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Part 1: The Call to Awaken Yesterday, we had a very nice translation of a bhajan written by Gurujī to Mahāprabhujī. It seems it didn’t go through. Many people didn’t understand, or didn’t want to understand. My question is this: who was not here for this morning’s program? Please answer honestly. Who did not come to the morning practice? Raise your hand if you did not come. Thank you. So, those who were not in the morning program did not understand at all. And those who were in the morning program, they misunderstood. It is better to attend the program. Last weekend we were in Strilky Ashram, Mahāprabhujī’s Ashram in the Czech Republic, and I had a very serious talk with everyone. The same thing I have for you today. So please listen very carefully. You know very well what brought you to yoga. Why did you come? Including myself, I know why I came. You also know. You came perhaps for health, for philosophy, for spirituality, for concentration, and so on—for many reasons. You know your own motivations. Our slogan, which is written as a footnote, a subtitle of our yoga books, is: "Yoga and daily life, harmony for body, mind, and soul." Many of you read this and were very inspired. "Yes, that’s what I’m searching for. Yes, that’s what I want to realize. Yes, that’s what I want to have." Now, we are civilized people, educated people, academic people. None of us is coming directly from the jungle. So you know what harmony means. You know what body, mind, and soul are. Harmony in family, in the environment, in society, in relations, and within oneself. Similarly, for body, mind, and soul. This was your question. This was the cause for which you came to yoga. That inspired you; that was the catching point. And now you are here. The children who are very peaceful can sit here; they need not go out. Sit near the door; if they become restless, you can go out, okay? Sorry, organizers, to change the protocol. Now you are here. How many years, months, or days? A person who has a toothache knows what a toothache means. The person who has a headache is the only one who knows what a headache means. A hungry person knows what food is. What I want to say with this is that the reality about oneself, only one knows. The question is this now: How far did you realize this? What did you come to yoga for? Mahāprabhujī said in a beautiful poem: He brought the iron and the paras (the philosopher's stone) together. That stone, paras, has the ability to turn iron into gold. But he said, "I brought the iron and the paras together, but still the iron didn’t change." The answer is written there: "Yato Paras Asli Nahi." Either the Paras is not real, "Yato Paras Asli Nahi," or between them remains a distance. They will come together. So the answer is there. Mahāprabhujī put the question and the answer also. So, either yoga is not that which can give you harmony, or you didn’t understand; it didn’t touch your heart yet. There are the doubts, lethargy... So I wouldn’t say that yoga is not real. Yoga is the divine. Yoga is the science of body, mind, and consciousness. Yoga is the balancing and harmonizing principle for the entire universe, not only for the individual. Yoga is the principle of balance and harmony, not only for individuals but for the whole universe. Then the problem is in us. Constantly, we are complaining against illnesses—many, many illnesses—and yoga challenges us. If you practice yoga, you will be far away from roga. Yoga, roga means illnesses. So, where there is bhoga (desires), there is roga; roga means illnesses. Where there is rāga (quarreling, jealousy, dualities, attachment, dveṣa), there is roga, illnesses. So bhoga, rāga, and roga, these three go together. But yoga is separate. So if you practice yoga, then these three things will automatically disappear. I give you a very simple example. Now is winter time, and you drive a car, and constantly your windows have condensation; you can’t see through. There is only one button you can press, and