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Deveśvara Mahādeva Kī Jai, Dharma Samrāṭ Satguru Svāmī Madhavānandajī Bhagavān Kī Jai, Satya Sanātana Dharma Kī Jai. Good evening to everybody, and to all our dear brothers and sisters around the world. A special good morning to those in Australia and New Zealand—Bellingdon Ashram, Auckland, and all the ashrams in Australia. Our bhaktas there have to rise very early, so for you, it is good morning. Blessings come to you from Vienna. We often speak of karma and dharma—action and duty. It can be very hard to decide between them. The question is: should we do something or not? If it is our obligation, our responsibility, that is our dharma. What you actually do is your karma. This conflict arises frequently for people in the army, the police, or various professions. Sometimes a director or company owner instructs you to do something incorrect. If you comply, you create bad karma. If you refuse, you may lose your job for not fulfilling your duty. This is a significant conflict between dharma and karma. The correct decision is to do what is right, even if it means losing your work. Currently, many people live in fear, often due to the so-called global economic crisis. This fear exists because people have become one-sided, lacking multi-talents. Decades ago, people possessed many skills: they could build, garden, farm, drive, plumb, paint, clean, and more. Today, a person is often bound to a single profession, which creates fear. The principle of karma comes from kriyā, which means to act or do something. Therefore, karma yoga is the path to learning or awakening multi-talents. Work especially in areas you do not like—though of course, we avoid work involving meat, alcohol, or killing. There are many other tasks through which you can develop diverse skills. We must discern the nature of our dharma. The one giving you a duty—is this duty aligned with dharma or adharma? If it is adharma, we must not do it. Refusing an adharmic action is good karma. Do not feel guilty for not fulfilling such a duty. We will not act incorrectly for the sake of adharma. Therefore, God Kṛṣṇa said to Arjuna: "Arjuna, do not think I favor you because you are my disciple, or the son of Kuntī, my aunt. No. I am on your side because you follow the path of Dharma and Satya. The Kārvās follow the path of Adharma. Arjuna, this is not merely a fight for a kingdom or between relatives. It is not a battle of human against human. From the beginning of creation, it has been a fight between Devī Śakti and Asura Śaktis. Devī Śakti is dharma, satya. Asura Śakti is adharma, asatya. Therefore, I stand with dharma. I support dharma whenever it is suffering on this planet and adharma is multiplying. O Arjuna, from time to time, I manifest myself through my yoga māyā to destroy adharma, support dharma, and protect all my bhaktas, spiritual people, and believers in the gods." So, wherever you work, analyze whether it aligns with dharma or adharma. Dharma rakṣita rakṣita—when you protect your dharma, dharma will protect you. Thus, we have dharma, karma, and then the cause and result, the fruits. Arjuna, before acting, know the form of your deeds. Determine if they are dharmic or adharmic. When you understand the cause and form of your actions, your buddhi (intellect) will reveal what you are doing, and you will foresee the fruits. A person who robs a bank knows the likely result. Even with that knowledge, they proceed and receive the anticipated consequences. This interplay involves buddhi and viveka. Viveka is the supreme essence of your intellect, representing dharma. Buddhi also represents dharma, but it can be manipulated, weakened, or lack the strength to refuse the senses. When performing karma, know its form; the fruits will become clear. This foresight will lead you to reconsider and postpone wrongful actions. Excellence in karma is in your hands. But once an action is done, it leaves our hands and rests with the gods. It is said: niṣkām karma—perform good karma without expectations. Karma kīye jā, phal dega Bhagavān. Yehi hai Gītājī kā jñāna. Go ahead, do your duties; God will give the fruits of your works. This is the clear and beautiful teaching of the Bhagavad Gītā. We should turn to ancient scriptures and literature. The wisdom within provides right direction, knowledge, decisions, and a way of living. This Jīvātmā is in bandhana, imprisoned by karma, moha (attachment), and relations to this planet. When you depart for another realm, you will form relations in an astral way and feel sorrow upon leaving them, yet destiny will push you back into another physical life in this mṛtyuloka. Ask yourself: How many times have you undergone the process of dying, experiencing death, suffering, and unbearable