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Good morning, everybody. How are you? Was the program good? Very good. So we continue our program on meditation. Meditations always have different aims and are of different kinds: active meditation and passive meditation. Active meditation is that you work honestly with love; then it is the best meditation. This is meditation in action. Even if you walk, we observe a beautiful landscape, a beautiful desert; you hardly see green leaves. You look down, and there are some little, nice bushes, no waters. But still, you see, there are creatures: lizards, birds, scorpions, snakes, and many others. They know how to survive. Mostly they get water from God, early morning, what we call the dew, or the water drops. They survive 24 hours, so that is the inspiration: to survive in this world, to learn to minimize our needs. According to that situation, we use a lot of water. But anyhow, the beauty of the desert, hot sunshine, and in the far distance we see a beautiful lake. But that’s only hot air and humidity from the earth. We call it Mṛga Tṛṣṇā. Mṛga is the deer. Those deer living there have no water. They are standing in the hot sun between some bushes, and they see a lake, a beautiful lake. What we call Pātamoga? Now these deer are running to drink water. Hot sand. To run on the sand is like running on the snow. Tired and thirsty. So that horizon only has one explanation for the horizon: as you near, the horizon goes farther. You will never reach it. So while running, running, the deer get tired. They fall down and finish life. So this is the saṃsāra. It’s a fata morgana. And we humans see a far future—something great, business or whatever it is. So our intuition and our imagination’s expectations we will reach. We are running towards that horizon which we will never reach, because as far as you go, as close as you go, it goes farther for all of us. So this is one thing that we should learn: whatever we have, be content, be happy. This is very important. So this saṃsāra, this māyā—there you see the beautiful mountains, very beautiful, high mountains. Now we would like to be there in imagination, in our mind, in our feelings; we are there. But physically to be there is a challenge. There, we know who will come to the peak of that mountain. We turn towards the beautiful forest, the nice trees. This is also an inspiration for us. This tree doesn’t ask for anything. This tree doesn’t travel, except its seeds go, but this tree remains here. Rain, storms, hot sun, minus degrees cold, the ice on the branches is very heavy. The branch breaks. Suddenly, no rain. Still surviving, they are holding their roots with Mother Earth. Mother always has food for children to eat, so the forest needs water, care, and what a meditative picture. Your lungs are happy, your eyes are happy because now there is pleasant green nature when we look at the trees. We never have any kind of eye presence. Every tree of different color, and all this such a green, is pleasant. So you walk through, you speak to the trees mentally. It’s a meditation. Many thoughts become clear. It looks like this forest, or the desert, or the mountains, are talking to us. One Swami has written one book; it’s called "Himalaya Speaks to You." That’s meditation. Then we come to the water. How nicely water is flowing. All other kinds of noise in this world, man-made noise, are unpleasant. But the flow of the water, the fountains, springs, the flow of the creeks, rivers, and even the waves of the ocean are pleasant to our ears. That’s meditation. So we learn from nature. Nature speaks to us, and it gives us the answer. So many questions I got. Now, how to live? There was some question that my partner divorced. I don’t know if he or she, and now what to do? So you were happy to marry, and you were unhappy or happy to divorce. So you have the experiences from birth till death. And now, how to live? Don’t marry anymore. Finish. That chapter is closed. So the decision of your life, you can’t tell someone now, "How should I live?" Live as God gives you. How nature is living. Work. Those who have problems because they do not work properly. And the major problem of the humans, which comes and we are already facing, and the solution to this, a happy future for the humans, is very simple: learn cooking. Many of you are sitting here don’t know how to cook, just to put the beans in the hot water and take out, and salt and butter on it, that’s not cooking. Who cannot cook has still 75% of life not completed. 