immediately the windows will become clear. You must put the button on. There is one sign: getting air from outside. If you circulate inner air, you will always have problems; you will have no clear vision. And the heating effect will be better. Air will be clean, warm, and humid. When the sun rises, automatically darkness disappears. So when you begin with yoga, when you start yoga, then rāga, bhoga, and roga, this all goes away. But we don’t let them go away. We may miss our yoga exercises, but we don’t want to miss our bhoga exercises. We have time for bhogas and rāgas. And the result is the cause of the rāgas and bhogas. And if you lessen your roga, then you take more droga. Then this roga comes to the mental level. Therefore, in Āyurveda, it’s called Āyurveda. The saints said: Human life is given to collect and realize knowledge. A human spirit, a human soul, a human consciousness, a human mind, human intellect, human qualities, human abilities, and so on. Indescribable, O human, such a divine life God has given you. It is a godly life. You are incarnated as divine and behaving. There, one great saint said in one nice bhajan—I have translated for you sometimes, some part of this bhajan. We like sweets, you know. Everyone likes sweets and chocolates. There are some girls who don’t like it because they take care of their figure. I didn’t take care of my figure so well. But the saint says: "Amar ho jisko khāne se miṭāī ho to aisī ho." That sweet is the best sweet which, when you eat, you become immortal. Eat that sweet which makes you immortal or gives you that knowledge of immortality. That’s the real sweet. And, you know, when we put lemon in the milk, the milk spoils. Similarly, there are certain things which spoil your appetite for desires. As many desires you have, that means that you are too much bounded. He said, next sentence. In the next stanza of this song, he says: "Padārtha viṣaye bhogase, tṛpti hoi nei have." You will never be completely satisfied forever from all these material bhoga’s enjoyments. It doesn’t matter what you do, the next day you are longing for it again. Is there something which you have, and then you have no more longing? Yes, there is something. When someone gives you a slipper, then you’ll see. You have no more longing next time, but you will get it. That’s called a karmic slip. "Pada artha viṣaye bhoga se tṛpti huī na hī ho ve." He said, "There was never anyone satisfied with their desires, and it will never be that anyone is satisfied also. It wasn’t, and it will not be." "Din din tṛṣṇā bade, man meṁ kharābī ho to aisī ho." Contrarily, day by day, tṛṣṇā (desires), are growing in the mind. "Karabi ho to esi ho," something is wrong, but what are certain things such as wrong, which is unbelievable. Unrepairable. Like certain diseases are incurable. And this is the desire which is incurable. "Manuṣe taṅ pāke viṣe chhāṭā, amṛta ko chhoḍ viṣa khātā." Having a human body, now you want desires. You give up the nectar and you’re drinking the poison. What a pity. What will be the result of this? Every action will have a reaction. And every action will have a reaction. Girls, be careful. And everything has its result. Boys, every step will be counted. "Fiyuk Minden Lepisht Samon Tartanak." Either you make a step forward, or backward, or sideward. What a pity, Purījī, Purījī... "Kitadi Yoni Phajiti Ho To Esi Ho." After this life, Namta, then you will be traveling Kitadi Yoni, even till the worms. "Phajiti Ho To Esi Ho," an Urdu word: what a pain, trouble, such a trouble you can’t imagine. "Tīvra vairāgya khatāī," so the sour, the lemon is the vairāgya. Through that Vairāgya, your mind will detest all vāsanās, all desires. Without Vairāgya, it is not possible. "Bez veragya niye to moguche. Veragya niye ko nam lehet. Lokālaj śabdha dhārake vairāgya na beca." Vairāgya, only the vairāgya can protect you. "Dhuja sādhanā, vairāgya kahije. Dhuja sādhanā, vairāgya Brahma-loka tak bhogāyā sārā. Brahma-loka tak bhogāyā sārā sādhanā chā, sādhanā chā. Mokṣa Tumhārā Mokṣa Tumma