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Om śānti śānti... Good evening to all dear ones here in this hall, and good morning to our brothers and sisters in Europe, America, and Africa at the same time, as in Vienna. Today is Saturday, a nice morning. I wish you a very good breakfast, as you have just finished your sādhanā. Bless you. The blessing of Om Śrī Alak Purvījya Siddha Pīṭha Paramparā, coming from the beautiful city of Wellington. Everyone is willing to come to Wellington. It is a beautiful, cold wind, penetrating through and through. That is right. In other places, the wind is stuck there for a long time, and different qualities are mixed. People need to open the windows more often. But in windy Wellington, the air blows and passes through the walls, not only the windows. That is why they are so healthy. Today I received a question: how to live long? Instead of an answer, I must put the question back: Have you not had enough of this life? What will you do to live long? In this modern civilization, through different kinds of nourishment, our life is becoming shorter and shorter. But God gave us human life. To live long means to serve this earth. First of all, we call it Mother Earth. We do not say Mother Moon, Mother Sun, or Mother Jupiter. We say Mother Earth. Mother Earth means life. Mother means life. This life of the mother principle is that continuity called sustainability. Now, the race—the United Nations—is asking and working very hard, struggling on this one subject called sustainability: sustainability on the earth, in nature, the waters, education, and so on. But I am sure the way the United Nations is working for sustainability cannot be true sustainability. It is limited. There are two kinds of world: one is the God-made world, and one is the man-made world. The God-made world is perfect. It is automatically self-regenerating; it knows how to be sustainable. Sustainability also means we give birth to a child. We can go out of the body—we can die—but we did not die. We are born in our child to continue generation after generation. The same quality, the same genes in the physical bodies of the fathers and mothers. That is sustainability. When the United Nations declared human rights and wrote the rules and regulations, some countries did not accept them; some did. But 80% of the laws or rules of human rights were from the Upaniṣads. The Upaniṣad is that scripture, those books. The Upaniṣad is the second step of the Vedas. From the Vedas comes the essence, the philosophy of Yoga Vedānta. Vedānta means the end of the Vedas; the essence of the Vedas is the Vedānta philosophy. The essence of the Vedānta is called the Upaniṣad. Upaniṣad means up (close, near) and ṣad (the disciple). The disciples sit near the master, and the master gives instruction, preaching. That is called the Upaniṣad. These Upaniṣads were written by the ṛṣis ages and ages past. What you call the second Upaniṣad, the modern Upaniṣad, is called the Bible—the Gospel of the Master. The gospel between the apostle and the master. This is the name taken, or a similar one. It is a Sanskrit word, and the gospel is in another language, maybe English or different names. That is called Upaniṣad. In that way, the word is what we call religion. Religion means relation. Relation to whom? Maintain relation to God. So, realizing your relation became religion. That is the definition of dharma, of religion. What does this religion mean? This relation means the continuity among nature, the seasons, life, and humans—everything. God made sustainability in such a way that we do not have to do anything. For every tree God created, He gave it such a nature: the seed will sprout, it will grow, it will give fruits, it will produce more seeds, it will grow and remain. This tree may have a life of 100 years, 50 years, 20 years, 1,000 years, or more, but it is going on automatically. Oh human, you are forcing that. Should it go automatically? It will not, in the way humans are doing. In Brazil, for example, there is beautiful nature: the rainforest. The rainforest is the life on this Earth. But now they say this long rainforest has no use. Check it out. We need commercial, the green... what was the word? The green economy. The United Nations in New York, at the head office, had a conference. I was also there. Suddenly I went in, and all were looking at me, wondering, "What is the swāmī doing here?" They were all with ties, all businessmen, billionaires, millionaires. They were talking about a green economy with forest and such, but they were talking about building roads, concrete buildings, and money. I said this cannot be