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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 since seen three generations. Thousands and thousands of people went through the practice of yoga in their lives and taught in different places. From 1973 to 2014, if you count, more than 8% of your population went through, and I hope they are practicing yoga in daily life. One comes to learn and goes to teach and practice further, like you go to a doctor and get perfect treatment. So also, in many rehabilitation centers of Slovakia, yoga is applied. Yoga is the most ancient science of body, mind, and soul. Yoga is the oldest of the Vedas about body, mind, and soul, because the Vedas of Yoga were given to us by Śiva. Shiva is the first one who manifested himself. After that, the 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 were many, many Brahmā, many, many Viṣṇu. Shiva appears twice as the Svayambhū. Svayambhū means one who has manifested itself from the universe, with no father, no mother. That’s 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 the karmic pollution is very strong. Physical, mental, and intellectual balance is lost. That time we call Mahāpralaya. So Mahāpralaya is when this entire system of the creation is finished. At that time, automatically the spiritual personalities enter into the Brahmaloka or the Śivaloka. So, Śiva is known as Sṛjan and Visarjan—these two words: creating and dissolving. Between this period, the Svayambhū is manifesting and coming to the Mahāpralaya. Other times, from time to time, he appears by the prayers of the pure souls, whom we call bhaktas. And that’s why sometimes he appears, and that’s called... where there was a Śiva temple called the Jyotirliṅga. So Jyotirliṅga: "jyotiḥ" means the light, "liṅga" is the attribute of the entire universe. The entire universe is a form, like an egg. So, it is said that it is easier to reach and get the blessing of Lord Śiva, Bhagavān Śiva. In many ways, we Indians do not accept when you say God as a Lord. Because in the word, in English, you call the house lord, the property lord, so God does not come in that level of the Lord. Therefore, we should use the word that we call God. God has no name. Names are given by humans. God has no form, but the 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. Now, this Brahmā as a creator, you can say, is like a president, and Viṣṇu is the prime minister. So they have got the time of the yugas. And 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 Śiva, is not counted like our time on this earth. Our time is very short, and it is said, in reality, there is no time. The time is also created by humans, by ṛṣis. When you get self-realization, when you get complete highest consciousness, then it’s called beyond time and space, one without second. That is the aim of all of us. But we are very far from that destination. Life is a journey. 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, through the mind means thinking, and the words mean speaking, and dhan means your social power through your wealth or your social position, etc., using your power, and that creates karma. So good people, they don’t think negatively. They don’t speak negatively. That’s very important. Each and every wave of our thought, what Patañjali said: Chitta vṛtti. Chitta means the territory of our consciousness, the limitation, the frame of our consciousness. And that frame of our consciousness is dependent on the ability of our intellect, means our knowledge, our experiences. So this influences our entire being. It influences our heartbeat and the function of the organs, the function of the glands, the function of the circulation, the function of 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 you go to the high Tatra, you see beautiful stars, sparkling stars. That’s why in the Vedas it’s said, "Yathā brahmāṇḍe tathā piṇḍe." What is in the universe... that’s in our body, so body also you can say piṇḍe. So these cells in the body represent another universe. It doesn’t matter if they are smaller, but they have inside the manifestation of the entire universe. When we get a fruit called a fig, that fig tree we call a banyan tree. Fruit is small, like a cherry, and there are many, many seeds inside. And each seed within each seed is 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 say astral traveling, first, you have to travel within thyself. Your own phenomenon is endless. That time, that realization takes place, and this is possible only through the science of yoga, which was given by Śiva. But we made a lot of different techniques, and we call it yoga. That’s not yoga. But what to do? The blind lead the blind. If you tell them you are going on the wrong way, they say, the blind will say, "We are on the best right way, you are on the wrong way." So, within that is the Ātmā. Ātmā is universal. Within Ātmā, all these galaxies are within the Ātmā. But after, the ātmā is called jīvātmā. Jīvātmā is not Ātmā, because Ātmā is universal, one only, and we are included in that. But Jīvātmā is individual. So there is