Sadāṁ Cara Karo." From this planet to the Brahmaloka, all kinds of desires are a charm, tasteless. So, "tīvra vairāgye khatāy se fatāy dil vishyon se sāṛā, juṛāyā phir ney juṛtā fatāy ho to aisī ho." And afterwards, if you try to again unite, it cannot unite. When lemon juice falls into the milk and the milk is boiled, you can try your best to make milk again, but it will not become milk. Yes, you can make something. You know what? Good paneer. "Mithāī jñāna amṛta se amar hoṭā nahīṁ, marta," and that sweet nectar is the jñāna. Through that jñāna you become immortal. So the sourness is the vairāgya, the kiśalost, the verāgja, and the nectar is the wisdom, the knowledge. When you have that, when you taste that knowledge, you will not die, you will become immortal. "Achal Rām Gyān Gīzā Mithī Takatvar Ho To Esī Ho." Achal Rāmjī Mahārāj said, "Achal Rāmjī Mahārāj said that remedy of the knowledge is so sweet and it is so powerful that it is the best tonic you can have." That tonic makes you strong. What does it mean to become strong? Fearless. Fearless from death and birth. So human life is given to realize the Self, to develop knowledge. "Jñāna, hīna, paśu, samāna." Without knowledge, one is like an animal. Therefore, the great Śaṅkarācārya said, "Know thyself." All the relations which you have, all the belongings that you have—"sve ono shto posiduesh minden vagyakozasat." Nothing will help you. All will remain here. It is called the blind moha, andha moha, andha moha, but we are sleeping. "Da mi asum." Therefore, Holī Gurujī said: O brothers, wake up. Your chance is going. You are missing your chance. It is a bitter truth. Day by day, every second lost is lost. Every minute which is a part of your life will never come again. I told people today, I came to Austria as a young boy. And then I grew up in Austria. And then I grew up in Austria, and then I grew up in Austria, and then I grew up in Austria, and then I grew up in Austria. Part 2: The Call of the Soul In every life, you will suffer. Do not think, "Ah, these are all stupid. I am human, I can do anything. These are all crazy." It means you are the crazy one for saying all these are crazy. Dear one, you do not know what reality is. Children think parents are terrible; they do not allow me this, and they do not allow me that. But these children will realize when they are 50, 60, or 80 years old. Then they will say, "Jesus, Maria, my father was old. My mother was old like this." Come to the call, and help will come. Kejā dā śagichegī, hezvalu banāsibu i anakor megyāna śagichegī. An honī guru kar sake, honī det mitāī, par brahma guru deve, sab kus det banāī. An honī guru kar sake—what is not possible, he can make possible. Honi det vithai—he can remove the things which could have happened. Parabrahma Gurudev he—Gurudev is Parabrahma. Sab kus det banai—he can make everything for his bhaktas. But a bhakta should have that surrendering, that love. Not a little, not a little. "I offer my everything to you, Gurudev." Then Gurudev said, "Come. No, I give you this." "I don’t know what you’re talking about, Gurujī. No, no, no. It’s different." Therefore, the heart, the soul of the bhaktas, the call of the soul of the bhaktas, sees that we humans are all creatures suffering in this ocean of māyā, saṃsāra. Thousands of creatures, millions of creatures in this small pond, try to bite each other. Compared with the endless universe, this planet is a very small planet. And in this small planet, all creatures are there together, killing, killing... eating each other. This is a naraka. This is suffering. Everyone tries to eat others. Jīva, life is life. Everyone has fear, not from no one, but from someone. What a wonder that we have fear of our Father’s creatures. Every creature tries to escape from other creatures. But humans also are trying to escape from humans, because humans are also dangerous to each other. That is a naraka. And there, bhaktas doubt, full of doubts and questions: why this, why that? How is this? Why not? So in this way, this is a