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Good evening to everybody, dear bhaktas, practitioners, spiritual seekers, brothers and sisters, here and around the world. This blessing is coming to you from the beautiful country, the Czech Republic, Ashram Śrī Mahāprabhū Dīp, Satsaṅg Foundation. We organize beautiful seminars and retreats every year on different subjects, including yoga in daily life. Throughout the whole year, different courses run: Haṭha Yoga Kriyās, Netī, Dhautī, Bastī, Naulī, Trāṭak, Kapālabhātī, and all these Kriyās of Haṭha Yoga. Patañjali will come very soon to the āsanas and prāṇāyāmas, but we are not there yet. We are now at citta vṛtti nirodha—how to calm down our restless thoughts, how to control our indriyas, the senses: the five jñānendriyas and five karmendriyas. In some books, some scholars call the mind also an indriya. According to them, there are 11 indriyas, so the 11th one is the mind. In yoga, the mind is the governing force in our system of the body, controlling the senses. If the senses are restless, then the mind has to do more work; the mind is also restless. The great saint Kabīr Dās said in his beautiful poem: "Man marā na mamatā marī." Your mind is not controlled. The word "marā" has many different meanings, but here he means to kill the mind—to stop the mind, control the mind. So the best translation could be: to control the mind. Your mind is not under control because you are mamatā. Mamata means attachment. Attachment is the cause of all these bandages of the karmas: rāga and dveṣa. Rāga-dveṣa are the two forces which are born out of the mamatā attachment. "This is my apple," mamatva, "my." When someone tries to take it away, then I will have rāga. I will have something against—anger or dveṣa, duality. So rāga or dveṣa, both, are very disturbing factors on the path of yoga. There is a limitation, of course. Yours is yours. It's your left eye and your right eye, so your eyes cannot be my eyes. But it has a limitation. So mamatva is the cause of bondage. "Man marā na mamatā marī, mar mar gayā sarīr." Many times this body died. You were again born, you died, born. But this mamatā, mamatā, tṛṣṇā, rāga, dveṣa, kāma, krodha, lobha, moha—we are surrounded by all these forces. There is one deer and so many hunters. Like in England, I think they have a game which is not good. The environment, friends, and protectors of their animals—they are against wildlife, friends. One fox, and how many horses are running behind to hunt him? You see, one fox, this poor animal, this innocent animal, what has he done against them? And what joy do they have to find and hunt, with horses, dogs, and people, and whatnot, more weapons, arms, guns? Can you imagine that you are one running through the forest, and many, many armies are running behind you? What is your condition? Can you imagine? No ahiṃsā. Ahiṃsā paramo dharma—the highest principle, the highest religion, the highest spirituality, the highest thought is ahiṃsā. Non-violence: physical ahiṃsā, mental ahiṃsā, social ahiṃsā, political ahiṃsā—there are many, many. The word ahiṃsā was first spoken by Bhīṣma after the battlefield of the Mahābhārata, when Bhīṣma was lying down on the bed of arrows which went through and through his body. After winning, the Pāṇḍavas came to Bhīṣma and asked, "Grandfather, if you have any instructions for us?" At that time, Bhīṣma had that realization, and he said, "Yudhiṣṭhira, Dharmarāja Yudhiṣṭhira, O king of Dharma, ahiṃsā paramodharma, follow." Ahiṃsā—what I did till today was not right. That word Ahiṃsā was followed by many saints. Also, in India, we have one spiritual movement called Jainas. And the word Ahiṃsā was made known to the whole world by Mahātmā Gandhījī. And Mahātmā Gandhījī followed the path of Ahiṃsā. Therefore, what? How do you feel? What do you think? That poor creature running here and there, he tries to escape, he's struggling for his life. Similarly, the same situation we all have: mamatā, moha, krodha, lobha, rāga, dveṣa—all these are the hunters, and we try to escape our life, to come out of them to salvation or to liberation. How many times has this body died? You were born again with this hope to get self-realization, to get Brahmagyāna, to get out of the cycle of birth and death. But again, we become the victims of these hunters, and we can't succeed. "Asā Triṣṇā na mārī, kah gaye dāś kabhī. Man marā, na mamatā marī." Why did your mamata not die, or why couldn't you purify the mamata or get rid of the mamata? Asa Triṣṇā. Asa means expectation, hope. And that hope is a walking stick from cradle to grave. "I will get, I will get, I will achieve, I