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All the beautiful bhajans from Mahāprabhujī, from Holī Gurujī—all the bhajans we hear daily and that are written in our bhajan books—Holī Gurujī said in his last lecture, in his last Guru Pūrṇimā, that all the words Mahāprabhujī has written, spoken, and sung are the words of the Vedas: Vedavākya. The language is different, but the meaning is the same as what is written in the Vedas, Upaniṣads, Gītā, Rāmāyaṇa, and so on. God has given us a beautiful body and a beautiful inner world, and from that beautiful inner world, more is reflected to the outer world. When we read the Patañjali Yoga Sūtra, wherein Patañjali has written about all the inner activities of the human, we see that the human does not understand and misuses the talents God has given us. It is said that humans have become very selfish, and with selfishness, one understands only what one likes to do. God is smiling. God is saying to himself, "O God." Like you also said, "Ich habe meinen Bewusstsein," and thoughts were the other side. God has given all kinds of qualities and functions: peace, harmony, happiness, to understand what joy is, mercy, positivity, etc. But as we know, from the very beginning of creation, there have been Asuras and Devas—both energies, Śaktis: Āsurī Śakti, the satanic power, and Devī Śakti, the positive Śakti. The negative Shakti is Āsurī Shakti: calm, krodha, madha, lobha, moha, ahaṅkāra—all this develops beside. But it is said that sometimes poison can save our body, our life, but the question is when and how to use it? So this kind of asurī śakti awakens in us the positive devī śakti. You become alert. Otherwise, we are sinking in the darkness. For example, the different organs in the body can be used positively or negatively. So there are, let's say, vṛttis. This is a very, very useful and powerful word: vṛtti. Remember this word, vṛtti. And hṛdaya, the heart, our hearts, and intellect. Intellect is a very pure, clear, and most powerful tool that God has given. I used to say always that intellect, that buddhi, is more than the heart. Though we are always glorifying the heart, the heart is one of the weakest organs. Most weak is the action, the energy, but intellect is very pure, very clear. But now, behind the intellect, there are things that confuse that intellect: greed. Because the asuras are searching for weak points in our inner abilities, our tendencies. So there is what is called lobha. Lobha is greed. This greed is awakening within humans like a weed in the garden, in your vegetable garden. So you have to pull out all the time all these weeds that are growing there. It's not only that your wheat grows, corn grows, or vegetables grow, but at the same time that quality, what's called the weed, will also grow. When we give water to our crops, we are not giving water to the weeds, but the weeds get everything automatically. So the weed destroys and makes weaker our crops. And so there is called moha, attachment: moha, greed. "I want to earn more and more money with my business today." And if you get more than your buddhi said, "Oh, today is very good," but greed has many different kinds. Now, the definition of the vṛtti: vṛtti is one of the destructive or creative, both. And the vṛtti, if it is connected to the selfish, then always your vṛtti goes there. Vṛtti means your attention. Vṛtti means your thinking. Vṛtti means, "Where are you now?" All here, many are sitting, including myself. I am my vṛtti. You have your vṛtti, and it's good that you have vṛtti; without vṛtti, you become depressed. It means your thoughts are dimmed, and you fall into depression, sadness, or loneliness. Vṛtti is a spoon in the hot soup. That spoon is constantly stirring the soup and making it warm. Or a spoon moving in the milk to mix the sugar. So vṛtti is moving in our intellect, in our concentration, in our ambition, in our awareness, and in our intellect. So when the vṛtti is at rest, then your or my intellect is completely disturbed, and when the vṛtti goes there to your desire, then your intellect is very happy and enjoyed. That means desire, but that desire, here it is said, buddhi. In the buddhi, viveka is said. Viveka is the cream of our emotion, our concentration, our awareness, our intellect, and our consciousness. In all of this intellect, there is a vṛtti, moving everything, mixing everything. So now, selfishness. We are constantly saying, "First I should protect myself, then I can protect others." In certain cases, yes. When you are sitting in an aeroplane, and they are giving you instructions about the oxygen mask, they say to mother or father or parents, when they have a little child with them, "Please put the first mask on you and then on the child." Yes, here is a good function, positive, because if you take a longer time to put the mask on your child, before that child gets a mask, you are unconscious. Therefore, quickly take your own oxygen, and then you help your child. So this is good. But if we are sitting here and a big tiger is jumping in, who will run first and who will wait? "Please, you go. I will come then." This is this. So this vṛtti is jumping and always going to the selfishness, to the self. Now, the heart. In the heart is desire. The heart is a gunny bag, a big, big bag full of feelings. Fear is hidden in the heart, love is hidden in the heart, emotion is hidden in the heart, selfishness is hidden in the heart, and your vṛtti or my vṛtti is drawn through my