a green economy. Then I thought, "Green means green note, green dollars." That was the green economy that cannot last forever. So, sustainability... God, let us say, when Svayambhū Śiva manifested himself, but before that, there was a meeting—we can say a meeting or parliament. The cosmic parliament: all the great dignitaries—Śiva, Brahmā, Viṣṇu, Agnideva, Vāyudeva, Indra, all. The cosmic parliament sits several times a year. Sometimes a person like me mistakenly comes there and looks at how they are working. Yes, so come with me one day to the cosmic parliament, and you will see, wow. Once I was looking in from behind a little green curtain, and before that, Śiva was smiling, and I closed it. But what does that mean? In meditation, this physical body cannot go there. That body is stinky. That body has no sustainability. These are the vikāras: five physical vikāras, meaning the illnesses, and five mental vikāras. The five vikāras, six vikāras—sorry, ṣaṭvikāra—this is our body. Whatever we have in our body—the fat, the flesh, the bones, hormones, urine, coat—these are the vikāra. Vikāra can be an illness. When we get a boil or a big pimple and you press it and pus comes out, what is that? That is vikāra. A good person who has a good remedy, good hands, and good healing powers, like our dear Yamuna from the Sunshine Coast, takes out all the vikāras from the nose and from here. I thought, "What is she doing with the tissues between the soles?" I went to my room and did like this, and vikāra came out—white something, fat came out. Yes, the whole body is vikāra. Thanks to God that Pavandeva, the wind, the air, is constantly moving through our body. That is called ventilation. In the cosmic parliament, they create the Earth. But what will the Earth be? How will the Earth look? I am talking about when the Earth was still not there. What will be? Then it comes to different dignitaries. Again, Viṣṇu comes—what was his name? I have forgotten, but he is very close to me—and he said, "I will design the Earth." The cosmic engineer, Viśvakarmā. Every engineer who studies engineering is not a joke. Every engineer should pray, worship, adore, and follow Viśvakarmā. What does the name Viśvakarmā mean? Viśva means the world, and karma means action. Through that action, through his work, he is designing our Earth. But why am I talking about this? Because of lifelong sustainability: how it can be, how it cannot be, or how we can destroy it. Viśvakarmā designed our Earth with high mountains and hills. High mountains are not just a compact pocket box; there are many hills, up and down, many cliffs and glaciers. That protects the air and protects from hurricanes. Many things were created for that—the beautiful design of the Earth, balanced. Sometimes very flat land, somewhere in the desert, the rivers. They asked, "What are you playing, Vaśvāmitra, like children are playing?" He said, "After, I will tell you." Then he saw from a high level the Earth. What was it? What did you see on the Earth? You can see this when you are in an aeroplane or helicopter, but how? When you come to the mountain, and the range of the mountain level is going down—for example, in desert countries, dry countries, or like in Australia, the Blue Mountains—you see many rivers or creeks that look exactly like our nerves. When I fly from Rajasthan, from Udaipur to Jodhpur, there are hills and a range of mountains. Suddenly it goes down, and there is a desert: the Aravalli Range, the Aravalli Mountains. The Aravalli mountain is one of the oldest mountains. The second oldest is in Fiji, and then there are the Rocky Mountains. The age of the Fiji Mountains is very old. The youngest mountain is the Himalaya, the most youngest one. In the Aravalli, it is dry. You see little channels, creeks, and rivers coming. That is our blood vessels and our nerves in the body. So Viśvakarmā has designed this as a living Earth, like a living body. Therefore, this body is called Mithī. Mithī means Earth. So, Mithī of the dirt or the Earth. This is a Mithī kā khilānā: this body is a toy of the mud. One poem written by one poet is beautiful. Knowledge is preserved by such a poem that no one can change. For example, the Bhagavad Gītā, written in Sanskrit. Commentary is given by thousands of people. In all the languages of the whole world, the Bhagavad Gītā is written in their language. That is okay, but the Sanskrit ślokas or poems are written. No one till today can change one alphabet, half an alphabet. That means how perfect the Sanskrit language is. In Sanskrit, you can change if your poem or writing is not perfect. The Bhagavad Gītā is such poetry. You can read