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Part 1: The Dharma of Protection and the Awakening of the Heart Good evening, dear brothers and sisters. Good evening to all our dear brothers and sisters, practitioners of yoga and daily life, and spiritual seekers around the world. This special blessing comes to you from the Republic of Hungary, BEP, where we are holding a weekend retreat. To those celebrating a birthday today, I offer my good wishes for your health, happiness, harmony, and long life. God bless you, and have a happy birthday. We shall continue our program on Nāḍī Yoga, Kuṇḍalinī, and Chakras: the purification of body, mind, and consciousness, and the awakening of spiritual consciousness to realize the aim of human life. Much has been spoken about human life and human dharma. It is said: dharmo rakṣita rakṣitaḥ. If you protect dharma, dharma will protect you. If you cannot protect dharma, dharma will not protect you. Now, dharma does not mean a religion. Dharma means the inherent nature or duty of an element. To fulfill our responsibility is our dharma. Just as the dharma of fire is to give heat, the dharma of our eyes is to see, and the dharma of our ears is to hear. If we cannot protect our eyes, our ears, or our environment, then they cannot help and protect us. Therefore, human dharma is first and foremost to be a protector. Protect everything as much as you can. Protect the environment, the oceans, lakes, rivers, forests, and mountains. Then, nature will protect us in return. Nowadays, we know nature is abused by humans. Day by day, we cut into mountains, cut down forests, pollute rivers, and build dams to block water. I respect engineering knowledge, but in this matter, I believe the engineers failed. Their intuition and imagination were wrong in building dams, especially in countries with little rain. If there is abundant water and rain, building some dams can be good. But about 70% of countries have little rain. When you look geographically from an airplane, flying over deserts or dry areas with little rain and greenery, you see that from the mountains, many streams and creeks flow to become a river. The rivers also have smaller tributaries flowing in different directions. The picture is clear: an X-ray of a tree shows its roots spreading exactly like rivers. Similarly, the anatomy of humans or animals shows nerves and veins moving throughout the body, with the heart pumping blood to support circulation. If there is a blockage in the main arteries, we know what will happen—we will die. Why? Because it is blocked. Similarly, when we block a river, it is good to have water in one place, but the rest of the river runs dry. From the river, groundwater flows in all directions to nourish trees, vegetation, and fields, raising the water table. We see that Mother Nature, or Viśvakarmā, the heavenly architect, designed this planet so that water is supplied everywhere. Instead of doing good, we did not think far ahead for all; we provided water only for a small area. Thus, in my opinion, making large dams is not good technology. But we can do one thing: every 10, 20, or 50 kilometers, we can build a half-meter-high wall, like a small dam. Water will flow, stay, overflow, and continue, ensuring water reaches everywhere. So, dharmo rakṣita rakṣitaḥ. Our dharma is to protect the environment, our ecology, our planet, and our life. No trees, no life. No water, no life. Now, the question is about water. In some places, there is water, but you cannot drink it. If you drink it once or twice, it may be the first and last time. With less water flowing through rivers and channels, pollution increases. In India, we say it is better when water flows. If water remains in one place, it spoils, and bacteria will grow. A saint, a sādhu, should move from place to place. If one stays in one place, one develops attachment and different habits. So, stay a few days, then go. Sādhus should wander; they are wandering monks. In old times, monks were meant to move, not stay in one place, or to stay only in a place for sādhanā. As Mahāprabhujī said: if the whole ocean moved through the world, what would happen? Disaster. So, it is good that the ocean is where it is. A sādhu is good in one sacred place if he is spiritual and engaged only in sādhanā, not involved in other material business. That is dharma. We come back to dharma, and this dharma we have lost. In recent decades, humans have become very greedy, destroying forests, cutting mountains for mines, and destroying the soil. A farmer who gets one ton of corn is told, "If you use this chemical pesticide and fertilizer, you will get five tons." Greed becomes great. "I work all year for one thousand kilos; if I use this, I get five thousand kilos. Okay, give it to