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Śrī Deep Nārāyaṇ Bhagavān kī, Śrī Śrī Deveśvara Mahādeva kī, Mādhav Kṛṣṇa Bhagavān kī, Sanātana. Welcome, everybody. It is the search for the Self, and the Self is searching for the Self. This is a truly great question. One is searching within oneself: "Where is the treasure in the pyramid of this body? In which part of the body is the treasure?" Is it in meditation? I told you before that within you lie so many pearls: the pearls of wisdom, pearls of love, the pearls of God-consciousness. But where to search? Our body is not so big, and for so many years we have been searching within this small body. Where is that nectar? And where is the Kuṇḍalinī Śakti, dormant or sleeping? How many times has the human body been researched anatomically? Each and every bone, joint, gland, nerve, muscle, ligament, and tissue. A doctor once told me that during an operation, they suddenly could not lift the person up. Oh God, the doctor did not know why. So it is a mystery. Perhaps we have a wrong conception about that serpent power, or those pearls of wisdom that are the seat of the Ātmā in this body. If we say it is in the heart, then what happens during a heart transplantation? Does one Ātmā from another remain and come to your body now? Is it in the brain? There is also brain surgery. Does half of the Ātmā leave? So the question is: is the Ātmā in the brain? When the brain dies, everything dies. Or is it in the heart, or in the navel—the Maṇipūra Chakra, the seat of the self and the development of the embryo? Maybe the Ātmā and soul are somewhere separately around the body, and this body is only living from that Prāṇa which is coming from the Ātmā. Therefore, the best thing is to concentrate on one thing, and that is, finally, this individual consciousness, which contains everything, may merge into the universal consciousness. There are many principles in this body. Some are in our favor, and some are not. What is not in our favor, we do not realize, and what is in our favor, we do not accept, because of ignorance. We know that "this is not that," but still we do not want to lose it; we want to keep it. We have fear about our existence in this world. We feel, accept, and acknowledge our body as everything. We try for many decades to keep our body healthy, young, and movable, but it does not help. The process continues because the body has its Dharma: to be born, to grow, and to die. Now is a beautiful time, spring, and nature is awakening. We see the beautiful blossoms coming, beautiful birds, and very gentle, beautiful leaves. We observe how nice they are, and they will grow day by day. They will show their beauty and strength in the months of May, June, and July. We enjoy such beautiful nature: bees, butterflies, and many other creatures. And we will see how nature changes in September and October. All these leaves, which are very gentle, tiny, and beautiful, will become big, turn yellow, and fall down. So we have the same Dharma as a tree. Whatever we can give, we shall give it. These trees give us oxygen, beautiful fragrance, beauty, everything. So we shall give as much as we can. When one blossom or one flower has a beautiful smell, the whole room is filled with the fragrance, but this flower does not lose anything, because that is God’s light, God’s love. The more you use it, the more must come. When you take the flowers and inhale the fragrance, you will not see a hole in the petal. That fragrance, that smell, is your wisdom. That smell is your kindness. That smell is your greatness. That smell is your thoughts and karmas which you do for others. You do not lose anything, and that is given by God. So our life has a different purpose than what we think. We have completely different imaginations, and we are educated according to the ancient call of time and space—what we call culture, traditions, religions, and the social environment. That makes humans separate; it creates inhumane dualities. It is very interesting that we are all fighting for our rights and our properties. Everything we do, we think we will enjoy and rule forever, but it is not like that. Two kinds of thoughts draw the consciousness or attention: either towards the material world or towards the cosmic world. We have to balance both. When we look towards the material world, we should be like that blossom, so that everyone gets benefit and we lose nothing. That benefit is our kindness, humbleness, greatness, our love, and respect. When you respect someone, you do not lose anything. If you are kind to someone, you do not lose anything. If you have love for everyone in your heart, you do not lose anything. It is even healthy for your heart if you have love for all. But jealousy, doubts, conflicts, anger, hate, and revenge—that kills your heart. The second stream of our consciousness is towards the Supreme. When you pray, when you meditate, and when you have devotion to God, you do not lose anything. You do not lose material things at all. When you are running, jogging, playing football, and thinking about God, you do not lose anything. God will even help you more. So in both ways, in this Mṛtyuloka, the mortal world, living and acting, we