TV Channel

Śrī Vipranārāyaṇa Bhagavān Kī Jaya. Śrī Siddhāya Puruṣa Mahādeva Kī Jaya. Śrī Śrī Mādhav Kṛṣṇa Bhagavān Kī Jai. Viśva Guru Mahāmaṇḍaleśvara Paramahaṁśrī Svāmījī Maheśvarānanda Jīsata Gurudeva Kī Jai. Praṇām Gurudev. Praṇām Gurudevo. In the light of your divine presence, we try to continue our Yoga and Daily Life seminar here. Indeed, the beauty of the nature where we are sitting now is just the shadow of the beauty of yoga. It is just the shadow of the shadow of the beauty of the truth, the beauty of the self, the beauty of Gurudev. With deep thankfulness for all beauty, outer and inner, with all our love, we are with you and wait for you in the coming days, here with us physically. Not only we who are present here, but the whole world is familiar with yoga in daily life. Thanks to your unceasing efforts over the last 40 years, we have this powerful, wonderful tool of the Yoga in Daily Life system. We are so familiar with this title, "Yoga in Daily Life," that we do not question ourselves. Do we know what it means? If we don’t know what it means, we will not be able to use it in its full quality, power, and beauty, which are given. If you can’t understand a word, you can’t achieve what that word means. Our intellect, our mind, our senses—they can’t give that answer. Yoga in daily life. What does yoga mean? What means a day? What means a life? Do we think that we know what it means? We don’t. If we would know, we would sit in sādhanā 24 hours a day. Why is it like that, that we talk about many ideas and phenomena without a real understanding of their real meaning? Let’s start with the word yoga. We heard in the lectures of Sadhvī Pārvati a lot about the structure of the universe, the structure of time, creation, development, destruction, and the eternal repetition of the same process. She was actually talking about Vyoga. Vyoga is separation. When something is split, cut off from the sentence, from the sense. And yoga is only that which really exists. Yoga is absolute eternal completeness. In that phenomenon, all other ideals are completed. In the phenomenon of yoga, there is no movement because there is no separation from completeness. There is no movement because there is no hunger. There is no hunger because there is no fear. There is no restlessness because there is no fear. There is no ignorance. There is no suffering. There is no fighting. There is no hope. Because everything is there. We are a part of Viyoga. The whole universe is Viyoga. All our philosophy, science, art, all our skills, intellect, emotions, physical body, metabolism—that is all part of Viyoga. We are a part of the complete, which, through separation, lost the realization of its own completeness. And we are restless. We are hungry. We are noisy. We are suffering, hoping, searching, discovering in the world, which is separated from completeness. In incompleteness, we are searching for completeness. Whatever we touch, even if we manage to touch it, it disappears sooner or later. Now in psychology, they declared that mankind rapidly became consciously or subconsciously aware of the transience of everything. And that is the stress. That is the stress in our head, bang, that is the big bang in this universe. We know that we don’t want to know it. Therefore, we want to live in hope. And then we say, hope is the stick which helps us to go through life. The hope that life will be good, everything will be good, we will be healthy, wealthy, in love, and in peace. Then, finally, we discover that the hope was the rope. That’s reality. Living in vyoga, in vyoga we are searching for yoga, but through the phenomena of vyoga we can’t experience yoga. We need the way back from vyoga, from separation, from our identity with the transient, what is short-living, confused, without real support in life and the universe. We are begging and praying and hoping for a little love of parents, a little love of friends, a little love of partners, and little mercy of destiny and little mercy of God to live a life of some comfort, but that comfort is the rope. As we heard yesterday from the lecture of Pārvatī Jī, in Kali Yuga, only pain awakens. When we are in pain, we want to change something. We do not understand that little comfort, little happiness, little love. If we try to be satisfied only with that, it is not a problem with a little love, a little peace, a little comfort. It is not a problem if the ice cream is some comfort and joy. But it is a problem if that’s all. Therefore, yoga means death, which is absolute, complete. Fulfillment of all our dreams and ideals. Our real nature, and without yoga, we will never find the peace. Therefore, in all troubles of the world, universe, and Jīvātmā, individual beings, all peace, happiness, saturation, and satisfaction prove fruitless at the end without yoga. Therefore, yoga in daily life. That is the first word. We are Vyoga. Therefore, we are restless. That restlessness creates the noise. Harming each other, disappointing each other. Finally, time will bring disappointment to the life which passed in senselessness of the transient. We can’t avoid that because subconsciously, unconsciously, we know what we are seeking. Therefore, to change this world, to change others, is senseless. The only point where we can change, it means come closer to the phenomenon of fulfilment, is in ourselves. For that we have been born. That we prayed for. In the lokas beyond this material world, in the fourteen lokas, from the most uncomfortable to the most comfortable lokas, we have gotten this life to use in our daily life. To fulfill that hope. For the yoke, for completeness. Therefore, we got a