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Good evening, dear sisters and brothers. We offer our prayers to our paramparā, to our Gurudev. Gurudev, please bless us. The whole day we had our work and activities, but now we have come here in this evening, as the sun is setting. In this transition, we are also going toward sleep. We have activities for the day and rest, or sleep, or meditation for the night. It does not matter, day or night. We pray to our Gurudev to give us blessings. Give us knowledge, day by day and night by night. Please, let us be brought further to the cosmic Self. We know, Gurudev, that the whole day we were engaged in different thoughts and different activities, but we were thinking—negative thinking, positive thinking, peace, harmony, etc. Gurudev, this is Sandhyā, the evening where the sun is going down. But we know that it never goes into darkness. And so here, we know the sun is setting, and in some other parts of this globe, the sun is rising. Many times it is said that as far as we go higher, like to the moon or the sun, etc., there are many suns rising. We know that the higher we go, the globe becomes small. O Lord of the Lord, Bhagavān Gurudev, Bhagavān Gurudev, accept our praṇām. Om Namah Śrī Prabhu Dīpa Nārāyaṇam. Om Namah Śrī Prabhu Dīpa. Om Śānti. Bhagavān Śrī Dīp Nārāyaṇa Mahāprabhujī, our Gurudev Swāmī Mādhavaṇjī, and our God of the God, Devpurījī, please bless us. We are in your lotus deep, in your holy well, at your holy feet. This day was very good, and we wish that every day will be a good day. But we know we always have different thoughts. Outside, we are very nice, smiling, working, speaking. But inside, the quality is not good. And so our Gurudev gave knowledge in a beautiful bhajan, and that bhajan is very nice, relating to what we are working and doing. It is knowledge given to us. That is one bhajan of our Sadguru Swāmījī Madhavānandajī. It is a beautiful bhajan, short and sweet. Gurujī always said, "short and sweet." And that bhajan which Gurujī gives is found in many, many literatures or books. Still, you cannot understand what it is. There are many śāstras everywhere. And that is, you know, the bhajan you sing very often, and so today is for this bhajan. When I came from my place now, of course there are so many nice people and little children. I had to give concentration towards them also; I looked at others of our people as well. I am coming here, and as I said, everyone's vṛtti is different. You all know what a vṛtti is. This vṛtti is like a cat. A cat goes this side, that side. And the cat is very, very silent. But we do not know when she may attack. In this bhajan, between bhajans, the question between the questions is something about the cat. Cats are otherwise very beautiful, very good. A cat does not sleep only at night; day and night it may sleep. But some of the cats in the house become like us. They have nowhere to go; they are in one house, eating this and that. So these cats are not anymore a cat; it is a toy. And you know how you take care of these toys, of course. So there are many stories, and it is true. They are very good, and they are not good. And humans can be the same. So there was a little story about this cat. And that cat will always be part of that story, that glory, and we will become—what will you call it?—the words that we are all victory. The cat will always be victorious, but like people, you... maybe. They can come further than the cat. Glory of the cat. But sometimes, see mistakes. It is a good story. I do not know if they were real stories or if people were making that story. It is from very long ago. So, you know that in that time people had, like, a king. And we all were the subjects, for ages and ages. But the king, the Rājā—how did it come to be? There was a ṛṣi, and the ṛṣi gave a person the duty: "Please take care of all these humans; they are here because they are fighting all the time." So there was a strong and very humble person who had little knowledge. Then the Gurudev, the ṛṣi or yogī, said, "I give you this knowledge; you have to learn it." And after that, he said, "I make you a king, and that king will be strong and knowledgeable, and you should take all people in your hands." It means protecting them, providing for them, and ensuring that they are always happy, not fighting. Nothing else; therefore, king. Your name and your position is called king. So this word of the king, Mahārāja, etc., was given by ṛṣi yogīs, and they said, "Please protect all humans and be like their father," and go. And so it became the king. Slowly, slowly, from that time, now