heart to there, what I want or where is my... For example, my gold, 20 kilos, I put it somewhere in the garden. When dark night comes, I will go and take it somewhere else. Now, sitting somewhere in the city, but all the time, the thought is that nobody will steal my gold there. And so it is if you love someone, though you are sitting in the satsaṅg, your concentration is here, everything, but vṛtti is there, so you are disturbed from the concentration. Restlessness always; you will stand up and go out, you come in, or thinking like this, looking to the window, because vṛtti is, "Where are you going?" So Mīrābāī said in a bhajan. In the bhajan, Mīrābāī, because Tulsīdāsjī told her, "Where there is no name of the god Rāma, one should remove yourself from there. Where there is no God, there is like a funeral place, a graveyard." But you depend on something; you are caught in the case. So Mīrā writes to Tulsīdāsjī, "My body is here, but my jīvātmā is with you. My vṛtti is there." Now, this means now check your heart, but because we are, or I am, selfish, so always my feeling goes to that point: that person, or that house, or that swimming pool, or that forest—anything where your attachment is going. So the whole feeling of the heart—now, the heart is the guilty. The heart doesn't let the intellect say no. Therefore, one should not only say, "Think always from the heart." No, you are mistaken when you think from the heart, and the heart can't think. The heart has only feelings. Thinking is here, but when the heart doesn't send some masala test, then intellect can also make the selfish things. Then we said, "Oh God, what he did is not human. What he did is not human. You killed someone, oh God. It's not a human act." So the heart is saying to the intellect, so vṛtti. So Mīrābāī said, "My body is here, but my vṛtti is there where my beloved Kṛṣṇa is," and Tulsīdās is writing to her. Therefore, often we make a mistake. Often we make a mistake; we are human. And that carries us from here to there, from one branch to another branch. And then it takes place now in this modern world. There is no following of certain rules, what we call the constitution. And if you go against the constitution of your nation, then it doesn't matter who you are, you have to face the consequences and follow the rules of your nation. Self-rules of your human life, so do not always touch the heart. Though in the heart we think that God is sitting in the heart or the ātmā is in the heart, I am here. But if you shoot in the brain, you die also immediately. So, was the jīvātmā in the brain? Or in the heart? The heart is still living; the heart is here. So this is a very subtle relation between the heart and the brain, where it is reading. But it is said, God has divided everything into different organs. Even so, our vṛtti has to be controlled; that's called, in Patañjali, yoga: Chitta vṛtti nirodhaḥ. So now you come to this vṛtti yoga: chitta vṛtti nirodhaḥ. So Patañjali said the first word is what? Anuśāsanam? No, anuśāsanam? No, that's right, discipline. Yoga begins with the discipline. And now, where is our discipline? "Oh, I have big discipline, my dear." Which kind of discipline do I have? What I like, what I like, there I have discipline, because I'm concentrating on that and this and that. But like and no. Like this is not your decision when you want to come to God, to self-realization, ātma-jñāna, then it is atta-yoga-anuśāsanam. You have to have the human discipline, not animal discipline. And when you have human discipline, then just don't follow your weak heart. Now, many, many times you are drawing a kind of design, something like this, and they call it the heart, love, this, that. Many, many things, but the heart is not like that. The heart is a little bit different, but we design it so. God is not sitting in the heart; that love is not in the heart. The heart is that a fearful point that protects us. Fear protects us if we have no fear at all? We will die because you don't have fear. You can sit in the fire, but then you will say, "No, I burn, I burn." By there, why did you? I did not know. I have no fear, that's it. So the heart is pumping very quickly when something suddenly comes—a cobra, your heart beat is 162 or maybe 200 when the cobra comes in front of you and stands up, or a tiger. Therefore, yoga chit vṛtti so para first anuśāsan. We have to take care of the heart, we have to listen to the heart. We have to follow the heart as a bhakti, as the best way. Otherwise, this weak heart, you can say cruel heart, that now many, many children are without parents because of that heart. Of course, tomorrow you will sit, "Oh God, he had kind of hearts, I have." Hearts, don't worry. My doctor yesterday told me that it's so good, still. Yes, he said everything is very good. I said, "It's in Ordnung?" He said, "Yes, everything is good, but beer is too long." So, anuśāsan, follow the rules, constitution of your country, follow the rules of your families, follow the rules of your neighbors, your societies, etc., etc. Also, any things then comes next point. Patañjali said, "Now yogaḥ citta vṛtti nirodhaḥ." Now vṛtti, citta is consciousness. In the consciousness is running the thoughts, and this thought is a vṛtti, so there are two meanings of this śloka: "Yogaḥ citta-vṛtti-nirodhaḥ." It has two meanings. Through the practicing of yoga, your citta-vṛtti, the vṛttis, will be calmed down. Or, without controlling the vṛttis, your yoga sādhanā will not