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Part 1: A Gathering in Truth: On Satsang, Chanting, and the Path I believe your video will not be well received because you are not here with me. So, turn it off. I will come when Markus comes, but in the beginning, the others will listen and come. Oṁ buddhi, Śrī Dīp Nārāyaṇa, Bhagavān, Kī Jai. Jai Nārāyaṇa, Śāntāna. Oṁ Oṁ... Mahāprabhudīp Karatā Mahāprabhudīp Karatā... The small bell does not sound very well. It’s not harmonious. It’s too small, you know? May I say something? Can you show me your small instrument? No, it’s too small. May I say something? Yes, you can. When we were eating, we chanted the food mantra. Some people were interested in it and wished to have the text. I have a note here, at the bottom of which is the food mantra along with its translation. I will pass it around, and anyone who wishes can simply copy it down. Or copy it, then we will copy it there. It’s a copier, isn’t it? Yes, I just said that. Yes, okay, I don’t mind, it’s brief anyway. Mr. Paul, what does it mean? Yes, but we would also like to have that in the text. Yes, it means, right? Brahman is the action of the sacrifice. The sacrifice itself is God. Through God, it is offered to the fire of God. God is attained by the one who recognizes Him in their actions. This is a verse from the Bhagavad Gītā. Whoever can either copy or take photographs, I do not mind. So, everything is good. Perhaps in the German language. Excuse me? Shanti speaks German, surely, right? And everyone can follow it, right? And my pace is a bit too fast. You started like a Bombex. I thought this one had that. Otherwise, it is usually slower. With that one, I thought it fits. We always call that the jazz hit. That is a good jazz hit. Nettaro Charanakosha Nettaro Nettapuja It is a song that is repeated. There is a lead chanter, and then the respective phrase is repeated several times. And here we are very often at the beginning of a Satsang. I hope you know what a Satsang is. No? I can say that, I might only see a short sentence. No, clarify. A Satsang is essentially a spiritual gathering where there is speaking, words of wisdom, and singing. Satya means truth and Saṅg means togetherness. So it is a gathering in which the truth is spoken. And this truth takes on various forms in language. When someone speaks, if you are fortunate enough to have a master like here, it is a special Satsang. And tomorrow we also have the full moon day, and that is also a special Satsang of perfection. And it is truly wonderful that we can be here together with Svāmījī today. So there is speaking and singing, and the chants that we sing here in Yoga are teachings. Either they contain a teaching, a wisdom teaching, that is passed down from master to disciple. The Bhajans and the Kīrtans are, according to the Master, collected and passed on. And I believe, Masters like Svāmījī, Gurudev, and Mahāprabhujī together, I believe in how many? A thousand. A thousand, two thousand bhajans have been written, and they either contain a teaching or a praise, a praise of God. And we are also fortunate that a Yugoslav disciple of Svāmījī has taken these Bhajans, which were originally composed in India, and transcribed them into a readable script, as well as partially translated them into English. And one could say that he has essentially dedicated his life to the translations and the publication of the bhajans. And just now Bhajanan, the Gajananan, the folder he has here, comes from the work of Bhajanan, who has entered all the bhajans, or those so far, into the computer. We do not have translations for all the Bhajans and Kīrtans, but a lot is happening, and it is truly very beautiful. And it is actually also the case that one can sing a bhajan like a prayer, that the repetition of a bhajan is a mantra. And to grasp the profound meaning of a Bhajan is a spiritual practice. And that is why this chant is a spiritual practice that we engage in. And the kīrtan that I would like to sing will hopefully be translated by Divā Svāmījī. It is simple. Śrī Kṛṣṇa Gobinda Hare Murāri Śrī Dīp Nārāyaṇa Vāsudeva It is Śrī Dīp Nārāyaṇa Vāsudeva, it repeats itself. Śrī Dīp Nārāyaṇa Vāsudeva, so this is the entire text and it can be said to be a repetition of the name of God, one after another. O highest Lord in the form of Krishna, we bow before you, O supreme Light, we worship you—these are essentially the words that are there. This is the body. These are longings. Oṁ Buli Śrī Dīp Nārāyaṇa Prabhu Anakīnī This is a Viennese Schüler melody. Aha. Oh, I see, Michael. But it is beautiful. You begin this. You begin this. You start that. Yes, but this is the new version. Yes, yes, I must sing to you, that was easier. Yes, but this is the new version. Yes, yes, I must sing to you, that was easier. Yes, but if they say they know themselves and then do not sing, that is unfortunate. Mahāprabhudīpa Karatā Mahāprabhudīpa Karatā In the coordination, everything beneficial in the texts. She is a Chan doctor, right? And she held a Chan-Ge in her hand, as well as the inner side in her hand. And even all their employees had to sing along whenever a patient was present. If I sing obediently. Yes, if. To sing something like that is really bad. Mahāprabhudīp Karatā Purī Jī, Siddha Purī Jī, Siddha... Purī Jī Dās is very good. This is from the Paramparā Yoga. This is a spiritual lecture about Yoga in the Indian tradition. Ah, yes, not everyone sang along properly. Many were, all were, how shall I say, eager, not