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Śrīdīp Nārāyaṇa Bhagavān kī Deveśvara Mahādeva kī Satguru Svāmī Mādhāvanājī Bhagavān kī Sanātana Dharma kī Śrīmān Nārāyaṇa Nārāyaṇa... Once again, good morning. Today marks the completion of this program, this seminar and retreat. Many are departing. Those in a hurry to catch their bus or transportation may make praṇām from there and go. I wish you a good journey and look forward to seeing you again. The children just had ice cream and have much energy; it would be good for them to go to the park. Thank you, parents. To those who have just arrived for the next seminar, welcome. The welcoming program will be in the evening. Our program is Brahma-Vidyā Brahma-Kriyā. We are still at that point called the Āvaraṇa. But between the āvaraṇa and the māla is a vikṣepa. You can hear in that corner. Therefore, let us have a chanting. You go to the old melody. You always confuse me. Matete mě. Then I will confuse you. Gāyatrī Mantra This is called the Gāyatrī Mantra. Gāyatrī is the Divine Mother. The Gāyatrī Mantra comes from the Vedas. Just as Aum is the origin of all, similarly, after that comes the Gāyatrī Mantra, which references the fourteen lokas. It has been scientifically proven that chanting the Gāyatrī Mantra while performing Agnihotra Yajña has a great effect on the environment, atmosphere, and spiritual development. The Gāyatrī Mantra does not refer to any particular name of God. God is omniscient and omnipresent. He has no name and no form. He is beyond the elements but still dwells in each and every atom. That is called Īśvara, Parameśvara, and Brahman. Therefore, the sādhanā comes afterward, also concerning Gāyatrī. That sādhanā, which some call upāsanā, has some differences, but more or less it is the same. It does not matter which road you take; finally, you will come to Sādhyā. There are different paths: Kārya, Prāyaścitta, Sādhanā, Saṅkalpa, Anuṣṭhāna, etc. They all lead to one destination: Brahmajñāna. While chanting the Gāyatrī Mantra, all chakras become active and are automatically harmonized. The Gāyatrī Mantra connects more to Sūrya Loka. Therefore, every morning people offer Abhiṣeka and water to the god Sūrya with the Gāyatrī Mantra. Sūrya has many names, but the main ones are twelve, which we refer to when we do Sūrya Namaskār: "Oṁ Sūryāya Namaḥ, Bhāskarāya Namaḥ, Ujjne Namaḥ," etc. You can offer the water Abhiṣeka with these twelve names or with the Gāyatrī Mantra. The Gāyatrī Mantra is a highly adored and respected mantra. There was one master and his wife who worked extensively on the Gāyatrī Mantra in the last century. When we chant the Gāyatrī Mantra, there are many different techniques. According to the Upāsanā and your wish for what you are chanting, you should chant accordingly. In the music of Gandharva Veda—there are five Vedas, and the fifth is called Gandharva Veda. After that comes the sixth, which is called Āyurveda. Āyur means age, life. How long should you live? Can you tell me how long a life I have? Or if someone asks, "How old are you?" you tell your age: five years, twenty years, one hundred years, one hundred twenty years. This is called age. Veda means knowledge. This knowledge is a science that understands the individual life situation, and it is a science of nourishment: what to eat and what not to eat. In this book, I want to read one bhajan for you. There is another bhajan, a little part of which I was translating yesterday: "To Manindriyoka Raja," you are the king of mind and indriyas. There are ten indriyas: five karmendriyas and five jñānendriyas. Their boss, director, and guide is the mind. The governor is the mind. The governor of the mind is the intellect. The governor of the intellect is Vivekā. From Vivekā comes Jñāna, and from Jñāna comes the Ātmā. It is a system from the president down to the railway station ticket controller. Ācārya Rāmajī Mahārāj said in one of his bhajans that in this body there are ten senses. In rare yogīs, they have controlled these. But even for such a yogī, he cannot trust two indriyas. One is the indriya of the person, and the second is taste. We are all victims of taste. You cannot imagine the immense temptations you people give me. One brings this chocolate, another brings that kind of chocolate, and brings me this and that. What not? Some fruit, some cake. Just to show on the internet, I am full of temptations here, so it is very hard. Therefore, we are all victims of the taste on our tongue, the mouth. Taste is not only on the tongue; all the gums in the mouth have taste, and the tongue only enjoys it. You have to be very flexible like a tongue. If you make a little mistake, your teeth will bite it. A yogī, an organizer, has to be alert, conscious, and wise at any time in order to explain. That is called the director. Director means directing. Then everything goes in that stream, so direct your indriyas. That is called brahmachārī. Brahmachārī means Brahma. Brahma is the Brahmavidyā we are learning. Chārī means movements. He who sees all the time the feelings and thoughts dwelling in Brahman is called a brahmacharya. Literally, we call students not students but brahmacārīs because, at that time, it was the study of spiritual scriptures. The Vedas speak about Brahman. Now they call them Vidyārthīs. There is a difference between the Gurukul Brahmachārī and the Vidyārthīs in the schools. We do not call it school; we call it vidyālayā. Vidyālaya is where the vidyārthīs, the students, are learning. Each word in Hindi or Sanskrit has immense meaning. Human life has four strong pillars. These pillars should be solid. To achieve