question. In this way, goodbye, you’ve made me. There are no questions, and therefore it is said. Holy Gurujī is saying to Mahāprabhujī, "Holy Gurujī is saying to Mahāprabhujī, Mahāvīra, Nazivaga Mahāvīr." Mahā is the greatest, Mahāvīr, Mahāvīr is the hero. Avīra is the hero, the heroes of the heroes of... the heroes of the heroes—only he, like Mahāprabhujī, who can give to us, who can protect us, he is a hero above all heroes. He is the only Mahāprabhujī who can give to us and who can protect us. Āpāyā Parbalā O Mahā Joḍhā Āpāyā Parbalā Amarānita Bhajar Śarīr Upper Bālan Lord, Your strength is endless. Our strength is very little. You see, we are very mighty, strong animals. When the tiger catches him, in a few minutes, his power is finished. Similarly, one day when death attacks us, all our positions and powers, physical and mental, and all worldly powers, money powers, all will be finished. He is the greatest hero, the greatest fighter. No negative energy can attack. No magic, no negative energy, no ghost. No spirit. No black magic. Nema prikaza, nema očrne magije. No one can attack you because Mahāprabhujī is there, but he can be there if you allow him. But if you have doubts, no confidence, no devotion, you only call him when you need. He said, "I’m not your servant." Only when you need, "Please, Mahāprabhujī, can you help me?" He will tell you, loosen the hand from the rock. Test your confidence. You know the story. He’s the mighty one, hero. No one can defeat him. Because He is the Lord of the Lords, death has no chance; death is serving Him. You are immortal, and your body is very powerful. No one can harm you at all. Bhagavān, dusta kaste deve atibhārī? O Lord, with all these negative, terrible people, all these negative people, they give a lot of trouble to me. Lord, shoot such an arrow, Purījī pālī ṭākhu strīelu, and hunt them. Who are these? Who are these? Kāma, krodha, mada, lobha, moha, ahaṁkāras, peśan, vaj, jealousy, hate, complexes, desires—these are your enemies. They are boxing you every day. You try to get a little up, and you... These are within you, not outside. They are inside of you; they are not outside of you. Mār Bhagavatīr, Alī Gurū Kṛpā, all they will go out. But you have invited him. Clear up. Like Maṅgīlāl Jī said in his one bhajan, "Nibbāna hai, nibbāna hai, Sat Gurujī kā bachan nibbā hai, nibbāna hai, jānī Gurujī kā bachan nibbā hai." Tan kī khetī sāf karāvū Purījī Om Kabo, Purījī Om Kabo,... Tanakī Khetī Saf Karo, and this field, this physical field, purify it. Bīde Oṃ Kā Bonā he, we have to plant the seed of the Oṃ, and we have to plant and sow the seeds of Oṃ. How dear to me are the words of my Master. Even when He is angry, they are very dear to me. They are so dear; only I know how dear it is to me. It is so dear, what can I explain to you? It is beyond my expression. Indescribable. Finally, it is said, indescribable. Then your highway is ready for you. Take off, otherwise there is so much kāma, krodha, mada, lobha, moha. You know, in India we buy a quick car, a nice car, and we make it speed, and suddenly a cow is relaxing on the road. We ask the cow, "Why are you sitting here?" Cow said, "Answer my question. Why are you driving here?" I have rights, also it’s like human rights, the cow rights. You take another speed. Suddenly, a camel cart is coming. So, there are obstacles. Therefore, O Gurudev, O Guru Dev, remove all this, all these thieves, these terrible people, the criminals, all. Poor Bhaktas were in trouble. Finally, Lord, you came. You had to come, but how much trouble did you see, Red Mahābhārata? Do you know the birth of Kṛṣṇa in the prison? His mother’s and father’s condition in the prison... The Kans, the devil Kans, the real brother of Devakī, every child of Devakī he took in hand and threw on the wall, killed it, because someone told him the child of Devakī will be your enemy who will kill you. As soon as his child was born, he killed it, and he imprisoned his sister and brother-in-law. Within a few minutes, or as soon as he got the