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Deep Nārāyaṇa Bhagavān kī, Devaiśvara Mahādeva kī, Devādideva Devaiśvara Mahādeva kī, Mādhava Kṛṣṇa Bhagavān kī, Satya Sanātana Dharma kī. Oṁ Śānti. We speak of the Anāhata Chakra, the heart. Everyone's heart is dear to them, and it is also very dear to us. Your heart is the temple of the Jīvātmā. What we call "I" or ourself, our body, is our temple. Generally, everyone tries to decorate their house. When they build, rent, or buy a house, they put on nice colors, nice floors, tiles in the bathrooms. Everything is according to their choice, and they keep it clean so they feel comfortable. They paint the outside walls. More or less, we like to take care of our house. But the real house is our body, and we should take care of this. This body is given to us since we came alive. This body is called the karma-bhūmi, the field of action. We say that janma-bhūmi is the birth land. That is called janma-bhūmi. Mātṛ-bhūmi is the land of the mother. Then there is dharma-bhūmi, our spiritual center, our Gurukul, our Vidyā (knowledge), our knowledge Gurukul, our spiritual masters and schools. Then comes karma-bhūmi, where you work. In reality, karma-bhūmi is the body. So dharma-bhūmi, janma-bhūmi, karma-bhūmi, mātṛ-bhūmi—these are different places, and all are adorable for us. Finally comes the grave, the graveyard. That is called eternal rest. The body is given to act according to Sanātana principles. When we say Sanātana, it does not indicate a religion. Sanātana is an eternal principle, an infinite principle. This tree is growing according to Sanātana. This tree gets leaves, flowers, fruits. It is the dharma of this tree to give fruits. So Sanātana Dharma is, for example, also the seasons: summer, winter, spring, autumn. To be born, to grow, and to die—these are the three dharmas of the body. To be reborn, to grow, and to die. This is also Sanātana Dharma, the Sanātana principle. This body is given to us to act, to do something, to uphold Sanātana values, to protect Sanātana values. What does this mean? To act according to human qualities: what humans should do and what humans should not do. It is these Sanātana values, Sanātana principles, that bring us to our destination. Therefore, our body is called karma-bhūmi. We are doing through this body karma, good karma or bad karma. In this karma-bhūmi of the body, there are two mighty armies. This is called āsurī śakti and daivī śakti. All āsurī śakti means negative energy, negative power, negative thinking, negative acting, etc. Daivī śakti is positive Śakti, acting according to ethical and spiritual principles. From the beginning, both kinds of powers are there. That is why in the Bhagavad Gītā, our very first chapter tells of Dharmakṣetra, Kurukṣetra. Kṣetra is the place. Dharmakṣetre, Kurukṣetre—the kingdom of the Kauravas, where the battlefield took place in the Mahābhārata more than 5,000 years ago. There were two cousin brothers. Their father was from one father. Just the second generation, they were acting like the biggest enemy. For what? To have that kingdom. So within us, there is also that Kurukṣetra, Dharmakṣetra. Our vṛttis (mental tendencies), our indriyas (senses), all are acting for greed, for power, and others, or for dharma, for protection, etc. This is our karma-bhūmi, and whatever karma we are doing will be counted. Every step will be counted. If we step towards the negative, it will be counted. If we step towards the positive, it will be counted. For this, God has given more abilities and clarities to humans. One is the Anāhata Chakra, the heart. The second is the Ājñā Chakra, the intellect, the buddhi. These are two chakras which are very important in this human body. The Anāhata Chakra is the Chakra of Love, the Chakra of feelings. Everyone feels immediately in the heart. The outer environment, the outer situation, and outer objects provoke within us negative energy or awaken positive energy, and these are within us. Desires are within us, love is within us. But that needs an object, and then, which kind of subject is it? The inner energy awakens, and that is the Anāhata Chakra. The Anāhata Chakra is a position in the center of the chest at the level of the heart. It is said in the Bṛhadāraṇyaka Upaniṣad: in the heart, within, there is a little cave with a blue light, and that is called Ātmā. There was one German person who became a sannyāsī. He lived in South India and studied the Vedas and Upaniṣads. There was once a commentary, and at that time, he taught this sentence. So only you can see through meditation. I had five angiographies. My interest was looking into the screen—what do you call it? A monitor. I was curious if there was some cave or something blue. I didn't see. I