your life goal, human life as family life, social life, working life, and spiritual life must all be in balance. Spiritual wealth, work, and liberation are called dharma, artha, kāma, mokṣa. These are the four pillars upon which human life is balanced. Dharma is spirituality. Dharma is discipline, responsibility, quality, and nature. The dharma of fire is to give heat. The dharma of the eyes is to give coldness. The dharma of the ears is to receive sound. The dharma of the skin is to feel touch. The dharma of a tree is to give fruits, oxygen, etc. The dharma of the husband, dharma of the wife, dharma of the parents, et cetera. That is called dharma. The Vedas say, "Dharma rakṣita rakṣitaḥ." If you protect dharma, dharma will protect you. Dharma is not a religion. Religion is a philosophy; religion is man-made. We are speaking about Kṛṣṇa. This Kṛṣṇa, no matter how he was, was still in a human body. Whatever Kṛṣṇa spoke, maybe he was supreme and spoke about the supreme, but still it is man-made knowledge. The Bible is man-made, but the Vedas were not, because they dwell in Brahman. And that tells the dharma. So dharma is a principle, nature, obligation, etc. First, it is called dharma, and within that dharma is spirituality. Spirituality means purity, where we spoke about these three principles: mala, vikṣepa, āvaraṇa. Mala is impurity, where there is adharma. Where there is no dharma, that is impurity. Where dharma is, there is purity. Therefore, to maintain quality is called spirituality. For quality, there is no compromise. When you compromise, it becomes polluted. Āyurveda has no compromise, but now there are many compromises. In every corner, there is an Ayurveda. Every person reads a little book, takes some courses, and gives Ayurvedic treatment. Saṁsāra flows in the river; all kinds of things are flowing in. But real Ayurveda—very few people are left. A lot of Ayurveda is now commercialized. Better than nothing. At least they are saying to eat well, and some are also telling you, "You can eat fish, you can eat this and that," which is not accepted. Dharma rakṣitaḥ rakṣitāḥ: if you protect quality, quality protects you. If you protect your dharma, your dharma will protect you. Artha is wealth. Someone said, "O Lord, give me that much so that I and my family can survive, that we have enough to eat and all material needs, that we are not starving, and if anyone comes to my door, they do not go hungry." Not more than that. But we humans, a million times, have many things more than what we can eat every day because we have lost confidence in the one who supplies nourishment to all creatures. To a small, tiny ant, a small corn, and a big elephant, hundreds of kilos—every day, God supplies them. No one goes to sleep hungry. O man, do you not trust God? Who gave the peak will give the food. For what are you collecting? There are many thoughts. So artha, money, is very important now. Without money, you cannot breathe. Without money, you cannot take a step. If you want to go to your home country, you have to fly and need a ticket. To go home, you need petrol. To go by bus, you need ticket money. This world is a world of māyā. In Kali Yuga, when Kali Yuga entered this world, there was a king who had a place for everyone in his kingdom. Kali Yuga came and said, "I want to be in your place. Who are you?" "I am Kali Yuga." "What is your reference? Your biodata? What can you do?" He told everything that is now happening. The king said, "No, you have no place here on this earth." Kali Yuga said, "You cannot refuse me, please. I came with great hope: give me a place in the smallest thing on this earth. What can that be? What you do not see with your naked eyes on your earth. Nothing is visible, so make me invisible there." The king said, "You can tell what that is. It is gold." "Okay, Kali Yuga, go and live in gold." Very soon, they made a crown for the king with gold. Kali Yuga was laughing, "King, I am sitting on your head now. Do you want to throw away your crown? Who dares to throw away my crown? Yes, King, now you understand my influence. You see, already your thoughts have changed. Wait, King, Kali Yuga is just entering the mother's womb. It will come, and slowly, slowly, gold took over." That is what Jesus said: once, people were dealing with gold in front of the temple. There was some gold ox or bull, so Jesus said, "Do not believe in this gold. It is not a god. Believe me, I will show you, teach you the way to God." He did not say it wrong, God. He said, "Do not believe in this gold." So gold turned into God, and now God is turned into the dog. There are only three letters: dog or God. Slowly, slowly, Kali Yuga took over, and then money and gold became important. Through this money and gold, even our very dear ones, our own brothers or parents, can turn against you. That is Kali Yuga. Therefore, it is, "Lord, protect me. Just give me that I can survive." Who is happy? Who does not have too much? And who is unhappy? Who has too much. They are all slaves of their property. They cannot sleep; they need sleeping tablets. They do not trust humans; they have dogs, etc. Once they interviewed poor people. "You have nothing, and you are sleeping under the bridge. How are you?" They said, "How can you say we are poor? We are the happiest ones. We can eat as much as we like. We can sleep as many hours as we like. And you see, look at this poor one running behind money, money... from one company to another company, from one share to another share. They are the poor ones. They have no time to relax. They take tablets to relax. They should throw away everything