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Śrīdīp Nārāyaṇa Bhagavān Kī, Devīśvara Mahādeva Kī, Satguru Svāmī Madhvanājī Bhagavān Kī, Satya Sanātana Dharma Kī. Blessings to all of you. This meeting here in Martin is very historical. My first program lecture was in Martin long ago. I have seen three generations. Thousands upon thousands of people went through the practice of yoga in their lives and went on to teach in different places. From 1973 to 2014, more than 8% of your population went through it, and I hope they are practicing yoga in daily life. One comes to learn, and goes to teach and practice further, just as you go to a doctor for perfect treatment. Similarly, in many rehabilitation centers in Slovakia, yoga is applied. Yoga is the most ancient science of body, mind, and soul. It is the oldest knowledge from the Vedas concerning body, mind, and soul, because the Vedas of Yoga were given to us by Śiva. Śiva is the first one who manifested himself. After that, creation takes place through his signs. In Vedic mathematics, according to the Vedas, time is counted: the time of Śiva, the time of Brahmā, the time of Viṣṇu. There have been many, many Brahmās, many, many Viṣṇus. Śiva appears twice as the Svayambhū. Svayambhū means one who has manifested from the universe itself, with no father and no mother. That is called the beginning of the creation of the universe. Then he takes over at the last, when nothing is under control, everything is on the path of destruction, and karmic pollution is very strong. Physical, mental, and intellectual balance is lost. That time we call Mahāpralaya. Mahāpralaya is when this entire system of creation is finished. At that time, automatically the spiritual personalities enter into the Brahmaloka or the Śivaloka. Thus, Śiva is known by two words: Sṛjan and Visarjan—creating and dissolving. Between this period, from the manifestation of the Svayambhū to the Mahāpralaya, he is present. Other times, from time to time, he appears by the prayers of the pure souls, whom we call bhaktas. That is why sometimes he appears, and that is called a Jyotirliṅga. Jyotirliṅga: "jyotiḥ" means the light, "liṅga" is the attribute of the entire universe. The entire universe is a form, like an egg. It is said that it is easier to reach and get the blessing of Bhagavān Śiva. In many ways, we Indians do not accept when you say "God as a Lord." Because in English, you call the house lord, the property lord. God does not come into that level of "lord." Therefore, we should use the word we call God. God has no name; names are given by humans. God has no form, but form is created by humans. So the Liṅga means the Nirguṇa Svarūpa, the formless one. From the beginning till the end, there are two principles which are working: Brahmā as the creator and Viṣṇu as the protector. Brahmā as a creator is like a president, and Viṣṇu is the prime minister. They have the time of the yugas. There are four yugas: Satya Yuga, Tretā Yuga, Dvāpara Yuga, and Kali Yuga. In every yuga, Brahmā and Viṣṇu are changing and coming anew—maybe the same, but they have to change. But the time of Brahmā, the time of Viṣṇu, and the time of Śiva is not counted like our time on this earth. Our time is very short. In reality, it is said there is no time. Time is also created by humans, by ṛṣis. When you get self-realization, when you attain complete highest consciousness, then it is called beyond time and space, one without a second. That is the aim of all of us, but we are very far from that destination. Life is a journey, not a destination. To repeat the human life, we need very, very much good karma. Karma is done through four things: tan, man, bachan, and dhana. Through the body (tan), through the mind (man) meaning thinking, through words (bachan) meaning speaking, and through wealth (dhana) meaning your social power through your wealth or social position—using your power. That creates karma. Good people do not think negatively and do not speak negatively. That is very important. Each and every wave of our thought is what Patañjali called Chitta vṛtti. Chitta means the territory of our consciousness, the limitation, the frame of our consciousness. That frame is dependent on the ability of our intellect—our knowledge and our experiences. This influences