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Gurudevo Maheśvara, gurur śākṣāt para brahma, tasmai Śrī Gurave namaḥ, dhyāna mūlaṁ guru-mūrtiḥ, pūjā mūlaṁ guru-pādaṁ, mantra mūlaṁ guru-vākyaṁ, mokṣa mūlaṁ gurur kṛpā, oṁ śāntiḥ, śāntiḥ, śāntiḥ. Deep Nārāyaṇ Bhagavān kī, they wish for Mahādeva kī, Dharm Samrāṭ Satguru Svāmī Madhavān jī Bhagavān kī, Satya Sanātan Dharm, Om Śānti. Yoga is a very ancient science of body, mind, and soul. The science of yoga was brought by Bhagavān Śiva. Yesterday we spoke about this resonance, the sound, the light, and manifestation. When Śiva manifested himself, there was no father, no mother, no humans at that time, no other creatures. He appears in a meditation posture, so meditation is from that time. Many, many yugas, kalpas, manvantaras, etc., ages and ages. Satya-yuga, Dvāpara-yuga, Tretā-yuga, and Kali-yuga. These are the four different kinds of ages. Sat-yuga is absolutely the truth. In Dvāpara Yuga, there were more meditations and sādhanās. Trita Yuga was more ceremonies and rituals, and Kali Yuga is more bhakti, devotion. But Śiva is for the well-being of the entire world and for the humans, because humans are here as protectors, not as distractors. So for their well-being—physical, mental, social, spiritual—first, that is called the Śiva Saṁhitā, the Gheraṇḍa Saṁhitā. These are the very ancient literatures on the science of yoga. The particular postures are researched by ṛṣis, or hermitage, or holy saints, which posture can give us good health. And there is the one posture that influences our joints, our ligaments, our muscles, the nerve systems, the gland systems, inner organs, respiratory system, lungs, diaphragm, etc. So they concentrated very much on which posture is good. Nowadays, people create for themselves some movements and postures, and they write it as yoga. But that’s not because we should know the side effects. If a particular posture is advised to be done and you do it after another one, that is contrary. So we will not get that benefit. But many did not learn the complete philosophy of yoga. They just have a training, physical training, for a few weeks or not even for a few weeks. They go to some retreat for one weekend, and the second weekend they get a certificate as a yoga teacher. Half-knowledge is more dangerous than no knowledge. So it has become that kind of movement of yoga around the world, which does not respect the influence of certain postures. So, for good health, we need nourishment. Nourishments are different kinds of nourishments. Solid and liquid should be balanced and have more energy, more vitality, what we call maybe the quality. So, in Āyurveda, it is said, more quality in life. And where we need the quality, there is no compromise. In quality, no compromise. But we humans, unfortunately, through our intellect and our freedom, what our tongue likes develops different kinds of taste. And we don’t pay attention to the quality, but we eat what we just have a taste for in the mouth. The organic food, this name came about 80 years ago, 70, 80 years. The last 20 or 30 years, there were hardly any people who would think about organic food. But now it’s so much poisoned, and we became aware of what organic food is. That time, everything was organic. Healthy food, grains, vegetables, fruits, healthy water. Anywhere in the pond, you could drink water from any river, and milk from the cows, or sheep, or the goats, etc. But now, even the milk is manipulated, and many people cannot digest the dairy production. We humans are so clever, but in reality, stupid. We manipulate everything, so the nature, the chemical, is changed when you mix something. But what to do? So liquid, water, juice, and milk, alcohol is not for abusing. And to take a drink for the thirst, or something, alcohol is as a medicine, but we do not respect it, and we just do what we like. Liquid nourishment is very important, and also the mother’s milk. A one- or two-year-old child must receive the mother’s milk. Well, this is a problem. Physical nourishment is the society, meaning the company with whom we spend time, and what they are talking about, what they are doing, that influences our psyche. So the mind is manipulated, and we think we should do all that others are doing. When the fashion comes and it’s black color this year, everyone is buying black dresses, black shoes, black handbags, black color, and so on. And next year is orange; everyone buys orange. The women have orange nails, an orange handbag, an orange dress, an orange ribbon, orange shoes, orange stockings or socks, everything orange. So we are very easy to