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Oṁ Namaḥ Śivāya. Śrī Dīp Nārāyaṇa Bhagavān Kī. Satguru Svāmī Madhavānandjī Bhagavān Kī. Devādhideveśvara Mahādeva Kī. Oṁ Śāntiḥ Śāntiḥ... Blessed Self, all dear brothers and sisters, the practitioners of Yoga in daily life, the practitioners of Yoga around the world, a new year has begun. We are all looking forward to what this year will bring us. But for spirituality and for a yogī, the years do not count. Counting time is created by the human brain. There is no time; it is beyond. The Jīvātmā, the soul, which is temporary, is within us in our body. And this body is also not forever. It is the five elements: space, fire, air, water, and earth. It is the miracle of the creator which gives to that soul temporary life on this living planet. It is for the development of the soul toward cosmic union. For that cosmic union, we need to purify our inner self. In this body, we have many different kinds of thoughts, different kinds of problems, and different complications in the physical body, the mental body, the subtle body, also our intellect, and also these five elements. But in all this, we can ask someone, but that one cannot help us. There is a physical body that we can somehow do something to do good for our body: good nourishment, good society, like a doctor where we go to take some remedy. That is a limitation. Furthermore, they can’t do, but there is within our self our master, like an engineer of the electricity’s working or mechanics, like for car repairs, etc. Similarly, we have within our self to help our self to fix everything. What is not in order in your body? Do you think that you have problems? But who is going to solve your problems? If it is physical, we can do it. If you are hungry, we can give you food. Or thirsty, we can give you water. But further, we cannot do. As far as a doctor can do with us, that is also limited. Therefore, yoga is the science of humanity. The science of yoga, which our great saints, great ṛṣis, and great masters discovered through their mental power and mental mechanism, allows you to achieve what you would like to achieve and lead your life happily. It is you who can make you happy. Other happiness, what you think, that someone is making you happy, but for how long? How long will someone make you happy? Even your mother or your father, your friend, brothers or sisters, husband or wife—how far can they make you happy? This is temporary. It is temporary. In this time, you are happy. But very soon, it will come, the unhappiness. So it is said, there are the two principles, and that’s called uṭhān and paṭan. You have in your hands. There are only two paths. Patan means disaster, distraction, unhappiness, etc. Uṭhān means development, achieving everything, till self-realization. Where is the self-realization? You cannot get self-realization from outside. Your master cannot give you self-realization from outside. He is giving you some ideas, some techniques, some good words, or he can turn yourself to that path which will lead you to your destination: become happy, you are happy, your family is happy, you have good work, you are healthy, and you are on the higher way. Through your studies, you come to the highest level and become a great person. Even the president of the country cannot become one immediately. A child going to study in school—time, place, slowly, slowly... slowly. But if you remain on that same path, you will achieve. It’s like one seed, and we put this seed in the soil, and after some days, the sprout comes out, and there are two leaves only, there are two leaves, it’s called patan, and one is called kuthan. But both are, because both are from the one seed, they are one mother’s child, they are one father’s child. But what is happening? How are they changing? So, that’s called one point, one seed, one parent. One becomes a saint, one becomes a great officer, one becomes a beggar. Why? Because the destination is going in a different direction, and it is destiny, and destiny we cannot change. We have to respect, we have to understand, and we have to accept. We can do one thing: we turn our path with good persons, good friends, good communities, or good satsaṅg. You come again to that path, such that you will be coming upwards. The Uṭhān begins there. But if you think, "I cannot, I cannot." Yes, that is a weakness. I want, but I can’t. Yes, we can give you food, we can give you cloth or some medicine, but to wake up, to come again to the right path, you have to work thyself. Therefore, it’s called tān, the distraction, and sādhanā, the practice. And the root, the cause, is from the one point. Similarly, now we have to take care and sit down and meditate. What do I want? But sometimes the destination is too strong. There is one story, a wonderful story