do not lose anything. We lose nothing in the material world, and towards the spiritual world we also do not lose anything, but we gain something. Immortal are they whose names will be in the glories of mankind; all will remember you with love. That is immortal. And every mortal is Narakaloka, which will also be remembered, but not in a good way. It is not because you are human only, but because of our actions and thoughts. How much am I disturbed by others' actions? What do I gain from that? And how much can I forgive and be happy? How much will I get? This is not to be measured in kilometers or kilograms, because that is beyond. That is God’s rachanā, God’s miracles, God’s mercy. But within this, as I mentioned this morning, Ādiguru Bhagavān Śaṅkarācārya, a great, great saint, researched and said, "Which are the obstacles on our path? Which barriers are there, and which heavy rocks are there on our path?" Obstacles are there when we are concentrated on our physical being, saying, "I am this, it is mine, and I am this." As long as this is, you will have troubles. When you go far beyond this, then you will have Ānanda, Paramānanda, supreme bliss. So it does not matter where you live, how you live, or what you do, but your consciousness should be constantly hooked into the cosmic consciousness. At that time, kartā becomes akartā. Kartā means the doer, and akartā means not-doer. As we say, "Nāhaṁ kartā." I am not the doer. God is the doer. Only God is the doer. The other one says, "I did," "I do," and "I am." If you say that, now you are the doer; you are responsible for that. This is what is called the highest principle: Seva, Dharma. There are many different kinds of Dharma, or religion, or principles, but the best is Seva. And Seva you can do not only through the physical body and through your money, but also through your words and through your thoughts. That is why prayers were made, mantras were made: "Sarve bhavantu sukhinaḥ"—all should be happy, not just all humans. Therefore, it is said in the Śānti Mantra: peace in the water, peace in the air, peace in the vegetation, peace in the herbs, peace in the universe, and even peace in God, and peace everywhere, and that peace be within me. When you say this prayer, you do not lose anything. Those thoughts come from your intellect, from your mind, from your heart, and from your being. It is like that beautiful blossom which distributes to us a very good smell, a good fragrance. When the good smell, the good flower comes, everybody says, "Oh, smelling so nice, these flowers." Everyone is happy. It creates inner happiness. But if something comes stinking—like someone who did not wash their socks for six months and kept their shoes on all day, sweating—now, I took the shoes away and walked in. Every step left a kind of stink. That is a six-month stink. Did not pray? One did not remember God, one did not send positive thoughts. To love your parents and your children is easy, but to love your enemy is not easy. "Love your neighbor" means not only humans; it means all creatures. More doubts and more negative thinking make you crazy, make you sad, make you cry, make you angry, make you knotted, cramped. Positive thinking makes you happier. You sit down and have your cup of milk, drink nice milk with honey. I did not say coffee. In Croatia, when they invite you for coffee, it means there is something to be spoken about. And American Indians invite you for the peace pipe. This peace pipe was not always for smoking; it was symbolic. Like when the Pope is chosen, white smoke comes. That does not happen every day. So when you have only love, and the best thinking and best thoughts uniting all, you are relaxed, you sleep well. When you have inside these different kinds of crocodiles and gorillas, then you cannot sleep. You have sleepless nights. So it is said, all day you can have anger and hate, but you are not forced to it. Anger, hate, doubt—this all kills your healthy cells in the body and makes your life, a certain one year full of sorrow, and you will see your face and your skin become ten years older. Then why not be always happy? Ānandohamana. But again, the human intellect has different information and education, and that feeds different opinions, and we suffer. Śaṅkarācārya said: "Mano buddhi ahaṁkāra citta nīnāhaṁ." Mano means mind. "Mano buddhi ahaṁkāra chitanaḥ aham." I am not this mind, I am not this buddhi, and I am not this ahaṁkāra, the ego. "Ahaṁ chitani." And I am not this consciousness which is involved in these three: mana, mind; buddhi, intellect; ahaṁkāra, ego. There are certain ahaṁkāras. Without ego, you cannot live. Searching for food, taking, and eating is also a kind of ahaṁkāra, ego. You need ego to survive, but you need ego to be destroyed; that is negative. So feeding your needs, you are feeding your natural needs. You need ego, but that is not a negative ego; that is healthy, because you take care of it. For what? To live healthy and long. For what? To help others and achieve our final goal of God-realization, or Self-realization, or Brahmaloka, or Śiva-loka, or whatever you call it. But as soon as you follow your mind and do as your mind says, then you identify yourself with