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Hari Om Karvindu Sayuktam Nityadayant Yogin Kamdam Moksha Padamche Karayanam Devīśvar Mahādev Kī Jai, Dīp Nārāyaṇ Bhagavān Kī Jai, Satguru Svāmī Madhavānandjī Bhagavān Kī Jai, Satya Sanātana Dharma Kī Jai. Good evening, and many blessings coming to you from Holy Land India, Jadan, Rajasthan. Dear brothers and sisters, spiritual seekers, it’s nice to be with you again. Yesterday I received a complaint. The complaint was that the satsaṅg was very nice, the bhajan was good, but Swāmījī’s speech was too little. So today I will do my best to speak a little more. Also, from our international visitors on our website, a question was sent: what is the aim of human life? What is the aim? That is very clear, very simple, but there are some who make it more complicated. So-called great learned people, scientists even, are asking the question, searching for God, and they did not find Him. Is there an existing God at all? Yes, God exists, and if you did not find Him, please hurry up, come to me, I will show you God. But, again, are you capable to understand? Yes, this is God. Because the human intellect is never, and never is, content. Human life is passing between tarka and vitarka, argument and questions and arguments. This question will not be answered; it does not matter how many arguments you have. The more arguments you have, the less spiritually developed you are. Spiritually, you are little developed; intellectually, you are developed, but you lost the road, you lost the way. That intellect which has no love, or so-called spirituality—without spirituality, the intellect drives you to the thorny bushes in the jungle. When you put your hand in the thorny bush while going in and while coming out, the thorns will catch your hand. The thorns are like a hook. Similarly, it does not matter how much you have studied, how many books you have learned, or what research work you have done in many fields: philosophy, psychology, medicine, or any kind of engineering, farming, anything. If there is no spirituality, then you are stuck or drawn into the thorny forest. To come out, your own hooks of tarka and vitarka do not let you come out. There is only one way: spirituality. Spirituality must not be what we call a religion or a particular religion. Spirituality means purity. Pure consciousness can only be achieved if you have pure intellect. In your pure intellect, if there is a negative spot—thinking of others negatively and thinking of thyself as best—that is a symbol of stupidity. Great Saint Nānak said, "I went to see in the world negative things, bad things, but I did not find anyone. When I searched my heart, no one is worse than me." Let’s say there is alcohol. Now, some people think alcohol is good, because they think it is good. Some think it is bad because they think it is bad. First, the negative thought is within you, then you project it outside. If you judge someone negatively, it means first you are negative. That negative quality is within you, and you are projecting it on someone, like in front of us is God’s statue or picture. Now, we need a symbol; we need an object where we can put our devotion. It is not that someone should love me, but we need to love someone. But if that one refuses, then we are disappointed. So it is we who project our devotion to God, and it is that which we receive that is reflecting back to us. Therefore, only the intellect can be very harmful, or only the emotion can be harmful. Therefore, both are balanced, Iḍā and Piṅgalā, by the Suṣumṇā. The pure consciousness, the emotion, the intellect, and the consciousness. Whatever we do physically, mentally, socially, all reflects on our consciousness. We are struggling within unconscious, subconscious, and conscious. We try to come to the higher conscious and super consciousness, then finally to the cosmic consciousness. The cosmic consciousness represents the supreme, what we call the Paramātmā or Ātmā or Parameśvara. Parameśvara is that consciousness which is governing the entire universe. Ānanda Brahmāṇḍa Śāstra Sūrya. Endless universe and thousands, millions of sun systems, Sūrya Maṇḍal. We live in our this sun. All the planets, all the environment, everything is under this sun, as far as the light of this sun goes. We are within this. All charācārī, all living beings and non-living beings are under this one sun