from the western countries, from there, what is called, it is about the child of a king. There was a boy of a king, so someone called the astrologer, and the astrologer said that he will be very good, he is a very good boy, he is a very good prince, he is this, he is that, he is good to everyone, but in his destiny, it is written that he will marry his mother. Sādī Karegā. Jo bhash bakri chalate hain, un bachchon kaha ki pahadav ke andar jangal me kewal patre patar pade hain, kantaari jhaadiye hain. Vaan chh bachchon phaik do, vaan chh bachchon phaik do,... vaan chh bachchon, vaan chh bachchon... The servant of the king, Nanchochandaya, came and said, "He is a small child, he is only a child of 5-10 days, he will be wrapped in clothes, and somewhere he left the broom of the bear under the broom." Now he said that those people say to Bhagavān, "O Rājkumār, now this is your fate, whatever it is, we cannot do anything." If we accept it, then the king will attack us, but, O Bhagavān, whatever your saṃskāras are like, that alone will be your karma. The story is like that, and I know because you are from the western countries. When the king got his son, they brought him to the destinies or to some astrologer and said, "What is the future of this, my son, the prince?" The jyotiṣī said, "Everything is great, strong, beautiful, everything, but..." The king said, "What does ‘but’ mean?" But? Tell, tell, please. Everything is good, but one thing is, but what? It is written in his kismet that he will marry his stepmother. Where was it? Greece. You know all this story. So some shepherds came. The king had told them that they should throw this child somewhere in the forest, in the rocks. They wanted to kill him or do something, so they just put him there. The child was very young, born about one week or something like this. The soldiers of the king went away, and a shepherd came and heard the crying of a little child. And he went there, and so he took it. He saw there is nowhere, no other humans, there is no woman, there is no man, there is nothing. No one knows from where or who brought it here. But the shepherd took this child to their home, gave him milk, and kept him with them. Now, that child, who was there, he became strong at about 15 years, 18 years. At that time, he was a child of 15, 16, 17 years old, up to 18. Toh uskā patā nahī̃ kyā khāū̃ kaise. So in Greece, there is one lady; it was Sophia, Holy Sepulchre, Sophia, Sophia’s. And this boy, this young man went; all people were going there. She was a person who was talking, giving, what you call, I’ll say, telling the future. In our villages, there are men and women who say something or the other. What does one die for? One goes after someone. So someone says this, someone says that. So that woman, Sophie, people used to go there. I also went there. I also went to see that place. Why do people go there? She is already gone. She died long ago. People are going there in her place to see, and people took me there. We were driving, and there is a little rock and waterfall, and like this. So I was there. When the young boy was coming towards the Sufi, from far she said, "Don’t come to me. I don’t want to see your face." He came close. Please, please, what is happening? She said, "Your destiny is not good. I don’t want to see you. Please tell me, otherwise I will kill myself. In the destiny, it is written that you will marry your mother, and that is why I allow you to come here and there." So he said, "You would have become my mother. Tell me where my mother is so that I do not commit this sin." So he said, "He is the son of the queen of that king." So he was sad that his parents threw him away from his birth. "Where are they? Where are they?" So he said, "At least tell me, who is my mother? Where is my mother? Where was I born?" She said that I cannot tell you, but it is there by the queen, and this and that, that’s all. So what did this boy used to do? He used to close his eyes, hold his hands like this, and keep on turning, what do you call it in Hindi, like a spinning wheel. He used to stay outside, it’s been 50 years now. So then he would open his eyes, and as soon as he opens his eyes, he would fly away. He decided, "O God, O Lord, O my destiny, please correct me and don’t let me commit this sin." So he goes, goes... one kilometer, two kilometers, three kilometers, then he closes his eyes and then he roams, roams... then he stands where his eyes are open, he will go there only. So you know this story, yes? Yes. So he was rotting with closed eyes, turning and turning and turning, and then he opened his eyes and went in that direction. He is going one, two kilometers of distance or so, again he stops and says, "God, please help me." And again, he closed his eyes, and he is rotting and rotting. Again, when he