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Oṁ tryambakaṁ yajāmahe sugandhiṁ puṣṭivardhanam. Uruvarukam yevavandanat. Mṛtyormokṣirmāmṛtāt. Oṁ śānti śānti... bhavatu. Good evening, dear sisters and brothers. Thank you, Naginbhai, for your kind words. The subject is Yoga and Ayurveda. My subject is always last. How many years have I been coming to New Zealand, Gyanānandjī? Twenty-four years. Every time, the same subject: yoga. This means it is the endless science of body, mind, and soul. Yoga is that ancient science which was brought by God Śiva. Shiva is the authority of yoga. I spoke a lot about Shiva last time, but some of you were not there. Second is Āyurveda. Yoga and Āyurveda are the two wings for the bird to fly. Ayurveda and yoga are not only for humans, but also for other creatures. Not only for movable creatures, but also for vegetation. The science of yoga and Ayurveda is so deep to understand. The word "yoga" means union. Yoga, sanyoga, and vyoga are three words very close to each other. Yoga means oneness, uniting, balancing, harmonizing. Vyoga means separation. Naginbhai mentioned in the name of Krishna and that holy book, the Bhagavad Gītā. This story is very long, which I will not tell today. But when the time comes, then everyone has to go. Recently we were fasting and praying on the so-called Eastern time, Friday. People call it Good Friday. It is not correct. It is a God Friday. That was the day God was crucified. How was it? That is a story we all know. It was not good. It was a bad day, but at least we dedicate that name for God on Friday. Well, sometimes in dialect we miss one word, so please do not mind, those who are English speakers. We see how and what happened to Jesus. It should not be. Similarly, the story of Krishna. Krishna was also attacked and killed by some people, what we call the aborigines. In one way, Krishna was very mighty, and from his birth onwards, there were miracles upon miracles. But though the miracles were there, people did not realize Kṛṣṇa in that way. They acknowledged him when he came to Gujarat—the word can say he came to Gujarat, but in other languages we can say he escaped. He ran away from the battlefield, anyhow. But time came. Krishna was hiding. Many people will not—there are only one or two, three Indians sitting here—they will say, "Swāmījī, what are you telling?" But it is a true story. Before that, Kṛṣṇa did many unbelievable things. He even lifted a whole mountain on one finger, Giridhara. Therefore, Krishna's name is Giridhara. Giri means mountain. Girīdhara means one who was lifting and balancing the whole mountain. Because this story is long, I have to go to Āyurveda. The God of heaven, Indra, was not pleased with Krishna, and it began to rain so heavily, because Indra is the god of rain, and all the clouds and rains are under his control. He wanted to pour the water so much because Kaṁsa ordered it. All the shepherds who were grazing the cows and so on—in that Bhojpuri, I think it is not Bhojpuri or another language, they call gopī and gopā. My dear, you may have heard the Kṛṣṇa stories, so the male disciples are called Gopas, and female disciples are called Gopīs. That is all. One story is made long and different by the human mouth. They talk what they want. Reality is completely gone. A snake is gone. We are meeting with just the trip of the snake or the line of that. So much rain came, and the cows and the cowherds, the shepherds, were all frightened. What will we do? Kṛṣṇa was also a young boy, a cow's caretaker. So he lifted the whole mountain like an umbrella. All the cows and hundreds of people, thousands of cows, were all under the mountain. He lifted it only with one finger. That was a strength, a power. But time comes. Time comes for everyone. It does not matter who it is. There is a time when we come up there, and then we have to go down again. We have to climb a mountain. When we come to the peak, then we have to come back, then we have to go down again. In Gujarat, other people killed him with arrows. They said Krishna was resting under a tree. One Ādivāsī Bhīl shot an arrow at the foot of Kṛṣṇa. Krishna said, "Now I go." He died. Please, do not be angry, Indians. He shoots here, and he dies. The stories: he was running, escaping, and struggling. Many came, and they suited him and ate. Though he is the king, God, and whatever you say. But the time comes. The same thing: if Jesus wanted, he could do many things. But the time came. "Tulasī narka kyā baḍā, śaṅkha baḍā balavān, kāvā lūṭī