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Part 1: Oneness and the Science of Yoga They have blocked me. Not only me, the whole world. The whole world is blocked. This lock is very good. We have learned many, many things, but it doesn’t matter how it is. But we are not happy about this. This kind of infection, this kind of disease, whatever it is, is not good for us. And we all would like to pray, please, Alakhpurījī, Devpurījī, Mahāprabhujī, Holy Gurujī, all great gods, also we pray to Jesus, also we pray to Holy Mother—that Holy Mother is in lines, what we call all the Śaktis. It means they are all holy mothers. And also our good brothers, bhaktas, and all spiritual people in the world. There are some people who do not believe in God or religions, but they are so humble, they are so kind, they are very helpful, and they have great energy and great things for the whole earth, also the forest, rivers, oceans, mountains, and also people. What we call, they don’t believe in God, but they believe in and love everyone. And when we feel one branch of the tree, it is the same with respect to God. So in this way, we know that we are all human, and we have immense love in our heart, so that is what we should all become: oneness. And how we feel that one day. It is like this: one mother gives birth to a child, and the whole family is very happy. But the neighbors are also having a baby, and they are also very happy. And the neighbor is also very happy that they have the child. So everyone is—that’s called love for everyone. Come here, come here. There, thāḍī, thāḍī, ṭam, ṭam... thāḍī, eh? Okay. So tomorrow, or next time, we will make a chain from there to there. Why? Not because of me. Because all my brothers and sisters, all my devotees, all our bhaktas, they are Mahāprabhujī’s devotion. So they all would like to see them. And when somebody will sit up, then from there to here is space. It’s okay, very good. But the double space, they have to remove it because they can only see from there like this. So, who is my God? Yes, you should know, please, that I don’t need to ask. Today is the beginning of our seminar, so we can talk about anything, because we are all oneness. But this discipline we need. You know, in the last weeks, months, even with the force of the government, everyone should stay in their house and not come outside on the street, in many, many countries. And in some countries, they had to put the police. And really, the police were giving like to the horse. Because there are two things we want, and everyone likes to have them. And second, because of these infections, we don’t want that anybody will become ill. So, sorry, one person gave a lot of knowledge now. Yeah, one person makes someone knowledgeable. Very good lecture. But it’s enough today. So please, who is the guide here? Guard, who is the guard here? Is there any guard? Oh, my guard is in the street outside. And he doesn’t know the instructions. What was it? So Vasant is my very clear guide. So you sit there? Yes, very good. And look half to me and half there. Okay, a little more. You show my face; I have a long beard, but you don’t need to. Okay, but you should look there. Otherwise, stand up behind me. Okay. Everything is like a ṛṣi-bisī. You know what is a ṛṣi-bisī? Risi-bisi, do you know? Who knows this recipe? Okay, then what is the recipe? Can someone tell me? No, no, that’s... It is British. And the rice, green beans, yes, and a little bit of spice. And a little butter on it. That’s the recipe. And then we are making double recipes. Ah, everything, this and this and that. Mmm, tasteful. But when this recipe is not exact, what we should do and what not, but it’s tasteful for our tongue, our mouth, but after ten times—my God, how you put so many things, stomach, stomach—but the stomach God has given is great. Even if you have a hundred things in your stomach at once, the intense times have two thousand. Purījī, Śrī Śaṅkar Purījī, Śrī Śaṅkar... Bhajan, and you know that we all were looking for, and that is called what? Satsaṅg bina, okay? What is it? Satguru, Satguru, yes, please. So, "Khor Sat Arja Vedata Satguru Sat Saṅghī Aryo." Śrī Dīp Nārāyaṇ Bhagavān, Bhagavān Kī Jaya, Devādhi Deva, Devaiśvara Mahādeva, Satguru Svāmī Madhavānjī Bhagavān Kī Jaya, Alakhpurījī Kī Jaya. Again, some of our brothers and sisters came late, but we are all in this seminar. And we have very beautiful programs. And there are different classes, so one class is the first for our juniors. So they are taking care of some of the people. They are very nice people, and they are very nice children. They like every year very much. And they are the first for us. What does the first mean? Because they are little, and we respect and take care of them. Because it is said that the next day, the last month, or the next year, they are the next generation. Today’s child is tomorrow’s great. And after that, those who come to learn and get those kinds of techniques and knowledge practice according to yoga. And as our Prime Minister of India, Modiji, a few years before in the United Nations, he gave a very nice