asked the doctor, a cardiologist, and he just smiled. There is one creature who wanted to go somewhere, to put it in the field somewhere to go and raise one child. So therefore, it is a physical body, mental body, energy body, and subtle body. This all is in the subtle body. But it is focused, centered on a particular part of the body. Therefore, when you close your eyes and try to see something here, there is darkness. But focusing from here, we always have to go beyond the energy body: annamaya kośa, prāṇamaya kośa, manomaya kośa, and with vijñānamaya kośa we have to go to the fine part of the body. Generally, they say three bodies: physical body, mental body, and subtle body. In the subtle body, you can have visions of all this. The other is imaginations and intellect. We try to search. So when you meditate, then just remain with closed eyes. When we meditate and we give instruction, that is concentration. Let's just say dhāraṇā. Dhyāna is different. Dhāraṇā is that we say, "OK, let's now go to sleep." That's not sleep. Where's our bed? Where's the pillows? Once one asked me, "Swāmījī, which side should we have our head on?" I think it was Gurujī. "Gurujī, which side should we have our head on when we sleep?" Gurujī said, "Where the pillow is." So that is the dhāraṇā. But sleep, when it comes, you are not aware if it's north or south, east or west. The border between awaken and sleep is very fine. We don't know which second we enter into sleep. Between awakened and asleep, there is a call: drowsiness. Tantra avasthā, that's called tantra avasthā, between awaken and sleep, where we begin to gain. This is Tantra Vāstu. This is Bhāva Samādhi. This is Laya Samādhi. These are different things. Today, many people were sleeping. But very interesting were three people from Hamburg, and two others. But the Hamburgers were so alert, whatever Swāmījī said, I said, at least someone is aware and says, "Yes, Swāmījī." Yes, Master. It kept me awake. So, in order to realize samādhi, we have to become aware of the border and the crossing of the border from the awakened to sleep. Okay, that could be a little bit easier. But then another border comes. They are very hard borders. To cross the borders is very hard. Sometimes, to cross the physical border is also very hard. If you don't have a visa for Slovakia, you have a visa for Czech. Okay, you can go to Czech. But Slovaks will not let you enter. But thanks to God, now you have Schengen. Otherwise, sometimes it's easier to get self-realization than to get a visa for many countries, you know. That's why people are struggling to go through some borders. But then they can't get work and many things; they have difficulties still. So some go without the stamp of the Gurudeva's blessing, the Guru Mantra. They try to go through meditation. Then they will remain there. They can't come further. And if they go further, there will be troubles, confusion, schizophrenia, nervousness, many, many things. So don't think that you can come to liberation, mokṣa, only through your meditation without Guru Kṛpā and guidance. I doubt. If you struggle to go through some countries, border to border, still, you are not happy. The border between awakening and sleep—there we are half aware. But from sleep to dream, so silently, your husband is sleeping beside you and you go away, and you were somewhere in Florida. He did not know, and how you came back. So this border between sleep and dream is very easy, but we don't know. Dream is our own reality, our desires, our attachment, our love, etc. We love our parents, grandmothers, mothers. She died about 35 years ago, but still she comes in dreams. You had a nice dog which died 18 years ago. Often in the dream, you see because you loved him very much. So, all different kinds of expectations. You imagine you want to have a beautiful house somewhere in the forest. And sometimes we dream, so this is our inner imagination, intuitions. So similarly, in meditation, we might enlighten this, that, but the reality is not this; it is beyond that. So if you didn't master your dream and sleep, how are you going to master your meditation and samādhi? That's very important. This Jīvātmā is acting according to the Sanātana principles, Sanātana values. Sanātana means relation, like father and child, mother, father, child. This tree where we are sitting has its one seed, and that we put somewhere in the ground, and it will grow. And that Greek tree which is growing here has exactly the same size and what you call the design of the leaves. So God, the Universal One, His light is within us. Exactly the same, we have feelings, imaginations. Every creature is a light of God. That's why they are connected to Sanātana. In the 15th chapter of the Bhagavad