75% other is your 25%. You are depending on others, so the 100% is not useful. You must not cook, but you should know how to cook. That’s this. So if you cannot cook properly and have a knowledge of cooking and spices, then your life is completed. You are happy, and even if it is a heavy drought, you will survive. Otherwise, you are a dead deer who is running towards the Father more and more. Life is incomplete. Again, I tell you, the future of humanity is to cook properly for yourself, for you, and for your children. First problem will be solved: the health. Health is not everything, but everything is nothing without health, some great person said. And second, benefit: economical. When you go to eat somewhere, five people, how much you pay? And if you cook at home, you will have a nice meal for one person’s price. Your economy is growing, so be on thyself. You could not become a saint, or a sādhu, or a bhikṣuk monk. Until that, you can’t survive the shell for your stomach. Go to the forest, there are a lot of mushrooms, but you don’t know how to cook. And you don’t know which mushroom you should not eat. So this knowledge is missing. You eat a mushroom, and you immediately go to samādhi. So still I tell you, it’s not late. If you go to India, to the Himalaya, there’s some sadhu sitting under a big rock or cave, and he may have a little vegetable. And a little milk or no milk. But he will invite you for a nice tea, then give you some prasāda and say, "Let’s just cook something." From where do things come? Two potatoes, some beans, two tomatoes there, two green chilies, a little oil, and this sādhu suddenly prepares such delicious food and chapati. I had not so much experience with Himalayan sādhus, but permanent, they have, yes, permanent travel through the Himalayas, and the very simplest, simplest little cave or tent, one sādhu, and he visited, and he got nice things. Many will say, "Well, here is everything, please cook." Enjoy and cook for yourself, and then the person will see. Swamiji, can I cook a little more so you will also get some with us? Yes. So your good future, happy future is on cooking. Otherwise, you will always be unhappy and angry inside. Angry at your mother, why she did not tell me how to cook. Then your mother-in-law will every day tell you, "You don’t even know how to cook. What have your parents taught you? You came just like a wild animal inside." So this is the fighting between mother-in-law and daughter-in-law. And that’s why nowadays, before getting married, they buy their own apartment. In the beginning, it’s very good, but such a wife will make that man quickly bankrupt. So, we should support the restaurants. Go to the healthy restaurants once every three months. So for the sake of your children, for the health of their children, cook good food and milk. Yogurt, butter, cheese, honey, and many spices, many things. You have nuts. Europe is a blessed land. Blessed nature. Even in winter, you find good things in the forest. So this is called active meditation, creative meditation. When you cook, how much love you have, and you develop your knowledge: oh, this is for that, and this is not for that. Otherwise, we put everything, whatever is inside. You eat and sleep. No question of waking up. The whole family is in nirvāṇa. So, such a person goes in the kitchen, begins to cook, be careful. There is only one kind of protection, or rescue, for yourself. Very great protection. Thank you for the invitation, but I am fasting today. The passive meditation within ourselves, that we coordinate together, that outer situation we transfer inside, and through our positive thinking and vivekā, we dissolve everything. If the negative we dissolve, I have nothing to do with this. It is a world. It happens. Earthquake. We can’t help. But we pray to God that it should not happen again. Those creatures lost their life. Our prayer for them. And if it’s good, say, "Oh God, beautiful. Lord, thy beauty is the most beauty." Thy being an artist, every tree has a different kind of leaves, a different cut, and a different color. So I think God or Mother Nature must be very active. We have many, many sieges every day to save exactly the leaves. And blossom comes. Fruit comes. So this is your beauty. God, what He has given to you, don’t lose. Always, you will be loved by God and by others. When we go through a forest, we get a lot of oxygen and good air, and there are many different kinds of trees. We observe all trees with one vision. Look at this Trilky forest. All the twelve months have different colors. Every tree is different. Similarly, there was a question. I was praying before to that god. Now I am praying to this god. And I pray to Mahāprabhujī, to Devpurījī. What should I do now? Oh yes, you do one thing: prayer every day, same thing. The divine energy, the divine is only one. If you like to put different pictures on the altar, if you feel it is holy, no problem. Unless you put the pictures of some Rākṣasas. Then, while praying, we should not close our eyes. Every day I am observing people are praying and eyes are closed. Zavřené oči. And then Mahāprabhujī is standing in front of you, but you closed your eyes, so he said, "For what I’m here?" He just goes. So during the prayer, eyes should be open. During the practicing of āsanas, eyes should be open. Especially, especially any posture you