lecture. And you know, I have seen that Modi never reads from one paper and talks. And myself also, I don’t read like this and talk. Because when we come on the stage, then it is not yours. It is the power of our God. And God is for every place, and God is with us in every place. But, of course, sometimes someone sends a letter. Then they say, "Please, this is a letter." Then it will say, "Yes, sir, I’m with you." But I’m in the school, and I have my birthday today. So, of course, we have to read it. And sometimes, what somebody is giving, we have to read it or look at it. And the same thing, all our yoga in daily life, our teachers and our practitioners, they are not reading because they have such knowledge and teaching for others and for us. He is very clear. And so, Modiji said two or three words, and everyone was looking, and he said, "Yoga is the science of humanity," and that we know. So, that science of humanity is yoga, and we have to see the science within ourselves. We have immense science in the human brain—not out of the brain. So that is the first part, that yes, it’s the science of the humans. Everything we did, and still we are working and doing something more out of this science. So science is the sense, and that sense is the science. And that science is the human. And that human is the brain. And in that, the human brain is controlling everything, even in our body, all our movements, etc. So yoga is a science of the body, mind, and soul. There are five elements. And if we do not, we will seek and concentrate on that and learn about that, then the human will not be complete. Now, some people are saying the body and mind, but what is that other? Therefore, that is a science; the body and mind are only a quarter percent. So we have called the Annamaya Kośa, Prāṇamaya Kośa, then Manomaya Kośa, and then the knowledge. And Annamaya Kośa, Prāṇamaya Kośa, Manomaya Kośa. So this is what is in the body, and that is all we know. Doctors, they know, they have learned many things. The surgeon also knows. They are trying to understand, but finally it is God. But of course, Holī Gurujī used to say, the next to God is a doctor. So we should not give up, and we should not say doctors are not good. No, no... doctors are very good. But those doctors, they become the scientists, they become the surgeons, many things. They are higher than other doctors. So we also, we are yogīs. And we are above all other sciences. And still, we cannot understand all the science of the humans. Immense and immense power. And so yoga is not what you would call a religion. Religion is a subject. So, religions or God, God is within us and then outside. But in reality, within ourselves is God. And God will give us everything. We have to follow the rules of God. So in this way, yoga is great. Now, in yoga, the first step is what we call learning how to bring our body into the right alignment. So first is good health, and that good health is very sattvic food. Sattvic, without sattvic, is nothing. You see, when one drinks a lot of alcohol, it’s very good, no problem. Then take the car and go home. And suddenly, it’s in the brain, moving in a circle, and then you fall down by accident. So, balance is called yoga. And that controls our mind, and we know that we have no more time. Every time, every second is gone. Can we use that? In which way do we do? Otherwise, one becomes out of control, out of emotion. Anger, hate, all these things that control us, out of everything. So this practice, what we are going to practice in our seminars always: my path, my teachings, there are many others, many, many. They are talking also about everything, but we have our path, and that path is Guru Paramparā. We always will see our paramparās. If you find a child and say, "Where are you?" Is she my mother? Who is that, your mother? Who is her mother? Who is their father? So we have all their generation. And if we have something from the blood, from 100 years, dried blood somewhere, it is coming to your child, maybe from 200 years. And so the scientists can find many, many things. And it is through their science they will tell, "This stone is how many thousands, or many, is the stone of the part of the stone." So we also, through our yogic science, we know who are my past, my ancient people, the old people or the ancients. They are there, and inside, feeling that they are connected with all that I am, this is my father. And so we also know through our yogic science that, yes, now I am that far, and very soon I will come to the supreme or the cosmic Self. But we have to go all together. So this prāṇa, which is in our body, and this prāṇa is very powerful. Even the brain will go out of it. But this other one is there, so body and mind, it will not be forever. So, therefore, we have to come to Annamaya, Prāṇamaya, Manomaya, Vijñānamaya, and Ānandamaya. Ānanda, ānanda. When ānanda is, then all becomes one. So these five, Ānanda means now I am very relaxed and comfortable and happy, and I know now I am on the cosmic. So now these five, which we said, are the body of nourishment, the energy body, the mind body, the