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Part 1: The Practice of Inner and Outer Yoga Śrī Dīp Nārāyaṇa Bhagavānakī, Śrī Deviśvara Mahādevakī, Mādhav Kṛṣṇa Bhagavānakī, Satya Sanātana Dharma, Oṁ Śānti Śānti Śānti. The practice of bāhirāṅga and antaraṅga sādhanā, or yoga, is essential. Both are very important. Bāhirāṅga refers to our external conduct and social behavior. It also means self-confidence. We must utilize the abilities God has given us in the best way. Therefore, I often say that when you wake up, make yourself aware: "I am a human." This single statement has great influence. When we affirm "I am a human," we cannot commit inhuman acts. Many negative actions will diminish or be eliminated. Secondly, we must contemplate: What does it mean for me to be human? What can and should I do as a human, and what should I not do? Jīva jīva bhakṣate—life eats life. Animals eat other animals. But humans are above this; we should not kill. One cannot eat meat without directly or indirectly killing an animal. Therefore, we should adopt a vegetarian lifestyle. Many people do not know how animals are kept and slaughtered. Even if they are killed quickly, pain is still pain. The entire being of the animal experiences immense suffering. The animal shivers and trembles, and that fear permeates its very cells. That fear then enters our own bodies. All these psychic problems arise from this. So, what makes me human? It is not merely having two hands, two legs, and intellect. There is divine energy within our body. When that awakens, it is a divine life—God's energy. Thus, a human is born as a god. Whenever God incarnates, He mostly comes in a human form. Therefore, if we awaken and utilize our divine, positive abilities, that will be a great advantage in our life and will aid our spiritual development. Cultivate kindness, mercy, and humbleness. Human life is very special. This does not mean we should humiliate or torture other creatures. A human is born as a protector, not a destructor, because everyone is a light of the one God. In every religion, there are specific events where one can perceive God and witness a person's spirituality. Therefore, think deeply: What is the meaning of my life? Then, our inner yoga and outer yoga will become balanced. In the Bhagavad Gītā, Kṛṣṇa said, "Yogaḥ karmasu kauśalam"—yoga is skill in action. If we proceed with wrong actions, we go the wrong way. If we proceed positively, we attain positivity. As Holī Gurujī used to say, the four Vedas and philosophies all convey one truth: "Śuk diyā śuk hot hai, duk diyā duk hoī." If you give happiness to every creature, you will receive positive treatment in return. If you give negativity, it will become negative. Therefore, make the saṅkalpa, the resolve, that your existence in this world should be a service to all. Hence, Bāhirāṅga Yoga is about social conduct. Some of our brothers mentioned earlier that they wished to see a saint early in the morning but could not. It is said that even a wild animal leaves a path for others when leaving its resort. This illustrates the importance of our actions and the sādhanā we choose. Antaraṅga Yoga means we must observe ourselves very carefully. There should be no temptation or manipulation. You must know what to do, and this aids our inner yoga. Ultimately, we must reach that state, that position. Therefore, before becoming a yoga teacher, one should practice antaraṅga yoga. How many yoga teachers are here? Please raise your hand. How many are active? Very good. How many would like to become one? Very good. We shall organize a proper yoga teacher training again, not just a weekend course, but an extended program for you all. We have our yoga curriculum and a special way of living and teaching. We definitely impart 100% authentic, original principles—not merely āsanas, prāṇāyāma, and closed-eye meditation, but something deeper. Now is the time for everyone to become active, and more should join. In Antara Yoga, the first step is Saṅkalpa. It is like a student entering university and choosing a subject. They ask friends and parents, "Which subject should I take?" Similarly, a yogī chooses the yogic path and must make the firm resolve (saṅkalpa) to remain loyal to it under any circumstances. If one does not follow through and dabbles in different things, one becomes lost. We must remain authentic. There was a yoga and Āyurveda conference in Australia. A professor of Āyurveda from India stated there that Āyurveda is only five hundred years old. Would you agree with this? What a joke! Āyurveda originates from the first Satyuga, when Bhagavān Viṣṇu, as a divine human, brought the Amṛtakalaśa (nectar pot). He asked who would like to have the nectar, the ambrosia. He gave everything, especially through nature's greenery. Their help and their medicine are a blessing. Even that, they do not know. What are the inner aspects of Antara Yoga? Tell me something. We spoke about it yesterday. Thank you. Some more? Yes. So, antarāṅgī yoga means to become one