our entire being: our heartbeat, the function of the organs, the glands, the circulation, and each and every cell of the body. Our cells in the body are like lightning in a dark night. When you go to the forest or to the High Tatras, you see beautiful, sparkling stars. That is why in the Vedas it is said, "Yathā brahmāṇḍe tathā piṇḍe." What is in the universe is in our body (piṇḍa). So these cells in the body represent another universe. It does not matter that they are smaller; they have inside them the manifestation of the entire universe. When we get a fruit from the fig tree, which we call a banyan tree, the fruit is small like a cherry, and there are many, many seeds inside. Each seed within each seed contains a hidden, entire, huge tree. Similarly, every cell in our body has an entire universe, and in that universe of that tiny cell, there are other cells and another universe. So, when in yoga we speak of astral traveling, first you have to travel within thyself. Your own phenomenon is endless. That realization takes place, and this is possible only through the science of yoga, which was given by Śiva. But we have made a lot of different techniques and call it yoga. That is not yoga. But what to do? The blind lead the blind. If you tell them they are going the wrong way, the blind will say, "We are on the best right way; you are on the wrong way." Within that is the Ātmā. Ātmā is universal. All these galaxies are within the Ātmā. But afterward, the ātmā is called jīvātmā. Jīvātmā is not Ātmā, because Ātmā is universal, one only, and we are included in that. Jīvātmā is individual. This is called Dvaita and Advaitavāda—dualism and non-dualism. If we say the soul, myself, soul, then it is duality because my soul and your soul are different. But my Ātmā and your Ātmā are one. Therefore, the soul is not the Self; the Ātmā is. The soul is the victim of karma. You cannot kill the soul. Also, your body does not die; it is the elements merging into the origin of the elements. There you will see elements we call bhūtas: fire, water, air, earth, space, etc. This knowledge is only possible to realize through the human body. So the soul has a destiny. The soul has karma, not the ātmā. The ātmā has no karma. Within this phenomenon of our soul, there are desires. That is called vāsanā. These desires are created by our indriyas, the senses. This physical structure of a being—let us say, a human—creates the vṛttis. Vṛtti means thoughts. Why do we think? Because our thoughts lead us. The entire body directs itself towards the head, and the head is leading. You see a big python: a heavy body, thick python, small head. The whole body is carried by this small head in a direction. You see a goat, a sheep; it is that part which is pulling them in one direction. A big elephant also goes where its brain is pulling. So our thoughts, vṛttis, are leading us. Vṛttis transfer their vibration to the physical body. They support our intellect, so through the body we do karma. A vṛtti which the mind creates is also karma. The intellect understands and speaks good or bad; this is also karma. And it joins a mighty power in us called ego. That ego forces us to do wrong things. So that is called tan, man, vachan, dhan. These are the four principles through which we create good or bad karma. So Śiva, Brahmā, and Viṣṇu are a trinity. Brahmā is the creator, the generator. Viṣṇu is the sustainer, the organizer. Śiva is the liberator, the dissolver. Generating, organizing, and dissolving—G.O.D. That became the word "God." All are the same. And we are in between; we are the observer. Maybe in some yugas, manvantaras, kalpas, you were Brahmā. Were you Viṣṇu? How many yugas have passed? That is why Bhagavān Kṛṣṇa said, "Every yuga, I come through my yogamāyā." Yogamāyā means that energy of yoga which is uniting, balancing, and harmonizing. This jīvātmā is traveling in this body. The science of yoga is to understand and realize these three principles and come above them. Then it becomes the principle called Guru. Guru is darkness, and Guru is the light. Where the G of guru is "Gu," it is all the guṇas—the three guṇas: Sattva, Rajas, and Tamas. When Śiva manifests, he creates these three guṇas. Without these three guṇas, creation cannot take place: Sattva, Rajas, and Tamas. And the "Ru" is the light that represents the light of the entire universe. That is called guru. Now, the guru principle is also not a body. The body is the same. When Śiva manifests, he also has a body. He will eat, he will drink, he will marry. Brahmā also, Viṣṇu also, all the great ṛṣis, even they are still living, but they filtered their body. They became transparent, like Alak Purījī. Our Alak Purījī is still living, transparent. He is standing, but you do not see, and you can go through. You can put a needle; it goes through. But still, they keep that form. So yoga tells us that Śiva comes twice: on the manifestation and at Mahāpralaya. Sūrya and Viṣṇu—these are three principles, and the fourth is the Guru Principle. So we do not talk about the body; we talk about knowledge. In this body, there are three guṇas. Śiva is within us, Brahmā is within us, and Viṣṇu is within us. The Guru is the knowledge, the light, which inspires and motivates us. That knowledge becomes Brahmā, creating good vṛttis. And that comes as compassion, the love of Viṣṇu, which is harmonizing and giving clarity. And Śiva comes as liberator or destructor. Visarjan is not a word of destruction, not a word of destroying, but of melting. When snow is melting, you cannot say the snow is destroyed. This is the difference. So Brahmā comes as creator, giving us motivation. Viṣṇu comes as balancing, harmonizing, protecting. And Śiva comes to remove all negative energies. Because Brahmā creates both kinds of energy—he has to support Devī Śakti and Asurī Śakti. Brahmā has that power, that energy. But when Śiva comes, then it is melting; it all merges into oneness. At that time, it is called Brahma. Viṣṇu is called Nimit Avatāra. Only Viṣṇu is incarnating. Brahmā is just observing. Even what Viṣṇu cannot do, he gives over to Brahmā, and Brahmā will give over to Śiva. So it is called Nimittāvatāra. For a very particular purpose, Viṣṇu comes. You will see that every divinity has two things in their hands: blessings or weapons. Blessings for the bhaktas and weapons for the asuras. Gaṇeśa jī has a weapon. Hanumān jī has a weapon. Rāma had a weapon. Kṛṣṇa had the weapon, the Sudarśana Cakra, but they should not use it whenever they want. Only when the pot is full with poison does the Sudarśana Cakra go. Śiva gave the Sudarśana Cakra to Viṣṇu. On the occasion of Viṣṇu's anuṣṭhāna, sādhanā, at the end of his anuṣṭhāna, Viṣṇu wanted to perform abhiṣeka to Śivajī with one thousand lotus flowers, and he did it. Śiva wanted to know if Viṣṇu was really concentrating on his anuṣṭhāna or not, if his promise was real. When we promise someone and cannot fulfill it, it is not only our case; even the divinities are tested by a more supreme power. As he was doing abhiṣeka, offering one lotus flower at a time on the Śivaliṅga, Śiva took one lotus away from his plate, his basket. Viṣṇu offered 999, but 999 is not 1,000. One was missing. Viṣṇu knew; he had properly counted many times. There were one thousand lotus flowers. Viṣṇu was very disappointed. "For so long I did my sādhanā, my anuṣṭhāna, and at the end I wanted to make Śivajī happy, and I failed. I failed because one flower is missing." Viṣṇu was thinking. Then a voice came from heaven, from the sky, from space: "Viṣṇu, why are you worried? Why are you nervous? Still, you have two flowers more. Offer one. You have your eyes. You have beautiful eyeballs; offer one to me. There is no time to overthink for good things—do not overthink. And for bad things, never overthink." Viṣṇu had nothing to take his eyeball out with, so he wanted a weapon. Viṣṇu raised his hand, and an arrow came into his hand. He held it and wanted to take his eyeball out. When his hand was moving towards his eyes, Śivajī thought Viṣṇu would do it. So Śiva held the hand of Viṣṇu and said, "Viṣṇu, your saṅkalpa, your anuṣṭhāna, your sādhanā became successful. I took away your one lotus. Which one will be missing? I accepted that which reached me. The rest are in front of you. Because you were able to take your eye out, I give you two things for that. First, Viṣṇu, you will be known as Kamal Nayan." Kamal Nayan means you will be known as the lotus-eyed one. When you see a lotus bud, beautiful, you see the petals inside. So when you have beautiful eyes, we call them lotus eyes. "Secondly, as