gopiyāṁ, vahī Arjuna vahī bāṇa." The great saint Tulsī Dās, who wrote the holy book Rāmāyaṇa, writes one poem in his Rāmāyaṇa, mentioning Kṛṣṇa. Krishna's people, the bhaktas, were great. The Gopīs were great. But the time came. So, Tulsīdāsjī said, "O human, what do you think, that you are almighty?" It does not matter who is who. Time is given. So the greatest, highest, mighty is time. Do not waste time. If you waste time, it is a sin. Do not waste or neglect time. Utilize your time. Your time is more precious than even your life. Because if your life is going, it means your time is gone. Save time. So, unfortunately, Kṛṣṇa passed away. Now there were hundreds and thousands of his disciples, gopīs and gopas. So, Tulsīdhārjī said, "Tulsī, narka kyā badā?" O human, do not think that you are mighty and greatest. We can see even in our modern politics how many politicians were killed. In the Middle East, many, many Gaddafis, etc. One day, Gaddafi's name—the whole world was saying, "My God, what will happen now?"—but the day came. How did the end of this person come about? At that time, the gopīs, the bhaktas of Kṛṣṇa, were crying and sad. The gopīs said to the bhaktas of Kṛṣṇa—Uddhava was the best friend of Krishna—so the gopīs, these female disciples (I am talking about yoga, okay? I am coming to the point there again, to understand what is yoga), they said, "Hai Uddhava, hame batādo." They are crying, "Say, oh Uddhava." Uddhava was the best friend of Kṛṣṇa. "Hai Uddhava, hame batadu. Yoga se kya vyoga kam hai?" What is the difference between yoga and vyoga? Vyoga means separation, and yoga means together, union. Union and separation. So yoga is a union: the ātmā to Paramātmā, our individual self coming to God, becoming one with that. One drop of water falls into the ocean, and our own existence is gone. But we became an ocean. We cannot take the same drop out. But when from the ocean, the parā rises up, we call it the fog. When it goes a little higher, we call it clouds. It begins to rain. We call it rain or snow. But where it will fall, this drop which came from the ocean, we do not know. Maybe it comes in the desert, in some mountains. When will we come to our origin? One poet writes a poem, and the best learning is through poems, dramas, and stories. These three things are the best way to learn anything. If you cannot understand your subject in university, then make a drama out of your subject yourself. You will be the best in the examination; you will 100% get your role. Because we take the essence; the rest is all gone. He said very nicely in a poem. I have to respect that poet because of the way he... Otherwise, I can tell without singing his poem. In autumn, leaves fall down from the tree. Yellow leaves fall down, and a heavy, strong wind comes like a windy Wellington. The leaf, with the storm, is taken away from this hill to that hill. It is said, this leaf which separated from this tree, the wind of destiny took it away. Where will it fall down, who knows? What is the destiny? When will this leaf again come to that tree? Do you understand me? When this leaf will again come to that tree, on that branch that is my origin, my home, my place, but the destiny of death has taken it away, and where it will be born in Wellington, died in Vienna, and born in Vancouver, all with the "W," everything on that. When will we come again together? So I am talking about yoga, the stories of yoga, then you will understand, yes, where I belong and how will I come to my origin? That is yoga āsanas, physical exercises, meditation, or what we call prāṇāyāma. It is very good for our good health. To survive long, we will speak about that. But the purpose of yoga means to become one. So the gopīs, the female disciples, said to Uddhava, "O Uddhavjī, please, please tell us, explain to us. What is the difference between union and separation?" They are asking a very big question. "Hai Uddhav, please tell us. What is the difference between union and separation?" That Gopī, while crying. Gopīs mean our thoughts, our sūrat, our awareness. The yogīs are making tapasyā or yoga in the forest or in the mountains. They are searching you, Krishna. They are searching you there in the forest. But who has a separation? Their beloved one is more in the heart all the time. We are feeling that separation in the heart. It is in the heart. It is gone, but the reality is there. Now you feel that love or oneness, the relation. When the mother has died, she is now in our heart, before all the outside. Similarly, yoga means