fear? How many times have you swallowed bitter things? Why? To maintain relations and seek happiness. But this happiness vanishes like snow melting in the sun. Therefore, O Arjuna, know the forms of your deeds. The fruits will appear before you, and then you can decide whether to act. The best path is to purify this ignorance and negative karma. First, practice Yoga Karmaśu Kauśalam—Karma Yoga. Work as a Karma Yogī. Immense energy and spirituality will develop within you, even if you do not feel it. Do not worry about feeling it; it is there. It may be good that you do not feel it, for as soon as you feel spiritual, ego grows alongside. When we plant crops, weeds also grow. As you become aware of your spiritual energy, ego and ignorance grow. With ignorance comes attachment, and then everything declines. Therefore, just be. Surrender: "I give all into Thy hands, my Lord. Now I know nothing. You will take care of me. Ab saup diyā is jīvan kā sab bhār tumhāre hāthoṁ mein. Everything is in Your hands. I do not care if I am successful or not." Then He assumes responsibility. This world is a Karmabhūmi, a land for working on oneself. Through meditation, you will realize how many bitter things you have swallowed, how many wounds are in your heart, and what resides in your consciousness and citta. It is said: Na jaane is man ne kya kya karaya, kush na bhi kar paya, apne banaya. I do not know what my mind has made me do, including incorrect things, and I failed to accomplish what I came here for. Our spiritual development depends on our karma, our actions and deeds. Let others act as they do. We should be positive, friendly, kind, and bring messages of love, peace, tolerance, respect, mercy, and ahiṃsā. You will see the world around you improve. These eternal teachings and blessings from our spiritual lineage are spreading from the grassroots. The time will come when people will follow in your footsteps—if you are capable of digesting and following these words. You must demonstrate them through action. No one is forced. We follow dharma, adore and respect all religions and cultures, and love our planet. Mahātmā Gandhījī said we hate the sin, not the sinner. We see negativity but do not hate those who err. Mistakes are bad, but the Jīvātmā, the soul, is not. That person needs our understanding, our hand, our touch, our warmth. "Is there someone who can hear me? Save me? Help me?" That is the call. The life of a saint is dedicated to all. If you concentrate only on a few, you are not that saint. Sarvar, Tarvar, Śānt Jan, Cauṭhā Barṣī Mein, Paramārat Ke Kāraṇe, Cāro Dhārī Hai De, Sarvar. Consider a lake. It holds water constantly—for all creatures: humans, animals, water beings, insects, trees, grass. It serves everyone day and night. You are to be like that lake, holding the water of love and mercy so all may benefit. This is beautiful. The lake does not turn away anyone, good or bad. Thus, it holds the title of a holy saint. Do not pollute the lake; do not spit or wash dirty things in it. Sit by it. The lake speaks; the water communicates cleanliness and beauty. Even if you dirty it, the lake does not anger. But as humans, we should know not to pollute. We have polluted rivers, ponds, lakes, and oceans, and we see the consequences. Decades ago, few carried drinking water bottles. It started with mineral water in hotels. Now, due to pollution, everyone carries a bottle. If we continue, we may soon need oxygen bottles, and eventually, a doctor on call. Sarvar Tarvar is a tree. It stands for all. Any creature can benefit: trees give oxygen, shade, clean air, fruits, blossoms. Anyone can sit under a tree; it does not chase away a negative person. The tree's heart is like a mother's—forgiving naughty children. Thus, the tree is in the realm of the holy. Saints preach and live for all. That is the difference between a guru and parents or teachers. The guru is for all; parents are first for the family, then others. The fourth is rain. When it rains, it does not wait for anyone—whether you have wet nails or styled hair. It falls equally on all, beautiful or ugly, dirty or clean. That is the universal principle. Sarvar Tarvar Shant Jan Chotha Barshi Mihi Paramarata Ke Kaarane. In the name of God, for the sake of God, in the form of God, these four have manifested on this planet. If you follow this, you will become that. One day, you will sit divinely under a lime tree. Unta di lindan, vo unspindan, sura abhanchayat. At 90 or 105 years old, someone will approach, and you will say, "Yes, my child, bless you." Practice yoga, then live. Therefore, purify the antaḥkaraṇa: manas, buddhi, citta, and ahaṅkāra. Then there are the three tapas I spoke of yesterday—three kinds of fire that constantly trouble us and join our