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Our seminars and retreats are always concentrated on the well-being of humans, and for the protection and well-being of other creatures and the environment. We humans understand, and we have that intellect, that we can understand the pain and sufferings of others. We should not disobey the laws. It is called the cosmic law. It’s called the prakṛti, or the law of nature, as well as the law of human societies. Every country has its law. If we remain within the frame of the laws, then our life will be more comfortable and safe. Unfortunately, in the world, there are many people who do not follow the law. But they think that we are clever and we can come through. Sooner or later, they will fail. It is said, satyameva jayate; the victory is there where there is truth. Truth is one. It doesn’t matter in which language, which country, or in the other part of the universe. Now, the purpose of human life is a subject with which, from the very beginning of creation… Purījī, Purījī… Attachment is the cause of doing some wrong actions in our life. It is attachment which leads or which forces us to do selfish karma, and this attachment is an obstacle for doing selfless karma. Niṣkām Karma and Sakām Karma. Karma. Karma Pradhān Hai. What is the main thing in this creation? In this creation, the greatest thing, the main thing, is karma. You need not be afraid of anyone or anything, but we should be afraid, or we should take care. We shall respect the karma. Karma is done through many things. Karata Purījī, Karata Purījī… Karata. It is known as a physical karma. Physical karma is not only coming from the physical body, but it is also coming from our current śarīra, or what we call the causal body. Causal body means the cause, the current. What is the cause of our deeds? Why did you do this, or why couldn’t you do it? There must be something forcing in your body, maybe in the form of anger, maybe in the form of revenge, maybe through the form of jealousy, maybe through the form of desires, maybe through the jāṭharāgni, the form of hunger, or thirst, or the habits. These habits, which though you don’t like, though you don’t want to do, you know this is not good for you—to consume alcohol, to consume some drugs—but still you are doing. So it means there are some feelings which you can’t overcome, and that becomes your karma. It doesn’t matter how you do it, it becomes karma. And that karma, one day, we have to pay back, or that karma we have to work out. So there is one bhajan from Mahāprabhujī, and that bhajan is given to the sūrtā. Sūrta means concentration. Sūrta means our intention. Sūrta means our longing. Surta is that feeling which is very difficult to express. For example, you are homesick, though you have all kinds of comfort in another country, you have all kinds of respect, everything is perfect, beautiful, but still you have the feeling of home, home country, birthplace, the homesickness. That means automatically your sūrat, your inner feelings, go to your home place. Like we have the compass, wherever we put it, the magnet will always point toward the north pole. And similarly, the sūrta always goes in that direction where one will find contentment, fulfillment, liberation, security, relaxation, comfort, and that love. There are many different kinds of love and comfort, but maybe not that love which is for everlasting paramānanda. Ānanda. And this Jīvātmā, individual self, is searching for that Paramātmā, Paramanandam, the supreme bliss, Brahmaloka. There are many different kinds of Loka: Mṛtiloka, Pitṛloka, Devaloka, Rākṣaslokas, and the heaven, what you call, Devaloka, Indraloka, but then comes the Brahmaloka, Satyaloka. Satya Loka is that, the truth. Brahma Loka is where the truth is, that supreme Brahman. On the day, in those seconds or minutes where this individual consciousness enters into the Brahma Loka, there is only truth, only wisdom, only beauty. There is no kind of these feelings and diseases of this worldly, mṛtyu-loka things. Though you are old, about 35 years old, or the 50-year-old men, old women, after 35, in Kali Yuga we are old people, you know. We try very hard to be young. So, those who are below 35, they know what is happening and what will be happening. But after 35, you can pack your backpack or rucksack to be ready to go at any time. Doesn’t