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Om, śāḥ, śāḥ. Salutation to the cosmic light, Lord of our hearts, omniscient and omnipresent. In His divine presence, very good evening, dear sisters, brothers, and our juniors. It is a beautiful day, with such nice rain. It was a hot summer; the vegetation had dried out, and God is so gracious—He does not fall asleep. Does He target anyone? Each and every blade of grass is within the knowledge of God. It is said, "Man is a proposal and God is disposal." And that is what happens. There were two good friends, very close friends. One friend got a job in a faraway place, and the friend who remained here in the same city often wrote letters, asking, "When will we see each other? When will we meet?" It is something like a homesickness, where real love grows and becomes strong across distance. Where there is emotional love, distance breeds doubts and jealousy. So he writes a letter: "When are you coming, dear friend? Come for Diwālī, come for Christmas, or for this or that occasion." There is a beautiful poem. Another friend writes a postcard or a letter, and in it he gives an answer in the form of a poem. You are all yoga practitioners; many of you are from India, from different languages, and you learn Sanskrit. So I will not translate because you will understand, but you can tell me if I should translate. The friend writes: "Aśvagī." You can translate. You are a scientist, okay? So the friend writes a letter, and concerning when we will meet, he writes: "Oh, my friend, I am longing to see you always. I would like to come and see you, but..." Aśva is a horse, and you all know what a horse is. Today, especially in Melbourne, many horses are being tortured. Aśva means horse. In Sanskrit, one word can have multiple meanings. Also, sendā is a horse, and sendā means salt. Sendā means the horse. Now, you should know: if someone asks you, "Please bring me sendā," what will you bring? When you are ready to go, then if they say, "Bring me sendā," it means you should bring the horse, but he brings salt. Or, when you are eating and say, "Can I have...?" Sendā, and you bring the horse. So there is what is called deśa and kāla—the place and the circumstances. So, aśva means horse. Aśva-caraṇa: what does a horse eat? Grains. Aśva-caraṇa means grains. Ghar means fish, and the house of the fish is where the fish lives—in water. So, my friend, still the water and grains are not in our destiny. On the day when it will be available, I will come. Now, why do I tell you this? I had, for the last five months, an organized plan to come to Melbourne. But always there was some program in England, somewhere else, somewhere else. Then a program came for International Day of Yoga; they called me to New Delhi. Then I thought, let's go. I applied for a visa two months ago, which means the Australians are relaxed. Why? Because they practice service yoga. They have no tension, no stress; they are relaxed. So I should have come for five days, and it was long ago, but the visa was not ready. It was finally completed at the Vienna embassy—you know that I reside in Vienna, though my passport is Indian. But Umāpurī was here, and she has been with me for many years; she is a very good teacher now. The question was about Patañjali yoga. Patañjali yoga—Patañjali is a question. Which you are asking has a long answer or a very short answer. Now, the long answer is: the beginning of yoga is beyond our imagination, beyond our knowledge. Yoga is connected with the ages, the yugas. There are four yugas: Satya-yuga, Tretā-yuga, Dvāpara-yuga, and Kali-yuga. And then again Satya-yuga begins, and so on, over millions of years. Then it becomes one manvantara. And then kalpa—trillions, billions, trillions of years. We do not know when it begins. I am sorry because the question is very clear and the answer is very complicated. But this answer is not complicated; the answer is very clear, but the question is complicated. It is like saying, "I am hungry, okay, here is bread." But to describe everything—what is hunger, what is bread, how it comes—everything is yugas, kalpas, one manvantara, yugas. This, I think, you should look up on what they call Google. So one man said to his child, "My son, do not worry if you do not have anything in the brain. You have it in your hands," meaning in the telephone. All answers are there nowadays. Google is a tree, and that special tree is in Rajasthan and the Middle East and in hot countries—maybe somewhere in Australia, but you have not discovered it yet. And that Google is a very powerful remedy in Āyurveda: guggul. It is very famous, and you should take the guggul. Many, many diseases can be cured through guggul. And that guggul you use in the church—how? On burning coal, you put a little ghee. It smells nice, this smoke, and that is also used in our temples. But nowadays, in modern times, there are many different things, but the real healthy thing is that guggul. It smells so good, you know. Guggul is a