manipulate; we don’t think of our health. So, the mind is so much influenced that we have no chance, our health has no chance to do something. Self-health is that. It’s called, "What is the difference between ego and self-respect?" So, self-respect is very good, very positive, but ego is different. Self-respect means that we show our humbleness and kindness, we are properly dressed, we have proper, wash our dress, bathing, etc., because others should feel comfortable. There are some people who didn’t change their dress, they did not wash their armpits. Hot day, drank some beers and ate the sausage and so on, sweating, holding in the bus like this, and others who are standing beside you, a challenge is to wait until the next bus stand comes, so that is against the self-respect. So keep thyself pure and good, that anyone who looks to you or sits beside you feels pleasure. Spiritual health is to be above those ambitions, doubts, and conflicts against any culture or any religion. Yesterday we spoke about Sanātana Dharma and all religions. There we need tolerance and respect. This maintains our physical, mental, social, and spiritual health. Furthermore, it comes to mastery of our mind, and many things that humans should decide only once. Otherwise, you destroy your spirituality, your inner confidence. Before you marry, you should decide, yes, this is the person whom I will marry, and lifelong I will be with. We call life partner. The marriage is not emotional love, but marriage is that oneness, dharma. That dharma means your principle, your discipline, your belief in God. Dhīraja, it doesn’t matter what happens; inside, you should not have fear. Always be impatient. That’s not easy. We lose our nerves very quickly. Someone is driving behind you quickly and wants to overtake on this side, that side, this side, and you also want to go there quickly. But one overtakes on the wrong side and goes, and you say, "Stupid." This—who are you to decide is stupid? You don’t know why he or she is driving like this or what. After one kilometer, the police stopped that car for half a minute only and then let it go. But you were also driving quickly, so the police stopped you. And the police gives you the ticket, and he tells you, "But that car was driving like this, why did you stop?" He said, "Yes, sir, in that car was his wife, and she was just ready to give birth to the child, so he won’t reach the hospital as soon as possible." He said, "Oh, yes, sorry." So now we understood before we gave the negative thoughts. So who are we to judge someone in this way? Judge thyself. You did more mistakes that you don’t see, that we don’t see. But when someone does, then this is your inner depressed, suppressed desires, and disappointment and anger. What you did, that is yours, and if someone does a little bit, then you vomit all on that side. Humans have that knowledge and love to lead a happy life. Where is the fear? There is everything wrong. Ego is the father of fear. Greed is the grandfather of fear. So dharma, dhīraja, mitra, and mitra is a friend. A friend is a friend forever, not for one day or two days or this. Therefore, it is said, even if I have to give my life, I will keep my word for my friend. When you promise someone before, and now one friend comes more and one friend comes more, on giving your promises, then you are lost. Dharma, dhīraja, mitra, nārī. Nari means, because it is poetry, therefore comes the feminine woman. But it means both, husband and wife. Your husband or your wife, you never test it, never thought if it is real love or not. When you will know that really your partner is your life partner, or husband or wife, that time is when you have a critical situation, and in that critical situation your partner is with you and does not say, "I’m sorry, I can’t support you, and it’s enough, I’m going away." That means that was not a partnership, that was not a friend, that was not your inner balance, and that was not your dharma. So those who have changed so many times, as you can see, is a tree standing, but inside the roots are eaten by termites, and the trunk is eaten by worms; the tree is rotten. Only the structure of the trees, looking like the trunk and branches, but very soon they all will suffer. They will all go down, so always, because one is not clear and did not follow the guru, the words, the instructions of great saints. This is the yoga philosophy and the thoughts of that. Until we have not mastered these three—physical, mental, and social health—our spiritual development cannot take place. Our meditation cannot help us. Just to close your eyes and sit, and you