matter if you are 100 years old, 200 years old, or 80 or 90 years old. As soon as you enter the Devaloka, or what is called the Indraloka, suddenly your body will be regenerated immediately. Kaya Kalpa: You will become very young. And when you come to the Brahmaloka, then, of course, there is no disease. Desire, a desire is an expression of the disease. Disease comes from desire. The cause of disease is desire. And that desire, which is temporary, gives us happiness, but then that desire will cause imbalance in the body. So the joy from the desires is less joy than the suffering of that joy. So in this Smṛti Loka, in the Pitṛ Loka, in the Deva Loka, till that is the desires. Even Indraloka has its desires, and therefore our great master, Lala Nanjī Mahārāj, Holy Gurujī’s guru-brother, said, "I don’t desire the joys of the Indraloka, what’s called heaven. That’s not forever." Shampati na maangu dharapat ki, neither I desire the wealth of the entire world nor the kingdom of the entire planet. Rājdena Guru Samoyed Charaṇoky, but I not only desire, I beg for that, longing for that, the dust of your holy lotus feet. And so, why? Because there is the direction, the path, the way to the Brahmaloka, to the oneness, to the highest ways. So, as long as there are desires, there are all these illnesses: jealousy, anger, hate, greed, revenge, unhappiness, happiness. All this is created by one. Now, these desires can be in the causal body. The kauśal body means the cause of the desires, that energy which is connected to our senses, that energy which is connected to our mind, that energy which is connected to our intellect, that energy which is dwelling also in our consciousness. It is that one which pulls us to do something. Now, all this is in the front of the sūtra. So, in that bhajan it is said, Ghanadina bhatkireme kanyā kumārī nar, nahīṃ pāyā bhārata. Many many days and lives and yugas and manvantaras and kalapas, I was wandering here and there. Mā, my sūrat, not this body, not the senses. But my intention, and my intention—my sūratā is directly connected to my soul, and my soul is searching the way. And that which my sūratā is searching, suddenly sūratā comes somewhere and thinks, "Yes, this is mine," but that is not yours. Kei kalap mām bityāre par puruṣon ke ilāvar sūrtā is feministic. So she said, "Kei kalap mām bityare," many, many kalapas, yugas and yugas, "bityare par puruṣon ke ilāar," with other men. Naipāyā Bhāratāra, I still haven’t gotten my man, my husband, where my sūratā can become one with that. And because of that feeling, of that search, the desire awakes in a different way, and we are forced to do the karma. Now, the result of the karma can be good, and the result of the karma can be negative. And between this is the moha, the attachment. The moha is translated as ignorance. So the form of the attachment is another expression of that ignorance. So where there is ignorance, there is attachment, and when there is no ignorance, there is no attachment; there is detachment. And, through that moha, our indriyas, all our ten indriyas, jñānendriya and karmendriya, some call the mind also as an indriya, and they say eleven indriyas. So, you can say the mind is the governor of all indriyas. The mind is the president of all indriyas. Indriyas, and so through these all Indriyas, what we come to is called Vāsanā. Vāsanā is the hidden form of our actions. Vāsanās are dormant in the subconsciousness. When the vāsanās will come up, then our intellect will divide these vāsanās to different indriyas, to the eyes, to the ears. To the nose, to the mouth, to the skin, or karmendriyas, then there are very subtle indriyas inside as vāsanās, and they force us to do something. Dukhaan kā kāraṇ vaśanā hai. Holy Gurujī used to say in the satsaṅg often, "Dukhaan kā kāraṇ vaśanā hai." The cause of all problems, the cause of all desires, suffering, sorrow, the cause of all restlessness is only one, and that is the vāsanās. And vāsanās are those hidden desires which will awaken. Therefore, it is said, do not give a chance, do not give a chance to yourself. To awaken those vasanas, vasana means also a bad smell. Good smell is sugandha, sugandha. Sugandha means a good smell, fresh air, everything is beautiful, which gives pleasure to your lungs, your nose, and everything. Oh, good prāṇa, sugandha and gandha. Without "su" it is only gandha. And Gandha means stinky. So Vāśnā is also known as a stinky. But this Jīva, this Jīvātmā, which is stuck in this stinky world, and you know why the Devas don’t come on this planet so often? Because they try to come in astral form, and they see our planet, but already about… 20 kilometers or 30 to 50 kilometers above or higher. 