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Part 1: The Descent of the Soul and the Sacred Nurturing of Life Dīpa Nārāyaṇa Bhagavān Kī, Devīśvara Mahādeva Kī, Mādhava Kṛṣṇa Bhagavān Kī, Sanātana Dharma Kī, aura children, juniors Kī Jai. Juniors are the frontiers; youth is the future of the nation, and that nation is the future of the world. How does this connect? The development begins with the parents. What parents eat and drink, the kind of work they do, and the community they live in—all of this influences the embryo within the mother’s body. The time of pregnancy, the attitude between husband and wife, shapes the child’s psyche. Fear, anxiety, aggression—if the parents quarrel—or spirituality, if they are spiritually inclined and engage daily in beautiful discussions about spirituality, religion, and God, all of these impressions are made upon the unborn child. Loneliness breeds deep depression. If one partner comes home drunk and aggressive, and the other lives in dread of that return, a phobia takes root. Thus, the foundation of the future lies in the present. That foundation must be solid and spiritual, for it will guide the child’s entire future. Even one candle illuminates an entire hall when all other lights are off. Just that tiny flame can show you the way. Similarly, if you raise one child in such a beautiful way, that child becomes the light of the family, the light of society, the light of the nation, and the light of the world. Therefore, the youth are the future of the nation. Pay attention to eating, drinking, and any substance you consume that may affect the brain of the child even before you conceive. For at least five years, you should purify your body with sāttvic food, prāṇāyāma, and wholesome nourishment. Think of the seeds—Gajananda is a living example. I believe Gajananda’s parents ate the healthy seeds, and it awakened in him. We say, “Jaisā khāya anna, vaisā rahe mana.” The kind of food you eat, so your mind becomes—your emotions, thoughts, actions, and feelings. The Upaniṣads declare that the grain you eat, the seeds you consume—whether fruit seeds, grass seeds, or whatever each creature is given—develop in the body as a seed. Seeds are cultivated and come to us. It is said that the soul in its astral form, when it comes closer to our earth in this atmosphere, then rapidly descends towards the earth with the water. That is the gravity that draws it near to Mother Earth. But when the earth is divided, you call it fatherland, occupied by the father. There are certain things we call mother: from whom you drink milk, the fruits of that tree, the grains of that field. Even the nectar gathered by bees makes honey known as the mother. When you drink milk—whether from a cow or buffalo—that animal is considered your mother. So we say, “Go Mātā.” And the flowing water that carries life, we call Gaṅgā Mātā. Every river is a holy river. You know, now the monsoon has come. In India, many people, when the water flows in the river, go with a dīpak (lamp) and perform prayers. Nearly every village or city on the banks of the Gaṅgā or Yamunā offers prayers. The ocean is like a father, and this flow of rivers carries the energy of the earth, so the water becomes the milk for all vegetation. Similar ceremonies existed all over the world and still exist, though some have been forgotten. There is also the Day of the Sun in Europe; in some places they celebrate it. They celebrate it as fun, but does it matter? If you take poison consciously or unconsciously, it will affect you. So even if you celebrate with fun, it is still sun-worship. From the mountains, they make a large wheel, wrap it with cloth, papers, and grass, pour oil or petroleum on it, and let it roll down a high hill—a European tradition. But in Australia, that would be hazardous: the whole of Australia would be on fire. Please don’t do that. Australia has many mountains, snow, skiing slopes, forests, rivers, and deserts—everything is there. This is called the ceremony of welcome. Mother is the mother. If you drank the milk of a cow, her children, her calves, are your brothers and sisters; you cannot kill them. There are many beautiful stories of such maternal love and nourishment. Nowadays, many mothers give birth but have no milk. It is strange: a mother gives birth and yet there is nothing to feed the child—nowhere else in nature does this happen. There is a certain diet that provides an abundance of good milk, and the child becomes healthy and strong. Anyway, when you have a child, let me know. I can provide you with recipes and ingredients from India. Let India’s economy rise—then you can order certain kilos of anise, ajvājan, goon (gum), tree gums, and many other things. Having the ingredients is not enough; knowing how to prepare them is the key. I think in India we will create a webcast. In America, they say: if there is an Indian child or student in a school or college, he or she, without doubt, will pass with top