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Śrī Dīp Nārāyaṇ Bhagavān Kī Devadhī Dev Deveśvar Mahādev Kī Satguru Svāmī Madhavān Jī Bhagavān Kī Jai Satyasanātan Dharma Kī Jai Oṁ Śrī Dev Viśvarāmādevakī Maharishi Patañjali writes in the Patañjali Yoga Sūtra, first of all, "Atha yogānuśāsanam." In the beginning of yoga, when we think, when we make decisions—when we sound a little down, when we make decisions—how do we begin? The beginning itself is difficult. So for that, first, Patañjali Ṛṣi says, "Atha yoga anuśāsanam." When a person decides to begin with the sādhanā, with the yoga, then Maharṣi Patañjali said, for the beginner, for the aspirants, that is called "atha yoga anuśāsanam." These are very concrete, these are very clear and very helpful, the ślokas, the sūtras. Atha yogānuśāsanam. Anuśāsan is a discipline. Anything we want to achieve, anything we want to realize, anything we would like to make perfect, then we use the discipline. If you want to drive a car, you should have the discipline of how to drive it. If you are swimming, you should know the discipline of how to swim. If you are running, you should know how to run. If you are cooking, you should know what the rules and regulations of cooking are. Life is the discipline. So Patañjali is saying, "Atha Yoga Anuśāsanam." Anuśāsan, the rules, the decisions to decide. So, what Patañjali says in his life is that to do yoga, to do that meditation, a person has to have self-control. No matter what we do in life, there is control over it. When a man or a yogī neglects discipline, he will not be successful. Therefore, it is said, if you don’t follow the discipline, then you will not be successful. Atha, why does he, in the beginning, say the one word called "atha"? Atha means just now. Atha kā artha yeh hotā hai ki abhī, kahāvat hai na hamārī, ki kāl kare so āj kar, āj kare so abh, pal me pralay ho jāyegā, bahurī karegā kabh. So, it is not like that from tomorrow. Let us assume that you drink chilam or bīṛī, then you say that tomorrow I will quit. If you quit for tomorrow, then it means that your willpower is weak. And because of being weak, you will not succeed. What Patañjali says: "Atha," just now, not tomorrow. In everywhere, in every country, they used to say, "What you have to do tomorrow, do it today." And what you have to do today, do it just now. We have to train our body system. At the body system, we can begin with our joints, bones and joints, the glands. In the nerves, ligaments, tissues, muscles, organs, etc. We know, we know exactly that we have a problem with our body, and we know that my body has become healthy again. So we have to first, "Pela Shuk Nirogi Kaya," the first health is good, the first wealth is good health. The first is health. Now, health: physical, emotional, mental, social, and spiritual. So, day by day, decrease the rules or some techniques. So, what I have said is that the body will also have to put in this habit, like our bones, our joints, our muscles, nerves, and organs are inside the body. We know that there is some or the other problem in our body, and if our body is healthy, then we know that we are healthy. That is why it is said in Āyurveda, the first happiness of a healthy person is good health, and that health depends on our discipline. So Maharishi Patañjali tried to train the aspirants from the very beginning so that they would not make a mistake. It’s not very difficult. It is a matter of awareness. We have to awaken our awareness. Be aware of that. Be aware of your body. Be aware of your organs. For example, be aware of your digestion, be aware of your breathing system, your lungs. So be aware of your physical body. Then, in this body, it is called Yogaś-citta-vṛtti-nirodhaḥ. Nirodha means, again, discipline or purity. Without that kind of discipline, chitta vṛtti nirodha, chitta vṛtti nirodha. Nirodha means control. Chitta is consciousness. Vṛtti is our thoughts, our habits, our weaknesses, etc. Chitta vṛtti nirodhaḥ, that we cannot control under our habit.... In our conscious mind, we develop such tendencies that we can never control them. If we do not have control over our mind, then we will have to go back to Yoga or Yoga Anuśāstra. Yoga is very easy, and it is also not easy because the enemy of the human, the enemy of the human, is laziness, and that laziness is a cause of many diseases, many things. So there are two kinds of vikāra in human bodies, and in others too. The vikāra also, according to the Āyurveda or according to the Yoga. Vikāra means a desire, a disease. There is a physical vikāra and a mental vikāra. Physical vikāra, jo hamāre śarīra ke andar hai, jo vikāra hamāre śarīra meṁ hai, māla, vāta, pitta, haddī, asthi, ādi, ādi. And the mental vikāra is anger, ego, and many other types of weakness that we have inside us, that is called vikāra. Now, vikāra means, you can say, the illness, impurities, and where there is impurity, there is called the vikāra. And this vikāra will destroy your sādhanā. So, in order to see that, after one thing, another comes forward. Ātmano ’śāsanam, yogas citta vṛtti nirodhaḥ. After that, we come forward, vikāra. And in vikāra, there is also this. In our yoga, there is ṣaṭ karma, and in our Āyurveda, there is pañca karma. Pañca karma purifies the body as well, and purifies the feelings in our mind. Our body is our home. Our body is our bungalow. This bungalow is amazing, Mahārāj. In which Nārāyaṇa spoke, in which Nārāyaṇa spoke, "Par Guru Bin Bhed Kaun Khole?" This Banglā is wonderfully made, Mahārāj, in which Nārāyaṇa speaks. This Banglā is made in such a way that who is its creator? Which technologist, which engineer is there? And that engineer, who is he? He is within the womb of the Mother. If any mistake is made within the brain, within the ears, within the eyes, such a