message. No bamboo, no flute, no noise. That is called trouble. He took the child away and threw it against the wall in front of the mother and father. There, Kṛṣṇa has to come in. And there Devakī was calling the Lord with a pure heart. That is the prayer. In this situation, he called the Lord with a pure heart. This is the true prayer. This is prayer, what we pray. Our prayer, we are praying and looking to time. We are praying and looking to time. We are praying and looking to time. Where is your prayer? Where is your prayer? Tann mayā hojanā. Tan mayā hojanā means become one with your body and soul to pray immediately. To prayer, immediately He will be there. So, it is said, whenever it happens, Lord, ultimately, you had to come, and you came. For the sake of the bhaktas, O Lord Mahāvīra, come as soon as possible. For the sake of the bhaktas, O Lord, come as soon as possible. When my mind is scared from seeing these troubles in the world, you know how many troubles are in this world? If we see only the troubles of humans, it’s unbearable. And if we open our eyes more towards the other creatures, the animals, they are tortured, they are killed, they are burned, they are grilled, they are eaten, they are hunted. What about these? Duniya ke dukṣe man gavrāve, Lord, when I see these troubles of this world, I am scared. O Lord, O Giver, please give me confidence. This child wants to have chocolate; go and give him. Say, Swamijī, give prasād, because he says, "I want to go to Swamijī." Āp binā Prabhu kise ko pukāru, Āp binā Prabhu kise ko kāṭo Prabhu, Dukha kī janjīr, kāṭo Prabhu, Dukha kī janjīr, Bhaktam kāṭo Prabhu, Dukha kī janjīr, Bhaktam... Bina Prabhu, kis ko pukāruṅ? Lord, whom should I ask without you? To whom should I pray? Finally, for us, there is only God. Last confidence, hope for all, is only one, and that’s God. Everyone can disappoint you. Anyone can trouble you and cause you pain, but not He, Apabhinaprabhu. Kiseko pukārī? Lord, whom should I go and ask without You? No one is there for me in this whole universe. O Merciful Lord, O Protector, Please, can you cut off the chain of the troubles of this world? This chain which has tightened us, this Jīvātmā, is caught and tightened by this chain of troubles. So jīva, bīche jīvātmā is caught by the chains of infidelity. So the jīvātmā is the problem of the chains of infidelity. Hāpa pāḍharo me rājānām sudhāro kāṭo prabhu dukkhāṭī janjīra kāṭo bīna prabhu kisūko pūcharūm? Without you, the Lord, whom should I ask? Who can bring me out of these troubles? Who can rescue me? Please come, Lord, that my life will be successful. Save my life; rescue me. Kāto Prabhu, Dukha Kī Zanjīr, please cut off the chain of troubles. Polim te presieci te lance nevolya. Kiyo la khwak de la problemak lanca. Chaudha Bhāvan. Bhāvan means the universe, cosmos. Bhavan means also residence, building. But here, Chaudha Bhavan, seven worlds above us and seven worlds below us—these are fourteen worlds, lokas. One of them is Scorpio Loka, Scorpio Loka... So you are the governor, the God, the Lord of all fourteen worlds. O giver, please give me an immortal place where I can be forever happy, without any troubles. Ānanda Sukha Devo Mere Dātā Varsāvo Sudhā Sā Rasa Nir Varsāvo Sudhā Sā Nir Ānanda Sukha Devo Mere Dātā O My Lord, O My Giver, One O Gospo De Moi, O Tikhoi Mi Dayash, Give Me, Bestow upon Me Paramsukha Ānanda, Divine Bliss and Happiness. Let rain on me, upon me, the nectar rain. This letter is so... Gajanan has destroyed everything. I can’t read like this, you know, so Rasa and Rasa, and this all is Sudhara Saree. Śrī Dīp Dayālu, Hathabala Sāgara, Śrī Dīp Dayālu Sri Mādhavānanda ke ṭhaṇḍā sabhā meṅ to, maiṅ hūṅ tere dharakā phakīr, maiṅ hūṅ tere dharakā phakīr. Dīp Dayālu Atha Balasāgara, O Merciful Lord Mahāprabhujī. Your strength is endless, like the endless ocean. You are the holiest of the holy, Pīrā. Pīrā is like a great holy saint in Islam. Holy Gurujī is saying, "Please remove all vikṣepas from me." I am a fakīr at your door, a beggar at your door.