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This morning, I was drinking tea, sitting at the computer, wearing my headset, and telephoning somewhere. I was thus doing three things at once: drinking tea, telephoning, and thinking about here. You know how nice that is, but still, I was surprised that I was not stressed. I was really thinking about how happy I was yesterday, and I think of you all—that we, as a spiritual family, are all in such harmony together. Though the space was limited, there were so many people here, the air was not so good, and you had to sit the whole day on the hard floor, there was a light coming—a light of happiness. What we search for in our life is only that: happiness. Once, Holy Gurujī said something. We had one dog in Jaipur. Normally, Holy Gurujī didn't like to have a dog or any animals; he likes them, but from a distance. We had one dog, and his name was Ramu, like Rāmpurī. They all called him Rāmpurī, and that dog was so nice, very obedient and very nice. Once I said something, that he is very happy, this dog. And Gurujī said, "Prem hī jīvan hai, life is tas, liben." Love is the life. All creatures, each entity, day and night, searches for happiness. A small ant is very busy, running day and night, searching for that happiness. All creatures eat also to live, to find again that happiness. Then Gurujī said, again very nicely, "Prem Divya Prem." Divya Prem means divine love, to understand. And then Holy Gurujī made one very nice song. It is in his bhajan book; he made a very nice bhajan. In this bhajan, Gurujī sang, "God will not come without love." Yatna karlo hajar—you can make thousands of things, prepare this and that to attract God—but if there is no love inside, it will not come, it will not come. Duryodhana kā meva tyāgya, Duryodhana kā meva tyāgya. Saka binduḥ ghar khāve. In the Mahābhārata, there is one story. The Mahābhārata is one of the biggest epics, where there are so many thousands of mantras inside. Never has such a great epic been written in the world. What a wonderful writing it is. It is something very great, and the result, finally the meaning, the essence of this Mahābhārata, is our self. Our body is the Kurukṣetra, where the battlefield took place in Kurukṣetra. So there wasn't a Kurukṣetra battle, but this, our body, is the Kurukṣetra. Kṣetra means the field. And this is a karmabhūmi, a field of karma, where you can do some karma. You can do good karma, you can do bad karma, and karma is done through four different ways: tan, man, bachan, and dhan—through the body, through the mind, through the words, and through your social power or money power. So even what you think negative becomes negative karma. If you think positive, it becomes positive karma. So this is our body, complete from the toes till the top of the head, and from the top of the head till the toes is our karmabhūmi, whatever we are doing, being in this body. And Duryodhana is our ego. Kṛṣṇa is our soul, our ātmā. Arjuna is our mind. The senses are our enemies. Desires, kindness, happiness, mercifulness, compassion, love, understanding—this is the side of the dharma. It is a fighting, it is a war between righteousness and adharma, dharma and adharma. And finally, the dharma will win. So now, check in your body, in your army, how many soldiers and fighters and heroes you have on your side as dharma. Because Kṛṣṇa said to Arjuna very clearly, "Arjuna, I am not fighting because of you, that you are a son of my aunt, Kuntī. I am not fighting with you because you are my friend. And not that I am fighting in your favor because you are my disciple, no. And I am not fighting because you are one of the greatest heroes. But I am on the side of the dharma, and you are on the side of... you are writing for the dharma." And so our inside, our understanding, our compassion, our forgiveness, our love, our carefulness, our attention—all the best side of us is the side of the dharma. And our ego, our jealousy, our hate, our desires, our complexes, and this and this is the adharma. Now, the winning—who will win means in this battlefield means in this life. Being in this body, you are standing on this battlefield thyself. And now, if you will win or not, that depends on which side you will fight. Will you fight for some of your selfishness, or will you fight for the righteousness? That is very important. And so Kṛṣṇa tried very hard to give understanding to Duryodhana that he should not bring the war. And finally, one day, Kṛṣṇa even decided to go as a śānti dūt. The Śānti Dūt means the ambassador of peace. And so Kṛṣṇa goes to Hastināpur, and Duryodhana is inviting Kṛṣṇa. Duryodhana prepared a very delicious dinner, a very delicious dinner. There are so many good things, and he invites Kṛṣṇa there. Duryodhana thought, "Through this dinner and through this, my friend, kindness of being a host, Kṛṣṇa will become my friend and will be on my side." But when Kṛṣṇa went there, Kṛṣṇa told Duryodhana that the Pāṇḍavas don't require anything. Just give them one small village, that's all, where they can live, that's all. And Duryodhana said, "I don't want to give the Pāṇḍavas even that much place, like the tip of a needle, in my kingdom. They have no space here at all." That is called a hate. That's called a hate that you have no understanding, even that much. So Kṛṣṇa said, "But think over. The war