100 kilometers, they say, "Oh, let’s go to another planet." No, somewhere is coming a lot of garlic where you are flying above certain countries, which I don’t want to tell you, you know, and somewhere the beer and some alcohol and stinky. Diet, fish, and so the devas, they make up their mind and said, "Okay, we go away." So the entire planet is covered with a beautiful aroma. Aroma, which is for us, but for the devas, this aroma is a vāsanā, and when you fall into this aroma, then it is very hard to come out again. So it’s like there’s a kind of sand; if you step in it, slowly, slowly you are going deep, though you try everything. To come out, but it is, that’s called jīva samādhi. Jīva means living; while living, you go into… Samādhi dies, and so even the devas, they come in this, and they sink slowly, slowly, till they come and touch this planet. Hūm. Therefore, very rare will wake up again and search the way. How to come out? But as much as you try, the vāsanā is so strong, so it will pull you down. There are many, many organs we have and many limbs of the body. You never know which desire pulls you again back. But it is said, "Deen Bandhu Deena Naat, Meri Dori Tere Haat." O Merciful Lord, the rope of my life is in your hands. You can pull it back again. Please move me a little bit like the puppet toward you. And then I am strong enough, I will follow you. That’s called Śaraṇāgata. Śaraṇāgata means that we seek the shelter of the divine lotus feet of God or the divine lotus feet of the Gurudev. And therefore it is said, "Gurudev, śaraṇ tumhārī, chetā merī, mithāde. Gurudev, śaraṇ tumhārī, chetā merī, mithāde. Kar ke dayā, dayā lu bedā, upar uḍe śartu mā. Chetā dīp Nārāyaṇ Bhagavān kī." O Gurudev, I seek the shelter to Thee. I came to Thee; I am now in your shelter. Gurudev, śaraṇa tumārī, cintā merī miṭāde. First, what should you do, Lord? Remove all my worries, my homesickness, finished. Homesick, you know. Many, many chintā. My mother is ill, my father is ill, my daughter is ill, my husband is ill, my child is ill. This and that, and this and no money, and lost a job, and this and my house is broken, and water is this, and electricity not functioning, the plumbing is not, the toilet is stuck, and my job is… How many chintā? Chintā and tṛṣṇā, these are two ladies, these are two queens: Chintāraṇī and Tṛṣṇāraṇī. Tṛṣṇā means a burning desire, thirsty, longing for that tṛṣṇā, tṛṣṇā,… Tṛṣṇā Rānī. Those who are burning in the fire of tṛṣṇā will never be able to come out. And Chintā, that Chintā is a power which will push you into the Tṛṣṇā, the fire of the Tṛṣṇā. So, cintā and tṛṣṇā, these two are the cause of your disease. As soon as cinta, your healthy cells of the body will die. Cinta means worry. When you are worried, then you are depressed. And, of course, we have the attachment to our brother, sister, mother, friend, husband, neighbors, master, disciples, you know. Something happens. Oh God, oh God… Even we are unhappy when some accident happens, the airplane sinks in the ocean, and not only that, their parents are unhappy, but we are also unhappy about that. So worry, but there are certain worries which will kill you; day by day, you become ill, and these… These are many different kinds of worries. There are spiritual worries too. Mirabai said, "My body became yellow like a leaf on the tree in the autumn." No doctors, no lawyers, and no psychologists understand my illness. This illness can only be cured, O Kṛṣṇa, if you come as a doctor to me. This is also a longing, a tr̥ṣṇā. Dināna bhūkā, ratana nindrā. Neither daytime I am hungry or thirsty, and night I can’t sleep. I’m longing for you. That’s called longing. It’s very long, you know. That’s why the destination is long. Longing, no? So this Śrutāḥ, Tṛṣṇā and Cintāḥ, Cintāḥ Mithī. When as soon as your Cintāḥ is gone, you become yourself as the empire of yourself, you are king of the king. But when the cintā is maybe for the job, maybe for the money, maybe for eating, for your car, anything you… Have cintā, that