me." Both are guilty: the manufacturer and supplier, and the consumer. Both forgot dharma, destroying the soil. Many different lives are disappearing—wildlife, the kingdom of birds. I think if this continues, humans will also disappear soon. Many new illnesses are coming. Yesterday and this morning, we spoke about the six eyes. Humans have six eyes. In India, we do not say it like that. When you say it like that, it means showing someone your tongue. When you go to India, do not say "please one child." If you say that, it means you show someone your tongue. It is a cultural nuance. Here, saying "one child" means you are dictating. So, when we count one, two, three, four, five, six, seven, eight, nine, ten... six eyes. Two eyes to see the world—to see that no one is suffering, unhappy, in pain; that nothing is broken; that there are no distractions in the forest or elsewhere. Our eyes observe. Yes, we observe a beautiful world. The second eye is our intellect. Our intellect tells us we should help, protect, guide, and give judgment. The dharma of the intellect is to give judgment, but right judgment. There is positive intellect and negative intellect. I am not making an advertisement, but it can be like one. If it is positive, why not? For ex-Yugoslavians, they translated a book called Līlā, Cosmic Play. In this Līlā book, which someone brought here—you can look at it or buy it—it is said the negative intellect leads you to hell, and the positive intellect leads you to cosmic consciousness. It is a very interesting book by a great soul from India, Harish Johari. Unfortunately, I have heard he is no longer in this world. So, our prayers for his divine soul. So, positive and negative intellect. Where there is greed, there is negative intellect. Where there is love, protection, and moderation, there is positive intellect. Yes, you should earn money, but you should spend a lot for humanitarian causes, veterinary causes, and ecology. There are many millionaires. If we ask billionaires how many projects they run—so-called social centers for all creatures and humans—there are very few. If you ask them for a donation, you have no access. But ordinary people, when asked for a donation for the blind society, the crippled society, the AIDS society, or disabled children, are very generous. We may have only 100 rupees in our pocket, yet we give 50 rupees to help. That is a very good idea. So, earn money to help, to do something good. That is human dharma. Do not be greedy. It is said that when a tiger or lion hunts an animal, it eats as much as it can, then leaves so others can eat too. Lions do not sit there for three days, thinking they will eat again when hungry. They trust their kismet, their destiny, knowing God will provide when they are hungry. But humans do not trust. We buy so much food and put it in the fridge. This is the difference between humans and nature. So, there is greed. Animals teach us to eat fresh, eat fresh and sāttvic. Do not eat tāmasic food that is days old. Therefore, I am talking about human dharma. The nature of humans develops according to their habits and education. Our beloved Holy Gurujī used to say, "Habit is the second nature of a man." We have our human nature, but whichever habit we develop also becomes our nature. For example, someone who drinks alcohol every day becomes an alcoholic over time. How many of you are alcoholic? Can you raise your hand? No one. You must be practitioners of yoga and daily life. A person addicted to alcohol may wish to give it up intellectually, mentally, but the alcohol becomes part of the body's requirement. It becomes your nature. Therefore, we should be addicted only to our bread and water. This addiction is good because we must survive—that is dharma. So, two eyes to see the world's situation or condition, and two other eyes to help. What can we do? If I am blind or my eyes are closed, and someone falls 200 meters away, I do not see. Or if someone jumps into a swimming pool and cannot swim, I am only meditating and cannot see. But if my eyes are open, I will see, and my intellect will say, "Give up your meditation, go and run to help." That is it. So, positive intellect and negative intellect become your savior or your distractors. Now, both physical eyes, with which we see the world, and intellectual eyes, with which we decide, should have a stream of positive love. That love comes from the heart, so we have another two eyes in the heart—one on the left side and one on the right side. The heart is not only here; it is in this entire part. The lotus of our heart can only open when you practice spiritual sādhanā or your mantra daily. There is a seat of the Bhakti Devī, the Goddess of Devotion. When your Anāhata Chakra opens, with the unfoldment of each