called the Dvaita and Advaitavāda, the dualism and non-dualism. If we say the soul, myself, soul, then it’s 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. So there you will see elements we call bhūtas, and this is 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. So within this phenomenon of our soul, there are desires. That’s called vāsanā, desires. And these desires are created by our indriyas, the senses. And so, this physical structure of a being—let’s say, a human—that creates the vṛttis. Now, vṛtti means thoughts. Why do we think? Because our thoughts lead us there. The entire body directs itself towards the head, and the head is leading. You see the big python. Heavy body, thick python, small head. The whole body is carried by this small head in the direction. You see a goat, a sheep, it is that part which is pulling them in one direction. A big elephant also going, that this brain of him is pulling to the direction. And so our thoughts, vṛttis, are leading us. Vṛttis transfers its vibration to the physical body. It supports our intellect, so through the body we do the 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. And that ego forces us to do wrong things. So that’s called tan, man, vachan, dhan. These are the four principles through which we create good or bad karma. So Śiva, Brahmā and Viṣṇu, this is a trinity. Brahmā is a creator, Brahmā is a generator, and Viṣṇu is a sustainer, and Shiva is a liberator. So these are three words. The Brahmā is the G, the alphabet G: Generator. And Viṣṇu is the organizer. And Shiva is a D, it is dissolving. Generating, organizing, and dissolving, God. Yeah. So that became the word God. All are the same. And we are between, we are the observer. Maybe in some yugas, manvantaras, kalpas, you were the Brahmā. Are you worthy of Viṣṇu? How many yugas passed? That’s why Bhagavān Kṛṣṇa said, every yuga, I come through my yogamāyā. Yogamāyā means that energy that’s yoga, which is uniting, balancing, and harmonizing. This is that. So in this, this jīvātmā is traveling in this body. Now the science of yoga is to understand and realize these three principles and come above this. Then it becomes the principle called Guru. Guru is darkness, and Guru is the light. Where the G, the guru, is Gu, is the all the guṇas, and these are the three guṇas: Sattva, Rajas, and Tamas. So when Śiva manifests, it creates three guṇas. Without these three guṇas, creation cannot take place: Sattva, Rajas, and Tamas. And the Rūḥ is the light that represents the light of the entire universe. And that is called guru. Now, the guru principle is also not a body. The body is the same. When Shiva manifests, also the same 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 don’t see, and you can go through. You can put the needle; it goes through. But still, they keep in that form. So yoga tells them that Śiva comes twice on the manifestation and Mahāprabhujī, Sūrya and Viṣṇu. These are three principles, and the fourth is the Guru Principle. So we don’t talk about the body, we talk about knowledge. So 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 us, motivates us. That knowledge becomes Brahmā, creating good vṛttis. And that comes as the compassion, the love, the Viṣṇu, which is harmonizing and giving clarity. And Śiva comes as liberator or destructor. The visarjan is not a word of destruction, not a word of destroying, but it’s melting. So when the snow is melting, you cannot say the snow is destroyed. So 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. And Brahmā has that power, the energy. But when Śiva comes, then it’s melting. It all merges into oneness. At that time, it’s called the Brahma. Viṣṇu is called Nimit Avatāra. Only Viṣṇu is incarnating. Brahmā is just observing. Even what Viṣṇu cannot do, then he gives over to the Brahmā, and Brahmā will give over to the Shiva. So it’s called Nimittāvatāra. For a very particular purpose, Viṣṇu comes, and 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 the weapon. Hanumān jī has the weapon. Hanumanjī also had a weapon. Rāma had a weapon. Krishna had the weapon, the Sudarśana Cakra, but they should not use it. They should not use them. They cannot use them whenever they want to, but only when the pot is full with the poison. Then the Sudarśana Cakra goes. Shiva gave the Sudarśana Cakra to Viṣṇu. On the occasion of Viṣṇu’s anuṣṭhāna, sādhanā, anuṣṭhāna, the end of his anuṣṭhāna, Viṣṇu wanted to do the abhiṣeka to Śivjī with one thousand lotus flowers, and he did it. Shiva wanted to know if Viṣṇu is really concentrating on his anuṣṭhāna or not. If his promise is real or not, so when we promise someone and we can’t fulfill it, it’s not only our case. Even the goddesses are tested by a more supreme power. So when he was doing Abhiseka with one lotus flower offering on the Śivajī, Shiva Lingam, the Shiva took one lotus away from his plate, basket, where it was. 999, he did it, Viṣṇu. But 999 means not 1,000. So one is missing. And Viṣṇu knew, properly counted, many times counted, it was one thousand lotus flowers. Viṣṇu was very disappointed. "So