will damage your organs. And we know we have many, many cintā. Even if we are unhappy or scared to make a mistake, that’s also cintā. So, there are some people, and there is one bhakta who told me in India, "Swāmījī, I ask your blessing only for two things, nothing else. Bless me, please, for two things." I said, "Yes, what?" You must be very careful to say yes. Even Brahma had trouble saying yes. Shiva had a trouble when someone said, "Please, please…" And give me your words, and they said, "Yes, I give you my word," and then it happened. So he said, "Give me two things, Swāmījī: a blessing for two things. Number one, that I will not be afraid of anyone. And number two, that I never do any wrong things." That’s all. Bless me that I will never do any wrong to anyone, any bad things, and that I will not be afraid of anger. This is something, so cintā. Now, cintā, tṛṣṇā, these two are sitting inside. Now, cintā and tṛṣṇā, they have nice boyfriends or a husband. So, one boyfriend is called Anger, the body builder. Anger is a mighty Krodha, Kāma, the person, Ahaṁkāra’s ego. Then there is another lady sitting there called Tṛṣṇā, jealousy. So she is burning everything that is destroyed by chintā and tṛṣṇā. So jealousy is a fire which is burning everything, and day by day you become so ill. There was a man, maybe sitting here, I don’t want to tell the name today, tomorrow when we sit private, I will tell you. He had many kilos, and I told him to try to be flowery. He did, but after ten days, no more. And more kilos, and problems, and breathing, and so on. Then what happened? He lost his girlfriend. And I can tell you, within one month or one and a half months, he remained less than half. Lost complete appetite, completely. No eating. Chinta, chinta, chinta. Now, chinta is another word for the chitta. Chitta, chitta, there are two kinds of chittas, or three, I would say. One chitta is called black cat, you know, the black cat, Bhūmā. Second, chitta is the consciousness. Sounds are written differently but sound similar. And third, chitta is the fire which you will get at the time of the funeral, when the body is burned. In that fire, that’s called chitta. So when you lost your boyfriend, girls, don’t be attached. Why is the boyfriend gone, or why is the girlfriend gone? This is a very good subject. To understand, because that girl or that boy was a māyā, a reflection for you. Just a hallucination came, confused you, put you in this fire, and disappeared. That’s how to understand when your boyfriend is gone, girl. I say thank you. One obstacle is? Lace. But Chitta, Chinta and Chitta, Chitta Chinta Chitta, Chinta Miti Chaha Gahi, Manwa Be Parva, Chinta Miti Chaha Gahi, the Chinta, the worries are gone, Chaha Miti, Chinta Miti Chaha Gahi, the desires are gone, longing is gone, Manwa Be Parva, now your mind is relaxed and relaxed. And free. But those who cannot become free, day by day will go down, like a plant or a flower that doesn’t get water, and the flower is hanging down. And that is the water of the love that is not there. And when you telephone, say, "How are you?" Can I have, Swamiji, a private consultation? Then I know. I have a beautiful formula always, because I know which formula I need. When there is a malaria disease, then the doctor knows, the doctor has to have a store of medicine for malaria, because he knows when someone says, "I have fever and this and that," then the doctor says, "Okay, come, it’s malaria." So this is a malaria that fell in love with you, stuck to you like a mosquito. Put this malaria bacteria in the body, and it went away. But what will happen? You also will die. Therefore, all these qualities, desires, and subtle functions in our being begin from the current śarīra to come to the mental body, attack the mental body, and then the last is the puruṣa. Who is a poor one? The physical body. And then this physical body is then forced to act, to do karma. The order is coming from higher. From the president, the order is coming, and the poor soldiers have to stand in front of the bullet on the border. In old times, the president would go in front of the soldiers, you know, and then the first king, he was fighting, and then the soldiers behind, you know. And now the king, or the president, is sitting in bulletproof glass-window buildings, and the poor… Soldiers have to fight, and so your