life with many, many, many thousands and thousands of days. What are the days? Each day is another opportunity. Based on the experiences of the previous days. Based on the experiences of the previous lives. And experiences are only one. That we are living in the Viyoga, that we are separated from the absolute happiness, absolute peace, absolute love, absolute truth, absolute freedom. That is our realization, but the hope of the senses, of the body, of our kośas, is pushing us to hope that in this life, I will be happy through the Vyoga, that we do not understand. But each day is another opportunity. At the end of the day, we go and sleep. What’s going on in the night? In the night, we are going through the whole process of the structure of the universe. Sleeping in deep sleep without dreams, then through the dreams, then to the awakened state—what is missing is the higher consciousness, which is the witness of all of that. Realizing that consciousness slowly, slowly brings us closer to the phenomenon of yoga. Therefore, we go and sleep, and we lose any awareness of this life, of this being, of all relations. We can’t, with this consciousness, realize that we touched the absolute, the phenomenon of God and yoga, in deep sleep without dreams. But what do we get in that deep sleep? Neurologists today say we get fine tuning of our brain functions. That aspect of our sleep, which is in yoga without our awareness, is for the fine tuning of the whole system, all programs in the body. But we are so restless. Living in such a restless and noisy world, that we even don’t have peace in the deep sleep without dreams. It is disturbed, living in the cities by outer noise and with inner noise. As Swamiji told, dreams are our reality. If you want to know your fears, your hopes, how you feel deeply under the level of your conscious experiences, dreams will tell you, show you directly. But in Vyoga, we are consumers. So we consume our dreams. We are manipulating our dreams; we can’t understand them. But they are a very clear picture of how we feel inside. Gajananjī spoke about kleśas, that’s a very, very serious topic. All Gurudev’s lectures, any aspect of his activity, are dedicated to helping us reduce kleśas, to reduce vikṣepas, disturbances. We can see the source of kleśas and vikṣepas in the dream. Because intellectually, we can’t protect ourselves from that truth in the dreams. But we say, "I had some unpleasant dream, I don’t even want to remember that." That unpleasant dream is your best friend to show you how you really feel inside. But we think, "Who is my enemy?" I had a very dangerous situation in my dream. Or something very pleasant: hopes, joys. We wake up. The dream can help us in our daily routine to understand how we feel after millions of lives as an individual being. We are in the middle of all our activities, all our kośas. Yoga in daily life means to learn how to be the witness of the movement. What is moving? Why is it moving? How it is moving, that we practice through the yoga exercises. All aspects: from āsanas, prāṇāyāmas, bandhas, mudrās, kriyās, Haṭha Yoga kriyās. Mantras, meditations, prayers. It is all moving. What is moving? What is not satisfied? If you are satisfied, you will not even open your eyes. If I move, there is a reason. Here is something better; there is something better than here. There is something that I must do, or I must have, because something is missing. What I want to do or what I want to have, because something is missing here. Therefore, we should understand what is moving through the movements of the body, breath, mind, and the condition of our emotions and intellect. We should understand that we can be able to avoid the suffering, that we can become stronger, more flexible, and more balanced. Because all our kośas are aspects of Vyoga life, they all have three pathological aspects. Weakness, stiffness, and restlessness, and all of them are established in the source of kleśas, and that is the ignorance. We can’t easily, quickly from this condition reach the knowledge about the Self, the yogic phenomena. We have to go through the yoga exercise. We should practice yoga, stillness in awareness, and then we go through that which we can understand. Through the perfect tools of the human body, the body itself, prāṇas, emotions, and intellect, one can then feel what is beyond. We learn to master our daily routine, to become strong enough, flexible enough, balanced enough, that we can experience the touch of yoga. And many of us present here, and all over the world practicing yoga in our lives, we have had those great moments when we have been touched by a certain depth of yoga. Sometimes in relaxation, sometimes during āsana, sometimes in yog-nidrā, often in prānāyāma, in kriyā, in meditation, in prayer, listening to bhajans. We had some touch or some glimpse of yoga presence. That is a blessing. Sometimes we feel it is the mercy. It was given to us by Gurudev, by Iṣṭadevatā. Or it was given to us by yoga practice. Then, yoga in daily life. The day in life is dedicated to discovering life. Because yoga is the life which never dies. That all is one. Yoga, this creation, yesterday we had a very, very inspiring, not only lecture, but a practical way to fight the stress. Again and again, through Gajananjī’s lecture, we had an opportunity to experience how great and how valuable yoga is in the daily life system. Through the simplicity, we are approaching the yog-śakti, through very simple exercises and through yog-śakti. That moment when we are one with what we are doing, we can quickly go beyond the stress. Because the stress is the result of the feeling of