some became, from time to time, stronger like this, and not good. Then again, someone came to go to the Gurudev. So who is that Rājā? And the position of the Rājā is next called Mahārājā. And Mahārājā is that Gurū Rājā, Gurudev. Well, the story is going long. And remind me, please, of this bhajan. Stories within stories, like a mālā, one, two. So, Rājā, and that rājā in the palace—he has some children, good children, and he has one daughter. That kingdom of the King is not separated. There was no politics. All are like my parents, my children. It does not matter which caste, etc. They are all these humans, my children, my people. And if there is any mistake, if the people are very poor and have nothing to eat, the king will supply to everyone. So we know that. Now, the king had his daughter, and she is very intelligent. She was studying everything for a long time. Now the king said to his daughter, "It is time, and I think we will have a husband for you." She said, "Father, whenever you say, but..." She was very intelligent. And she was playing some things, some games, and said, "I will marry that person, that boy, if he will win me; that will be my husband." And many times, many people were brought, but they failed. The princess had a very beautiful cat, and she had a nice cat. In the evening they were playing a game, and the cat was sitting in front of him, so that the cat should not move. And until that, she will not move; she will be the winner. So he had on the head of the cat, like one lamp now—with oil or ghee from wicks—and a very nice house. Many people are sitting there, and now the player comes. And this cat will not move. They will not be the winner, because when the cat moves, then the lamp will go. It means that the boy is the winner and she is the loser. The stories are sometimes very important. What to do and what not to do. So, the trick—sometimes the trick is also—and she also has a trick, that this lamp, an oil lamp, will be on the head of my cat, and she is very concentrated. "Cat, you should see me left, right, eyes, and always show me the victory." The king said, "My daughter is getting older and older—20 years, 25 years, 30 years." And she said, "Father, I have to be a winner. Otherwise, I will not marry at all." And the king said, "Bring me the best husband, a very beautiful man and very intelligent, please." So, while we are doing, we were doing, but she does not like it. And if it is good, then I will ask for a game. And in this game, if you are the winner, I manage to win. And she knows, "Till my cat will not move, no one can be a winner, and I cannot marry them." Yes, there was that time, ladies, other girls, other boys, they were not getting into marriage in the Tilak house, you know, the Tilak house. What is there? You are lost. Say something, Tilak. I think they do not hear me. You are the... you are the cat that you cannot move. You can do like this. You are an old cat. Oh my god, you lost. I am the king, and I have said my children are lost, okay? You lost. The story is finished. You are like a statue of stone. So the story is finished. That was the story. My God! That queen and king, and especially the queen, said, "My daughter." That boy is better, but these boys, they are like a stone. Well, that bhajan of Mahāprabhujī... The story is finished, I will not tell. No, no, warning story also. When I say you have no prāṇa, you must become active. Prāṇa, right? So, now, bhajan. Gurudev said: Do the sādhanā. And sādhanā has many meanings. So practicing is sādhanā, working is sādhanā, studying is sādhanā, making a building is sādhanā, getting the dress is also sādhanā, and going with that cat is also sādhanā. But the young lady, Bob, girls lost. She will kneel before Guru. "Hey, please! What will you go with me?" I will say sādhvī. What? She will happen? You see, they are all dead bodies here. In this area, where nobody says anything. Do you hear me? It was only 28 people doing like this. Yes, what should I do? Let them put in the meditation, finished. Bhagavān said, "O my devotees, O my bhaktas, sādhanā cāra, do the four kinds of work." Through that, you will be in mokṣa. What is mokṣa? Liberation. What is that liberation from this world? What will you go to the supreme? So do four different kinds of work, and that they also call the yoga, and they give the four parts of the yoga. Generally, they said. But if we see the Bhagavad Gītā, then there are 28 yogas. So where are the four? And where is the eight? Each chapter of the Bhagavad Gītā begins with yoga and ends with yoga. And in that Bhagavad Gītā, if we read, then we know what