missing the voice. They are Gajanen, Śrī Dīp Nārāyaṇa, Bhagavān, Kī Jai, Mithra, how do you say, the holy Master, or how do you say? Praised, right? Praised. Most praised. Most praised. So, they are too small. Siddha Pīṭha Paramparā, Siddha Pīṭha Paramparā,... Siddha Pīṭha Paramparā Amitābha Amitābha... This is a spiritual lecture about Yoga in the Indian tradition.... Now we will sing a little more, yes? We sing Ānandoham, Ānandoham, Ānandam, Brahma, Nandam. Please all pronounce. Ānandoham, Ānandoham, Ānandam, Brahma, Nandam. I am bliss, I am bliss,... I am the supreme bliss. I am bliss, I am bliss, bliss, Brahman, joy. Oṁ Saccidānanda, Oṁ Saccidānanda,... Oṁ I am the truth, consciousness, and bliss. Then we sing Oṁ Mādhavānanda, which is praise to the master of thought, to Mahāprabhujī, to sing after me. Once, twice, and then all together. I said, once I and then I. That is number one. And number two, my right ear is full, but the left one is not yet. I also need to receive a little weight from the left side. So, sit up straight. Relax your Maṇipūra cakra. Okay, and here we go. Is it an, do, ham, an? What is it? Yes, I have it now. Very well. One needs a sattext with three words. Open your Maṇipūra cakra, and then all the power flows out. Everyone should keep the Maṇipūra cakra relaxed. And always follow me. I am bliss. The next is, I believe, oṁ, saccidānam. Oṁ is the cosmic sound, sat is truth, citta is consciousness, ānanda is bliss. And try to go deep into it and feel it, wander in this feeling. Not only do the words or the mouth express themselves, but perhaps bring your inner state into this gathering. Yes, you know the truth within yourself, your consciousness is filled with truth and bliss. This is a spiritual lecture about Yoga in the Indian tradition.... When one speaks of truth, not in the sense of whether you have stolen chocolate or found white graves, yes. Not that it matters whether you have eaten two apples or one piece or whatever. Not so much these little things, yes. But truth means, here it is said, Brahma Satya. A word in the language of creation is Brahma Satya. Brahma is the supreme God, the divine principle in the universe. Śānti and Śānti means Truth. So God is Truth. And everywhere there, no matter where, God is spoken of, read about, God’s name is sung, or people come together and sing in praise, or someone talks about God or prays. That means truth. What does this truth mean here? This means that the Jīvātmā, we are the individual self. And we have two directions, two paths before us. One path leads us to Uttān, which means development, realization, oneness with God, thus success. And the second path is Disaster. Disaster, destruction, conflict, doubt, and so on. Now, what do both paths depend on? And where do the two paths diverge? Both paths begin from one place. And this one place is called good company or bad company. Where there is good company, that means where people lead you to God, where you can connect with your inner feelings, where you can think about God, where you can walk the spiritual path—such support is your best good friend. And that which leads you in other directions, to doubt, to fear, to drugs, and so on, is a bad law. So Sat means truth and Saṅg means company, being present. And this company can be with one person or can be with hundreds together. This can also be with animals. Often we can learn many things from animals. Now, for example, here today we see there is a horse with a small baby. And this little baby, she is so sweet. And you come over, and everyone eagerly reaches out and looks. So this little baby is a symbol for us, to awaken love. Everyone says, how sweet, everyone will go and take photographs. But it is very difficult to understand how it is possible, the people who say, how beautiful, how lovely. Kevalam Kevalam... It is not this truth that you know, but it is the truth that stands above all things and guides us in the direction of God. Saintly, saintly Yogīs have found this. I believe that for me, all saints are yogis, whether they are from India or from Europe or Africa or Canada, no matter which continent they come from, they are yogis. And everyone has found a path. And they have found a way of life. And this path of life is, for example, like a tree. And what is the beauty of a tree? The beauty of a tree lies in its beautiful branches, beautiful leaves, beautiful blossoms, and beautiful fruits, as well as a strong, healthy tree. But a tree without leaves, without blossoms, stands there like a piece of dry wood. And so, without God, without devotion, without this divine truth, without this divine love within oneself, realization—this life is like a tree without leaves. One body and one soul. You see, a body lies on the ground. You have loved this person deeply and lived with them for a long time. But now suddenly, you see only a form. Something is gone. That means the soul is gone. And so, those people who have no love in their heart for the universal God, God omnipresent, their life is like a corpse lying before you, like a corpse lying before the grave. It is very important to lead a life where we have joy, where we have beautiful feelings, where we can awaken. We say, Love is God and God is Love. What does that mean? This means your inner love, the love you can unfold, the love you can unfold and radiate throughout the entire universe and give to everyone. People are blessed by God who can unfold, live freely, and think freely. It is very important, so Bhakti-Yoga