is never good. And who begins the war will be the loser, and you are brothers and so on, and they are your brothers, your cousins." There Duryodhana said no. And then Duryodhana invited Kṛṣṇa, saying, "For a dinner, and then we will talk on the dining table." Kṛṣṇa left simply without eating, and he went to Vidura, Mahātma Vidura. Mahātma Vidura is the buddhi. Your intellect is that Mahātma Vidura. Your viveka—so when your indriyas take over your negative qualities and your negative feelings, then you must turn or go to the viveka, and viveka will give you the right choice. So when you feel desperate, when you feel unhappy, when you feel angry, and you think, "There's no one for me," then you inwardly turn to your Kṛṣṇa, your ātmā, which feels like a disrupt in this body. You take shelter to do your buddhi, your viveka, your viveka, which is a positive, so the Kṛṣṇa. He goes to Vidura, and there was Vidura's wife. She prepared very nice food, and she prepared only the maize chapati, the kukuruts maize chapati, and the vegetable from the leaves of the same, like same oil, that's all, and a little butter on it. And so Kṛṣṇa was enjoying that food, and Vidura was sitting there, and Kṛṣṇa was sitting, and there was some talk. And Vidura's wife came; she was sitting there, and she was so happy that Kṛṣṇa came today to her house. And she wanted to give him some, what you call, before some appetizer, eating what we call the four spices, something. And so she took the banana because that was very nice, sweet, ripe banana, and she peeled the banana, and inside the banana, she ate, and the banana skin she gave to Kṛṣṇa to eat. And Kṛṣṇa was eating the banana skin. And Vidura said to his wife, "What are you doing? What have you done?" Then Kṛṣṇa said, "Vidura," he always said Vidurajī, Mahātma Vidura, "in this skin of the banana is so sweetness, so tasteful. Even the inner fruit is not so tasty because though she made a mistake, but with the love, and so love is life." So Kṛṣṇa denied the dinner which was prepared by Duryodhana and went to eat just leaves, vegetables, and dry chapati at Vidura's house. Duryodhana kā meva tyāgya. And so, without love, nobody will come. And everybody is searching for that kind of happiness. Another thing is, all is temporary. Everything is limited only by time. Ānanda and Mahā Ānanda: The ānanda, happiness, is that which is only temporary, and Mahā Ānanda is everlasting peace and bliss. So, all the wise persons, all the holy saints, all the wise philosophers, all in the stories, mankind's stories, when we, we... in human histories, we read how many wise people were around the whole world. They had a hard life; they renounced. Renunciation is not so easy, but finally they came to the mahā ānanda, everlasting happiness, and that is love. Love is life. Life is love. Love is God. God is love. That love has no demands. That love is without any conditions. That love is just straight and equal. And that's what yesterday I was feeling, that all who came here may be one, too, not that. Doesn't matter, but mostly our old friends who came from different towns, different countries, and with great happiness, and had this adoration, love for this divine light, which is 30 years in Vienna, and so we are a family, which is called a spiritual family. How many families do we have? One farmer was sleeping midday after his lunch in his farm, and just on the grass, and he was dreaming. And in the dream, he was dreaming that he died. He experienced the death, and then he was a long, long time in the master world, in Pitraloka. And then he was again born in a very happy, very spiritual, very good family. And this family was some rich family, or what the people used to tell, that time, king's. He had a family and a very beautiful wife, and about eight children. He had everything and a very happy time, and he was dreaming. Then someone came and woke him up, and this whole dream was about ten minutes. In ten minutes, he died. And a long, long time he was in the astral world, and then he was born as a happy child, had a very happy life, and then he was married and had a very good wife, and he had many, many children and brothers and sisters. And now he woke up, and the person who came and woke him up told him, "Come home, please, immediately." So he went home. He had only the child, which died. His wife was crying, his parents were also crying, unhappy. Now he's sitting there and thinking. So the person who called him said, "Do you know your only child died?" He said, "I know this." "Then you don't see any kind of sadness on your face." He said, "Give me time because I'm thinking." He said, "What are you thinking?" "I'm thinking, for whom should I cry first? Just before 20 minutes, I left my kingdom and my wife and my eight children and all my friends and these and everything. Should I cry for them first, and then cry for this child which died? So I don't know for whom should I cry now, and that's it. That's it." It is that we don't know how many lives we had and how many things we left behind, and nothing can come together without past relations. And so that's called Sanātana Dharma. Sanātana Kṛṣṇa is saying, in the 15th chapter of the Bhagavad Gītā, to Arjuna: "I live in the lokas or in every jīva." Jīva bedeutet living beings. It doesn't matter which kind of living being, not only humans. "Mame vaso