that union; there is no duality, it is oneness. The second is Āyurveda. Vedas, many of you definitely know, but I have to mention that the first written scriptures in the human world were the Vedas, written by the great saint Vedavyāsa. The Vedas were written in a cave under a mountain near Badrinath in the Himalayas. This story is very long, which I will not tell. This was the Vedas. It was given to humans before that Vedavyāsa dictated and Bhagavān Gaṇeśa was writing. Ved Vyāsa's thoughts were so great, and all the great holy books, ancient, were dictated by Ved Vyāsa. There are four Vedas, and from these four Vedas, there is coming out of it. I am coming to the yoga and Āyurveda uniting. So it is called Śruti, Smṛti. Śruti means speaking. Smṛti means memory. That was the university, or school, or lesson of the master, which is the master of the great saint ṛṣis. They were preaching, talking, and disciples had to learn by heart everything. Their teaching was so perfect, you do not need any computer. So, Śruti and Smṛti memory. Now, our memories—maybe you have the best memories here if you are sitting—but I can say we lost 80% of our memories in these last eight decades. In the last century, you can say it. Our memories were lost there, and how will we get that? There is one song that said, "Lost and gone forever, oh my darling," or something is the song there, and "lost and gone forever." Please, I am included in it. My condition is that. Same, like maybe some of you do not have the memory. Where is your memory gone? How many telephone numbers do you have by heart, and how many names of all your colleagues and friends and school friends, and this and that? Now, do we know them? Names of all of them, how many songs we know by heart? Since we begin to write our telephone numbers, our memory is gone. We wrote the names, and then memory is gone. Every song we are writing, recording this, that is why we recorded them. People who live in small villages somewhere in the mountains and such, they have more memories to sing about, songs and so on. Our memory is very, very little. Now someone said, "Do not worry, my friend. If you have nothing in your brain, you have in your hand a telephone. You have everything in it." So this means this memory is lost, and that is how the great saint said, "If you will not take care, you will lose it." So still we have yoga to recall our memory back. So we have yoga: use it or lose it. Everything we are recording, everything we are writing down. Our memory became less and less, so smṛti, smṛti is like a script written, everything is there, but now we are writing down. So śruti is spoken, smṛti is remembered, and so master to disciple to disciple, knowledge is going there and there. At that time, who is the guru? Who is your master? Not me, maybe you. That main master has to know brahmaniṣṭha and śrotriya. Brahmaniṣṭha means the knower of the supreme, the Brahman, and śrotriya means one who can speak. About that, there are two kinds of knowledge: theory and practice. Someone said, tons of theory is nothing compared with a gram of practice, and the practice is losing. We have theory, theory... Everything in the theory, we lost ourselves. So, Brahmaniṣṭha, who knows exactly what Brahman is? I tell you, I speak. You are speaking, you are also, but still, we cannot see that, and we do not know that language. I can tell you one thing. We have met many sitting here. Many of you know, but many may not know. I ask you one question, and you know, everyone who is sitting, they know very well, but because of the language, you do not know. So I will tell you. Some may know, but how many do you know, and how many do not know? Ām, what is ām? Now the Indians know what this ām is, but others do not know this language. Now I will tell you in English, and you will say, "Of course we know." So, "ām" means the mango. Now you know, everyone, the fruit mango. Before, when I said only "am, am, am," it was a theory for me. But I show you in that clarity, though now it is not in my hand, that mango. But you know, you have seen with your eyes, you have tasted with your mouth, you heard the name, the color, the form. This is the reality. So brahmaniṣṭha, that is while practicing that spiritual yoga, through going, then we can get brahmaniṣṭha, śrotriya. Then, who is the speaker? Who is speaking? That is called preaching. So speaker and preacher are different. It is the same thing, same thing, but there is a little difference. Born and incarnated. There are only words, language