TV Channel

Therefore, we deeply respect this thirst that has been growing within us for the last twenty years. It has also given us this golden opportunity to enjoy these moments with a full heart. Only those who are truly hungry can understand this; only those who are truly thirsty can understand this. We have no words to thank, first and foremost, our beloved Gurudeva, Viśva Guru Mahāmaṇḍaleśvara Paramahaṁśrī Svāmījī Māheśvarānandajī, who has united us through yoga in everyday life here in Belgrade after twenty years. These twenty years of drought allow us to understand the preciousness of this moment when the nectar, the nectarous monsoon, has poured upon us again. We understand the importance of time, and we know how things can change in one day. It teaches us to respect the present and what we have within it. So, in the next few days, let us enjoy the presence of Gurudeva. That is the most precious thing. Let us enjoy His words, His mercy. Let us drink and memorize them in every soul. Beloved Gurudev, you are most, most, most welcome in our hearts, in our country, and in this. Thank you for your mercy, that you are again with us. Dīpa Nārāyaṇa Bhagavān, a key. Welcome, nice to see you. It is already the second evening that we are in Belgrade. It is as beautiful as yesterday evening. The morning was very beautiful. We planted a piece of a tree. It was a very significant place, just near the Mahatma Gandhi statue, in a beautiful recreated park at the bank of the river Sava. Gandhijī’s concern, Gandhijī’s strong backbone, was ecology, nature. And so the peace tree, because of the work of Gandhiji, has become a peace tree again—his backbone. We know many things about Gandhijī, but one part of his life you may not know much about. That part of his life was naturopathy. He tried to heal many illnesses through naturopathy, which you may call Āyurveda. In the Western world, you call it naturopathy, and actually, it is Āyurveda. Gandhījī said that you need not go anywhere far away; just a few meters around you, all kinds of medicine are there. And it is true, it was, but now we have polluted the soil. We pesticide the old herbs, the herbal plants, and we have lost those home medicines. But there are people still using them, and they are less ill. When they have a fever or something, they don’t take medicine; they say the body needs that. But we don’t trust, and we begin to feed our body with chemicals. We have to come back to naturopathy. Many, many, many diseases were cured. It is very simple. It costs nothing, but one must know what to do. And then, through prāṇāyāma. Prāṇāyāma is a very powerful treatment for all kinds of illnesses. But it has to be practiced, and one must have perfection in it. There was one yogī in Prague, a very famous photographer who won many awards. He lived until the middle of the last century and was a very good yogī. One of my disciples in the Czech Republic told me he went to learn yoga from that person. This yogī was working in the garden and hurt his thumb; it was a big, bloody cut. In that minute, the young man came and saw... (The narrative shifts here.) Intellect can be manipulated. The intellect can become blind, but not the vivekā. Yes, you can be without viveka if you haven't awakened it yet. And how do you awaken the vivekā? See in your enemy your best friend. Mitra se śatru ik samān—the friend and the enemy are one. In the twelfth chapter of the Bhagavad Gītā, it is very clearly written. But if you make differences, then your viveka is switched off, your prāṇa-śakti is lost, and your intellect becomes troublesome. Then your every word, your every action, and your every writing becomes destructive. So you can make many unhappy, or you can make many happy. If you want training to get butter out of this milk, out of the intellect—the vivekā—then surrender. You have to go through the turbulence, the churning of the milk, the churning of the ocean. Many negative things also come out, but you are targeted to have the nectar, amṛta kalaśa. Then you get it; otherwise, you are lost with that negative energy. So you are churning your inner ocean. All negative and positive are within us. Devils are inside; poison is outside and inside. You know, when you are negative to someone and talking bad words, then others say, "No, she or he was vomiting poison." The words of the person were like poison. Vivekā cannot come out. That Viveka is the immortality, the nectar—the Viṣṇu who comes with the Amṛta Kalaśa. Therefore, the chapter of the Bhagavad Gītā you should read every day five times. And don’t just read, but feel that you are that one. You will see how good vivekā you can have. And siddhi begins to come to you. You get so many friends, so you have to say, "Please wait. Thank you. Please wait." Otherwise, sitting lonely, hungry, dispirited—a wolf looking at the moon and yelling. Why? No love, no vivekā. Therefore, holy Gurujī said, "Sādhanā cāro, Hari pyārā." Four kinds of sādhanās through which you will get liberation. And the first step: develop the viveka. No Viveka, finished. Everything is in vain. No success. And Viveka doesn’t come with some protection of money. Of course, reading only one book, Viveka is within you. Butter is inside, and know how to gain the butter. Gṛḥ. And what Viveka says: Satya and asatya—the truth, the reality. It’s like a knife goes through the cheese: this side and that side—reality and unreality. Now, what should you follow? The path of reality, truth, or the path of distraction? This is your decision now. So, what is the truth? Brahma Satya. Jagat Mithyā. That Viveka tells: Brahman is the truth, the Supreme is the truth. Jagat Mithyā: this world is unreality. Troubles, suffering, pain, everything. So it is Viveka which can lead you towards the truth. Otherwise, you just flow in the canalization. That’s it. So yoga is designed for us to be happy, to be healthy, to be kind: humble, loving, forgiving, understanding, and so on. Sādhu means simple. Sādhu means simple. So there are two: sādhu and svādhu. Sādhu is one who is leading a life of austerity and simplicity, and svādhu is only worldly desires. Right? So prāṇa-śakti and manobal. Prāṇa-śakti means the strength or power of the prāṇa, and manobal, the strength of the mind, the willpower. So the principle of the mind is saṅkalpa and vikalpa. The