the same poem, the same śloka, the whole year. Every day you will get new knowledge and new experiences. That is called the Kāmadhenu, the ever-giving milk, the milky cow. In a language like English, I write an article; someone will change it in a little better way, make a correction because the grammar is not good, or say the names are not correct. Everything we can change, but in the Bhagavad Gītā, you cannot change. That is called the knowledge, the reality. Now, the Earth: what Viśvakarmā has designed and gave life inside. That life, where the water and all five elements are put into the Earth. Similarly, our body is created out of five elements. The first is the sky, or the ether, space. Without space, our body cannot exist. We cannot inhale and exhale. Sometimes our nose is blocked, and we cannot inhale anymore, so we inhale through the mouth. But only the nose and mouth cannot give enough oxygen. Every pore of the body, where Brahmājī gave Viśvakarmā hair—that hair is an antenna. That antenna gives cosmic energy, oxygen; everything goes into the body. In all days, in the culture of friends, kings, when they had another king as a guest, they were showing beauty. Always, when beauty is shown, they put a lady there. I have to complain to Viśvakarmā: "Why did you give so much beauty to women?" In France, two women were standing in front of the entrance of a palace, or a room where they were eating and going into a salon. They took their dress off, completely naked, but they put gold paste on the whole body. They could inhale through the mouth and nose, but they could not survive. They died. Therefore, if we want to live long, we should wear cotton—natural cotton. Now cotton is also unnatural, not organic, and that kills you more. All this plastic and such is man-made, but cotton is God-made, nature-grown, my mother. Mother Nature has done it. Where did plastic come from? Also from the Earth, but manipulated, it became negative energy. Your child is very good, healthy, but unfortunately begins to take drugs and alcohol, destroys the whole life, and gets diseases and cancers. We cannot do anything. Why? Similarly, we need space. That is the first tattva: ether, space. Second comes the air, vāyu. It flows through the whole body, even through our nerves. It is that energy of the air which is not coming directly there; otherwise, the brain is nicely protected by God. But there is a given inside space, called a tolerance space. There must be tolerance so that blood can flow through the nerves. That is a help of that energy, the prāṇas, the air. Perfectly, otherwise there will be bubbles, and your brain is not nice. How nice is Mother Nature? She has done it. After that comes water. After water comes life, fire, warmth—perfect balance. Then asti, Earth: bones, flesh. So we made one after another this building of our life. Our life is a natural life. It should not be an unnatural life. Now people are trying to make statues and put many batteries and such—robots. Even if they do it a million times, they cannot make what nature, a mother, can give to humans or any animals. Robots will be good, but they can never say sorry. If you put a needle inside, they will not say, "Oh, do not do this to me," because that is not alive. We are creating this science; they are going too far with destructive things: bombs, atom bombs, guns. All this we are creating, God has not given us to do this. The man-made world is not permanent, not sustainable. But the God-made world is a system. What should we do? We should save the rainforest. We should save the mountains. Your country is doing so cleverly that people do not see, but others from the top see: are you emptying the mountain, making all the roads, a highway? Where do you bring this concrete from? Where do you bring the cement from? We are destroying the mountains, going deep and deep. The mother has energy in her body, but we are emptying coal, taking metals out, taking gas out, taking oils out. We are making the mother's body empty. This kind of green economy, what you are calling, is a distraction for our world. It cannot be sustainable. It is a distractibility. Like this, we cannot live long. Now they know we are too many, and that is why indirectly they want to kill us. Let us make their life little and little. After, my dear, your maximum highest age is 40 years. Yes, because for 40 years you came up. Now 40 years you have to go back. 80 years is the maximum. After 80 years, it is all demand. What to do? Here in New Zealand, they say all people should have certain medicine and go. Yes, difficult. Everywhere they are telling: they put them in the