is different. Even if it is incarnated, we can say it was born. But we said God was incarnate, and we are all as a born. But still, Krishna was born from his mother, and Rāma was born from his mother. All were born; only Śiva was not born by that, no father, no mother, he himself manifested. Jesus was born, the Prophet was born, Buddha was born, everyone was born. But which name, how we use, incarnated or born, embodiment or birthday, etc., etc., etc. So again, I use the word: the Brahmaniṣṭha, knower of the Brahman, and Śrotriya, who can speak about that. From where did the Śrotriya get it? From Śruti, heard that, "I heard from my master," and Smṛti. What is Smṛti? Between Śruti and Smṛti is memory. So, Yoga brings us to this memory, so we should have a relation with the Brahman to become one. Then, it is said, one poem again: "Jab mein tha toh wo nahin, wo hai toh main nahin. Prem galī ati śaṅkarī, jisme do na samāye." When I was here, he was not here. Now he is here, but I am not there. Here, what does it mean? The street of love is so narrow that two cannot walk together. Two have to become one to pass through this narrow path or narrow street. Similarly, as long as we feel separate as God and me, we will be all the time separated. As long as we physically see, we accept God as respectfully as a friend of us. But one day we have to merge into that one. So that water which went up became clouds and fell as raindrops. One drop came together, became a creek, then a river, and the river into the ocean, and became the ocean. So we are a drop, that is called a jīva. Jīva means soul. Souls are many, but Brahman is only one. So drop is one, one... one drop raining. The ocean is not raining. So this one drop is a jīva, in my palm, holding over the ocean. And now, this drop of jīva falls into the ocean, so jīva becomes Śiva, the ocean. That is called self-realization. There is an organization, the society called Self-Realization Society, worldwide. Why? He who wrote this gave the name self-realization. So you should realize yourself, not that your master every day will sit in front of you like in kindergarten. There is one society called Divine Life Society. Lead a divine life. That was said by Swami Sivananda. Love, serve, meditate, and realize. These are the four words of that great saint Swāmī Śivānanda from Ṛṣikeśa, right? Love, serve, meditate, and realize. He said, within you is the ocean of nectar. And within you is the fountain of joy. Kill this little I, ego, and live the divine life. So duality always makes a difference. So Vedānta philosophy, where yoga and Āyurveda are uniting, it is said, "Eko brahma dvitīyo nāsti." Only one is that supreme, only there is one God. "Dvitīyo nāsti," where the two, the dualities, one day will disappear, so one has to become one. Śruti, Smṛti, Śrota and Śrotriya. Śrotriya is a speaker, Śrota is listeners, and then it unites into yoga. Now come to Āyurveda. So, Vedas from there, Āyurveda. Then the name definition of these two letters, Āyurveda: Āyur means life. Life means not that I am living or not living. How long is your age? How long you will live, that is called life. So life, Veda means knowledge. So what kind of knowledge you have about your life, and how long you will live? Life is life, not death. So Ayurveda also can awake a dead body into life again. Now you will say, "Swamiji, well, but it was..." That is what I will never say, anything which is just making my own stories. In the holy book Rāmāyaṇa, the brother of the god Rāma, Lakṣmaṇa, in the battlefield in Śrī Laṅkā, got an arrow in his body. He fell down and was dying. His brother Rāma was very sad. They called the Ayurvedic doctor. Now, when was Rāma incarnated? 10,000 years or more than 10,000 years. And how can now Ayurveda people come to you and give you a lecture and say that Ayurveda is 5,000 years old? Ask them a question: when was Rāma, and which kind of Ayurveda came from Sri Lanka, who? From Sri Lanka, the Veda in that battlefield, and then it is said, this arrow with the poison, the poison is in the body of Lakṣmaṇa, and as soon as the sun will rise, the sunlight will come, he will die. So they asked the Āyurveda, and Āyurveda said, "Sorry, at the sunrise he will die." But they asked, "Is there any way to save the life of Lakṣmaṇa?" So then that Vaidya said there is one herb called Sanjīvanī. Sanjeevini means it awakens the dead body into life. They said, "Where is that?" He said, "Unfortunately." Look, the Vedas will never lie. And the Vedas, at that time, they