your mind, because your mind is happy, and you search for this and fulfill it. So do not be the slave of the mind. I often said in one bhajan, one mahātma said: "Tū kāya nagar kā rājā, man hindriye terī prajā, mat karis kī gulāmī, ātmā rājā, ātmā antaryāmī." "Tu kāya nagarī kā rājā"—kāya means the body, your entire being. This is your city, or your country, or your kingdom. "Tum kāya nagar kā rājā"—you are the king of this, your entire body. You are the king of it. "Man, indriyat tumhārī prajā"—and your mind and senses are your people. "Mat kar iski gulami"—they are your slaves, and you should not become the slave of them. "O Rājā Antaryāmī"—O King, O Lord who is sitting inside. That is a beautiful bhajan. So do not be a slave of the mind, and do not do what your mind tells you. If you do, it means you are already the slave, or you identify yourself with the mind. And the mind is now stronger than you. You are the slave. "I changed my mind." Oh, thank you, I will not come because I changed my mind. Okay, I will go with you. I changed my mind. It is very easy to say, "I changed my mind." Nobody says, "I changed my body." Because you do not understand the mind, you do not know the mind, and now you do not know that you have changed your mind. This means your mind is governing you, not you governing the mind. Mano buddhi—now my intellect. The intellect is one of the mighty tools that the human has got. Every creature has a kind of little intellect, but humans have a very strong intellect. This tool is to be used for Seva and God-realization, but it is still only your intellect. So, do not be the slave of your intellect. Use it to learn, to get a good message, a good system, and to serve others. That is a flower, progress. When intellect becomes pure and colored with the fullness of spirituality or wisdom, then it is Viveka. And Viveka is wisdom. Therefore, we always use certain words: one wise man said, one saint said, one philosopher said, because it was the essence of their intellect, what they researched, and they told their experiences. Mind, intellect, ego—and our ego. Yes, I said, "I do not want this, I will not do this." A guy likes to do what he does; it is not my problem. Action begins from the Maṇipūra Chakra; the Hara power comes out. No? That is it. Ahaṁkāra, ego, is a big problem. And ahaṁkāra develops already from birth. Like between the good vegetables, the weeds grow. You give water to one nice apple tree, but other grass also gets automatically watered and grows. Though you are giving water only to the tree, other kinds of grass say, "No, no, he is also giving water to me. You feed me." So we are feeding our ego day by day, whether we want to or not. And ego is connected—ego is a very, very connected and good friend of our longing and our laziness. What we call the pleasure feeling is supported by our ego. Ahaṁkāra is the distraction. There is a story you know very well about King Rāvaṇa, who was in Śrī Laṅkā. His palace had big, big bellies, and inside were big gardens, and everything was made of gold. Svarṇa kī Laṅkā, Araṇya kī Laṅkā. In the Hungarian language, Aranya is gold, no? Yes, and in Sanskrit, it is also gold. That Rāvaṇa—it was more than 10,000 years ago or more. He was a great, great learned person and got so many supernatural powers, what you call Siddhis. After that, God slowly put all Siddhis back in His treasure. He does not give us any more because, you know, look at Rāvaṇa and Hiraṇyakaśipu and how they could misuse it. Rāvaṇa wanted to be immortal, and ten times with his own hands he chipped his head off and gave it to Śiva. Ten times he cut his head and gave it to Śiva, and again it grew. Again he offered it. That is why he was called Daśaratha, Daśaratha... the ten-headed king, and he had the strength of ten mighty elephants. He could hold ten elephants with one hand. He could not go further. There were such people, my dear, you know. And we, whenever a dog runs, we cannot hold it. Yes, we cannot compare. It is said that he had so much Siddhi, so much power, that all the planets were always following his instructions. He ordered the planets; they should guard him and always be in his favor. Many, many things, many men, and great wise persons, great landed—so he had wealth, he had wisdom, knowledge. And everything, but one thing developed in him that was not good, and that was ahaṁkāra, ego. So the ego became the cause of his death. The ego became the cause of his destruction, of his kingdom. The ego became the cause of the disappearance of a whole golden Laṅkā, Śrī Laṅkā. That Rāvaṇa is ours; he is living in us. Unfortunately, he did not leave this planet. He has managed to keep his golden Laṅkā as a human body. We are doing everything for him. That is the ego. So ego is the cause of all distractions. Ego is beside your greed. Ego supports your greed. Ego supports your hate. Ego supports your doubts. Ego supports your distractions. Ego supports polluting your buddhi, and finally, ego would like to be the winner. So Śaṅkarācārya, the great Śaṅkarācārya, tells us: "I am not this mind, nor this buddhi, and nor I am this ahaṁkāra. This all cidānī, which is all in me, is not I am." I am not these words which I am