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Deep Nārāyaṇa Bhagavān kī, Deveśvar Mahādev kī, Satguru Swāmī Madhavānandjī Bhagavān kī, Sanātan Dharma kī, Sarve bhavantu sukhinaḥ, sarve santu nirāmayāḥ, sarve bhadrāṇi paśyantu, mā kaścid duḥkha bhāga bhavet. Oṁ śāntiḥ, śāntiḥ, śāntiḥ. May all be happy, may all be healthy, may all live in harmony and peace. Thank you, dear President, and thank you very much, our dear sister Sanjeevani, for the beautiful presentation about the world situation and what we can contribute, because the whole world is our common ground. How important it is that every single person contributes something for our environment—our family members, meaning all creatures, and our human sisters and brothers. The subject given is the spiritual side of yoga. I was thinking that yoga is round and round, and it is spiritual. So there is no other side; there is no dark side. Yoga itself is spiritual. The question is this: if we practice the authentic ancient yogic techniques or system—what we call yoga in daily life, a firsthand message, so-called ancient wisdom for modern life or time—if we practice that systematically, those yogic exercises including the meditations, then yoga in itself is spiritual. We have to understand what spiritual means. Very often, people think if you follow a particular religion and do certain religious ceremonies, that is spiritual. No, that is not the only spirituality. Human life, the human birth, is already spiritual. The human is born on this earth as a spiritual light. The light which is in every entity, in every grain of sand, is the light of that God which is the universal one. We call Parameśvara; some call Allāh, some call Holy Father, some call the truth, some say love, and some say the light. It is the same light. But in the human body, what we call hidden powers in humans… This book, which you have, I am sure you all read very well and are using the teachings. If you read this book, you will know that within you is everything. The Vedas, the first and most ancient scriptures, said: yathā brahmāṇḍe tathā piṇḍe—what in the entire universe exists, exists in this body. And especially the human body. So human birth is spiritual. But the human needs proper education, a proper society, a proper companion, and proper nourishment. Otherwise, that spiritual-born human can develop other qualities which are not spiritual. How? A very simple and clear example: you know the fruits, what we call grapes. Grapes are pure fruits, good fruits, tasty fruits, sweet fruits, clean fruits, a gift of Mother Nature. These fruits are also used for ceremonies and for the altar, to offer to God. Now, when you get the juice out of the grapes, that is very pure, very good, tasty. These grapes and grape juice, in some languages, are called wine—wine juice. So wine means not that alcohol, but wine is a plant which is gentle and growing. It needs a support, and that is where there are these grapes, these fruits. The juice is very pure, very good. When this juice comes out of the grapes, that’s called wine. In my understanding, what they said is that offering the blood of God, the wine—that’s not a real wine. This is not the blood of one person, or what we call Jesus, but it is that blood or that juice which is given by Mother Nature. We are nourished from the very first seconds of our life in our mother’s body until our last breath by Mother Nature. And that’s spiritual. Not blood in that way, what we call if someone kills animals and blood comes—not like that. Also, what they call the flesh, the body of the Lord, this is called the grains, bread, Annapūrṇā, mother, divine mother Annapūrṇā. Now, when the same grapes and grape juice come to another atmosphere, another saṅgha, another society, put somewhere a long time, it turns into alcohol. Now the alcohol has turned completely into another, has accepted and adopted a completely other quality. And that alcohol is the biggest problem in the world, as well as the biggest commercial business in the world. We know how many people died in accidents because of alcohol. How many families are broken because of alcohol? How many children are scared and suffering because of their parents abusing alcohol? Now, the beginning of the origin of this alcohol we call the fresh grapes. So now, by these grapes turned into that quality, it makes humans imbalanced and also creates disharmonies, and the human loses its human feelings as long as alcohol is active in their blood. Similarly, when a human changes the societies, changes the companies, then their intellect is influenced according to that society. When you work with people, like our dear sister Sanjeevanī, even for volunteer work for the environment, then she has so many feelings, beautiful feelings, and she realizes what is happening with our planet or our Earth. There are many people who love the birds and animals, and they have a deep connection to them, like our dear Mark Farmer. He loves the birds, he loves watching the birds, and when some birds disappear, dying, he is sad—and not only the birds, the deer and other animals. Now, if you ask him, “Please go and hunt a few birds and bring them here,” he will