separation. We feel jeopardized. We are in danger. This universe comes and goes. This body comes and goes. You are sitting in this beautiful nature. But so many things are attacking our body in this moment. We don’t see them. Some of them we see, but we don’t understand how dangerous they are. And if we go out of this beauty, we face even more problems. Even without our will, we know that. Therefore, solving the little stress will not solve the problem of the stressful life. The life never dies. It comes from the yoke, from the Absolute, from Pūrṇa, and through the process of genesis it comes from the Absolute, from nirguṇa. Till the level of the stone, unsentient, without awareness, without consciousness, existing in time and space as the victim of the changes of nature, helpless, can’t move, can’t understand, a helpless part of the grinding machine of the universe. Through yoga exercises, we are not anymore the helpless victims of time, eternal changes, eternal dying, eternal losing, through the yoga in daily life. We become humans who are born into this tool of the human body. Finally, we wake up from this nightmare in our real glory. Several years ago, one of our brothers and guru-brothers in Novi Sad left this world. He was still young. He came to yoga because he was very ill. He had a progressive illness of the liver. And in that moment, when he came to yoga classes, the doctors told him he had only two or three years. He practiced yoga, and he lived ten years. He was able to live more, but somehow he told, "I stopped my yoga exercises because I can’t fight for my life, that I have to practice every day all my life." Yoga gave him plus seven years, but then he told, "If I have to do it all my life," he gave up. He was a very intelligent person, and for such people, it is not easy to explain to them. To a vivekī you can explain, but to an intelligent person you can’t; to a clever person you can’t explain. They are warning their intellect. Intellect produces certain conclusions. To those conclusions, we fell into the emotions. I told him, "You are not practicing yoga just for your physical body; you are practicing yoga for your personal liberation." Swamiji’s satsaṅgs support all the time to protect this life, this golden opportunity. Fight with yoga for every new day, but he didn’t. It is also understandable. We should not judge at all. If we can’t change, we can’t help, then the prayer and best wishes. He left this body. About six months later, one night I was sleeping. After meditation, I just lay down. After meditation, I lay down, and in that moment I heard the voice. Chidanandjī, Chidanandjī, Chidanandjī. It was an omnipresent voice. It comes from outside, from inside. And you think you are hallucinating, no? Because I didn’t come to yoga for such experiences. But his voice was... you can recognize the presence of the person. I asked him. His nickname was Dugi because he was very tall, and it means one who is very tall. Then I asked him, "Dougie, is that you?" And he told me, "Yes, it’s me." You know that he is present, and he told me, "I just came to greet you." I asked him, "Where are you?" And then he told me, "I am in one locker from which I should come again back to the earth to get the human body." But it is such a long queue of desperate souls who are now longing to come back. It will take a long time. Why? Why is he, as a disciple, in such a loka, desperately longing in a long queue to come back and get the opportunity? Because this perfect tool of the human being, because he gave up his life, he got it, but he didn’t use it. I told him, "Dlouhá, no, you have Mahāprabhujī." I was much closer to that gate than I am now. And I was somehow restless. And I told Mahāprabhujī, "Mahāprabhujī,... Mahāprabhujī." Mahāprabhujī appeared and asked me, "What do you want?" And I told him, "Lord, I want now to come back." And I told him, "Sir, I want to go back now, to have a human life." And Mahāprabhujī told me, "In the previous life, you have been Maheśvarānandajī’s disciple, and you didn’t use that opportunity. You see those people in this queue, they didn’t have that opportunity. But you had it. Therefore, go to the end of the queue. Now you will be the last. Bye-bye." Then he told me two sentences more. The message is for two of our friends. I told them that message, and they knew how deep the truth was in that message. Therefore, when we speak about yoga in daily life, that means life through the daily life, to come back into the complete life. It means the sense of the universe, the sense of existing, the fulfillment of all dreams and ideals, and the disappearance of all fears and confusions. We are not part of the noise anymore, and then we are not the source of the noise anymore. We are talking about polluting the planet: physical, chemical. But now the experts claim that the most dangerous pollution is noise. Why? Why? Because the noise kills the nerve system and the neurological structure of the brain. When that happens, we are more restless, more confused, and more stupid. Increasing the noise, we increase the stress, metabolic disorders, and psychic and mental disorders. It was told two years ago in the Congress of the Psychiatrists that we can expect in fifteen years now that 30% of the population will be mentally ill. Ill, not stressful, not nervous. Mentally ill. That can be seen when you observe the last 50 years, how it is improving, like the global warming. And they told the main reason is awareness of the transience of everything. Next day we will awaken another desire, another desire, another desire. See the children with a lot of toys. They don’t have any joy for