will realize." I will realize, from the cradle, from the mother's lap, a cradle, till the grave. Asatṛṣṇā—tṛṣṇā is a burning desire. You saw yesterday Mahāśivapurāṇa, where one Rākṣasa was doing tapasyā. And tapa means fire. So his tapasyā was so strong, it was going like a flame. Fire flashes, Brahmā came, "What's happening? Who is that?" This is a burning desire in us: āśā and tṛṣṇā, mān, maraṇā, mamatā, māyā, mar mar māyā, śarīra, āśā, tṛṣṇā, memory. Because you couldn't get rid of your āśā and tṛṣṇā. Kabīr Dās has said this. Therefore, we have to come very, very systematically. We have to develop the vairāgya. And vairāgya means here not that you give up and run away. Who runs away? A coward. A hero will never run away. So someone thinks that, okay, my wife is not good to me, or my husband is not good to me, or my neighbor is this, and I don't find a job, and this. "I think I will go to Swamiji and ask, 'Can I become a sannyāsī?'" Yes, welcome, most welcome. But in one week, you will know it is better I stay with my family. "Swamiji, I have so much work for you." You think that you will go and sit, and everybody will come and serve you food and this and that. Forget it. "Deva bina deva nahīṁ deva, janam janam karo śiva." "Without giving, I will not give," God said. Many, many lives you have to do karma yoga service, Śiva. Who expects the seva will not get it. Who expects the siddhi will not get it. And if one gets the siddhi because of expectation, he or she will use the siddhi for wrong things. And that siddhi will be his or her distraction, which we see every evening in our beautiful Mahāśivapurāṇas and in other videos. Therefore, where will you run away? In the entire universe, there is no corner where you can hide yourself. To give up this body does not mean that you ran away. You are still existing. Your memory, your thought, your psychic feelings, pain, pleasure, love, unhappiness, everything is with you. Then after death, you will say, "Oh, I made a mistake. I made a suicide." Many people think I make suicide and finish the problem. No. Those who commit suicide have to suffer for a long, long time in the astral world. There is no bail from the Supreme Court, the Cosmic Court, to hear and then send further to another form of life. Never make the mistake of thinking that you want to die. Who thinks, who is ill or coward? Therefore, running from problems is not a solution to the problems. Problem is the best school in life. And those who have no problems, they have a boring life. They are searching for troubles, so it is very rare that we don't have a problem. This is already in our destiny, called three tapas: ādhibhautik, ādhidaivik, and ādhyātmik. These three tapas—tapa means the fire. This individual soul is constantly going through these three different kinds of fires: ādhibhautika, ādhidaivika, and ādhyātmika. Therefore, Holy Gurujī said in this mantra: "Tinoi tāpa pāpa miṭajāve, tinoi avichala sukha pāve, paramānanda avichala sukha pāve, Śrī Dīpa Nirañjanā sabha dukha bhāṇa." Therefore, Patañjali said about—still we are on the vairāgya—because when the Vairāgya becomes pure, then we come to the fourth level of the consciousness: unconscious, subconscious, conscious, and superconscious, where we speak about samādhi, nirvikalpa, savikalpa, nirvija, sabija, and so on, the different names called the samādhi, and kevalya or turīya, turīyātīta. So let's see what Patañjali will say. I should not tell you everything in one sentence, but you have to wait a whole month with me here. So when the draṣṭā—draṣṭānuśravik, viṣaya-vitṛṣṇasya-vaśīkāra-saṅkhyā-vārayam—draṣṭā, we are the draṣṭā, dṛśya and darśana. So draṣṭā, dṛśya, darśana. So we who look, we would like to see. So when the draṣṭā, oneself, yourself, sees all these vṛttis, you control and become introverted. Now, there are two kinds of introverted persons. One is whole day sitting like this. Mother said, "Did you eat?" Father comes and says, "How are you? Do you want to go to work?" Introverted person. A yogī is not like that. A yogī should be like this animal, what we call the turtle. Anytime he can expand the limbs, and anytime he can withdraw back. Similarly, at any minute, anytime, a yogī can withdraw himself or herself. Indriya Nigraha—constantly your senses, your feelings, your thoughts are in your draṣṭi. Draṣṭā, draṣṭī, draṣya. So now, draṣya is your vṛttis. Draṣya is your indriyas. Draṣya is your feeling, and draṣya is that which links between yourself and the subject. Now, your draṣya is like that. You observe, no senses run out of control, like a driver driving a car, looking left, right, everything. Talking with