never do it. He may, I think he knows how to use the gun, but the gun will fall out of his hands before shooting a bird. Because he knows the love from birds, he knows the love and meaning of these animals for our beautiful earth, where we are living. Similarly, if you come to a yoga class, to an ashram, or you go to a church, a mosque, or other religious or spiritual places, you develop these spiritual feelings. It means you are spiritual. You are spiritual, but you are renewing your spirituality through companions, friends, or society. In whatever kind of companions or societies you are, like that colors you will get. It means the habits. And such habits, it’s difficult to get rid of them—bad habits. It is said, our Sadguru Dev Swami Madhavānandjī, on whose name we have this Śrī Svāmī Madhavānand World Peace Council, he said, “It’s easy to become free from the enemy, but it’s not easy to become free from the bad habits, bad thinking, bad behaviors.” And from where did we get this? From such environments, such companions, friends, or societies. What we call now in this modern psychological world is called blackmailing. And blackmailing, some used to call this brainwashing. Now, that’s a very good word. When you hear negative words from someone, or you begin to think negatively, or you speak negatively, or you write negatively, at that time your brain is washed away from your good qualities, your spirituality, your love, humbleness, kindness, and the developing thorn bushes, that becomes destructive, self-destructive. Before we disturb others or make distractions, the first distraction is in us. In the Bhagavad Gītā, when Bhagavān Kṛṣṇa asked Arjuna to fight for the dharma, Arjuna said, “But Krishna, I can’t kill them, I can’t fight against them.” Krishna said, “Yes, you are right, but they are not alive anymore; they have killed themselves while supporting the negativities and adharma.” Dharma and adharma. Dharma is rightness, and adharma is sin. At the beginning of this creation, the two tendencies developed. One is called the asurīśakti and one is called devīśakti. Asuras, what you can call satanic, and devīśakti means the divine, the holy. And it is very interesting that from the same father, the own children, one brother becomes the Rākṣasa and one becomes the Devas, divine, because of developing those wrong qualities. Quality decides, quality unites; duality separates, and duality creates uncertainty, meaning fear, anxiety, and sorrows. That time develops rāga. Now there are two kinds of rāgas. One rāga is in music, what you are using. When you play the sitar, it’s a morning rāga, late morning rāga, midday rāga, afternoon, evening, midnight rāga. And these ragas were only played at that particular time. And this rāga’s resonance is developed by those artists. It’s called Gandharva Veda. The Vedas, which are four Vedas, in these four Vedas there are different chapters like Karmakāṇḍa, Upāsanā, Jñāna, Gandharva Veda, Nāḍī Yoga. And in this Gandharva, they were researching which kind of activities or words or resonance the sound should be done or played, which will harmonize the human’s inner activities as well as nature—for the birds, for the trees, for the flowers, for the butterflies, for the bees, and for all. Nāda-rūpa-parabrahma, because the form of the Supreme is called nāda, resonance, that music. That’s very important. So, saṅgha. Second, other rāga means the dualities. Other rāga is that you are envying someone, jealous, and this rāga develops in kūṭaśaṅga. And when the raga, this kind of duality or this jhalas develops, then it is said, first is born raga, inner burning desires. That raga is a black cloud; that raga is black smoke. That raga is just like the diesel smoke coming out of a big truck’s engine. When the raga begins to sprout in your subconsciousness, it needs the support. Now they said, “Good, our guide is there.” The rākṣasa is now here, and now all the rākṣasa energy, the negative energy which is in the human body, awakens. The sleeping giant rākṣasas, they begin to awake. Because the sun of the knowledge, the sun of the light, the sun of the wisdom, the sun of the truth, the sun of the love is now going down. The sunset is coming, and darkness is coming. Now, this darkness will swallow everything. And so we know all negative and hiṃsak prāṇī. Hinsak Prani means those creatures are doing Hinsa, and they don’t know what is Ahimsa. Such animals, when the light comes, hide themselves in darkness under the earth, under the bushes, or in the caves and so on. And when the darkness comes, they come out. Like these people, they hide themselves behind something. They change everything and wait until the darkness of the ego comes, and then they will come out. Also, it is said that thieves are waiting in the night, where they will go, and they are still something, darkness. To do the bad things, they are waiting for darkness, and darkness is ignorance. And other prāṇīs, other life, including the many flies, bees, butterflies, and birds and all, they wake up when the sun rises, light comes. Pure consciousness is rising through spiritual community, the spiritual friends. That’s what we call the dawn is coming. And