principle of the mind is saṅkalpa and vikalpa. And that’s why the devatā, the principle of the mind, is directed to the moon. And moon means it doesn’t rise equally every day. The moon is changing. So there are twenty-seven changes in the moon, from the full moon to the dark moon, back to the full moon. And this is called kalā. Kalā means change. So Kāla means the miracle. Those who have sixteen Kalās are called Pūrṇapuruṣa, the complete human. That means that there are sixteen siddhis, and with these sixteen siddhis, God Rāma and God Kṛṣṇa were incarnated. And Mahāprabhujī and Devapurījī had these sixteen Siddhis. The perfections go up to twenty-four siddhis. And those who have the twenty-four siddhis become oneself the Brahman. So this is the work of the prāṇa and the mind. After that comes buddhi. The principle of buddhi is to give the judgment. The mind gives only saṅkalpa, vikalpa. The mind cannot decide; the mind cannot give the judgment. But intellect decides if it is water or alcohol. When the intellect gives you the clear answer, what is what. Now, if you are very weak in your willpower, if you have a weak willpower, if you have a weak mind, then we are slaves of the senses. When we become the slave of our senses, when we have no mastery over our senses, then we are nowhere. We are just normal humans. We are also surviving, living like other creatures. They live in forests, free; we live in dirty cities. So, if our senses have enough prāṇa and mental control, then we can proceed further. Now we know what is what, but again, we’ve had temptation. We do it. We will say, yeah. We will see. But above the intellect now comes the cream, and that is called viveka—intelligence. And that intelligence gives you a very clear picture: if you do this, you get this; if you do this, you get this. Intellect gives judgment: what is what? But Viveka shows you the fruits. Now it depends on you. So the same thing, God Kṛṣṇa said in the Bhagavad Gītā. In the chapter of Karmayoga, the third chapter: before doing anything, Arjuna, know thy actions, what you are doing. If you will use your viveka, then you will know the result—not the judgment, the result. And when you will know the result, either you will do it or you will postpone it. Bad, we will postpone it. Good, we will do it. And this is that, after the mental trainings—concentration, mental training. That mental training is called Rāja Yoga, which means discipline, self-discipline. Then you come to the higher level. After intellect and concentration, you come to meditation. And that’s why in Rāja Yoga, it is very nicely, step-by-step guided. In our Rāja Yoga, there are no eight steps, but it has eighteen steps. And this is exactly the eighteen Bhagavad Gītā chapters: five yamas, five niyamas, āsana, prāṇāyāma, pratyāhāra, dhāraṇā, dhyāna, samādhi, and self-realization. So these are the eighteen chapters, the eighteen steps. So when we master the mind, then things become easier. Then you go to meditation. The mind can be manipulated; the intellect can be manipulated. The intellect can become blind, but not the vivekā. Yes, you can be without vivekā, that you didn’t awake yet. And how do you awake the Viveka? See in your enemy your best friend. Mitra se śatru ik samān—a friend and enemy are one. In the twelfth chapter of the Bhagavad Gītā, it is very clearly written, but if you make differences, then your viveka is switched off, your prāṇa-śakti is lost, and your intellect becomes troublesome. Then your every word, your every action, and your every writing becomes destructive. So you can make many unhappy, or you can make many happy. So, if you want a training to get butter out of this milk, out of intellect, the vivekā, then surrender. You have to go through the turbulence, the churning of the milk, the churning of the ocean. Many negative things also come out, but you are targeted to have a nectar, Amṛta Kalaśa. Then you get it; otherwise, you are lost with that negative energy. So you are churning your inner ocean. And all negative and positive are within us. Devils are inside; poison is outside. You know, when you are negative to someone and talking bad words, there are others who say, "No, she or he was vomiting poison." The words of the person were like a poison. Vivekā cannot come out. That Viveka is the immortality, the nectar—the Viṣṇu who comes with Amṛta Kalaśa. Therefore, the twelfth chapter of the Bhagavad Gītā you should read every day five times. And don’t just read, but feel that you are that one. You will see how good vivekā you can have. And siddhi begins to come to you. You get so many friends, so you have to say, "Please wait, thank you, please wait." Otherwise, sitting lonely, hungry, dispirited—a wolf looking to the moon and yelling. Why? Therefore, Holī Gurujī said, "Sādhanā-cāraka roharī pyāra..." Four kinds of sādhanās. Through which you will get liberation, and the first step is to develop the viveka. No viveka, finished. Everything is in vain. No success. And vivekā doesn’t come with some protection of money. Of course, reading only one book, viveka is within you, butter is inside. And know how to gain the butter. Gṛḥ, gṛḥ. And what does Viveka say? Satya and asatya. The truth, the reality, is like a knife going through the cheese: this side and that side—the reality and unreality. Now, what should you follow? The path of reality, truth, or the path of distraction? This is your decision now. So, what is the truth? Brahma Satya, Jagat Mithyā—that is what Vivekā tells. Brahman, Brahman is the truth. The Supreme is the truth. Jagad Mithyā, this world is unreality. Troubles, suffering, pain, everything. So it is Viveka which can lead you towards the truth. Otherwise, just flow in the canalization. That’s it. So yoga is designed for us to be happy, to be healthy, to be kind, humble, loving, forgiving, understanding, and so on. Sādhu, sannyāsī. Sādhu means simple. Sādhu means simple, so there are two: sādhu and svādhu. Sādhu is one who is leading a life of austerity and simplicity. And svādhu is only worldly desires. Svadhu means... This is Svadhu. And then, and also? Honey, Svadhu, and Sādhu. Thank you. That’s it. In which ātmā there is contentment, that is divine. Then in that ātmā, there is no jealousy, no hate, no conflict. As long as you are in ignorance, you are suffering.