long I did my sādhanā, anuṣṭhāna, and at the end I want to make happy Śivjī, and I failed. I failed because one flower is missing." Viṣṇu was thinking. Then the voice came from heaven, sky, space. "Viṣṇu, why are you worried? Why are you nervous? Still, you have two flowers more. Offer one. You have one of your eyes. You have beautiful eyeballs, offer it to me. There is no time to overthink for good things, don’t overthink, and for bad things, never overthink." So Viṣṇu had nothing to take his eyeball out, so he wanted to have a weapon. So Viṣṇu raised his hand, and an arrow came into his hand, so he held his eye. And he wanted to take his eyeball out. When his hand was moving towards his eyes, Śivajī thought Viṣṇu will 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. Rest are in front of you. You are 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 bud eye, like a lotus eye. When you see the lotus bud, beautiful, you see the petals inside. So when you have beautiful eyes, we call them, oh, he or she has lotus eyes. Whom to thank for that? Your mother. Okay? Anyhow, as a success of your saṅkalpa, Viṣṇu, I give you Sudarśana Cakra. But don’t misuse it, otherwise this will harm you. Only use it when it is impossible to remove negative power." So these are the three: Brahmā, Viṣṇu, Śiva. Above that, complete liberation brings you to the Divine Cosmic Consciousness, Śiva Loka, Brahmā Loka, whatever you call it. It’s a Guru Principle: Gurur Brahmā, Gurur Viṣṇu, Gurur Devo Maheśvara. Gurudev is all these three. Gurur Sakṣak Par Brahma, and he is the Brahman himself. Tasmai Śrī Gurave Namaḥ. Therefore, my salutation, adoration to Gurudev. Dhyāna mūlaṁ guru mūrti. Therefore, meditate, practice, follow the Gurudev. If you do against something, it will push you down to these three guṇas, and you get lost everything. Meditate on the embodiment of the Gurudev. Varsiv, the holy lotus feet of the Gurudeva. And you know since when the lotus feet will begin to worship? It is another long story. Perhaps tomorrow. This is Durvāsa Ṛṣi, okay? And Viṣṇu... The best mantra is to follow that instruction. On the middle of the road, or on the crossing of the road, while the traffic police is standing and giving you the sign, the direction. So now the traffic police are giving you direction to go this side, and it means the other cars have to stop. But you don’t follow his indication, and you drive the wrong way; punishment you will get. That’s why always follow those words. So don’t 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 guru kṛpā. That you can see in Brahmā too, in Viṣṇu too, or Śiva too. But finally, you have to go through this world, guru. Martin is a Martin. Prague is beautiful also. Bratislava is also more beautiful. Levoča is great. But Martin is Martin. You cannot replace Martin with a Levoča or with kośas. Similarly, everything has its own place. Mother Nature or God gave us eyes here in the front. Why didn’t He give them on the back side? Or why He didn’t give the eyes here? Birds are here 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 bliss, the supreme bliss, Param Sukhadam, the highest joy, happiness. And what is that? Only, only, and only, and only the knowledge, wisdom, that embodiment of self-realization. That’s called Brahmaniṣṭha Śrotriya. Knower of the Brahman, and who can inspire what is the Brahman. That one, Ekam Nityam Vibhalachalam Sarvaddhisak Shibhutam, that’s only one. It is called Brahma Śakti. Jagat Mithyā. Only one is the truth, that is the Brahman, and what is changing is unreality. Ekam nityam, everlasting. There is no distraction, doesn’t die, doesn’t born. Vimala achalam: vimala means spotless, transparent; achalam, not movable. The space doesn’t 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, then you become very, very humble, very kind, very gentle, very wise. Then you can say, "This is Gurudev." And others, oh my God, everyone who gets a mantra... and have a yoga certificate, goes to yoga class, and sits like, "I’m a guru." No titles. Did Krishna have a title? Doctor Krishna? Or Brahmā? Professor Brahmā? Or Engineer Brahmā? Or Rāma? So, only short Rāma, only two sentences, words. Krishna, two words. Jesus, two words. Allah, two words. Buddha, two words. Rest, everything is filled out; only the essence, the essence remains, so that the Agnya 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 have a good law here, top secret. Many of you were members of that. That’s why you are here, because you follow the top secret. Above all, the emotion, bhāva, liking, disliking, and all the emotions, bhāva, like, dislike, bhāva, tītam. Tri guṇa rahītam, above everything, above three guṇas. So Brahmā and Shiva, Brahmā, Viṣṇu, the Sattva, Rajas, Tamas guṇa, Shiva, Brahmā, Viṣṇu, and Sattva, Rajas, Tamas, and Guru principle is above. The three guṇas, triguṇa rahitam tasme śrī guruvēdamā, to that we bow down. That is Mokṣa. Tasme Śrī Guruvēdama. That is why it is called Trikāl Darśī, Trikāl Darśī... above the three worlds. This all is possible if you practice disciplined yoga in life. Next, tomorrow.