when the dawn appears, then again these animals, they are few, they will run somewhere into the darkness. You know, there is one film, what they call vampires, no? Draculas. In the night, when the dark comes and when the light comes, they quickly go under the basement. So, hiding, fear. So it is said, once, that a great poet, a great person, all in India call him Gurudev, Ravīndranāth Ṭhākur, who was the winner of the Nobel Prize in Poetry, and his poetry is beautiful, he was a great writer. And Ravindranāth Ṭhākur, one day, this time when the sunset was coming, he was walking through the garden and the beautiful rivers, all Gaṅgā and all the flowing through Calcutta near there, and beautiful garden with flowers. And now he’s standing and observing the sunset. As an artist, as a poet, some thinking, some thoughts come. They are always taking something. What is happening? We don’t see, but they see. They have intuition, they have imagination, they have another talent, the third eye. Many of you have different kinds of talents here; we are sitting. And Ravindranāth Tagore, he was looking at the sun, and he is writing in his thoughts. The sun is sad. Sun is sad. Because the sun is saying, “My time, my day is gone. I am going, and darkness will appear. Who will? There is no successor of mine, anyone who can give the light to the world.” In that minute, one bell was ringing in the temple, a Shiva temple, and one panditjī, or priest, was making pūjā, āratī, and he lit one dīpak, a flame, for pūjā. And he was showing the light, making pūjā like this. And Ravindranath Tagore looked there, and he completed his poem. What he wrote, half question was there: the sun is asking, “Who will be my successor?” And now this tiny flame in the temple tells the sun, “I cannot be the sun, but I will try to give the light. I will hold this light until you rise again, understand?” And so we are that tiny flame of spirituality. Hold on, there will be a lot of storms, hurricanes, earthquakes, tsunamis, many, but a spiritual person will keep that flame. And that flame, the flame is burning, but what is burning with that? Our life source, all that belongs to our body inside, the fine qualities, the life energy, our prāṇa, till the last drop of the blood. And what is that, Deepak? The holder is our physical body. We live in this world. We are suffering many times. We are facing many challenges. Struggling, healthy, unhealthy, good situations, horrible situations, but we don’t lose our confidence or our compassion towards the entire earth. So the flame said, “I am not burning for myself, to give a light to myself, but I will keep, oh dear father or Bhagavān Sūrya Nārāyaṇa, āp phir vāpas pragyat hoṅgī, till you will come.” So I will survive until the last minutes of my life. Lord, I know that time you will, you must, and I am sure that you will appear. Then my life will finish, that I have done my Śiva, that I have done my work for the Dharma, for thee, and for what you gave me, this spiritual human life. But that same spiritual lamp, when you have it in your hands and you want to keep it protected from the wind, sometimes we make a mistake: we breathe out through our mouth and we blow the flame off. The flame is very gentle, and therefore, take care that we ourselves, through our ignorance, do not blow off our spiritual light, which appeared within us through the human life, and that is yoga. So yoga is that which creates harmony in the body, mind, and soul. It is that which keeps the light of spirituality. So when you come to the satsaṅg, good companions, where there is a light, and where the light, darkness cannot come. In the caves, in the mountains, millions or billions of years, darkness is existing there. And go tomorrow in the cave and say, “Darkness, please, you were so long here, now go, please, and let me come in.” Darkness will not go, not move at all, but just put one light, and within no time darkness disappears. Therefore, it is said that when the day is very terrible, and night is dark, you can’t see the way, don’t let worry be in your heart. Just light a candle, then stand in the darkness. And that light flame is the hope, the confidence. To the last minute of life, you have to keep to your spiritualities. All holy saints, till the last minutes of their life, were very hard, very hard. It is we humans who even crucified such a great soul like Jesus. And now the whole world is crying for that. Why did we? But if he wanted, he could avoid it. But if he had avoided it, then he wouldn’t be our guide, our leader. So he kept the dharma, that for my dharma, for my words, and for what I was born and came, even if it cost my life, I will hold my spiritual life, and I will not change. I will not let them wash my brain through the dark color. So raga immediately opens or wakes up rāga-dveṣa. Rāga is the roots, and dveṣa, dveṣa means the dualities. Rāga-dveṣa, lobha, greed. And when you are greedy, then you become blind; you don’t see anything, only selfishness. Rāga, dveṣa, lobha, greed, moha, the attachment to the greed, kāma, the desires, krodha, the burning anger, where the blood is boiling to take revenge out of ignorance. Kāma, krodha, mada, lobha, moha, and