gum, a tree gum, but the special tree—you have many gum trees in Australia, but this is not that, anyhow. So, Vedānta philosophy: we have in India six philosophies, and out of the six, one is called Vedānta, or you can say Yoga Vedānta. And if you look in Vedānta about yugas, then you will say, "Oh, my God!" It opens your origin, but you should print it out and look and read carefully. How many years? How many billions, trillions of years? There was a little frog, and the frog was in a little pond. Every evening, the frog sang a song: "How happy I am because my world is so big—this little pond." One person took that frog into the ocean. He dives into the ocean and opens his eyes. He does not know where the end of the ocean is. He thought his whole world was this little pond, but now he knows the whole world is like a universe. Similarly, we are the frogs in small, limited knowledge. All this technology we have is also limited. But meditation and samādhi—that is when you go beyond. And that is called yoga for the body and beyond. Now, I am coming to yoga—still yoga. The answer is space. So when you read about the yugas, then you will see that even these mountains were not there. Only space; this globe was not here, neither was the water. A yogī or a self-realized saint who is beyond—how far can he go? Caturdaśa loka: within this solar system, there are fourteen worlds. And beyond that, ikṣu brahmāṇḍa: 2,100 solar systems—that far a yogī can go. After that, he cannot come back anymore, and he will not come back. Listen: 2,100 ikṣu brahmāṇḍa. What is a brahmāṇḍa? The brahmāṇḍa is the world of this Brahmā who creates this world around the holes, and the sun is the center. But there are more than these 2,100 ikṣu brahmāṇḍa; there, space has no end, no end. When we pass away from this world, we just jump into nothingness. After a while, we do not know which direction we are going: above, below, behind, front, left, or right. Just going, going, going... There is nothing. And if you know, if you are so far that you can see how the soul is going, then you can imagine it is like one flame flying towards the sun. And so is the awareness, the consciousness of a yogī. It can go so far. So space is like the body of the mother. That is the mother. That space is the mother, and in that endless universe, within that is called consciousness—God. If you want to know God, it is that consciousness. Now, is the consciousness within the universe or space? Or is space in consciousness? How do you define this? Is space in consciousness or consciousness in space? Now, these are the two. That is one thing we have in theories. We came to that point. The space is the mother's womb. Consciousness is the embryo. That is called Hiraṇya Garbha in the Vedas and Sanskrit. It is in Hiraṇya Garbha, and here Hiraṇya means gold, the golden embryo. That is the golden embryo, pure, and that is consciousness. Between space and consciousness, there is another very important, very powerful element. That is called energy, and that energy is uniting, balancing, and harmonizing. That is called yoga. So yoga means union—that which keeps the union. But there is nothing you can see, touch, feel, or smell. Yet some yogīs found this or told this. That is what I am telling. I was not there; I am sorry. If you think, "Swāmījī, have you been there?" Yes, but my airplane does not go that far. My airplane's limitation was only till Melbourne. But sometimes there are glimpses of experiences when you meditate. And then, in this, there is like a soul in that embryo, and that consciousness—the consciousness cannot do anything, and matter cannot do anything. Between matter and consciousness, there must be something else—that energy. It is all the play of the energy. And so in that energy, there is that golden embryo, that consciousness. And that says in the Vedas, in Sanskrit, everywhere you can say: Eko’haṁ, rājendra, eko’haṁ, bahu śyām. Ekohaṁ: I am one. And now I will multiply, but how and who? There must be something, and that wish—God. It is said, "My Lord, Thy will be done." It is God's will. Does God have some desire? Why does He need something? Bhagavān Kṛṣṇa said in the Bhagavad Gītā: "Arjuna, in the entire universe, there is nothing which I cannot have or achieve." But still, I am working because what I do, others will do also. And so, in this, comes the sound, the resonance. So the first creation begins with resonance, and within no time—but in no time. When a small mosquito—oh, a mosquito is too big. There is one country called Australia. And that Australia has exported to India, to Jārdin Āśram, the people who came from Australia brought it. It is called the sand fly. Do you have the sand fly? My God, nowhere in India but in Jārdin Āśram, because the Australians came and from their suitcase or something, the sand fly came. Oh God, you cannot see it with these eyes. That is it. So it is very fine. But when the sand fly bites even the little toe, immediately the whole body knows. Similarly, when