jīva loke jīva bhūta sanātana." Because these all jīvas, they are sanātana, means all are related to me. They are all my relatives. They are all my essence. They are all mine. And so, in this way, sanātana relation, so what you and me, we have a relation. And this is called a sanātana relation. And now, even you came for the first time to meet me here. After some time, again these meetings, this impression, these experiences, this love, this relation, this connection that we have now will repeat again. It will repeat in this life, it will repeat in the next life, or sometimes in dreams. That's it. So, like this, you can imagine that on this planet there are so many billions and billions and billions of living beings there all together, all together on this living planet. It's like a big ball of light; the whole living planet is like a light, a very, very big radiating light. But inside these five bhūtas—bhūtas means five elements—and this body and this material thing, this is only a joining, a brick, cement, sand, and water. This is also done from the five elements: the bricks and the sand as the earth element, the water element, the fire element, the air element, and the space element. These walls are made out of five elements, and when this wall breaks, the damage we will repair again with these five elements. Similarly, when there is something wrong with our body, we shall utilize nature, the five elements, to cure our body. That is the principle of naturopathy. So I'm not going to that side. Now, so bhūtas, all are united. And there is one man in Russia, long ago, who made a special photo technique. It's called the Kirlian photo technique. And so he cut the leaf out at about five centimeters distance. And then he takes a photo. And there, you don't see on the photo the cut. All is one, and that is this: on the astral level, everything becomes one. Duality is there where there is ignorance, and unity is there where there is love or knowledge. So that's why Kṛṣṇa tells Arjuna the difference between you and me. Is this Arjuna? You don't know, and I know. That's it. I know how many lives, how many generations, how many incarnations you were with me. I know, but you don't know. And this is this: we don't know, we don't know, but our ātmā knows, and it is our ātmā that always pulls you towards me. Be sure, many don't like me, you know. Sometimes, said God again, the Swamījī, "I don't want to see him." And then, after time, he comes again and is angry, "Why do I go to him, though I don't like him?" There are some people, I don't want to tell the name, and maybe they are not here today, but very straight on my face said, "I hate you, I hate you, Swāmījī, but I can't do anything against because I love you." So I said, "That is a very good combination, love and hate?" So I said, "Where is the heaviness? Which side is majority?" So I said, "Yes, that is my problem. My love is majority there." I said, "Then don't worry, hurry up." And this is that, this is māyā, saṃsāra, our experiences, our fighting. We are, time to time, going, but it is our ātmā, our soul, our intellect, our inner feelings, united in this one wave. There are many, many waves in the universe, like a telephone range or the waves. My telephone number, I have my own rays in the whole universe. When you dial my number, you will get only my telephone, you will get me. Maybe sometimes, mistakenly, someone is crashing between, but very, very rare, very rare. This modern technology, so everybody who has the mobile phone, what you call the cellular phone or the handy, everyone you have in this universe, your own way, also your landline telephone, you have your own waves: your radios, your televisions, your emails, internets, everything. You know how many waves you are creating in this world? And like this, we all are having our own waves, but we are connected to that particular television, or the radio, or the telephone exchange. And so the exchange is also, exchange is a word coming from yoga. Like a telepathy became a telephone, yeah? And Doordarshan vision became television, yeah? Because they say there were some yogīs, I don't know if you can see me or not, that you close your eyes and you can see, and they said, "Yes, he's there and there," but you said, "Maybe they spinned." But it's like this, for example, you can do telepathy, but I cannot. So it means your instrument is functioning, but mine is not functioning. But modern technology has made it possible for every individual to have this opportunity: to hear the sound from a far distance, or to see in the far distance someone talking to you. You see the pictures and everything. So we have our own waves. We are connected to this. And so there are many, many spiritual masters in the world, many, many of their disciples, and many different. And these are the beautiful waves, the beauty of the universe. And none of them is classic. And all these waves finally belong to one ocean. Sit on the beach and observe the waves, one after the other, one after the other coming, one after the other coming. In one minute, I don't know how many, but many, many. And suddenly one comes, a big one, and then becomes a little one, then a big one, and then a little one. And so we are all this beautiful resonance in the universe. And that resonance is uniting: the resonance of the understanding, the resonance of