hospital, in a nice room. They call it a room for... where we die. Pyrithypia. They say this person is very ill and very old, and we shall put him in a silent room. Sometimes at three o'clock in the night they come and give an injection and go. In the morning, they say, "Peacefully died." Who is the dearest child of that mother or father? Until the last minutes, the last breath of this father and mother, you will keep them at home. I told once, but I tell you again, that one son of one mother—the father died, but the mother was there. The son was about 65 years old, and the mother was about 85. The son asked the mother, "Mother, what can I do for you? What do you wish from me that I can fulfill? What can I give you?" That was a talk. The mother and son were sitting with very deep feelings. The son was thinking, "In which way can I make my mother happy? Mother, you gave me birth. No one can do this in this world. Only the mother is that. Mother, I am so happy you gave me a healthy body." You know, when the first time you touched my body from the outside—because inside I was grown in your body—the touch of my hands, mother, I was feeling so protected. I became old in your body, nine months old. Then I came out. I was afraid, "Mother, what will I do?" But you are so gentle, fine. You took me and put me to your heart. You know what is your mother? Now people have lost the value, the respect of the mother. So, mother, what can I do for you and give you? Mother said, "My son, I have no wish. I do not need anything. Whatever I need, I have, or you gave me, my son." But mother, there must be something that mother may need. She said, "Yes, my son. That is a very nice question. Yes, my child, mother has one wish. Mother's wish is that, my child, when you were born, I was with you. So when I die, I wish that you are with me." We are too young now; we do not feel that time. But when the time comes, they will put the bed in the hospital, close the curtain, give a sleeping tablet, and say, "Okay, tomorrow somebody will come here. Relax, and it will be okay. You will find light and peace." Yes, how they are. "I wish that you will not do to me like that. You have so many, but they do not need me to put in some other hospital. They are all near me, and I am lucky, and you also. I will, with my astral body, be with you. If nobody is there at that time, you will see my face looking at you, not before. This is the last minute, when no one is. Then you will be silent. Who is standing there?" So I hope you will not do it to your mother or your father. With modern systems and technologies, the mother is in Europe and the scientist son is working in Tokyo. It can happen that suddenly the mother dies, and you cannot go to her at the right time. But the mother comes to you there, and then she dies. She comes to you and says, "I am going, my son, child," and you are with her. Always keep your... Now, when they were talking, the father was a little sad. The father said, "I worked very hard. Without me, you would not be here in your mother's body." So, father, what is your role now? The father says to the child, and the child asks the same question. Therefore, it is said: if you want to go to a holy place, the holiest place is to serve—make the service and serve your older, eldest parents, to be with them. That is a holy place for you. We will see because that light was kept and developed in the body of the mother and father. As long as there is no value in this world now, there is no value. Parents say to children, "Why do not you go outside? Go to the disco." And they come back, you do not know in which condition, with drugs and such. Parents have no feelings. When parents have no feelings, how can the child? Often the child is crying, "My parents do not care about me." Many girls cry in their bed alone with the blanket, thinking, "My parents cannot protect me." So this is how Naginwai said, "How to live long?" This is no longer time to live a long life. Do it as quickly as possible. Rām Nām Satya Hai, Rām Nām Satya Hai. God's name is the truth. Let us go. We shall make again that world which was the Satya Yuga—that value, not only human value, but the value of every creature. Everyone has a right to live. We humans, God gave us intellect so that we are clever and alert. We have to protect ourselves from the attack of innocent animals. We love them, but it must not be that you go and tell the tiger, "I love you," and he says, "I am hungry today." That is it. So love means not that kind of love that you hug. We love from far our mountain, our trees, and this beauty of God. Someone said, "Oh God, beautiful. Oh God, beautiful. Oh