friends or co-drivers, listening to the radio, news. But at the same time, he's aware of what's happening behind, what's happening on the left side, what's happening on the right side, and what's happening in the front. And where are my wheels, the four wheels of my car? Though they are below the carousel, he can't see, but everything is under his control, under his feeling, under his awareness; he is alert. Similarly, when this draṣṭā withdraws and goes to meditation, then the senses withdraw. Automatically, the citta vṛtti becomes calm. It's not easy that you will try now and sit, "Oh God, tomorrow I have to go." You don't know what will happen in one second, and you are talking about tomorrow. Who will go and who will remain? Do not worry. Be aware at this time, the present time: Bhūta, Vartamāna, and Bhaviṣya. Bhūta Kāla, the past time. Past is past, you can't reach in any way. You can fly with the rocket, past you can't catch anymore. And future is future, you can't reach immediately, wait for that. So try to learn in the present time and try to control yourself. In India, every corner of the street... Every stone on the road, every rock of the mountains and hills, and on every truck and bus, and in many cars, always has some good sentences written. So it's not boring when you are stuck in traffic, you read what is written behind this truck, you know. Holy Gurujī also wrote on his car behind, "Finally, we have to go." Then I was in London near the Marble Arch and wanted to find a way, and there was some Indian driving a car. It was a small car, this mini car from England. And behind me it was written, "Don't follow me, I am also lost." You see? So these are the beautiful sentences which are full of knowledge. That's it. Learning, you can learn many things. Now, sometimes it's called dharma-saṅkaṭ. Dharma-saṅkaṭ means there are certain situations which are difficult to maintain or master or keep. Naturally, where you live in a small village, all are your friends. Naturally, where you live on one street of the city, your neighbors, they are all friends. When you are a shopkeeper, you have a food shop, and every day your clients or customers come. You know everyone. They all come and say, "Good morning, how are you?" Everything. So I think in India it's a little deeper relation than just good morning. There are more connections. So there are sometimes people who come and say, "Can I have one kilo of chili powder? I will pay you tomorrow or the day after tomorrow, okay?" So he said, "Okay, you can have." Now, tomorrow never comes. Next time, again, he is in very great need, and he said, "Can you give me this, please? Day after tomorrow, I will get my salary, and I will pay you." Now, Dharma Saṅkaṭ means he is my best friend. And I am also his best friend. Now he is coming to my shop to buy something, and he just doesn't have money with him. Sometimes he said, "Oh God, someone cut my pocket. No money." What will you say to this person? So, on the shop, on the counter, they are writing, "Today, pay in cash. Tomorrow, you can take it on loan." Now, tomorrow never comes. When you go tomorrow, "Can you give me now?" He said, "Read first." So, tomorrow remains tomorrow. You don't even know what will happen in seconds. And you are talking about tomorrow. Therefore, what you have to do tomorrow, do it today, and what you have to do today, just do it just now. Who knows? The next second you will die. Everything will remain like this. Therefore, nigraha, everything should be in your alertness. Now, Patañjali tells, "Citta vṛtti nirodha." Stop all vṛttis, control all vṛttis, nirodha. But in the beginning, you cannot. You have to deal very friendly, very gently with your feelings, with your thoughts. And we are not Patañjali. We are only the aspirants of Patañjali. So Patañjali may, he was above everything, but we are still not. We are sitting very happy, all you are very happy, and suddenly you get news that your dear grandmother died. Suddenly, you have unhappiness. We have attachment, we have mamatva. And now, the entire chitta vṛtti is full of sadness. And when the sadness, your progress is not there. Therefore, the draṣṭā should, with the viveka, with the buddhi, think of every subject, viṣaya, tṛṣṇā. So, I spoke about tṛṣṇā. What is the tṛṣṇā? Control and observe your tṛṣṇā, then you can proceed. Then your vairāgya is vaśīkāra-saṁyam-vairāgyam, vaśīkāra. Vashikāra word means to control. Also, you can say "manipulate," but this is a little negative. You have one horse, and you love your horse so much, and now the horse is your best friend. You have a dog, a big dog or a small dog, a trained