this nāda resonates in the whole universe immediately, that is called Aum. Aum. Each and every cell of the body, when you chant Aum, is vibrating, recharging the very divine spiritual health, the healthy energy in our cells. Aum has been researched many times. And now NASA has made a YouTube CD of the sound in the sun: Oṁ. Do you know this? Oh, Australia is so big. Yes, you can look on YouTube; you will find about this, and the sound is there exactly. You had here Dr. Nagaratna; the doctor Nagaratna was here, and her brother, Dr. Nagendra, was the director of the NASA center. He is a scientist, and he provided us this CD. And you can... it was only just one, two, three years ago the scientists did this, and they brought it. That is an "Om." There it is. That Om which gives energy to the sun—sound, nāda-rūpa-para-brahma, so para-brahma-pramātmā. The holy father, you may say, beyond all is that resonance. But it is not only resonance; there is something. If I call Gītā, "Come," then she will come, and if I do not speak, do not call, how does she know that she would come? So first is the nāda. Nāda-rūpa-para-brahmā, and then from nāda, nāda awakens the fire, the sun, and so it is called the jyoti, the flame. Jyoti means the light of our life, the light of our soul. As long as this light is in the body, we are alive. And when this light is gone, the flame is blown off. You are lying there; you cannot move even a small finger, even if a mosquito is biting. There is a light, a life in the body. From that light, then manifests Swayambhū Śiva. It is billions of years, and it is the first form that came in human form: Śiva. Every yuga, Śiva manifests. It is called Swayambhu. Swayambhū means no one has created him. He has no father, no mother. It is he who just appears, and he who will disappear. Brahmā, Viṣṇu—they are all created, born. It is different. So Viṣṇu is given energy by Śiva and manifested in Viṣṇu and Brahmā. So Brahmā, Viṣṇu, and Śiva—these three. With Śiva, he brought the science of yoga for the well-being of this earth, for all vegetation, waters, and all creatures—8.4 million different kinds of creatures. And that is the body of Śiva, and so yoga is given by Śiva. So if you want to know yoga, then read the Mahāśiva Purāṇa. Come to know through Śiva. So it is—yoga is so old, but now so-called learned people, higher education, what do they say? "Yoga is five thousand years old." Here, yes, Jesus—how can you? They declare yoga as five thousand years old, but unfortunately, they did—they did, the Indian government—and they said Āyurveda is 5,000 years old. Stupid. I said on Yoga Day in New Delhi, when I also had a little speech, I said, "How can you declare yoga 5,000 years old?" So they do not know. They are just reading something, and so they are limited to Patañjali. But before Patañjali, there was Kṛṣṇa. Before Patañjali, there was Rāma. Before Patañjali, there was the Buddha—I think no, Buddha was after. So which yoga did they practice? My dear, therefore only a Satguru Dev, who has meditated and realized, can tell you everything. But Patañjali tried to put the whole different systems together. And so he put them together as four yogas: Karma yoga, Bhakti yoga, Jñāna yoga, and Rāja yoga. But many do not accept this because the Bhagavad Gītā, Kṛṣṇa's Bhagavad Gītā, tells of eighteen yogas. Every chapter begins with yoga and ends with yoga. Other Bhakti yoga, Rājendra, yes. So there are eighteen different yogas, but if you count the different kinds of branches of yoga, it is more than eighteen yogas. So which kind of yoga? But Patañjali has put it very nicely together. There is no criticism; nothing is very perfect, very good, but it is very hard. So Patañjali said the first point: when you read the Patañjali book, scripture, then the first śloka: "atha yoga anuśāsanam." O my disciples, yoga begins with discipline. "Athaḥ" means just now. Do not say, "Tomorrow I will begin." No. Athaḥ: just now. I decided, "Okay, I will come and visit you tomorrow." Decide it now. What you have to do tomorrow, do it today. And what you have to do today, do it just now. So Patañjali is very strict, very kind, and very beautiful: the Patañjali Yoga Sūtra. It is called the Patañjali Yoga Sūtra. Yoga begins with discipline. If you have no discipline, you can do many things, but you will not be successful. Do not change your techniques. Do not change your master. Do not change your mind. I have nothing against you. Change your body, but you cannot change your body. It is very easy to say, "No, Swāmījī, I changed my mind." Changing the mind is very easy, but you know how much you damage within your body when you change your mind. Therefore, discipline. You will be perfect. You will get all that Patañjali is writing. Great. Read the Patañjali book. And this Patañjali book is translated from Gita Press, Gorakhpur. And from Gita Press, Gorakhpur, there is a Patañjali sūtra, ślokas, translated by one Swāmījī, Umānandu Umānandu. He is not alive, but