with God. That is our lakṣya, our aim, our destination. Then we must work to achieve that goal. We should accept what supports us and avoid what are obstacles on our path. What obstacles can arise? There are negative forces: mala (impurities), vikṣepa (distractions), and āvaraṇa (the veil). Then there are the three tapas: ādhibhautika, ādhidaivika, and ādhyātmika. Here, tapa means troubles. Tapa means fire; they burn us like fire. These tapas develop according to our actions, way of living, thinking, eating, and society. They affect us, positively or negatively. Ādhibhautika, ādhidaivika, ādhyātmika—these are the three tapas. In the book "Hidden Powers in Humans," the last pages contain a very clear explanatory chart. This means that from past karma, negative karma develops and will attack us. It will not simply disappear. There are many things that can be stolen from us, pertaining to our jñānendriyas (senses of perception). But the reaction to certain things begins long ago in our body. First come physical disturbances: mosquitoes, snakes, scorpions, and all other dangerous creatures that attack us. We have fear of them. Our intellect, our buddhi, knows how to protect us. For mosquitoes, we use nets or sprays, or we avoid areas with many mosquitoes. At night, we take other precautions. I went to Africa, and one day they said, "Swāmījī, we are organizing a wild safari." I agreed. They advised having proper shoes, etc. I got everything. Our buddhi always possesses the knowledge for protection. But often we are mistaken and get attacked. This tapa is relatively easy to avoid. The second involves humans and personal/impersonal worldly problems: issues with a job, with an employee or employer, court cases, lawyers, houses, or properties. This is another tapa, a fire that burns, and it is somewhat in our hands. We can try and try, but matters do not resolve quickly. If a court case is in someone else's hands, they may not take a personal interest. Someone may go to court and return, year after year. The third is in an astral form: illness. Many kinds of illnesses and problems are caused at the very roots of our being. We often have too much attachment and fear to avoid such problems. When we cannot solve a problem, we must surrender and pray. Prayer is one of the best remedies. That is why we turn towards God. Our ultimate justice is God, our Gurudeva. But as human beings, we suffer and constantly face these three tapas. That is why Gurujī said in the bhajan: "Tinai tapa pāpamita jā, tinai tapa pāpam joṣumret namakal." Śrī Dīp Nārāyaṇa Bhagavān Kī Jai. So, the three tapas. Tapa has many meanings related to fire: the fire, the heat, and that which causes great pain and trouble. These are called the three tapas, three different kinds of troubles. So, whatever happens—a sudden accident, a problem with a court case—that is also a kind of tapa. Do not worry. The day will come when it finishes. If you are more worried or sad, it will not come any sooner. You must wait. Therefore, turn towards God. Prayer is the best way to calm the fire of the three tapas. These three tapas, as Gurujī writes, are caused by sin, but by repeating the mantra tinoy tap pāp mit jāve, they will go away. They will be dissolved and cleared up. When there is heavy fog, suddenly the wind comes and the sunshine appears, and the fog is gone. So, Antara Yoga helps us solve the three tapas. Then there are very visible obstacles that everyone has. These are always repeated: Kāma, Krodha, Lobha, Moha, Ahaṃkāra. Kāma (passion), Krodha (anger), Lobha (greed), Moha (attachment), and Ahaṃkāra (ego)—these five. These five principles are very prevalent within us, are they not? Kāma, Krodha, Lobha, Moha, Ahaṃkāra—we are all blessed by these. But they are the five mighty rākṣasas (demons). We cannot easily get rid of them; we are often slaves to them. Very few can give them up. You know the story of Śiva and Pārvatī. They were walking somewhere at night and saw a man frying his chapati. You know this story. Such a yogī is a Jīvanmukta, a liberated soul. That is the true yogī. We are only mental yogīs, claiming to be yogīs. It was winter, cold, with a cold wind. Snow was falling. Śiva and Pārvatī were walking. Śiva did not feel any cold. Pārvatī was walking with her sari, freezing. But she was following, walking behind. The best friend, the best wife, the best partner must accompany. They passed by villages, and about half a kilometer to a kilometer away, there was a fire burning. Part 2: The Yogi and the Lord Pārvatī said, “What is that? Why is a fire burning there?” Śiva said, “This is a graveyard, a crematorium.” They burn the dead bodies there, and the still, cold remains begin an active fire. At eleven o’clock at night, they saw from afar a man making his bread—a roti, a thick chapati. He was frying it on that fire. Hmm. Pārvatī became angry. She said, “Śivajī, O Mahādev, in your kingdom sometimes things are impossible.” It was very peculiar. Śiva said, “What do you mean?” She said, “Look, this is a yogī. He has no cloth on his body, only a little cloth. It is very cold. He has no house, no hut, and he doesn’t even have any facilities to cook, so he has to cook on this fire from the dead bodies.” Śiva said, “Yes, I know.” She said, “Then give him something. You gave so much to people. Some are millionaires, billionaires, with so much comfort. And they never remember you, Lord Śiva. They never pray to you. And you gave them so much, and this is your bhakti? Day and night, he is calling you: ‘Oṁ Namaḥ Śivāya, Oṁ Namaḥ Śivāya.’ Can’t you give him something?” Śiva said, “Pārvatī, you don’t understand. I want to give, but he doesn’t take.” You know how good-hearted women are. She said, “Don’t make jokes. I’m not so stupid. Give him. Who is in this world that you give to, and they will not take? Please give him something.” Śiva said, “OK. You stay behind one bush. You can see, you can listen. I will go to give that yogī something.” So Śiva appears in front of him, and he is cooking his chapati. She was standing there for five minutes, ten minutes, fifteen minutes. She was cold. She wanted to come and warm her hands. She was there. Then Śivajī spoke, and the yogī said, “Who are you?” Bhagavān Śiva said, “I am Śiva, Mahādev, whom you hold day and night, calling and repeating my name.” The Yogī said, “Why did you come here?” Śiva said, “To give you something.” He didn’t look up still. He was happy with his chapati, turning it this way and that. So he said, “When did I ask you to give me something?” Śiva said, “Well, I came, and I came here. So whenever I come, I give something.” That yogī said, “I was not begging from you anything. But if you want to give me something, then be kind to me and disappear from here.” Śiva said, “Bless you.” And Śivajī walked away, and Pārvatī was feeling so sorry. She said, “Lord, I did not know this.” That someone who is so sure and so one with oneself, who doesn’t care about anything—for him, death and life are the same. So, that is the kind of yogīs, and that was our Devpurījī. Yes, great, very great. So it is said: “Kuber bhī hajir jiske.” Kubera is the treasurer of the gods. Can you imagine when the treasurer of God comes and gives you something? Lucky are we. If God’s treasurer will come and he wants to give me something, I will say, “Yes, complete the Om Āśram.” But it is said that Kubera is in the service of that yogī, but he doesn’t care about him, doesn’t ask for anything, doesn’t take anything. What is he doing? The yogī goes for begging food, and Kubera is walking behind. Look at the māyā, look at the divine play. “Kuber bhī hajir jiske, phir bhī bhikṣā se din gujarte.” He survives from begging here and there. “Lāparvāī ho to aisī ho.” What a careless and innocent yogī is that. “Amar ho jisko khāne se mithāī ho, to aisī ho.” Become immortal. Eat that sweet which makes you immortal. All other sweets are a therapy for getting diabetes or illnesses. All the sugars, and nowadays, no real sugar. In my kitchen now, they brought me nice brown sugar because brown sugar is healthy, expensive, and organic. So, take one spoon of sugar in the cup, and put a little water inside. In half a minute, the color disappeared and white sugar was there. Yes, you can taste it in my kitchen. In Jaipur, Gyaneshwarjī brought nice brown sugar, very exclusive. And he put it in the bowl, and a storm was coming, a rainstorm. So some water fell on the bowl where the sugar was, on one half. When Gyaneshwarjī came into the room, he saw this bowl, half white sugar and half brown sugar. And when he came into the room, he saw half a bag of white sugar and half a bag of brown sugar. Janeswar was surprised and happy. This is Swāmījī’s māyā. Who likes brown can have this, who likes... So, nowadays we can’t trust all these eating things. Therefore, eat that nectar of immortality, and it puts our desires to rest, destroys them, like lemon spoils the milk. So, antaraṅga sādhanā and bahiraṅga sādhanā. When you talk about antaraṅga sādhanā, you go through the banknāl. There is one, like we call it a tube, there is a banknāl, and that begins from the navel, and there is a, it’s called the center of ānanda. Because that is antaraṅga sādhanā. That push automatically leads you to samādhi. It creates ānanda. While talking, you are in ānanda. Someone thought that Swamiji’s sugar went down, and was running and bringing me, and said, “Swamiji, I thought this is cold water, but there was sugar inside.” Others came: “Your sugar was down, you are sleeping.” I said, no, I was not sleeping, but I was pulled up to that bank of Antaryoga. That is a divine tonic. So, antarāṅga yoga is that we have to overcome these qualities: calm, crude, but we can’t destroy them at all, no. You see that the desert is only sand and sand and only sand. Hot. No rain. Three years, four years. And then the rain comes, and within two or three days, it’s like a green carpet. After a few days, there are already some flowers. From where did the seeds come? So the Mother Earth never loses the seeds. Similarly, these