petal, a beautiful stream of Bhakti Devī awakens in your heart. She sits in your heart and can direct your thoughts positively. But when everything is closed, she cannot even breathe; she is under snow, and the heart becomes cold. It is the mantra, that divine energy, that divine sound which awakens in your heart. Therefore, one bhajan says: Oh Lord, the giver. Data means the one who gives, and who is the beggar? A beggar, a giver, and a beggar. So it is said by the great saint Tulsī: Tulsī kar pār kar kar. Always keep your hand over another's hand. It means be a giver. If you are a beggar, you cannot give. I will tell you an experience with a beggar—something that left eyes and mouth wide open. It was not my experience, but I heard it from my best disciple. In London, England—the capital city is London, no?—there is a railway station called Waterloo. Is there a railway station in Waterloo? So, I am not mistaken. Some years ago, there was a shop called Off License, meaning an alcohol shop where you can buy a screwdriver, Bloody Mary, Crazy Horse, Viscose, and many other drinks. The owner was my disciple, and he never tasted alcohol in his life, but he was a salesman. I went to visit his shop. Can you imagine Swāmījī standing there among whiskies and vodka bottles? At the railway station, thousands of people passed by, saw me, and looked again. There are two in prison: one guilty and one looking after him. So, I went to visit my Bhakta. One day, he told me his experiences with beggars. Some people beg, and at lunchtime, they sit together to eat. If something is missing, one goes shopping, and others say, "No, no, I will go; you sit down." They are so generous, buying to share. This is one good point. Another good experience: A man in a hurry to catch a train bought alcohol. At the cash window, the seller told him the price in pounds, and the man said, "I'm sorry, I am five pounds short. I don't have it, so please reduce something." A poor man, a beggar, was there to buy a soft drink or beer. He was sitting in the station, asking for money with his hat down. He heard the customer telling the shopkeeper, "I am missing five dollars; I will leave." This poor man said, "Don't worry, sir. Here are five dollars, pounds. Please take it. Take all that you bought." The shopkeeper's mouth and eyes remained wide open. So, beggars in that sense are not beggars; they have big hearts too. So, Tulsī Dājī said: Tulsī kar means hand. Kar par kar kar. Do not put your hand below others'. Jā din par kar kar tā din maran kar. On the day you become a beggar, it is better to die. O human, you have intellect, good hands and legs; you can work, you can do something. Follow your dharma. So it is said: Bhagatīro daṇḍata dījiyo. O my Lord, O giver, give me donation. Daan means donation or help. Please give me bhakti. O Lord of Lords, in every life, I will not separate from you. O my Gurudev, Devāṅkadev, Lord of the Lord, bless me with bhakti. There is no richness like devotion, like bhakti. This bhajan is by Kabīr Dās Jī Mahārāj—a beautiful bhajan. They are so beautiful; each word is like jewels or drops of nectar. So, when that love awakens, when devotion awakens, when Bhakti Devī awakens, then everything becomes blissful. Our whole world would be blissful if all awakened such devotion in their hearts. That is the energy. And how does that energy awaken? Through sound, through Nāḍī Yoga. What kind of sound? The embodiment of the Supreme is resonance and light. So, resonance, light, and energy—nāda, prakāśa, and śakti—these three awaken the dormant Kuṇḍalinī Śakti in the body. Part 2: The Awakening of Bhakti Devī in the Heart When the Kuṇḍalinī Śakti makes its journey from the Mūlādhāra, purifying and penetrating through each cakra—each level of consciousness—and comes to the Anāhata Cakra, the Hṛdayakamala (heart lotus), then that divine Śakti changes into the form of Bhakti-vedī, of Bhakti. When Bhakti appears in the heart, universal love appears. If Bhakti is not awakening in the heart, then attachment develops. There is not universal love, but material love. Our heart is not tormented; it is not closed. Thanks to God, it is still pumping. Thanks to God, no one has made a dam. Like nowadays, everywhere they are creating dams around the world. I am so sorry for that whole world. Such high education they have. How many years do they learn in university? And what do they do at the end? Block it. They should let it flow. Similarly, if we develop our human dharma in a different way, then both Bhakti and Vairāgya suffer. Jñāna suffers; nothing is there. So when the Kuṇḍalinī Śakti purifies in the fire of the Maṇipūra Cakra, when the Śakti enters into Maṇipūra, the beautiful Nāda—sound, resonance—comes. Beautiful. And that colors in the