marks, simply because he is Indian. The former President, Mr. Bush, once gave a lecture at a university where the majority of students were Indians. He told the Americans, “You must study properly; otherwise, Indians will take over America.” So memory, health—if they follow the old tradition—this is possible. It does not matter whether one is Indian or European; all need proper nourishment and survival. Now, closing that chapter: The soul from the astral world, after a certain period of time—different religions and cultures speak about their ideas or experiences—but the authentic knowledge is that of the ṛṣis described in the Upaniṣads and Vedas. There exist different situations in the universe, invisible to us. Even airplanes pass through them without feeling anything; otherwise, do you know how many souls would be sucked into an airplane? According to their destiny, there are varying degrees of pain or happiness—what we call hell or heaven. That is suffering. But then the soul is released from the prison of the astral world and sent back to this mortal world. That itself is another suffering; so heaven or hell is also in this world. That soul, along with the atmosphere and the rain, comes down with the water to the earth. It enters into the vegetation and, as seeds, the soul enters into the seed. Not all will be born; some will be ground again and again and sent back to the astral world. But certain ones will be born, no matter in which life form. Thus, there are four ways for souls to manifest in physical form: Svedas (sweat-born), Aṇḍas (egg-born), Jarāyus (womb-born), and Udbīs (sprouting). These are the four doors through which the soul enters the physical world to grow or be born. Udbīs includes sprouting life—like the bark of a branch producing new mushrooms. Many people do not eat mushrooms because they are life, but we must eat something, so udbīs refers to sprouting. Sweat-born refers to beings arising from sweat or rotten places, like bacteria. Bacteria and viruses are extremely intelligent: if some bacteria or virus develops here in Vienna, by the time you fly to Tokyo on the first flight, it is already there. They multiply quickly, so be careful. The Vedas describe minute life, day life, but they have the ability to multiply. Then come Aṇḍas: all beings born through eggs, including fish, birds, and so on. Then there is Jarāyus: those born as babies with a connecting body to the mother’s navel. These four are called prāṇa—cār khānā, caurāsī lākha (four types, 8.4 million species). So how does the soul come through the atmosphere, to the water, to Mother Earth, and manifest through vegetation, herbs, and grass? Our crops are just a few manipulated seeds: corn, wheat, barley—all these have been altered. Even the rice you think of from two years ago had ancestral seeds, but still they are not the original. The original seeds were very tiny, like grass seeds, but as the human population multiplied, the earth was destroyed. Somehow, we had to produce more crops. So now this “salt” (altered essence) goes into the body of whoever eats that, and further, from this charcoal, they produce the seeds. This was the original teaching—to maintain that quality. And therefore, a certain kind of society was advised to marry only within that society, to preserve the qualities. But there is no difference in caste and color; rather, one marries in one’s own lineage, like Raghukul. The seven ṛṣis, the Saptarṣis, gave more ṛṣis, and we are all children of those ṛṣis. Every ṛṣi had different qualities—some were like Paraśurāma, a warrior; some were meditating brāhmaṇas, and so on. In Europe, too, there was a very strong division of society that was called caste, and they still try to manage it. However, 7,000 years ago, Bhagavān Kṛṣṇa spoke in the Bhagavad Gītā about Varaṇa Śaṅkara. And that Varaṇa Śaṅkara is what Gajananda has been talking about constantly for the last five days, but he does not consciously arrive at this idea—that is the problem. Varaṇa Śaṅkara means cross-blood. Then you have different vibrations, different waves, and different germs in your brain. Consider the Lipitsana horse and a beautiful, large donkey. Both have their capacities. But when you cross the donkey with the Lipiśāna, or the Lipiśāna with the donkey, it becomes a very useful mule, half-liṅga. They are hardy and good for work. Part 2: The Preservation of Quality: Yoga, Karma, and the Light of Satsaṅg But it has changed. Similarly, in the last century, these things changed, and you see the situation: a different way of thinking, different ideas, different qualities—everything. There is one kind of dog, let’s say, what you call a German Shepherd, and there is another dog, a normal one. Both are beautiful, both are very dear, both are living beings. But what training can you give to that dog? It is separate; you cannot give that training to the other one. The Hungarians have a dog that guards sheep and cows better than a human. But that