smiled, and said, "Yes." Similarly, God will hear your prayer with śraddhā. Don't challenge God. There was a challenge, and God said, "Okay, you want to challenge me? Go." Who are you to challenge God? No argument. Our benefit is to be, "Yes, sir. Yes, men." God said like that, "Yes, okay, Lord." But, and he will say, "What means 'but'?" But doesn't matter how it is. Be merciful to me, that's it. But don't say, "But if you will not do this, I go." Lord said, "Hurry up." Who are we to challenge the Lord? Who are we to argue with God? In such a way, our benefit is in surrendering, in devotion to God. And that śraddhā—obstacles will come, so many. Kabīr Dās said, "The greatest cheater, the greatest cheater is the Māyā." But not you girls. Your name Māyā. Okay? You are very good girls. You are not a cheater. Maya means illusion. Maya means ignorance. Maya means temptation. This is just a minute, seconds. We have the water, soap, bubbles; it looks nice. All the colors are there from the sun. And we would like that to come on our hand. As soon as it touches, it explodes. So similarly, it has no duration. So māyā can be māyā for us. This all prakṛti, draṣya, is a māyā. Like and dislike is also māyā. A man is a māyā for a woman, and a woman is a māyā for a man. So, don't always think, don't blame the women, that they are māyā. No, no... They are the greatest of the greatest, the women. Thanks to them that they gave birth to such incarnations like Kṛṣṇa, Rāma, Buddha, Jesus, and so on and so on. Therefore, mātṛ devo bhava. So don't understand māyā in this way. Māyā is that which awakes in you and takes away your confidence, your śraddhā, your viśvāsa, and tows you away in a different direction, and then said, "You and your karmas know I'm going, but I came with you," he said. "Yeah, that's my work," Māyā said, "that's my work. I brought you here, now a deep hole, and I push you in. See, I will die, that's your karma, not..." My karma, so your own thinking, your own imagination, your own intuition, your own feelings, your own habits, your own perceptions, all can be a disappointment. So Kabīr Dās said, "Māyā mahā ṭhagnī, ham jānī." A great cheater is the Māyā. In her hand, there is this rope, three different kinds of ropes, and that is the three guṇas: Sattva, Rajas, and Tamas. These three guṇas, and Māyā is only waiting for the chance. With these three, one of these ropes or all three ropes will be thrown at you, around your neck, and hang you up. Māyā, Mahāthāginī, Hamajānī. Therefore, there are many, many examples. Kabīr Dās is saying, perhaps next time we will translate. Śraddhā—your benefit is in your śraddhā towards your abhyāsa practice, and there are many practitioners who are sitting here since they met me, and the first time they came to yoga class, still they continue with śraddhā. And these people, if they would not have practiced this yoga and daily life exercises every day, today we could go and visit their grave. They wouldn't be here. So it is your śraddhā that will bring you, but between smṛti, therefore, it is said, forgive it. Okay, we will forgive, but we will not forget. That is a problem. And not to forget means, in your heart, you have a fire of revenge. And your blood is boiling in the fire of revenge. Wait a minute, time will come, my chance will be there. Why are you meditating, thinking like this? God didn't say, or Patañjali didn't say, that when you meditate, now you think of your events. So a wise person, a holy person, a practitioner, a yogī, a bhakta, just deletes from their memory the negative memories, deleted forever, or stands in front of God as you are. Very soon, that intensity of your bad quality or memory will delete. Put any picture, a color picture, in the sun. Let everyday sunshine on it. Very soon, the color will disappear. So that the sun, the light of the truth—the picture which we developed, a color picture, is artificial. But if you put a natural color, when you will see the sun shining, the flowers have more intensive color because of that. It is a reality of the prakṛti nature, so your real reality is the truth. You are an ātmā, and therefore the ātmā color will come. So we support our memory, our smṛti, which constantly inspires us, constantly inspires us: "Jagat mithyā, brahma satya. Brahma satya, jagat mithyā." Brahman is the truth, and this world is unreality. It is there, but it is not there. And you cannot say, Swamiji, this tree is here. I said it's here, but others said it is not there. Yes, this tree is not here, but you see this. Sooner or later, this tree will disappear, and there is nothing. But this sky, this space, it will be ever and ever here. And so, truth will always be there, which we are longing for. That's why we are practicing āsanas, prāṇāyāmas, this, that, all. Otherwise, all our interest will be arrested in the negative qualities and we will die. So, śraddhā, vīrya, smṛti—good smṛti leads to samādhi. And that is a yogī's dharma, the purpose of a yogī, the duty of a yogī, the aim of the yogī, the destination of the yogī. And only with śraddhā, viśvāsa, śraddhā, and a healthy body, healthy indriyas—good ears, good eyes, good nose, good mouth, good everything, all functioning properly, perfect—otherwise, you cannot meditate. Many people, you know, try to meditate, but their knee is hurting so much that they cannot meditate. Concentrating on the knee, not on the ātmā, then you think, "I am ātmā, I am not this body." As soon as you pay your attention and say, "I am not this body," the body stands up and says, "What did you say? Where are you?" You said, "I know I am not the body," but that's it, so the mind... The yogīs and yatīs, with great practice and discipline, create a garden of bhajan, which means spirituality. Your sādhanā within thyself is your own garden. How beautiful flowers you have in your thoughts, in your cidākāśa. How beautiful feelings you have in your heart, inner garden. You are the gardener who has created such a beautiful garden of love, happiness, confidence, forgiveness, wisdom, all this beauty. Or there are some who make the garden ruinous, thorny, stony, uncomfortable, and all these creatures which are disturbing—mosquitoes and snakes, and whatnot. So, yogī, yatī, koi mehnat karke bove, bhajan kī baṛī