knowledge body, and the bliss body—the annamaya kośa, prāṇamaya kośa, manomaya kośa, vijñānamaya kośa, and ānandamaya kośa. Now, this is only the one after another layer, like an onion. And when we take the onion, one piece to another, a second piece, but there is no onion. Part 2: The Seed of Yoga: From Prāṇa to the Ātmā So from these five prāṇas, five energies, five bodies, it is like peeling an onion: but where is the Ātmā? Through these five, we can reach our Ātmā. And how will we now come to the unconscious, to our Ātmā? When we die, all these five elements are gone—yet they do not truly die. Only the mind may remain thinking, but that mental mind is not enough. The mind says, “My duty was that,” and then it explodes like a bomb: Hari Om. After that, only a yogī can travel the path, and that is something no one else can give us. Only certain persons, whom we call yoga teachers or masters, gurus, can help. I am also just telling you; I am teaching you, but what is there then? You are somewhere, and I am here. Someone will say, “Mr. Swamijī, I was so happy and felt very good.” Oh, good teaching, good lectures, many, many poems. “Oh, Swamijī, but what is now? Where am I?” You know, there is a story. God was there, and everybody asked, “Where is God?”—this and that. So He said, “Okay, you will see God when you die.” The person said, “Alright, I will die,” and he died. Now he stands there asking, “Where is God?” And the reply comes: “I don’t know. Now you cannot go back. My God, you try to explain to me this: there was no God.” So what will we say, or what will you say? I send you up to there, but now I don’t know your karma. Yes, so it is not so easy through yoga or through meditations. Now you know the truth. So how will we go further? To go further, we must practice ourselves. Imagine: someone is very hungry, and there are beautiful posters with many good pictures of food. How is it helping? How are they giving food? Nice salad, nice vegetables, etc., etc. And you are so hungry, looking there. The food is on the poster; it is very nice, but how will it go into my stomach? That is the point. You and I, we all see you on the poster. But how will it now enter your stomach? That is the only way. I show you a picture, and now you have to search for that food. And what kind of food? Prāṇa. Concentration. What is concentration? Your eyes are going to the poster, but now I have to create my own techniques within myself. So if you turn your mantra mālā, it will go into you. It is in your body, in your thinking, in your feeling, and everything I am producing—I have all within me. The food was an example, but another food is called knowledge. And that knowledge too is not still; I am not yet satisfied. Oh, that is the third level. And so you will become the greatest and highest everywhere. I can only show you the path. That’s all. And after that, something happens. Our Guru, Mahāprabhujī, will guide it automatically. So I gave you there, and then I said goodbye. Who? Me? This body? So as long as this body is here, I will do my best. But if you run away, then there is no one there. That’s it. Yoga, the practice of yoga science, the techniques we are doing—we are making the greatest out of it. From the earth we can grow a beautiful plant; this is a great thing. Our techniques of Yoga in Daily Life are connected with all our paramparās, all our ancestors, yoga, and our Guru. We have two lineages: one is your parents—generation to generation—but they hand us over into the hands of the Guru, and that goes further to the Guru, and that again is paramparā, or generation. That then leads to what we call mokṣa, or everything we seek. So our practice, what we are doing, includes many practices and different techniques. For example, our prāṇa, the inhalation, the breath. We call this the breath. Now inhale and exhale—but we don’t know what quality we can bring out of it. We know inhalation and exhalation, but what yogīs are doing with techniques is very important, and we really need a good yogī. There are two kinds of gurus or yogīs: one only talks, just talking, and the second does not only talk but teaches the inner dimension. So there are outer and inner. Of course, learning from a piece of paper and then passing it on is also very important—theory and practice. The theory I am talking to you about is just theory, but what I talk to you in theory will develop in you. I have a seed, and I show you the seed. That’s all. But if you get that seed in your hand, it will not work. You have to put it in the earth; then it will grow. What did the seed say? The seed said, “I am within you, my dear. But if I want to give you birth—birth means growing up—then, my child, I will die.” Why? Because the seed will sprout out, and my position, my everything is gone. But I am not unhappy, not angry; I have a little pain. I know that it is not you, my child. I am growing in you, and you will take care of the seed. And again we will go further; you will also go in the same way as I, but the third one comes out as it sprouted. So how long will I go? One day, this seed will merge into the