the love, the resonance of the kindness. Very soon, we will become old; we are old. Very soon, our body will need help to get up. There was a day we could jump. Yesterday, I was thinking, when I saw the little children jumping, I said, "I was also once jumping." And now, if I will jump, then I will jump definitely twice. Twice I will jump the first and the last. So now, if I cry for my when I was 10 years or the days, and that it's not, this is the Kabīr Dās went for food, and there was one lady. She was grinding her corns for the chapatis, to make a chapati bhel. And when Kabīr Dās saw that one stone is on the top and one is down, and it is moving and grinding, none of the seeds remained complete. All was crushed or broken, and Kabīr Dās was so sad. Chalati chakī dekh ke diyā Kabīra roī. He was crying. Between these two stones, none of it stayed complete, and so these two stones are symbolizing māyā and Brahma. Māyā and Brahma: the Brahma is the supreme, and māyā is in this world where we are. And now we are between these two stones, so none of us, we are... how to say complete hundred percent or clean? Our, everyone's, our hands are have some kind of dirt on us. So we have our human weakness, we have our mistakes, and this. But then he went to his master and was crying, "Master, hopeless, hopeless, trying everything." "Hopeless," Master said, "she said, 'Why? Between Brahm and Māyā, none of them remain untouched.'" Master said, "Yes, I understand you, but my son, go and find out: these two stones are hung on what? Because they cannot lie completely on it; there must be something which keeps them some millimeter distance. If you want a little bigger, male, or what you call—what you call the dahlia? Um, mallet, or what you call? Okay, any house wrote, but in English it's a different name. Okay, it doesn't matter. There's one word, a good word, but I will tell you. But you know, everybody, Dalia from Jordan. Because in Jordan, you get everyday healthy Dalia. Or if you want a fine flour, chapati flour, then you go more down." So go and check Kabīra. So Kabīra spent time there again, and he told this house lady, "Mother, can I see your beautiful tool, your instrument? What is that?" And he checked, so the stone which is down has one hole, and the stone on the top also has one little hole, and between there is one, like a bridge or a beam, so from the down comes one piece of wood or iron, and the upper stone is balanced on that. You pull down, it goes down; you raise up, it goes up. Now, the seeds or the grains which fall near that hook or near that beam remain untouched. But those who will run far are cursed. He came back and he said, "Master, this is like that." They said, "Yes. So those who run away will be cursed. But keep on holding to your master, to Gurudev. That is a Gurudev who can lift you up or down, you know. So if you remain here near, you will be untouched, but all cannot. It will pour and pour and pour. So it is hard work, hard work to come and remain." And that's very, very important. Yesterday, Govind Purī told one little story in his talk. And of course, if I will repeat, it is my ego. But sometimes ego is good, because without ego you cannot live. If you want to eat, you must use your ego. If you want to exist, you must have your elbows to fight, to come forward. But healthy ego, unhealthy ego. And then it is said that those who understand realize their master does not want a big want to become a master, but to bring the light of the master to the world, and that is my case. It is not that I want to be the great one, no. My greatest desire is to present my master in the world as that divine light, and it is like that. That all who come to me, always I tell, think of Mahāprabhujī, pray on to him, meditate on him always. Name of the mantra is Mahāprabhujī, always there. Devapurījī is there, Gurujī is there, and in this is my benefit, so to bring because there is a truth, there is a reality. So how far can you say to your master, "Thank you"? You cannot say with the words to the master, "Thank you." You must show your work, which you do for the people, for the environment, for all creatures, on the name of your master, under the light of your master, and that is the real seva. So when Mahāprabhujī gave the sannyās dīkṣā to Horigurujī, and Horigurujī asked the master, "What can I do?" and holy Gurujī, after asking Mahāprabhujī, said, "Go and serve all living beings and all the humans means service to me." And that's why if you read Gurujī's biography, and there are many, many things still which are not in the biography, how hard life Gurujī had. That time, there was no cars, there was no... because the transportation was very difficult, there were no roads, only desert roads and hot climates, and Gurujī was carrying Mahāprabhujī's books and went village to village, gave the satsaṅgs, and people who were really interested to sing Gurujī's bhajan, Mahāprabhujī's bhajans, he gave them free, the bhajan books. He travels furthermore. And like this, if you see the work, the hard work what Gurujī did, what we are doing is only zero. That's it. Without thinking, without thinking of his own comfort, once Gurujī said that he went, someone invited him, and he went walking through the hills and mountains in Rajasthan. There was one forest ranger, also forest is... forest is a high officer, and he