think you meditate? No. Many are meditating but thinking of something different, angry at that person who was not good to you today, or some ambitions. Suddenly they say, "God, please, can you help me so that I can sell my house and get the money?" Please, God, help me. My car is stolen. I don’t know what to do. Please, God, help. The insurance will cover my car. This is a meditation. This is not a meditation. It is absolutely without any wish. That is selfishness. Yeah, God will fulfill certain desires or your wish, but that is lost. Achieve that highest goal of human life. Life is a journey, not a destination. But as human life, we are only one milestone away. If we succeed, we come to the supreme, the highest, whatever we call it. And if we fail, we will recycle again and again, birth and death. So you know, and I know. I don’t want to ask you a question, and I don’t want to ask myself also the question. But know how many times it changed. And that change takes all your healthy energy. And that’s because of our weakness. And that one whom you think now is yours is not yours. You already experienced these four things: dharma, dhīraja, mitra, arunari. These you experienced; they did not help you in critical situations, and that’s why you changed yourself again and again and again. Why? Because you did not trust God, you did not trust those words of the great saints. You don’t let God decide for you. We give judgment and immediately we like to do it. Still, you didn’t wait till God would say, "No, my son, don’t do this." And if he will say this, he said, "I’m stupid." This person is so good, and I like this and that. Then God said, "Okay, go ahead." So the human life is the best and good, but it’s not easy. It’s a struggle, a big struggle. So yoga is not this, what nowadays people are running with this yoga and that yoga and that yoga. Only one aim they have: name and money. If there is a principle that yoga should be taught without charging any money, and you renounce everything, and you give everyday classes without money, then you understood one percent of what yoga is. So it’s a commercial, it’s ego, and so on. Therefore, we cannot meditate. We can meditate, we will do. I promise that I will give you meditation, but it is still far away from that. So this was the glimpse of the introduction before we could meditate. So they gave step-by-step, many. Patañjali put a few things together, and it begins: yama and niyama. And all who sit here, they all felt, "Who am I to judge you, but I know you." In Yama and Niyama, all felt nothing, no one, even I felt. But my Gurujī held both my ears and pulled me up. And if I hold your one ear, I think you are going straight to a lawyer to go to court. But at that time, the lawyers were not so near. And if I go at that time to the lawyer, the lawyer will pull my nose, because the lawyers were loyal. They were all for education, to make those humans quality. Diamond is very nice, but still, diamond has to go under polishing. So this yama and niyama, we try, we get up, we fall down, we try to get up, we fall down, we try to get up. Our situation is like this. On Friday or Saturday evening in Wellington, some people are so drunk that they go on the street like this, falling down and getting up, standing there and again getting up, trying to remember, "Where is my house?" So, yama and niyama, we felt we are struggling. But again, it is said for the humans, still not too late, hold on, still not too late. Who cannot swim and fall in the water and lose the rope. Now, even if there is a thorny bush, you should hold it. It has many thorns, but it will still save your life. So yama, niyama, which have ten principles. Then comes āsana. Asana means sukhasana, sitting in one posture where you feel comfortable, that you meditate. Even two hours, three hours, you are sitting and your legs don’t ask you to change the posture. Kāyā is therium in Sanskrit language. Kāyā is therium. Body should be motionless. I have here one glass in front of me. Glass is steady. There is no movement. Now the liquid in the glass is also steady. There is no movement. As soon as I move the glass, the liquid moves. Similarly, if we feel discomfort in our body, then our mind is also restless. When the mind is restless, the energy is restless. There is no meditation. Who advises? Many times I am thinking, because we wrote "Yoga and the Life: Harmony of Body, Mind and Soul." And I am asking you people here sitting, practitioners of yoga in their life and organizers. Did you achieve this? If you have not achieved, you have no right to write. Understand me? Or we are doing