and come and sleep under the bridge; we will treat them." But Kali Yuga is in the brain, you know. Kali Yuga is smiling at me, Mr. Swami. This temptation? Nothing but Kali Yuga. Therefore, dharma, artha. Artha means money. If someone comes to your home, you should be able to give them water. For that, you need a glass. You need to clean that glass. Give food. Give a blanket. Give a bed, etc. We are now in a civilized world. We are not living like Neanderthals under caves or like the ṛṣis. Our life situation has changed. If we go and live in a cave and throw away everything, very soon we will get pneumonia. Dharma, artha, kāma, karma—doing duties—and mokṣa. Therefore, all is in these mantras, Gāyatrī mantras, and there comes purity or impurity. Where there is dharma, there is a transparent, clear crystal. Where there is adharma, there is impurity. Dharma is measured, and within that, if you have selfish thinking, then you are down. It is hard not to be open, my dear. We think we are very happy; God gave us human life, but we do not know how much complication he gave us. I said, "God, was it necessary to torture us in this human body like this?" He said, "Well, I gave you freedom because in other lives you were not free." And I said, "God, show me the freedom. I will do something." So God gave us freedom. Now you are free to do. And then he said, "But the fruits of your freedom, actions, I do not take responsibility." That will be in you. So now we are here. We have free thinking; we are free to do. And we now have the freedom to suffer those things. Therefore, māla, vikṣepa, āvaraṇa. When impurity enters our consciousness or our intellect—buddhi, mana, citta, and ahaṁkāra—so buddhi is intellect. When slight impurity enters our intellect, it means that anything we do, we try to be in the plus point, and we do not think of others, that one is going to the minus point. A plus point is when you get on the bus and someone comes, and you stand up and say, "Please, you sit." That becomes a plus point. And when you make your business and money comes, you say, "No, please, you take this all. I will work again." My God. In German they say, "Liebe Geld," dear money. And in India we say, "May I lose my skin, but not the money. Jān jāye par damrī na jāye." That is it. So money is very bad but very useful. Therefore, it is said money is not bad. Bad is how we use it. Money you give, and give further for health donations. As much as you give, that is your plus point. One saint said very nicely: Chidiā chāñch bharle gayī, nade na ghaṭyo neer, Dharma kiye dhan na ghaṭye, kah gayā Dāsa Kabīr. Chidiā means one bird. Chāñch means beak. One thirsty bird took water from the river just full of its beak. The river did not lose anything. Similarly, Kabīr Dās said, giving your wealth for the benefit of the entire planet, your wealth does not decrease. So there, manas, buddhi, citta, ahaṁkāra, which is surrounded by these three main disturbances—mala, vikṣepa, and āvaraṇa. Only doing prayer, only doing mantra, doing any ceremonies or yajña, but you cannot purify antaḥkaraṇa. Everything is hopeless. One man told me a real story. In London, there is a railway station called Waterloo. There, one of the Bhaktas had a shop. People travel every day up and down by train; before getting on the train or when they come home, they buy something. So always the customers are there. On the same railway station, there are about 20-30 poor beggars. At lunchtime, they all sit together and share their eating. Something was missing. One of them said, "No, you sit down, I will go and buy." So from his own money, he went to buy because the owner knows these people, as every day they come. He said, "They are good customers. They always buy something, drink, eat, drink like this." One man came, was going home, and bought something: an alcohol bottle, alcohol, and this and that. He went to the counter. About 15 pounds were missing. He said, "Well, sorry, I do not have so much money. Please reduce something for 15 pounds." This poor man, who is begging at the railway station, was choosing what he wanted to buy, but he heard that this man did not have 15 pounds and had to reduce the goods. He came, "No, no... please do not reduce, here are 15 pounds, sir. No problem, no problem." He gave it and went away. People who have money, and maybe some poor one is standing there, will not think to give even one pound to that person. So poor are they who are greedy, and rich are they who are generous. So tyāg, renounce each. Therefore Holī Gurujī said, "Enter the kingdom of the Lord through the gate of sacrifice." And Mahātma Gāndhī said, "Renounce and enjoy." So in this Āyurveda, Gāndharva Veda, and the other four Vedas—Yajurveda, Sāmaveda, etc.—is that very, very ancient knowledge. Knowledge is that which applies to all yugas. It does not change. That is called jñāna, the knowledge that will lead us to Brahmajñāna. So Malabuddhi will shape an āvaraṇa, the impurity. Also, again, ignorance is impurity. So clean, clean, clean. I was looking at a bhajan here, but I opened the book. One came and said, "Swāmījī, goodbye." Okay. I wanted to look at it. Swamiji, can you tell? Within five minutes, I had ten people. So I could not search for that bhajan, so I closed the book. Do you remember the story of the husband and wife? So today it was applying to me. But Mahāprabhujī wanted to tell something different. So I wish you all the best. Good journey. God bless you. Drive carefully. Do not overtake too much, and come home safely. Hope to see you soon. Nice love and blessings to the whole family and friends. God bless you.