cosmic. So protect the seed. Now, many people—this is called human science—they kill the seeds. The seeds grow only once, and then they are finished. Now you need the seed. You know, now they have seed banks. Men and women are okay; they enjoy, they love, but they don’t have a seed. So what to do? In banks, in hospitals, and many places, that is called the egg bank. The seed is the father, and the earth is the mother. So what can the mother do? That seed is not recoverable. That is why we must again become what we should be: ourselves. Then your seed will be continued. Similarly, our techniques, what we have—our Kriyā Anuṣṭhāna, and one of our Kuṇḍalinī cakras, this Kriyā Śakti—you have this great power in your hands. But anybody can come and take it. If it is taken, then, like this, the seed has no further seed. So that which is called Guru Paramparā, the parents’ paramparā, the paramparā is only from humans to humans. Which human? That is the quality. All is good quality; there is nothing to say this is good or bad. But do you have that capacity? Have you got that knowledge? In those days, knowledge was only on the surface. Your professor was teaching you in university; he only gave the prāṇas. But you have to make the seed inside. So we have these techniques, and we are here for one week or two weeks. We will receive these lectures, and you will practice together. And don’t think, “I want to get it, I want to get it.” It takes time for the seed to sprout, and for the plant to grow to a certain age, like some fruit trees that take two, three, or four years. Then the flowers will come, and the seed will sprout. In that, then it becomes fruits. And in the fruits, there is again the same seed. Years and years it remains the same. That’s why what humans are doing with science is very bad. Why are you putting two seeds inside something? Yes, now it looks like this, but the taste is different. How many fruits have they destroyed? The real taste and the real fruit is only with the farmer, not the barber. Similarly, when you go to one disciple more and then go back, and again you become angry, or you are helpful, or you don’t want to do it, and you go to others—then it is a recipe. So it’s a good test, maybe? But it’s not. Just throw it in. That is garbage. Garbage is different, and good with us is the best. This we will have; that’s why yoga is not just daily life. Every day we practice, but we have our Gurus. Maybe I’m not that much; I’m just trying. But my Gurudev, all paramparās, they push me. Day before yesterday, there was a very heavy cloud. We went to the satsaṅg, the evening prayer. Everybody said, “Have a yamrela and this and that.” But we should be there. I turned to Mahāprabhujī and Devpurījī and the holy Gurujīs. I said, “Devpurījī, please. This satsaṅg, and then after, you can make water as much as you want. Only at that time.” And again the clouds went out. But I spoke 15 minutes more, and I think Devpurījī said, “You gave me a promise for that much time. Now I am not going with you. Permission?” And the rain was coming. Amrila, this, that. I said, “It is your prayer, not my prayer.” So you see how this picture here is not just a picture; it has power. And it is humble. It will never, if you do anything, be angry. They know that sooner or later they will have this thing. All of this is in your heart, in your mind, in your thoughts. There is God in you. So we will practice more, and we will talk about this again in the evening. Prāṇa is more powerful than anything, and it flows through Iḍā, Piṅgalā, and Suṣumṇā, and then, of course, where all these chakras are—and chakra is not physical; it is the place in that pipe where prāṇa resides. That prāṇa is in that part of the body. So we will enjoy very nicely, we will be happy, and we will be very happy together here. I wish you all the best. You will practice, you will think over what I said, and get the first saṅkalpa now, today, within yourself. And that saṅkalpa is to our whole paramparā, please. My whole body should be healthy, and my house, my friends. So this is the first saṅkalpa for our good health. And second, my Gurudeva, let me go on the path, the best path, where all great saints are there, and I am going with my Guru. And third, I wish to have a long life, so that I can do something good. And fourth, all my brothers and sisters in this hall and in this training, be very happy and gain a lot of energy and practice. And fifth, Om Gurudev, Om Mahāprabhujī, always. Mahāprabhujī, I adore to be. It is in your hands. This is our saṅkalpa. And we will begin to practice. So now we have five minutes more. That’s all for now. Children are waiting somewhere, but they went for dinner, for lunch, and you will go to lunch. Thank you. Thank you. Amṛtam gamaya sarveṣām, svastir bhavatu sarveṣām, śāntir bhavatu sarveṣām, maṅgalam bhava, samasta sukhino va nankarata, prabhudīp karata... Śānti... So then, all the best, and see you again next program. I think it’s raining, and if it’s no longer raining, the best is to get good prāṇa. Such a best energy, prāṇas, atmosphere, and beauty—everything is very nice.