training cannot be given to the dog we have in the street. At the same time, a Mercedes or a Volvo is a different car. You cannot compare Volvos to a Trabant, or the Trabant to a Volvo. Put the engine of the Trabant into the Volvo—it will not carry at all—and the Volvo's engine into the Trabant. So this was the idea, the thinking of quality: preserve the quality. If you make a compromise in quality, then you have to face the consequences. So tolerance is one thing. And you also have to give tolerance. In a mechanism, you must have a tolerance of space, an empty space. But in quality, you cannot make empty space. So Yoga in Daily Life is that quality, and if you mix something into it, it will damage you and others. In which way? You will lose your development and that energy which you get from yoga. And it will slowly, slowly develop in your mind different systems, which are temporary, but you think, "Wow, this is good." This way, yoga is good. That training, these muscles, those muscles, and these muscles—how do they work? What are you explaining? How does it work? Ask your mother how it worked in her body. Everything is there. But when one becomes greedy—greed does not only mean money, but many things—then you forget the quality. Then you lose your spirituality or your path. And it is not only you, but you will also misguide others. Perhaps someone had such a karma. In an aeroplane, there were nearly three hundred people. And suddenly, one of those three hundred became a victim because of one person’s karma. And therefore, in kusaṅga, one person creates negative energy and talk; that, anyhow, will be gone. But we are still suffering from that one, because he or she took many others with them, confused them, and misguided them. So the loss of their spirituality and karma—that one has to suffer, plus you have to suffer. And so the loss, the karma, the loss of spirituality will be suffered by that person and by you. In a medical factory, in the pharmacy, they make very accurate medicine. They conduct experiments for five years. They test it on thousands of people. Then our government or our law allows it to be brought to market, and they have to write down all kinds of side effects. A long work. Now, if someone manipulates this medicine and puts something different inside, then the one who is manipulating will lose their company. That does not matter. But how many people who took this medicine are now suffering? Therefore, my dear, quality is very important. So the Upaniṣads or the Vedas, they say the Vedas have created everything. The Vedas are nothing but one thing: live in harmony with nature, that is all. While doing this, do not harm nature. So, if Mother Nature has given, let’s say, one fruit, a nice apple, let it be an apple. But we humans are not content. Now we try to manipulate and cross the apple with the pear. And we people are not happy, and we try to manipulate it and cross it with the pear. So it becomes an apple and a pear together—neither horse nor donkey. What a pity that we lost that originality. Similarly, wisdom is in the knowledge. Yoga is yoga. Yoga is yoga. But how many thousands of different brains are explaining and acting like teachers and creating systems? And who creates this? Okay, good. But who attends these and gets a diploma? Then they do not follow their roots, because they think they will earn money, and it is in different places. That one has a copyright, so you give it a different name and mix some other exercises into it. Seeds from one field are carried to another field, to a third field. You will not believe it: with a storm, a heavy storm, seeds from Australia come all the way to India and the European continent. Even the locusts emigrate through the big storms into India, from Australia to Indonesia, Indonesia to Singapore, and Singapore to Calcutta. They are very clever, traveling and damaging the crops here. So, my dear, now we cannot make this dualism because we are for what we call equal rights. You cannot say that someone from this country should not marry from that country. But at least knowledge and wisdom we should not manipulate. So when the soul is traveling, it finds three or four different kinds of blood in the body, and it finds two or three different types. That is also considered the karma of that soul. But when good karma is there, that soul can liberate itself. One sun is shining, and every room becomes illuminated. So be that light of wisdom, to illuminate all and never misguide. Otherwise, you will suffer forever, somewhere, for how many centuries, and those who follow your thoughts and their thoughts—brothers, this is the chain of karma. We do not know when it will finish. Therefore, one Mahātma said, "Prabhujī, merī auguṇ citra na dharu. O Lord, please do not notice merī auguṇ, guṇ and auguṇ." Guṇ means good quality. Avaguṇ is bad quality. "Sama draṣṭi nāma tihāru, O my Lord, You are known as having equal vision, loving all equally." Like Mahatma