dog, but this dog is your best friend. But who dares to come near to you or to the dog? Doberman or any man, so vāśikāra. So, you all, those thoughts and instructions of the saints through the scriptures and the prakṛti, the natures, the quality of the natures in your body, this you have to vaśīkār, means to control. When you will control this, then saṁyam, vive, vairāgyam. That time your vairāgya becomes pure. Now you see, now you put the lemon in the milk, and you see the water and the rest of the other part of the milk is separating. Very soon, you will have what? Paneer or cheese. When you make photos, what do you call it? What do you say? "Cheese." But we don't say "cheese," we say "peace," okay? What will you say? "Peace." So then we have the peace when we are divided, otherwise not. So we are stuck in this. So, meditation, sit down. Kāyā is the medium. You cannot meditate until your body is comfortable. Patañjali doesn't advise that you meditate while lying down, because he says definitely you will sleep. In deep meditation, you will sleep. And sleep is also vṛtti. Before, we spoke before three days, according to Patañjali, he said sleep, nidrā avasthā, is also vṛtti. He tells, when you sleep deep and wake up and you tell, "Oh, I slept so good, even I didn't dream," how do you know? And when you know this, that during deep sleep you were thinking that you are not dreaming and you are sleeping, this vṛtti is already there. Today, something happened to me in the dream, Your Excellency. I had my lunch a little earlier because I was expecting you would come. And in the afternoon, I made my yoga nidrā. It's a good excuse. When you want to sleep, you say, "I'll make a yoga nidrā, okay?" Truth is the truth. Lunchtime, we have a rest of about one hour, 40 minutes. And now I was dreaming. This was a few hours ago. I was dreaming and walking near a lake, and Mahāprabhujī was with me. Then there was one disciple with me, Dr. Roman from Slovakia. I told the Roman, "There is one big rock. Take Mahāprabhujī there and make his āsana so that he can sit there, and I will come to greet Mahāprabhujī and take Mahāprabhujī with me." Now, Parvati and I went to Mahāprabhujī, and I wanted to go, but there was deep water between Mahāprabhujī and me. And there were some lotus flowers, so I stepped in. Now, I can't help Mahāprabhujī to come to me. He was sitting. He said, "Okay, lift me." And there is no solid ground, and Pārvatī disappeared. And I was calling, "Pārvatī, Pārvatī, do you hear me? Is anybody there who will hear me?" So, I hope nobody was there. Near my windows, I don't know how loud I was calling, and then I said, "Mahāprabhujī, I don't like this, please," and I woke up, and that's all. So there are thoughts, there are dreams, and a dream is your reality. You will dream of those persons or those things which are in your subconscious, or what you were thinking about, whom or what. Then I had my cup of tea, and my telephone rang, and emails, and this. I was analyzing my dream. The best thing is to immediately give the answer: Hari Om. Why did I have this dream like this? It was that many bhaktas around the world, and especially yoga and daily life practitioners, they would like to become Swāmīs, and they would like to have sannyāsa dīkṣā, sannyāsa initiation, yes. I think the decision is good, but the path is not so comfortable: thorny, stony, hilly, hot, cold, slippery. And the path is most beautiful. Nothing can be more comfortable and beautiful than this. This depends on how you think. What is your ambition to become a sanyāsī? Why do you want to become a sanyāsī? In the Bhagavad Gītā, Kṛṣṇa has given a complete chapter about sannyāsī yoga, but still you would like to become a sannyāsī, and you can ask me also why I became a sannyāsī. What was my feeling, thoughts, ambition? This you can read in my biography. So this morning I called Parvati, and I said, "Parvati said, 'Swamiji, what is now my duty?'" You gave the duty to the other to take care of this ashram. I want to give her the duty of cooking, that she cook for me, but I know that she can't cook, and I will be angry every day. And that they have such a tension, you know. So I told Parvati that she should start the three-year sannyās course here. Your Excellency, good idea. Three years give them such a hard time. So they will say, "Better they find a girl or the boy and go somewhere." For three years, inform them about the rules, regulations, and all about sannyāsa. Of course, here we'll be free of charge, staying, eating, and don't think that now every day we'll meditate. There will be only two hours of lectures, and the rest of the