sin which is... Mahāprabhujī does, Mahāprabhujī does... There was a rainy season, and he was meditating, sitting on the grass. Then a deer came out. A deer ran away from there. There was a hunter behind that deer. The hunter thought, "I will kill this deer. I will hunt it." But the deer quickly ran away. So that hunter came, and when he was leaving, Bābājī sat down and said, "Mahārāj Jī, did you see from where this deer has gone?" The Mahatma saw that this person who is asking me, "Did you see that the deer ran away from here? Where did it go?" Now he says that if I say it, then I will feel guilty, and if I don’t say it, then I am lying. This is called Dharma Saṅkaṭ. Mahārāj Jī says, "What should I tell you?" What should I tell you? Did you see where the deer went? Mahāraj Jī says, "This is my problem." What? Tell me, if I tell you that the one who sees cannot speak, then it is a lie, and the one who speaks cannot see. So what should I say? If the eye sees but does not speak, then if I speak a lie, I will feel guilty. And if I speak, then the eye cannot speak, so this is called Dharma Saṅkaṭ. Now, how to escape from this problem of religion? So, the Mahātma said, "Whoever sees, does not speak, and whoever speaks, does not see." That is why I cannot tell you anything. So, similarly, in our body, our vāsanā is in our body, our vikāra is in our body. If it is purified, then we can reach that high level in our yoga sādhanā. Otherwise, this body, which is full of vikāra, our habits, they will pull us back, and this jīva will go again into the cycle of eighty-four. Isi liye, Patañjali, āp Patañjali Yog ko paḍhe. All these are written by Omisharaṇḍjī or Oṃānandjī in Gītā Press, Gorakhpur. It is a book of Yoga. In Yoga, in that only, this also comes, "Ahiṃsā Paramo Dharmaḥ." So, in the hut of Patañjali Ṛṣi, near him, deer, lion, elephant, all animals used to sit together and enjoy or listen to each other. They did not kill each other; even the goat used to sit there. Because the heat, Patañjali Ṛṣi’s sāttvic vṛtti and within him there was no anger, so even animals trusted him. So, dear ones, so my dear, the vikāras in the body, the vikāras in the mind, which are leading our boat in the wrong direction or the good direction, so vikāra, we have to understand the vikāras, so that is called. Vṛtti, the vṛttis are the thoughts, and thoughts will lead us in different directions. Like where the wind is blowing, the flag will blow in that direction where the wind is blowing, so try to understand and read. Then we begin our sādhanā, yoga. So yoga is a science of the body, mind, awareness, emotion, consciousness, intellect, and soul. It is the entire science of being a human body or an animal’s body. Therefore, the problem in India is that Indians don’t like to practice yoga in reality. Mahāprabhujī’s Karatā, Mahāprabhujī, acknowledged yoga through the United Nations and have fixed one day, the 21st of June. So now everyone, they are happy. Now yoga has become political in India. As long as Modi ji is in the position of Prime Minister of India, whatever Modi ji tells the schools, the government offices, and the police departments, they will teach and learn yoga. But as soon as Modi ji goes away, other people will come and... Say, you can practice yoga, but we don’t want to waste our time. We have other, different work than just practicing yoga. Now, in the western countries, the yogīs on the day of yoga, on the 21st of June, are mostly practiced by westerners. If Indians come to see the yoga practice, they stand there. Some are lying down, and their stomach is like a football. So they are rolling on the football a little bit. So, there are 500 people. Out of the 500 people, maybe 10 are Indians. What is that? Here, when Modijī is there in Big Park or Rāmdevjī, then many people are there. When Modiji finished and left, then 70% of the people there also left. Only 30% of the people remained there. So the Indians lost, Indians lost the taste of the yoga. They think yoga is just movement, nothing. Yoga, Indians say, Bhagavān. Is jīvan subhkar hamāre hāth, jīt tumāre hāthon aur mare hāthon, jīt tumāre hāthon mein aur hār tumāre hāth me. Ab sopadī āye sat jīvan kā sab bhārat. That’s it. Indians are like this. God, please make everything right. God, please make everything right. You also do something. Sopadī Āye Sat Jīvan Kā Sab Bhārat. And then what? If I want to live in this world, I should live like this. Live like a lotus flower in the water. We have lost the value of the yogic sādhanā and yogic kriyās. So, physical, mental, emotional, intellectual, social, and spiritual values of being a human one. Therefore, it is said, discipline. If you have no time to practice one day, then it also means you should have no time to eat. So, don’t eat. That’s all very clear. He says that one day, if I don’t have time, then I won’t do yoga practice. So that day, leave food also. That day, you don’t have to eat food. Because you don’t have time, so where does time come to eat food? Hey, that is the discipline. See, you have very good discipline. That’s what I want to tell you: you should not make any kind of compromise. Today, I have no time to practice. Okay, no problem. It means don’t eat today. Why? Because you have no time to eat. That’s it. But if you are a smoker, you will have time to smoke. If you are an alcoholic, you will have time for alcohol. Then why can’t you do your yoga? Do exercises which are healthy for you to understand thy life, the body and your mind, your spirit, your soul, your jīvātmā, your ātmā, which is getting to the liberation. Today is that. Tomorrow we will continue. Sarve santu nirāmayā, sarve bhadrāṇi paśyantu, mā kāścid duḥkha bhāgbhavet, oṁ śānti, śānti, śānti. Bhavatu dīpa nārāyaṇa bhagavān, Devpurījī mahādevakī, mādhava kṛṣṇa bhagavān.