talking, nor am I this tongue. The tongue is a very, very important organ in the body. And the tongue is a mighty one. My God! This tongue has the power of Rāvaṇa. You will see what Swamiji is saying. It is such a flexible piece of flesh. I can tell you a little story about the tongue. Would you like to hear it? There was one man, and he was observing what was happening in his mouth. He had a toothache and an infection, with very big pain. He was eating, and something went between his teeth. Now the tongue wanted to help to take it out. Always the tongue goes there to pull it out. And the tooth, which was very sensitive and painful, was saying to the tongue, "Please do not do it. It hurts me." After two minutes, it goes there again. He said, "Please do not disturb me." Again the tongue goes away. That is why after eating, you should wash your hands and mouth. Otherwise, they come directly from the dining table, with unwashed hands and mouth, to the office, and the boss is still sitting and calling you. Again, the tongue goes there. A tooth was angry. "Do not disturb me." Yes. As weak as you are, you have more anger. As strong you are, you have little anger. If you are happy, peaceful, you are not angry. If you are very weak, and everyone is shouting at you, then you are angry. He said, "Do not disturb me. You know that I can destroy you within no time. You are living between us and enjoying us. We have to bite, and then you enjoy the taste. We cannot taste anything." Do your teeth have a taste? The tongue said, "Okay." Again, he goes and says, "You know, you are one, and we are 32. You cannot fight. We have a union of 32. We can strike, make a big strike. So be peaceful and do not disturb." The tooth said, "Do not be proud of yourself like this, little one. Your union and your strength are zero." This is a conversation, an argument between tongue and teeth. He said, "What do you mean?" She said, "Be careful. If I tell one word, the world should turn. Your teeth will all be out. You will not be inside anymore." So, jīvā, the tongue, has the power of you. The tongue is your protocol, and the tongue lets you dance; the tongue lets you move. All your eating habits, which give you good health or bad health, are the tongue enjoying. Your entire life’s essence of enjoyment is in your tongue, my dear. Therefore, in the Upaniṣad, it is said: "In your tongue, on your tongue, should be the honey, the sweetness." That is the first saṃskāra out of the sixteen rituals, or saṃskāras, in Hinduism. The first is that with a golden needle or a golden wire, with the honey, you write Om on the fresh-born child. "Jibhā me madhumātmā." Those who have honey, sweetness on the tongue and the mouth, all will be your friends, or they will say, "How kind is this person." Never, ever, speak, write, or tell bad things to anyone. But even he said, "I am not this tongue." I am not these words, Śaṅkarācārya said. And I am not this listening, hearing sound. That is only my instrument. I am not the ears. What you speak is not what you are, and what you are hearing is not what you are. These are instruments giving you information; be thankful to them, that is all. Yes, and take care of them. It is their Dharma; they are fulfilling their Dharma. But do not think that you are only the tongue; there is something more than the tongue. And the tongue is never tired. You can make everything oily with butter, or with ghee, or with honey, or with oil, and anything. But you cannot make your tongue oily, even if you have so much butter in your mouth. Otherwise, there is no fat on the tongue. So the tongue is completely detached, with no attachment. You should be the test, but its test enjoyment goes to the whole body. Therefore, he said, "Kāya Nagar Karajā, there are ten senses in this body." Very rare yogīs will control them. But even for that yogī, it is not impossible to control them. The tongue and gender—these two you cannot master or stop. Other senses you may, but go carefully with them in harmony, like between tongue and teeth. So it is said that some people said, "I live like a tongue between all the teeth." Can you imagine how dangerous a situation here in the mouth? And sometimes, mistakenly bitten—oh, I bite my tongue. So this poor tongue, or this mighty tongue, is living in very, very serious, dangerous circumstances. And so you are that one, or we are that one, living in such circumstances of the Saṃsāra; it will destroy us. So, indriyas—I am not mind, I am not intellect, I am not the ahaṁkāras in this, my cittas. Neither am I the senses, the hearing, the tasting, and what more. Neither am I one who is enjoying the smell. We spoke about the smell, no? You know, smell is good, but many use fragrance, or what you call perfumes, for enjoyment. But it is our senses enjoying. Not you are enjoying; Ātmā is not enjoying. Ātmā is enjoying to see how this body is enjoying in my presence. Okay. Ātmā says, do it. Enjoy, children. As long as I am here, do not worry. Nothing will happen. But it is. So, it means these indriyas—I am not those indriyas, nor am I the "I". So, I am not mind, not intellect, not ego in this citta. Neither this citta, this presence awareness, nor I am the hearing