were not taking even one rupee, or one cent, or one dollar, no. The real Vedas are the spiritual Vedas. When he gives you medicine, he will not take money. He will not drink water or tea or coffee in your house when you call, and he will not take anything. He will come only as a seva, a service. Now, my God, Ayurveda became such a business, not millions but billions of rupees. That is not real Ayurveda. So, Sanjeevanī is in Sri Lanka, but he said it is in the Himalayas. Now, how to get it in such a distance before sunrise? Therefore he said Hanuman was capable; he could fly like a rocket, not like an airplane. There is a whole long story in the Rāmāyaṇa, and I am talking only about what the Rāmāyaṇa says. But Ayurveda is the truth. Hanuman went, came, and brought the Sanjīvanī, and the doctor mixed it with something and gave a drop of the Sanjīvanī in the mouth of Lakṣmaṇa, who was just like dead, and he woke up. So that is one evidence that Ayurveda is correct. Second, if you do not believe that Ayurveda has no effect, then we have in Ayurveda one tablet that is for getting diarrhea. You take one capsule, very little, and in 45 minutes your stomach will make some kind of high waves, and you have to go to the bathroom, and it will take three, four hours for everything to bring it out. So if you do not believe in Ayurvedic medicine, then I give you this Ayurveda, and try it, and tomorrow you will say, "Oh, Swami, it was horrible." No, it was not horrible; it cleaned your whole stomach nicely. In Jyotis, you do not believe when and what. Jyotis can tell in 10 years, on the 10th year, the full moon will be—how do you call it?—the moon will be dark, an eclipse. So yoga is right, Āyurveda is right, and you are right, but there is a gap between us from yoga or from Āyurveda. So this is, so Āyurveda then tells there are two kinds of disease. For other creatures also, but now we are talking about humans. We have two kinds of disease, so the one disease is called vikāra. There are two kinds of vikāra: a physical vikāra and a mental vikāra. The pollution, about this we will talk further. Now, when we get illness through different causes, then our body will cease; our body will die, etc. And there are the vikāras of our body; even our bones are the vikāra. All that subject tomorrow. When we become ill, then with illness comes a second disease, that is a mental disease, and that is called worry. It is called cintā, the word called cintā. Cinta means worries, and cinta is not physical. If it is physical, we can remove it, and cintā is like a termite. The termite will go into the trees, inside, and will eat and eat all the trunk of the tree. They will make it empty. A little wind will come, and it will fall down. So that worry, that kind of termite in our body, in our mind, will kill us. So that is called a cintā. If you can cure your cintā, you will be healthy again. And there is no medicine for the cintā. Yeah, some people can give you such knowledge, such a talk, so you may forget this or you will overcome. Otherwise, cintā will take us to the graveyard. Now, cintā is like a fire; it is an inner fire. So, this cintā, the worries, lifelong these worries will burn us. Slowly, slowly,... it will burn. The second word, similar, is called citta. They are Sanskrit words: chintā and citā. Chita means funeral pyre. This kind of funeral, what we call a crematorium, is where the body is burned. So the person is comparing that desires will burn you slowly, slowly, slowly until you die. And that fire, which is chita in the crematorium, will burn within no time or a few minutes or something. So do not let yourself be tortured by your worries. There are different rules of the vikāras, which we will talk about tomorrow or tomorrow evening. I do not know how my time is. Now, cintā and citta. Now, what is the remedy for that? Here, according to yoga, it is coming. Before we could have done with Ayurveda physically. But now, physically, that diabetes we are trying and trying, controlling, but that diabetes is such a, yes, termite. So you never know when you will fall down. So the treatment for that is called a very nice word, that is called chintan. Chinta is worry, chitta is fire, burning. And now the remedy for that is called cintan. Now, chintan means to think wisely. If you can, or otherwise you are so fixed in it that you cannot get rid of it. So there is one little example story. There was a new couple. They married, and unfortunately the husband died. The girl was about 25 or 30 years old, and her