the present toys or for the future toys. The joy is only momentary. And then such children become angry and frustrated. The whole game of happiness in the brain is that you do something that will create serotonin in the brain. Why not? To be happy, why not? Why not? To be happy, why not? But the consumer world creates more and more serotonin in the brain, which requires more and more every day through the separation of happiness. Now, what happens next? Sensitivity to the serotonin. The level is rising. We need more and more serotonin to experience happiness. Now, finally, we come to the point when we are so stressed, and now we get to the point where we are so stressed and confused because of happiness. And because we desire so much, we are hungry for happiness, so we are so cruel, and we want to have it only for ourselves. And it is hard to rely on someone. And they claimed that only yoga can really put this sensitivity level to the serotonin low, so that you can be satisfied with the simple things. Why only yoga? Because through yoga, you calm down; you make some order in your brain. Neurologically, we settle our brain; we tune our brain to the normal, balanced state of being. That’s called Sukha in yoga. We translate it as the happiness, happiness or joy, but the sukha is when you are in the midpoint of existence, in the real point of existence. Like you have the bicycle and the wheel of the bicycle, and then we have these small, tiny wires which are coming to the axis in the middle. If those metal wires are balanced, when you turn the wheel of the bicycle, there is no shaking, there is no noise, only beauty. If it is not balanced, if you are not in the axis properly, then the wheel is shaking, requiring much more energy. Reducing the noise, and very much shortens the life of the wheel itself. That is the difference between Sukha and Dukha. Are you properly tuned into the axis of life? That only yoga can do. Therefore, now we hear all around the world, in different aspects of the science, using yogic nomenclature, words, ideas, in all aspects. Because through yoga you understand all that exists. And if you are a clever expert in one aspect of human knowledge and also a yoga practitioner, you will much better understand yoga through your knowledge and your knowledge through yoga. From the orthopedist, who works with the bones, joints, and muscles, to the neurologist, who deals with biochemistry or metabolism, to the one who works with the chemistry of the immune system, until the psychiatrists, philosophers, and artists—all of them will understand much, much, much better the beauty of the game in which we are the participants. Only they claim through yoga that we need a normal level of serotonin to be happy. Otherwise, we are living at the edge of collective hysteria. Therefore, to understand yoga in daily life, you should understand what yoga means, what is the meaning of the one day, and what is the meaning of life. Then yoga can be realized only through yoga. Through the practicing, we are practicing to be balanced, to feel, understand, and to master what is moving, to be strong, flexible, and peaceful. That is yogic fitness for wellness. Without fitness, there is no wellness. When the nervous system is not fit, biochemically we are not fit, mentally we are not fit, there is no wellness. Absolute wellness is the phenomenon of yoga. It comes to the yogic fitness, regular practicing in daily life. That will improve the quality of daily life. It will improve our dealing with our daily dharma. Then we are able and capable to be a trustful member of society, of the family of this world. Otherwise, those who are weak, stiff, restless, with a high level of sensitivity for serotonin, you can’t trust. Serotonin is needed in higher doses, so such people cannot be trusted. Therefore, practice and realize. In yoga in daily life, we have absolutely everything. For all kośas, for all cakras, for all aspects of our life, we have all tools, methodology, theory, and plus something that can be replaced by any other greatness in the universe, that is the Gurudev. We have a living yogī who is in the midst of existence, with one leg in the absolute and another leg with us in the transient. With full understanding of the divine, of the self, and with full understanding of the agony of daily life. Of the transient beings. The master of yog-śakti, the prāṇa-nāṭ, the master of the prāṇa, the life itself, manifested the embodiment of the mercy of God itself. He never judged, He was just there to help, to help. But if we do not use yoga in daily life, what can he do? We have such a great paramparā, Śrī Alakpurījī Siddhārtha Pīṭha Paramparā, still living people who experienced the greatness of our paramgurus. In that level, we have our iṣṭadeva, Siddha, Purujī, Mahāprabhujī. Eternal presence of eternity. Infinite presence of infinity. And through Swamiji’s embodiment over the last 40 years. I hope we will not have to wait long in the queue, if we will have to stand in any queue anymore. Therefore, Guru Bhakti, Īśvara Praṇidhāna, is the proof that we realize the wisdom of millions of lives in which we have been till now. And our love, which is the form of the tendency to unite with something great and sensible, that love will also be dedicated, directed, and given to the Gurudev. That is the actual form of love for ourselves, for love for all creatures, and the safe way to get out of the agony of ignorance. Śrīdīp Nārāyaṇ Bhagavān Kī Jai. Śrī Śrīdeva Puruṣa Mahādeva Kī Jai. Śrī Śrīmadava Kṛṣṇa Bhagavān Kī Jai. Viśva Guru Mahāmaṇḍaleśvara Parama Khaṇḍa Śrī Svāmījī Maheśvarānandajī Sattva Guru Deva Kī Jai.