do in standing, you should be fully aware, because eyes are very important for keeping balance, and at the same time, balance on your muscles, the ligaments near the ankle joints, and knees. So you are alert, aware, and balanced. And when you close the eyes and release oxygen while practicing on the floor, and teacher, there is no time to relax, we are not finished yet. Therefore, open your eyes. When you do prānāyāma, then they are closed, because you touch your Ājñā cakra and now you observe your prāṇa, but in sitting. If you practice prānāyāma while walking, then don’t do it like this. Then you don’t see something. So walking prānāyāma is called mantra prānāyāma. Half part of the mantra by inhaling and half by exhaling. Or you do different prānāyāma, no problem, but be alert, open eyes. And take care. Otherwise, you are closing half eyes and doing... And 50 meters far... one bear is sitting. And also saying... Now boxing begins. So when you meet the bear, there’s only one protection. You make yourself big. How? But the Canadians say, if you have a cloth shawl, you must always have a shawl. That’s why sannyāsīs have always, and you go up, boom, and then the bear runs away, or he runs towards you, then you do like this, you go behind the tree, whichever side he comes. So that is called self-protection. So, practicing asanas, open eyes, and especially in standing. In standing, don’t practice the neck movement, especially for those who have lower blood pressure. Therefore, this head movement—front, back, side, left, right, and rotation—is not good in standing. You can do the shoulder rotation, but with open eyes. So, passive meditation is of two kinds. One is to observe the nature within ourselves. And then, second, with your mantra and your personal God. If you see it or not, the main thing is to repeat the mantra. Dhyāna-mūlaṁ guru-mūrti. What to meditate on? What? On the form of Gurudeva: dhyāna-mūlaṁ guru-mūrti, pūjā-mūlaṁ guru-padam. The root of meditation is the divine form of Gurudeva. Varsiv is lotus feet. Mantra mūlam guru-vākyam. And for a disciple, the instruction of the master is the highest mantra. And mokṣa mūlaṁ guru-kṛpā. So that mokṣa, what we are longing for, is a blessing. So even a tiger comes, and he gives you a blessing. Be happy. Even the blessing of a tiger is very good. So we say, if your best friend is angry, když... And when your enemy gives you a blessing, that is the highest. This is how saints are living life to protect. So finally, then it comes bahirmukhī, that we were all the times in the outer world, then antarmukhī, we turn towards our inner self. Bhagavān Kṛṣṇa said clearly, "A yogī is like a turtle. Any time you can take limbs out or in." So if you meditate too much and are not able to become extrovert, then, this is what we call depression. Depression is a deep rest, near to a coma. So one is completely unconscious in the coma, and one is conscious in the coma. Those who have depression know what it means. We pray, and they should do active meditations, not passive. So there are some making programs themselves or going somewhere for one week, two weeks, all is silent, mauna, little eating and sitting, meditate, meditate. You don’t know what will awaken you. There are some programs that take place for a week or two or three weeks. You just sit somewhere, meditate, you have only a little food, and it’s all in silence, but you don’t know what it will cause in you, what will wake you up. Don’t touch a sleeping cobra. Let it sleep. You just go. And don’t look directly at the tiger snake. Tiger snake. You know tiger snake? They’re mostly in Australia. Tiger snake can attack you. That’s why I call tiger. So, what do we do? We change our way, or stay there. No movement. So, many countries have many snakes; they are reptilian. But what a life—no hands, no legs, no ears, only a mouth—and they also find something to eat. So they are better than those who know how to cook. But this life of the snake, we call, is the lowest form of life. All the times you have to slide on your stomach. But anyhow, that is within us too. So do not go deep in meditation for days and days. Unless you have Satguru Deva’s observation. And that is individual, so therefore, just repeat mantra. Keep your border. Like you are in an aeroplane, you see the inside, everything is nice, and you look out the window, it’s very nice, deep. So we are on the border, both sides. So, sumiram. So, meditation, kāya esteriam. Meditation, kāya esteriam, and chitta-vṛtti-nirodha, concentration on death, then ātma-cintan. Not that I want to go to samādhi. Ātma, the ātmā. What is the ātmā? I am ātmā, but I don’t know. Yesterday we spoke about jīva. Jīvā means life. Life is life. Health is health, but if we put unhealth, illness, then it’s unhealthy. So health is health. Life is life. So jīva is life. Which is living, jīva is living. And jīva, which is in the form, then called jīvan, so we are living. But that