means singing, praying to God, developing devotion. Part 2: The Power of the Word and the Path of Devotion Open your heart, for it is the words, it is a poem. A poem can melt the entire rock. A strong rock of stone can be melted, softened, transformed, and dissolved through a poem. And what is a poem? A word. And what is this word? Love within it. With a single word, you can build everything. And because you have built for years, you can destroy everything with a single word. A Vajana has written Golgotha. Several living Yogīs and Yatis have created a beautiful spiritual garden or a park, and they have tended to the park. But the monkey mind, the monkey mind as a spirit, destroyed this entire garden within a few minutes. So it is important that we act with our mind guided by our reason, or that we lead it. When the mind loses reason, there will always be one or another thought that is against you. In reality, you believe you are against others or something external. No, they are against you. Every one of your thoughts, whether you are distrustful, or you believe, or you doubt, all of that is reflected within you. You are a reflection, and you see your face in the reflection. And in the reflection, you will see only the face as it is. Because I am now looking into the mirror, I will certainly see my face with a beard. But I don’t see the beard, because I still have a beard here. What I have within me will be reflected in my inner mirror. That means I must see. One day, everyone will see how happy they are or how miserable they are to themselves. Without God, without devotion, without love, without spiritual practice, life is lonely. Sometimes as lonely as a tree standing all alone on a hill. And this single tree alone must endure every weathering. And one never knows when this tree will continue to a destination. And so the person has no love in the heart, no longing for God, Amitābha Amitābha... After death, everything will be over. Nothing will be over. There is the same mind that will always observe everything. And one more thing: you will regret not being able to correct it now. Now you can correct it, now you can do something about it. Now you can go somewhere and say, I have no time for you, or go somewhere and help, or explain, or do something. But after death, you cannot come back and say. Because you have no way to come back. As soon as the soul departs, this body is destroyed. What is mostly done in the West is that it is placed into the cold refrigerator and then taken somewhere to the medical institute, where the brain is immediately examined, the brain is also treated, the abdomen is cut open and everything is suctioned out, and if it is completely... It is not for medicine; when it is no longer so, then the brain and the intestines are beaten together like salad or parsley, and everything is chopped on the wood and then put back into the belly and sewn up again, Hari Om, pasta, Hari Om. But your body, and you see everything that is seen with your body, everything comes to you, and you will be an observer. So Satsaṅga is one of the easiest paths. So today is fully tomorrow, tomorrow, but today will already begin, I believe. And everywhere in the whole world, where spiritual signs exist, where spiritual people are, according to this spirituality, according to Yogīs. And all my students have gathered numerous Satsaṅgas together. Those of you who have my mantra will come anyway, and also some of the others, if there is space available. In Sikuslovakia today, satsaṅga is taking place in at least 30 or 40 locations. Satsaṅga takes place in several locations in Hungary. Satsaṅga takes place in many locations in Yugoslavia. In India, a Satsaṅga takes place everywhere in every āśrama. And also in Vienna, Salzburg, all over Germany, and so on. Because this is the day when all spiritual students who belong together can come together and enjoy the spiritual day. And where the Kaisatsaṅga is, there is something entirely different present. There you go, then comes a beer, then comes a whisky, then comes a slami, and then comes that, and then comes dancing, and then it’s done and tired, and then it’s well deserved. Because this shaping strongly affects people, but also animals. So, it would be good for those of you living in Zurich or around Zurich to come together once a month, either on the same day, the day before, or the day after, in the morning, and engage in education. This will give you much. Tell me, you didn’t understand many words, but how beautiful has the atmosphere become, right, from the singing, because those are words. This is the sound. And this sound has an effect. And so this is the purification of the cakras, which is Kuṇḍalinī Yoga, when one speaks, or everything. All the other paths are dried up. All the other paths are dried up. They are like all juice. You have a lemon, but there is not much juice inside. But if you have Bhakti-Yoga on your spiritual path, then your life blossoms. Then it is beautiful, and all the cakras will be cleansed or your cakras will be awakened and the kuṇḍalinī will rise. So, Bhakti-Yoga means to love God. To love God in two forms. One form is the Universal God, who is everywhere. That means, in every living being, in all that lives, He is present. The second form of divine love, in the aspect where one has spiritual faith. Jesus, Krishnas, Buddhas, Mahāprabhujīs, masters or not at all, one does not have. A statue, a picture, a flower. But give your love, because everyone essentially wants