inner desire, president, is behind somewhere, and this poor body has to act. But this body is whatever it is doing. So physical karma, tan, mana, mind, tan, mana, bachan through the words, and dhana through your money, or through your social position, or whatever you use, your power in this society. These are the four major channels through which we create the karma. Now, the law of karma is very true. Even God himself accepts karma. God Himself cannot go against this karma. Yeah, God will bless us. God will try to protect us a little bit. But you have to go through. Now, what to do? Yes, that is a good question. Now, what to do? We are lost. No, we are not lost. Therefore, God has given this human body, the human intellect, the human heart, and the human mind, so that through your prayers and through your tapasyā meditation, you can achieve whatever you want. And so you go through your meditation. Through this, all that you have done, it will come to you. You will realize, you will be sad, you will be unhappy, suffering. But through the power of your tapasyā—tapasyā means austerity, meditation—through the fire of your austerity, it is said, yoga… Agni karma dagdhani through the fire of yoga. All your karmas, the seeds of the karmas, will be burned out, and you are free. So, karma. Now, as long as the body is existing, as long as you are living in this body, you are constantly doing either good or bad. Don’t think that now I am above the karmas. No, no, no. That is a great mistake. No, you are not above the karmas. Yes, it can be that you finished all the karmas. Very good. I congratulate you. Okay, is there somebody who finished the karmas? I congratulate you. But in the second, when you said, "I finished all the bad karmas and good karmas," I surrendered best. As soon as you inhale, you begin again, karma. So inhalation and exhalation are also karma. Looking left or looking right or looking to someone is also karma, you know. So when you smile too much, girls, you create karma for someone, you know. And when you are sitting very sad, you create also many karmas because you make others sad. Therefore, happiness is different. Desire is different. A look of your eye, if it is with pure love, is different. And if it is something with jealousy, anger, and hate, this is different. Therefore, Mahāprabhujī said in one bhajan, "Param Guru Swāmījī, Maro Janam Sudhāryo, Aaj Doobatī Jagme, Mahārī Hari Guru Rakilā Jādu Mahārī Samrathā Rakilā Nirmalāvarane Nahājī Bhavan Chandansarī Nirmalāvarane Bhavan Chandansarī Harbhavan Chandanas Jīvan Tyāran Karane Prabhujī." Jee Sat Saṅg Laya Jaj Parama Maro Janam Sudharyo Jadu Mari Hari Guru Rakhi Mari Samrat Rakhi La Deep Nārāyaṇ Bhagavān Param Guru Swāmījī, Maro Janam Sudharyo Aaj. When I met my Gurudev, Param Gurudev, Param Mit Supreme Gurudev, Supreme Master. My God, I saw one advertiser called Supreme Master, Supreme Param Guru Swamiji, "Mera Janam Sudharyo Aaj." Today, you made my life successful. When? When I first day met my Gurudev. His eyes are very pure. And his body is like sandalwood. To let the cross, to let the cross the ocean of ignorance for the jīvās, all the jīvās, doesn’t matter who. Satsaṅg laya jahāj. This satsaṅg is the boat to cross the ocean of ignorance, which means the ocean of birth and death. And so satsaṅg is something great. It doesn’t matter if in satsaṅg there is some sant there, some Gurudev is there, or Gurudev’s ashram is there, or Gurudev’s book is read, or the video is on; for you, he is there. But Mahāprabhujī said, only one who is an awakened soul can go to satsaṅg, a negative one cannot. Because they don’t know the taste of the pudding, though the spoon is in the pudding, in the halvā, they cannot taste the taste of the halvā. The spoon is in the ice cream. Now, you people know more ice cream, no? But the spoon doesn’t know what the taste of the ice cream is. Similarly, for many years you are listening to what is a satsaṅg, but you don’t go to satsaṅg. Pity. Run, run, run to go to satsaṅg, so that you don’t miss one second. You never know that second was for your liberation. You missed it. When the train starts, Hari Om is gone. The doors of the aeroplane are closed; it is on the runway. Now you can run as quick as you want, you can’t get in. Therefore, don’t miss. Come on time. Javatame Janam Janam Mahārāj Param Maro Janam Sudharyobati