TV Channel

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; 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 far away, 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 over distance. Where there is emotional love, distance breeds doubts and jealousy. So he writes a letter: "When are you coming, dear friend? Come for Diwali, come for Christmas, or for this and that." 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; you learn Sanskrit. So I will not translate because you will understand, but you can tell me if I should translate. The friend writes: "Understand, yes, Aśvagī." You can translate; you are a scientist, okay? So the friend writes a letter, and concerning when we will meet together, 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, and sendā means 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 circumstances. So, aśva means horse. Aśva charan—what does a horse eat? Grains. Aśva charan 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. 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 came, thinking, "Let's go." I applied for a visa two months ago, so it 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 long ago, but the visa was not ready. Still, it was completed at the Vienna embassy—you know that I reside in Vienna, but my passport is from India. But Umāpurī was here, and she has been with me many years; she is a very good teacher now. The question was about 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 begins Satya-yuga, and so on, over millions of years, then 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, "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 in 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 Ayurveda, Google. It is very famous, and you should take the Google. Many, many diseases can be cured through Google. And that Google 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 that. Now, 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! Now 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, and every evening the frog sang a song: "How happy I am because my world is so big, a little pond." So one person took that frog into the ocean. He dives in the ocean and opens his eyes. "I do not know where is the end of the ocean. I thought my whole world was this little pond, but now I know the whole world is, the ocean is like a universe." Similarly, we are the frogs in small, limited knowledge. All this technology, and what we have, is also limited. But meditation and samādhi—that time you go beyond. And that is called yoga for body and beyond. Now, I am coming to yoga, still yoga. The answer is the space. So when the yugas—when you will read about that—then even these mountains were still 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, Ikṣu, Brahman. Within this sun system, there are 14 worlds, and beyond that, Ikṣu Brahmāṇḍa, 2,100 sun systems—till there 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 is more than these 2,100 Ikṣu Brahmāṇḍa; there, the space has no end, no end. When we will pass away from this world, we are just like jumping 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 mother. That space is the mother, and in that endless universe, 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? Mr. Loar, space, this consciousness in space. Now, these are the two. That is one thing we have got 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 the gold, 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 keeps the union now. But there is nothing you cannot see, you cannot touch, you cannot feel, you cannot smell. But 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, my aeroplane does not go that far. My aeroplane'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, one more, so that energy. It is all the game of the energy, and so in that energy, that here, golden embryos in that consciousness. And that says in the Vedas, Sanskrit, everywhere you can say: Eko’haṁ, Rājendra, Eko’haṁ, Bahu, Śyām. And now I will multiply, but how and who? There must be some, and that wish, God. It is said, "My Lord, thy will will be seen." 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 there, in this, comes the sound, the resonance. So first creation begins with the resonance, and within no time—but in no time. When a small mosquito—oh, 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 sand fly. You have the sand fly? My God, nowhere in India but in Jātin Āśram, because the Australians came and from their suitcase or this or that, sand fly. 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 we will—oh, 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, the sound in the sun, Oṃ. Do you know this? Oh, Australia is so big. Yes, you can look on YouTube; you will find about this, and then the sound is there exactly. You had here Dr. Nagaratna, the Nagaratna doctor here was though, and her brother, Dr. Nagendra, he 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 years, three years the scientists have done, 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, yeah, but it is only resonance, but not only. 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 awakes the fire, the sun, and so 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 the 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. So 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 by 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 years, five thousand years, but unfortunately, they did—they did, Indian government, and they said Ayurveda is 5,000 years old. Stupid. I said in Yoga Days in New Delhi, when I also had a little speech, I said, "How can you declare yoga 5,000 years?" 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... We were practicing, my dear, therefore only 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 18 yogas. Every chapter begins with yoga and ends with yoga. Other Bhakti yoga, Rājendra, yes. So there are 18 different yogas, but if you count the different kinds of branches of yoga, it is more than 18 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." "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 a very strict, very kind, and very beautiful Patañjali Yoga Sūtra. It is called 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 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 efforts are nothing." Then, when you will follow the discipline, then he said the second word after this: Atha yogānuśāsanam. Yoga, second: Yogaś citta-vṛtti-nirodhaḥ. Yoga, Cittavṛtti Nirodha. Chitta means consciousness. What we have in our consciousness, we are conscious now. It is unconscious, subconscious, conscious, higher conscious, cosmic consciousness, samādhi. So, atha-chitta, chitta means the consciousness or your thinking. What is going on now in your brain? What are you thinking? Atha, citta vṛtti, and 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 this. 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 this side. "I want only bread, only bread." So our vṛttis, we have so many vṛttis. So, yogaś citta-vṛtti-nirodhaḥ. Nirodha means control, and we have so many desires, so many feelings, so many wishes, and this is not easy to control them: chitta vṛtti nirodha. Now, first was the discipline, and now control your senses, five senses of knowledge, five senses of the jñāna, ten senses. These ten senses are like ten horses pulling this coach of the body. So Patañjali's is a great read. Further, then he said further also about vṛtti, kleśa. Aklesha vṛtti. Vṛtti means thoughts, desires, thinking. Klesha, aklesha vṛttis. There are thoughts which are destructive, painful, unpleasant, or there are pleasant, good thoughts. So yoga needs the humans, and humans can only be successful to come 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 yeah, go to the Himalaya or go to some other big mountains, the Hindu Kush mountain, and there are so many, so many caves, beautiful caves, but do not go deeper than 30, 40 meters or... It means, till there is light; after that the cave will lead you in this direction, and then lead in that direction, then other direction. There are two caves, there are four caves, and you are going round and out. 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 the 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 the 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 ones, 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, means promise. Decide now, attā yogānuśāsanam. What? You ask me a question? No, no. Ataḥ 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 all the times awareness, consciousness, and that we have to fulfill our human life, that we can become one with God. If you believe in God, if you do not believe in God, that does not change at all, if you like or you do not. Like 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 form of life is the cave, Chaurāsī kā Cakra. So we call Chaurāsī means 8.4 million different kinds of creatures, and they are all in the circle, circle traffic. So, my dear, next time we will talk more. Today was only Patañjali. And then next time we will go 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.