Gandhi said, we hate the sin, not the sinner. This idea, Gandhi ji took from the saint Sūrdās jī. "Cāhatu par karo, O Lord, if You wish or if You want, You can liberate me. You will forgive all my bad karmas." And for that, we have to come to good satsaṅg. So, Mahāprabhujī said, "I am longing for such people from the satsaṅg; they are my brothers and sisters. When someone does not come for a few days, then I am sad. Tears come to my eyes. Where are my brothers?" Satguru Satsaṅgyārī Oluwave, Oluwave, Mere Nen Bhardyāvere, Satguru Satsaṅgyārī Oluwave. So lucky are they who are searching for satsaṅg. And unlucky are they who, even knowing there is a satsaṅg, do not go, or find some excuses. Once a week you have satsaṅg. It is a fixed day, and you cannot go to satsaṅg—how unlucky you are. Every Sunday is for going to church to meditate and pray, but ninety-eight percent are happy to go somewhere, make fun, run here and there, and sleep long. Yet you will see in these countries, even when it is very cold, even though it is a very cold winter and snowing in the early morning, elderly people get up and go to church, because they know the meaning, and we others do not know. Many do not stay at home, do not sleep at home on Saturday, because the grandmother will wake us up and say, "Come to church." So mostly grandmothers go. That is why, it seems, heaven is full of women. So we do not have a place there. Only enough space is left for us; that is called Brahmaloka. So I was so delighted, and I think you will be proud. And they deserve it, our juniors—how many satsaṅg days we are having. And how silently they listen. Many words they do not even know, even in their own language. And we hardly pay attention to them, yet they are the best divine souls, for our future generation. So, I think we have to acknowledge that they are getting a diploma today, a diploma about their good quality, their discipline, and their interest. I wish I could also have gotten such a diploma when I was so small. Even I did not get ice cream, because there was no ice cream, no electricity, no sweet water, no roads—so from where to get ice cream? Sometimes, luckily, when we saw the hail that was falling, then we collected it and brought it home. And mother put a lot of sugar on it, and that was our ice cream. And look at the luck of these children. They make it like this, and ice cream comes. That is something. So please bring me the paper, and everybody will at once congratulate them. So they will get a diploma. Can you read? "Appreciation Certificate for Disciplined Yoga Practice and Nice Behavior in the Children’s Program. Ve Strilkách." So please, welcome our children. I would like to greet you, everybody, as the leader of the children’s program. We have heard sādhanā kēm. Sādhanā means to work on yourself, to practice. I must tell you, those children have learned so much here. And Swamījī has paid them so much attention. They would like to share with you how they understand our beautiful Earth. Swamiji has led us not only directly—it means he has spent time with the children, and he has had beautiful lectures for the children. And at the beginning of today’s satsaṅg, he mentioned the light, the sun. All in our song: the new dawn is coming, and you will hear the song and see the children practicing. Have a look together with us at how beautiful our planet Earth is. The sun is awakening the world into a new morning. The dawn is coming. Everywhere we can hear and see many birds. Their singing makes the world even more beautiful. We can hear little birds. Krásné orly. Nádherné vrány and beautiful cross. The bees are flying over the meadows to pick up the nectar from the flowers—you can put this flower there in the middle, the bees should come, yes. Their friends will help them to make honey out of it. Listen to the sound of the bee humming. In the morning, many butterflies come to help the bees with bringing the nectar. Can you see the beauty when they are moving their wings? In the grass, the rabbit woke up. He will stretch a bit before running in the forest. Notice how lovely his two beautiful ears are. Our house pets are also waking up. Cats are having their morning exercise. Dogs are patiently waiting for the walk. Have a look at how we can make a cow in yoga. The cow will share with us her milk so that we can have a nice breakfast. Thank you, animals, for everything you are doing for us. Dobrý den. Dobrý den. Rozumíte česky? Rozumíte česky? Do you understand Czech? Do you understand Czech? Do you understand Czech? English, we need a parrot. Parrot, this, how much is it? One hundred kuna, thank you. Sto kuna, thank you. Prosto milý, Prosto milý... He is so lovely. Now the situation was absolutely unbearable. We will go to him and tell him that everything is for nothing. And what about me? I am about to take pills. Pills, pills. Pills, pills. We go to the Gurudev and tell him that everything is for nothing. For nothing, for nothing.