healthy qualities in us will never get lost. Calm, crowd, mother, but parallel to this, which is waiting for us, guiding us, protecting us, and leading us to our destination, and which liberates us. They are also there, but not so healthy. This is called dharma, dayā, dayā, dharam, bhakti, jñāna, tyāga, vairāgya, uparati. These qualities, these are the positive. They are always protecting us. Bhakti, Śakti, Vairāgya, Jñāna, Tyāga—these qualities we should develop. Tyāga is renunciation, and it is not easy to renounce. It is not easy. But one day we will renounce everything, definitely. When we die, all is renounced. Even the body doesn’t belong to us anymore. So when we cannot renounce, then there is lobha, which means greed. So to remove the greed, there is tyāga. There is, against the, what was it, krodha, humbleness, kindness. For the ahaṃkāra is jñāna. For pride is bhakti. So, in Antarāṅga Yoga, the path to walk on this is very interesting. But many go to the left side, and very few go to the right side. Dharma. Dharma is important. So, when you go in, more temptation is on the other side. There was one man, very rich, and he had three children. But they did not respect their father very much. They were not looking after him. So one day they went for a holiday, traveling through different countries for six months. So the businessman had about 200 kilos of gold. So where he was sleeping, he was sleeping badly. He put the gold in the wall. So he broke the wall, and instead of the bricks, he put in golden bricks and cement, so that his children wouldn’t see, and in old age, he would use it for himself—the greedy one—getting older and older. After the age of 107, he is now lying on the bed in the last days of his life. So good people like you came and were sitting beside him, asking how he feels and so on. And three sons were also there. Now, one of the good persons, like Erwin from Novomesto, he said to the businessman, “You lived a life, a good life, a happy life. You earned a lot of money, but you have not done anything positive. You never gave the money for the animals, for humanitarians, for this and that. Now is the time for you to give something, paramārtha. So that in the next life it will come to you.” Now this old man realized. Now is the time to give a donation, so that old man couldn’t speak anymore. His tongue became thick. His body became weak. And the three sons, they are waiting only until he dies. So when Arvind asked him to give some donation, that old man put his hand and touched his wallet here. “Here is gold. Take it and give it,” but he can’t speak. So he said, “All three sons, they understood.” So they said, “The one son held the hand of the father and put his hand down.” “Yes, father, we understood what you mean.” He said, “This, here.” Again, the second son came. “Yes, father, we know your whole life you did good. We understand, we will do everything. Don’t worry. You should peacefully pass away.” He said he escaped, predicted to Erwin. Here, the third one said, “Yes, father, yes.” They said, “What is?” People said, “What is?” He said, “My father said, ‘There is nothing. I put all my money to build this house.’ But you don’t understand. Father said, ‘I put all the money to build this house.’ Father said, ‘Ah, here.’” He said, “Yes, father, all you put in the foundation.” And the man died, and it remained there. Therefore, whatever you can do, do it yourself. Don’t depend on someone. So, lobha is very strong. Lobha will lead us to the naraka. Therefore, antaraṅga sādhanā. When you go in, you go through a beautiful channel. You enjoy. This is the path of beauty. This is the way of beauty, the path of great bliss, so we will go through antarāṅga sādhanā, but we have to do the bahirāṅga sādhanā, to dim our this other kāma, krodha, mada, lobha, moha, ahaṁkāra. Without this we can’t live. We need it, but let us be more flustering, more becoming strong, bludgeoning: dharma, dayā, dharma, bhakti, jñāna, vairāgya, tyāga, uparati, satsampatti. This we should awake. So, wish you all the best. And tomorrow is Guru Pūrṇimā. As Mahāprabhujī said, when the full moon is on Thursday, it is real Guru Pūrṇimā. So, tomorrow we will have a celebration. And morning begins our ceremony at about 7:30. Until 9 for our people who are here, and then the afternoon will be for those who will come, and this we will do, if not raining, then on the football field, so we will have a nice... Generally, on Guru Pūrṇimā and Mahāsamādhi days, some people give the donation, meaning the bandārā. So you finance the eating, and you choose what you would like to be cooked. Except meat and eggs. So, you can even join five people, ten people, and you give them two meals, morning and evening. So, if there is someone who is welcome, and we can ask the Kṛiyānanda, just our Kṛṣṇānanda, what will it cost? So tomorrow morning we will have a little ceremony. Evening webcast is about 7:30. Wish you a very nice day. Deep Nayan Bhagwān. Devīśwar Mahādev. Mādhava Kṛṣṇa Bhagwān.