system. It means physical as well as astral. And that is why there are different lokas. Pitra loka is there where all the souls are stuck, and especially it is applied to the human. So this sun system is known as Īśvara. Parameśvara is that which is governing the entire universe, and we do not know where and how. Like the President of India, and the Governor of Rajasthan, and then the Collector of the district. These are the three whom you can address as his or her excellency. Even you do not address the prime minister as "Excellency." So, Parameśvara is that by which the entire universe is governed. And then it is like a governor, your Ātmā, yourself, which is governing this entire body. And therefore, in the Vedas it is said, "Yathā brahmāṇḍe tathā piṇḍe." What is existing in the entire universe is existing in this body. And what is not existing in this body is not existing there. But how should we know? Pañca tattva kā śarīra, jal jāyegā, gal jāyegā, miṭ jāyegā, uṛ jāyegā. Pañca tattva kā śarīra, the body made out of five elements, it will burn, it will dissolve, it will melt, or it will flow away. Can this be that universe? Yes, it can be. If you do not believe, it is your ignorance. There was one man, and he said, "Come to me and make tarka, philosophy, with me. No one can win me; I am always the winner." So many people studied in Kashi all the time. Kashi, the Banaras, is known as Kashi. Kashi is that from Viśvanāth Bhagavān Śaṅkar. The Kashi city, the Kashi place, is created by Shiva. And that is Viśvanāth, Viśvambhara, Śiva. And that is the center of the knowledge, the city of the philosophers. It was, maybe all are not there. So we used to say all the time, "What are you talking? Did you study in Kashi? Are you a philosopher or a student? Do you have a diploma from Kāśī?" So he was challenging the people, and many, many great philosophers from Kāśī came to discuss with him. He had only one Mahāmantra. What? Only one Mahāmantra. And his mantra was that whatever you will tell, he said, "That’s wrong." Then people look in the books again and again and again. And then they come and they say, "This is like that." He says, "No, that’s wrong." So there is a stupid person who always thinks of itself and tells others they are wrong. They try to put the ignorance on others. When your consciousness is pure, then you do not see others as others; they are mine. You and I are one, only bodies are two. Therefore, it is said, yoga-hāgiṇī-karma-dagdhaṇī. Through the practice of yoga, you can burn the seeds of karma, but you have to practice properly. Yoga, many kinds of yoga are there: Haṭha yoga. Hatha yoga is not just only neti, dhauti, basti, nauli, trāṭaka, kapālabhāti. But it is that hatha yoga is the ha plus tha. Ha, tha. Ha is the moon, tha is the sun. Ha, tha, and balance over this is yoga, milana, suṣumnā. That time becomes hatha yoga. And that Iḍā Piṅgalā purification through particular and systematical prāṇāyāms, which you have in yoga and daily life, very scientifically designed, very safe and very good. For two and a half years, a prāṇāyāma program, which is very gentle, very fine. Same time, asanas, which belong to Rājayoga, Bhaktiyoga, Karmayoga, Jñānayoga. Besides this, the Īśvarayoga. The Īśvara yoga sādhanā comes after two and a half years of practicing, completing the Yoga in Daily Life Prāṇāyāma program. Īśvara are the two kinds of īśvara. Key note, when you play the instrument, harmonium, piano, etc., that is called key note, that is also called svara. Another svara is iḍā-piṅgalā. The flow of both nostrils, that is called the sūrya or chandra svara. And in particular, svara yoga, you have to get up, sleep, eat, and drink according to the entire chart I explained two years ago, where exactly, my dear, it is a hard nut to be broken, to open a hard nut. Therefore, Patañjali said in the very beginning of his Yoga Sūtra, if you want to realize your human aim, then you need the anuśāsan. With that anuśāsan, which one? Practicing. Not anuśāsan only, that every day I will go there and come, and I will do this and that, I do Siddha Seva, that is also something. But Anuśāsan means timely, exactly practicing and practice, perform your Kriya Yoga on that particular day, hours, and Śvara flowing. You took the saṅkalpa after practicing your mantra and yoga for a minimum of three years, and you received the Kriya Yoga from me. You made