Hari Hari Guru Rakhi Rājati Mari Shamrat Rakhi Rājati Dīp Nārāyaṇ Bhagvān Āpan Milta To Gurujī Hotī Motī Haan. If I would not have met you, Gurudev, a great tragedy would have happened. Which tragedy? Janam Janam Lakh Chaurasi, Javata Main Janam Janam Maharaj. Then I would again have to go in the cycle of rebirth and death. In every life, born and killed and died, and born and killed, going. All these animals, how they are suffering. Only the way is to come out as a human, through human knowledge, human love, human karma, human actions. It means humans do not have the freedom or the right to destroy or kill other creatures. Otherwise, you have this karma again. Parashmaṇī Guru Nāmāhe, Śiṣyadhā Toṣvarāṇah. Parashmaṇī Guruna He, Śiṣyadhā Toṣhabha. Kauwāṅ se haṁsa kiyā, Prabhu? Kauwāṅ haṁsa kiyā Guru? Soham tarī āwāj, Param Guru Swāmījī, māro janam sudhāryo. Rāj Dupatī he, mārī. Hari Guru Rati, O Rati, Mari Shyamrata Rati Parashmani Guru Nām Hai, Śiṣya Dhātuṣ Varaṇahoi. Gurudev is a Parāś, a very precious stone, a jewel. Parāśmaṇi Gurudev Hai, Śiṣya Dhātuṣvaraṇ Hoi, and the disciple is like iron, which comes in touch with the Parāś and becomes gold. Kauwā se haṁsā kyā? He made me from the crow, śvān, through what? Śoham Dhari Awaj, through the mantra of Śoham. That I am, I am that. That Ātmā I am. That Supreme I am. Ahaṁ Brahmāsmi. I am the Brahman. I am the Subrahman. Parama Guru Swāmījī, Marujanam Sudharyo, Ajatubhati, Jagame, Marihari Guru Rakhi, Radhubhati, Marishamrata Rakhi, Śrī Payanapuru Sota, Śrī Devpurīśa Bhagavata, Śrī Narapuru, Pusho Tasi Deva Purīṣa Bhagavare Deepakaye Danya Devane Prabhu Deepakaye Danya Deva Arasupalabhaya Sabha Kajapa Himaro Jannam Sudharyo Abhati Jagave Hari Hari Guru Pivaki Laj Hari Shyamrata Rakhi Laj Deep Narayan Bhagavan, Sri Narayan Purushottama, Sri is the blessing, Sri. Sri is the prosperity, Sri is the happiness, Sri is the Lakshmi, Sri Nārāyaṇa, that is God Viṣṇu, Sri Nārāyaṇa Puruṣottama. Puruṣottama means the best in human, the highest in human form, Sri Nārāyaṇa Puruṣottama, Sri Devapurīṣa Bhagavān, that is Bhagavān Sri Devpurījī. Śrī Nārāyaṇa Puruṣottama, Śrī Devapurīṣa Bhagavān, that is Bhagavān Śrī Devpurījī, Śrī Dīp Mahāprabhujī said, "Dīp Kei Dhanyādevne," Mahāprabhujī said, "Thank you to my Gurudev, Devpurījī." Suphal Bhaya Sabha Kaaj, all my work, all my deeds, all my efforts, and my life became successful. Therefore, Param Guru Swamijī, Maro Janam Sudāryo. Mahārī Harī Guru Rakhī, Mahāprabhujīdīp Harī Śyāmrāta Rakhī, Dīp Nārāyaṇ Bhagavān. Therefore, never think that you will be free from karmas lifelong. Anytime, you never know when suddenly a sprout comes out. When suddenly vāsanā, when suddenly moha comes out, and that moha… Will lead you to do such things which are not acceptable. Only God protects us from this. So, never think that I am a great saint now. I practice so many days, years, yoga, and daily life, and I have my mantras. Now, everyone comes, I will give blessings and teach them. Sit down. Om, so’ham, no. Always try to be humble. Kill your ego, ladies. Kill your jealousy. Kill your ignorance, boys. Help them to kill it, okay? That’s it. Therefore, karma. So, there was a great saint, King Bhartari. He was a king, a great king. And then he became a saint. He renounced everything. And then he wanted to thank all the goddesses. But then he was thinking, "What should I thank to all the goddesses? They are also bound to karmas, so they are also not free." So I will pray to God. It doesn’t matter which God is God. Then he was thinking, God is also bound to karma; though he gave the law, he is bound by law. Then he said, "Why should I not adore and surrender to the karma?" Karma Pradhāna, the major thing is the karma. So, certain karma can destroy you, and certain karma can liberate you. Where you should know. Otherwise, many times you will meet obstacles; they will come and go. When it goes, be happy that one, O Mahāprabhujī, don’t send me a second one. That’s it. But you are always searching the second one. This is your problem. You want to have one rock hit another rock, falling over and over. What should God do? It is said, uparse bhare, from above filling, niche se jare, down is dripping everything. Guru Mahārāj kya kare, what Gurudev can do for you this. Therefore, surrender to one, that’s all. One in all and all in one. Deep Nārāyaṇ Bhagavān Kī Jai.