a success of your saṅkalpa, Viṣṇu, I give you the Sudarśana Cakra. But do not misuse it; otherwise it will harm you. Only use it when it is impossible to remove negative power." These are the three: Brahmā, Viṣṇu, Śiva. Above that, complete liberation brings you to the Divine Cosmic Consciousness, Śivaloka, Brahmaloka, whatever you call it. It is the Guru Principle: Gurur Brahmā, Gurur Viṣṇu, Gurur Devo Maheśvara. Gurudev is all these three. Gurur Sākṣāt Para Brahma—and he is the Brahman himself. Tasmai Śrī Gurave Namaḥ. Therefore, my salutation, my adoration to Gurudev. Dhyāna mūlaṁ guru mūrti. Therefore, meditate, practice, follow the Gurudev. If you do against something, it will push you down into these three guṇas, and you will lose everything. Meditate on the embodiment of the Gurudev. Pūjā mūlaṁ guru pādam—worship the holy lotus feet of the Gurudeva. And do you know since when the lotus feet began to be worshipped? That is another long story, perhaps for tomorrow. It involves Durvāsa Ṛṣi and Viṣṇu... The best mantra is to follow that instruction. In the middle of the road, or at a crossing, a traffic police officer stands and gives you a sign, a direction. If the officer directs you to go this side, it means other cars have to stop. But if you do not follow his indication and drive the wrong way, you will get punishment. That is why always follow those words. Do not do what your master is doing, but do what he is telling you to do. Mokṣa mūlaṁ gurur kṛpā. So mokṣa, that final liberation, is through the grace of the guru (guru kṛpā). You can see that in Brahmā too, in Viṣṇu too, or Śiva too. But finally, you have to go through this world, the guru. Martin is Martin. Prague is beautiful also. Bratislava is also more beautiful. Levoča is great. But Martin is Martin. You cannot replace Martin with Levoča. Similarly, everything has its own place. Mother Nature or God gave us eyes here in the front. Why did He not give them on the back side? Or why did He not give the eyes here? Birds have eyes on the sides because round eyes give them more vision. So how do we make a picture of a master? It is said that Guru is Brahmānanda, the supreme bliss, Param Sukhadam, the highest joy and happiness. And what is that? Only, and only, and only the knowledge, the wisdom, that embodiment of self-realization. That is called Brahmaniṣṭha Śrotriya—the knower of Brahman, who can inspire others about what Brahman is. That one, Ekam Nityam Vimalam Achalam Sarvadhi Sākṣibhūtam—that is only one. It is called Brahma Śakti. Jagat Mithyā. Only one is the truth, that is Brahman, and what is changing is unreality. Ekam nityam: everlasting. There is no distraction; it does not die, is not born. Vimalam achalam: vimala means spotless, transparent; achalam means not movable. Space does not move; we move the walls away. Because it is everywhere, sarvadhi sākṣibhūtam, the knower of everything. It is called the one without a second, omniscient, omnipresent. That consciousness, when you realize it, then you become very, very humble, very kind, very gentle, very wise. Then you can say, "This is Gurudev." Others—oh my God—everyone who gets a mantra and has a yoga certificate, goes to a yoga class, and sits like, "I am a guru." No titles. Did Kṛṣṇa have a title? Doctor Kṛṣṇa? Or Brahmā? Professor Brahmā? Or Engineer Brahmā? Or Rāma? So, only short: Rāma, two syllables. Kṛṣṇa, two syllables. Jesus, two syllables. Allah, two syllables. Buddha, two syllables. The rest, everything is filled out; only the essence remains. So that the Ājñā Chakra becomes active and Gurudev can see into the heart of everything, but never tells. Because there is one law, top secret—like twenty-five years before, you had a good law here, top secret. Many of you were members of that. That is why you are here, because you follow the top secret. Above all emotion, bhāva—liking, disliking, and all emotions. Above the three guṇas (triguṇa rahītam). So Brahmā and Śiva, Brahmā, Viṣṇu, the Sattva, Rajas, Tamas guṇas... The Guru principle is above the three guṇas. Triguna rahitam tasmai śrī guruvē namaḥ—to that we bow down. That is Mokṣa. That is why it is called Trikāl Darśī—the seer of the three times, above the three worlds. All this is possible if you practice disciplined yoga in life. Next, tomorrow.