time will be working in the garden. All the time the ṛṣis, they had their brahmacārīs, disciples, they were taking care of the cows, milking the cows, cleaning the cows, bringing the wood from the forest, going with the cows, cows in the field for grazing, and so on. So this is a good idea. Those who would like to become sanyāsīs should write immediately through the webcast, or those who are in this hall, get in touch with Pārvatī, and then I will decide. And then you will get a long, long letter to read carefully, and let your parents read it. If you are married, then I wouldn't suggest that you divorce and take sannyāsa, that I would not marry. That's it. But if you have one partner who died and you have no body, and you want to become a sannyāsī, then it's five years of training, not only three years. Because that gold has to be heated more to make it more pure. Therefore, these vṛttis, when you meditate, kāya is the medium. First, try to find a sitting posture where you can sit straight and close your eyes for a while. Second, you should be able to collect your thoughts, take a deep inhale, and say, "For a while, I will concentrate or meditate only." But still, the mind is running. Therefore, there is a mantra. Mantra. "Tra" means satisfied. Man kī tṛpti. Your mind is then content, satisfied. A child is crying, and you give a small toy, and the child says, "Oh." So as soon as you sit and all vṛttis come, you take your mantra toy. And your vṛttis will be calm, but it is not a toy. It's a divine energy. I read in one book, one yogī was saying, "If you don't like mantra, you can repeat some letters." A, B, C, D, A, B, C, D, B, A, B, C, D, B, A, B, C, D, B, A, B, C, D. Or 1, 2, 5, 8, 6, 9, 1, 2, 5, 8, 6, 9, 1, 2, 5, 8. This is not a lottery number, okay? Many people think that Swamiji said the number, and that must be the lottery. They sent me the email. "Swamiji was saying numbers, and we thought this is the best number. And I wrote, and my lottery was not correct." These are only examples. So when you repeat the mantra, what do you call the letters? One, two, three, five, eight. One, two, three, five, eight. One, two. 1, 2, inhale. 3, 5, 8, exhale. 1, 2. But best would be, this will lead you only to a certain level that your thoughts become calm. But mantra has a divine energy which will lead you further into spirituality. Therefore, Patañjali is today this Vairāgya, Pavitra Vairāgya, Tīvra Vairāgya, Good Vairāgya, Pure Vairāgya, towards the outer world. Eko Brahma, Dutte Nāsti—only one supreme reality is the Brahman and all other is unreality. What is changeable is non-reality, and that which never changes, which is everlasting, that is the reality. That's called Gaganaśa Dṛśya, like the space or the sky. Today is enough. Tomorrow is the most beautiful day. Today was also a very nice day, but unfortunately it's gone. You know why? Can someone tell me? Tomorrow is the incarnation of Lord Kṛṣṇa, Janmāṣṭamī. And therefore, we will have today and tomorrow the videos about Kṛṣṇa's incarnation, why he incarnates. How God comes to help the people and again destroy the negative energy. A doctor loves his patients very much, but when some organs are ill, he has to take the knife and operate them out. Similarly, God loves all very much, but that illness, that energy, he has to take away. And for the sake of bhaktas, for the sake of dharma, for the sake of the entire planet, Krishna said, "O Arjuna, time to time I manifest it through my yoga māyā." So we will have today about Krishna's, and tomorrow prepare yourself. Midnight, we will celebrate that Krishna was born midnight, I think, but for us it is very good because midnight is already 10 o'clock here, yes, according to Indian time. Oh, so 9:30 will be the midnight time. That's it. So we will celebrate Krishna's birthday, Janmāṣṭamī. Prepare. Many people are fasting tomorrow, and they will break their fast after Krishna's birth. When Krishna is incarnated, it's a beautiful, very nicely done. This video many of you have seen. Many of you have not seen. So tomorrow is Janmāṣṭamī, and I bless you in the name of Kṛṣṇa. In the name of Gurudev, in the name of all holy saints, that in our life such a divine day comes often. Many, many divine incarnations have come on this planet to help all of us. God bless you, wish you all the best, good evening, and good night. See, deep night, but why are they keen? Dāveśvara Mahādeva key Dan, some rats at the Guru Swāmī Mādhava Nanda, but why said this? And I, and I, home surveyed by one to suck in a shadowy shun to near. I'm, I am surveyed by. Down the person to mark Kacchadūkabhagbhavet. Om Śāntiḥ Śāntiḥ...