hu—they create a beautiful garden. Yeh man bandar bada harami—but this mind is a monkey, such a cruel monkey. Within no time, this monkey will destroy the whole garden. And which monkey is now there? You have many, many years, many, many years, tried hard to make a beautiful garden or a park, but this one negative smṛti, memory, one memory, thought came to you, negative. And all this, this is a monkey, and this monkey destroyed all. You lost the confidence, you lost the frame, love is lost, everything is lost. So bhakti, śraddhā. So Patañjali is putting it in such a different way, that what means for a yogī? Devotion. First, have devotion and confidence, or śraddhā, towards thyself. Śraddhā vīrya smṛti samādhi prajñā pūrvak itareṣām. That will lead you to the prajñā samādhi. And that prajñā samādhi, prajñā leads to the self. Yes, the sādhaka is coming towards it. Still, you didn't find. You were searching for a beautiful fruit, the mango tree, but you still don't know where it is. But you begin to smell it. Oh, we are on the right direction. Okay, that smell will lead you, pull you towards that direction. You will go, "Yes, it is here, it is here." There is a small story: in the forest, there was a fox, and one day the fox found a coconut. Well, coconut is a very good nut, king of the nuts, but it's not easy to open the coconut. But in Europe, you used to say, "Yes, I will try," but it's a hard nut to open. It is a very hard nut. So the fox, he found a coconut and began to smell it, and he came near. And now he begins to bite such a big coconut. The mouth of the fox is so small. Biting, biting, blood came. He said, "Oh, I don't like." He went away 10 meters. But his nose again pulls him back to the nut. He says, "Smells good." Again, he tries for half an hour. He couldn't open it. And he thinks, "I should go and search for my food somewhere else." Again, he's going away, and the nose pulls him back again. These are our indriyas. You go to the spiritual development, and again you come to this. You have some nice development through spirituality and this. I met one man three days ago or four days ago. That man is not here anymore. And if you are here, it is not you about whom I am talking. I asked, "How are you?" He said, "Perfect, Swamijī. I do my sādhanā, everything, everything." Very good. But do I miss one wife? I said, "But you are already 30, 40 years." He said, "Yes, but I didn't find that kind which I see. Every day I'm praying for a wife to Maa Prabhujī." I said, "Well, a wife is good, but I wouldn't pray to Mā Prabhujī for a wife." So this longing, smell, nose again brings you down, though a wife is not a bad thing, okay? Or it could be that girl—I don't want to offend some girls, to be a gentleman, okay? The fox again runs away. After 100 meters again, he comes, he decides, "No more." Finished. Injured my gums and my teeth, and my jaw is hurting. No more, like some man said, "No more wife at all. How many troubles he gave? Went to the lawyer. How much lawyer cost? Money she took, all my... Half property, and still I have to pay her monthly. How much? I don't know." Definitely, there are different things. What wives are happy? What husband? That's it. So he said, "No more." After 10 days, he spent something and went to find again. So the fox... Again, he tried to go run there, but he couldn't open it. He went away, dispirited, without enjoying. So it is said: Rām nām nāriyal hai, man siyar gudayon le jai, phodiyon to phute nahi, aur giri kahan se khai. Rām nām nāriyal hai. The name of God, Rāma, is this coconut. God is that coconut, symbolizing, and this mind is a fox, and he's rolling and rolling this coconut. He tried to break it, but it doesn't break. When he can't break this, from where can he eat the nut? Similarly, it is a hard nut, and we have to work with this hard nut. Now, everywhere it's very... very strong. And Sahasrāra Chakra yogī, Sahasrāra Chakra is already nearly like open, you know, very thin remains, no, very thin, and try, you, you are solid still. Therefore, śraddhā, vīrya, smṛti, that samādhi prajñā pūrvak, when you do systematically all the sādhanās. Then you achieve the samādhi prajñā pūrvak. First, śraddhā. Second, vīrya, the health, the strength. Then awake the good memory and delete the bad memories, the smṛti. Samādhi, that kind of samādhi which is called prajñā pūrvaka, when... You systematically, one after the other, sādhanā you will do, then the sādhaka will be successful. So after this, when you have a smell of that coconut, which is now inside, now you cannot express what you feel, but you feel it. You cannot express your... real joy. You may say, "I'm happy," but still, the joy of that meditation—Shiva, Lord of the Universe—he himself manifested. Shiva is the universe. For what does he meditate? He is meditation. He is meditation. He is that ultimate. It is a conscious bliss, but that happiness, the joy of meditation, is not in this world. The joy that is in Hari Bhajan, in meditation, in spirituality, that bliss is not in this world. That bliss is not in the palace or anywhere. So, there is one bhajan of Asala Ramji: abham mast huye Ram raspeeke, Ram raspeeke. Now I am divine through drinking that divine juice, nectar of God, God's name, Gurudev's. And all the different kinds of juice, meaning the enjoyment of this world, are a test for me. There is no test. Now, "must" means divine, joyful, nothing more than this, God's name. Ultimately, we have to come, or we have to turn to that supreme, that one which is dwelling in each heart, which is everywhere. And we have to become one with that. Heaven, mokṣa, all these individual things are too little. We have to come to the Brahmaloka, one with the Brahman. And so this comes, then Patañjali says, "This I will translate to you tomorrow." When you are not here, then we have one siddhi, and that's called webcast. So you can be with the webcast. Now, nine days or maybe eight days will be more webcast, then there will be broadcast. Where is the master, and when the master will be next, programs will be announced. So let's go further with Patañjali's thoughts and yoga practices. I wish you all the best. Good luck, divine blessing for your spiritual development, good health, and long life. Bless you all.