heart. Then you don’t see differences. Like a mother doesn’t see the differences between children. Our love, doesn’t matter if it’s our own child or the child of others. When we see the child or the children, our love goes equally to them. That is devotion. That is Bhakti. So every day, awake Bhakti Devī in the heart. Awake. Listen to the vibration. Listen to your heart. Listen, listen, listen to my heart song. Listen, listen, listen. I will never forget you. I will never forsake you. I will never forget you. Listen, listen, listen to my heart song. Listen, listen, listen. I will never forget you. I will never forsake you. I will never forget you. You didn’t have dinner this evening. Your voice is so slow. Come on, once more, awake your heart. Okay? I think you are not sure. If you are angry, if you are guilty, then you will not say, "I will never forget you." Then you can inwardly say, "I will never forget you." But if it is positive, then why not? Come on, listen, listen, listen to my heart song. I will never forget you, I will never forsake you. I will never forget you; I will never forsake you. That’s it. So it is said, "Gurudev, I will be thine." Devotees may come and devotees may go. How many people come to Gurudev, and how many just disappear? But those who are really awakened, and in whose heart Bhakti Devī is awakened, will never disappear. Saccā āsukha ke Gurudeva, āpke charaṇon mein milatā hai. Saccasukha keval milatā hai. Saccasukha keval milatā hai. Mili, in your language, is a beloved, no? Moi, moi, miltā hai. That’s it, dear one, okay? But here, "miltā hai" means getting, receiving, having. When you are searching somewhere, you don’t find. But there is a certain place where, whatever you search, you go and always find. Like you go to search for mushrooms, and there is a certain place people know where it is, and they just go there and get the mushrooms. Or, you know, where is the nice waterfall where you can get water? Always you go there, pānī wahī milegā. Or you ask, "Where can I buy my train ticket?" Where to get? They will say, on that window, mā miltā hai. There you get the ticket. So, miltā hai sacca śukha. Śukha means happiness. And in Hindi, śukha has a much better and other meaning than only happiness. I am happy, but I have no śukha. So sukha is more than happiness, more than contentment, more than pleasure, more than divine. Sukha is a very beautiful word, Sukha and Dukha. So dukha is a terrible life, and sukha is a happy life. Therefore, Dīpa Nirañjana Sabadukha. All dukkha, all troubles should go away, and let’s come to sukha, happiness. So, Gurudev, I will be Thine. Devotees may come and devotees may go, but still, my Lord, I will be Thine. Don’t compare yourself with someone. Oh God, why did he go away? Oh, she went away. Oh, the other went away. There must be something wrong; I will go away also. Between master and disciple. So, don’t look left and right. Don’t look in front and back. Look in your heart. How are you? How is your decision? How clear are you in your heart? And if not clear, then awake Bhakti Devī. Say, get up. Yes, I am here. Happiness. Devotees may come and devotees may go. Now, attachment. Attachment kills your love and cultivates your jealousy. It cultivates your fear, cultivates your uncertainty, because you will lose it. It will go away from you. How many of you are suffering because of attachment? Therefore, it is said. Holy Gurujī said that Mahāprabhujī used to say, "Always, no matter where you are, feel your Gurudev is with you. That’s it." Not only sitting near, but sitting near always, can you bring water? Yes, can you bring the water? I am sitting here. Not like this. May I go far, farther than the stars? O my Gurudev, when I go far, farther than the stars, there is no physical distance. Where there is love, there is no distance. And when there is no love, even the neighbor’s door is thousands of kilometers far, no? So when I go far, farther than the stars, still, my Lord, I will be dying. That’s called faithfulness. One boy went to Japan for three months working and came back. His wife found another husband. Can she not wait three months for him? Where is that love? So it was not a love. Not only that, you wait three months, you wait many, many lives, that’s it. Then you understand what is love, otherwise you don’t understand. So when I go far, farther than the stars, still my Lord, I will be thine. My heart, my Bhakti Devī will have a connection with you. There is no distance. Like now we have in modern technology, we have a small piece of some material, we put it near and say hello, just like in your ears, speaking English. And you can see the picture inside. Technology is so far. No distance. Where there is love, there is no distance. When I die, even