a saṅkalpa, you gave me the word that, Master, I will follow in this. Why is your saṅkalpa broken, or do you keep it still? Now, the second step we should follow, there are five steps, and that is called the śvara yoga. Shvara, also there is a third part of it, which is called arah uradha. Āraḥ means inhalation, uradha means exhalation. Ara, Urad, Bich, in this between Ara, Urad, this which you join to the Ida and Pingala, that time the consciousness begins to flow in the Suṣumnā. If you have Anuśāsan, discipline, did you follow the Guru Vākya? If you broke the Guru Vākya, lives and lives long your spiritual work is broken. At that time, Kabīr Dās or some of the saints said, I do not know. When we do not know, then we put on Kabīr Dās, or Sūr Dās, or Mīrābāī. Many people, they make themselves the bhajan, and say, "When did Kabīr say this?" Who is going to prove if Kabīr Dās made it or not? But it is a good bhajan. Bhajans are good. And so, in that bhajan, in Kabīr Dās’ bhajan, there is a lot of yoga śāsanā. And there is this sūtra, the consciousness, which is flowing, sūrya and candra. So, discipline. After the Īśvara yoga, it comes dhyāna yoga. So, you see, the meditation follows after completing the śvara yoga. Otherwise, there is no dhyāna. And then for that dhyāna, Maharṣi Patañjali said, "Yogaḥ citta-vṛtti-nirodhaḥ." Your suṣumṇā consciousness, which will lead you from the mūlādhāra to sahasrāra cakra. Yesterday, one guy was singing, "Raṅg raṅgrā phūl khilelā." Many, many beautiful colors, flowers will open, unfoldment of the different colors, flowers that rang rangra phool khilela. This is called different lokas: Mūla Kamala, Nābhi Kamala, Hṛde Kamala, Kaṇṭha Kamala, and so on. In that Dhyāna Yoga, after Swara Yoga, then you enter into Dhyāna Yoga. At that time, you have to make Yogacitta Vṛtti Nirodhaḥ. If you do not control your vṛttis, your thoughts, you cannot enter into meditation. If you do, there is no meditation. 99.5% of people, during meditation, talk about thinking, different problems, different things. One cannot concentrate, one cannot practice. Why? Because the citta vṛtti is not purified. And when chitta vṛtti is not purified, because antaḥkaraṇa is not pure. Mana, buddhi, citta, ahaṁkāra, cāra, antaḥkaraṇa. After you enter the dhyāna yoga, then comes sahaja yoga. Sahaj means spontaneously, like ajapa. Oṯ jībbā hile nahīṁ, bina japyā jap hoī. Ajapa, jisko kya japye, oṁ jīvā hile nahī. These are the five levels of the steps of the practicing of your mantra. Then your mantra will have siddhi, otherwise, better than nothing, better than nothing. But you did not follow, my dear, what the Master instructed you to do. You are always searching uparwāḍī. Uparwadī means you want to jump through the neighbor’s boundary wall to reach another neighbor’s house. Do not climb over the neighbor’s boundary wall. That can be troublesome. Sometimes, when you try to cross the neighbor’s boundary wall, the Doberman is sitting there. How will you run them now away? And similarly, when one plays him or herself more intellectually, "I know everything, and I do this," it means you are caught by the Doberman. Do, Dober means the good, and man is a man—good man, Doberman, Dober, Doberī. Now, is that true, Yogājī? What means Dober? Good, good man. So now you are caught by that good man saying, "Hey guy, where are you running? Come on." Therefore, sahaja yoga. Sahaja samādhi. That time, while doing the dhyāna, you come to the sahaja samādhi. It means spontaneously you are in the samādhi. Do not forget, svaryoga is very important. Svaryoga sādhanā. So, Haṭha Yoga, Prāṇāyāma course, Svara Yoga, and then Dhyāna Yoga. Then you come to Sahaj Yoga. My dear, you have a life, an aim of your life. Do not waste your time in laziness, in carelessness, in gushing up, and so on. Time is mighty and time is priceless. In Western countries, they say time is money. But we say time cannot be paid. It is very precious time. No one can buy time. Even if you are the richest person in the world, you cannot buy time. Kudrat ne jo banāyā, prakṛti ne jo banāyā, nature has made what the cosmic self has put in time. No one can gain a second. You are very rich, and you said, "I will buy the time." You cannot buy the time. One minister was shot with a gun, and it seems that minister had money somewhere in another bank somewhere, and only that minister’s son knew this, what