soul is all the time equally. Only that soul, the individual soul, is involved in destiny. Two people are sleeping in one room. One ate a lot of food. And the other didn’t get anything. So don’t think that you ate and the other’s stomach is full. That means you are full with the stomach; it does not mean that the whole world is not anymore hungry. Therefore, balance. Both sides, we need a big balance. So, better meditation is this: tato sumṛtaṁ. Guru Nānak Sāhib said, after all this, O my mind, O my self, Sumraṇ kar li meri manā, O my mind, now, at least now, begin meditation, mantra, God’s name. Till now, your life has just gone by without the name of God, so it is never too late. We should repeat sumiran; while repeating, all our sins will be cleaned up. We think it is impossible for me now. I am already old. Don’t worry. Even in one second, you are liberated. So, karat karat abhyās pyāre, jaḍmatī hot sujān, rāsī ke āvat jāvat. "Śilpar padat nishān" is a beautiful poem. "Karat karat abhyāsh pyāre," while practicing, practicing, oh dear, "jadmati hot sujān." Those who do not have that viveka, they can also become great wise. "Karat karat abhyāsh pyāre." When the rope is coming and going, rubbing, even the rope can cut the stone. Slowly, slowly, day by day. Otherwise, the stone has the strength to cut the rope. Many of you don’t know, therefore you should go to the seaside, especially like Rijeka, because Rijeka is a port, a big port. Rijeka is in a beautiful country called Croatia. And Croatia is a country that tied all people from their neck. What they call a tie, the original name is cravat. In Croatian, the original meaning of the word is related to the word "kravata." In fact, Croatia is related to the word "kravata." Kravata was created in Croatia, and then the French took over. They had one cloth, a muffler, just tied here, and they were riding, and this was flowing in the air, you know. Then it comes to the English, British, so they don’t know what is kravat. "What to do? So some Croatian came, just tie it, aha, this is a tie." So they got a very high reputation, if you have a tie. But this tie is a Croatian, so now all Croatians are hanging them. Every morning, first they do this, then nice, clean, then nice dress, and the final ceremony is this. It means we keep Croatia in our hearts. Yes, that’s why the second thing is, Croatia is known as a big heart. You get the heart souvenirs in Croatia, souvenirs. Or in Germany, that’s called Heidelberg. They also have a symbol of the heart. They have a beautiful song. I was in the Goethe-Institut to learn German. Maximum, I went 10 days. But they saw one video one day, and they were singing a song. That remained in my mind. I have lost my heart in Heidelberg. Every country has a beautiful heart, beautiful songs. Now, I complete my poem. So, rīkā is what you call a board, or what you call where the sheep are coming. Port. And there, when they put the sheep, pull towards the hook. A thick rope. Sliding on the stone, and there you will see so many holes cut by the rope. And that remains in India, where we have water walls, veils, and there are stones on it, but ladies are pulling like this. Of course, the rope is suffering. But you see, this stone is cut. Karat karat abhyās practice. Karat karat abhyās pyāre, O my dear one. O my dear one. Karat karat abhyās pyāre, śilpar paḍat niśān. On the silla, on the rock, it becomes a sign. So karat karat abhyās pyāre, jaḍamatī hot sujān. While practicing, practicing, even when one doesn’t know anything, one will become the wise one. Karat karat abhyās pyare jadmati. Mati means our thoughts. And jar means underground, little down. Sujan means the wise one. Rasiky avat javat, like rope comes and goes. Silpar parat nishan, the stone even is cut. So if we don’t know many kriyās and this and that. Sumaraṇa. Kali-yuga kevala nāma ādhāra, sumira sumira nara ho’ī bhava-pāra. In Kali-yuga, now the best way is bhakti-yoga. Nāma means your mantra. Sumir, sumir, nar hoi bhava para while practicing, practicing. O human, you will cross this ocean of ignorance. Therefore, we are the fortunate ones that we got a human body. It is great. So that meditation, meditation. Passive meditation. Just give it into the hands of God. And you practice your mantra. That is safety and best. So you can believe in any God, any picture of the holy mother. So, which mother is not holy? There are so many mothers sitting. I would ask that mother, which is not holy, so please stand up. Which lady is not holy? Now you see, so we are all holy. Because you are not still holy, you have no baby, no child, so then you will come in the list of the holy. So we have quality. And it depends on us how we see. That’s it. Finally, all these altars are merged into oneness, and it will disappear and appear in the heart, and it will disappear in the heart into the Brahmaloka. It becomes one with everything. So this jīva is searching for rest, wanting to have