be successful. So the vṛttis, that is, the spoon which is running inside, mixing everything. So where is your vṛtti? Where is your vṛtti? And check your vṛttis, where it is. And so Mahāprabhujī's bhajan, "Sunorī Menā Tuhārī Bhajalāvā Lūṭa Sāraṇa Nijāyahī Sab kā Skaāra Bāra Sab Jhu Sunorī Menā." Who is a Menā? Bṛtī. And Menā also says, "Sunorī Suvā," the parrot. You also listen, control the Bṛtis. So don't blame others. Our chitta vṛtti, what kind of thoughts are there that make you happy, that make you unhappy, that make you, uh, even to one is ready to make a suicide? This is a vṛtti. So we have to control our vṛttis, our thinkings, which are connected very quickly to the intellect, and so the best businessman or best politician, or this, there everybody shouts, and this and that, and ask this and that, and said, "Okay, but that one has to think with that intellect: which kind of vṛttis he has?" Now, and that vṛttis is not only for one person, it is for the whole nation. The president or the prime minister has responsibility for the whole nation, and it is said that each and every person will be heard. That's it, and not only your friends and your families, so the king should know that all people of his kingdom are like his daughters and sons. They are my family, that's it. So we have to bring our vṛttis to embrace all as in oneness. How? Let it always be on your head. Like what? Your beautiful hair. And when you have kalache, Viṣakman here, then you are unhappy because some of your members are gone. So again, let it grow. So keep everybody in your head, on the head. The whole responsibility is on my head or on my shoulders. Nobody said, "My responsibility is in my heart." Yes? Because the heart is very weak. The shoulders are strong and the head is strong. For a father, the shoulder must be strong, and for a mother, the head must be strong. That's it. So then the vṛtti is. So mother is balancing everything, and father is sometimes angry. He breaks the door with his shoulder, you know. Then, for many days, his hand was like this, and they said, "What happened?" Then inside he said, "I'm sad because of my anger, yes." But the wife doesn't hate her head, does she? No, therefore they are soft. But they are very weak, because they always hide themselves in the heart, that's it. In the heart, it is written that only one thing is hidden: God's energy, God's light. So, chitta vṛtti nirodhaḥ, atha yoga anuśāsanam. First, begin with the discipline, and then control the vṛttis. It's very clear, everyone knows. Everyone knows very, very well. When you make your mantra, what are you thinking? You are concentrating on Mahāprabhujī—Om Prabhūdīp Nirañjan—but thinking somewhere in us, "Marked that shop was not good, the vegetable was too expensive, and it was rotten." Mahāprabhujī said, "Are you shopping there or morning, evening? When I am making Mahāmara, you can't imagine." My breath is like the wildest of the wildest horses, because that was calling, that was being, this problem, this problem. Again I said, Mahāprabhujī, and then what happens? I sleep, it's so finally my vṛtti controls when I go to sleep, Hari Om. But sometimes it's ānanda. So vṛtti is not easy, and don't think that my vṛtti is controlling one day. No. Vṛtti is so quick. By every second, our vṛtti is from here to New York. The highest speed has a vṛtti. And after vṛtti, the mind brings the clarity to the intellect. So vṛtti goes to the emotion with it. So therefore, don't always write love, love,... love. Okay? God is love. Yet you love. You are love. I love you. This, this, that, oh, I'm all my children, I love you. So now the love has become very cheap, very cheap. So save your heart, save your heart, that your vṛttis can rest in your heart. The vṛttis, when it is in the brain, then it will create you a lot of thoughts and stress, what is called a workaholic. But that heart, which has vṛttis taken into the heart, then the vṛttis have no chance to go out. And the heart, this is a pocket that's called the god. So bhakti is in the heart, and mind, mental intellect is for the worldly work. But the vṛttis, try to put only on your work, on one side, and quickly go to the heart. Again, go there, and then when you come to the heart, then mercy, kindness, humbleness, that kind of qualities awake like mushrooms in the heart, and then it comes to the intellect. So, vṛttis. Yogaḥ citta-vṛtti-nirodhaḥ. But then another quality comes, which we will talk about tomorrow or the day after tomorrow, next time in the webcast. Wish you all the best. Learn two things. That's called ātayoganu. What is anu? Discipline. That's why in Russia there are many, many names with the discipline called anuśāsanā, you know. All right? That's it, and vṛttis control it. It means in the vṛttis, take it as it is. There is one word which I will keep it in my pocket. I will not tell you today; next time I will tell. So this Patañjali beginning, we should keep our anuśāsana, but we have our self. Don't change. I know sometimes it's hard, but you will be the winner. So, don't let your thoughts run here and there. You will not be the winner. Therefore, anuśāsana. When the anuśāsan is, then vṛtti is calm, and so yogaḥ citta vṛtti nirodhaḥ. Citta is our consciousness. How wide is our consciousness? How far are we? What's happening there or inside? In the consciousness is the intellect, and in the intellect there are the vṛttis together. Functioning deep, Nārāyaṇa Bhagavān, Devīśvara Mati, God bless you.