our job. How? In the bus, inside, one painter is painting the bus and writing something. He has a cigarette hanging in his mouth and one hand, color, and brush. Do not smoke. Beautiful picture. So, the other one came there, and he said, "First, throw away your own cigarette." Similarly, when you say that yoga is harmony of body, mind, and soul, or a healthy soul, ask about your own condition. Ask your own mind. Who are you to instruct and judge others? First, instruct thyself and judge thyself. This is a very hard thing, which I’m telling you, mister. Not always changing color, yes, that’s it. Don’t tell this Swami is angry with us, and we will not come to lecture next time. I didn’t come here to make you a little bit foolish. I awaken you. I tell you because you are honest people, you love. And you care about your life and to achieve this spirituality, so my dear, I am telling you what can happen. Never trust thyself even; it can change. Time can come, the hurricane can come, a tsunami can come, and your strong willpower will move you. Last year in the Himalayas, there was a flood, and it was so strong. The rain suddenly came, like the clouds broke so much, and hundreds of villages were washed away. Elephants, deer, wildlife, houses, people, all hotels. You could see that water was going down, and the hotels were falling just into the water and being brought into the ocean far away, to many, many, many places. But there was one temple of Śiva, very ancient, very, very ancient. And that was also in the waves of the water, but what happened? Suddenly, some water brought a big rock, like this room, or bigger than this. The rock was rolling so quickly, and 50 meters before the temple, the rock stuck there. And all flood water, which should have washed away the whole temple, she was. So water went like this. It was pity. We were sorry for all people and everything. But what was the truth remained, the other was washed away. That holy place, people made many hotels, and they began to serve meat and alcohol. And many people were going for honeymoons, unmarried honeymoons, you know. And all, Shiva didn’t like that. And above was the Divine Mother’s ancient temple. So the government moved that mother temple to shift somewhere to make a big dam. And that was the biggest mistake, that they moved the mother, you know. So mother is mother. Yesterday I spoke a lot about mother. Āsana, śukāsana. Kāyā is teryam, the motionless body, without pain, without tiredness. Prāṇāyām. Then the prāṇas, the exercise and controlling of the prāṇas, which are the source of our life. Prana is like cement between two bricks. So prāṇa is that energy which keeps the five elements together. Take care of that prāṇa, quality nourishment. So then we come here, organic food, sattvic food, the quality food which will keep our body, mind, our soul, and everything healthy. Happiness, there is a happiness. Good food is that which, as long as you chew, develops more taste in the mouth. An unhealthy food, if you chew long, you will feel vomiting, and that’s junk food. Don’t eat junk food, and don’t give someone junk food to eat. So there’s one shop in the corner, I don’t know the name, and they sell so much junk food. So if you give someone poison, you have first the karma. Don’t see your money. If you see the money and sell the junk food, that’s not correct. Karma comes to you. So, that is a corner shop. It is one of my good disciple families, and I hope somebody will tell him that he should clear up all the junk food from this shop. Organic, healthy, my God, no more would be best. We should tell that. Okay, I come here and my aim is to support you, give you something good. But if I will, because of my ambition, sell you some stupid things or tell you something, only big promises. You will levitate very soon, and you will have enlightenment very soon, and this is for one weekend. Go to the seminar. That wouldn’t. This, I will get the karmas back. Do not be afraid of anyone or anything, but be afraid of karma. Karma means our deeds. Āsana, prāṇāyāma, yama, niyama, āsana, prāṇāyāma, pratyāhāra, pratyāhāra. Withdraw thy senses from the external objects. I want this, I want this, I don’t want this, this. Pratyāhāra. Control thyself. Now control your horse. Yes. Ten horses which we have to control. These are ten senses, senses about what we call knowledge and action. Not easy. Not easy. Many, many have failed through these ten horses. They can destroy you. These are our ten senses. When we withdraw ourselves from external objects, ensure that nothing can create in front of me a temptation, and no temptation can move