husband died. Someone told her suddenly, "Your husband died," and she got a shock. She said, "No, my husband did not die, he is here." They brought the dead body to the graveyard and buried it there. But she said, "No, he is not dead. I will wait, he is just resting. My dear, come, wake up." Whole day, whole night, next day, she did not accept that my husband died. He will come out. A few months already, whole village people were so sad, and they said, "How to get her?" Anyone said, and said, "No, he died." She was so angry. He... Did not die? Why did you kill him? So one day, a master came. We were giving lectures, so one person put a question to that master. "Master, we have one big problem. We are all very unhappy in this village," in a little village, he said. He told a story about this young lady. "Can you help her?" He said, "Okay, tomorrow I will go, but nobody should come behind me, and whatever I do, do not tell that I am crazy." So it is said, when you have a thorn in the palm... You need another thorn to take it out. You cannot take the thorn out through a flower. Understand me? So what he did was, he took one water pot made out of clay, holding it in his arm, and now he is walking around the graveyard. Who? Who? Yes. Then you have forgotten. Follow the words. Okay? And he said, "My dear pot, I love you. Oh, my pot." Nicely, going walking, and he is moving by here, and he says, but he said, "My darling, my dear," and so and so, moving here. And she said, "It is only a pot, a pot." But he does not listen to her. He said, "No, it is my dear one." And she is crying for herself, and he is crying for that pot about 40 meters far. What happened? He did purposely. He let it fall. The pot dropped. He dropped the pot. Clay pot broken, split it. That sādhu sits there, "Oh my God, oh my dear, please come." Please, all words, whatever one can use. And she said, she said, "Are you crazy?" He said, "No." He said, "Yes, this is a part. It is broken, cannot come anymore back." He said, "Yes." Then, "My dear, your husband died. He cannot come back. It is like that." He said, "Yes." Thank you, thank you. I go with my memory, with my husband, home back, and it was solved. So sometimes a thorn needs a thorn to take out; you have to give the example. So, cintan and citta, to come out of it, the cintan. And chintan means think over. So, chintan, there are two kinds of chintan. One is mental, through meditation or thinking. And second, svādhyāya, read the holy scriptures. There you will find the answer. For everyone's worry, there is an answer in this book. All that we need is answered in the Bhagavad Gītā, and in the 18th chapter, there is an answer for that. It is in the Bible, it is in the Qur'ān, it is in the Rāmāyaṇa, it is in the Vedas, it is in the Upaniṣads, but in this modern world, we put this kind of book somewhere else, as only in the library. We do not study properly, and then we want to understand only what we want to understand. We are hiding our reality inside, and we put our own definitions about that. So chintan, think over, and svādhyāya. Svādhyāya again, two kinds of svādhyāya. One is read in the books, and the second "śva" means the self. "Adhyāya" means the chapter. Now, you will do this chintan, then your inner chapter will open, the chapter of our life. Now, how many chapters have you begun in your life, and how many? Chapters you closed uncompleted, the stories in your life. It does not matter in which subject, with your relation, with your marriage, with your friends, with your colleagues, with your cow, with your dog, with your sector, etc., etc. You could not fulfill it. And you leave it a chapter unfulfilled, and you begin the second chapter. So, ask, my dear, in your chintan, how many chapters are still not completed. As long as your chapters are not completed, be sure that even after death you cannot go further, because this is an emotional subject for us, and that will go on life after life after life. So, yoga through meditation and Ayurveda—we will talk about this subject tomorrow. So, Ayurveda, yoga, citta, cintan, and svādhyāya. Next time we will begin. Enough. Otherwise, the whole night you will see what he said. Citta, citta,... citta. I do not understand. So it is too much. I hope, because our memory space is too little. In this modern life, we have so many things. Wish you all the best, and good evening. God bless you. Om Sarve Bhavantu Sukhinaḥ Sarve Santu Nirmāyāḥ Sarve Bḍraṇi Paśyantu Mā Kaścid Duhkhabhāg Bhavet Om Śāntiḥ Śāntiḥ... Irvāvatu Hari Om