Gītā, Bhagavān Kṛṣṇa said: Mamaivāṁśo jīva-loke jīva-bhūtaḥ sanātanaḥ. "All these creatures, all these jīvas, are my eternal parts, the essence from me, the light." You see that light. The cause of the light is somewhere. We press one button, and our car has light. We drive at 100 km speed, but still that light is ready and showing us a good path. That's why there's one company that has the batteries. It's called EverReady. We are all that light of God, and we are EverReady to come to the Lord. And this is in our heart and in Ājñā Cakra. There it is more vivid, more active. It has influences and effects in the whole body. That is called the subtle body. Chakras are active through the subtle body. The mental body is the imagination body, and the physical body is the karmabhūmi, where we can act. And there is the heart. About how many ten thousand or more thousand years, in God Rāma's incarnation, Hanumānjī always said, "Rāma is in my heart, in my heart." In whose heart is God is the Holy Heart. But in which heart is there no God? Without God, a heart will not exist. But there are two: one is sleeping and one is awakened. Ten people sleeping in one room, and the most poisonous cobra is coming in. Out of his nervousness, he can bite three or four people. But all are sleeping deep. When you are sleeping very deep, and a cobra comes, he will do nothing to you. A cobra is not interested in drinking our blood. You know, when a snake bites someone, a human, either the snake will die, or for certain hours, the snake will be like unconscious. So we also have poison. Never bite any animal; that animal will die. Yes? You know that? Oh, my! Thanks to God, otherwise, poor animal. And don't try, yes? This old saliva, which we have between our teeth, for certain creatures is a poison. Also, sometimes human to human, when a bite can kill. They are rare, but when they come to know, unfortunately, they put life in prison. In a controlled area, you have no direct contact with humans. Or they will give a notice that says, "Please don't bite anyone." But out of curiosity, when your boss is not nice to you, and you just try to bite him. So, anyhow, this is in nature, protection. So God's light is acting in everyone. In every heart is God, and that's the light of God. So people were asking Hanumanjī, "Always you said, 'God is in my heart.' 'Sītā-Rāma is in my heart.'" So one person said, "Always you said Sītā and Rāma are in my heart. Stupid. Show me where it is in your heart." Hanumanjī, he was angry. And when one is angry, then one wants to say, I will show you. So Hanumanjī tore his chest, and inside were Sītā and Rāma. They were all surprised. He said, "You see, in my heart is my God." So you will see many pictures of Hanumānjī, with his nails, he's tearing, blood is coming, and he says, "Take my heart. Here is Rāma and Sītā." That is also written in the Bible, this story. I don't know, but Jesus gives his holy heart. It is from Hanumānjī. So holy heart, we all have holy heart. But we don't dare to open, and we don't allow anyone to open, except the cardiologist, and he has to give an injection. So, Holī Gurujī said one poem: What is the difference between humans and other creatures, and what is the difference between humans to humans? So, Gurujī said in one beautiful poem: "Sab hṛdaya mera Sāmyā"—in every heart is my Lord, my God. No heart is without God. My adoration and respect to that heart, my adoration and respect to that heart. Ked sa prebudí duchovnosť and you talk about spiritual things, it means that God is talking through you. Esa mera Satgurū vandar bole, Esa mera Satgurū vandar bole—like that my Gurudev is talking within me. So every time I turn towards Devpurījī, Mahāprabhujī, and Gurujī, I tell Devpurījī navel, Mahāprabhujī heart, Oligurjīmū Ājñā chakra, Jñāna, Bhakti, Vairāgya, and good words, knowledge. They do bless. They begin to speak. So Anāhat Chakra—we will speak again this evening. Yes, so the position is, of course, in the body, in the subtle body. And the color is like the blue sky because it is endless. Did you see the blue sky? Can you look a little closer? As close you go, that far it goes. So I think that Goethe wrote, "To see the blue sky, you need not travel anywhere." So to see God's love and realization in your guru, you need not go anywhere else. And realized, Guru Deva, you don't have to travel anywhere. Here we say, "Oh, very clear sky." Do we say clear or clean? A clear sky. And so the blue color here means in the heart purity, pure. God is in that heart where the purity is: purity, freedom, expansiveness, and infinity. Expanding infinity. Let's go. One day we will be in this somewhere. We will Skype. The real Skype is in Brahmagyāna. Therefore, it is said. Oṁ Śānti Śānti.