yoga is. My dear, just making postures, jumping up and down, this is not yoga. Yeah, karma yoga is there. Bhagavad Gītā is karma yoga. Karma yoga, sukha śānti—in that Bhagavad Gita says that what we do, good work, we will be the successors. But Gurudev said, in all that Bhagavad-Kṛṣṇa said, the eighteen, but he brings it a little closer, only four. So do these four sādhanās, and this is sādhanācāra. The first sādhanā—sādhanā means also try, practice; this is all sādhanā. For example, very simply, the staircase from this building, you are going down one floor down; the staircase, that also we have to do slowly, slowly to come down. If you jump from up, your sādhanā will be lifted, come. Even the lift, also it is sādhanā. Walking is sādhanā. Cooking is sādhanā. Working is sādhanā. Washing our hair is sādhanā. Cooking is sādhanā. Eating is a sādhanā, etc. Whatever we do is a sādhanā. And those who have no sādhanā, they are lazy. They are lazy, and even if they will not cook something, they just go to sleep. And in the morning, they do not eat, and they do not want to cook anything, and go somewhere, and they look for a friend’s house, going in the park and sitting there. But they do not do anything. They are lost. We should be alarmed, but we are all like this. The cat is there. Everybody is looking to the light. Oh God, the poor girl, the princess, did not marry. Neither did she get a Swami. Because there was no sādhanā. Because she did not have a sādhanā. But I know, I know you are not lazy. Only here and there are a few views. But I know why they do not do it. Because someone has blocked their mouth. If somebody says, "Oh, my God," but purposely we are doing that, we are not singing because we are giving from our breath out; we exhale, and we do not know what we are expressing, and therefore we are silently keeping like a cat. You are right. That is why, at least, you can say yes. Yes, I see here one girl is sitting like this. Lazy is the lazy. That lazy cannot become busy. It does not matter. They will go behind. They go this side, they go that side. Very good, very good. Only the singer will sing, others not, so that we do not let the air out too much. So, my mistake, and you are right. But at least you can sit straight. Yeah. There is one boy sitting; he is going down and down. I know. Is it true or not? Yes. That is it. Anyhow, sādhanā: try, try, work, work, active, active, active. The first work we should do, that is the sādhanā cāra, is viveka. And the first effort, which we have to make, is viveka. Viveka means intelligence. So, use the viveka. Viveka means two. If you are viveka, then you will make inside complete light. Pure. This room is all dark, and we cannot see anything. But one candle is here, everywhere is light. So if we have the light inside, we make everything clear. So, Viveka is for those people: if they have negative or positive, good or bad, both, this person will be swallowed inside and will purify the negative also, and the positive also. That is the first step: no jealousy, no hate, no against. We are like crystal clear, crystal clear. Then you are a vivekī. Otherwise, no vivekā. There are many vivekās outside. Like this, in the stomach is like a stone. And think, when I will throw my stones out, that doctor will bring the handcart, the stone comes out. So, the first step in this is we should bring good and bad into that work. Satya and satya. So what is the truth and what is not truth? That we have to clear up, and both, it is very clear, it is good. And that which is not good is negative there. There we should filter also. That is it, but it is not easy. I will tell you someone. And will say, "Yes, Gurudev, yes, Swamijī, yes, this." But inside, you know, there is a very nice snake, very big. Python. And we can take it on the shoulder. We can walk, and he is... But one day, he knows one day, he will wait. He will not eat anything for ten days, and he is measuring your body. Is it true? A few years ago, it was in Jaipur, there was one young lady, about 25 to 30 years, and her husband died. And she was a school teacher, very good. But she was sad that my husband was gone. So she is not going to marry another. She said, "Finished. He died, but my feelings and his feelings are with me. But sometimes I need someone, some bird, peacocks. Or some cat, dog, etc." And she had a big python. She was giving milk and this and that, and he was sleeping with her on her bed beside her. Well, one time he tried to stay very stressed, and then he was not eating anything. So she took it to the veterinarian and said, "Doctor, this is my stick. It is a