invited Gurujī there. And he was living somewhere in the mountains, far away. And Gurujī was walking, and he had about 20 kilos of books with him, and it was getting evening darker and darker, and was going through the mountains, and that time there were also wild animals, many like leopards and such things, black cats and this. And Gurujī said he was so tired, and was getting dark, and it was evening, nine o'clock. It came few houses of this forest people or this people who live in the tribes in the forest, and there was one Muslim family, and Gurujī came there, and Gurujī was so tired, and they had nothing, they had only one bed, so this man he said, "Okay, Mahārāj, you can have this bed." Gurujī sat on this bed. There was no blanket, nothing, but weather was good. And Gurujī said he was so hungry, he was never so hungry in his life, tired and hungry. And he asked this family, "If I can have something eating?" And that man said, "Sorry. Whatever we had, we ate at lunch, everything. And tomorrow we have to go somewhere to work and get the eating." So anyhow, Gurujī said he was making his mantra, mantra. Through the mantra repeating, his stomach was satisfied, and say to Maa Prabhujī, it seems, Maa Prabhujī, that sometimes I didn't fast, and so everything now you are counting today, that I was not fasting, so I will have my disciplined fasting, please. And next morning, early morning, again he got up. Very tired and hungry, and twenty kilos weight, walking through the hills. And then he arrived at 10 o'clock in the morning there, where he should be. And there was a big feast, you can say. Ah, there were fruits and tea and eating and everything. Gurujī said, "Yesterday evening, what happened? I've forgotten nearly." And so is life. Sometimes this, and sometimes that. But why was it necessary that he travels like this? Was it necessary that he did all this? Yeah, we will not understand. We will say, "Why? If someone wants to see Gurujī, can go there. He can sit there and finish." Then he is not a Guru, Shiva. Then he is not your saṅkalpa that your last drop of the blood you want to dedicate for the well-being of all. And so, when Hanumānjī was bringing the mountain with Sañjīvanī to Laṅkā to save the life of Lakṣmaṇa, some spies told Bharata that an enemy of Rāma was flying over Ayodhyā. And Bharata shot him with the arrow, and Hanumanjī fell down. And while falling down, Hanumanjī said, "Śrī Rām." Then he realized, "Oh my God, he is some devotee of my Lord." He went there, excused himself, gave some remedy, and asked Hanumānjī, "Please have a rest." And Hanumanjī said very nicely, "Rāmakāj kī bin moe kahā bisrām." Until I fulfill the duty which my Master Lord has given me, I cannot rest. This rest will be a waste of my time. And so, lifelong, and you can be sure, and you should know, that till the last days of Gurujī, lying in the hospital, he was dictating the bhajans. Bhajans for Mahāprabhujī, the glory of Mahāprabhujī. And Gurujī said, "Can I turn a little bit to the right side because this śvara should now go." I said, no, it's not necessary, and it's not allowed by the doctor. Again, he was angry. "My whole life long, my sādhanā—you spoiled everything now. Which is the doctor who doesn't allow?" I said, "Yes, but please." So you see, so much he was aware about his sādhanā. And though his mala was not in his hand, this finger was constantly moving like this, that he's repeating mantra. So mukh me rām or hāth me kām. In your mouth is the name of God, and in your hand is the work of God, to put God's help. And that is, it's not easy that we will get self-realization and we will become divine and we will have kuṇḍalinī gone up. "At all, my kuṇḍalinī is gone, I don't need any guru." Okay, then go to the kangaroo, that you don't need a guru. So this is a life, spiritual life, and so be sure that we all belong to that spiritual wave. It's a very big wave, and but still, it means not that you will come through. It can happen that we will split, we'll hit on the rock and split into the many, many drops, and therefore to keep together, so this is a spiritual family, a spiritual relation, spirituality. Our aim is not to have some physical wellness. Our aim is not to have material things. Our aim is not to have a name and fame, but our real aim is to get ātmā jñāna, the liberation, that divine light. And we pray to Mahāprabhujī and Gurujī and Devapurījī that he should bless our healthy family, and always I will be happy to see you all. And this was this morning my feelings and thinking, so I said I should share with you, though you are waiting for practicing āsanas, but I am just taking a little time to tell you, to share with you this, my feelings. It was beautiful, and of course we have many, many ashrams around the world. Everywhere, there are beautiful programs and beautiful people with great devotion, with great selflessness. They are serving and doing, and that's very important. And there will always be disturbances. There will always be disturbances. Always, something comes, and it always goes. But our aim is to keep on going, day by day and stone by stone. It is said that the holiest friends from us, he built the church himself, one stone by one stone. Every day, I tried and tried. So this church is our heart. Build up in your heart again the healthy temple where your great self can rest and be there.