ahaṅkāra’s ego. Some are happy to destroy something, but many, many are happy to protect everything. Our beautiful earth, mother earth, where we are all at home, though we are at home, it is temporary. It is called martyaloka, the mortal world. No one is forever here. No one can rule this earth forever. Everyone has their limitation in time. What we are looking for is sustainability. In the whole history, there was no sustainability from the beginning till today. But there is only one sustainability that exists, and that’s called Satya, the truth. That Satya means the Dharma, that dharma means the spirituality and that spiritual consciousness. So when I am sure in my heart, nothing can change my path. The moon and sun may change direction, but my decision, my path, my spirituality will not change. Will not change. Mighty Himalaya may shake, but my heart, my love, and my spiritual light will never shake. On the day when some doubt appears, you will feel in your life a kind of discomfort. Some disease will come, something will come which is disturbing your stability. So stability is the sustainability. And that stability is not material; that is spiritual. And therefore, yoga is round and round, spiritual. Spiritual means kindness, love, humbleness, giving, and living for others. And for that, God has given us. The flame is burning for others, not for itself. And for this week, which is in the flame. It’s not easy for that. It’s torturing. The weak say, “Please quickly burn it. I want to be free.” But no, that is still there. And that is our sādhanā, that we can come through the vairāgya and through the sādhanās. So if you remember, yesterday I told you, I asked you a question. What would you like to be? A honey bottle, or honey, or a spoon? So this honey bottle is our human body, and that honey which is within us is our wisdom, our sweetness, our love. And your love, you cannot enjoy yourself. You can’t eat, no. And your intellect is that spoon which is always ready to give to others, to help others. Someone must inspire you to give. So you are the holder, which is sustainable. God Viṣṇu is known as the sustainer. Brahma is the creator, Vishnu is the sustainer, and Shiva is the liberator. This is the trinity. And so, it is Śiva who will liberate the spoon and give everyone the joy, the happiness, the honey. So, you are neither a bottle, nor honey, nor a spoon that is enjoying. We’re sorry, the bottle keeps for all. The bottle doesn’t eat honey itself. Honey cannot eat itself. And a spoon also doesn’t eat. Can you imagine when you take a spoon of honey and a spoon sucks the honey away? Again, you put a spoon in, and it comes in and it sucks away. We will say, “No, we don’t need this spoon.” Therefore, it is said, a lake doesn’t drink its own water. The tree doesn’t eat its fruits, and the wise men, the great men, do not enjoy their love; they give love. It is for giving, and for that, you are only the light. You are only the light of God. So yoga, practicing āsanas develops the muscles, but especially yoga exercises develop our gland systems, and the gland systems work naturally as they are. So yoga is a way to sustainability, the stability. Which one? The body is still; it will go. So, it doesn’t matter how much the United Nations is working very hard; they should forget this dream that they will achieve sustainability. But they should establish that stability, and stability of the spirituality in the humanity, that will bring the unity. Otherwise, there will always be doubt and suffering. So, human life’s aim is to serve and help. You are not born to get the serving, but to serve. And we take care of our flame, we protect the flame, we put a nice ghee inside, or an oil, that is an energy, life energy, which we get, the prāṇa. So yoga itself is a spirituality, which is not directed to a particular culture, religion, or faith. Ask the sun who is rising, “Which religion do you have, my dear sun? Are you Hindu?” No. “Are you Christian?” No. Muslim, no. What are you? I am the sun. I am the light. And when the sun is raised, then all the borders are finished. All dualities are finished. Therefore, it develops the hormones in the body and purifies the body. Cleans our thoughts, and humbleness, forgiveness. One man was sitting somewhere near the water and had only one sandwich to eat, and he was hungry. So he opened his bag, opened the sandwich, and put it in front of him. He took his bottle of water and was washing his hands on this side, because in front, on this side, was the sandwich. So he was washing the hands like this, like this. In that minute, the crow came, took his sandwich, and flew away. That man looked. Now he tried. If he is not spiritually developed, then he will take the stone and throw it behind, or he will say, “My God, that crazy crow! I was hungry.” And other beings will say, “Good, it was nice, nice. Eat, enjoy.” So, the giver, the giver is greater. The giver is in benefit; the receiver is not in benefit. But one has to be a receiver. When we want to love or respect, to get love means not ourselves. We have so much that we would like to love someone. And someone who is receiving has so much to give