opened his eyes, he went in that direction. Day and night, it doesn’t feel good. Somewhere he comes to when he became a young man, strong, and so comes to some armies. Again, he came to some kings, and the king was fighting there. He became a great warrior, and Father Da was killed there, and so on. And this young man, the soldier, was helping very, very much. And then the queen saw him. And the queen saw this is a strong man, a great person, this and that, and that is beautiful. And she wanted to marry him, and he married her. Then he finds out that it is his mother. This is the future, this is the destiny, and therefore we cannot do something ourselves, but we have to get some instructions. We cannot say, I would not say also, but he could have said, "I will not marry," that’s all. But destiny is there. Our destiny, our karma, what the Vedānta has written, what the Vedānta has done, no one can evade it. But there is a way. If you go and control thyself, and you go within, inner, then you can change your destiny. He means you can change your inner techniques with your inner power. But otherwise, on the other side, there is another beautiful story. Oh, that is another beautiful story. It is said that the story is written somewhere in a good place. This is about Rāvaṇa. So Rāvaṇa was sitting in his kingdom, in Śrī Laṅkā. And what happened? Rāvaṇa is sitting. It is evening time, and a woman is coming. Ravana says, "Who are you? Without my order, where are you going? Who are you?" Because everyone was afraid of Rāvaṇa. Everyone was afraid of the planet. He said, "Who are you?" I am a widower. A widower? If you are going into my house, then are you going into my fort? Yes. Why? Because you are going to have a beautiful daughter. If a child is going to be born, I am going. Why? Because I am a widower. I write everyone’s letter, so go. But write a good one for my daughter. So he said, "I have the pen in my hand. If I do it with my thoughts, I will definitely do it. But the pen that goes where it goes, it will go there." Who says? Rāvaṇa. So he said, okay, go inside. But what is written, tell me that. Woh Gāī Kanyā Kā Janam Huā Wai, Papā, āyī, pitā, tā kyā likhā merī betī ke liye? Ki sab kuch achchā likhā, bahut sundar, bahut gyān, sab prakār kī, har prakār kī. Hā, hā... Meri betī, kyā bahut sundar? Kyā yeh vo lekin? Kyā rahī? Kyā lekin bol rahī hai? Toh, what is it? Can you tell me that as well? Your daughter’s husband will be of short stature. He will not have long legs, and he will have long eyes. He will have long legs. He will have long cheeks. Hey, how are you saying this? What is this? Vidhartha wrote it. He wrote it, not me. My pen wrote it. And Harijan’s son. Ho ho, Kālī jaya se, aur main dekhūṅgā vidhātā kī, mere bachhī kī jo uske bādh tere ko pakaḍ ke main levā tere vidhātā. Terā purī pravand ke derā tū Gomtī hai, usko main tere ko khatam kar dūṅgī. Samā karnā, vohī hotā hai gaib ho gayā. So you can tell the story, it’s a beautiful story, the round. Rāvaṇa was very powerful, you know that. And he had his golden palace, and he was a great personality. He had immense knowledge and everything, but his ego was too strong. Ego has destroyed him. So, one evening, after sunset, Rāvaṇa is sitting there, and a lady is approaching. Rāvaṇa is saying, "Who are you?" She said, "I am the destiny." Where are you going? I am going to write the destiny for your daughter, because very soon your wife is giving birth to a daughter. "You will write the destiny for my daughter?" she said. "Yes." Then write something good. She said that I cannot do. It is only with my pain that I will write. It will move with her destiny, not my wife. All right, but when you come, go back. Before going back, tell me, what did you write? Look at that, I can tell you. And when he came, she came back. What was that? She said, "Everything is perfect." Oh, a beautiful child, a beautiful girl she will be. She is the princess of this palace. You are. He said, "Ha ha ha, very good, great." And? She said, "Yes, and?" But. But? What does the "but" mean? But her husband will be a little bit physically not good. He said, "When I will go this side, otherwise I will go this side." And legs will go like this, and his back is a little bit not in proper shape. And, of course, he will be the son of the sweeper. I started from the palace of this Lanka’s princess. Yes, I will kill you, but she disappeared. Vedānta disappeared. Māyā said, "I will see you in all the three worlds." If that comes true, I will see what you have done. She went. Now she became young, now mature, twenty to twenty-five years or something. And Rāvaṇa wanted to search for a nice husband for his daughter. And they were looking, and they were looking, people. He sent many, many messengers, but he said, "This I don’t like, this I don’t