TV Channel

Good evening, all dear sisters and brothers, yoga teachers, and yogīs. Welcome to all of you. I am very happy to see you. Today is a beautiful Sunday, and the International Day of Yoga is coming very soon. We are very happy to be here in this beautiful hall. It is a blessing of Mahāprabhujī and all great saints and yogīs, and thanks to Narsiṅgh Purījī, who gave us this facility so we can be here. He has dedicated this hall for our Yoga in Daily Life. I am happy to be here in this beautiful country, Slovenia. There are many spiritual people and many yoga practitioners here, all working, practicing, and happy. There are two things. One is what we call worldly science—the knowledge we get from our education. It is great that we can access that knowledge. For example, I am talking to you now via Swāmījī Television, and across the whole world, wherever Yoga in Daily Life is present, people are with me now in our centers. But this knowledge from primary school and worldly education will eventually pass; it has its limitations. Spirituality is beyond that. That is why even scientists have their religions, their God. They are all in the presence of the Gurudev. Different countries, different thoughts, different knowledge—everyone perceives spirituality or religion in their own way. But in many religions, they have one name as God or a holy saint, and then it stops. For example, we have Jesus, but we don't have the next Jesus. The Buddhists—Buddhists are from the Hindu tradition—they have Buddha, but no more Buddha comes. In Hinduism, there are many other religions, side religions, and they began with what their founders said, but now there is no more living Guru or God for them. In Sanātana Dharma, which I spoke of, this is from many, many ages: there is what is called the living tradition. Living in this way. What I understand is that science and education are great, and I like them. But everyone is searching for something more: Who will remember me after my life? How and where will I be? Let me give you an example. We are here in Slovenia. The country, big or small, doesn't matter. In every village, every street, every house, there is a family. One family has a child. The parents have their family, their child. But each person is a father, a child, a neighbor, a friend, the child of my neighbors. In that way, they keep moving ahead, generation after generation. We are all like that—we are all fathers and mothers. These mothers and fathers are living. In this way, all children make their parents their parents. So we are all parents and mothers, and these are living parents. After many years, even though we can see genes in the blood—from which generation, who is there with us—that means it's a living generation (živeče generacije). And so, God—what is that? When we go from here into the sky, we don't find God anywhere. Similarly, we have all flown in airplanes. The airplane flies at a very high height, and you look out the window, as I do. Where is God? Are we waiting for something upstairs? There is nothing. We are there, but finally, when we land back on the ground, we are happy. So, how and where do we know God? We are all moving and moving, and we come back down to our Earth. This is a living planet, and this living planet is full of God. Not only humans—each and every creature. Not because of the body or the language, but because it is inside our heart. A very tiny part of that is also God, or the soul, we can say. So it doesn't matter if it's a little tiny ant or a big elephant. All is one. That jīva—jīva means that life. That life means our soul, and within the soul, there is this oneness. There is a big fire burning in the forest. Then we have fire in our house, in our kitchen. And in our body, the heat is also God. But I am holding this stick; there is no fire. Yet this stick will make it like this; the fire comes. So, in how many places? Everywhere is fire. The living fire is divided, lit from fire. Similarly, the burning here is awakened fire; the rest is still not awakened, but it is fire. These are the five kośas in our body: Annamāyā Kośa, Prāṇamāyā Kośa, Manomāyā Kośa, Vijñānamāyā Kośa, and Ānandamāyā Kośa. The physical body is one part. Annamaya: anna means food. We cannot survive without something to eat. This body needs something to survive. But in this body, there is prāṇa. Prāṇa is that energy—the connection between the body and the energy. Then Manomayakośa, the thinking mind within that. That is more powerful. There is nothing quicker than our Manomayakośa. For example, I tell you something. Within how far can I bring you? Billions of miles. I can bring you everywhere right now, and myself too. Let's say, Jupiter. Before I completely speak, you are all on Jupiter already. But this is the Annamayakośa. We are here, but that power, that energy, is there. We are in the body of the Annamaya Kośa, but through our energy, we are there. Then comes the Vijñānamaya Kośa, and that is science. In science, how far can we go? It is always seen everywhere. Many times, even in the age of God Rāma, which was nearly 2000 years ago, they had a helicopter. Rāma, God, and Rāvaṇa from Sri Lanka. In the holy book of the Rāmāyaṇa of that time—which is a holy book in Hinduism, a very big, thick