you, a thousand times more than you give. That happiness to the others, and therefore life is given to give. Life is given to give knowledge, love, understanding, kindness. That is how, when we practice āsanas, prāṇāyāmas, and meditation. Science of chakras, science of yantras, science of mantras, and science of the yantras, mantras, chakras, and the energies, which are also explained in Vāstu Śāstras, in Feng Shui, and many other techniques—everything is here, but we need to receive carefully. With the knowledge and with love, otherwise your life is lost. In your and my life, you should never do your and my life. What you and my life does, he does not go anywhere. Clear? So “terī merī” means yours and mine, yours and mine, and this and that, backbiting, criticizing this, gossiping about this, this, “terī merī,” this is mine, this is yours, this is not yours, this is mine. “Terī merī” mein jindagī chali gayī, the life has gone in these quarrelings. I am right, that’s wrong, that’s wrong, I am right, right. God didn’t send you here to create this terī merī. God brought humans here to be a light, as long as you have the oil in the lamp. As long as you have oil, and when that oil is gone, the wick will soon be burned also into ashes. But yoga supplies you a better quality of oil. So in Vienna, Austria, we have the Yoga in Daily Life, Ayurveda Academy of Yoga in Daily Life. And we have the president, and she’s writing in her telephone message also saying, “Give more qualities to life. Give better quality to life.” Sāttvika quality to life. And the quality to life is not only food, your own thinking, your own satsaṅg. And that’s what, when we meditate, we say, “Thank you, God, for these minutes that I can be with me.” And I want to express to you, my Lord, my thankfulness and appreciation that you made me the instrument of your love and light, that I could give this. I am tired of it, and when I sit near to you, O my Lord, I recharge again this my life prāṇa, so that I can serve you more. Not waiting that I will be mokṣa and this and that, self-realization, samādhi, that samādhi, nirvīja samādhi, sabīja samādhi, bhāva samādhi, no samādhi, all samādhi, some and ādi. Ādi means half. Therefore, serving is better, and therefore the highest dharma is seva. So yoga has every side; yoga is spiritual, and yoga itself is spiritual. It doesn’t matter from which direction you see the crystal ball; it has the same transparent, beautiful light, and you are. So, no side of you should be in darkness. Therefore, there is a beautiful bhajan. Again, Gurujī, our Bhagavān Dīpnāyā and Mahāprabhujī were singing, and that is, he said in the bhajan, “Cetan kā chilka dikhlāī diyā Śrī Deva Purīsāne.” You know this bhajan? And can you sing also? Chetan kā chilka swāmī ne, la diyā Devpurījī ne. Chetan kā chilak dikhalā diyā, Devapurījī ne dikhalā diyā, Devapurījī ne dikhalā diyā, Devapurījī dikhalā diyā, dekar ke samatā. Everyone has different rāgas. Okay, so good. We will sing after, good? Mahāprabhujī, Bhagavān Śrīdīp Nārāyaṇa Mahāprabhujī, who was himself an incarnation of Viṣṇu, and Devapurījī is Śiva. So Mahāprabhujī said, “The chilka means a reflection.” Chilka means the light, the ray. Chetan means that awakened, never-sleeping consciousness, divine consciousness. He showed me this divine light. You are an ātmā. You are not this jīvātmā. The jīvātmā is angry. Jīvātmā is greedy. Jīvātmā is full of fear. That is ignorance. And sometimes this Jīvātmā will realize again, “Yes, I made a mistake. I am sorry, forgive me. I told you something bad, or I misguide you, or this and that.” Who tells this? It is a person who is in ignorance completely, Jīvātmā. But Ātmā cannot. So be with Ātmā. Use the Jīvātmā to keep this body for the serving and Śiva. Do good, then the jīvātmā will be happy. Karmakāṇḍa, upāsanā, dhyāna, mantra, pūjā, many, many things. So we have to go back to this ancient system. So, sustainable spirituality within human consciousness will automatically cause humans to act in that direction. But we are talking about sustainability, yet we push them again toward the economy and money—how to do it and how to suck out the blood of Mother Earth or sources to take out. What they call now in many countries, they find some gas or oil, and they press the hot air or the water inside. You know what that is? If someone will suck from your kidneys all the sources and just put, blow the air inside, how long will you live? So we have to support, we have to eat good nourishment so that all the minerals and all the sources in our body remain, that we can live long. Otherwise, as I told you yesterday, the human will make this planet, or this earth, and themselves like a peanut without a nut inside. It is sucked out. So tomorrow we will see, my dear sisters and brothers, the same subject. Continue this two days, three days, and wish you all the best, all dear spiritual seekers, devotees, bhaktas around the world. So, let awake your goodness in you, divine light, and if you have darkness, then meditate and practice your mantra more to light again, divine light, to enlighten your consciousness, your intellect. Om Śānti, Śānti, Śānti. Sing with me. Śānti, Śānti,… Śānti.