like, this I don’t like." They all became tired. So he said, "What kind of boy should be for the girl? Beautiful, strong, this, that." They said, "Yes, but you know, she’s from the king." And this, yes, that is what I am searching for. And what, what happened after that? That other boy was someone who got a bird. It was a sheepers, and they threw it away in the box, in the case, a wooden case, in the ocean. Somewhere on the Yati coast. And the case was fluttering and coming and coming and coming. Śrī Śrī... Purījī said, "What is inside is mine," and that was this beautiful child. Children are beautiful. It doesn’t matter. Still, you can’t see the destiny of that child. They said, the messengers who brought, they said, that the child is from the king. Great. Have a great island, and just everything is good. Beautiful. But they only want to come immediately, and in the night they want to marry, not in the daytime. But it’s beautiful. He said, okay. So they brought this boy, and they had a wedding ceremony. The king is sitting there, and the other king is sitting there. And Pandit, they came, made the ceremonies, and said, "Our prince has to be carried nicely." So only a little face, and have a nice... what is that? The sunlight, sunglasses. The wedding happened, and they took the princess inside. The princess, still in this state, could not see exactly, and there was only an oil lamp. And when the marriage was finished, then with Rāvaṇa, he called the Vidhātā. Vidhata, my daughter marries a beautiful and beautiful princess there. He said, "Yes, sir. Did you see your son-in-law?" What do you mean? Then better you go and see. And what is that? Then, Vidyatā says, "This is your love, this is your pain, and that ear is a thorn." What did he tell you? That Vidyatā has gone. So, they seek a destiny. It is a real story by the Rāvaṇa. So, destiny, what is happening? Who is writing from the past time? But there is a Rekhā Paramekhā, Gurudeva can change. Only that one, a great saint, can change. We say Rekhā means the line on the palm. And what is written on your palm, the astrologers, they can see and say, "Oh, it’s beautiful," and so on. If he is not, even they will say, "Oh, he is very good," but he will be changed, something like that. But on its head, make means the nail. On this line, the master can put the nail inside. So it means your destiny will be changed. Your path will be changed. Only Gurudev. Yes. And who is a guru? That one who will tell you, "Don’t do this, and do this." There are many, many stories, which are many things, and therefore, destiny. Śraddhā tumhāre nītā hai, and so is that what we call the patan and uṭhān. And this can happen also, and that is called, "Jaisā kare saṅg, vaisā lāge raṅg." So, what kind of people or society with whom you are, that can change you in that way. If you go to the alcoholic, you don’t drink alcohol, but they are all drinking. They will just drink a little, say no, no. But you are my friend. One day, two days, five days, one week. They say, "Come on, okay." You take one sip, then another sip. And then, the next day, that one comes with the bottle because he needs it very much. That is what is there, jaisā kare saṅgh, vaisā lāge raṅg. Or you have a good satsaṅg. So, dono kā jo seed, which I told you, that seed, and this seed which we have, that is called, uskā nām hai, to saṅgh. What means the Saṅgha? The living with some friends. There, that is one seed. And in this, one is called one’s letter, "Kū." What? Kū. Kū Saṅgha. Bad, bad community. Hoi hai na? Koo. Ek Koo likh diya. To kya hua? Koo Saṅgha. Or, what is the other one that is written? Sat. So what is it? Satsaṅg. One and only seed which can create. One has the kū and the other has sat. If you are living in ku saṅga, you will be destroyed. And if you go to the satsaṅg, you can go. Satsaṅg you can do yourself. At home, sing some bhajan, read some book, everything, think good things, that’s also satsaṅg. Or come with some people who are talking about good things. Now you see the kismet of the people. All day they are sitting and playing cards, all the time sitting, the people, playing cards. But no one there is doing, making a mala. No one could read the holy book. They could tell some good things. Lekin wo kushang hai, aur wo satsaṅg hai. To satsaṅg jāne se, manuṣī, us, Paramātmā kī tarap jātā hai, aur kuśaṅg jo hai, wo narak kī tarap jātā hai. Śrīman Nārāyaṇa Nārāyaṇa Nar Śrīman Nārāyaṇa Nārāyaṇa Nar Śrīman Nārāyaṇa Nar... Śrīman Nārāyaṇ Nārāyaṇ Nārāyaṇa Śrīman Nārāyaṇ Nārāyaṇ... Śrīmān Nārāyaṇ Om Bhol Satguru Devakī, Alakhpurī Jī Mahādevakī, Devādhi Deva, Deveśvara Mahādevakī, Ārādhya Bhagavān Śrī Dīp Nārāyaṇ Mahāprabhujī Kī, Satguru Svāmī Madhavānandjī Bhagavānakī, Sabṛṣi Muni Mahātmāon Kī, Satya Sanātana Dharma Kī, Mātā Pitā Gurudevakī, Om Śānti Śānti...