God..." in the mountains and the forest, in the meadows and the desert. Who said this? Paramahaṁsa. We should see the beauty in everyone. This is the beauty. You are making every little here and little there, and you are talking, and you know, because you made your eyelid grow nicely, and hanging skin like this, so you are making nice. That is called nakhara. Yeh khara nahī hai. Yeh nakhara hai. But we are not content. We are not content with God's beauty. We want to make artificial beauty. That makeup is the second creation of God, and that will not remain. You go for swimming, and you come back, and there is nothing there. But that reality will remain: your skin, the whales—that is the reality, that is the beauty. You know, it is hard work. Many situations we go through, many struggles. Finally, God is so merciful; He gives white hair. It is not easy to get white hair, children. Wait and wait; you have to go through many forests, stones, thorns. Then the respect is to this white hair. Now God gave nice white, gray hair, and what are you doing? Black, again. God said, "You may color your hair, my child, but you are not that." I will not color like that. I gave you beautiful color. It is the final. These are the fruits of your life. If you make a mistake, it is said: you are so old, you have gray hair. Why do you put dust on your gray hair? Why do you put blackness? You are white. White means your heart is clear, everything is clear. So, live long. Live long for the whole creation. This Earth, Viśvakarmā designed in such a way that all this is called a mortal world. Life will come and life will go, but life should be very comfortable. We should respect Mother Nature and Father Nature—both mother and father are the same. We have deep, deep relations, and one day we will die. But when they go first, they will come and say, "My child, I am with you, do not worry." Though they died at a far distance, there is no distance in the astral body. Imagine dark sky. What we have here is a paper bag; they put a candle inside, and then it goes out. What do they call it? A lantern going up, and you observe it. It should be a dark night, a clear night, sorry, dark skies, nothing. It goes at high speed, higher and higher, quick. That is our soul. It gets out and goes, and goes, and goes. It merges into your heart, into your soul. Then it goes further. Now is another lokas, mokṣa, and this and that. We will speak tomorrow. So this was life. Live long, not in this world. Because we want to live long, but we do not want everyone to live long. If you want to live long, tomorrow—no, today—begin, and tomorrow a big demonstration. Whole New Zealand, we do not buy anything non-organic. We do not eat. We will die. All these chemicals will be gone down, hurry. But we do not want that. You are hungry, and you go to junk food. That is so thick, so long a sandwich. But you squeeze it, it is only like this. Organic, real food: as long as you chew, taste develops in the mouth, aroma develops. With junk food, as long as you chew, you will feel like vomiting. They put such a kind of taste that quickly you swallow, but it is not that. Organic is the real test. Many people do not know now. Go into the mountains, higher and higher, somewhere in New Zealand where there are no humans, dogs, cats, or any pollution. From there, take an herb, a herbal plant, and just taste one in your mouth. You will feel a sensation of life. It is regenerating; all our cells are regenerating. Sensation. But if you take a chemical, it will also make next, but the cells are dying. What to do? We are struggling to survive for some years, 100 years, 200 years. This is a torturing punishment, so do not wish, "I want to live long." But I wish that before that, I get mokṣa. All this we do is temporary. Everything is temporary. What is not permanent? Why are you attached to that? You know tomorrow you have to suffer. Kṣaṇikasukha. Kṣaṇiksuk means just some second's happiness. You destroy all the energy and your life. For what are you born? If you look at the beauty, then say, "Oh God, beautiful." It means in nature, look at God. God is beautiful. Where God is in life, the plastic plant is standing there. Second, exactly, life and the flowers on it, plastic. The same plant is there, and we are sitting 30 meters away. We take one or two butterflies and let them fly. Where will she sit? Plastic flowers or real flowers? But we humans are that kind of butterfly now, going to the plastic. It is said already in human blood there is plastic. And not only this, we have the rice plastic. So for lifelong, practice āsanas, practice prāṇāyāma, practice