book—everything is written there, everything from nearly two thousand years before Rāma's birth. In Chicago, there is a big library with the Rāmāyaṇa. Five persons spent three months or three years going every day to read one particular piece. They are learning, looking up and down in the book of the Rāmāyaṇa—what and how. How did they make this helicopter or airplane? It is written in the books, but they cannot find out how they did it. Now, of course, we have airplanes; we have made many things, all techniques. Our science is very close to us. What was the technology at that time? After two years, they gave up. So it was yoga. Therefore, yoga is not just exercise or movements. Yoga is the science of the human. Everything is within these five tattvas I spoke of. All tattvas are living tattvas. Since when did life come on this planet, on Earth? Still now it is living. That is the living Earth. There are many different kinds of creatures—8.4 million different creatures on this Earth. One is the human, one is the ants, etc. How many creatures are there? In our books, it is written as 8.4 million creatures. And we see in our body—not only one soul, not one jīva, but many, many jīvās. This is beyond. That beyond means God—only that part of God which we are. We are living, and we are there. We like it, and when the body gives up, again we go into the... Therefore, God is still living. Living God—we are all the living God. He is not only the dead God. Rāma was there; he is gone, the body is gone. But he left behind his souls. So, water—we have water. In what kind of water? In fruit juice? In our bodies? All that liquid is water. That is the life of God itself. So in India, we say, "Jal jīvan jagadīśa." Jal is water. Where is the water? There is the living God. That is what we call Bodha Jīvit. That is the same: Jal Jagadīśa. Or bodha-jīvit: water is living in the water. Therefore, let's understand, let's feel everything. There is one called yoga or God, which we say has four aspects: Śiva, Brahmā, Viṣṇu, and Guru. Guru. So these three—Śiva, Brahmā, and Viṣṇu—in every time they are changing. But one in them is a Guru. Bhagavān Viṣṇu has a Guru, Śiva has a Guru, and Brahmā has a Guru. The Guru is the highest; that is nobody. Therefore, it is: Guru Brahmā, Guru Viṣṇu, Guru Devo Maheśvaraḥ. Guru Sākṣāt Para Brahma, Tasmai Śrī Gurave Namaḥ. So, Brahmā, Śiva, Viṣṇu—and all beyond this, eternal for them, is the Guru. That Guru is in each of you. What you are thinking, talking—you have within yourself that your Guru is there. Try to realize your Guru within thyself. Think about it. So what we said in the morning when we opened our eyes: we said, "I am human." I am human. And what is the human? It is God. And my God is there. And my God is my Guru; all elements will be deleted, but that knowledge will remain forever. So, yoga is not only what we are doing for exercises. It is said that without the body, there is no life. So the body is very important. The body is nothing, but without the body, nothing is there. Therefore, these five elements—Annamaya, Prāṇamaya, Manomaya, Vijñānamaya, and Ānandamaya—in our book, everything is there. In that way, don't hang on to one, but you should, in living, you should be there. And that body is gone, but in the blood, and in that, your genes are there. Nowadays, in this Kali Yuga, we have made so many confusions. We are doing many things. We have even turned different trees. All seeds, everything—but that is not good. Turning some seeds like this is what you call not good. Yoga comes to our inner one, very little, tiny, like a fire. And that is in the body, and it's outside also. We have to come to the training of that which is beyond the five elements. And that only the ṛṣis can do, great gurus can do. This can be done by great ṛṣis, gurus—for example, Allāk Purījī, Devpurījī, Mahāprabhujī, and Holy Gurujī. And then, after, we are all together. I am not that guru, but I am a servant of the guru, and I am giving service. The time will come when it will say, "Now you are pure, that's it." But it is He, my Gurujī. They are living Gurujīs, and He blessed me on my head. So it is said: many, many, they are guru and they have no guru. That is just like little water blobs. That's all. But the guru goes on for ages and ages. You know, our Alakpuri is from Satya Yuga in Badrinath. From Badrinath, there is the Himalaya, and in Himalaya there is Alakpuri, from Śiva’s time. It is the capital of the Alagpurījī. All the glaciers are there, and he is there with every one of us. His name is the Alaknanda River, a very holy river. When the Alaknanda River and the other, Bhagīrathī, come together, then it becomes the real Gaṅgā River. Otherwise, they are formed from these two ṛṣis: Alaknanda and Bhagyarathi. Bhagīrathi was a great saint, and Alakarathi also. So, how many yugas is this one? And from those ṛṣis, there were their disciples, and their disciples, and their disciples. So one father gave children, five. And five, they will also get children. Each will have five, five. How many is it? So all, like a seed, are growing there. When we have one beautiful tree, it is very nice. This tree has the same seed, and the leaves have the same design. They have fruits inside, all the same