python, and he is so nice. He is rolling on me, and I have him on my shoulders like this, but now for ten days he has not eaten anything." And he said, "Does he sleep? Or what is he doing?" So sometimes he is coming on my bed now, and he is stretching how long I am, and I think he is very stressed. The doctor said, "Immediately separate. Give it to me," and he sent it somewhere, to the animals. She said, "Why?" He said, "Tonight you will be in his stomach." So give it in the nursery, and then he will give this, him eating and like this, but not killing him. So similarly, as a positive, good are good, and who is not negative but are looking like, but also we should give them a good place and good things. But we should know they are separate. For example, in our eating. And we have rice, and there are so many stones. Now, what do we do? Someone will throw it. Others said, "No. We will take the stone on this side and the rice on this side." So this is that rice and stone. That we have to separate. What is that? Our qualities, our thinking, our feeling, and we are so humble. So we go to everyone. We are nice to everyone. That is also. So we are making happiness, joy. It can be the birds, it can be the animals, and it can be the tigers. Tigers are very beautiful. Lions are so beautiful. If you go close, smelling so dead, the lions, you know. But do not go near, please. Yes, you know, but when they have eaten well, then for three days they are sleeping. You can walk by. Except little babies there. So, can we purify all good things? There, we have one dress, very clean and good, and another we have a little bit dirty because we washed, did not wash one day. So, can we burn it, throw it away? No. We say, "Clean from that dirt." So Gurujī said, "Satya, Satya. Keep it this side and that side." So Viveka is that Satya. Work, sādhanā, practice, and that is called sādhanā-vairāgya. First is the vairāgya. What is vairāgya? Vairāgya is that we throw away some bad things. And we go to the good things, so it does not matter if you are a sādhu or not a sādhu, or this. We are in the purity. So are you? How many thousands of people do you have as your best friends? How many of you have best friends, like your own brother and sister, in your street? Anyone is with you. How are they? So that is, it is a very big bhajan book, but the book is very little. You have a bhajan book? Big letters? So, vairāgya. Vairāgya, we know, you know. But vairāgya means not that we take away everything. No, no, no. Vairāgya is negative, and all negative and not good qualities, that we shall give it up. And the rest is a good deal. So, thank you. So, in this, oh my God, it is better than nothing. Okay, so what do you think about that? Vairāgya. Vairāgya has so many rāga and vairāgya. Vairāgya and rāga. Rāga is the negative side. And vairāgya is where we have attachment, which is not—one is attachment and one is non-attachment. So, vairāgya and this, our life going through our whole body. Vairāgya, rāgya, so vairāgya is give up, and rāgya, rāga, there are many good, also the bhajans singing good rāga, whose dancing is very good rāga, speaking is a good rāga, that is also good, but also the negative thing inside, that is not. Vairāgya, it is rāgya, rāgya, and try not to go clear to this. This is the second; the first was Viveka, the second was Vairāgya. Tījā sādhanā, it is very important. So, another important thing is... Sādhana cāra karo hari pyāra, jinse hove mokṣa tumhāra. Sādhanācāra karo hari pyāra. Sat samādhi. The fourth, the one, two, three, and four. Okay? Karo Hari Pyāra Sādhanā Chyāra, Karo Hari Pyāra. Jinse Hove Mokṣa Tumhāra, Jinse Hove Mokṣa Tumhāra. Sādhanā Chyāra Karo Hari Pyāra, Sādhanā Chyāra Karo Hari Pyāra. Jinse Hove Mokṣa Tumhāra, Jinse Hove Mokṣa Tumhāra. Mokṣa tumārā sādhanā chyārā karo, Hari pyārā sādhanā chyārā karo, Hari pyārā. Cauṭhā sādhanā he mokṣa kī icchā, cauṭhā sādhanā he mokṣa kī icchā. Kab hove jag duḥkha chutkārā, kab hove jag. Dukh chūṭa kāra, sādhanā chāra karo hari pyāra. Jeena se hove mokṣa tumhārā, sādhanā chyāra karo hari pyāra. Yehi sādhanā kare jan ko’ī, tabhī hove haṁsa udhāra. Sādhana chyāra karo, hari pyāra, jīna se hove mokṣa tumhārā. Sādhana chyāra karo, hari pyāra. Śrī Pūjā Bhagavān Dīpa Nārāyaṇa Śrī Mahādhā Vanandājī kahe, "Sādhanācāra." Karo hari pyāra sādhana chyāra, karo hari pyāra. Jeena se hove mokṣa tumhāra, jeena se hove mokṣa tumhāra. Sādhana chyāra karo hari pyāra, sādhana chyāra karo hari pyāra. That girl remains a virgin, and the cat has hot oil on its head. Whatever it is, okay. Śrī Deep Nārāyaṇ Bhagavān kī. Shrī Deep Narāyaṇ Bhagavān Kī.