you call the password. And that minister said, "Please, all the doctors, give me some time. I want to speak with my son just half minute," lakin half minute chala gayā. Ek koi netā ke goli lagī aur kahā ki mere bachche se mere ko adhā minute bāt karā do, kyunki wo bank kā jo code words hotā na, wo password ko wo... Bata du, lakin karte karte chala gaya. Samay to samay kisi kā intajāra nahīṁ kartā hai. Do not worry, time will not wait for you. The lost time will never come back. Therefore, O my brothers, why are you delaying now? Concentrate. Put all your concentration, your energy, into bhajan, which means meditation, chanting. So, only repeating, repeating is different. Only repeating mantra means "Mukh me Rām, bagal me surī." Uskī jindagī hai adhūrī, aur bātnī hogī pūrī. Mukh me Rām, inside Rām, Rām,... my mantra, and bagal mein surī, in armpit you have a knife. And you are searching for whom you can hurt verbally, intellectually, emotionally. Mukh mein Rām, bagal mein surī, uskī jindagī hai adhūrī. Her or his life is half, or the matter will never be complete. Will never achieve life’s aim. What is the aim of life? I did not tell you still. I am giving only commentary to it, what is the... Keep on listening, it will take a few days to come to explain the aim of life. Therefore, do not waste time in a philosophical way. In India, we used to say, śramaika apamāna mat karo. Shamaika apamāna ne varaja. To waste the time means a sin. To lose your precious lifetime is a sin. Therefore, "Manus janam yamolak hero, Baar baar nai paai." Kaunsā bhajan hai? Brother, wake up! Your time is passing, brother, wake up! Your opportunity is passing. Human birth is rare, O human. Our beloved holy Gurujī, Swami Madhavānandajī said, Bhai tum jago re, oh my brothers and sisters, wake up, wake up. Tera avsar vita ja, you are losing your chance. What do you mean, "we have jāgo re"? Hum sab jagāy huā, koī so tōḍhī re. Guru jī ke, jāgo jāgo re, hum to jagāy huā hai nā, Bābājī, kahā soye huā hai? To what means, Gurujī said, "Bhai, tum jāgo re?" Neend, abhidhyā chāyā rahī, thāre neend. Tum janam janam dukh pāye bhai, tum jāg re pyāre. Janam janam dukh pāye re, terā avasar bītā jāye bhai. Re thārā dinada bītā jāye bhai. Nidrāvidyā, all the entities sleeping in the ignorance. Hey man, tū janam janam soya hai. Oh my mind, you slept in many, many lives. Mata, pita, bāl, bache, pati, patnī, you had them in every life. You had a father, mother, children, and partners in every life. But now you are in human life. Wake up to concentrate on the aim of your human life. Nindā-vidyā-sairā, you are covered by laziness and ignorance. Nindā-vidyā, avidyā. Vidyā, avidyā is a knowledge of, vidyā is ignorance. What is the ignorance and what is the knowledge? "Ahaṁ brahmāsmi" is the knowledge. "I am Ātmā," that is the knowledge. "Me and you and they," this is ignorance. Nina, Vidyā, Charlie, what will be the result of this? Generally, in many, many lives, you will suffer. Have you ever thought about what karma those animals kept only for meat have? What karma do those animals have, that they have to work very hard and carry on? Many, many animals are suffering. Is that their karma? In one of the bhajans, Gurujī said, "Sadbhāī oman baḍo anādi, sadbhāī oman baḍo anādi. O my brother sādhus, this mind is so stupid. Samjāyāo samjhe nai mūrak, samjāyāo samjhe nai mūrak. I try to explain, this mind give up, negative things give up, come to the..." Satsaṅg, purify this stupid mind. It always goes to the lower world, lower, no. Because there was Paṇḍājī making the sandalwood paste, and one fly came and sat on it. Sandalwood is very pure, smells very nice, oh, sandalwood. And one fly came and sat on it. At the same time, Panditjī had a two-year-old boy and made the toilet beside somewhere. As soon as the smell of the toilet came, the fly flew away from the sandalwood, passed, and sat on the toilet, on kākā. Why? Because that fly’s nature is that. Similarly, there are people who do not like satsaṅg, who do not like spirituality. They are searching for the toilet and always going there, always going there. Samujayo samuje nahi, murak esi niche lawadi, sadavaye mana bada anadi. See the honeybee. The honeybee may sit and enjoy the sandalwood paste. Honeybee, if you put it in the toilet room, it will die. Honeybee, if it goes into the stinking toilet room, very soon it will die. But all