concentration, relaxation. Relax and do svādhyāya and make chintan. Chintan means think over. Whatever beautiful work you took in your life, do not stop. Sometimes people say, "We are working in a humanitarian project. Now I am old, and I cannot do this. Can you give it to someone?" That is your bad luck. Many years you were working for this, and now you cut it off. You lost everything. So this will be till the last breath of my body. What I do, the seva, should remain continued. Even if I do not have strength in my body, I will remember that my bhaktas will do. But I will do. How? Till the last breath of life, mother and father will bless you. Others, I do not know. Gurudev will bless you anyhow. But mother, and similarly, you are that one who is working for our ashram societies or something, that you are blessing now. So long you worked, now your blessing is there. Still you are continuing, but others are helping you, and others will worship you. Others will ask you, and you will become yourself as a human—not humanitarian, but a human consciousness, a big consciousness. There is a big light in you, spirituality. You are that diamond sparkling through night and day. In the dark night, you are the star, and in the daytime, you are the sun. No question of darkness in your thoughts. That is a self-realized being, and they will still practice, they will still do mantras. Gurujī was on the last stage of his body. His mālā, we put it aside, but he was like in a coma. Still, his middle finger and hand were moving like this, making mālā. When Gurujī was sleeping with the mālā, the man fell down because he was sleeping, but the finger was all the time going like this, doing. That is called ajapa. That should be your seva, your help. You see, people working here in our ashram are not doing it to get money; they do not get any money. They also give money and do seva. That is it. So we are like that; we are awakened. One saint said nicely, "I am the bird of the very big sheep, a boat." Oh Lord, I am the bird of your boat. This big ship is going into the ocean. The bird was from Vancouver—oh no, from here, Wellington. It was nice eating non-organic things there, junk food. The ship came two thousand kilometers into the middle of the ocean, and the bird does not want to be there. She wants to come back. She flies for half an hour and cannot go. She is tired. She sees only one thing again: go to that boat. "Oh Lord, oh God, I have no shelter. Only thy mercy is the shelter for me." So again you come here, you go. If you are awakened in your heart, that light, then you are again coming and resting. You are protected, and you feel safety. So is your spiritual work. This ashram is not a building. It is not in your father's house or my mother's house. But we gain here. This is a house of God. You are not coming for Seva Devī or Kamala Devī or this Devī or that Devī. No, we are coming for that spirituality. This is a big energy tank here. So we pray not for long life, but we pray for two things: that God, let me serve Thee till the end of my life. What does that mean? All this protection for all creatures. Second, let me merge into the divine light of Thy light—that I achieve eternal peace and light in the Brahman. That is our aim, and that is my teaching, that is my master's. You know, without a master, you cannot get that realization. You may think, "No, if Gurujī, Swāmījī put pictures, we want to have a Krishna whose father has seen Krishna." Did you see Krishna? You do not know how he was. But now there are nice, beautiful pictures. Nowhere in the scriptures is written about Rādhā. Even in Śrīmad Bhāgavatam, they have not written Rādhā's name. But from where is Rādhā hanging on the neck of Kṛṣṇa? Poor Kṛṣṇa, he cannot get rid of this. So, who has seen that? But we have seen. We have the evidence of our masters, our gurus. Therefore, it is said in one bhajan: "O Lord, O Gurudev, if I see at the end of my life the God, what will I do with that face which I never saw in my life?" Is that bhajan, no? Miltaahe saccha sukha keva so. So, let us sing this bhajan. We will end this lecture from here. Miltaahe saccha sukha keva so... Life, and why do you think that I will die? Life is a life, and even the body does not die. This is a reality. The air merges into the air. The fire merges into the fire. The water merges into the water. The earth will merge into the earth, and space into space. These are the five bhūtas, five tattvas, five elements. These five elements came out, joined through the energy of yoga. That is called yoga. When this is realized, then neither this nor that—there is only one. Deep Nayan Bhagvān Kī Jai.