me, then you are ready to come to the other step, that’s called dhāraṇā. Dharana means concentration. Before we come to the dhāraṇā, to the concentration, how much do we have to practice in this? If you practice wrong postures, wrong instructions, and wrong techniques from the wrong teachers, it has rights to that Brahmaniṣṭha Śrotriya, Satguru Dev’s instructions. Otherwise, the blind lead the blind. You will fall also in the river, and you will take others also with you. But in Kali Yuga, money is the god. Yes, with money you can call God. Mr. God, come. We will declare you the richest person in the world. God will come and say, "Yes, look like this." That’s why Jesus said, "Don’t believe in this wrong gold money." What I tell you, my disciples, that is the way to God, not this money to God. We did not follow him. We did not follow. And that’s why we are suffering; the whole mankind is suffering. Now we have created such a system for ourselves, we cannot come out. It means we can’t breathe even without money, that’s it. Our freedom is gone. Dhāraṇā, concentration. Concentration is that nothing can move me. When we practice one asana from yoga and life, It is a posture coming from the ancient literatures. Ekpād-utthānāsana, standing on one leg. If you want to know how much concentration you have, stand on one leg, balance your one leg on your knee. And fold your hands and close your eyes. How long will you stay without falling down? So that is for testing our concentration. Like we have a blood pressure machine, and this machine will tell how our pressure is. So that posture will tell us what our concentration is. So it means we are not able to do ten seconds. Some cannot do one second. That is it. So it means now you know your limitation, how far you are on the spiritual path. Practice, practice, practice. O Kaunte, practice. Arjuna, practice, so practice makes a master. Tons of theory is nothing compared with a gram of practice. Yoga means, yogī means, practice. Then comes the dhyāna. Now, before, we were doing withdrawing our self from external objects and observing, watching our mind and senses. When we perfectly control that, then comes dhyāna. This means now you pay your attention towards thyself. That is the dhyāna: who am I? I am not body, I am not thoughts, I am not emotion, I am not money, I am not this and that. Then you can say, "Oh, I am meditating." Otherwise, what we are doing is that we are trying to concentrate. When that will be successful, then comes the 8th level, samādhi. And samādhis at that time were knowledge, knower, and object. The knowledge, the knower, and the object. Three merges into oneness; that is samādhi. That is the achievement now. We have reached our goal. Knowledge, I want to know the knowledge. Knower, who wants to know? I want to know. What? That object, what is God? So when you will come to the God realization, self-realization, there will remain only one. Neither God nor you, only that knowledge. That knowledge is God, and that is what you are. So these are a glimpse, only very few words which I tell you about the science of yoga, why the great saints gave this science to the humans to lead a happy, healthy, harmonious, spiritual, and achieving life. After that, there are many; it’s not only Patañjali. Patañjali was just about, I think, a few centuries before Jesus. But there were many others before Kṛṣṇa and Rāma, and at that time there is a huge material lying in the library. No one is interested; everyone wants to see the films. Everyone becomes individualistic, but who is thirsty searches for the water. And we are all thirsty; we are aspirants. We came here, so therefore I wish you, my dear. That your life achievement should be God-realization or self-realization. Still, it is not too late. You must make an operation. It means to quit certain things which draw you in the wrong direction. Life is critical, life is a challenge, life is mysterious. But our aim is not like that. The river has the curves, not the water. So the problems, there are the curves, but you yourself and your goal are very clear. But if through those curves you go out of it, then you are lost. You can’t come to the ocean again, so this is literally for meditation. Yes, and again I spoke so much that we should have tried to have a little meditation. I laughed at myself, how stupid I am. That I will say, now we meditate, but let’s do, try some inner relaxation, something. So you have five minutes to stand up and stretch your legs, walk on your toes, or stretch your hands like this, and after five minutes, please come again. Deep Nayan Bhagavān Kī Jai.