other mosquitoes and flies, they always search for the toilet. That is a different quality between bhakti and yogīs and bhogīs. Ignorance, searching, always searching for the troubles. And that, people, I call a troublemaker. If they cannot create trouble, they cannot sleep. When they cannot sleep, two o’clock in the night, they telephone someone and say, "Say, bloody guy, you are stupid," and then put the telephone off and then sleep. I made someone nervous and stupid. That is called a troublemaker. But they are not troublemakers. They will be who have to endure the trouble. Oh, many, many, 84 lakhs. Janam, janam dukh pāyī. Neend avidyā chhāī re, tum janam, janam dukh pāyī. O man, motho, bail hoykar, khiche jagat ki gaadi, Andha dund mein jāve dād to, andha dund mein jāve dād to, Pade viṣyārī khaḍī, o sadbhāī, o man baḍo anhāḍī. Ye man motho bail hoykar, khiche jagat ki gaadi. This mind becomes a very strong ox of this world. Khiche jagat ki gadi and pulling the coach or this car of the world. All troubles: I have stress, I have no time, I have no time. Khiche jagat ki gadi, the coach you are pulling. Ye man mota behal hoy kar, becomes a strong ox, not a bull. And running with closed eyes to achieve something, achieve something. Money, these, that, that. And because he is running blindly, will fall into the big hole of the darkness of desires and poison itself. Sadvayī o man vaḍo anādi, Binmukh charo chare raṭa dina, Phir bhī bhūkh nahīṁ kāḍī. Arre man thane, koi keo rey, arre man thane, koi kao rey, baise kao ke paadi, re sad bhai, o man bado anādi. Gurujī said, "Bin mukha charo chāre, ratā din, phir bhī bhūkh na kadhi." Without a mouth, you are feeding yourself, eating, eating, through all the indriyas. Still you are not satisfied, still you are hungry. Oh my mind, what should I tell you, a calf or a buffalo? A calf and a buffalo are constantly eating, eating, or that goat. One king said, "If one can bring me a goat which is satisfied and has a stomach full, I will give my whole kingdom." Many people tried, many people tried, but the goat’s stomach was never full. There was a clever man. He thought, "I will have a kingdom." So he bought a goat, and he fed the goat so much, completely. Stomach was like a drum. And while feeding, he brought it to the king from 10 meters away. And he took the goat, which came near the king, and the king had a very nice green tree branch in his hand. And the goat came, "Meh, meh." He said, "Take your goat away, you cannot get the kingdom." Similarly, our senses, our desires, our longing, our blaming are so hungry, we lost the kingdom, we lost the kingdom. So you are manendriyāṇāṁ rājā, you are king of thyself. Why do you become the slave? That is why we are sleeping in ignorance. Neen da vidyā chāhi rahī, janam janam dukha pāī. Moha jāl kī phāṅsī me, Moha jāl kī phāṅsī meṅ, kyoṅ makkarī jiyūṅ mar jā, bhai tum jā gore. Moha jāl kī fānsī, attachment. The spider makes a net from out of its own saliva and gets stuck inside and dies. Similarly, manuṣya janam amolak hai, ro janam bār-bār nahīṃ pāyā. This precious diamond of human life will not be gotten again and again, never and never. Therefore, Mangilāl Jī said, So tomorrow, again I will come to you as Mahāprabhujī will order me to come, and I will continue the aim of human life. Do not take it easy. Do not take it easy. Therefore, that point, what I want to tell you, Maybe Kabīr Dās Jī said, or some Dās Jī said, "Man bhai rakvalo nahi kariyo tharo chidiyo chugayi khed." Ab pistāyon kyā hogā hai? Why are you worried now? You did not take care of your crops. All the birds have eaten your crops. So that crops, the field is our life. You did not protect thyself, you did not concentrate on thyself, your development. Then you will be that kind of ox which we have to pull again and again, who knows. You know the story of Mahāprabhujī’s in Lilāmṛt, the snake. How many years he remained like a snake because he disobeyed his Gurudeva. That is it. You can read in the Līlāmṛt. The rest I will tell you tomorrow. Dear brothers and sisters, all the best and blessings. Deep Nārāyaṇa Bhagavān a key Dāvis Verma de Mādhav Kṛṣṇa Bhagavān survey one to Śukina survey son to Nīra serve a bad rāṇī paścāl to mark a chāḍu kaboom śāntiḥ śāntiḥ... Sudeep Narayan Bhagwan Śrī Deva Puruṣa Mahādeva kī Jai, Dharm Samrāṭ Satguru Swāmī Madhavān Jī Bhagwan kī, Śāstisnātan Dharma kī Jai. Om.