you should get that book of Patañjali. You open it, and you open the whole universe in front of you—clear, very clear. So, "Atha yogānuśāsanam." Patañjali is saying: discipline. Without discipline, all your effort is nothing. Then, when you follow the discipline, he said the second word after this: "Atha yogānuśāsanam. Yoga, citta-vṛtti-nirodha." Citta-vṛtti-nirodha. Citta means consciousness. What we have in our consciousness—we are conscious now. There is unconscious, subconscious, conscious, higher conscious, cosmic consciousness, samādhi. So, atha-citta: citta means the consciousness or your thinking. What is going on now in your brain? What are you thinking? Atha, citta vṛtti: vṛtti means different thinking. Yes, now you go to the supermarket. Oh, it is good fruit. You go further. Oh, the very nice ginger. You go further. Oh, the mango is very good. You go to the other side. Oh, the organic bread. So this vṛtti, and you buy this and you buy that. And when you come to the counter, all your money is gone. And then you do not eat so much, so it is said as a joke: the American lady went to the supermarket, and then she put two cartons here, this side and that side. I want only bread, only bread. So our vṛttis—we have so many vṛttis. So, yoga citta vṛtti nirodha. Nirodha means control. And we have so many desires, so many feelings, so many wishes, and it is not easy to control them: citta vṛtti nirodha. Now, first was the discipline, and now control your senses—five senses of knowledge, five senses of action, ten senses. These ten senses are like ten horses pulling this coach of the body. So Patañjali is a great read. Further, then he said further also about vṛtti, kleśa. Akliṣṭa vṛtti. Vṛtti means thoughts, desires, thinking. Kleśa, akliṣṭa vṛttis: there are thoughts which are destructive, painful, unpleasant, or there are pleasant, good thoughts. So yoga needs humans, and only humans can be successful in coming to the cosmic self to fulfill the aim of human life. Otherwise, you know, big mountains have... do you have mountains in Australia? Not many; there are some, but yes. Go to the Himalaya or go to some other big mountains, the Hindu Kush mountain, and there are so many, so many beautiful caves. But do not go deeper than 30 or 40 meters. It means, until there is light; after that, the cave will lead you in this direction, and then lead in that direction, then another direction. There are two caves, there are four caves, and you are going round and about. Now you cannot come out; you do not know where you are. So, this jīva, this soul, this jīva, this soul came into this world, and this world is that cave. Different kinds of life: 8.4 million different souls. Now, in which cave are you now? Only there is one which has a light, and... That is a knowledge every creature has—some kind of tendency of knowledge—but humans have that knowledge. They can come from darkness to the light. But if you miss your path, then again you will be lost in that mountain. This mountain of saṃskāras, mountain of karmas, then you will say, "Swāmījī, from the cave he said, 'Oh, where? Out of which cave are you?'" That is it. So yoga is the path, but to practice serious āsanas and prāṇāyāmas is not yoga; it is only for our health. But of course, health is nothing, but everything is nothing without health. So health is very good because if there is no good health, we will die. Where? In this cave, and then we are lost. So make saṅkalpa, meaning a promise. Decide now: atha yogānuśāsanam. What? You ask me a question? No, no. Atha yogānuśāsanam. Forgotten? Yes, forgotten. So I think no master has ever given you such a long answer. You do not know where to begin. Yes? So, keep awareness, consciousness at all times, and we have to fulfill our human life so that we can become one with God. If you believe in God, if you do not believe in God, that does not change anything at all, whether you like it or not. It does not change anything. The reality is there; that is where you should come. And it is like we should come to the cosmic light and become one. Otherwise, the cave—there are so many little, little caves; you will be lost in them. Mountains, and so this form of physical life is the cave, Chaurāsī kā Cakra. So we call Chaurāsī: 8.4 million different kinds of creatures, and they are all in the circle, the circle of traffic. So, my dear, next time we will talk more. Today was only about Patañjali. And then next time we will go into something more. Wish you all the best. God bless you, and I was happy to see you. ARIYO. Om Asato Mā Sadgamaya, Tamaso Mā Jyotir Gamaya, Mṛtyor Mā Amṛtam Gamaya. Sarveśām Svastir Bhavatu, Sarveśām Śāntir Bhavatu. Sarveṣāṁ Maṅgalaṁ Bhavatu, Sarveṣāṁ Pūrṇaṁ Bhavatu, Sarveṣāṁ Loka Samastā Sukhino Bhavantu. Nāhaṁ kartā, Prabhudeepa kartā, Mahāprabhudeepa kartā hi kevalam. Oṁ tryambakaṁ yajāmahe sugandhiṁ puṣṭi-vardhanam, urvārukam iva bandhanān mṛtyormukṣīya māmṛtāt. Sarve bhavantu sukhinaḥ, sarve santu nirāmayāḥ, sarve bhadrāṇi paśyantu.