size and same taste, sweet, and the same seed again will grow that one, same tree, same leaves, the color of the flowers. Because it is the father, or the mother—let's say the father. So this goes continuously from ages. But now we are changing everything. And that is not good. They made it like this. They will be, but they will not have a seed. And now, what we are eating, all our nourishment which is from those seeds—the seeds have no living seed for the next day, next time. And so it happens to us now. You want to have more children, but you will not get. And if you try, then there will be some different defects in the body. That's why there is no more power in them. And that's also, I'm sorry to say, but it is like this: the couples are going away. Because one man said, "I cannot," and she said, "No, you are not a good man. I want to go there." Another will be smart but will not get a child. Confusion completely. Who did this? Humans did. And this will be—you will see—what we will get again are problems. So we self-meditate, we say prayer: God is within us and God is behind. But we have to clean everything. We will come to the Brahma Loka. So yoga has many, many branches—unbelievable, uncountable. So one yogī has one technique, one hole; he will only hold this. But if he wants to see everything, the techniques, it will not be. So one yogī has only one, and he will have his path. All will come together. But we like, we want to do now āsanas, now prāṇāyāmas, now concentrations, now meditations. How many things do we have inside? We have no power in that. So, only one is the Brahman, and many is disaster. So, we have to come. So yoga is not here only. Yoga is different. Nowadays, we are talking about politics and ministers and then... So five years they are gone. After they are dead, not anymore. So it will go: coming, going, coming, going. But we cannot change. When we were born, we came to the mother's womb. From that time until now, we are here, and we will live long. And when we die, that means we are gone. But my father, my grandfather, my brothers, or my children—they are continued further. So we have the jīvā, the God, in us. And that jīvā has in her body all of our disciples, and that we shall control each and every limb of the body, everything. That is, I think, the yoga I am understanding. And you are doing all very much, yes. But, for example, you are eating something very nice, food. And one day you get what is called junk food. For two months, three months, you were eating very nice, healthy food, good for your whole body. And one day you ate the junk food. It doesn't matter, one day, okay. Master said, Guru said, Yogi said: You have this glass full of milk. And a very little drop of lemon in the water, in the milk. The milk is split—not split—spoiled. No more butter inside. This is very good. Similarly, we had very nice food and good health, but we took the junk, and everything is gone. Because the junk food is going inside, we should know what we want, what we are doing, how we feel, and what we can do. And, of course, every country, every culture, every language, their traditions—we should keep that. But more, that is what we call God. And God is always for the humans. But one day it happened that God gave His children all duties finished. So then we begin to make different things, not good things. And we don't care about God. So God said, "I made a mistake." God said, "I made a mistake. I gave everything to humans, but now it's destroyed." So God pressed one button, and now we cannot open the lock. How many buttons? Now we don't know; we cannot open. So now this is that humans, now this is in that, that they cannot open that. So we are going, and we are going. And when, like, people—you are all very nice—then you open here. There, from the brain, and then it comes into the heart. If this is not opened, then even the heart and all organs are slowly, slowly spoiled. And we know, everyone, the whole of humanity, we are trying everything, good and bad, and it is not opened. The lock is not opened. So then God raised these two paths: in Christianity, heaven and hell. And if we can follow what is written in the Bible, we will be in the... But read the old, old Bible. Maybe they are always changing something. So when we cannot follow this, we think, "No, this is better," then we will be spoiled. So, my dear, yoga is eternal, and yoga is you. Your whole body is yoga, all these five elements, and they will lead us further. I wish you all the best. I know there is someone, our disciple, who would like to make a song. Swamiji, Swamiji... Swamiji. So the song is called "Tatempo," and it's a song for people, for Paralympians. They are the people who have much will, much power in their heart, and so let them be our inspiration in these times, because everything is so, so strange. Let's unite in the will, and let's unite in the power, and let the better times come in the years ahead of us. So this is the song, that tempo. I hope that because of the speakers the sound will be okay. Thank you for listening. [The transcript then includes lyrics and descriptions of musical performances in Slovenian, which are tributes to the teacher and expressions of devotion, concluding with thanks to Swāmījī.]