sound, the smelling, and not who see everything through the eyes. I am not the eyes. They are my window. I look through my window. Windows are my eyes. That is why in Czech and Slovak language, they say "okna"; "okna" is an arc. We call arc. Akh means the eye. So many, many words are Sanskrit like this. So these are our eyes; it is not okna, it is eye. We are sitting in our house and looking through the window at all the beautiful view. But I am not a window. I have to keep my windows clean. I have to have good windows, so that Ātmā Jñāna, Self-realization, to get a detest from this mortal world, changeable world, world of suffering, to come to the world of God, to the oneness. We cannot deny we are depending on this; we are definitely depending on this. But this is only our vehicle, this is only our car which will drive us to our destination. We will step out and go into that house, and we will park it somewhere. And when you come back, it is stolen by death. So, it will come, a new car, another car, do not worry. Otherwise, God says, "Why do you worry? I gave you two legs." Walk slowly from Budapest to Vienna some days. It is a good journey, good landscape, comfortable. So I am not the senses. Nāma vāyu—also from these elements, I am not the air. Also, you cannot compare that I am wind. I am not the vāyu, I am not this earth. Neither am I fire, nor this fire, air, or earth. This is my truth, but I am sitting in this castle of my temple, that I am the Cidānanda Rūpa Śivo’haṁ Śivo’haṁ. I am Śiva Śavarūpa in my own Chitta. Chitta, Chetanā, consciousness. Ānanda is bliss. I am in that blissful consciousness which is called Śiva. So Shiva is that one. Only the Shiva whom we call Mahādeva—no other gods have the name Mahādeva. Mahā means the great, the mighty, the greatest, the first. Mahādeva. Therefore, finally, "chidānanda rūpaḥ śivo’ham, śivo’ham." This is what the yogīs, after their certain physical struggling—āsanas, prāṇāyāma, and netīs and dhotīs and bastīs and all this—finally come to meditation, and then they have to concentrate. This was nearly nothing. What they have done is nearly nothing. Now the journey begins. You have to fight those enemies which are invisible. You cannot see them, you cannot touch them. How to master them? That is a battle which is not an easy battle. For humans, a battle in the space, a battle in the nothingness. And you are also not visible. Though you are not visible, you still feel you are there, you experience, you see. So that Ātmā is God. And these are Śaktis, called Devī Śaktis and Āśvarī Śaktis. You have a Devī Śakti and an Āśvarī Śakti. Both are standing in front of you. Like in the Bhagavad Gītā, Arjuna is standing there, and there are two armies, and Kṛṣṇa is there. So, these two armies are Asuras and Devas. That Ātmā is there, and the mind is Arjuna. So, if the mind changes, the whole game is lost. If the mind fights, maybe the game will be won. So, we say, if your mind is winning, you are the winner, and if in the mind you have lost, then you are the loser. So, do not lose your confidence, your strength, your willpower, and go ahead. You will be the winner one day. You will realize that yes, God-consciousness is there. Nāhaṁ kartā. Therefore, I observe my indriyas: my ears, my eyes, my smelling, my taste, and all these five elements. What they are doing, they are doing. One day my eyes will be so old and cannot see anymore; they will become blind. It does not mean that my Ātmā is blind. One day I will hear very little; I will say, "What did you say?" Yeah, oh mama, it comes about. Thus it is, that is it. The senses become old. Chances are doing karma, chances are renouncing the karma, and the senses are suffering this karma. My Ātmā—I am nityam, śuddham, nirākāra, nirañjanam, akhaṇḍam, cidānandam, bodhayam. I am nityam, everlasting; niranjan, spotless; nirākāra, without form; etc., etc., etc. This is called cintan. In meditation, when you are sitting, what should you think? Free yourself from those elements and principles which have occupied your territory. And that is what, when you make mantras, mantra is that energy which will protect you. But finally, you have to get to that point. Therefore, meditation is the cream, the cream of yoga. And that meditation will be successful if you go to Satsaṅg. Satsaṅg is the highest technique of yoga. There you learn many things, and that is where your energy is purified. Your chitta vṛtti becomes calm, and that gives you motivation. When you sing the bhajan, you are not singing for someone. Feel that it is your inner self speaking what you need and what you are. Therefore, Śaṅkarācārya’s thoughts about this: "I am not that, I am not this." Yes, tomorrow we will continue. I wish you all the best and a good dinner. After that, at 6:30, we will have bhajans and a holy program. God bless you, and think over what I said. If you understood and you like it, take it. If you did not like it, just make it like that. At 6:30, the webcast will begin again. We will have a program about Holi: why this festival is celebrated, how it came about, etc. So if you have no time, you have to go home, then hurry home. Tomorrow morning, the program begins again. What time? 9:30. Hurry home.