as I die, look into my eyes. They will mutely say, "I will be dying." Even the dead body’s eyes will talk to you, say, "My dear, I am yours." I can’t support my body, I can’t help, but myself is yours. I am with you all the time. When such a devotion, when such an understanding, when such a bhakti, when such a love awakes in our heart, there are no distances, no negative steps, and no mistakes. The world will look completely different. Our world will look so beautiful. Oh God, beautiful! Who said this? Bhoj Bhajan’s Paramahaṁsa Yogānanda. And he said, "Oh God, beautiful! In the mountains, in the forest, in the meadow, in the desert, in the lakes and the rivers, in the ocean, Oh God, beautiful! In the flowers." So, wherever we look, the beauty of God is indescribable and colorful, colorful. And we like different colors: yellow and white and pink and red, and how beautiful. This is God’s beauty. See the God here. Why are you looking here and there? See, God is here. That is my God. I pray to you, my God. How are you? This is the beauty of God. So the entire planet and the entire universe are the beauty of that God. We can travel through that Śakti, Kuṇḍalinī Śakti. That Kuṇḍalinī Śakti develops and changes its dharma for us. And that resonance which leads us to the origin of the universe, that center point. And that light, that wisdom. And our entire existence is only here through three: sound, light, and resonance, and that awakes in the heart. Nāda Yoga. So when you sit and practice, you concentrate on Maṇipūra Cakra, and then you will listen to the sound coming to bhakti, to the heart. At the same time, that energy immediately, as soon as you enter this cakra, from the Mūlādhāra, the energy will go up like chhh, but not sound like this, okay, not like a snake. It’s going, resonance is going up. That resonance, that energy, and that light of happiness. Light of happiness. Light of wisdom. And then you sit down and practice your own mantra. Many of our brothers and sisters are looking around the world. Maybe many don’t know me personally, only through the website. They have their own mantras from their own masters or from their own religions. It’s good. You practice that. That’s best for you. But come into the heart and develop love for all creatures. Then Nārāyaṇa, then you become from human to God, meaning God consciousness. If you can meditate a few hours and you see some light and look like this, "Oh, light, sound, now I am God," that is not God. God will never say, "I am a God," but the mad will say, "I am God." Diamond, they will say that I am diamond. A very great poet, his name was Rahim Das. Rahim Das said, "The great one never speaks about him or herself, that I am great. The great one never..." Talks great things about oneself. Vādaṁ bole bol will never speak highly of himself or herself. Rahiman, hīrā kab kahe, Rahim dā said, "When does a diamond tell us that I am a diamond?" But we who say, "Oh, it’s a diamond." So there, when your spirituality will be so far, you need not to say, "I am a spiritual person." If you come to me and say, "I am spiritual and realized," I will say, "And? And what do you want?" That’s it. So never speak that, "I am great, I am spiritual, I am a yoga teacher, I am this, I am that." It means nothing. Jaya Gurudev. Hari om. Surrender, surrender... Seva, be kind, be humble, then the Bhakti Devī will be happy with you. And when your ego goes up, then she will be unhappy, sitting at home and saying, I don’t want what you don’t want. I don’t want to awake. What? Divine consciousness. And without that devotion, without that universal love, consciousness is only nonsense. Yes, what should we do with the conscious? You have a mirror, but nothing to see your face. Can you imagine you go to the mirror and look at your face, and there’s no face? My God, you clean your eyes and look, there’s no face. You go to the other mirror, you look, there’s no face. You come out of the bathroom and tell your wife, "Can you go to the bathroom?" She says, "Yes, why?" "Look in the mirror." She went and looked. She is very nice. What do you want? Come, I go with you. You go with your wife and look in the mirror. She’s there, but you’re not there. That’s what they used to call, like, a Dracula. So without bhakti, you are that Dracula, that vampire. Therefore, devotion is reflecting on your face. Devotion is acting in your body. Ar prem kare prakāś, dabhi dubhi rahe nahi, kasturi ki bās. You may try to hide your love, but you cannot hide. We call here in Europe, they say, the love smells; it doesn’t matter how far you are. But you know, when you love someone, your eyes go like that. The Kasturi, which you gain from the navel of the elk or the big deer, that you can’t hide. Even if you keep it in your