to give love. Each of us wants to give love, and we seek an object, we seek such a perfect object where we can transfer our love, where we can continue to offer our love. So this means we need a canvas on which we can... To be able to project those there. So, everyone seeks an object for the projection of their inner love. But most of the time in this world, disappointment, misunderstanding, uncertainty, and so on arise. So, seek such a spiritual object within yourself as God. A spiritual one. And this spiritual object or symbol will never disappoint you. Because it belongs to no one and belongs to everyone. Now, the sun belongs to everyone and to no one. And now, when I say to the sun, and then Jan comes and says, look, that belongs to me, please don’t say that to me about the sun, I shouldn’t be jealous—what do you say to me? Alright, well, I can at most close my eyes, but he cannot have the sun in his cup or in his sauce either. Just like the sun, every living being, all plants, everything we have here, see, benefits from the sun, don’t they? And no one is jealous of the sun, right? And so God is, God is like this sun, and so that everyone can love Him, and yet He belongs to no one, and He belongs to everyone, to all. So seek a spiritual symbol where you can never experience disappointment, because you will never suffer pain again. And other kinds of love that you develop within yourself, then it is sitting upright like this. They say that for the most part, one should stretch out the feet. If you want to stretch your feet out, then turn this way. So seek an object where you can truly open yourself inwardly. And when you are able to unfold, then your inner world will be so beautiful. So wonderful that you never want to fall asleep. You always want to wallow there, to watch. You always want to smell your inner fragrance. You always want to nurture your inner beauty. And your inner beauty, your inner fragrance, your inner flowers, your inner garden are your own qualities. So, when you have beautiful qualities, then it smells fragrant, it blossoms. And if you have bad qualities, then it stinks. And what does it depend on? On no one. On yourself. But where do you get these qualities from? From societies. In India, we say in Sanskrit, Dosti, friendship. Friendship, Do means two. Shat means Shat Saṅg. So both are walking on the path of truth, of God. Do Sati. And so both you and your fellow beings, your community, your friends, all walk the spiritual, true path. And this true path gives you so much that you can beautifully arrange your inner world, your inner world. Subhakti is the greatest. In India, a common example is often given, because it happened many, many times that even when God came to a devotee, God comes to you and asks you, for example, now we are all sitting here, and God comes to you and asks, what do you want? So, let’s say right away, what do you want? And I do not need an answer from you, but can I give myself an answer? That would be very interesting. So let’s start with Esther. She is not required. No. Well, when God comes, you don’t betray what you want to yourself. You can say why you came so early. Sir? Monika? I mean, shouldn’t one say, It’s perhaps only interesting that everyone is also overwhelmed. Tell me, you should register beforehand before you come to me. That is your own fault, you better say it like that. When they are on time. Freddy, what would you have said? A good sitting posture. That would be very sharp. I want him not to leave anymore. That he does not leave? Yes. Then, he does not come. That he goes into prison. Yes. Aha. Very good. And what do you want to say, Regina? Nothing. Just the men’s hair. How beautiful. But he asks, what do you wish for? Yes, I do not need any wishes. Yes, but something—whom will you meet, to whom will you encounter? Yes, I don’t know. I might invite him. He is already here. Yes, yes. And then? I would also have to have it at the tennis time. Then please do not offer him any escort service. So, it is such that in our cultural sphere, in our religion, in our philosophy, in yoga and all of that, it happened that when God appeared to someone and he was truly a God-lover, he always said, God desires only one thing: devotion. A surrender. I do not wish to go to heaven, nor do I desire liberation for eternity, but wherever I am, here in this world or in the other world, oh Lord, grant me devotion, love for you, so that I can feel you everywhere, see you, and serve you through your creation. Why? Beauty lies in love, in devotion. So that is Bhakti. And where there is love, everything is beautiful. Where there is love, there is life. And where there is no life, no love. Where there are no feelings, only computers. And where there are feelings, there live beings or humans. To be dry to nothing, to devotion. Surrender to Him is the most beautiful thing to which we can surrender. Surrender means giving. A gift. Surrender, that you give yourself to Him. But he does not need it; rather, he gives it back to you. The more you let yourself flow, the more is awakened within you. It is the source within us, the loving source is like a fountain spring. And if it is not used, then slowly, slowly, slowly it dries up. But when it takes more and more and flows, then it comes and comes and comes. So give, give, but God must stand beside you, to give you even more. And no matter what you have received, pass it on. Pass it on. And then, what happens? Then you become a channel, a conduit for His love.