inner rest. Peaceful mother, oh mother, where is a peaceful soul? I have to go to the far, far distance. It’s a big, long ocean, high waves, dark clouds, thundering and lightning. And my boat is sinking, very high waves. Oh mother, where is a peaceful soul? I have to go to a far distance. Or Surdhājī said, "I am the bird of that boat." Oh my lord, now the boat is in the middle of the way on the ocean. I don’t want this boat. I want to fly away. I fly, but it’s thousands of kilometers. I can’t fly. I don’t see anywhere a shelter, only one in the middle of that ocean, again that boat. So I am that bird of the boat again and again. I fly back. To have a peaceful shelter, so we are also that kind of bird. After all this confusion, disappointments, doubts, finally we again come to Gurudev’s śaraṇ. Gurudev śaraṇ tumārī, Cintāmaṇi tade. Gurusharan, tumari Chintame itade Karke daya dayalu, how beautiful is this bhajan. Therefore, there is a real story of one swāmī. So, somehow, there was a conflict between him and his master. So he said something to the master, and the master said, "Now you disappear." Don’t show me your face anymore. Now he went to Guruvāgya. So every day when Gurujī was going walking to the forest and coming back. That was only the time when he could see Gurudev. So he was hiding himself behind the railway cabins. The trains, yeah, wagons, thank you. So some are goods, trains, or others. So, always some wagon was standing there, so he was hiding behind. That, if Gurudev turns like this, he will go back. But he had darshan there every day. One day, Gurujī didn’t come. He was very sad. So the next day, again, Gurujī didn’t come. So Gurujī went somewhere for satsaṅg. So he’s standing near the cabin of the train, from the good strength. The last wagon is called the guard’s cabin. And he was standing there. He didn’t see Gurujī long. Now he sings this bhajan. God bless you. O Gurudev, please, at least do this. You must be gracious to me and give your darśan as soon as possible. And where does this come from? I am stuck in my doubts, the nest of my doubts. I don’t know how to come out. I don’t know how to get out of it. O Lord, please be merciful and give me your darśan. Thy darśan is the holy, which purifies all the sins. I like this. I love this in my heart. Please, give me your darśan quickly. Your words are very pleasant to me, which destroy all my doubts. Please give darśan. It removes or calms down the three tapas, the inner fires, which is in all our three bodies. These three tapas, Ādhibhautik, Ādhidaivik, and Ādhyātmik, in our Hidden Powers of Humans book, are written very clearly, very nicely. Those who touch your Holy Lotus Feet, all troubles go away with roots. No roots remain. Root it out. In those, all difficulties are uprooted. Ātmā hamārā darśa, ātmā hamārā hṛṣi. My ātmā is becoming happy. Darshan jaldi dena. Please give your darshan as soon as possible. Sumiram tumhārā nika. The repetition of thy name is the holy. Sarva dhyānaka hantika. This is the commentary of all the meditations. It is a commentary on all meditations. Now, all this world is for me tasteless. Those who sing the glory of Satguru Dev, will not come again anymore in this ocean of ignorance or this worldly ocean. They will not get back to the ocean of ignorance, to the ocean of the world. Achaal Ram Mokṣpāwe, the Swāmījī who wrote this bhajan, his name is Achaal Ram. Achaal Ram Mokṣpāwe got the liberation. That’s Sañjaldī Denā. So he wrote this letter to his master. And the master called him, "Do you want to come out of this net of doubts?" Please. So it is in his biography. There are beautiful bhajans written by Ācārya Rāmjī. Very nice. Brahmagyāna bhajans and Guru Bhakti. So many times we learn in many places. So you have to go to Rijeka to see this. The best example, then you will remember that what Swamijī is talking about is not nonsense. Some say, "Oh, this is our Swamiji, he speaks." My every word is authentic because it’s Gurujī’s words. Rijeka has a beautiful ashram, and anyone from any country or any village can go there for holidays and spend their holidays there. There is sāttvic food and very comfortable accommodation, called our Gurudev’s Ashram. On the roof, you see the view of the beautiful ocean, the Adriatic Sea. On one side, big, big ships. On the other side, a beautiful beach. And just walking distance, so whenever you want to have any kind of seminar—10 people, 20 people, 50 people, 5 people, single, double—it’s very nice, and it’s our āśram. So breakfast in Rijeka, lunch in Zagreb āśram, then fly, dinner at home. Wish you all the best and good appetite, and this evening, if it is not raining, satsaṅg will be again on the beautiful meadow. Seven o’clock. Seven o’clock. Siddhī Prāṇāyāma Bhagavān. Siddhī Prāṇāyāma Bhagavān. Siddhi Prāṇāyāma Bhagavān. Siddhi Prāṇāyāma Bhagavān. Siddhi Prāṇāyāma Bhagavān. Siddhi Prāṇāyāma Bhagavān. Siddhi Prāṇāyāma Bhagavān. Siddhi Prāṇāyāma Bhagavān.