destiny. These three are Ādhibhautik, Ādhidaivik, and Ādhyātmik. They disrupt us. Problems from other creatures, like mosquitoes, are Ādhibhautik. Ādhidaivik includes physical and mental illnesses, or feelings of being possessed. Ādhyātmik relates to astral beings. As Holy Gurujī sings in the bhajan Dīpanīran, these three fires—ādhibhautik, ādhidaivik, adhyātmik—pāpamita jāve: all sins and problems go away by repeating the mantra "Oṃ Prabhudīp Nirañjan." Oṃ is the universal sound, cosmic resonance. Purījī... Purījī. One sun exists, but not all are blind, thanks to God. Someone told Mahāprabhujī, "I do not believe in God." Mahāprabhujī replied, "And? What does God lose if you do not believe? Dogs, cats, mice, snakes, pigs, cows, birds, even priests may not believe, but humans do. You must judge: where do you belong?" The person said, "Mahāprabhujī, my wife believes." He answered, "If she believes, she will receive. If she eats and you do not, will your stomach be full? No. You must eat to satisfy your own hunger." Therefore, "Oṃ Karavindayuṣa Yuktaṃ Nityadhyāyanti Yoginaḥ." Every day, holy saints, yogīs, and goddesses meditate on Oṃ, the original sound from which everything is created. Prabhu is the one who manifests for the sake of Dharma and devotees, regardless of religion. God has no duality. He does not incarnate for one religion alone; He provides for all. Nirañjan means pure, crystal clear, without rañja (coloration) or kalanka (blemish). He is spotless. Sab Dukkha Bhanjan: He can remove all our troubles. This jīvātmā, body, mind, consciousness, and intellect suffer from the three tapas. Some disturbances will occur. Mosquitoes bite regardless of whether you are holy or a sinner—perhaps holy more, seeking holy blood. God gave us buddhi, intellect, to protect ourselves and prevent harm to innocent creatures. Buddhī kā vikāś: when your intellect is enlightened, it becomes buddha. Prince Siddhartha's citta and buddhi were enlightened, and he became the Buddha. Bodha comes from knowledge and experience. If you cannot drive a car, you lack bodhi about driving. When intellect gains such knowledge—bodhi—that is enlightenment. It is not a physical light. Imagine trying to sleep with a bright light; you close the curtains. If you close your eyes and see inner lightning, it would be disturbing. So in meditation, imagine the light of knowledge and wisdom. When his buddhi was enlightened, the enlightened one became Buddha. Similarly, when every cell of our body is filled with divine resonance, light, and wisdom, they become immortal, liberating us from the cycle of rebirth and death. The cycle of 8.4 million (Caurāsī Lākha) lives goes round and round due to Tṛtāpa. First, control and purify the four antaḥkaraṇa: manas, buddhi, citta, ahaṁkāra. Then address the Tri-tapas. Overcoming Tṛtāpa is not easy; it requires sacrifice, meditation, mantra, prayer, karma yoga, and more. You become free from Tṛtāpa through great effort. But if you mentally claim, "This is mine," all progress can be lost. Always cultivate mercy and love. Be like a lake or an ocean. Thousands of rivers flow in, yet the ocean does not overflow. Clouds take water, yet it does not dry up. It remains equanimous. On the surface are waves; deep below, there is peace. That depth is your heart, where there should be ānanda, ānanda, ānandamaṅgalam. So: manas, buddhi, citta, ahaṁkāra—the four antaḥkaraṇa. Then the three tapas. After these, we must practice to remove three more things: Mal, Vikṣepa, and Āvaraṇa. This is crucial for karma yoga and for removing sin. It is not as simple as receiving a blessing that erases all sin. It is not so easy; it takes time. Someone approached Gurujī, a Mahātmā, and said, "Gurudev, you perform such nice sādhanā." He replied, "Yes, my body knows what it means; I cannot tell you." Your body knows the comfort and discomfort you endure while constantly praying and meditating. Remember, one negative thought is like a drop of lemon in milk—it affects everything, regardless of the target. Therefore, God, forgive them. If you believe in Jesus's teaching, recall his words on the cross to those crucifying him: "Father, forgive them, for they know not what they do." If they knew, they would have knowledge and would not act so. They are in ignorance, like animals. The cause lay with others, not the soldiers. He was not angry with the soldiers; he prayed for them because they did not understand dharma and karma. Forgive them, but the cause was elsewhere. Therefore, purify and overcome the tritāpas; control and purify your antaḥkaraṇas. Tomorrow we will discuss Māla, Vikṣepa, and Āvaraṇa through the practice of Kriyā Yoga, Mantra Yoga, Bandhas, Mudrās, and more. I wish you a very pleasant evening and good night. Dīp Nārāyaṇ Bhagavān Kī Jai.