suitcase, it will smell out. So, that love for God, devotion, is completely different. Everyone will say, "How humble, how devoted you are." But if you play the game, Praṇām Gurudev, "How are you, my Gurudev?" He didn’t say to me even hello, you see. So practice means now follow the Dharma, human Dharma. What is the Dharma of the husband towards his wife, and what is the Dharma? Of the wife towards her husband, what is the Dharma? Of the children towards the parents, what is the Dharma? And what is the Dharma of the parents towards the children? What is the Dharma of our neighbor? And what is the dharma of the tree? Sarva-taru-śānta-janma-cotha-barase-me paramārtha-ke-kāraṇe-cāro-dhārī-he-de. There are four embodiments who came to this world for paramārtha, means for the sake of others. Sarvar, a lake. The lake is not keeping water for itself. But anyone can drink water, anyone can have water, anyone can bathe in that water, anyone can take water away. The lake will never say, "Hey, don’t take too much." The lake will not say, "Only take one glass." You can fill tankers and take the water. The lake will never say anything to you. Śarvar, tarvar. Tarvar is a tree. And trees never attest to one who is planting, and trees are never angry or envious of someone who will chip off. And if you throw a stone at a fruit tree to get some fruits, the tree will not catch the stone and throw it at you again back, but instead of throwing the stone back, she will give you her fruits. Many creatures are existing on and under the tree, and the tree gives beauty, oxygen, shadow, everything. So it means trees stand there for all, no matter if it is human or animal. Trees are there in every situation: hot, cold, raining, stormy. One tree on the peak of the mountain, a lone tree standing there, facing all the situations of the weather, but she is standing there for you. Sarvar Tarvar Shant Jan, and so is the saint, the holy person who is preaching, is for all, not only for one person. All can go and listen to the satsaṅg, and not only for humans, but also for the sake of other creatures and our planet. Chota Barse me, and the fourth one is rain. Rain is not coming only for one person. Rain is not coming only for humans. But the rain is falling for the entire planet. This power is known as the embodiment of the holy, divine. And so, those who have awakened that Anāhata Cakra through this Nāda Yoga can proceed further to the higher level of consciousness. Otherwise, stuck in this part of the body. Yes, to fill the stomach, animals are also doing. Somehow, they find also what they need to eat. Find a shelter somewhere; animals also find shelter. Have children. Animals also can have children. It’s not a big art, it’s not a big miracle. And to sleep, they are also doing. Human, if you are doing only this, then there is very little difference between you and animals. So, with this practice, meditation, and sitting and looking in your inner mirror, you will see your face. Means, you will see your reality. Means, you will see your deeds. Then you will know the destiny, which direction the destiny will take you. That will decide which direction you are going, up or down again. And therefore, in meditation, don’t try to go outside somewhere on the moon or on Mars or Jupiter or many ter, I don’t know, how many ter, ter, ter there is now. Or don’t just go in the forest, in meditation, or the lake. Look within thyself, look to your dharma. Discover your dharma as a human, that’s it. Dharma of the God, he is guarding. We say the fence around our crops. Why do we put up a fence? To protect the crops from other animals. But if the fence itself begins to eat our crops, then for what is the fence there? So, dharma, everything has its dharma. We have here this bulb, and this light constantly standing there like a ghost. But it’s dharma to stand there and give the light, so the camera can have a good photo. That’s it. So understand your dharma, then all your kuṇḍalinī, cakras, and energy will begin to neutralize, purify, and become divine. That’s it. Nāda yoga, kuṇḍalinī, and chakra through this practice. Anāhada cakra, awakening the bhakti-devī sitting within you. I will look tomorrow or next time, sorry, next time, the text of this bhajan is very beautiful. That is the way to come through. Well, tomorrow we will continue. Now, I spoke already one hour and fifteen minutes for you. You must be tired, and I wish you all the best. Tomorrow, the European, Middle European, Hungarian time, 9:30 a.m., will be again webcast. 9:30 a.m. European time. Until then, I wish you a very good evening, a very good night, or a very good day, wherever you are on a different part of this planet. God bless you all. The best, Śrī Deep Nārāyaṇ Bhagavān. Om Śāntiḥ Śāntiḥ.